{"id":53186,"date":"2026-10-08T11:25:18","date_gmt":"2026-10-08T06:25:18","guid":{"rendered":"https:\/\/bukhari.uz\/?p=53186"},"modified":"2026-10-08T11:37:14","modified_gmt":"2026-10-08T06:37:14","slug":"al-adab-al-mufradda-bola-qadri-va-zamonaviy-pedagogika-tarbiyada-uyaltirishdan-ochiq-va-samimiy-muloqotgacha","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=53186&lang=oz","title":{"rendered":"\u00abAL-ADAB AL-MUFRAD\u00bbDA BOLA QADRI VA ZAMONAVIY PEDAGOGIKA: TARBIYADA UYALTIRISHDAN OCHIQ VA SAMIMIY MULOQOTGACHA"},"content":{"rendered":"

Kirish. <\/strong>Bola tarbiyasi haqida so\u02bbz ketganda, ko\u02bbpincha bilim berish, intizomga o\u02bbrgatish, yaxshi va yomonni ajratish kabi masalalar birinchi o\u02bbringa chiqadi. Biroq tarbiyaning yana o\u02bbta nozik bir jihati bor, u ham bo\u02bblsa \u201cbola o\u02bbzini tarbiya jarayonida qanday his qiladi va qanday shaxs bo\u02bblib shakllanadi?\u201d degan savoldir. U o\u02bbz xatosini tuzatish jarayonida o\u02bbzini qadrli inson sifatida his qiladimi yoki \u201cyomon bola\u201d degan tamg\u02bba bilan qolib ketib, bu unda keyinchalik talay ruhiy travmalar va komplekslarni keltirib chiqaradimi? Kattaning tanbehi uning o\u02bbz xatosini tushunishiga yordam beradimi yoki uyalishga majbur qiladimi? Tarbiyada talabchanlik bilan mehr o\u02bbrtasida qanday muvozanat bo\u02bblishi kerak?<\/span><\/p>\n

Bu savollar bugungi pedagogika va bola psixologiyasi uchun muhim masalalardan biridir. Zamonaviy tadqiqotlarda bolani sharmanda qilish, uni boshqalar oldida kamsitish yoki shaxsiyatiga salbiy tamg\u02bba qo\u02bbyish tarbiya usuli sifatida shubha ostiga olinadi. Ann Monro maktab yoshidagi bolalarga nisbatan uyaltirish amaliyotining rivojlanishga salbiy ta\u02bcsirini tahlil qilib, bundan tiyiladigan pedagogik yondashuvlarga e\u02bctibor qaratadi.[1]<\/a> Joan F.Gudman va Brittni Ayris Kuk esa tarbiyada shaxsning o\u02bbzini emas, uning muayyan xatti-harakatini baholash muhimligini ta\u02bckidlaydi.[2]<\/a><\/span><\/p>\n

Qiziq jihati shundaki, asrlar avval yozilgan \u00abAl-Adab al-mufrad\u00bbda ham bolaga munosabatga faqat buyruq va intizom emas, balki mehr, mas\u02bculiyat, adolat va shaxsiy munosabat nuqtayi nazaridan qarash kerakligiga aniq ishoralar bor.<\/span><\/p>\n

Shu jihatdan ushbu maqolaning asosiy maqsadi \u00abAl-Adab al-mufrad\u00bbdagi bola tarbiyasiga oid hadis va rivoyatlarni zamonaviy pedagogikaning \u201cbolani uyaltirmaslik\u201d va \u201cqo\u02bbllab-quvvatlovchi muloqot\u201d tamoyillari bilan qiyosiy tahlil qilishdan iborat.<\/span><\/p>\n

    \n
  1. Tarbiyada birinchi qadam: bolaga \u201cmuammo\u201d emas, shaxs sifatida qarash<\/strong><\/span><\/li>\n<\/ol>\n

