{"id":45591,"date":"2025-10-02T11:26:50","date_gmt":"2025-10-02T06:26:50","guid":{"rendered":"https:\/\/www.bukhari.uz\/?p=45591"},"modified":"2025-10-02T11:26:50","modified_gmt":"2025-10-02T06:26:50","slug":"yetti-qozi-fenomenining-mohiyati-va-islom-olamidagi-nufuzi","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=45591&lang=oz","title":{"rendered":"\u201cYETTI QOZI\u201d FENOMENINING MOHIYATI VA ISLOM OLAMIDAGI NUFUZI"},"content":{"rendered":"

Ko\u02bbpchilik xalqlarda yetti soni xosiyatli raqam hisoblanadi. Bu an\u02bcana muayyan ilohiy mantiqqa ham asoslangan. Masalan, Qur\u02bconda Alloh taolo borliqni olti kunda[1]<\/sup><\/a> yaratib, yettinchi kuni Arshga ko\u02bbtarilgani bayon qilingan [1:59-oyat]. Ushbu muqaddas kitob yetti xil arab shevasiga muvofiq keladigan \u201crasmi xat\u201d uslubida bitilgani[2]<\/sup><\/a> va yetti qiroat[3]<\/sup><\/a> qorilari ham shu uslubga tayangani hadisda qayd qilingan[4]<\/sup><\/a>.<\/span><\/p>\n

Hayotda ham mazkur son bilan bog\u02bbliq tushunchalar anchagina keng tarqalgan. Jumladan, yetti qavat osmon, yetti qavat yer, haftaning yetti kuni, musiqaning yetti notasi, dunyoning yetti mo\u02bbjizasi, yetti xazina, moddalarning yetti ko\u02bbrinishi, yetti avlod, yetti iqlim, yetti rang, yetti sayyora, Injilda zikr etilgan yetti halokatli gunoh va hokazolarni eslash mumkin [45].<\/span><\/p>\n

Islomda yetti raqamining e\u02bczozlanishi bir qator aniq faktlarga asoslanadi. Masalan, Muhammad (s<\/u>.a.v<\/u>.) davrlarida shariat ahkomlarini mukammal egallagan yetti faqih sahoba haqidagi tushuncha mavjud[5]<\/sup><\/a>. Sahoba va tobeinlar davrida ham yetti nafar faqih[6]<\/a> o\u02bbzining chuqur bilimi, yuksak iqtidori va benuqson fatvolari bilan ajralib turgan. Shuning uchun ham ular \u201cAl-Fuqaho<\/u> as-sab\u02bca<\/u>\u201d (\u201cYetti faqih\u201d) deb e\u02bczozlangan. Ular haqida arab shoiri \u201cIlm borasida rivoyatlari ilmdan tashqariga chiqib ketmagan yetti dengiz kim\u201d deyilsa, ular \u2013 Ubaydulloh, Urva<\/u>, Qosim, Sa\u02bcid<\/u>, Abu Bakr, Sulaymon, Xorijadir<\/u>\u201d deb ayting\u201d, [24:1\/23] degan. Shuningdek, arab davlatlaridan biri Marokashda ham O\u02bbrta asrlarda faqih, muhaddis, mutasavvif va tilshunos ulamolar o\u02bbtgan bo\u02bblib, ular \u201cAr-Rijol<\/u> as-sab\u02bca<\/u>\u201d[7]<\/sup><\/a> (\u201cYetti kishi\u201d) nomi bilan qadrlangan [31:142-143].<\/span><\/p>\n

Movarounnahrda ham yetti soni bilan bog\u02bbliq ko\u02bbplab syujetlar shakllangan. Masalan, Buxoroda Naqshbandiya tariqatining yetti peshvosi haqidagi fenomen yuzaga chiqqan[8]<\/a>. Ularning maqomiga munosib ziyoratgohlar barpo etilgan.<\/span><\/p>\n

Mil. avv<\/u>. IV-III asrlarda paydo bo\u02bblgan Qoraqalpog\u02bbistondagi Mizdaxkon<\/u> manzilgohining deyarli barcha obyektlari \u201cyetti\u201d raqami bilan bog\u02bbliq. Yetti gumbaz Shamuna<\/u> Nabiyning yetti go\u02bbzal qizi sharafiga qurilgan, deb hisoblanadi. Xalifa Yerejep yodgorligining ostida, rivoyatlarga ko\u02bbra, yetti sahoba dafn qilingan. Sag\u02bbana ham \u201cYetti sahoba\u201d nomi bilan mashhur. \u201cJetti<\/u> qari\u201d maqbarasi Qur\u02bconning yetti hofiziga tegishli, degan aqida mavjud.<\/span><\/p>\n

Islom dinining Markaziy Osiyoga kirib kelishi ijtimoiy-iqtisodiy va siyosiy hayotni shariat qoidalari asosida tartibga solish zaruratini keltirib chiqardi. Bu ishlar qozilik mahkamalarining vujudga kelishiga turtki berdi. Ularning \u201cqozixona\u201dlar yoki \u201cdor al-quzzot<\/u>\u201d deb nomlangan adolat dargohi sifatida aholi qonuniy manfaatlarini ro\u02bbyobga chiqarishi nazarda tutilgan.<\/span><\/p>\n

Buxoroda ilmu<\/u> ma\u02bcrifati, taqvosi, parhezkorligi va adolati bilan ajralib turgan yetti nafar faqih o\u02bbtgani ma\u02bclum. Tarixga \u201cAl-Quzzot<\/u> as-sab\u02bca<\/u>\u201d (\u201cYetti qozi\u201d) nomi bilan kirgan ushbu faqihlar adolatsizlikka yo\u02bbl qo\u02bbymagani tufayli xalq orasida katta obro\u02bb qozongan. Ular turli davrlarda yashagan bo\u02bblsa-da, qabrlari bir joyda \u2013 Buxorodagi \u201cChor Bakri Buxoro\u201d[9]<\/sup><\/a> majmuasida joylashgan. Shuning uchun ham ushbu qabriston xalq orasida \u201cMazoroti<\/u> quzzoti<\/u> sab\u02bca<\/u>\u201d nomi bilan ham mashhurdir.<\/span><\/p>\n

Buxoroning yetti qozisi hanuzgacha yaxshi o\u02bbrganilmagan. Ustrushana<\/u> mintaqasining ilmiy-madaniy markaz sifatidagi rolini aniqlashga bag\u02bbishlangan tadqiqotimizga tegishli joyi shundaki, yetti nafar faqihning ismi sharifi keltirilgan ro\u02bbyxat Abu Ja\u02bcfar Ustrushaniydan<\/u> boshlanadi. Olimning to\u02bbliq ismi Abu Ja\u02bcfar Muhammad ibn Amr (Umar) ibn Sulaymon Sha\u02bcbiy<\/u> (Shu\u02bcabiy<\/u>) Ustrushaniydir<\/u>[10]<\/sup><\/a>. Tarixiy manbalarda uning tavallud sanasi to\u02bbg\u02bbrisida ma\u02bclumot uchratmadik. Ammo manbalarda vafot sanasi 400\/1010 yoki 404\/1013-yil deb ko\u02bbrsatilgan va \u201cMazoroti<\/u> quzzoti<\/u> sab\u02bca<\/u>\u201d qabristoniga birinchi dafn etilgan qozi sifatida zikr qilinadi. U Ustrushana<\/u> mintaqasining yirik faqihlaridan biri bo\u02bblgan. Faqih dastlabki ilmni o\u02bbz yurtida olib, keyinchalik Buxoroda qozilik lavozimida xizmat qilgan.<\/span><\/p>\n

Abu Ja\u02bcfar Ustrushaniyning<\/u> ustozlari asosan X asrda islom ilmlari rivoj topgan markazlar \u2013 Ustrushana<\/u>, Buxoro va Bag\u02bbdodlik hanafiy mazhabining yetuk olimlaridan bo\u02bblgan. Olimning o\u02bbzi ham faqihlar oilaviy sulolasi vakilidir. Ilk ustozi X asrda Ustrushanada<\/u> yashagan o\u02bbzining amakisi Luqmon ibn Sha\u02bcbiy<\/u> ibn Sulaymon Ustrushaniy<\/u> bo\u02bblgan. Binobarin, Abu Ja\u02bcfar Ustrushaniy<\/u> boshlang\u02bbich ta\u02bclimni hamda o\u02bbz zamonida keng tarqalgan diniy ilmlarni tug\u02bbilib o\u02bbsgan vatani Ustrushanada<\/u> Luqmon ibn Sha\u02bcbiydan<\/u> olgan. Keyinchalik fiqh ilmini chuqur o\u02bbrganish maqsadida tahsilni davom ettirish uchun Buxoroga borgan va shu yerda muqim yashab qolgan. Ikkinchi ustozi buxorolik faqih Abu Bakr Muhammad ibn Fazl Kamoriy<\/u> Buxoriydir [37:3\/300]. U 301\/913-yil tavallud topgan, ko\u02bbplab buxorolik hanafiy faqihlarning ustozi hisoblanadi. U Samarqand ilohiyotchilarining \u201cimon \u2013 yaratilgan\u201d degan fikri tarafdori bo\u02bblgan [36:1\/100]. Kamoriy<\/u>, o\u02bbz navbatida, buxorolik mashhur mutasavvif Kalobodiy<\/u> Buxoriyning ustozi sanaladi.<\/span><\/p>\n

Abu Ja\u02bcfar Ustrushaniyning<\/u> uchinchi ustozi bag\u02bbdodlik olim Abu Bakr Ahmad ibn Ali Roziy Hanafiy Jassos<\/u> laqabi bilan mashhur faqih bo\u02bblgan. U 305\/917-yil tavallud topgan va 370\/980-yil vafot etgan. Asli Ray ahlidan bo\u02bblgan mazkur olim Movarounnahrda fiqh ilmi rivojiga katta hissa qo\u02bbshgan. Abu Bakr Kosoniy<\/u> (494\/1100-587\/1191)\u00a0o\u02bbzining \u201cBadoi\u02bcu<\/u> as-sanoi\u02bci<\/u> fi<\/u> tartib ash-sharoi\u02bci<\/u>\u201d (\u201cShariat tartiblashda go\u02bbzal uslub\u201d) asarida Abu Bakr Jassosni<\/u> \u201chujjatul<\/u> islom\u201d (\u201cIslom dini hujjati\u201d) deb e\u02bctirof etgan. Shubhasiz, hanafiy mazhabiga oid mo\u02bbtabar manbalarda Abu Bakr Jassosning<\/u> so\u02bbzlari hujjat, ya\u02bcni yakuniy xulosa sifatida keltiriladi. Abu Bakr Jassos<\/u> ham usul al-fiqh<\/u>, ham furu\u02bc al-fiqhni<\/u> mukammal egallagan yetuk olim bo\u02bblgan [29:13\/271; 42:21-22; 35:1\/7; 18:9\/389].<\/span><\/p>\n

Abu Ja\u02bcfar Ustrushaniyning<\/u> ustoz va shogirdlari haqidagi ma\u02bclumotlar ularning ilm-fan rivojiga ulkan hissa qo\u02bbshganini tasdiqlaydi. Zero, uning ko\u02bbp sonli shogirdlari ham Movarounnahr madaniy taraqqiyotida muhim o\u02bbrin tutgan. Tabaqot<\/u> manbalarida ta\u02bckidlanishicha, islom olamida \u201cShamsul<\/u> aimma<\/u>\u201d (\u201cImomlar quyoshi\u201d) sharafli unvoniga beshta faqih[11]<\/sup><\/a> musharraf bo\u02bblgan [33:10,142; \u00a038:2\/1014,1224,1298; 23:4\/194; 27:4\/136; 34:158,163,271; 37:3\/3360,4\/143]. Abu Ja\u02bcfar Ustrushaniy<\/u> Abu Zayd Dabusiyga<\/u> ustoz bo\u02bblishi bilan bir qatorda, mazkur beshta \u201cShamsul<\/u> aimma<\/u>\u201d unvonli faqihlarning uchtasiga[12]<\/sup><\/a> ham ustoz-shogird silsilasi bilan ustoz hisoblanadi [33:142; 38:2\/1224; 23:4\/194; 27:4\/136]. Shuningdek, Abu Ja\u02bcfar Ustrushaniy<\/u> Movarounnahrda o\u02bbz ilmu<\/u> ma\u02bcrifati va adolatpeshaligi bilan dong taratgan qozilar sulolasining asoschisi hisoblanadi. Zero, uning shogirdlari Abu Zayd Dabusiy<\/u>, Shamsul<\/u> aimma<\/u> Halvoniy<\/u>, Abul<\/u> Yusr<\/u> Bazdaviy<\/u>,\u00a0 Faxrul<\/u> islom Bazdaviy<\/u>, Abul<\/u> Maoliy<\/u> Ahmad ibn Abul<\/u> Yusr<\/u> Bazdaviy<\/u>, Abu Sobit Hasan ibn Faxrul<\/u> islom Bazdaviylar<\/u> ko\u02bbp yillar qozilik lavozimida ishlagan.<\/span><\/p>\n

