{"id":47785,"date":"2026-01-20T11:02:17","date_gmt":"2026-01-20T06:02:17","guid":{"rendered":"https:\/\/bukhari.uz\/?p=47785"},"modified":"2026-01-20T11:08:57","modified_gmt":"2026-01-20T06:08:57","slug":"qarz-musaddasining-tarixiy-va-zamonaviy-kontekstdagi-ijtimoiy-falsafiy-tahlili","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=47785&lang=oz","title":{"rendered":"\u201cQARZ\u201d MUSADDASINING TARIXIY VA ZAMONAVIY KONTEKSTDAGI IJTIMOIY-FALSAFIY TAHLILI"},"content":{"rendered":"

Qarz so\u02bbzining lug\u02bbaviy ma\u2019nosi \u201cqirqish\u201ddir. Bu qarz beruvchining o\u02bbz molidan ma\u2019lum bo\u02bblakni \u201cqirqib\u201d, qarzga berishini anglatadi. Qarz biror shaxs yoki tashkilot tomonidan boshqa shaxs yoki tashkilotga belgilangan muddatda qaytarish sharti bilan olingan pul yoki boshqa resurslardir. Odatda qarz beruvchi qarz oluvchiga ma\u2019lum maqsad asosida qarz beradi. Oldi-berdi jarayonida qarz beruvchi qarz oluvchining moliyaviy imkoniyati yaxshilanishini ta\u2019minlaydi.<\/span><\/p>\n

Tahlillar shuni ko\u02bbrsatmoqdaki, odamlarda qarz olishga bo\u2018lgan qiziqishning bir nechta sabablari bor:<\/span><\/p>\n

Birinchisi moliyaviy yetishmovchilik bo\u02bblib, odamlar o\u02bbzining moliyaviy ehtiyojlarini qondirish uchun qarz oladi. Masalan, uy sotib olish, ta\u2019lim olish, tibbiy xizmat yoki avtomobil xarid qilish maqsadida katta miqdorda qarz olishga majbur bo\u02bbladi.<\/span><\/p>\n

Ikkinchisi, iqtisodiy imkoniyatlar bilan bog\u02bbliq bo\u02bblib, qarz olish orqali odamlar o\u02bbzining iqtisodiy imkoniyatini kengaytirish, biznes boshlash yoki investitsiya qilishga urinadi.<\/span><\/p>\n

Uchinchisi, hoy-u havas va ortiqcha istak-xohishlar bo\u02bblib, bu odamlarni o\u02bbziga keraksiz narsalarni xarid qilishga majbur qiladi.<\/span><\/p>\n

To\u02bbrtinchisi, reklama va marketing bo\u02bblib, ko\u02bbzni quvontiradigan va aldamchi va\u2019dalarga asoslangan reklama va marketing savdosi odamlarni qarz olishga majbur qiladi.<\/span><\/p>\n

Beshinchisi, ijtimoiy tarmoqlardagi ta\u2019sir, boshqalarga havas qilish ortidan ularga o\u02bbxshashga intilish, o\u02bbziga keraksiz narsalarni xarid qilish bo\u2018lib, bu jamiyat a\u2019zolarida hashamat va maishatda yashash, o\u02bbzini ko\u02bbrsatib qo\u02bbyish kabi hislarni uyg\u02bbotadi. Boshqalarning hayotiga havas qilish odamlarni qarzga botiradi.<\/span><\/p>\n

Oltinchisi, moliyaviy savodsizlik bo\u02bblib, bu ularni qarz olish xavfiga duchor qiladi. Ular qarz olish va uni o\u02bbz vaqtida qaytarish shartini to\u02bbliq anglamaydi. Qarz ustiga qarz olib, qarzlarini qarz hisobiga yopishni xayol qiladi. Natijada, qarz \u201cbola\u201dlab, bo\u02bbynigacha qarzga botish xavfini oshiradi.<\/span><\/p>\n

Mavzuga oid adabiyotlar tahlili. Iqtisodiy islohotlar sharoitida soliqlar va boshqa majburiy to\u02bblovlarni undirish tizimini isloh qilish va soliq siyosatini to\u02bbg\u02bbri shakllantirish, shaxslarda qarzdorlikning vujudga kelishi va ularni undirish bilan bog\u02bbliq muammolarning nazariy jihatlari bo\u02bbyicha bir qancha xorijiy va respublikamiz olimlari tomonidan izlanish va tadqiqotlar olib borilgan.<\/span><\/p>\n

Xorijlik iqtisodchi olimlardan O.Bondar [1], O.\u0410bduraxmanov va boshqalar qarzdorlik muammolari yuzasidan tadqiqot olib borgan. O\u02bbzbekistonlik iqtisodchi olimlar va mutaxassislar Sh.Gataulin, R.Gulyamov, K.Djurayeva, K.Tolipov, M.Mirzayev, R.\u0410bdukarimov, R.Nazirova, \u0410.Musayev [2] va boshqalar tomonidan iqtisodiyotda soliq va boshqa majburiy to\u02bblovlar bo\u02bbyicha qarzdorlikning paydo bo\u02bblishi hamda uni kamaytirishga doir tadqiqotlar amalga oshirilgan.<\/span><\/p>\n

Qarz va uning mohiyatini to\u02bbliq ochib berishda\u00a0 tarixiy va zamonaviy kontekst va ijtimoiy-falsafiy tahlil metodlaridan foydalanildi.<\/span><\/p>\n