    \u00abAl-Adab al-mufrad\u00bbning \u00abKitobu ri\u02bcoyatil avlod\u00bb \u2013 \u201cFarzandlarga g\u02bbamxo\u02bbrlik kitobi\u201dda bola bilan munosabatning turli jihatlari bir joyga jamlangan. Unda bolaning quvonch manbai ekani, uni ko\u02bbtarib erkalash, o\u02bbpish, mehr ko\u02bbrsatish, odob o\u02bbrgatish va ota-onaning farzand oldidagi burchi kabi masalalar alohida boblarda keltirilgan.[3]<\/a><\/span><\/p>\n

    Bu tartibning o\u02bbzi e\u02bctiborga molik. Chunki asar bolani faqat \u201ctarbiya qilinishi lozim bo\u02bblgan subyekt\u201d sifatida emas, balki mehr va e\u02bctiborga haqli xilqat sifatida tasvirlaydi.<\/span><\/p>\n

    Jumladan, Abu Hurayradan rivoyat qilingan hadisda Rasululloh sollallohu alayhi vasallam Hasan ibn Alini o\u02bbpganlari, o\u02bbsha paytda Aqra\u02bc ibn Hobis \u201cMening o\u02bbn farzandim bor, birortasini ham o\u02bbpmaganman\u201d degani va unga \u201cRahm qilmaganga rahm qilinmaydi\u201d<\/em><\/strong> mazmunida javob berilgan aytilgan.[4]<\/a><\/span><\/p>\n

    Bu rivoyatni zamonaviy pedagogika nuqtayi nazaridan talqin qilishda muhim jihat \u2013 mehrni tarbiyaga zid qo\u02bbymaslik. Ya\u02bcni, \u201cbolaga mehr ko\u02bbrsatish \u2013 uni erkalatib, intizomsiz qilib qo\u02bbyish\u201d degan qarash asarning ushbu ruhiga mos kelmaydi. Aksincha, mehr tarbiyaning insoniy asosi sifatida namoyon bo\u02bbladi.<\/span><\/p>\n

    Zamonaviy pedagogikada bolaning o\u02bbqish va rivojlanishida o\u02bbqituvchi yoki ota-onaning qo\u02bbllab-quvvatlovchi munosabati muhimligi ta\u02bckidlanadi. Edvard Desi va Richard Rayan ishlab chiqqan o\u02bbzini o\u02bbzi belgilash nazariyasida insonning avtonomiya (muayyan darajada mustaqil bo\u02bblish), qobiliyatni his qilish va ijtimoiy bog\u02bbliqlik ehtiyojlari muhim psixologik omillar sifatida ko\u02bbrsatiladi.[5]<\/a><\/span><\/p>\n

    Demak, tarbiyaning maqsadi bolani faqat \u201citoatkor\u201d qilish emas. Unda mas\u02bculiyat, o\u02bbzini anglash va boshqalar bilan sog\u02bblom munosabat qurish qobiliyatini shakllantirish ham muhimdir.<\/span><\/p>\n

      \n
    1. \u201cYomon bola\u201d bilan \u201cbilib-bilmay xato qilib qo\u02bbygan bola\u201d o\u02bbrtasidagi farq<\/strong><\/span><\/li>\n<\/ol>\n

      Zamonaviy pedagogika uchun juda nozik masalalardan biri \u2013 xatoni baholash bilan shaxsni baholashni farqlay bilish.<\/span><\/p>\n

      Masalan, \u201csen yomon bolasan\u201d degan gap bolaning muayyan xatti-harakatini emas, uning butun shaxsini baholaydi. \u00abBu ishing noto\u02bbg\u02bbri bo\u02bbldi\u00bb degani esa xatti-harakatga qaratilgan bo\u02bbladi va uni tuzatishga imkoniyat qoldiradi.<\/span><\/p>\n

      Gudman va Kuk maktab muhitida uyaltirishning salbiy jihatlarini tahlil qilar ekan, shaxsni kamsitish bilan uning muayyan xatti-harakatini baholash o\u02bbrtasida farq borligini ko\u02bbrsatadi.[6]<\/a> Bu farq zamonaviy pedagogika uchun juda muhim.<\/span><\/p>\n