Abu Ja\u02bcfar Ustrushaniyning<\/u> hayoti, ilmiy-ijodiy faoliyati va O\u02bbrta asrlar Movarounnahr fiqh ilmi rivojiga qo\u02bbshgan hissasini aniqroq yoritib berish uchun u yashagan davr haqida ham ma\u02bclumot berish joiz. Shunda olimning hanafiylik mazhabi rivojida tutgan o\u02bbrnini xolisona tahlil qilish va baholash mumkin. U yashagan zamon Abbosiylar hukmronligi davriga (132-656\/750-1258) to\u02bbg\u02bbri keladi. Abbosiylar sulolasining ta\u02bcsiri xalifa Mustakfiy<\/u> davridan zaiflasha boshlagan. Abu Ja\u02bcfar Ustrushaniy<\/u> yashagan mutaassiblik chuqurlashgan X asrda (309\/922\u00ad412\/1022) diniy tortishuvlar asosan hanafiylar va shofe\u02bciylar<\/u> o\u02bbrtasida bo\u02bblgani tufayli har ikkala mazhab ulamolariga ko\u02bbplab tosh otilar edi [14:1]. Ya\u02bcni shofe\u02bciylar<\/u> hanafiylarni oyat va hadislarga kam suyanganlikda tanqid qilar, hanafiy faqihlari esa o\u02bbz mazhabini Qur\u02bcon va Sunnaga<\/u> asoslanganini ko\u02bbrsatishga intilar edi. Abu Ja\u02bcfar Ustrushaniy<\/u> \u201cKifoyat ash-Sha\u02bcbiy<\/u>\u201d asarini mazkur ta\u02bcna va dashnomlarga raddiya sifatida, avvalo, Qur\u02bcon va hadislarga, so\u02bbngra esa o\u02bbzining ra\u02bcyiga va qiyosdan foydalangan shaklda ta\u02bclif etgan. U Ustrushana<\/u> ilmiy muhitidan oziqlangan olim sifatida hadis ilmi rivojiga ham muhim hissa qo\u02bbshgan. Abu Zayd Dabusiy<\/u> \u201cAl-Asror<\/u>\u201d asarida to\u02bbrtta hadisni Xalil ibn Ahmad Sijziy<\/u> (290\/902-378\/988-y.)dan Abu Ja\u02bcfar Ustrushaniy<\/u> vositasida rivoyat qilgani [22:26-27] buning isbotidir.<\/span><\/p>\n

Abu Ja\u02bcfar Ustrushaniy<\/u> ma\u02bclum muddat qozilik lavozimida faoliyat ko\u02bbrsatgan. Ammo uning asosiy faoliyati o\u02bbzi o\u02bbrgangan ilm sohalarida, xususan, hadis va fiqh borasida tadqiqot olib borish va fundamental asarlar yozish bilan bog\u02bbliq bo\u02bblgan. Uning ilmiy-ma\u02bcnaviy merosini \u201cAl<\/u>-Jomi\u02bc al-kabir<\/u>\u201d (\u201cKatta to\u02bbplam\u201d), \u201cAz-Ziyodot<\/u>\u201d (\u201cQo\u02bbshimchalar\u201d) va \u201cKifoyat ash-Sha\u02bcbiy<\/u>\u201d (\u201cSha\u02bcbiyning<\/u> kifoyasi<\/u>\u201d) kabi fiqhiy<\/u> asarlar tashkil qiladi. Uning \u201cAz-Ziyodot<\/u>\u201d asari bizgacha yetib kelmagan, lekin boshqa manbalarda undan iqtiboslar keltirilgan.<\/span><\/p>\n

Abu Hanifa vafotidan so\u02bbng (150\/767-y.) milodiy XI asr boshigacha Movarounnahrda hanafiy fiqhi bo\u02bbyicha yozilgan sanoqli asarlar[13]<\/sup><\/a> qatoriga Abu Ja\u02bcfar Ustrushaniyning<\/u> \u201cKifoyat ash-Sha\u02bcbiy<\/u>\u201d (\u201cSha\u02bcbiyning<\/u> kifoyasi<\/u>\u201d) asarini kiritish mumkin [20:443,447]. Mazkur asarning Turkiyada saqlanayotgan nusxasi \u201cAl-Majolis<\/u> fi<\/u> furu\u02bc al-fiqh<\/u>\u201d (\u201cFiqh tarmoqlariga bag\u02bbishlangan majlislar\u201d), [2:233v] deb nomlanadi. O\u02bbzbekiston Respublikasi Fanlar akademiyasi Abu Rayhon Beruniy nomidagi Sharqshunoslik institutida \u201cKifoyat ash-Sha\u02bcbiy<\/u>\u201d asarining uchta qo\u02bblyozmasi\u00a0 4611, 4666, 6013 raqamlari ostida saqlanmoqda.<\/span><\/p>\n

\u201cKifoyat ash-Sha\u02bcbiy<\/u>\u201d tarkibiy tuzilishi nuqtayi nazaridan 80 ta<\/u> majlis, ya\u02bcni suhbatdan iborat. Asarda fiqhiy<\/u> masalalar bilan birga, naqliy ilmlar va va\u02bczlar, ya\u02bcni Qur\u02bconi karim oyatlari va Rasululloh (s<\/u>.a.v<\/u>.)ning fiqhiy-huquqiy<\/u> masalalarga doir hadislari qamrab olingan. Kitob nafaqat fiqhiy<\/u>, balki amri ma\u02bcruf va nahyi<\/u> munkar janrida bitilgan didaktik, ya\u02bcni pand-nasihatlardan iborat asarlar sirasiga ham kiradi [19].<\/span><\/p>\n

Abu Ja\u02bcfar Ustrushaniy<\/u> asos solgan Buxoro fiqh maktabini davom ettirgan \u201cQuzzoti<\/u> sab\u02bca<\/u>\u201dning ikkinchisi Abu Zayd Dabusiy<\/u> hisoblanadi. U Abu Ja\u02bcfar Ustrushaniyning<\/u> xos shogirdi bo\u02bblgan, to\u02bbliq ismi \u2013 Abu Zayd Ubaydulloh ibn Umar ibn Iso Dabusiy<\/u>. U Buxoro bilan Samarqand oralig\u02bbida joylashgan Dabusiya<\/u> qishlog\u02bbida tug\u02bbilib o\u02bbsgan. Abu Zayd Dabusiy<\/u> 20 yoshida 389\/999-yildan keyin Qoraxoniylar tomonidan qozilik lavozimiga tayinlangan [5:27]. Tadqiqotchi A.Akgunduzning yozishicha, Dabusiy<\/u> Qoraxoniylar davrida rasmiy qozi vazifasida ishlagani sababli fiqhiy<\/u>\u00a0 asarlarda u \u201cQozi Zayd\u201d deb zikr qilingan [9:90].<\/span><\/p>\n

Abu Zayd Dabusiy<\/u> qator fiqhiy<\/u> asarlar[14]<\/sup><\/a> yozgan [10:3; 11:1\/184; 12:1\/456]. U ilmi xilof bo\u02bbyicha \u201cAt-Ta\u02bclifatu<\/u> fi<\/u> masoil<\/u> al-xilof<\/u> bayna<\/u> al-aimma<\/u>\u201d\u00a0 (\u201cAllomalar o\u02bbrtasida fiqh ilmidagi ixtilof yo\u02bbllari\u201d) nomli asar ham yaratgan. Abu Tayyib<\/u> Muhammad Siddiqxon<\/u> ibn Hasan Qanujiyning<\/u> \u201cAbjad al-ulum<\/u>\u201d kitobida ta\u02bckidlanishicha, hanafiy mazhabida u qiyos uslubi bo\u02bbyicha keng ma\u02bclumot bergan, unga tegishli bo\u02bblgan shartlar va bahslarga chek qo\u02bbygan hamda usulul<\/u> fiqh ilmini kamolga yetkazgan olim bo\u02bblgan [30:3\/109]. Ibn Xaldun<\/u> \u201cHanafiy mazhabida usulul<\/u> fiqh borasida eng yaxshi asar yozgan olim, avvalgilardan Dabusiy<\/u> va keyingilardan Sayful\u00adislom Bazdaviy<\/u> edi\u201d[15]<\/sup><\/a>, deb ta\u02bckidlagani ham ushbu xulosani tasdiqlaydi [21:427].<\/span><\/p>\n

Abu Zayd Dabusiy<\/u> qator shogirdlar ham yetishtirgan. Ulardan birinchisi zamonasida \u201cAl-Qozi<\/u> al-jamol<\/u>\u201d (\u201cChiroyli qozi\u201d) nomi bilan tanilgan Abu Nasr Ahmad ibn Abdurrahmon<\/u> Rig\u02bbdamuniy<\/u> Buxoriy (414\/1024-493\/1101)dir [36:46; 20:72]. Ikkinchi shogirdi Alouddin Ali Marvaziy<\/u> XI asrning ikkinchi yarmida yashagan. Tarojim asarlarida uning tavallud va vafot sanalari qayd etilmagan. Faqat Abu Zayd Dabusiyning<\/u> do\u02bbsti va shogirdi[16]<\/sup><\/a> sifatida tilga olingan [36:234]. Abu Zayd Dabusiy<\/u> 430\/1039-yili vafot etgan va \u201cAl-Quzzoti<\/u> as-sab\u02bca<\/u>\u201d (\u201cYetti qozi\u201d) maqbarasiga dafn etilgan [23:1\/147; 36:73; 33:2\/1590].<\/span><\/p>\n

Abu Zayd Dabusiy<\/u> \u201cIlm al\u00ad-xilof<\/u>\u201d (\u201cFiqhiy<\/u> ixtiloflarni o\u02bbrganuvchi ilm\u201d) faniga asos solgan alloma hisoblanadi. Ilm al-xilof<\/u> bugungi huquqshunoslikda \u201cQiyosiy huquqshunoslik\u201d sifatida e\u02bctirof etilmoqda [4:4]. Xilof ilmi \u2012 shar\u02bciy fikrlardagi tafovutlar, muhokama va natijalarning holati va shubhalarni daf qilish haqida bahs yuritadigan ilm<\/span><\/a>dir [44]. Shar\u02bciy dalillardan chiqarilgan fiqhiy<\/u> masalalarda xilof ko\u02bbp bo\u02bbladi. Chunki mujtahidlar<\/u> manbalari va uslubi hamda nazari turlichadir. Shuning uchun bu kabi xiloflarning bo\u02bblishi tabiiy hol<\/span><\/a>dir [8:170].<\/span><\/p>\n

E\u02bctiborlisi shundaki, xilof deganda, ulamolar bir-birini tamoman qoralamagan. Xilof faqatgina biror-bir masalaga yechim topishda mujtahidlar<\/u> tomonidan olingan shar\u02bciy dalillarning turlicha ekanida o\u02bbz ifodasini topgan. Bir mujtahid<\/u> muayyan masala bo\u02bbyicha hukm chiqarishda bir dalilni kuchliroq sanagan bo\u02bblsa, boshqasi aynan shu masalada boshqa bir dalilni afzal hisoblagan. Shu sababli bitta hukm borasida mazhablar o\u02bbrtasida farqli yondashuvlar paydo bo\u02bblgan. Faqihlar ixtilofi bo\u02bbyicha kitoblar ham ta\u02bclif etilgan[17]<\/sup><\/a>.<\/span><\/p>\n

Movarounnahrda V-VI\/XI-XII asrlarda ilm al-xilof<\/u> sohasida asarlar yozishda muayyan an\u02bcana shakllangan. Bu yo\u02bbnalishdagi ilk asar Abu Ali Hasan ibn Qosim Tabariyning<\/u> \u201cAl-Muharrar<\/u> fi<\/u> an-nazar<\/u>\u201d, ikkinchi muhim asar Abul<\/u> Qosim Mahmud Zamaxshariyning (vaf<\/u>.538\/1144) \u201cRuus<\/u> al-masoil<\/u> al-masoil<\/u> al<\/u>-xilofiyyati bayna<\/u> al<\/u>-hanafiyya va-sh-shofiiyya\u201d (\u201cHanafiy va shofe\u02bciy<\/u> mazhablari o\u02bbrtasidagi ixtilofli masalalarning ildizlari\u201d) [7] va uchinchisi Abu Zayd Dabusiyning<\/u> \u201cTa\u02bcsis an-nazar<\/u>\u201d (\u201cYondashuvlarni asoslash\u201d)[18]<\/sup><\/a> asari edi. Oxirgisi eng mukammal ekani tufayli Abu Zayd Dabusiy<\/u> Movarounnahrda ilm al-xilof<\/u> asoschisi sifatida e\u02bctirof etiladi [16:532]. Abu Zayd Dabusiydan<\/u> keyin yashagan Abu Hafs<\/u> Umar Nasafiyning (vaf<\/u>.537\/1142) \u201cAl-Manzuma<\/u> fi<\/u> al-xilofiyot<\/u>\u201d \u00a0va Alouddin Samarqandiy (vaf<\/u>.553\/1158)ning \u201cMuxtalaf<\/u> ar-rivoya<\/u>\u201d asarlari ilm al-xilof<\/u> sohasida \u201cTa\u02bcsis an-nazar<\/u>\u201dga o\u02bbxshasa-da, uning o\u02bbrnini bosa olmadi [11:184].<\/span><\/p>\n