Tarixiy va zamonaviy kontekstdagi qarz muammosi.<\/em> Tarixda qarz muammosi insoniyatning iqtisodiy va ijtimoiy hayotida katta o\u02bbrin tutgan. Qur\u2019oni karimning qarz masalasiga oid oyatlarida qarz oluvchi va beruvchining mas\u2019uliyati va o\u2018zaro munosabatda adolatli bo\u2018lishga chaqirilgan. Is\u2019hoqxon To\u02bbra Ibratning \u201cQarz\u201d musaddasida ham qarzning ijtimoiy va iqtisodiy ta\u2019siri chuqur tahlil qilingan. Shoir qarzning avom xalq hayotiga ta\u2019sirini, ularni iqtisodiy qiyinchilik, ishsizlik va qanoatsizlikka olib kelishini ta\u2019kidlaydi. Zamonaviy jamiyatda esa, qarz va unga bog\u2018liq bir qancha faktlarni keltirishimiz mumkin. Qarz\u00a0 masalasi shaxslar, shaxs va davlat muassasalari (bank v.b) davlatlar o\u2018rtasida ham bo\u2018lishi mumkin. Statistik ma\u2019lumotlarga qaraganda, 2018-yilning birinchi yarmida jami pul va boshqa qimmatbaho buyumlarni firibgarlik yo\u2018li bilan qarz niqobi ostida olib, qaytarmagani sababli 128 nafar shaxsga nisbatan jinoyat ishlari sudda ko\u2018rilgan. Ularning 108 nafari jinoiy javobgarlikka tortilgan. Shundan 35 nafariga nisbatan ozodlikdan mahrum qilish jazosi, qolganlariga nisbatan esa, ozodlikdan mahrum qilish bilan bog\u2018liq bo\u2018lmagan jazo tayinlangan. Xuddi shu davrda fuqarolik ishlari bo\u2018yicha sudlarga qarzni undirish to\u2018g\u2018risida 5823 ta da\u2019vo ariza berilgan. Shundan 4515 ta da\u2019voni qanoatlantirish, javobgarlardan jami 67 milliard so\u2018mlikdan ziyod qarzni da\u2019vogarlar foydasiga undirish haqida hal qiluv qarori chiqarilgan. Shuningdek, 503 ta da\u2019vo talabi asossizligi sababli rad etilgan, 412 ta holatda javobgar taraf da\u2019voni tan olib, qarzni qaytargani sababli fuqarolik ishi tugatilgan [3].<\/span><\/p>\n

Is\u2019hoqxon To\u02bbra Ibrat \u201cQarz\u201d musaddasida qarzni \u201colam elin mariz qiluvchi\u201d va \u201cxalq boshiga balo\u201d deb ta\u2019riflaydi. Musaddasning ilk satrlarida qarzning jamiyatga qanday ta\u2019sir qilishi haqida mulohaza yuritilgan. Kishi o\u02bbzining moliyaviy qiyinchiligini yengish uchun qarzga botadi, lekin bu qarz unga ko\u02bbproq muammolarni keltirib chiqaradi. Shoir qarzning jamiyatga bo\u02bblgan salbiy ta\u2019sirlarini ifodalashda o\u02bbz zamonasi va avvalgi davrdagi odamlarning qarz olishga bo\u02bblgan munosabatlarini solishtiradi.<\/span><\/p>\n

Bundan tashqari, zamonaviy iqtisodiy sharoitda kredit madaniyati yetarlicha rivojlanmagan va odamlar ko\u02bbpincha qarz olishdan oldin uning oqibatlarini to\u02bbliq anglamaydi. Ko\u2018p holatlarda\u00a0 o\u2018rtadagi ishonch va istihola sabab, qarz beruvchi va qarz oluvchi o\u2018rtasidagi ushbu munosabat qonuniy rasmiylashtirilmaydi. Oqibatda, qarz oluvchining noinsofligi yoki to\u2018lov imkoniyati bo\u2018lmagani sababli qarzni qaytarish masalasida nizo kelib chiqadi. Qarzdorlik \u2013 ijtimoiy notinchlik, jinoyatchilik va boshqa ijtimoiy salbiy oqibatlarga olib keladi. Bu holat, ayniqsa, iqtisodiy o\u02bbsish va qashshoqlikni kamaytirish maqsadida kreditlarning keng tarqalishi bilan yanada kuchaymoqda.<\/span><\/p>\n

Fikrimizcha, imkon qadar qarz olmaslik, mabodo qarz olishdan boshqa yo\u02bbl topilmasa, qarz olishdan oldin uning barcha oqibatlarini sinchiklab o\u02bbylab ko\u02bbrish, qarzni to\u02bblashga qodir bo\u02bblishiga ishonch hosil qilish va qarzga botishdan kelib chiqadigan xavflarni kamaytirish uchun avvaldan chora-tadbir ko\u02bbrish maqbul ishdir.<\/span><\/p>\n

Donolarning \u201cQarz ketadi o\u02bbynab, keladi yig\u02bblab\u201d degan maqoli bor. Buning zamirida odamlarga qarz olish yengil va yoqimli ko\u02bbrinishi, qarz olishning osonligi, qarzni qaytarishning qiyinligi, qarzdorlikning og\u02bbir oqibatlari ifodalangan. Qarzdorlik insonni moliyaviy muammolar, iqtisodiy notinchlik, ishsizlik, oilaviy mojaro va boshqa muammolarga duchor qiladi. Shuning uchun qarzdorlik ular uchun og\u02bbir va alamli bo\u02bbladi.<\/span><\/p>\n

