Movoraunnahr Scholars of Islamic Law and Their Mature Works

A historical analysis of the origin of Islamic law in … It focuses on the great contributions made by the scholars of Central Asia who are often remained unacknowledged. This study shows how the scholars of this region have learnt and traelled to learn Islamic law and how their contribution originates and develops some of the key litereatueres of Islamic law


Historical background
Historical sources testify that Ubaydullah ibn Ziyad, sent here by Caliph Muawiyah in 674 CE, was the first to cross the Amu Darya.He besieged and took Paikend, and then approached Bukhara.Two years later, Said ibn Osman set out on a campaign against Bukhara and Sogd.This campaign for the Arabs was successful.He captured a lot of booty and prisoners.However, Belazury, the prominent Arab historian of the 9th century, described that the freedom-loving and warlike Bukhara people did not want to put up with their captivity.According to Narshahiy, they entered the palace of Said ibn Osman, attacked him and killed him, after which they committed suicide themselves.Soon afterwards Kuteiba ibn Muslim was appointed as the Governor of Khorasan.In 706 CE, Kuteiba did not go further than Paikend.The next year, he again went to Movaraunnahr and occupied one of the most ancient cities -Romitan, which is located near Bukhara.In 712 CE, Kuteiba with a detachment entered Khorezm, a little later to Samarkand.Kuteiba fought in Ferghana, Shash and even reached Kashgar. 1 At the same time, the Arabs paid special attention to the spread of Islam throughout the territory.In order to attract the population to Islam, the Arabs pursued a policy of providing new converts with all sorts of benefits.For instance, those who converted to Islam were exempt from the kharaj tax i.e., tax on agricultural land and any produce thereon.
Along with the spread of Islam, there was a spread of the Arabic language, which became the language of state offices, the language of science and literature.Arab commanders attached great importance to the construction of Muslim mosques in the conquered cities.The merchants of Movaraunnahr were the first people to accepted Islam.The Arabs provided trade, in particular caravans, with all the conditions for development.The expansion of trade operations was facilitated by the inclusion of Movaraunnahr, along with the whole of Central Asia, into the then largest state in the worldthe Caliphate.
The management of Movaraunnahr was entrusted to the Governor of the Caliph in Khorasan.Cities and other settlements were ruled by khokims (local heads of executive authorities), who were appointed and removed from their positions by the Governor.Their main duty was to collect taxes and maintain order in the localities.The Arabs created a management apparatus and subdivisions for the control of order.As a result, Shari"a law became the main regulator of social relations.
Under the Samanids (9 th -10 th centuries), the importance of the higher Muslim clergy grew.Bukhara, the capital of the Samanids, became one of the most authoritative centers of Muslim theology in the East.In parallel with the growth of the authority of the higher Islamic clergy, their material wellbeing also increased.Starting from Ismail Samaniy, the waqf property of mosques and other spiritual institutions has grown significantly.
The Hanafi madhhab was widespread in Central Asia.Hanifites occupied all the highest spiritual positions.The head of the local clergy under the Samanids in Bukhara was a person who bore the title of "Ustad" (teacher); later this name was supplanted by another -"Sheikh ul-Islam ".Second in importance after Ustad (Sheikh ul-Islam) among the higher Muslim clergy was the position of Khatib i.e., an official who had the right to pronounce khutba (preach) during Friday prayers in the mosque.
From the 8th century, a new period began in the history of the peoples of Movaraunnahr (or "Turana" -the pre-Islamic Turkic name of the territory of present-day Uzbekistan or "Turkistan" (the Russian name of the region), was introduced in the second half of the 19th century, or "Sogdiana" -as Alexander the Great called it, as for the name Movaraunnahr).2This is the Arabic geographical name of the region in Central Asia between the Amu Darya and Syr Darya rivers. 3rrespective of the names given to the current territory of the Republic of Uzbekistan, the people of this ancient center of world civilization went through the development of their statehood and law, religion and culture, language and literature to preserve their identity.Movaraunnahr has always been distinguished by the fact that the spirituality of its people did not experience stagnation and was not subjected to excessive normativity.Localism, national and religious isolation, and the principles of traditionalism did not dominate here.Through the Great Silk Road from China and India, Hejaz and Byzantium, the Near and Middle East, not only material objects were brought to Movaraunnahr but also various scientific and artistic works, new ideas and knowledge.These were neither rejected nor denied under the pretext of non-Muslim origin but enriched and improved by the intellect of their ancestors, thus uniting with local practice and culture.