Ibn Xaldun<\/u> \u201cAl<\/u>-\u00adMuqaddima\u201dda ta\u02bckidlashicha, Abu Zayd Dabusiy<\/u> o\u02bbzining \u201cTa\u02bcsis an-nazar<\/u>\u201d va \u201cAl-Asror<\/u>\u201d (\u201cSirlar\u201d) asarlari orqali olimlar tomonidan \u201cIlmul<\/u> \u00adxilof\u201d asoschisi deb tan olingan. Demak, olim bundan to\u02bbqqiz yarim asr muqaddam qiyosiy huquqshunoslikka asos solgan [21:2\/931; 3:42]. Olim sunniylik mazhablari orasida huquqiy muammolar bo\u02bbyicha kuzatilgan ixtiloflarni chuqur o\u02bbrganib, ularni ilmiy uslubda tushuntirish qoidalarini yaratgan va ko\u02bbplab ilmiy asarlar yozgan [37:1\/220; 36:1\/27; 21:320]. Andalusiyalik<\/u> olim Ibn Arabiy Bag\u02bbdod shahriga kelganda, uning asarlarini ko\u02bbchirib, islom dunyosining g\u02bbarbiy mamlakatlariga tarqatgan. Ibn Rushd<\/u> hamda Ibn Nujaym<\/u> o\u02bbz huquqiy asarlarini yozishda Dabusiydan<\/u> ilhomlangan ekan [17:34].<\/span><\/p>\n

Yetti qozi \u2013 \u201cQuzzoti<\/u> sab\u02bca<\/u>\u201dning uchinchisi Mustamliy<\/u> Buxoriy hisoblanadi. Uning to\u02bbliq ismi \u2013 Abu Ibrohim Ismoil ibn Muhammad ibn Abdulloh Mustamliy<\/u> Buxoriydir. Uning hayoti va ilmiy faoliyati to\u02bbg\u02bbrisida arab va fors tilida yozilgan tarojim asarlarida qisqa ma\u02bclumotlar mavjud [23:5\/289; 43:71; 39:57]. U haqda birmuncha to\u02bbliq ma\u02bclumotlar K.Rahimov tadqiqotida keltirilgan [6:67-71]. Uning ta\u02bckidlashicha, \u201cmustamliy<\/u>\u201d so\u02bbzi arab tilida \u201cyozuvchi\u201d, \u201ckotib\u201d, \u201ctushuntiruvchi\u201d, \u201csharhlovchi\u201d ma\u02bcnolarini bildirgan. O\u02bbrta asrlarda dars beruvchi ustozning yordamchisi, o\u02bbquvchilar savollariga javob beruvchi hamda talabalar xatolarini tuzatuvchi kishi \u201cmustamliy<\/u>\u201d[19]<\/sup><\/a> deb atalgan [6:67].<\/span><\/p>\n

Mustamliy<\/u> Buxoriy 358\/968-360\/970-yillar atrofida Buxoroda tavallud topgan. Uning ijodiy faoliyati Somoniylar hukmronligining oxirgi yillari va Qoraxoniylar sulolasi hukmronligining boshlariga to\u02bbg\u02bbri keladi [6:68-69].<\/span><\/p>\n

Mustamliy<\/u> Buxoriy olim sifatida asosan Movarounnahr ilmiy muhiti ta\u02bcsirida shakllangan. Ko\u02bbpchilik tarojim asarlarida uning hadis bo\u02bbyicha uch ustozi va tasavvuf bo\u02bbyicha bitta ustozi[20]<\/sup><\/a> zikr etiladi [37:3\/308; 23:3\/247-248,5\/289]. \u00a0Shuningdek, Mustamliy<\/u> Buxoriy keksalik chog\u02bblarida tasavvuf ilmi sohasida Omul<\/u> (Chorjo\u02bby) shayxlaridan ham ta\u02bclim olgan [23:5\/289]. Mustamliy<\/u> Buxoriy diniy va dunyoviy bilimlarini chuqur o\u02bbrgangan. Uning ilmiy-ma\u02bcnaviy merosini ikkita asar[21]<\/sup><\/a> tashkil etadi [6:71]. U fiqh sohasining bilimdoni ekani \u201cSharh at-Taarruf<\/u>\u201d asarida o\u02bbz aksini topgan [39:57]. K.Rahimovga ko\u02bbra, Mustamliy<\/u> Buxoriy 434\/1043-yil vafot etgan. Porsoning yozishicha, Mustamliy<\/u> ushbu shahardagi Bug\u02bbrobek<\/u> tyepaligi nomi bilan mashhur bo\u02bblgan qabristonda dafn etilgan. Biroq \u201cTarixi Mullazoda\u201d asari muallifi Muin al-Fuqaro<\/u> Ahmad ibn Mahmudning ta\u02bckidlashicha, Mustamliy<\/u> Buxoriyning qabri Bug\u02bbrobek<\/u> qabristoning sharq tomonida, undan biroz yaqin masofada joylashgan \u201cQuzzoti<\/u> sab\u02bca<\/u>\u201d (\u201cYetti qozi\u201d) qabristonidadir [6:71].<\/span><\/p>\n

Yetti qozining to\u02bbrtinchisi Badiuddin<\/u> Ahmad ibn Umar Buxoriydir. \u201cTarixi Mullozoda<\/u>\u201dda u Zahiriddin Buxoriyning otasi sifatida zikr qilinadi. U \u201cFatovo<\/u> Badi\u02bc ad-din<\/u>\u201d yoki \u201cFatovo<\/u> Buxoro\u201d deb nomlangan asar muallifidir.<\/span><\/p>\n

Yetti qozining beshinchisi \u2013 Zahiriddin Muhammad ibn Ahmad ibn Umar Buxoriy (vaf<\/u>.619\/1222) Buxoro qozisi va muhtasibi sifatida tanilgan. U Husomiddin<\/u> Sadr ash-Shahidning<\/u> \u201cAl<\/u>-Jomi\u02bc as-sag\u02bbir\u201d asariga \u201cFavoid<\/u>\u201d nomli fiqhiy<\/u> asar yozgan. Bu asar \u201cAl-Favoid<\/u> az-zahiriyya\u201d deb ham yuritiladi. Yana uning \u201cAl-Fatovo<\/u> az-zahiriyya\u201d nomli fiqhiy<\/u> asari ham mavjud [27:5\/320].<\/span><\/p>\n

Yetti qozining oltinchisi Ahmad ibn Amr ibn Muso ibn Abdulloh Buxoriy (taxminan vaf<\/u>.396\/1006) Abu Nasr Iroqiy<\/u> nisbasi<\/u> bilan shuhrat qozongan. Bir muddat Samarqandda qozilik qilgan va Buxoroga ketib, o\u02bbsha yerda vafot etgan. To\u02bbra Buxoriyning \u201cTuhfat<\/u> az-zoiriyn<\/u>\u201d (\u201cZiyoratchilarga tuhfa\u201d) asarida Buxoroning yettinchi qozisi sifatida nomi keltiriladi [36:29].<\/span><\/p>\n

Yetti qozining yettinchisi Zavzaniy<\/u> hisoblanadi. Manbalarda Zavzaniy<\/u> nisbasi<\/u> bilan bir necha faqihlar bo\u02bblgani zikr etilgan[22]<\/sup><\/a>. Amalga oshirilgan izlanishlar natijasi \u201cQuzzoti<\/u> sab\u02bca<\/u>\u201dning yettinchisi quyidagi uch faqihdan biri bo\u02bblganini faraz qilish imkonini beradi. Ularning biri Abu Abdulloh Husayn ibn Ahmad ibn Husayn Zavzaniy<\/u> (vaf<\/u>.486\/1093) yozuvchi, tilshunos, faqih va shoir bo\u02bblgan.\u00a0 Uning \u201cSharh al-muallaqot<\/u> as-sab\u02bca<\/u>\u201d, \u201cTarjumon<\/u> al-Qur\u02bcon<\/u>\u201d, \u201cKitob al-masodir<\/u>\u201d, \u201cSharh boiyati ziy<\/u> ar-ramat<\/u>\u201d kabi asarlari bor [32:202-203]. Ikkinchisi, Abdurrahim<\/u> ibn Abdulaziz ibn Muhammad ibn Mahmud Sadidiy<\/u> Zavzaniy<\/u> bo\u02bblib, u Abu Ja\u02bcfar Tahoviy<\/u> (239\/853-321\/933)ning \u201cSharh maoniy<\/u> al-osor<\/u>\u201d asarini rivoyat qilib, o\u02bbqitgani bilan tanilgan. U XIV asrda yashagan, Imod al-islom<\/u> laqabi bilan tanilgan hanafiy faqih bo\u02bblib, Buxoroda qozilik qilgan. \u201cTuhfat<\/u> az-zoirin<\/u>\u201d va \u201cTarixi Mullozoda<\/u>\u201dda Qozi Imom Zavzan<\/u>, deb keltirilgan. Uchinchisi Abu Ja\u02bcfar Muhammad ibn Hasan ibn Sulaymon Zavzaniy<\/u> (vaf<\/u>.370\/980) bo\u02bblib, shofe\u02bciy<\/u> mazhabi vakili bo\u02bblgani uchun shofe\u02bciylarning<\/u> tabaqot<\/u> kitoblarida zikr etilgan. U Xuroson va Movarounnahrda adolatli qozi bo\u02bblgani bilan shuhrat qozongan. Ularning qaysi biri yettinchi qozi maqomida zikr etilgani masalasi hamon ochiqligicha qolmoqda.<\/span><\/p>\n

Aytish joizki, manbalarda yetti qozining sanog\u02bbi va ular kimlardan iborat bo\u02bblgani turlicha talqin etiladi. Masalan, \u201cTarixi Mullazoda\u201d asari muallifi Mu\u02bcin al-Fuqaro<\/u> Ahmad ibn Mahmudning (VIII\/XIV asr birinchi yarmi) ta\u02bckidlashicha, Buxoroda \u201cTalli<\/u> sudur<\/u>\u201d (\u201cSadrlar tepaligi\u201d) nomli qabriston bo\u02bblib, uning chetida Abu Bakr Tarxon qabri joylashgan [39:56]. Qabrning sharqiy tomonida \u201cYetti qozi\u201dning qabrlari joylashgan. Abu Ja\u02bcfar Ustrushaniydan<\/u> boshlangan yetti qozi qatoriga Abu Zayd Dabusiy<\/u> (vaf<\/u>.430\/1039), Ismoil ibn Muhammad ibn Abdulloh Mustamliy<\/u> Buxoriy (vaf<\/u>.434\/1043), Zavzon<\/u>, Badiuddin<\/u> Buxoriy (XII asr) va uning o\u02bbg\u02bbli Zahiriddin Buxoriy (vaf<\/u>.619\/1222) kiritiladi [5:30]. Biroq ushbu xabarda yettita emas, balki oltita ism keltiriladi.<\/span><\/p>\n

Shoh Valiyyulloh<\/u> Dehlaviyning (vaf<\/u>.1176\/1762) \u201cAl-Insof<\/u> fi<\/u> bayon asbob al-ixtilof<\/u>\u201d (\u201cIxtiloflar sabablarini bayon qilishda o\u02bbrtacha yo\u02bbl\u201d) asariga asoslanib, arab tadqiqotchisi Subhiy<\/u> Jamil al-Xayyot<\/u> \u201cBuxoroning yetti qozisi\u201d tushunchasi, aslida to\u02bbqqizta qozini o\u02bbz ichiga oladi, deb hisoblaydi va \u201cQuzzot<\/u> tis\u02bca<\/u>\u201d iborasini iste\u02bcmolga kiritadi. Ular \u2013 Abu Ja\u02bcfar Ustrushaniy<\/u>, Abu Zayd Dabusiy<\/u>, Ismoil Mustamliy<\/u>, Abu Umar Ahmad ibn Muhammad ibn Ibrohim Marvaziy<\/u>, Abul<\/u> Yusr<\/u> Muhammad Bazdaviy<\/u>, uning o\u02bbg\u02bbli Abul<\/u> Maoliy<\/u> Ahmad, Badiuddin<\/u> Buxoriy, uning o\u02bbg\u02bbli Zahiriddin Buxoriy va Qozixon<\/u> O\u02bbzgandiy<\/u> [28:27]. \u00a0Ko\u02bbrinib turganidek, bu ro\u02bbyxatda faqihlar soni to\u02bbqqiztani tashkil etadi.<\/span><\/p>\n

To\u02bbqqiz qozining to\u02bbrttasi haqida yuqorida ma\u02bclumot berildi. Al-Hayyotning<\/u> ro\u02bbyxatidagi beshinchi qozi Abul<\/u> Yusr<\/u> Bazdaviydir<\/u>. U Abu Ja\u02bcfar Ustrushaniyning<\/u> shogirdi Shamsul<\/u> aimma<\/u> Halvoniyning<\/u>[23]<\/sup><\/a> shogirdi [29:18\/177; 36:231]. Sadrul\u00adislom Muhammad ibn Muhammad ibn Husayn ibn Abdulkarim ibn Muso ibn Mujohid Abul<\/u> Yusr<\/u> \u00adBazdaviy 421\/1030-yilda tug\u02bbilgan [33:91]. Dastlabki saboqni otasi Abul<\/u> Hasan Muhammad Bazdaviydan<\/u> olgan. Bobosi Abdulkarim ibn Muso Bazdaviy<\/u> Abu Mansur Moturidiyning shogirdlaridan biri bo\u02bblgan. Abul<\/u> Yusr<\/u> Bazdaviy<\/u> Samarqand kalom maktabi bilan oilasi orqali tanishish imkoniga ega bo\u02bblgan. U bir necha asarlar muallifi [26:2-3,65]. Uning qator shogirdlari bo\u02bblib, ularning mashhurlari Abul<\/u> Muin Nasafiy va Abu Hafs<\/u> Najmuddin<\/u> Umar Nasafiy (vaf<\/u>. 537\/1142) hisoblanadi [20:321].<\/span><\/p>\n