      \u00abAl-Adab al-mufrad\u00bbdagi tarbiyaga oid materiallardan ham shunga yaqin xulosa chiqarish mumkin: tarbiya insonni sindirishi emas, uni odobga yo\u02bbnaltirishi kerak. Ayniqsa, Ibn Umarning ota-onaning farzand oldidagi burchi haqida keltirilgan so\u02bbzlari diqqatga sazovor: \u201cSening ota-onang oldida burching bo\u02bblganidek, farzanding oldida ham burching bor\u201d.[7]<\/a><\/span><\/p>\n

      Bu qarash tarbiyaga bir tomonlama hokimiyat sifatida emas, o\u02bbzaro mas\u02bculiyat munosabati sifatida qarash imkonini beradi.<\/span><\/p>\n

      Zamonaviy pedagogika nuqtayi nazarida ham bolaning ehtiyojlarini inobatga olish uni intizomdan ozod qilish degani emas. Aksincha, bola bilan munosabatda chegaralar aniq bo\u02bblgani holda uning qadrini saqlash muhim shart hisoblanadi.<\/span><\/p>\n

      \u00a0<\/strong><\/span><\/p>\n

        \n
      1. Farzandlar o\u02bbrtasida adolat \u2013 pedagogik muhitning yashirin omili<\/strong>\u00a0<\/strong><\/span><\/li>\n<\/ol>\n

        \u00abAl-Adab al-mufrad\u00bbdagi eng qiziq va zamonaviy pedagogika bilan bog\u02bblash mumkin bo\u02bblgan mavzulardan yana biri farzandlarga munosabatda adolat saqlashdir.<\/span><\/p>\n

        Nu\u02bcmon ibn Bashir rivoyatida otasi unga narsa beradi va buni Rasululloh sollallohu alayhi vasallamga bildiradi. Rasululloh sollallohu alayhi vasallam boshqa farzandlariga ham xuddi shunday narsa berilgan-berilmaganini so\u02bbraydilar. Ota \u201cyo\u02bbq\u201d deganida esa bu ishni guvohlikka olishdan bosh tortadilar va farzandlarga yaxshilikda teng munosabat qilish zarurligiga e\u02bctibor qaratadilar.[8]<\/a><\/span><\/p>\n

        Bu hadisga faqat moddiy sovg\u02bba masalasi sifatida qarash tor yondashuv bo\u02bbladi. Uning tarbiyaviy ahamiyati bolalar orasida o\u02bbzaro adolat hissi bilan bog\u02bbliq.Oilada bir farzandni boshqasidan ustun qo\u02bbyish, birini \u201caqlli\u201d, boshqasiga \u201cmuammoli, odam bo\u02bblmaydi, o\u02bbqib nima ham bo\u02bblardi, shahar olib berarmidi\u201d deb qarash, qiz yo o\u02bbg\u02bbil ekaniga ko\u02bbra ajratish, qiz bolani kamsitish, bir-biri bilan solishtirish bolalar o\u02bbrtasidagi munosabatlarga juda yomon ta\u02bcsir qiladi.<\/span><\/p>\n

        Maktab muhitida ham xuddi shunday holat uchraydi. O\u02bbqituvchi bir o\u02bbquvchini \u201ceng yaxshi\u201d, boshqasini esa \u201cdoimo muammo chiqaradigan, qobiliyatsiz, uquvsiz\u201d o\u02bbquvchi sifatida belgilab qo\u02bbysa, bunday munosabat bolaga qattiq salbiy ta\u02bcsir qiladi.<\/span><\/p>\n

        Shu nuqtayi nazardan \u00abAl-Adab al-mufrad\u00bbdagi adolat g\u02bboyasi zamonaviy pedagogika uchun \u201ctamg\u02bbalashdan saqlanish\u201d tamoyili bilan muloqotga kirishishi mumkin.<\/span><\/p>\n

          \n
        1. Mehr va intizom \u2013 bir-biriga zid emas, balki bir-birini to\u02bbldiruvchi kuchli omillardir<\/strong><\/span><\/li>\n<\/ol>\n