In the process of formation of Islamic law and Shari"a norms, local conditions and realities were taken into account.Anything that contradicted the requirements of the Qur"an, Sunnah, the principle of monotheismtawhid was disregarded.However, Islam did not manage to subjugate all spheres of life but gradually became a dominant source of social, legal, and political norms.Since then, Islam -Islamic law, Islamic philosophy and other Islamic principles and requirements developed in stages during the 7th -12th centuries.
International, civil, land, family, marriage, inheritance and other issues of law in Movaraunnahr were regulated by the norms of Islamic law of the Hanafi madhhab (sect).Similarly, criminal cases and civil legal proceedings were conducted by these norms.In addition, Shari"a has incorporated many norms of local customary law, i.e., the traditional establishments of the people of Movaraunnahr, which received the general name "adat (custom)". 4Adat rules of conduct adopted by a particular group of people or acting in a certain area and observed mainly by force of habit.It should be noted that Islam played the most important role for the fate of the peoples of the East, including Movaraunnahr, namely the role of a unifier of various cultures, traditions, and customs.It also promoted the merger and mutual enrichment of people and formed a new state-legal space at that time.
Historical works such as "Hudud al-alam", "Kitab al-Masalik val-mamalik" and others, suggested that at the end of the 7th century the concept of "Movaraunnahr" was presented to the Arabs as lands lying for the Amu Darya.However, gradually this concept began to acquire more and more capacious content: if initially Movaraunnahr was considered a part of Khorasan, then, starting from the middle of the 10th century, it appears to be an increasingly independent geographical region.By this period, the territory of Movaraunnahr already included, in addition to Bukhara, Samarkand, Nesef and other nearby regions, namely Khorezm, Badakhshan, Merv, Uzgen, Khuttal and others.Gradually, as a result of a whole range of factors of a political, economic and cultural nature, in the 10th-12th centuries Movaraunnahr turned from a geographical into a political and legal concept.It became the territory of Central Asia with a Muslim population.It also became an important center of the political, economic and spiritual life of the peoples inhabiting a vast territory that was an integral part of the Arab Caliphate.However, Movaraunnahr gradually began to gain more and more independence, intensively enriching all spheres of scientific, cultural, spiritual and legal life.

The contribution to Islamic law by Movaraunnahr scholars
The contribution of the scholars of Movaraunnahr to the development of Islamic law is invaluable.
Here lived and worked such great scientists as Al-Khorezmiy, Rudakiy, At-Termiziy, Al-Farabiy, Beruniy, Ibn Sino, Al-Marginoniy, Al-Farganiy, Marvaziy, Az-Zamakhshariy, Yassaviy, Kubraviy, Kashgariy, Ad-Dobusiy, As-Sarakhsiy and many others who enriched contemporary secular science, kalam and al-fiqh (jurisprudence) with fundamentally new ideas.The outstanding Khorezmian scholar and a distinguished commentator of the Qur"an, Abu-l-Kasim Mahmud ibn Umar al-Zamakhshariy, deservedly entered the history of the scientific thought of the East.According to the historian and geographer Yakut al-Khamoviy (1179-1229), "Zamakhshariy is an Imam (religious leader) in verbal sciences, grammar and philology, he had broad knowledge and was a talented scientist in various fields of science." 5 The authority of Zamakhshariy in the Muslim world was so great and unshakable that he was called the teacher of Arabs and non-Arabs.Az-Zamakhshariy, and al-Farabiy, and al-Farganiy, and al-Beruniy, and other intellectuals of Movaraunnahr travelled to distant cities in search of new knowledge and experience.For instance, they went to Cairo and Aleppo, Damascus and Baghdad to study, teach and research Islamic law and culture.When caliph al-Ma'mun founded the prototype of the modern Academy of Sciences in Baghdad the "Baytul-hikma (House of Wisdom)" at the beginning of the 9th century, he invited many outstanding scientists from Movaraunnahr there. 6It became a prestigious research center under al-Mamun.Two centuries after the creation of the Baghdad Academy of Sciences under Khorezmshah Mamun, another Academy was founded in Gurgench, also called Mamunov, the restoration of which was issued by the corresponding Decree of the President of the Republic of Uzbekistan.It is worth emphasizing that the first leaders (president and vice-president) of the first "Mamun Academy", as it is customarily called "Baytul-Hikmu" in modern Europe, were al- After the mass conversion of the population of Movaraunnahr to Islam, the most common form of religious tie was the fulfillment by Muslims of pilgrimage to holy places, mainly to Mecca.This contributed to the mutual enrichment of the spiritual and legal culture, the formation and development of Islamic law schools in Movaraunnahr.As mentioned above, the Hanifite madhhab became widespread in the Central Asian region.Its supporters adhered to the following provisions: 1.The components of the Shari"a are obligations related to the cult (ibadat), legal actions (muamalat), and punishments (ukubat).