Abul<\/u> Yusr<\/u> Bazdaviyning<\/u> \u201cFaxrul<\/u> islom Bazdaviy<\/u>\u201d nomi bilan mashhur faqih akasi ham bo\u02bblib, to\u02bbliq ismi Abul<\/u> Hasan Ali ibn Muhammad ibn Husayn ibn Abdulkarim Bazdaviydir<\/u>[24]<\/sup><\/a>. U ham Abu Ja\u02bcfar Ustrushaniyning<\/u> shogirdi Shamsul<\/u> aimma<\/u> Halvoniyning<\/u> shogirdi sanaladi [40:2\/55]. Faxrul<\/u> islom Bazdaviy<\/u> 400\/1010-yili tavallud topgan. Samarqandda dars bergan. U mashhur fiqhiy<\/u> asarlar muallifi. Faxrul<\/u> islom Bazdaviy<\/u> 482\/1089-yil rajab oyining beshinchi kuni vafot etgan va Samarqandda dafn etilgan. Uning Abu Sobit Hasan ismli faqih o\u02bbg\u02bbli bo\u02bblib, Samarqandda tavallud topgan va otasi vafotidan so\u02bbng amakisi Abul<\/u> Yusr<\/u> Bazdaviy<\/u> uni Buxoroga olib ketadi. U fiqh ilmini amakisidan o\u02bbrganadi. Keyinchalik ilm izlab Marvga boradi va bir muddat o\u02bbsha yerda yashab qoladi. Amakisining o\u02bbg\u02bbli Abul<\/u> Maoliy<\/u> Ahmad Bazdaviy<\/u> haj safariga ketganidan so\u02bbng, Buxoroga qaytib, u yerda muqim yashaydi va qozilik lavozimida faoliyat yuritadi. Uning vafot sanasi noma\u02bclum [29:18\/602-603].<\/span><\/p>\n

\u201cQuzzoti<\/u> tis\u02bca<\/u>\u201dning oltinchisi Abul<\/u> Maoliy<\/u> Ahmad Bazdaviydir<\/u>. U Abul<\/u> Yusr<\/u> Bazdaviyning<\/u> o\u02bbg\u02bbli bo\u02bblib, uning to\u02bbliq ismi \u2013 Abul<\/u> Maoliy<\/u> Ahmad ibn Muhammad ibn Muhammad ibn Husayn ibn Abdulkarim ibn Muso Bazdaviy<\/u>. U Buxoroda 481\/1088 yoki 482\/1089-yil tavallud topgan. Fiqh ilmini otasidan o\u02bbrgangan. Hanafiy mazhabining Movarounnahrdagi yirik vakillaridan biri sifatida tanilgan. Buxoroda qozilik vazifasida ishlagan. Haj safariga borib, qaytishda 542\/1147-yil Saraxsda<\/u> vafot etgan. U ham ustoz-shogird silsilasi bilan Abu Ja\u02bcfar Ustrushaniyning<\/u> shogirdi sanaladi [29:18\/602-603].<\/span><\/p>\n

Va nihoyat, \u201cQuzzoti<\/u> tis\u02bca<\/u>\u201dning to\u02bbqqizinchisi \u2013 faqih Qozixon<\/u>. Uning to\u02bbliq ismi \u2013 Faxrul<\/u> islom (Faxruddin<\/u>) Abulmafoxir<\/u> Hasan ibn Mansur O\u02bbzgandiy<\/u> Farg\u02bboniy bo\u02bblib, Qozixon<\/u> taxallusi bilan tanilgan. U bir qator kitoblar muallifi[25]<\/sup><\/a>, mashhur mujtahid<\/u> olim bo\u02bblgan. Faqih Farg\u02bbona vodiysining markaziy shaharlaridan bo\u02bblgan O\u02bbzgandda tavallud topgan, vafoti esa 592\/1196-yillarga to\u02bbg\u02bbri keladi. O\u02bbz zamonasida \u201cFaxrul<\/u> milla<\/u>\u201d, \u201cRuknul<\/u> islom\u201d, \u201cBaqiyyatus salaf<\/u>\u201d sifatlari bilan tanilgan. Qozixonning<\/u> fiqhiy<\/u> merosi va mujtahidlik maqomi keyingi davr olimlari tomonidan yuksak e\u02bctirofga sazovor bo\u02bblgan [38:2\/169].<\/span><\/p>\n

\u00a0Mahmud ibn Ahmad ma\u02bclumotlari va al-Hayyot<\/u> xulosasining qiyoslashga asoslangan o\u02bbzbek tadqiqotchisining fikricha, \u201cBuxoroning yetti qozisi tarkibiga Abu Ja\u02bcfar Ustrushaniy<\/u>, Abu Zayd Dabusiy<\/u>, Ismoil Mustamliy<\/u>, Badiuddin<\/u> Buxoriy va uning o\u02bbg\u02bbli Zahiruddin<\/u> Buxoriy kirishi aniq. Zavzon<\/u>, Abu Umar Ahmad Marvaziy<\/u>, Abul<\/u> Yusr<\/u> Muhammad Bazdaviy<\/u>, uning o\u02bbg\u02bbli Abul<\/u> Maoliy<\/u> Ahmad Bazdaviyning<\/u> bu guruhga mansubligi bo\u02bbyicha esa ishonchli ma\u02bclumot topilmagan [5:33].<\/span><\/p>\n

Xulosa qilib aytganda, musulmon olamida mashhur bo\u02bblgan movarounnahrlik \u201cYetti qozi\u201d fenomenining paydo bo\u02bblishi Ustrushana<\/u> mintaqasi bilan bog\u02bbliqligi mazkur hudud birinchi Renessans davrida shakllangan nufuzli ilmiy-madaniy markazlar qatorida bo\u02bblganini ko\u02bbrsatadi.<\/span><\/p>\n