          Tarbiya haqidagi eski qarashlarning ayrimlarida qattiqqo\u02bbllik yaxshi natijaning asosiy kafolati sifatida ko\u02bbriladi. Zamonaviy yondashuvda esa mehr va intizomni bir-biriga qarshi qo\u02bbymaslik tobora muhim ahamiyat kasb etmoqda. \u00abAl-Adab al-mufrad\u00bbda bolaga mehr ko\u02bbrsatish bilan birga unga odob o\u02bbrgatish, ota-onaning tarbiyaviy mas\u02bculiyati va farzandning axloqiy kamoloti haqida ham gap ketadi.<\/span><\/p>\n

          Demak, asardagi yondashuvni shartli ravishda \u201cmehr + mas\u02bculiyat\u201d modeli sifatida ko\u02bbrish mumkin.Faqat mehr bo\u02bblib, talab bo\u02bblmasa, tarbiya jarayonida chegaralar yo\u02bbqoladi. Bola \u201cnima qilsam ham mumkin\u201d, \u201cistaganimni qilaveraman\u201d, \u201cistaganimni gapiraveraman\u201d degan tushunchalar bilan katta bo\u02bbladi. Faqat talab bo\u02bblib, mehr bo\u02bblmasa, bola tarbiyani qo\u02bbrquv va bosim sifatida qabul qiladi.<\/span><\/p>\n

          Shuning uchun zamonaviy pedagog uchun asosiy vazifa \u201cqattiqqo\u02bbl yo yumshoq bo\u02bblish\u201d emas, balki talabni bolaning qadrini saqlagan holda ifodalashdir.<\/span><\/p>\n

          \u00a0<\/strong><\/span><\/p>\n

            \n
          1. Uyaltirish o\u02bbrniga mas\u02bculiyatni shakllantirish<\/strong><\/span><\/li>\n<\/ol>\n

            Maqolaning eng muhim taklifi shuki, tarbiyada \u201cuyaltirish\u201d va \u201cmas\u02bculiyat uyg\u02bbotish\u201d tushunchalarini bir-biridan ajratish zarur.<\/span><\/p>\n

            Uyaltirishda bolaga \u201cNega bunday ish qilding? Sendan odam chiqmaydi!\u201d deyish mumkin. Mas\u02bculiyatga asoslangan muloqotda esa, \u201cBu ishing boshqa odamga zarar yetkazdi. Endi uni qanday to\u02bbg\u02bbrilashimiz mumkin?\u201d degan savol qo\u02bbyiladi.<\/span><\/p>\n

            Birinchi usul bolaning shaxsiga zarba beradi; ikkinchisi esa uni xatti-harakatining oqibatini anglashga undaydi.<\/span><\/p>\n

            Enn Monro ta\u02bclimda uyaltirishning salbiy ta\u02bcsirlarini ko\u02bbrib chiqib, bundan voz kechadigan muqobil pedagogik yondashuvlarni taklif qiladi. Gudman va Kuk esa intizomda shaxsni kamsitish o\u02bbrniga uning qilmishiga e\u02bctibor qaratish muhimligini uqtiradi.<\/span><\/p>\n

            Bu yerda \u00abAl-Adab al-mufrad\u00bbning axloqiy tarbiyaga oid g\u02bboyalari bilan zamonaviy pedagogika o\u02bbrtasida parallel yuzaga keladi. Ikkisi bir xil tarixiy yoki nazariy tizim emas, ammo har birida tarbiya insonning axloqiy rivojlanishi bilan bog\u02bblanadi.<\/span><\/p>\n

            \u00a0<\/strong><\/span><\/p>\n

              \n
            1. Ota-ona va o\u02bbqituvchi uchun yangi pedagogik formula taklifi<\/strong><\/span><\/li>\n<\/ol>\n

              \u00abAl-Adab al-mufrad\u00bbdan zamonaviy pedagogik amaliyot uchun shartli ravishda quyidagi formulani chiqarish mumkin:<\/span><\/p>\n

              Mehr \u2192 ishonch \u2192 muloqot \u2192 mas\u02bculiyat \u2192 odob.<\/em><\/span><\/p>\n

              Bu formula asarda aynan shu shaklda berilmagan, balki undagi bolaga mehr, ota-onaning burchi, adolat va odobga oid gaplarni zamonaviy pedagogik tushunchalar bilan qiyoslash asosida shunday taklif ilgari surilmoqda.<\/span><\/p>\n