2. The faqihs (an expert in Islamic jurisprudence) of Movaraunnahr distinguished between the rules relating to a religious cult and legal prescriptions proper.From their point of view, Shari"a is a set of complex of legal norms, principles and rules of conduct, religious worship and legal prescriptions.
The decisions of the cadi (judicial decisions) were of the following types: The regulation of public relations was carried out on the basis of the "ar-rai" norm (conclusion on inner conviction), the use of which was allowed for judges (qadis).A feature of the Movaraunnahr school of law was a more humane attitude towards victims of crimes committed.For example, the punishment of theft in the form of cutting off a hand did not apply to pregnant women and poor Muslims.Another feature of this school was that the works of prominent faqihs of Movaraunnahr had the force of law.most authoritative and modern legal source for more than eight centuries.This masterpiece of legal thought in the 10th-11th centuries, when Burkhonuddin al-Marginoniy lived and worked, contributed significantly to the development of the land of Movaraunnahr.This development includes the correct understanding and observance of Islamic law as an important social necessity.The greatness of the great faqih lies in the fact that in his writings he resolved, from the point of view of Islamic law, the urgent life issues that devout Muslims faced at that time i.e., numerous problems related to family and social relations, property, trade, crime and punishment, duty and responsibility of man. 8e results of many years of tireless work of al-Marginoniy were completed in 1178 with a large treatise "Hidoya fi shark il-Bidoya", also known as "Hidoya" (Law).The book consisted of 4 sections and 57 chapterseach of which is divided into parts and chapters.This work is regularly studied and researched in the law schools in Central Asia.He wrote for 13 years in Samarkand.The book is very rich in content and written in accessible language."Hidoya" was recognized throughout the Muslim world and for several centuries served as the main textbook in the field of jurisprudence.All types of law were included in it.For many centuries, this scientific work served as a practical guide for the ministers of Islamic Themis and lawyers alike.The provisions and norms, methods and principles of Shari"a, set forth in the book, are close to our legal worldview, spiritual values and traditions of peoples who profess Islam.