FOYDALANILGAN ADABIYOTLAR:<\/strong><\/span><\/div>\n
\n
    \n
  1. Qur\u02bconi karim ma\u02bcnolarining tarjima va tafsiri \/ Tarjima va izohlar muallifi Shayx Abdulaziz Mansur. \u2013 T.: \u201cToshkent islom universiteti\u201d nashriyot-matbaa birlashmasi, 2016.<\/span><\/li>\n
  2. Abu Ja\u02bcfar ash-Sha\u02bcbiy<\/u> al-Ustrushaniy<\/u>. Al-Majolis<\/u> fi<\/u> furu\u02bc al-fiqh<\/u>. \u2013 Ko\u02bbprulu<\/u> kutubxonasi (Turkiya). \u2013 Mehmed<\/u> Asimbey<\/u> bo\u02bblimi. \u2013 Qo\u02bblyozma \u2116<\/span><\/li>\n
  3. Jabborov M. Fiqh ilmi va Abu Ja\u02bcfar Ustrushaniy<\/u>. Imom Buxoriy saboqlari. \u2013 Samarqand. 4\/2019.<\/span><\/li>\n
  4. Jo\u02bbzjoniy<\/u>Sh. Abu Zayd ad-Dabusiy<\/u> \u2013 ilmul<\/u> xilof (qiyosiy huquqshunoslik) fanining asoschisi \/\/ Toshkent islom universiteti ilmiy-tahliliy axborot. \u2013 T., 2003.<\/span><\/li>\n
  5. Najmiddinov Z.X. Abu Zayd ad-Dabusiy<\/u> merosining Movarounnahrda fiqh ilmi rivojida tutgan o\u02bbrni: Tar. fan. nomz<\/u>. … dis<\/u>. TIU<\/u>, 2007.<\/span><\/li>\n
  6. Rahimov K. Movarounnahr tasavvufi ildizlari: Tasavvuf ta\u02bclimotining shakllanishi va tizimlashtirilishi (VIII-XI asrlar). \u2013 T.: \u201cSplendid Idea\u201d nashriyoti, 2021.<\/span><\/li>\n
  7. Uvatov U. Az-Zamaxshariy<\/u> asari Irlandiyada. \u2013 Xalq so\u02bbzi. \u2013 2006-yil 21-mart. \u2013 \u2116<\/span><\/li>\n
  8. Shayx Muhammad Sodiq Muhammad Yusuf. Fiqhiy<\/u> yo\u02bbnalishlar va kitoblar. \u2012T.: Sharq, 2011.<\/span><\/li>\n
  9. Akg\u00fcnd\u00fcz A. Karahanl\u0131lar\u0131n B\u00fcy\u00fck Hukuk\u00e7usu Ebu Zeyd Debbusi ve Mezhepleraras\u0131 Mukayeseli Hukuka Te\u02bbsirleri \/\/ Sel\u00e7uk \u00dcniversitesi Hukuk Fakultesi Dergisi. \u2500 Kunya (Turk\u0131ya), 1989.<\/span><\/li>\n
  10. Bedir M. Interplay of sufism, law and theology: a tenth century example \/ The IVth International conference of islamic legal studies on sufism and law. \u2013 Murcia (Spain), May 8-11, 2003.<\/span><\/li>\n
  11. Brockelmann C. Geschichte des arabischen Litteratur. \u2013 T. 1. \u2013 Leiden: Brill, 1943.<\/span><\/li>\n
  12. Sezgin F. Geschichte des arabischen Schrifttums. \u2013 T. 1. \u2013 Leiden: Brill, 1967.<\/span><\/li>\n
  13. Brockelmann C. Geschichte der arabischen Litteratur: T. I-II. \u2013 Weimar-Berlin, 1898.<\/span><\/li>\n
  14. Schacht J. Theology and law in Islam \/ Ed. G.E. von Grunebaum. \u2013 Wiesbaden: Otto Harrassowitz,<\/span><\/li>\n
  15. \u00d6zel A. Hanefi f\u0131k\u0131h al\u0131 \u2013 Ankara, 1990.<\/span><\/li>\n
  16. \u00d6zen \u015e. \u02bb\u0130lm-i Nil\u00e2f\u0131n Ortaya \u00c7\u0131k\u0131\u015f\u0131 ve Eb\u00fb Zeyd ed-Deb\u00fbs\u00ee\u02bbnin Te\u02bbsis\u00fc\u02bbn-nazar Adl\u0131 \u2013 Istanbul: Marmara un\u0131vers\u0131t\u0131, 1988.<\/span><\/li>\n
  17. Kavakc\u0131 Y. Z. XI ve XII. As\u0131rlarda Karahanl\u0131lar Devrinde M\u0101v\u0101ra\u02bb al-Nahr \u0130sl\u00e2m Hukuk\u00e7ular\u0131. \u2013 Ankara: Sevin\u00e7 matbaas\u0131, 1976.<\/span><\/li>\n
  18. \u0627\u0628\u0646 \u062d\u062c\u0631 \u0627\u0644\u0639\u0633\u0642\u0644\u0627\u0646\u064a. \u062a\u0647\u0630\u064a\u0628 \u0627\u0644\u062a\u0647\u0630\u064a\u0628. \u0627\u0644\u0642\u0627\u0647\u0631\u0629: \u201c\u062f\u0627\u0631 \u0627\u0644\u0641\u0643\u0631\u201d\u060c 2009 \u0645.<\/span><\/li>\n
  19. \u0623\u0628\u0648 \u062c\u0639\u0641\u0631 \u0645\u062d\u0645\u062f \u0628\u0646 \u0639\u0645\u0631\u0648 \u0627\u0644\u0634\u0639\u0628\u064a \u0628\u0646 \u0633\u0644\u064a\u0645\u0627\u0646 \u0627\u0644\u0623\u0633\u062a\u0631\u0648\u0634\u0646\u064a. \u0643\u0641\u0627\u064a\u0629 \u0627\u0644\u0634\u0639\u0628\u064a. \u062a\u062d\u0642\u064a\u0642. \u0623.\u062f. \u0632\u0627\u0647\u062f \u0627\u0644\u0644\u0647 \u0645\u0646\u0648\u0651\u0631\u0648\u0641 \u0648 \u062f. \u0645\u0633\u0644\u0645 \u0631\u0632\u0642\u064a \u0639\u0637\u0627\u0621. (faximile). \u0637\u0634\u0642\u0646\u062f. \u0662\u0660\u0662\u0661 \u0645.<\/span><\/li>\n
  20. \u0623\u0628\u0648 \u062d\u0641\u0635 \u0639\u0645\u0631 \u0628\u0646 \u0645\u062d\u0645\u062f \u0627\u0644\u0646\u0633\u0641\u064a. \u0627\u0644\u0642\u0646\u062f \u0641\u064a \u0630\u0643\u0631 \u0639\u0644\u0645\u0627\u0621 \u0633\u0645\u0631\u0642\u0646\u062f. \u062a\u062d\u0642\u064a\u0642: \u0646\u0638\u0631 \u0645\u062d\u0645\u062f \u0627\u0644\u0641\u0631\u064a\u0627\u0628\u064a. \u0627\u0644\u0645\u0643\u062a\u0628\u0629 \u0627\u0644\u0643\u0648\u062b\u0631. \u0627\u0644\u0645\u0645\u0644\u0643\u0629 \u0627\u0644\u0639\u0631\u0628\u064a\u0629 \u0627\u0644\u0633\u0639\u0648\u062f\u064a\u0629. 1991.<\/span><\/li>\n
  21. \u0623\u0628\u0648 \u0632\u064a\u062f \u0639\u0628\u062f \u0627\u0644\u0631\u062d\u0645\u0646 \u0628\u0646 \u0645\u062d\u0645\u062f \u0628\u0646 \u062e\u0644\u062f\u0648\u0646 \u0627\u0644\u062d\u0636\u0631\u0645\u064a. \u0627\u0644\u0645\u0642\u062f\u0645\u0629. \u0627\u0633\u0643\u0646\u062f\u0631\u064a\u0629.<\/span><\/li>\n
  22. \u0623\u0628\u0648 \u0632\u064a\u062f \u0627\u0644\u062f\u0628\u0648\u0633\u064a. \u0643\u062a\u0627\u0628 \u0627\u0644\u0645\u0646\u0627\u0633\u0643 \u0645\u0646 \u0627\u0644\u0623\u0633\u0631\u0627\u0631. \u062a\u062d\u0642\u064a\u0642 \u0646\u0627\u064a\u0641 \u0628\u0646 \u0646\u0627\u0641\u0639 \u0627\u0644\u0639\u0645\u0631\u064a. \u0627\u0644\u0642\u0627\u0647\u0631\u0629: \u062f\u0627\u0631 \u0627\u0644\u0645\u0646\u0627\u0631\u060c 1411\\1991<\/span><\/li>\n
  23. \u0623\u0628\u0648 \u0633\u0639\u062f \u0639\u0628\u062f \u0627\u0644\u0643\u0631\u064a\u0645 \u0628\u0646 \u0645\u062d\u0645\u062f \u0628\u0646 \u0645\u0646\u0635\u0648\u0631 \u0627\u0644\u062a\u0645\u064a\u0645\u0649 \u0627\u0644\u0633\u0645\u0639\u0627\u0646\u0649. \u0627\u0644\u0623\u0646\u0633\u0627\u0628.\u0628\u064a\u0631\u0648\u062a. \u0661\u0669\u0669\u0668\u0645.<\/span><\/li>\n
  24. \u0623\u0628\u0648 \u0639\u0628\u062f \u0627\u0644\u0644\u0647 \u0645\u062d\u0645\u062f \u0628\u0646 \u0623\u0628\u064a \u0628\u0643\u0631 \u0628\u0646 \u0623\u064a\u0648\u0628 \u0627\u0644\u0632\u0631\u0639\u064a \u0627\u0644\u0645\u0639\u0631\u0648\u0641 \u0628\u0627\u0628\u0646 \u0642\u064a\u0645 \u0627\u0644\u062c\u0648\u0632\u064a\u0629. \u0625\u0639\u0644\u0627\u0645 \u0627\u0644\u0645\u0648\u0642\u0639\u064a\u0646 \u0639\u0646 \u0631\u0628 \u0627\u0644\u0639\u0627\u0644\u0645\u064a\u0646. \u062a\u062d\u0642\u064a\u0642: \u0645\u062d\u0645\u062f \u0639\u0628\u062f \u0627\u0644\u0633\u0644\u0627\u0645 \u0625\u0628\u0631\u0627\u0647\u064a\u0645. \u062f\u0627\u0631 \u0627\u0644\u0643\u062a\u0628 \u0627\u0644\u0639\u0644\u0645\u064a\u0629 \u2013 \u064a\u064a\u0631\u0648\u062a. \u0627\u0644\u0637\u0628\u0639\u0629: \u0627\u0644\u0623\u0648\u0644\u0649\u060c \u0661\u0664\u0661\u0661\u0647\u0640 – \u0661\u0669\u0669\u0661\u0645.<\/span><\/li>\n
  25. \u0623\u0628\u0648 \u0627\u0644\u0644\u064a\u062b \u0627\u0644\u0633\u0645\u0631\u0642\u0646\u062f\u064a. \u062e\u0632\u0627\u0646\u0629 \u0627\u0644\u0641\u0642\u0647 \u0648\u0639\u064a\u0648\u0646 \u0627\u0644\u0645\u0633\u0627\u0626\u0644. \u062a\u062d\u0642\u064a\u0642: \u0635\u0644\u0627\u062d \u0627\u0644\u062f\u064a\u0646 \u0627\u0644\u0646\u0627\u062d\u064a. \u0634\u0631\u0643\u0629 \u0627\u0644\u0637\u0628\u0639 \u0648\u0627\u0644\u0646\u0634\u0631. \u0628\u063a\u062f\u0627\u062f. 1965.<\/span><\/li>\n
  26. \u0623\u0628\u0648 \u0627\u0644\u064a\u0633\u0631 \u0645\u062d\u0645\u062f \u0628\u0646 \u0645\u062d\u0645\u062f \u0628\u0646 \u062d\u0633\u064a\u0646 \u0628\u0646 \u0639\u0628\u062f\u0627\u0644\u0643\u0631\u064a\u0645 \u0628\u0646 \u0645\u0648\u0633\u0649 \u0628\u0646 \u0645\u062c\u0627\u0647\u062f \u0627\u0644\u0628\u0632\u062f\u0648\u064a. \u0623\u0635\u0648\u0644 \u0627\u0644\u062f\u064a\u0646. \u062f\u0627\u0631 \u0627\u0644\u0643\u062a\u0628 \u0627\u0644\u0639\u0631\u0628\u064a\u0629. \u0627\u0644\u0642\u0627\u0647\u0631\u0629. 1963.<\/span><\/li>\n
  27. \u062e\u064a\u0631 \u0627\u0644\u062f\u064a\u0646 \u0627\u0644\u0632\u0631\u0643\u0644\u064a.\u0627\u0644\u0627\u0639\u0644\u0627\u0645 \u0642\u0627\u0645\u0648\u0633 \u062a\u0631\u0627\u062c\u0645 \u0644\u0627\u0634\u0647\u0631 \u0627\u0644\u0631\u062c\u0627\u0644 \u0648 \u0627\u0644\u0646\u0633\u0627\u0621 \u0645\u0646 \u0627\u0644\u0639\u0631\u0628 \u0648 \u0627\u0644\u0645\u0633\u062a\u0639\u0631\u0628\u064a\u0646 \u0648 \u0627\u0644\u0645\u0633\u062a\u0634\u0631\u0642\u064a\u0646. \u0627\u0644\u0642\u0627\u0647\u0631\u0629: \u062f\u0627\u0631 \u0627\u0644\u0639\u0644\u0645 \u0644\u0644\u0645\u0644\u0627\u064a\u0646, 1998.<\/span><\/li>\n
  28. \u0633\u0628\u062d\u064a \u062c\u0645\u064a\u0644 \u0627\u0644\u062e\u064a\u0627\u062a. \u062f\u0631\u0627\u0633\u0629 \u0645\u0642\u0627\u0631\u0646\u0629 \u0644\u0643\u062a\u0627\u0628 \u062a\u0642\u0648\u064a\u0645 \u0627\u0644\u0623\u062f\u0644\u0629 \u0641\u064a \u0627\u0635\u0648\u0644 \u0627\u0644\u0641\u0642\u0647. \u0627\u0644\u0642\u0627\u0647\u0631\u0629. \u0661\u0669\u0667\u0667.<\/span><\/li>\n
  29. \u0634\u0645\u0633 \u0627\u0644\u062f\u064a\u0646 \u0627\u0644\u0630\u0647\u0628\u0649. \u0633\u064a\u0631 \u0623\u0639\u0644\u0627\u0645 \u0627\u0644\u0646\u0628\u0644\u0627\u0621. \u062a\u062d\u0642\u064a\u0642: \u0645\u062d\u064a\u0628 \u0627\u0644\u062f\u064a\u0646 \u0623\u0628\u0648 \u0633\u0639\u064a\u062f \u0639\u0645\u0631 \u0627\u0644\u0623\u0645\u0631\u0648\u064a. \u0628\u064a\u0631\u0648\u062a. \u062f\u0627\u0631 \u0627\u0644\u0641\u0643\u0631. 1997.<\/span><\/li>\n
  30. \u0635\u062f\u064a\u0642 \u0628\u0646 \u062d\u0633\u0646 \u0627\u0644\u0642\u0646\u0648\u062c\u064a. \u0623\u0628\u062c\u062f \u0627\u0644\u0639\u0644\u0648\u0645. \u0628\u064a\u0631\u0648\u062a. \u0661\u0669\u0667\u0668.<\/span><\/li>\n