              Bola o\u02bbzini xavfsiz his qilgan muhitda xatosini tan olishi osonroq kechadi. Doimo kamsitilgan yoki qoralangan bola esa xatoni yashirishga, yolg\u02bbon gapirishga yo muloqotdan qochishga moyil bo\u02bbladi.<\/span><\/p>\n

              Shu sababli tarbiyada \u201cNima uchun bunday qilding?\u201d degan savolning o\u02bbzi emas, bu savol qanday ohangda va qanday maqsadda berilayotgani ham muhim.<\/span><\/p>\n

              Zamonaviy ta\u02bclimda o\u02bbqituvchining qo\u02bbllab-quvvatlovchi munosabati o\u02bbquvchining ichki motivatsiyasi bilan bog\u02bbliq ekani bo\u02bbyicha tadqiqotlar mavjud.8 Demak, pedagogik ta\u02bcsir faqat ma\u02bclumot berish yoki nazorat qilish bilan cheklanmaydi; o\u02bbqituvchining munosabat uslubi ham ta\u02bclim jarayonining bir qismi hisoblanadi.<\/span><\/p>\n

              Xulosa<\/strong>.<\/strong> \u00abAl-Adab al-mufrad\u00bbga odob-axloq qoidalarining o\u02bbtmishdagi to\u02bbplami emas. Uning tarbiyadagi imkoniyatlar doirasi juda katta. Asarda bolaga mehr ko\u02bbrsatish, ota-onaning farzand oldidagi mas\u02bculiyati, farzandlar o\u02bbrtasida adolat, yaxshi muomala va axloqiy tarbiya kabi masalalar bir-biri bilan bog\u02bbliq holda namoyon bo\u02bbladi.<\/span><\/p>\n

              Ushbu g\u02bboyalarni zamonaviy pedagogika bilan qiyoslashda eng e\u02bctiborli jihat esa, tarbiyaning inson qadrini saqlash bilan birga olib borilishi masalasidir.<\/span><\/p>\n

              Maktab yo oilada bolani xatosi uchun sharmanda qilish oson. Lekin uning xatosini anglatish, oqibatini ko\u02bbrsatish va to\u02bbg\u02bbri yo\u02bblni tanlashga o\u02bbrgatish ancha murakkab pedagogik mahoratni talab qiladi.<\/span><\/p>\n

              Shu ma\u02bcnoda \u00abAl-Adab al-mufrad\u00bbdagi mehr, adolat va mas\u02bculiyatga oid materiallar zamonaviy pedagogika bilan mazmunli ilmiy muloqotga kirishishi mumkin. Bu yerda maqsad qadimgi manbani zamonaviy pedagogikaga \u201cmoslashtirish\u201d yoki unda zamonaviy pedagogik nazariyalar borligini da\u02bcvo qilish emas. Aksincha, ikki xil tarixiy tajribani bir savol atrofida uchrashtirish muhim: bolani uning qadrini saqlagan holda qanday tarbiyalash mumkin?<\/span><\/p>\n

              Asosiy xulosa shundan iboratki, samarali tarbiya bolaning xatosini inkor etmaydi, ammo xatoning o\u02bbzi bilan bolaning shaxsini bir narsa deb qaramaydi. Xatoni tuzatish mumkin, lyekin bunda albatta bolaning qadri saqlanishi kerak. Bu tamoyil \u00abAl-Adab al-mufrad\u00bbdagi mehr va adolatga oid tarbiyaviy qarashlar bilan zamonaviy pedagogikadagi inson qadri, emotsional xavfsizlik va qo\u02bbllab-quvvatlovchi muloqotga e\u02bctibor o\u02bbrtasidagi eng muhim umumiy nuqtalardan biri sifatida ko\u02bbrilishi mumkin. Bu masalaga e\u02bctibor qaratganingiz uchun tashakkur.<\/span><\/p>\n