Al-Marginoni"s main directions are:  study of the legal foundations of socio-economic relations;  legal basis for the correlation of various types of property, especially public and private, as well as financial activities;  legal foundations of crime and punishment as social and legal phenomena;  theory and practice of civil law;  technology, system, structure of courts and procedural issues.Imam Sarahsiy became one of the strongest scholars of the Hanafi madhhab.He was even called "Shamsu al-Aimma", which means "Sun of the Imams".His book "al-Mabsut", which consists of thirty volumes, is one of the main books of the Hanafi madhhab.The imam wrote this book while he was in prison.In this book he wrote: Verily, after belief in Allah Almighty, the most powerful of duties is the search for knowledge, as it is given in the hadith, which is transmitted from the prophet (SAW): "The search for knowledge is a duty for every Muslim and Muslim women.Knowledge is the inheritance of prophecy, as it is given in the hadith: The prophets, may blessings and peace be upon them, do not leave a dinar or a dirham as an inheritance, but they leave knowledge as an inheritance, and whoever takes it has truly taken a blessed share. 9Imam Sarakhsiy lived during the time of the Karakhanid Khaganate.It was a difficult time, a time when more and more trials fell on the Muslims.On the one hand, the Islamic world was faced with an external threat in the face of the crusaders, on the other hand, it underwent internecine strife, which led to the division of the Islamic world.At that time, the rulers of the Karakhanid Khaganate constantly put pressure on their scientists, and some were thrown into prison.Day by day, taxes increased, which were a heavy burden on the people, people constantly suffered from the pressure of the state.Imam Sarakhsiy spoke out against the tyranny of the state, he criticized some excesses of state policy, issued fatwas on the refusal to pay taxes.Imam Sarakhsiy found haters and miserable hypocrites who reported to the ruler Khakan Amir Hassan that Imam Sarakhsiy was preparing a coup.The ruler, despite the venerable age of the imam (he was already 64 years old) and his merits on the path of knowledge, began to persecute the imam and imprisoned him in the city of Uzgen for 15 years.The prison did not break the imam's strong spirit and steadfast faith and conviction.On the contrary, it became the place where Imam Sarahsiy wrote his best works.For 15 years, he wrote such books as "Al Mabsut", "Usul-ul-Fiqh", "Sharkh-us Siyarul Kabir", "Ziyadat-uz Ziyadat", "Sharkh-ul Jami-is Sagir", "Sharkh st.Jamil Kabir.

Contribution to international law
The first major fundamental work on international law was formulated in Ferghana, located in the northeast of modern Uzbekistan.The great jurist, Muhammad ibn Ahmad Abi Sahl Abu Bakr Shamsul-Aimma as-Sarakhsiy, studied in Bukhara in the 11 th century and spent most of his life in the Ferghana Valley.He was the first to give the classical definition of international law as an independent branch of law in his book Sharh al-Siyar ul-Kabir (Commentaries on International Law).He was also the first to declare that international law should be recognized as a separate branch of law.The scientific heritage of the thinker is very significant both in terms of volume and content.Scientists believe that he created about a hundred fundamental scholarly treatises. 10Sarakhsiy reflected on the most acute problems of Hanafi law, touching upon the most controversial aspects.Therefore, his works are included in the catalogues of prestigious university libraries and widely distributed throughout the Islamic world.
The treatises of Imam Sarahsiy reflect the basic concepts and principles of international law, almost all areas and topics, categories and institutions.Imam Sarahsiy was the first to give the classical definition of the concept of contract in international Islamic law.In the Sharh al-Siyar al-Kabir he describes in detail the concept of different types of contracts, the duration and date of contracts, the scope of contractual rights and obligations, the criteria for the invalidity or validity of contracts, and other issues.This is recognized by the UNESCO as the first doctrinal work on international law.11Based on these credentials, it can be argued that Sarakhsiy is one of the founders of international law.The legacy of Sarakhsi is the beginning of the doctrine of international law, not only in Uzbek, Central Asian or Muslim countries, but also in countries around the world.Since he had neither paper nor a pen in prison, he dictated all his thoughts to his students, who listened attentively to their teacher, standing on top of the pit in which their teacher was imprisoned.He taught a number of outstanding scientists.The books that Imam Sarakhsiy left behind, if put in a pile, will line up above an average height of a human being.He lived a noble life and never complained.Even in the most difficult moments of his life, he, along with his students, did not leave the service of religion.He spent all his days in prison fasting and nights praying.The fidelity of Imam Sarahsiy to the laws of Allah, his devotion to truth and justice, his hatred of lies and hypocrisy, are great examples for all scientists and Muslims.In 1087 he was released and spent the last three years of his life in the wild, finalizing his books.He died in the city of Uzgen, which is located on the territory of the Osh region of Kyrgyzstan.There is also his mausoleum.