  31. \u0639\u0628\u0627\u0633 \u0628\u0646 \u0627\u0628\u0631\u0627\u0647\u064a\u0645 \u0627\u0644\u062a\u0639\u0627\u0631\u062c\u064a \u0627\u0644\u0645\u0631\u0627\u0643\u0634\u064a. \u0627\u0638\u0647\u0627\u0631 \u0627\u0644\u0643\u0645\u0627\u0644 \u0641\u064a \u062a\u062a\u0645\u064a\u0645 \u0645\u0646\u0627\u0642\u0628 \u062b\u0628\u0627\u062a \u0627\u0644\u0631\u062c\u0627\u0644. \u062f\u0631\u0627\u0633\u0629 \u0648 \u062a\u062d\u0642\u064a\u0642: \u0638.\u0627\u062f\u0631\u064a\u0633 \u0627\u0644\u0634\u0631\u0648\u0627\u062a\u064a. \u0627\u0644\u0637\u0628\u0627\u0639\u0629 \u0648\u0627\u0644\u0627\u062e\u0631\u0627\u062c: \u062f\u0627\u0631 \u0623\u0628\u064a \u0631\u0642\u0631\u0627\u0642 \u0644\u0644\u0637\u0628\u0627\u0639\u0629 \u0648\u0627\u0644\u0646\u0634\u0631. 1434\\2013.<\/span><\/li>\n
  32. \u0639\u0645\u0631 \u0641\u0631\u0648\u062e<\/a>\u060c\u00a0\u062a\u0627\u0631\u064a\u062e \u0627\u0644\u0623\u062f\u0628 \u0627\u0644\u0639\u0631\u0628\u064a: \u0645\u0646 \u0645\u0637\u0644\u0639 \u0627\u0644\u0642\u0631\u0646 \u0627\u0644\u062e\u0627\u0645\u0633 \u0627\u0644\u0647\u062c\u0631\u064a \u0625\u0644\u0649 \u0627\u0644\u0641\u062a\u062d \u0627\u0644\u0639\u062b\u0645\u0627\u0646\u064a. \u0627\u0644\u062c\u0632\u0621 \u0627\u0644\u062b\u0627\u0644\u062b. \u062f\u0627\u0631 \u0627\u0644\u0639\u0644\u0645 \u0644\u0644\u0645\u0644\u0627\u064a\u064a\u0646 – \u0628\u064a\u0631\u0648\u062a. \u0627\u0644\u0637\u0628\u0639\u0629 \u0627\u0644\u0631\u0627\u0628\u0639\u0629 \u2013 1981.<\/span><\/li>\n
  33. \u0642\u0627\u0633\u0645 \u0628\u0646 \u0642\u0637\u0644\u0648\u0628\u063a\u0627 \u0627\u0644\u062d\u0646\u0641\u064a. \u062a\u0627\u062c \u0627\u0644\u062a\u0631\u0627\u062c\u0645 \u0641\u064a \u0637\u0628\u0642\u0627\u062a \u0627\u0644\u062d\u0646\u0641\u064a\u0629. \u0645\u0637\u0628\u0639\u0629 \u0627\u0644\u0645\u062b\u0646\u0649.\u0628\u063a\u062f\u0627\u062f. 1962. \u00a0<\/span><\/li>\n
  34. \u0623\u0628\u0648 \u0625\u0633\u062d\u0627\u0642 \u0627\u0644\u0634\u064a\u0631\u0627\u0632\u0649. \u0637\u0628\u0642\u0627\u062a \u0627\u0644\u0641\u0642\u0647\u0627\u0621. \u062a\u062d\u0642\u064a\u0642: \u062f.\u0627\u0633\u062d\u0627\u0642 \u0639\u0628\u0627\u0633. \u0628\u064a\u0631\u0648\u062a. 1970.<\/span><\/li>\n
  35. \u0645\u062d\u0645\u062f \u0623\u0646\u0648\u0631 \u0634\u0627\u0647 \u0628\u0646 \u0645\u0639\u0638\u0645 \u0634\u0627\u0647 \u0627\u0644\u0643\u0634\u0645\u064a\u0631\u064a \u0627\u0644\u0647\u0646\u062f\u064a. <\/em>\u0627\u0644\u0639\u0631\u0641\u00a0\u0627\u0644\u0634\u0630\u064a<\/em>\u00a0\u0634\u0631\u062d \u0633\u0646\u0646 \u0627\u0644\u062a\u0631\u0645\u0630\u064a. \u0628\u064a\u0631\u0648\u062a \u2013 \u0644\u0628\u0646\u0627\u0646. \u201c\u062f\u0627\u0631 \u0627\u0644\u062f\u0631\u0627\u0633 \u0627\u0644\u0639\u0631\u0628\u064a\u0629\u201d.<\/span><\/li>\n
  36. \u0645\u062d\u0645\u062f \u0639\u0628\u062f \u0627\u0644\u062d\u0649 \u0627\u0644\u0644\u0643\u0646\u0648\u0649. \u0627\u0644\u0641\u0648\u0627\u0626\u062f \u0627\u0644\u0628\u0647\u064a\u0629 \u0641\u0649 \u062a\u0631\u0627\u062c\u0645 \u0627\u0644\u062d\u0646\u0641\u064a\u0629. \u0628\u064a\u0631\u0648\u062a. \u0661\u0669\u0667\u0662 \u0645.<\/span><\/li>\n
  37. \u0645\u062d\u064a\u0649 \u0627\u0644\u062f\u064a\u0646 \u0627\u0644\u0642\u0627\u062f\u0631 \u0628\u0646 \u0623\u0628\u0649 \u0648\u0641\u0627\u0621 \u0627\u0644\u0642\u0631\u0634\u0649. \u0627\u0644\u062c\u0648\u0627\u0647\u0631 \u0627\u0644\u0645\u0636\u064a\u0626\u0629 \u0641\u064a \u0637\u0628\u0642\u0627\u062a \u0627\u0644\u062d\u0646\u0641\u064a\u0629. \u0647\u062c\u0631 \u0644\u0644\u0637\u0628\u0627\u0639\u0629 \u0648\u0627\u0644\u0646\u0634\u0631 \u0648\u0627\u0644\u062a\u0648\u0632\u064a\u0639 \u0648\u0627\u0644\u0627\u0639\u0644\u0627\u0646 \u0661\u0669\u0669\u0663 \u0645.<\/span><\/li>\n
  38. \u0645\u0635\u0637\u0641\u0649 \u0628\u0646 \u0639\u0628\u062f\u0627\u0644\u0644\u0647 \u062d\u0627\u062c\u064a \u062e\u0644\u064a\u0641\u0629. \u0643\u0634\u0641 \u0627\u0644\u0638\u0646\u0648\u0646 \u0639\u0646 \u0623\u0639\u0635\u0627\u0645 \u0627\u0644\u0643\u062a\u0628 \u0648\u0627\u0644\u0641\u0646\u0648\u0646. \u062f\u0627\u0631 \u0627\u0644\u0641\u0643\u0631. \u0628\u064a\u0631\u0648\u062a \u2013 \u0644\u0628\u0646\u0627\u0646. 1402\\1972.<\/span><\/li>\n
  39. \u0645\u0639\u064a\u0646 \u0627\u0644\u0641\u0642\u0631\u0627\u0621\u060c \u062a\u0627\u0631\u064a\u062e \u0645\u0644\u0627\u0632\u0627\u062f\u0647 \u062f\u0631 \u0630\u0643\u0631 \u0645\u0632\u0627\u0631\u0627\u062a \u0628\u062e\u0627\u0631\u0627 \/ \u0628\u0627 \u0645\u0642\u062f\u0645\u0647 \u0648 \u062a\u0635\u062d\u064a\u062d \u0648\u062a\u062d\u0634\u064a\u0647 \u0648 \u062a\u0631\u0627\u062c\u0645 \u0627\u0639\u0644\u0627\u0645 \u0628\u0627\u0647\u062a\u0645\u0627\u0645 \u0627\u062d\u0645\u062f \u06af\u0644\u062c\u064a\u0646 \u0645\u0639\u0627\u0646\u064a. \u062a\u0647\u0631\u0627\u0646\u060c \u0645\u0631\u0643\u0632 \u0645\u0637\u0627\u0644\u0639\u0627\u062a \u0627\u064a\u0631\u0627\u0646\u064a\u060c 1370.<\/span><\/li>\n
  40. \u0645\u0641\u062a\u0627\u062d \u0627\u0644\u0633\u0639\u0627\u062f\u0629\u00a0\u0648\u0645\u0635\u0628\u0627\u062d \u0627\u0644\u0633\u064a\u0627\u062f\u0629.\u00a0\u0627\u0644\u0645\u0624\u0644\u0641: \u0623\u062d\u0645\u062f \u0628\u0646 \u0645\u0635\u0637\u0641\u0649 \u0627\u0644\u0634\u0647\u064a\u0631 \u0628\u0637\u0627\u0634 \u0643\u0628\u0631\u064a \u0632\u0627\u062f\u0647. \u0627\u0644\u0646\u0627\u0634\u0631 \u062f\u0627\u0631 \u0627\u0644\u0643\u062a\u0628 \u0627\u0644\u0639\u0644\u0645\u064a\u0629. \u0641\u064a \u062b\u0644\u0627\u062b \u0645\u062c\u0644\u062f\u0627\u062a \u0639\u0627\u0645 \u0661\u0669\u0668\u0665\/\u0661\u0664\u0660\u0665.<\/span><\/li>\n
  41. \u0646\u0627\u0635\u0631 \u0627\u0644\u062f\u064a\u0646 \u062a\u0648\u0631\u0647 \u0628\u062e\u0627\u0631\u064a\u060c \u0633\u064a\u062f \u0645\u062d\u0645\u062f. \u062a\u062d\u0641\u0629 \u0627\u0644\u0632\u0627\u064a\u0631\u064a\u0646. \u0686\u0627\u0628 \u0633\u0646\u06af\u06cc . \u0628\u062e\u0627\u0631\u0627\u060c 1910 \u0645.<\/span><\/li>\n
  42. \u0646\u0648\u0631 \u0627\u0644\u062f\u064a\u0646 \u0645\u062d\u0645\u062f \u0639\u062a\u0631. \u0627\u0644\u0627\u0645\u0627\u0645 \u0627\u0644\u062a\u0631\u0645\u0630\u064a. \u0627\u0633\u062a\u0627\u0646\u0628\u0648\u0644. \u201c\u062f\u0627\u0631 \u0627\u0644\u0633\u0644\u0627\u0645\u201d\u060c 2009 \u0645.<\/span><\/li>\n
  43. \u067e\u0627\u0631\u0633\u0627\u060c \u062e\u0648\u0627\u062c\u0647 \u0645\u062d\u0645\u062f. \u0641\u0635\u0644 \u0627\u0644\u062e\u0637\u0627\u0628 \/ \u0628\u0647 \u062a\u0635\u062d\u064a\u062d \u0648 \u0628\u0627 \u0645\u0642\u062f\u0645\u0647 \u0648 \u062a\u0639\u0644\u064a\u0642\u0627\u062a \u062c\u0644\u064a\u0644 \u0645\u0633\u06af\u0631\u0646\u0698\u0627\u062f. \u062a\u0647\u0631\u0627\u0646. \u0645\u0631\u0643\u0632 \u0646\u0634\u0631 \u062f\u0627\u0646\u0634\u06af\u0627\u0647\u0649\u060c 1381.<\/span><\/li>\n
  44. https:\/\/terminologyenc.com\/ar\/browse\/term\/75267<\/a>.<\/span><\/li>\n
  45. https:\/\/ziyouz.uz\/ajoyibotlar\/mash-ur-ettiliklar\/<\/a><\/span><\/li>\n<\/ol>\n<\/div>\n
    [1]<\/a> \u201cU osmonlar va Yerni hamda ularning orasidagi (barcha) narsalarni olti kunda yaratib, so\u02bbngra Arsh uzra \u201cmustaviy\u201d bo\u02bblgan zotdir\u201d .<\/span><\/div>\n
    [2]<\/a> Qur\u02bconi karim nozil bo\u02bblgan yetti arab lahjasi: \u200bquraysh, huzayl, \u200btamim, \u200bazd, \u200brabi\u02bca, \u200bhavozin, \u200bSa\u02bcd ibn Bakr. Ba\u02bczi olimlar quyidagi yetti lahjani sanab o\u02bbtgan: \u200bhuzayl, \u200bkinona, \u200bqays, \u200bzobba, \u200btayyimur-ribob, \u200bAsad ibn Huzayma, \u200bmuzor.<\/span><\/div>\n
    [3]<\/a> Qur\u02bcon yetti xil qiroatda nozil bo\u02bblgan. Bu haqda Payg\u02bbambar (s.a.v.): \u201cUshbu Qur\u02bcon yetti xil qiroatda nozil bo\u02bblgan<\/strong><\/em>\u201d<\/strong> deganlar (Muttafaqun alayh). Yetti qiroat degani \u2013 arab tilidagi yettita lahja demakdir. Arablar o\u02bbrtasida eng mashhur va keng tarqalgan, shuningdek, eng shirin lahjalar: quraysh, huzayl, tamim, al-uzd, robi\u02bca, havozin, Sa\u02bcd ibn Bakr lahjalaridir. Bu so\u02bbzning to\u02bbg\u02bbri ekanini Imom Bayhaqiy tasdiqlagan, Ibn Atiya ham shu gapni ixtiyor qilgan. Tilshunos olimlardan Sa\u02bclab, Abu Ubayd va Azhariylar ham shu gapni aytgan.<\/span><\/div>\n
    [4]<\/a> Rasululloh (s.a.v.):\u00a0<\/strong><\/em>\u201cJabroil birodarim menga Qur\u02bconni bir qiroatda o\u02bbqitgan. Men undan yana o\u02bbqitishini so\u02bbraganimda, menga boshqa qiroatda o\u02bbqitdi. Shu tariqa yetti qiroatni o\u02bbrgatdi\u201d<\/em><\/strong>, deganlar (Imom Buxoriy rivoyati).<\/em><\/span><\/div>\n
    [5]<\/a> Umar ibn Xattob (585-644), Abdulloh ibn Mas\u02bcud (590-653), Ali ibn Abu Tolib (600-661), Abdulloh ibn Umar (612-693), Oysha binti Abu Bakr Siddiq (613-678), Zayd ibn Sobit (615-665), Abdulloh ibn Abbos (619-686).<\/span><\/div>\n
    [6]<\/a> Said ibn Musayyib ibn Hazn ibn Abu Vahb Maxzumiy Qurashiy (13\/634-94\/713), Urva ibn Zubayr ibn Avvom (22\/643-93\/712), Qosim ibn Muhammad ibn Abu Bakr Siddiq (37\/657-107\/725), Xorija ibn Zayd ibn Sobit Ansoriy (29\/650-99\/717), Abu Bakr ibn Abdurahmon ibn Horis ibn Hishom Maxzumiy (vaf. 94\/713), Ummul mo\u02bbminiyn Maymuna onamizning mavlosi Sulaymon ibn Yasor (34\/654-107\/725), Ubaydulloh ibn Abdulloh ibn Utba ibn Mas\u02bcud Huzaliy (vaf.98\/716).<\/span><\/div>\n
    [7]<\/a> Ular quyidagilar: Yusuf ibn Ali Sanhojiy (vaf.593\/1196), Abulfazl Ayod ibn Muso ibn Ayod ibn Amrun ibn Muso ibn Ayod Sabtiy Yahsabiy (476\/1083-544\/1149), Abdurrahmon ibn Abdulloh ibn Ahmad Suhayliy (508\/1114-581\/1185), Abulabbos Ahmad ibn Ja\u02bcfar Xazarjiy Sabtiy (524\/1129-601\/1204), Abu Abdulloh Muhammad ibn Sulaymon ibn Abdurrahmon Jazuliy Samloliy (807\/1404-870\/1465), Abu Foris Abdulaziz ibn Abdulhaq Tibbo\u02bci Hiror Marokashiy Mukanno (vaf. 914\/1508) va Abdulloh ibn Ajjol G\u02bbazvoniy (vaf.935\/1528).<\/span><\/div>\n