Tarixga nazar solinsa, qarz mavzusi insoniyat tarixi davomida doimo dolzarb bo\u02bblgani, har qanday jamiyatda qarz olish va qaytarishga bo\u02bblgan munosabat, qarzdorlikning axloqiy va huquqiy jihatlari muhim ahamiyat kasb etganini ko\u2018rish mumkin. Qarz oldi-berdisi Qur\u2019oni karimning \u201cEy imon keltirganlar! Ma\u2019lum muddatga qarz oldi-berdi qilgan vaqtingizda uni yozib qo\u02bbying… Hech bir yozuvchi Alloh bildirganidek qilib yozishdan bosh tortmasin. Bas, yozsin va haq zimmasiga tushgan kishi aytib tursin. Robbiga taqvo qilsin va undan hech narsani kamaytirmasin [4]\u201d degan oyatida muhrlangan. Fikrimizcha, qarz oldi-berdisi o\u02bbta mas\u2019uliyatli ish bo\u02bblgani uchun Qur\u2019oni karimning bir necha oyatlarida eslatib o\u2018tilgan.<\/span><\/p>\n

Hadislarda ham qarz masalasiga jiddiy qaralib, qarz olib, bermay ketish birovning haqqini botil yo\u02bbl bilan yeyishdan ham og\u02bbir ekani ta\u2019kidlangan. Qarz zamirida birovning molini nohaqdan yeyish bilan birga, o\u02bbziga yaxshilik qilgan insonga yomonlikni ravo ko\u2018rish, nonko\u02bbrlik qilish, insofsizlik kabi illatlar mujassam. Musulmonchilikda har qanday yo\u02bbl bilan bo\u02bblsa ham, molni isrof qilish, behudaga sarflash, qarzga pul olib, uni to\u02bbg\u02bbri tasarruf qilmaslik qattiq qoralanadi. \u201cAbu Hurayra (r.a.)dan rivoyat qilinadi: Rasululloh (s.a.v) \u201cZimmasidagi qarzni to\u02bblashga qodir odamning qarzini ataylab to\u02bblamay yurishi (qarz bergan odamga nisbatan) zulmdir) [5].<\/span><\/p>\n

Hadisda boyning zimmasidagi haqni bermay yurishi zulm ekani, moliyaviy burchini ado etmay yurgan boylar avvalgi zamonlarda bo\u02bblgani kabi bugungi kunda ham ko\u02bbplab topiladi. Hadislardan xabardor bo\u2018lmagani natijasida zamonaviy musulmon jamiyatida boylarning imkoni bo\u02bbla turib, ham bankning, ham odamlar haqini bermasligi oddiy holga aylanmoqda.<\/span><\/p>\n

Shu o\u2018rinda\u00a0 O\u2018zbekiston Respublikasidagi qonunchilik tizimida qarz oldi-berdi masalasiga alohida to\u2018xtalib o\u2018tish lozim. Fuqarolik kodeksining 41-bobida qarz va kredit masalalariga doir normalar belgilangan. Fuqarolar o\u2018rtasidagi qarz shartnomasi, agar bu qarzning miqdori eng kam ish haqining o\u2018n baravaridan ortiq bo\u2018lsa, oddiy yozma shaklda tuzilishi shart. Mabodo shartnomadagi taraflardan biri yuridik shaxs bo\u2018lsa, u holda qarz miqdoridan qat\u2019i nazar o\u2018rtadagi shartnoma yozma shaklda tuzilishi belgilab qo\u2018yilgan.<\/span><\/p>\n

Qarz shartnomasining yozma shakliga rioya qilmaslik Fuqarolik kodeksining 109-moddasida nazarda tutilgan oqibatlarga olib keladi. Bitimning oddiy yozma shakliga rioya qilmaslik uning haqiqiy emasligini anglatmaydi, biroq nizo kelib chiqqan taqdirda, taraflarni bitimning tuzilgani, mazmuni yoki bajarilganini guvohlarning ko\u2018rsatmalari bilan tasdiqlash huquqidan mahrum qiladi [6].<\/span><\/p>\n

Kishi zimmasidagi qarzini uzmasdan o\u02bblib ketishi [7] gunohi kabiralardan keyingi og\u02bbir gunoh bo\u02bblib, Allohning yo\u02bblida uch marta shahid bo\u02bblsa ham, uning zimmasidagi qarzi ado etilmagunicha jannatga kirmasligi aytilgan. Buning izohi shuki, qarz qarz berganning haqi, bu haqni faqat qarz bergan kechadi. Bu haqiqatni bank bo\u02bbladimi, davlatmand odam bo\u02bbladimi, undan qarzini uzmay yurgan qarzdor odamlar to\u02bbg\u02bbri anglashi shart. Hozirga qadar janoza namozi o\u02bbqilishidan avval mayitning qarzi bor-yo\u02bbqligi so\u02bbraladi. Vafot etgan odamning qarzi bo\u02bblsa, uning yaqinlaridan biri o\u02bbz zimmasiga olganidan keyin janoza namozi o\u02bbqiladi [8].<\/span><\/p>\n

Yuqoridagi fikrlardan anglashiladiki, qarz \u201casr balosi\u201d degan ta\u2019rifdan ham ko\u02bbra chuqurroq ma\u2019noga egadir. Bu masala alloma Is\u2019hoqxon\u00a0 To\u02bbra Ibratning nazaridan chetda qolmagan. Mutafakkir qarz haqida zamondoshlarining fikr-mulohazalarini tahlil qilgan. Unda qarz olishning naqadar xatarli ekani, qarz odamni kasallikka giriftor qilishi, qanoatsizlik va yo\u02bbqsillik tufayli qarz tuzog\u02bbiga tushib qolgan odamning holati, qarz olish odamlar o\u02bbrtasidagi munosabatlarni buzishi, avom xalqning qarz olib, qarzni yopib, yana qarzga botishi, qarz muammosi birgina Turkiston xalqlarining\u00a0 emas, jahon xalqlari boshiga tushgan \u201csavdo\u201d deb ta\u2019riflanib, qarzning odamlarni qullikka majbur qilishi, ularni o\u02bbz erkidan mahrum qilishi ishonarli tarzda ifodalangan.<\/span><\/p>\n