              [1]<\/a> Monroe, Ann. \u201cShame Solutions: How Shame Impacts School-Aged Children and What Teachers Can Do to Help.\u201d The Educational Forum, vol. 73, no. 1, 2009, pp. 58\u201366. DOI: 10.1080\/00131720802539614. (Taylor & Francis Online<\/a>)<\/span><\/div>\n
              [2]<\/a> Goodman, Joan F., and Britiny Iris Cook. \u201cShaming School Children: A Violation of Fundamental Rights?\u201d Power and Education, vol. 17, no. 1, 2019. DOI: 10.1177\/1477878518817377. (Sage Journals<\/a>)<\/span><\/div>\n
              [3]<\/a> \u0627\u0644\u0628\u062e\u0627\u0631\u064a\u060c \u0645\u062d\u0645\u062f \u0628\u0646 \u0625\u0633\u0645\u0627\u0639\u064a\u0644. \u0627\u0644\u0623\u062f\u0628 \u0627\u0644\u0645\u0641\u0631\u062f<\/em>. \u0643\u062a\u0627\u0628 \u0631\u0639\u0627\u064a\u0629 \u0627\u0644\u0623\u0648\u0644\u0627\u062f\u060c \u0627\u0644\u0623\u0628\u0648\u0627\u0628 45\u201354\u060c \u0648\u0644\u0627 \u0633\u064a\u0645\u0627 \u0628\u0627\u0628 \u0623\u062f\u0628 \u0627\u0644\u0648\u0627\u0644\u062f \u0648\u0628\u0631\u0651\u0647 \u0644\u0648\u0644\u062f\u0647\u060c \u0648\u0628\u0627\u0628 \u0628\u0631\u0651 \u0627\u0644\u0623\u0628 \u0644\u0648\u0644\u062f\u0647. (Sunnah<\/a>)<\/span><\/div>\n
              [4]<\/a> \u0627\u0644\u0628\u062e\u0627\u0631\u064a\u060c \u0645\u062d\u0645\u062f \u0628\u0646 \u0625\u0633\u0645\u0627\u0639\u064a\u0644. \u0627\u0644\u0623\u062f\u0628 \u0627\u0644\u0645\u0641\u0631\u062f<\/em>. \u062d\u062f\u064a\u062b \u0631\u0642\u0645 91\u060c \u0643\u062a\u0627\u0628 \u0631\u0639\u0627\u064a\u0629 \u0627\u0644\u0623\u0648\u0644\u0627\u062f\u060c \u0628\u0627\u0628 \u00ab\u0645\u0646 \u0644\u0627 \u064a\u0631\u062d\u0645 \u0644\u0627 \u064a\u064f\u0631\u062d\u0645\u00bb. (Sunnah<\/a>)<\/span><\/div>\n
              [5]<\/a> Ryan, Richard M., and Edward L. Deci. \u201cSelf-Determination Theory and the Facilitation of Intrinsic Motivation, Social Development, and Well-Being.\u201d American Psychologist, vol. 55, no. 1, 2000, pp. 68\u201378. DOI: 10.1037\/0003-066X.55.1.68. (PubMed<\/a>)<\/span><\/div>\n
              [6]<\/a> \u0627\u0644\u0628\u062e\u0627\u0631\u064a\u060c \u0645\u062d\u0645\u062f \u0628\u0646 \u0625\u0633\u0645\u0627\u0639\u064a\u0644. \u0627\u0644\u0623\u062f\u0628 \u0627\u0644\u0645\u0641\u0631\u062f<\/em>. \u062d\u062f\u064a\u062b \u0631\u0642\u0645 94\u060c \u0643\u062a\u0627\u0628 \u0631\u0639\u0627\u064a\u0629 \u0627\u0644\u0623\u0648\u0644\u0627\u062f\u060c \u0628\u0627\u0628 \u00ab\u0628\u0631\u0651 \u0627\u0644\u0623\u0628 \u0644\u0648\u0644\u062f\u0647\u00bb. (Sunnah<\/a>)<\/span><\/div>\n
              [7]<\/a> \u0627\u0644\u0628\u062e\u0627\u0631\u064a\u060c \u0645\u062d\u0645\u062f \u0628\u0646 \u0625\u0633\u0645\u0627\u0639\u064a\u0644. \u0627\u0644\u0623\u062f\u0628 \u0627\u0644\u0645\u0641\u0631\u062f<\/em>. \u062d\u062f\u064a\u062b \u0631\u0642\u0645 93\u060c \u0643\u062a\u0627\u0628 \u0631\u0639\u0627\u064a\u0629 \u0627\u0644\u0623\u0648\u0644\u0627\u062f\u060c \u0628\u0627\u0628 \u00ab\u0623\u062f\u0628 \u0627\u0644\u0648\u0627\u0644\u062f \u0648\u0628\u0631\u0651\u0647 \u0644\u0648\u0644\u062f\u0647\u00bb. (Sunnah<\/a>)<\/span><\/div>\n
              [8]<\/a> Black, Aaron E., and Edward L. Deci. \u201cThe Effects of Instructors\u02bc Autonomy Support and Students\u02bc Autonomous Motivation on Learning Organic Chemistry: A Self-Determination Theory Perspective.\u201d Science Education, vol. 84, no. 6, 2000, pp. 740\u2013756. DOI: 10.1002\/1098-237X(200011)84:6<740::AID-SCE4>3.0.CO;2-3. (Wiley Online Library<\/a>)<\/span><\/div>\n
              Qo\u02bbshimcha manbalar: Y\u0131lmaz, Abdurrahman. \u201cBuh\u00e2r\u00ee\u02bcnin Zay\u0131f Hadis Rivayeti: el-Edeb\u00fc\u02bcl-m\u00fcfred \u00d6zelinde Bir \u0130nceleme.\u201d Artuklu Akademi, cilt 12, say\u0131 1, 2025. Maqolada \u00abAl-Adab al-mufrad\u00bbning hadis metodologiyasi va asarda zaif rivoyatlarning qo\u02bbllanishi maxsus tahlil qilingan. (DergiPark<\/a>)<\/span><\/div>\n
              Syed Abdullah, Sharifah Fadylawaty, Amal Hayati Ishak, and Fatin Nabilah Abd Wahid. \u201cChildren\u02bcs Etiquette Towards Parents Based on Kitab Al-Adab Al-Mufrad By Al-Bukhari.\u201d Sains Insani, vol. 10, no. 1, 2025, pp. 51\u201361. (sainsinsani.usim.edu.my<\/a>)<\/span><\/div>\n
              Muhammadiqbol SHUKUROV,<\/span><\/strong><\/div>\n
              Imom Buxoriy xalqaro ilmiy-tadqiqot markazi ilmiy xodimi<\/span><\/strong><\/div>\n","protected":false},"excerpt":{"rendered":"