    [8]<\/a> Birinchi piru murshid Xoja Abdulxoliq G\u02bbijduvoniy (1103-1179 yoki 1220). Xojai Jahon, Xoja Abdulxoliq nomi bilan butun dunyoga mashhur. Ikkinchi piru murshid Xoja Muhammad Orif Revgariy (vaf.1259),\u00a0 uchinchi piru murshid Xoja Mahmud Anjir Fag\u02bbnaviy (XIII), to\u02bbrtinchi piru murshid Xoja Ali Romitaniy (vaf.1321), beshinchi piru murshid Xoja Muhammad Boboyi Samosiy (XIII), oltinchi piru murshid Sayyid Amir Kulol (tav.1287), yettinchi piru murshid Sayyid Muhammad Bahouddin Naqshband ibn Sayyid Jaloliddin (1318-1389).<\/span><\/div>\n
    [9]<\/a> \u201cChor Bakri Buxoro\u201d deganda Abu Bakr kunyasi bilan atalgan buxorolik to\u02bbrt faqih nazarda tutiladi. Ular\u00a0 \u2013 Abu Bakr Muhammad ibn Fazl ibn Ja\u02bcfar Buxoriy (vaf.325\/936-37), Abu Bakr Muhammad ibn Homid (vaf.325\/936-37), Abu Bakr Ahmad ibn Sa\u02bcd (vaf.360\/970-971-y.) va Abu Bakr Abdulloh ibn Muhammad ibn Ali ibn Tarxon Balxiydir (vaf.333\/944).<\/span><\/div>\n
    [10]<\/a> Ayrim manbalarda u Samarqand shahrida ham qozilik mansabida faoliyat yuritgan va 404\/1013-yil vafot etgan. Jasadi Buxoroga olib ketilib, dafn etilgan, deb ta\u02bckidlangan.<\/span><\/div>\n
    [11]<\/a> Ularning birinchisi Shamsul aimma Halvoniy \u2013 Abu Muhammad Abdulaziz ibn Ahmad ibn Nasr ibn Solih Halvoniy Buxoriy (vaf.448\/1057); ikkinchisi Shamsul aimma Saraxsiy \u2013 Muhammad ibn Ahmad ibn Abu Sahl Saraxsiy (vaf.483\/1091); uchinchisi Shamsul aimma O\u02bbzgandiy \u2013 Mahmud ibn Abdulaziz O\u02bbzgandiy; to\u02bbrtinchisi Buxoroda \u201cKichik Abu Hanifa\u201d nomi bilan tanilgan Shamsul\u00ad aimma Bakr ibn Muhammad Zaranjariy (428\/1037-\u00ad514\/1120); beshinchisi xorazmlik Shamsul\u00ad aimma Abdulg\u02bbafur ibn Nu\u02bcmon (Luqmon) ibn Muhammad Kardariy (vaf.562\/1167)dir.<\/span><\/div>\n
    [12]<\/a> Abu Ja\u02bcfar Ustrushaniyning bevosita shogirdi Shamsul aimma Halvoniy, uning shogirdlari Shamsul aimma Saraxsiy va Shamsul aimma Zaranjariydir.<\/span><\/div>\n
    [13]<\/a> Ular quyidagilar: Abul Lays Samarqandiy (vaf.373\/983): \u201cUyun al-masoil\u201d (\u201cMasalalarning kelib chiqish joylari\u201d), \u201cXizanat al-fiqh\u201d (\u201cFiqh xazinasi\u201d), \u201cFatovo an-navozil\u201d (\u201cYuzaga kelgan hodisalar bo\u02bbyicha fatvolar\u201d), \u201cMuxtalaf ar-rivoya\u201d (\u201cRivoyatlardagi ixtilofli masalalar\u201d), Abul Fazl Muhammad Hokim ash-Shahid Marvaziy (vaf.334\/945): \u201cAl-Kofiy fi al-fiqh\u201d (\u201cFiqh bo\u02bbyicha kifoya qiluvchi\u201d), Muhammad ibn Solih Karobisiy (vaf.322\/934): \u201cKitob al-furuq\u201d (\u201cFarqlar haqida kitob\u201d).<\/span><\/div>\n
    [14]<\/a> Uning ilmiy merosini \u201cTa\u02bcsis an-nazar\u201d (\u201cQarashlarni asoslash\u201d), \u201cTaqvimul adilla fiy usulil fiqh\u201d (\u201cUsulul fiqhdagi dalillarni to\u02bbg\u02bbrilash\u201d), \u201cKitobul asror fil usul val furu\u02bc\u201d (\u201cFiqh ilmi asoslari va tarmoqlari sirlari haqida kitob\u201d), \u201cAl-Amadul aqso\u201d (\u201cEng olis maqsad\u201d), \u201cXizonatul huda\u201d (\u201cHidoyat xazinasi\u201d), \u201cSharhul jomi\u02bcul kabir\u201d (\u201cJomi\u02bcul kabirning sharhi\u201d), \u201cAl-anvor fiy usulil fiqh\u201d (\u201cFiqh asoslarini ochuvchi nurlar\u201d), \u201cAn-Nuzum fil fatovo\u201d (\u201cFatvolardagi tartib-qoidalar\u201d), \u201cTajnisud Dabusiy\u201d (\u201cDabusiyning tartib va tasnifi\u201d) kabi qimmatli asarlar tashkil etadi. Ammo ularning hammasi bizgacha yetib kelmagan.<\/span><\/div>\n
    [15]<\/a> \u00a0\u0642\u0627\u0644 \u0627\u0628\u0646 \u062e\u0644\u062f\u0648\u0646 \u0631\u062d\u0645\u0647 \u0627\u0644\u0644\u0647: “\u0648\u0623\u0645\u0627 \u0637\u0631\u064a\u0642\u0629 \u0627\u0644\u062d\u0646\u0641\u064a\u0629 \u060c \u0641\u0643\u062a\u0628\u0648\u0627 \u0641\u064a\u0647\u0627 \u0643\u062b\u064a\u0631\u0627\u064b \u060c \u0648\u0643\u0627\u0646 \u0645\u0646 \u0623\u062d\u0633\u0646 \u0643\u062a\u0627\u0628\u0629 \u0627\u0644\u0645\u062a\u0642\u062f\u0645\u064a\u0646 \u0641\u064a\u0647\u0627 \u062a\u0623\u0644\u064a\u0641 \u0623\u0628\u064a \u0632\u064a\u062f \u0627\u0644\u062f\u0628\u0648\u0633\u064a \u060c \u0648\u0623\u062d\u0633\u0646 \u0643\u062a\u0627\u0628\u0629 \u0627\u0644\u0645\u062a\u0623\u062e\u0631\u064a\u0646 \u0641\u064a\u0647\u0627 \u062a\u0623\u0644\u064a\u0641 \u0633\u064a\u0641 \u0627\u0644\u0625\u0633\u0644\u0627\u0645 \u0627\u0644\u0628\u0632\u062f\u0648\u064a \u0645\u0646 \u0623\u0626\u0645\u062a\u0647\u0645\u060c \u0648\u0647\u0648 \u0645\u0633\u062a\u0648\u0639\u0628” .<\/span><\/div>\n
    [16]<\/a> \u00a0\u0639\u0644\u064a \u0627\u0644\u0642\u0627\u0636\u0649 \u0639\u0644\u0627\u0621 \u0627\u0644\u062f\u064a\u0646 \u0627\u0644\u0645\u0631\u0648\u0632\u064a \u0635\u0627\u062d\u0628 \u0623\u0628\u064a \u0632\u064a\u062f \u0639\u0628\u062f \u0627\u0644\u062f\u0628\u0648\u0633\u064a \u0623\u062e\u0630 \u0627\u0644\u0641\u0642\u0647 \u0639\u0646\u0647 \u0639\u0646 \u0623\u0628\u064a \u062c\u0639\u0641\u0631 \u0627\u0644\u0627\u0633\u062a\u0631\u0648\u0634\u0646\u064a \u0639\u0646 \u0623\u0628\u064a \u0628\u0643\u0631 \u0645\u062d\u0645\u062f \u0628\u0646 \u0627\u0644\u0641\u0636\u0644 \u0627\u0644\u0633\u0628\u0630\u0645\u0648\u0646\u064a.<\/span><\/div>\n
    [17]<\/a> Faqihlar ixtilofi bo\u02bbyicha dastlabki asarlar: Abu Hanifaning \u201cIxtilofi sahoba\u201d, Abu Yusufning \u201cIxtilofi Abu Hanifa va Ibn Abu Laylo\u201d va \u201cAr-Raddu ala siyari Avzo\u02bciy\u201d, Muhammad ibn Shayboniyning \u201cAl-Hujjatu ala ahli Madina\u201d, Tohoviyning \u201cKitob ixtilofi fuqaho\u201d, Quduriyning \u201cAt-Tajriyd\u201d, Ibn Rushdning \u201cBidoyatul mujtahid nihoyatul muqtasid\u201d, Shoh Valiyullohi Dehlaviyning \u201cAl-Insof fi bayoni sabab al-ixtilof\u201d, Imom G\u02bbazzoliyning \u201cAl-Ma\u02bcxaz\u201d, Abu Bakr ibn Arabiyning \u201cKitobut talxiys\u201d, Ibn Hubayra Hanbaliyning \u201cAl-Ishrof ala mazahibil Ashrof\u201d va \u201cAl-Ifsoh ala ma\u02bconiy as-sihoh\u201d kabi asarlar.<\/span><\/div>\n
    [18]<\/a> To\u02bbliq nomi: \u00a0\u201cTa\u02bcsis an-nazar fimo ixtalafa bihi al-fuqahoi Abu Hanifa va sohibohu va Molik va-sh-Shofe\u02bciy\u201ddir.<\/span><\/div>\n
    [19]<\/a> Tarixda\u00a0 Mustamliy taxallusiga ega 11 nafar olim to\u02bbg\u02bbrisida Sam\u02bconiy ma\u02bclumot bergan bo\u02bblib, ulardan 3 nafari \u2013 shayx\u00a0 va\u00a0 muhaddis\u00a0 Hasan\u00a0 ibn\u00a0 Abdulmalik Mustamliy\u00a0 Yashkuriy\u00a0 (vaf.393\/1004), shayx, muhaddis va tabib Abu Tohir Ibrohim ibn Ahmad Mustamliy Buxoriy Tabib (IV\/X-V\/XI) hamda \u201cSharh at-Ta\u02bcarruf\u201d muallifi Abu Ibrohim Ismoil ibn Muhammad Mustamliy Buxoriydir.\u00a0 Bundan tashqari, Hamza ibn Yusuf Sahmiy (340\/951-427\/1035) ham XI asrga qadar Eronning Gurgon mintaqasida yashab o\u02bbtgan Mustamliy taxallusli 4 olim to\u02bbg\u02bbrisida ma\u02bclumot qoldirgan. Umuman, manbalarda\u00a0 tarixda\u00a0 hammasi\u00a0 bo\u02bblib 120\u00a0 nafar\u00a0 mustamliy\u00a0 taxallusiga ega olimlar o\u02bbtgani\u00a0 qayd etilgan.<\/span><\/div>\n
    [20]<\/a> Hadis ilmidan ustozlaridan birinchisi buxorolik Abul Abbos Ja\u02bcfar ibn Muhammad Naqbuniy (vaf.374\/985), ikkinchisi Xalil ibn Ahmad Qoziy Sijziy (291\/904-378\/988), uchinchisi Abu Homid Muhammad ibn Muhammad Soig\u02bb, tasavvuf ilmidagi ustozi Abu Bakr Muhammad ibn Abu Is\u02bchoq Ibrohim ibn Ya\u02bcqub Kalobodiy Buxoriy (vaf.380\/990 yoki 385\/995).\u00a0<\/span><\/div>\n
    [21]<\/a> Birinchisi, Qur\u02bconning forscha tafsiridir. Bizgacha yetib kelmagan. Ikkinchi asari forscha-tojikcha \u201cSharh at-Ta\u02bcarruf li-mazhab at-tasavvuf\u201d (\u201cTasavvuf yo\u02bbli bilan tanishuv\u201d asariga sharh\u201d) kitobi bo\u02bblib, uning tasavvuf ilmidagi ustozi Abu Bakr Kalobodiyning arabcha \u201cAt-Ta\u02bcarruf li-mazhab ahl at-tasavvuf\u201d.<\/span><\/div>\n
    [22]<\/a> Ahmad ibn Valid Zavzaniy (Bayhaqiyning ustozi), Abulhasan Muhammad ibn Ahmad ibn Horun Zavzaniy, Abu Amr Ahmad ibn Muhammad ibn Ibrohim Zavzaniy (vaf.347\/958) hanafiy mazhabi faqihi,\u00a0Abu Sahl Muhammad ibn Hasan Zavzaniy, Abu Abdulloh Husayn ibn Ahmad Zavzaniy, Abulqosim Shujoiddin Zavzaniy, Abu Muhammad Abdulkofiy Zavzaniy, Imodiddin Zavzaniy, Abdulloh ibn Muhammad (vaf.431\/1039), Abulqosim As\u02bcad ibn Ali ibn Ahmad Zavzaniy (vaf.492\/1099).<\/span><\/div>\n
    [23]<\/a> Shamsul aimma Halvoniyning to\u02bbliq ismi Abdulaziz ibn Ahmad ibn Nasr ibn Solih Shamsul aimma Halvoniy (Halvoiy) \u00adBuxoriy bo\u02bblib, 448\/1057-yili Kesh shahrida dunyodan o\u02bbtib, Buxoroga keltirib, dafn etilgan. Uning ilmiy maqomi yuksak bo\u02bblib, mashhur mujtahidlardan hisoblangan. Mashhur va katta hajmli asari \u201cal-\u00adMabsut\u201d bo\u02bblib, \u201cKitob an\u00ad-navodir\u201d ham uning qalamiga mansub. Imom Zahabiyning ta\u02bckidlashicha, uning shogirdi hanafiy mazhabining yirik vakili Shamsul \u00adaimma Saraxsiy (vaf.490\/1097)dan tashqari, Faxrul \u00adislom Bazdaviy (vaf.482\/1089), ukasi Sadrul\u00ad islom Abul Yusr Bazdaviy (vaf.493\/1101), Buxoroda \u201cKichik Abu Hanifa\u201d nomi bilan tanilgan Shamsul \u00adaimma Bakr ibn Muhammad Zaranjariy (428\/1037\u00ad514\/1120) kabilar uning shogirdlari hisoblanadi.<\/span><\/div>\n
    [24]<\/a> Faxrul islom Bazdaviyning yozgan kitoblari qiyin bo\u02bblgani uchun \u201c\u0623\u0628\u0648 \u0627\u0644\u0639\u0633\u0631\u201d \u201cAbul Usr\u201d (\u201cQiyinchilik otasi\u201d) deb nom berishgan. Ukasiga esa, uning kitoblari oson bo\u02bblgani uchun \u00a0\u201c\u0623\u0628\u0648 \u0627\u0644\u064a\u0633\u0631\u201d \u201cAbul Yusr\u201d (\u201cOsonchilik otasi\u201d) deb nom berishgan.<\/span><\/div>\n
    [25]<\/a> Uning \u02bbFatovoyi Qozixon\u201d, \u201cSharh al-jomye\u02bc as-sag\u02bbir\u201d, \u201cSharhuz ziyodot\u201d \u201cAl-Amoliy\u201d, \u201cSharh odobil qoziy lil Xassof\u201d, \u201cAl-Voqiot\u201d, \u201cAl-Maxozir\u201d, \u201cSharh al-jomye\u02bc al-kabir\u201d nomli fiqhiy asarlari bor.<\/span><\/div>\n
    Muslim ATAYEV, <\/span><\/strong><\/div>\n
    O\u02bbzbekiston xalqaro islom akademiyasi doktoranti, PhD<\/span><\/strong><\/div>\n","protected":false},"excerpt":{"rendered":"