Contribution to Islamic jurisprudence
Dobusia is the largest and most important of the ancient cities on the Great Silk Road connecting Samarkand and Bukhara.In this great city a great was born.His name was Abu Zayd Ubaydullah ibn Isa ad-Dabusiy.He was born in 978 CE in Dobusii, received his primary education in his native city, and then continued his studies in Bukhara.He was one of the famous faqihs of Mavarounnahr.He was the founder of polemical science.As a mature scholar, he wrote several important works on fiqh and Shari"a.He is the author of unique works such as "Al-amad ul-aksa", "Tavilul-adulla fil-usul".Al-Dabusiy was bestowed with the title "Ilm ul-khilaf" (common in jurisprudence).His works have been referenced in key manuscripts.For instance, In the Manuscripts of the Institute of Oriental Studies of the Academy of Sciences of Uzbekistan, "Takvim ul-adilla fil-usul" Dobusiya ("Evidence of the foundations of jurisprudence") referenced in 1094 CE and "al-Amad ul-Aqsa" ("Border to the end") on morality was copied in 1278 CE.
Abu Zayd Dabusiy is known in the Islamic world as an extremely gifted scholar in the field of jurisprudence, method, caliphate, rhythm and mysticism.He opened up new branches of science and raised jurisprudence to a higher level.Therefore, the scientific potential of his work has been recognized by many scientists at all times.According to historians, such works as "Vafayat ul-Ayan", "Taj ut-tarojim", "Javokhir ul-Muziya", "Favoid ul-Bahia", he always met with famous scientists in Bukhara, Samarkand, and he took part in debates with scholars on the key jurisprudential issues at that time.He was also a judge in Bukhara.Hanafi faqihs praised Dabusiy not only as a representative of Kudati Saba, but also as its chairman.Therefore, the name "al-Qadi" (respectful judge) is always added to his name of the scientist.
Abu Zayd Dabusiy is a Central Asian faqih scientist, known for his unique scientific foundations and deep philosophical thinking.Thanks to his works, he created great innovations in the fields of the method of ilm ul-fiqh (the foundations of jurisprudence), ilm ul-khilaf (comparative law), furu ul-fiqh (branches of jurisprudence).In his book Tassis un-nazar, he discusses a yet unexplored branch of jurisprudence called ilm ul-khilaf (comparative law).He raises a legal issue or issue in his work.Solving this issue, the fuqahs show that they are based on different opinions and ideas.As a result, many faqihs, representatives of different legal schools and scholars of different madhhabs disagree on the same legal issue.Dabusius divided the controversial issues into 8 parts.Disputes on matters of jurisprudence are governed by 84 general rules.He addressed each rule with practical comparative questions.In other words, he developed the scientific theory of ilm ul-khilaf (comparative law) and became the founder of this science.After Abu Zayd Dabusiy, legal scholars used the science of ilm ul khilaf a lot.Burkhaniddin Marginony wrote that he used it as the basis for women's organizations, organizations of veterans and youth, creative unions and other associations of citizens registered in the manner prescribed by law. 20e conducted comparative textual analysis of legal acts allows us to outline the prospects for a deeper study of the problem of improving the relationship between the state and the Islamic religion.Interesting results can be obtained from an analysis of the ways in which many Koranic provisions penetrate into the new laws of the country, not only directly through the Koran, Sunnah, hadiths, tafsirs, but also through the Uzbek, Arabic, Russian scientific legal literature.Uzbekistan declares itself a secular state and builds its activities on the basis of the separation of religion from the state. 21Religion is an important institution of the spiritual and cultural life of society and plays the role of a state-forming factor that unites the state.The relationship of religion and constitutional law is manifested in the form of constitutional guarantees of freedom of conscience, as well as the establishment of the most important principle of the relationship between religion and the statetheir separation from each other.
The Center for Islamic Culture of Uzbekistan is being created in Tashkent to deeply reveal the truly humanistic essence and content of religion, President Shavkat Mirziyoyev noted.And also, the President of Uzbekistan Shavkat Mirziyoyev, in his speech at a conference dedicated to ensuring social stability and preserving the true content of Islam, spoke about the need to study the essence and content of religion, as well as instill in young people a healthy attitude towards it.The head of state stressed that dialogue with the people is not a temporary campaign, as some people think, but an invariable priority of state policy, an issue that is at the center of constant attention. 22The President elaborated the fact that in order to comprehensively study the rich historical, scientific and spiritual heritage of the Uzbek people, to widely popularize it among the world community, and most importantly, to deeply reveal the truly humanistic essence and content of the religion of Islam, work has begun on the creation of a Center for Islamic culture of Uzbekistan.This center will collect extensive information about the great Islamic scientists and thinkers, outstanding poets and writers, artists and calligraphers who have made an invaluable contribution to the development of world culture.The head of state noted that it is necessary to strengthen the dialogue with young people, as well as by raising the level of knowledge, enlightenment, life and effective examples, instill in them a healthy attitude towards religion.