\u201cQarz\u201d musaddasining ilk satrlaridayoq qarzning \u201colam elin mariz\u201d qilishi, \u201cxalq boshiga balo\u201d ekani, \u201cjahon xalqi mubtalo\u201d bo\u02bblganini \u201cda\u2019vo\u201d [9] qilib, \u201cqarzning davosi bormi?\u201d [8] deb qo\u2018yadi. Shoir qarzning jamiyatga qanday ta\u2019sir qilishi haqidagi \u201ciddao\u201d bilan qarzning jahon miqyosidagi xavflilik darajasini ko\u02bbrsatishga harakat qilgan. Shuningdek, qarz odamlarni qiyin ahvolga solishi, do\u02bbstlikni buzishi va xalq taqdirini xatarga qo\u2018yishi, inson qanoatsizlik va havasga berilmasligi hamda qarzga botishdan saqlanishi haqida mulohaza yuritgan. Haqiqatan ham, havas, ortiqcha xohish, moliyaviy qiyinchilik, ishsizlik va kambag\u02bballik qarz olish uchun bahonadir.<\/span><\/p>\n

Ey hoziqo, jahonda bo\u02bblurmu davoyi qarz?<\/span><\/div>\n
Olam elin mariz qilur mojaroyi qarz,<\/span><\/div>\n
Etmay qanoat o\u02bblmadi hojat ravoyi qarz,<\/span><\/div>\n
Dunyo kerakdur aylamakka birodori qarz,<\/span><\/div>\n
Keldi bu xalq boshiga birdan baloyi qarz,<\/span><\/div>\n
Bo\u02bbldi tamom xalqi jahon mubtaloyi qarz.[10]<\/span><\/div>\n

Is\u2019hoqxon To\u02bbra Ibrat zamonasining hushyor ma\u2019rifatli kishisi sifatida qarz muammosini jamiyatdagi dolzarb masala sifatida ko\u02bbrsatib, uning oqibatlarini chuqur tahlil qilgan. Shoir o\u02bbz davridagi qarz madaniyatini, qarz olish va qaytarishga bo\u02bblgan munosabatni aniq aks ettirgan. Musaddasning asosiy g\u02bboyasi qarzga bo\u02bblgan mas\u2019uliyatni anglatish, qarzni o\u02bbz vaqtida qaytarish zarurligini ta\u2019kidlash, bankka qarzga borishdan oldin o\u02bbylab ko\u02bbrish, moliyaviy savodsizlikni yengish va qarz madaniyatini rivojlantirish zarurligini eslatishdir. Vaholanki, mavzu eski, ya\u2019ni ikki asr avval muammo sifatida ko\u02bbtarilgan bo\u02bblsa ham, qarz masalasi yangiligicha qolmoqda.<\/span><\/p>\n

Qarz muammosi ijtimoiy notinchlik, jinoyatchilikning ko\u02bbpayishi, kambag\u02bballikning oshishi kabi ijtimoiy oqibatlarga olib keladi. Shuning uchun ham\u00a0 mutafakkirning qarz haqidagi ogohlantirishi bugungi kun uchun aytilgandek dolzarb ahamiyatga ega. Ibrat she\u2019rda qarz olinishini paxta yetishtirish bilan bog\u02bblab, qarz olgan kishi paxta hosilini sotib, qarzni qaytarishga va\u2019da bergan, lekin qarz olingan pul sarf-xarajatga ketib, qaytarishga imkoni yetmay qolgan:<\/span><\/p>\n

Oldiyu qarz paxta uchun, bergumuz muni,<\/span><\/div>\n
Dedi: \u201cChiqar hayoni tarozuda bir kuni\u201d.<\/span><\/div>\n
Sarf-xarojat ayladi, hech chiqmadi uni,<\/span><\/div>\n
Paxta bo\u02bblur bu yilda ado aylagum shuni,<\/span><\/div>\n
Keldi bu xalq boshiga birdan baloyi qarz,<\/span><\/div>\n
Bo\u02bbldi tamom xalqi jahon mubtaloyi qarz [11].<\/span><\/div>\n

Is\u2019hoqxon To\u02bbra Ibrat qadimda xalqlarning iqtisodiy ahvoli yaxshi bo\u02bblgani, xalq iqtisod qilishni bilgani, avvalgi hayot hasham va fasoddan holi bo\u02bblganini ta\u2019kidlaydi. Shuningdek, xalqning hisob-kitob, ilm-fan bilan shug\u02bbullanishini ta\u2019kidlagan holda, bu davr odamlarining sarhisobi, ijtihod qilish darajasi pasayib ketgani, iqbol-u istiqboli yomon ahvolda ekani, murodi hosil bo\u02bblmaganini afsus bilan qayd etadi. Bundan tashqari, xalqning iqtisodiy ahvoli va ma\u2019rifat darajasining pastligi qarzga olib borishini ta\u2019kidlaydi:<\/span><\/p>\n

Mundin qadim xalqda bor erdi iqtisod,<\/span><\/div>\n
Kam erdi xalq ichra tu vahsh ila fasod,<\/span><\/div>\n
Qilmay bu xalq ilmi hisob ila ijtihod,<\/span><\/div>\n
Iqboli yovar o\u02bblmadi ham topmadi murod,<\/span><\/div>\n
Keldi bu xalq boshiga birdan baloyi qarz,<\/span><\/div>\n
Bo\u02bbldi tamom xalqi jahon mubtaloyi qarz [12].<\/span><\/div>\n

Masalaning yana bir muhim aspekti kishilarning ilm-fanga befarqligi, ijtihod qilmasligi bilan izohlanadi. Ilm-fanga befarqlik, uning ahamiyatini anglamaslik, jaholat, uzoqni ko\u2018ra olmaslik bilan bog\u02bbliq bo\u02bblib, bu holat jamiyat yuksalishiga salbiy ta\u2019sir ko\u02bbrsatadi.<\/span><\/p>\n