    Ko\u02bbpchilik xalqlarda yetti soni xosiyatli raqam hisoblanadi. Bu an\u02bcana muayyan ilohiy mantiqqa ham asoslangan. Masalan, Qur\u02bconda Alloh taolo borliqni olti kunda[1] yaratib, yettinchi kuni Arshga ko\u02bbtarilgani bayon qilingan [1:59-oyat]. Ushbu muqaddas kitob yetti xil arab shevasiga muvofiq keladigan \u201crasmi xat\u201d uslubida bitilgani[2] va yetti qiroat[3] qorilari ham shu uslubga tayangani hadisda qayd qilingan[4]. Hayotda ham …<\/p>\n","protected":false},"author":1,"featured_media":45592,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[639],"tags":[],"yoast_head":"\n\u201cYETTI QOZI\u201d FENOMENINING MOHIYATI VA ISLOM OLAMIDAGI NUFUZI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi<\/title>\n<meta name=\"description\" content=\"\u201cYETTI QOZI\u201d FENOMENINING MOHIYATI VA ISLOM OLAMIDAGI NUFUZI\" \/>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/bukhari.uz\/?p=45591&lang=oz\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"\u201cYETTI QOZI\u201d FENOMENINING MOHIYATI VA ISLOM OLAMIDAGI NUFUZI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi\" \/>\n<meta property=\"og:description\" content=\"\u201cYETTI QOZI\u201d FENOMENINING MOHIYATI VA ISLOM OLAMIDAGI NUFUZI\" \/>\n<meta property=\"og:url\" content=\"https:\/\/bukhari.uz\/?p=45591&lang=oz\" \/>\n<meta property=\"og:site_name\" content=\"Imom Buxoriy xalqaro ilmiy-tadqiqot markazi\" \/>\n<meta property=\"article:publisher\" content=\"https:\/\/www.facebook.com\/bukharicenter\/\" \/>\n<meta property=\"article:published_time\" content=\"2025-10-02T06:26:50+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/bukhari.uz\/wp-content\/uploads\/2025\/10\/etti0210.jpg\" \/>\n\t<meta property=\"og:image:width\" content=\"660\" \/>\n\t<meta property=\"og:image:height\" content=\"440\" \/>\n\t<meta property=\"og:image:type\" content=\"image\/jpeg\" \/>\n<meta name=\"author\" content=\"Markaz\" \/>\n<meta name=\"twitter:card\" content=\"summary_large_image\" \/>\n<meta name=\"twitter:creator\" content=\"@www_bukhari_uz\" \/>\n<meta name=\"twitter:site\" content=\"@www_bukhari_uz\" \/>\n<meta name=\"twitter:label1\" content=\"Written by\" \/>\n\t<meta name=\"twitter:data1\" content=\"Markaz\" \/>\n\t<meta name=\"twitter:label2\" content=\"Est. reading time\" \/>\n\t<meta name=\"twitter:data2\" content=\"22 minutes\" \/>\n<script type=\"application\/ld+json\" class=\"yoast-schema-graph\">{\"@context\":\"https:\/\/schema.org\",\"@graph\":[{\"@type\":\"WebPage\",\"@id\":\"https:\/\/bukhari.uz\/?p=45591&lang=oz\",\"url\":\"https:\/\/bukhari.uz\/?p=45591&lang=oz\",\"name\":\"\u201cYETTI QOZI\u201d FENOMENINING MOHIYATI VA ISLOM OLAMIDAGI NUFUZI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi\",\"isPartOf\":{\"@id\":\"https:\/\/bukhari.uz\/#website\"},\"primaryImageOfPage\":{\"@id\":\"https:\/\/bukhari.uz\/?p=45591&lang=oz#primaryimage\"},\"image\":{\"@id\":\"https:\/\/bukhari.uz\/?p=45591&lang=oz#primaryimage\"},\"thumbnailUrl\":\"https:\/\/bukhari.uz\/wp-content\/uploads\/2025\/10\/etti0210.jpg\",\"datePublished\":\"2025-10-02T06:26:50+00:00\",\"dateModified\":\"2025-10-02T06:26:50+00:00\",\"author\":{\"@id\":\"https:\/\/bukhari.uz\/#\/schema\/person\/a478cd03492de0ffa33336a39f0b5b1c\"},\"description\":\"\u201cYETTI QOZI\u201d FENOMENINING MOHIYATI VA ISLOM OLAMIDAGI NUFUZI\",\"breadcrumb\":{\"@id\":\"https:\/\/bukhari.uz\/?p=45591&lang=oz#breadcrumb\"},\"inLanguage\":\"en-US\",\"potentialAction\":[{\"@type\":\"ReadAction\",\"target\":[\"https:\/\/bukhari.uz\/?p=45591&lang=oz\"]}]},{\"@type\":\"ImageObject\",\"inLanguage\":\"en-US\",\"@id\":\"https:\/\/bukhari.uz\/?p=45591&lang=oz#primaryimage\",\"url\":\"https:\/\/bukhari.uz\/wp-content\/uploads\/2025\/10\/etti0210.jpg\",\"contentUrl\":\"https:\/\/bukhari.uz\/wp-content\/uploads\/2025\/10\/etti0210.jpg\",\"width\":660,\"height\":440},{\"@type\":\"BreadcrumbList\",\"@id\":\"https:\/\/bukhari.uz\/?p=45591&lang=oz#breadcrumb\",\"itemListElement\":[{\"@type\":\"ListItem\",\"position\":1,\"name\":\"Home\",\"item\":\"https:\/\/bukhari.uz\/\"},{\"@type\":\"ListItem\",\"position\":2,\"name\":\"\u201cYETTI QOZI\u201d FENOMENINING MOHIYATI VA ISLOM OLAMIDAGI NUFUZI\"}]},{\"@type\":\"WebSite\",\"@id\":\"https:\/\/bukhari.uz\/#website\",\"url\":\"https:\/\/bukhari.uz\/\",\"name\":\"Imom Buxoriy xalqaro ilmiy-tadqiqot markazi\",\"description\":\"bukhari.uz\",\"potentialAction\":[{\"@type\":\"SearchAction\",\"target\":{\"@type\":\"EntryPoint\",\"urlTemplate\":\"https:\/\/bukhari.uz\/?s={search_term_string}\"},\"query-input\":\"required name=search_term_string\"}],\"inLanguage\":\"en-US\"},{\"@type\":\"Person\",\"@id\":\"https:\/\/bukhari.uz\/#\/schema\/person\/a478cd03492de0ffa33336a39f0b5b1c\",\"name\":\"Markaz\",\"sameAs\":[\"https:\/\/www.bukhari.uz\/\"],\"url\":\"https:\/\/bukhari.uz\/?author=1\"}]}<\/script>\n<!-- \/ Yoast SEO plugin. -->","yoast_head_json":{"title":"\u201cYETTI QOZI\u201d FENOMENINING MOHIYATI VA ISLOM OLAMIDAGI NUFUZI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi","description":"\u201cYETTI QOZI\u201d FENOMENINING MOHIYATI VA ISLOM OLAMIDAGI NUFUZI","robots":{"index":"index","follow":"follow","max-snippet":"max-snippet:-1","max-image-preview":"max-image-preview:large","max-video-preview":"max-video-preview:-1"},"canonical":"https:\/\/bukhari.uz\/?p=45591&lang=oz","og_locale":"en_US","og_type":"article","og_title":"\u201cYETTI QOZI\u201d FENOMENINING MOHIYATI VA ISLOM OLAMIDAGI NUFUZI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi","og_description":"\u201cYETTI QOZI\u201d FENOMENINING MOHIYATI VA ISLOM OLAMIDAGI NUFUZI","og_url":"https:\/\/bukhari.uz\/?p=45591&lang=oz","og_site_name":"Imom Buxoriy xalqaro ilmiy-tadqiqot markazi","article_publisher":"https:\/\/www.facebook.com\/bukharicenter\/","article_published_time":"2025-10-02T06:26:50+00:00","og_image":[{"width":660,"height":440,"url":"https:\/\/bukhari.uz\/wp-content\/uploads\/2025\/10\/etti0210.jpg","type":"image\/jpeg"}],"author":"Markaz","twitter_card":"summary_large_image","twitter_creator":"@www_bukhari_uz","twitter_site":"@www_bukhari_uz","twitter_misc":{"Written by":"Markaz","Est. reading time":"22 minutes"},"schema":{"@context":"https:\/\/schema.org","@graph":[{"@type":"WebPage","@id":"https:\/\/bukhari.uz\/?p=45591&lang=oz","url":"https:\/\/bukhari.uz\/?p=45591&lang=oz","name":"\u201cYETTI QOZI\u201d FENOMENINING MOHIYATI VA ISLOM OLAMIDAGI NUFUZI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi","isPartOf":{"@id":"https:\/\/bukhari.uz\/#website"},"primaryImageOfPage":{"@id":"https:\/\/bukhari.uz\/?p=45591&lang=oz#primaryimage"},"image":{"@id":"https:\/\/bukhari.uz\/?p=45591&lang=oz#primaryimage"},"thumbnailUrl":"https:\/\/bukhari.uz\/wp-content\/uploads\/2025\/10\/etti0210.jpg","datePublished":"2025-10-02T06:26:50+00:00","dateModified":"2025-10-02T06:26:50+00:00","author":{"@id":"https:\/\/bukhari.uz\/#\/schema\/person\/a478cd03492de0ffa33336a39f0b5b1c"},"description":"\u201cYETTI QOZI\u201d FENOMENINING MOHIYATI VA ISLOM OLAMIDAGI NUFUZI","breadcrumb":{"@id":"https:\/\/bukhari.uz\/?p=45591&lang=oz#breadcrumb"},"inLanguage":"en-US","potentialAction":[{"@type":"ReadAction","target":["https:\/\/bukhari.uz\/?p=45591&lang=oz"]}]},{"@type":"ImageObject","inLanguage":"en-US","@id":"https:\/\/bukhari.uz\/?p=45591&lang=oz#primaryimage","url":"https:\/\/bukhari.uz\/wp-content\/uploads\/2025\/10\/etti0210.jpg","contentUrl":"https:\/\/bukhari.uz\/wp-content\/uploads\/2025\/10\/etti0210.jpg","width":660,"height":440},{"@type":"BreadcrumbList","@id":"https:\/\/bukhari.uz\/?p=45591&lang=oz#breadcrumb","itemListElement":[{"@type":"ListItem","position":1,"name":"Home","item":"https:\/\/bukhari.uz\/"},{"@type":"ListItem","position":2,"name":"\u201cYETTI QOZI\u201d FENOMENINING MOHIYATI VA ISLOM OLAMIDAGI NUFUZI"}]},{"@type":"WebSite","@id":"https:\/\/bukhari.uz\/#website","url":"https:\/\/bukhari.uz\/","name":"Imom Buxoriy xalqaro ilmiy-tadqiqot markazi","description":"bukhari.uz","potentialAction":[{"@type":"SearchAction","target":{"@type":"EntryPoint","urlTemplate":"https:\/\/bukhari.uz\/?s={search_term_string}"},"query-input":"required name=search_term_string"}],"inLanguage":"en-US"},{"@type":"Person","@id":"https:\/\/bukhari.uz\/#\/schema\/person\/a478cd03492de0ffa33336a39f0b5b1c","name":"Markaz","sameAs":["https:\/\/www.bukhari.uz\/"],"url":"https:\/\/bukhari.uz\/?author=1"}]}},"_links":{"self":[{"href":"https:\/\/bukhari.uz\/index.php?rest_route=\/wp\/v2\/posts\/45591"}],"collection":[{"href":"https:\/\/bukhari.uz\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/bukhari.uz\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/bukhari.uz\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/bukhari.uz\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=45591"}],"version-history":[{"count":1,"href":"https:\/\/bukhari.uz\/index.php?rest_route=\/wp\/v2\/posts\/45591\/revisions"}],"predecessor-version":[{"id":45593,"href":"https:\/\/bukhari.uz\/index.php?rest_route=\/wp\/v2\/posts\/45591\/revisions\/45593"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/bukhari.uz\/index.php?rest_route=\/wp\/v2\/media\/45592"}],"wp:attachment":[{"href":"https:\/\/bukhari.uz\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=45591"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/bukhari.uz\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=45591"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/bukhari.uz\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=45591"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}