In Uzbekistan, as in other countries of the world, there is a growing desire to comprehend the fundamental values of Islam in the spirit of universal moral ideals, in the spirit of openness of the Islamic world, constructive dialogue with non-Muslims.And in these conditions, in our opinion, we are obliged to defend in every possible way the idea of civilized unity and spirituality, as well as religious tolerance, the desire to overcome religious isolation and alienation, the prevention of persecution, discrimination, or infringement of national dignity and civil rights.In December 2018, the special resolution "Enlightenment and religious tolerance" proposed by President Shavkat Mirziyoyev was adopted at the plenary session of the UN General Assembly.The importance of this initiative of Uzbekistan in maintaining peace and religious tolerance in the world is evident in today's difficult times.
Also, efforts to ensure freedom of conscience are highly recognized in the international arena.An example of this is that in December 2020, the US State Department removed Uzbekistan from the "List of countries under special surveillance" regarding religious freedom.sustainability of the socio-economic development of the country's society.Therefore, the study of Islam as a religious system of knowledge of the foundations of Shari"aa systematized code of Islamic lawsis of great scientific and practical importance.It is especially relevant when considering the development of the legal system of a state and social construction during the period of fundamental reforms in all spheres of the life of the republic, the transfer of the economy to the rails of market relations, and the building of a secular society.
From the 8 th century, a new period began in the history of the people of Movaraunnahr.Movaraunnahr has always been distinguished by the fact that the spirituality of its people did not experience stagnation and was not subjected to excessive normativity.Localism, national and religious isolation, and the principles of traditionalism did not dominate here.Although, starting from the 8th century, Islam became the dominant religion in Movaraunnahr and, as such, took control of all spheres of public life, at the same time Islam itself adapted to the conditions of Movaraunnahr.Consequently, in the process of formation of Islamic law and Shari"a norms, local conditions were taken into account.Civil, land, family, marriage, inheritance, and other issues of private law in Movaraunnahr were regulated by the norms of Islamic law of the Hanafi madhhab.On the basis of the same norms, criminal cases were also resolved, and legal proceedings were conducted.In addition, Shari"a has absorbed many norms of local customary law, i.e., the traditional establishments of the peoples of Movaraunnahr, which received the general name "adat".
Movaraunnahr became an important center of the political, economic and spiritual life of the peoples inhabiting a vast territory that was an integral part of the Arab Caliphate.However, Movaraunnahr gradually began to gain more and more independence, intensively enriching all spheres of scientific, cultural, spiritual and legal life.Uzbekistan as a country has taken some very significant positive initiatives to develop the social, economic and political lives of the people.From the constitutional of the republic to the presidential projects in building the national under the auspices of Islamic legal, social and political thought have proven to be very successful already.The evidence and analysis discussed in this article suggest that the country is going to the right direction under the positive contributions made by the people, scholars, and leaders consistently according to the teachings of Islamic law.They also suggest that the potential of the Islamic scholars, resources, and leadership in Uzbekistan is undeniable and can make a huge contribution generally to Islamic law research and particularly to the development of the country.