Is\u2019hoqxon To\u02bbra Ibrat bank foizlari va qarz mavzusiga bu tariqa yondashuvi mutafakkir ijodining hayot haqiqatlari bilan mushtarakligini ko\u02bbrsatadi. Odamlarning ortiqcha havas va hashamga berilishida reklama va marketingning ta\u2019siri yuqori bo\u02bblib, reklamaning imkoniyatlari televideniyedan boshlab, radio, gazeta, jurnal, internet, bilbord, yo\u02bbllardagi pannolar kabi ko\u02bbplab vositalar orqali tarqatiladi. Marketing esa reklamadan tashqari bozorni o\u02bbrganish, narx belgilash, iste\u2019molchilar bilan munosabatlarni rivojlantirish, ularni tovar olishga qiziqtirish, xaridga sovg\u02bba yoki yutuq qo\u02bbyish bilan odamlarni aldash, keraksiz narsalarni xarid qilishga ixtiyoriy \u201cmajbur\u201d qiladi. Reklama va marketingda raqobatning noto\u02bbg\u02bbri shakllanishi, narxlarning sun\u2019iy oshishi, sifatsiz tovarlar sotilishiga olib keladi. Iste\u2019molchilar, qachonki moliyaviy savodxonlik darajasi oshsagina, bunday holatlar ta\u2019siridan holi bo\u02bbladi:<\/span><\/p>\n

Hech kim qanoat aylamadi uyda boriga,<\/span><\/div>\n
Bo\u02bblmoq taraqqiy bo\u02bbldi ishi bordi noriga,<\/span><\/div>\n
Kiydi, edi va qildi hasham ro\u02bbzg\u02bboriga,<\/span><\/div>\n
Ketti tamom naqdi o\u02bbzining ro\u02bbzg\u02bboriga,<\/span><\/div>\n
Keldi bularni boshiga birdan baloyi qarz,<\/span><\/div>\n
Bo\u02bbldi tamom xalqi jahon mubtaloyi qarz [13].<\/span><\/div>\n

Demak, odamlar o\u02bbzidagi bor narsaga qanoat qilmasa, ko\u02bbproq va keraksiz narsalar olishga haris bo\u02bblsa, umrining mazmunini \u201clatta-putta\u201d va uy jihozlari bilan belgilasa, hashamatli kiyim kiyib, shirin va lazzatli taomlar yeb, hashamatli turmush kechirish ularning ma\u2019rifatiga to\u02bbsiqdir. Hashamatli turmush tarzi odamni xarob qiladi. Buning dalili mutafakkirning quyidagi satrlarida yana ham ravshan ifoda etilgan:<\/span><\/p>\n

Farg\u02bbonada bu vaqtda beqarz kimsa yo\u02bbq,<\/span><\/div>\n
Ming so\u02bbm aqalli qarz bo\u02bblib, bo\u02bblsa qorni to\u02bbq,<\/span><\/div>\n
Sarf-xarojat aylab, o\u02bbzini ayladi uluq,<\/span><\/div>\n
Bechoralarni qilgusi bordur chuluq-chujuq,<\/span><\/div>\n
Keldi bularni boshiga birdan baloyi qarz,<\/span><\/div>\n
Bo\u02bbldi tamom shohu gado mubtaloyi qarz [14].<\/span><\/div>\n

Is\u2019hoqxon To\u02bbra Ibrat qarzning keng tarqalganini Farg\u02bbona aholisining qarzdorligi misolida ko\u02bbrsatib, muammoning naqadar jiddiyligini ko\u2018rsatishga harakat qilgan. Odamlarning qornini to\u02bbydirish uchun ham qarzga botishini \u201cming so\u02bbm aqalli qarz bo\u02bblib, bo\u02bblsa qorni to\u02bbq\u201d deb ta\u2019riflagan. Bundan kelib chiqadigan xulosa shuki, qarz miqdorining oz bo\u02bblishiga qaramay, u odamlarni qarzdorlik muammosiga yo\u02bbliqtiradi.<\/span><\/p>\n

Is\u2019hoqxon To\u02bbra Ibratning qarz haqidagi ogohlantirishlari bugungi kunda ham dolzarbdir. Masalan, mikroqarzlar odamlarning moliyaviy savodxonligi yetarli darajada bo\u2018lmagani tufayli qarz to\u02bblashdagi qiyinchiliklarni tug\u02bbdirmoqda. Aslida, mikroqarz kichik miqdordagi qarz bo\u02bblib, asosan, kambag\u02bbal va tadbirkorlik faoliyati bilan shug\u02bbullanishni boshlagan moliyaviy resursga ega bo\u02bblmagan shaxslarga beriladi. Mikroqarz miqdori oz bo\u02bblgani uchun uni qaytarish imkoniyati ham katta. Shunga qaramay, mikroqarzlarning ulushi katta bo\u02bblgani uchun u qarzga botish xavfini vujudga keltiradi.<\/span><\/p>\n