              Kirish. Bola tarbiyasi haqida so\u02bbz ketganda, ko\u02bbpincha bilim berish, intizomga o\u02bbrgatish, yaxshi va yomonni ajratish kabi masalalar birinchi o\u02bbringa chiqadi. Biroq tarbiyaning yana o\u02bbta nozik bir jihati bor, u ham bo\u02bblsa \u201cbola o\u02bbzini tarbiya jarayonida qanday his qiladi va qanday shaxs bo\u02bblib shakllanadi?\u201d degan savoldir. U o\u02bbz xatosini tuzatish jarayonida o\u02bbzini qadrli inson sifatida his …<\/p>\n","protected":false},"author":1,"featured_media":53191,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[639],"tags":[],"_links":{"self":[{"href":"https:\/\/bukhari.uz\/index.php?rest_route=\/wp\/v2\/posts\/53186"}],"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=53186"}],"version-history":[{"count":2,"href":"https:\/\/bukhari.uz\/index.php?rest_route=\/wp\/v2\/posts\/53186\/revisions"}],"predecessor-version":[{"id":53192,"href":"https:\/\/bukhari.uz\/index.php?rest_route=\/wp\/v2\/posts\/53186\/revisions\/53192"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/bukhari.uz\/index.php?rest_route=\/wp\/v2\/media\/53191"}],"wp:attachment":[{"href":"https:\/\/bukhari.uz\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=53186"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/bukhari.uz\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=53186"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/bukhari.uz\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=53186"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}