Bugungi kunda \u201cmoliyaviy piramida\u201dlar orqali ham odamlarning pullarini\u00a0 o\u02bbzlashtirish holatlari uchramoqda. \u201cMoliyaviy piramida\u201dlar g\u02bbayriqonuniy moliyaviy sxema bo\u2018lib, unda yangi a\u2019zolar guruhga kirish uchun to\u02bblagan pulning bir ulushi avvalgi a\u2019zolarga to\u02bblanadi. Bu yerda asosiy maqsad guruhga yangi a\u2019zolarni jalb qilish orqali pul jamg\u02bbarish va avvalgi a\u2019zolarni aldash bo\u02bblib, yuz foizli daromad olish haqidagi va\u2019dalar yolg\u02bbon, iqtisodiy faoliyat yo\u02bbqligi uchun beqaror, ya\u2019ni bugun bor, ertaga yo\u02bbq. Bu guruhga adashib kirib qolgan odamlar huquqiy asosi (shartnoma, bitim) bo\u02bblmagani uchun sarflagan pulini qaytarib ololmaydi. Ommaviy axborot vositalarida yuz foizli daromad haqidagi va\u2019dalarga ishonmaslik haqida eslatilsa ham, odamlar o\u02bbta qiziquvchan, ishonuvchan va soddaligi tufayli bunday piramidalar hozirga qadar turli shakllarda \u201cyashab\u201d kelmoqda.<\/span><\/p>\n

Moliyaviy savodxonlikni oshirish, qarz madaniyatini rivojlantirishga yo\u02bbnaltirilgan taklif va tavsiyalar quyidagilardan iborat:<\/span><\/p>\n

    \n
  1. Qarz olishga borishdan avval inson o\u02bbz-o\u02bbziga savol berishi va aniq javob olishi kerak: Qarz olishga ehtiyojim bormi? Ichki imkoniyatlarimni ishga solishim mumkinmi? Qarz oldim, uni to\u02bblashga qodirmanmi? Qarzning foiz stavkasi qanday? Qarzning muddati qancha? Qarz olishdan kelib chiqadigan xavf bormi? Bu kabi savollarga to\u02bbliq javob olgandan so\u02bbng bankdan qarz olish mumkin.<\/span><\/li>\n
  2. Moliyaviy savodxonlikni oshirishga qaratilgan dasturlarni ishlab chiqish va ta\u2019lim tizimida qo\u02bbllash lozim.<\/span><\/li>\n
  3. Qarz madaniyatini shakllantirish, uni targ\u02bbib etish, odamlarning qarz olish va qaytarishga bo\u02bblgan mas\u2019uliyatning ta\u2019sirchanligini oshirish uchun OAV, diniy tadbirlarda moliyaviy savodxonlikka doir ma\u2019ruzalar, ko\u02bbrsatuvlar, radioeshittirishlar, videoroliklar va boshqa shunga o\u2018xshash vositalar orqali targ\u02bbib qilish kerak.<\/span><\/li>\n
  4. Qarz oldi-berdi jarayonida shartnoma tuzish tartibiga o\u2018zgartirish kiritib, maxsus himoyalangan va raqamlangan blankalar chiqarish tavsiya etiladi.<\/span><\/li>\n
  5. Maktab dasturlaridan boshlab o\u02bbquvchilarga moliyaviy savodxonlik darslarini kiritish, o\u02bbquvchilarga pul topish, pulni tejash, sarflash, investitsiya qilish, qarz olish, qarz to\u02bblash kabi moliyaviy masalalarni tushunishga o\u02bbrgatish maqsadga muvofiq.<\/span><\/li>\n<\/ol>\n

    Moliyaviy xizmatlarni takomillashtirish, moliyaviy maslahat markazlarini tashkil etish, moliyaviy savodxonlik yoritilgan ommabop risolalarni tarqatish.<\/span><\/p>\n

    Bu kabi usul va vositalar jamiyatda odamlarning moliyaviy bilimini takomillashtirish va qarz, kredit olish masalasiga ongli munosabat shakllanishiga yordam beradi. Ulug\u2018 allomalarimizning qarz oldi-berdi bilan bog\u2018liq pand-u nasihatlari hayotning o\u2018zidan olingan, hech qachon eskirmaydigan maktabdir. Qarz so\u2018rashdan avval inson ongli mushohada yuritib, qilayotgan ishining ertasini oldindan o\u2018ylab ko\u2018rsa, oldi-berdida to\u2018g\u2018ri yo\u2018lni tutsa, fuqarolik munosabatlarini qonuniy tartibda rasmiylashtirsa, halollik, rostgo\u2018ylik va adolatni oliy mezon deb bilsa, hech qanday muammoli vaziyatlar kelib chiqmaydi.<\/span><\/p>\n

    FOYDALANILGAN ADABIYOTLAR:<\/strong><\/span><\/div>\n
      \n
    1. \n
      Abu Abdulloh Muhammad ibn Ismoil Buxoriy. Al-Jome\u2019 as-Sahih. Ishonarli to\u2018plam. 2-jild. N.Ibrohimov va Mirzo Kenjabek tahriri ostida. \u2013 T.: Qomuslar Bosh tahririyati, 1992. \u2013 B.43.<\/span><\/div>\n<\/li>\n
    2. \n
      \u0411\u0435\u043a\u043e\u043d \u0424. \u0421\u043e\u0447\u0438\u043d\u0435\u043d\u0438\u044f \u0432 \u0434\u0432\u0443\u0445 \u0442\u043e\u043c\u0430\u0445. \u0422.2. \u2013 \u041c.: \u041c\u044b\u0441\u043b\u044c (\u0424\u0438\u043b\u043e\u0441\u043e\u0432\u0441\u043a\u043e\u0435 \u043d\u0430\u0441\u043b\u0435\u0434\u0438\u0435), 1978. \u2013 C.575.<\/span><\/div>\n<\/li>\n
    3. \n
      \u0413\u0430\u0442\u0430\u0443\u043b\u0438\u043d \u0428.\u041a. \u041d\u0430\u043b\u043e\u0433\u0438 \u0438 \u043d\u0430\u043b\u043e\u0433\u043e\u043e\u0431\u043b\u043e\u0436\u0435\u043d\u0438\u0435. \u0423\u0447\u0435\u0431\u043d\u043e\u0435 \u043f\u043e\u0441\u043e\u0431\u0438\u0435. \u2013 \u0422.: \u0418\u0437\u0434\u0430\u0442\u0435\u043b\u044c\u0441\u043a\u0438\u0439 \u0434\u043e\u043c \u201c\u041c\u0438\u0440 \u044d\u043a\u043e\u043d\u043e\u043c\u0438\u043a\u0438 \u0438 \u043f\u0440\u0430\u0432\u0430\u201d, 1996. \u2013 \u0421.303.<\/span><\/div>\n<\/li>\n
    4. \n
      Is\u2019hoqxon To\u2019ra Ibrat. Tanlangan asarlar. Mas\u2019ul muharrir B.Qosimov. \u2013 T.: Ma\u2019naviyat, 2005. \u2013 B. 65.<\/span><\/div>\n<\/li>\n
    5. \n
      Qur\u2019oni karim ma\u2019nolarining tarjima va tafsiri. Baqara surasi, 282-oyat \/ Tarjima va izohlar muallifi A.Mansur. \u2013 T.: Toshkent islom universiteti nashriyoti, 2004. \u2013 B. 48.<\/span><\/div>\n<\/li>\n
    6. \n
      Shayx Muhammad Sodiq Muhammad Yusuf. Hadis va hayot. 7-juz. Namoz kitobi. Janoza namozi. \u2013T.: Hilol nashriyot matbaasi, 2018. \u2013 B.328.<\/span><\/div>\n<\/li>\n
    7. \n
      Xolmo\u2018min Yodgorov. Qarz oldi-berdisi: bu boradagi munosabatlarning ayrim jihatlari haqida. 2018.09.28.<\/span><\/div>\n<\/li>\n<\/ol>\n
      Adxamxo\u02bbja ABDULLAXO\u02bbJAYEV,<\/span><\/strong><\/div>\n
      Qo\u02bbqon davlat universiteti o\u02bbqituvchisi<\/span><\/strong><\/div>\n","protected":false},"excerpt":{"rendered":"

      Qarz so\u02bbzining lug\u02bbaviy ma\u2019nosi \u201cqirqish\u201ddir. Bu qarz beruvchining o\u02bbz molidan ma\u2019lum bo\u02bblakni \u201cqirqib\u201d, qarzga berishini anglatadi. Qarz biror shaxs yoki tashkilot tomonidan boshqa shaxs yoki tashkilotga belgilangan muddatda qaytarish sharti bilan olingan pul yoki boshqa resurslardir. Odatda qarz beruvchi qarz oluvchiga ma\u2019lum maqsad asosida qarz beradi. Oldi-berdi jarayonida qarz beruvchi qarz oluvchining moliyaviy imkoniyati yaxshilanishini …<\/p>\n","protected":false},"author":1,"featured_media":47786,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[639],"tags":[],"yoast_head":"\n\u201cQARZ\u201d MUSADDASINING TARIXIY VA ZAMONAVIY KONTEKSTDAGI IJTIMOIY-FALSAFIY TAHLILI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi<\/title>\n<meta name=\"description\" content=\"\u201cQARZ\u201d MUSADDASINING TARIXIY VA ZAMONAVIY KONTEKSTDAGI IJTIMOIY-FALSAFIY TAHLILI\" \/>\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=47785&lang=oz\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"\u201cQARZ\u201d MUSADDASINING TARIXIY VA ZAMONAVIY KONTEKSTDAGI IJTIMOIY-FALSAFIY TAHLILI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi\" \/>\n<meta property=\"og:description\" content=\"\u201cQARZ\u201d MUSADDASINING TARIXIY VA ZAMONAVIY KONTEKSTDAGI IJTIMOIY-FALSAFIY TAHLILI\" \/>\n<meta property=\"og:url\" content=\"https:\/\/bukhari.uz\/?p=47785&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=\"2026-01-20T06:02:17+00:00\" \/>\n<meta property=\"article:modified_time\" content=\"2026-01-20T06:08:57+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/bukhari.uz\/wp-content\/uploads\/2026\/01\/qarz2001.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=\"12 minutes\" \/>\n<script type=\"application\/ld+json\" class=\"yoast-schema-graph\">{\"@context\":\"https:\/\/schema.org\",\"@graph\":[{\"@type\":\"WebPage\",\"@id\":\"https:\/\/bukhari.uz\/?p=47785&lang=oz\",\"url\":\"https:\/\/bukhari.uz\/?p=47785&lang=oz\",\"name\":\"\u201cQARZ\u201d MUSADDASINING TARIXIY VA ZAMONAVIY KONTEKSTDAGI IJTIMOIY-FALSAFIY TAHLILI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi\",\"isPartOf\":{\"@id\":\"https:\/\/bukhari.uz\/#website\"},\"primaryImageOfPage\":{\"@id\":\"https:\/\/bukhari.uz\/?p=47785&lang=oz#primaryimage\"},\"image\":{\"@id\":\"https:\/\/bukhari.uz\/?p=47785&lang=oz#primaryimage\"},\"thumbnailUrl\":\"https:\/\/bukhari.uz\/wp-content\/uploads\/2026\/01\/qarz2001.jpg\",\"datePublished\":\"2026-01-20T06:02:17+00:00\",\"dateModified\":\"2026-01-20T06:08:57+00:00\",\"author\":{\"@id\":\"https:\/\/bukhari.uz\/#\/schema\/person\/a478cd03492de0ffa33336a39f0b5b1c\"},\"description\":\"\u201cQARZ\u201d MUSADDASINING TARIXIY VA ZAMONAVIY KONTEKSTDAGI IJTIMOIY-FALSAFIY TAHLILI\",\"breadcrumb\":{\"@id\":\"https:\/\/bukhari.uz\/?p=47785&lang=oz#breadcrumb\"},\"inLanguage\":\"en-US\",\"potentialAction\":[{\"@type\":\"ReadAction\",\"target\":[\"https:\/\/bukhari.uz\/?p=47785&lang=oz\"]}]},{\"@type\":\"ImageObject\",\"inLanguage\":\"en-US\",\"@id\":\"https:\/\/bukhari.uz\/?p=47785&lang=oz#primaryimage\",\"url\":\"https:\/\/bukhari.uz\/wp-content\/uploads\/2026\/01\/qarz2001.jpg\",\"contentUrl\":\"https:\/\/bukhari.uz\/wp-content\/uploads\/2026\/01\/qarz2001.jpg\",\"width\":660,\"height\":440},{\"@type\":\"BreadcrumbList\",\"@id\":\"https:\/\/bukhari.uz\/?p=47785&lang=oz#breadcrumb\",\"itemListElement\":[{\"@type\":\"ListItem\",\"position\":1,\"name\":\"Home\",\"item\":\"https:\/\/bukhari.uz\/\"},{\"@type\":\"ListItem\",\"position\":2,\"name\":\"\u201cQARZ\u201d MUSADDASINING TARIXIY VA ZAMONAVIY KONTEKSTDAGI IJTIMOIY-FALSAFIY TAHLILI\"}]},{\"@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":"\u201cQARZ\u201d MUSADDASINING TARIXIY VA ZAMONAVIY KONTEKSTDAGI IJTIMOIY-FALSAFIY TAHLILI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi","description":"\u201cQARZ\u201d MUSADDASINING TARIXIY VA ZAMONAVIY KONTEKSTDAGI IJTIMOIY-FALSAFIY TAHLILI","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=47785&lang=oz","og_locale":"en_US","og_type":"article","og_title":"\u201cQARZ\u201d MUSADDASINING TARIXIY VA ZAMONAVIY KONTEKSTDAGI IJTIMOIY-FALSAFIY TAHLILI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi","og_description":"\u201cQARZ\u201d MUSADDASINING TARIXIY VA ZAMONAVIY KONTEKSTDAGI IJTIMOIY-FALSAFIY TAHLILI","og_url":"https:\/\/bukhari.uz\/?p=47785&lang=oz","og_site_name":"Imom Buxoriy xalqaro ilmiy-tadqiqot markazi","article_publisher":"https:\/\/www.facebook.com\/bukharicenter\/","article_published_time":"2026-01-20T06:02:17+00:00","article_modified_time":"2026-01-20T06:08:57+00:00","og_image":[{"width":660,"height":440,"url":"https:\/\/bukhari.uz\/wp-content\/uploads\/2026\/01\/qarz2001.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":"12 minutes"},"schema":{"@context":"https:\/\/schema.org","@graph":[{"@type":"WebPage","@id":"https:\/\/bukhari.uz\/?p=47785&lang=oz","url":"https:\/\/bukhari.uz\/?p=47785&lang=oz","name":"\u201cQARZ\u201d MUSADDASINING TARIXIY VA ZAMONAVIY KONTEKSTDAGI IJTIMOIY-FALSAFIY TAHLILI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi","isPartOf":{"@id":"https:\/\/bukhari.uz\/#website"},"primaryImageOfPage":{"@id":"https:\/\/bukhari.uz\/?p=47785&lang=oz#primaryimage"},"image":{"@id":"https:\/\/bukhari.uz\/?p=47785&lang=oz#primaryimage"},"thumbnailUrl":"https:\/\/bukhari.uz\/wp-content\/uploads\/2026\/01\/qarz2001.jpg","datePublished":"2026-01-20T06:02:17+00:00","dateModified":"2026-01-20T06:08:57+00:00","author":{"@id":"https:\/\/bukhari.uz\/#\/schema\/person\/a478cd03492de0ffa33336a39f0b5b1c"},"description":"\u201cQARZ\u201d MUSADDASINING TARIXIY VA ZAMONAVIY KONTEKSTDAGI IJTIMOIY-FALSAFIY TAHLILI","breadcrumb":{"@id":"https:\/\/bukhari.uz\/?p=47785&lang=oz#breadcrumb"},"inLanguage":"en-US","potentialAction":[{"@type":"ReadAction","target":["https:\/\/bukhari.uz\/?p=47785&lang=oz"]}]},{"@type":"ImageObject","inLanguage":"en-US","@id":"https:\/\/bukhari.uz\/?p=47785&lang=oz#primaryimage","url":"https:\/\/bukhari.uz\/wp-content\/uploads\/2026\/01\/qarz2001.jpg","contentUrl":"https:\/\/bukhari.uz\/wp-content\/uploads\/2026\/01\/qarz2001.jpg","width":660,"height":440},{"@type":"BreadcrumbList","@id":"https:\/\/bukhari.uz\/?p=47785&lang=oz#breadcrumb","itemListElement":[{"@type":"ListItem","position":1,"name":"Home","item":"https:\/\/bukhari.uz\/"},{"@type":"ListItem","position":2,"name":"\u201cQARZ\u201d MUSADDASINING TARIXIY VA ZAMONAVIY KONTEKSTDAGI IJTIMOIY-FALSAFIY TAHLILI"}]},{"@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\/47785"}],"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=47785"}],"version-history":[{"count":3,"href":"https:\/\/bukhari.uz\/index.php?rest_route=\/wp\/v2\/posts\/47785\/revisions"}],"predecessor-version":[{"id":47791,"href":"https:\/\/bukhari.uz\/index.php?rest_route=\/wp\/v2\/posts\/47785\/revisions\/47791"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/bukhari.uz\/index.php?rest_route=\/wp\/v2\/media\/47786"}],"wp:attachment":[{"href":"https:\/\/bukhari.uz\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=47785"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/bukhari.uz\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=47785"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/bukhari.uz\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=47785"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}