Farganiy and al-Khorezmiy-two great leaders of Uzbekistan.A great contribution to the development of Islamic culture and law was made by a galaxy of religious philosophers, jurists, reformers, founders of various Sufi orders from Central Asia, namely Imam al-Bukhariy (his main work, called "Sahih al-Bukhariy", is considered the second book of Sunni Muslims after the Koran ), Isa at-Termiziy, Hakim at-Termiziy, Nazhmiddin an-Nasafiy, al-Maturidiy, Yusuf Hamadaniy, Abdukhalik Gijduvany, Burkhonuddin al-Marginoniy, Ahmad Yassawiy, Nazhmiddin Kubro, later (XIV century) Bahouddin Naqshbandiy and others joined this group of famous Muslim scholars.
a) al-rai (inference by analogy); b) al-istihsan (in view of the exception, makes a decision); c) al-istislah (comparison for the sake of benefit), in which the requirements were stipulated, namely the decision should not concern faith, the decision should not contradict Islam, the benefit of the decision should be visible.The development of kalam (theology) led to the emergence of a kind of school of al-fiqh, called "Movaraunnahr".Famous faqihs such as Imam al-Bukhariy, Burkhonuddin al-Marginoniy, Ibn al-Bazaz, Abu Bakr Muhammad bin Alim, Abu Jafar at-Tahoviy and othersmade a significant contribution to its creation.
Another outstanding faqih, BURKHONUDDIN AL-MARGINONIY, was the creator of a masterpiece of Muslim legal thought -"Al-Khidai".He became one of the great representatives of Islamic jurisprudence beside other great names i.e., Sheikhulislam Burkhonuddin al-Marginoniy, is on a par with such great names as Imam al-Bukhariy, Imam at-Termiziy, Imam al-Moturudiy, Mahmud al-Zamakhshariy, Najmiddin Kubro, Bahouddin Naqshband, Khoja Ahrori Valiy.He devoted his life to the triumph of the purity of religion, science and justice, the supremacy of convictions and conscience, received a high calling in the East as "Burkhon ad-din wal-milla (the basis of religion and the nation)."In addition, he bore the title of "mentor on the true path", which was given to him not only by the Ulema (Islamic scholar) but also by the people.This is the reason why his creative heritage, in particular "al-Khidoy (the True Path)", 7 has been recognized as the Copyright (c) 2024 Author (s).This is an open-access article distributed under the terms of Creative Commons Attribution creativecommons.org/licenses/by/4.0/ Another great Islamic scholar, ABU BAKR AS -SARAKHSIY, was born in 1009 between the cities of Merv and Mashhad on the border of Turkmenistan and Iran.Previously, this place was called Sarakhsiy, from where his famous name Imam Sarakhsiy came from.For a long time, the imam studied in the city of Bukhara with Abdul Aziz al-Khalvaniy.He was considered one of his best students.He also closely followed a few eminent scholars of that time, namely Sheikhul Islam Abul Hussein Ali bin al Hussein bin Muhammadis Suudi al Hanafi and Abul Hafs Umar bin Mansurul Bazzaz.

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The policy of the Uzbek authorities towards Islam has developed more under President Shavkat Mirziyoyev.He took the following measures: 23  Since 2017, azan has been allowed in some mosques (including the mosque in Tashkent);  Minors are allowed to participate in religious ceremonies;  In 2018, the Uzbek authorities increased the number of permits for pilgrims going to the Hajj (pilgrimage).For instance, 7520 people were allowed to go on Hajj this year.(Saudi Arabia allocated a quota three times larger than before).From 1992 to 2016, 5,200 people were allowed to leave Uzbekistan annually to perform Hajj; Removed restrictions and lowered prices for Umrah (a shorter version of Hajj);  Liquidation of positions of representatives of the Republican State Security Service of Uzbekistan under the Spiritual Administration of Muslims of Uzbekistan, its structural divisions, mosques;  In December 2017, President of Uzbekistan Sh.Mirziyoyev granted amnesty to 763 prisoners for religious reasons; A sharp reduction in the number of persons included in the lists for links with extremist organizations (being on the list imposed certain restrictions on its person involved The above figures show the difference made by the initiatives taken to promote Islamic law and culture in Tashkent.These positive initiatives and potential research projects in the Islamic centers would make significant contribution to the social, legal and pollical development of the state.For instance, the recent research collaboration project in Islamic law and culture between the University of Turkey and Imam Bukhari International Scientific Research Center is the result of the positive initiatives stated above. 24onclusionIslamic highly moral legal and spiritual and cultural values, while retaining their significance, play an important role in the development of culture, strengthening statehood and ensuring the The contribution of thinkers and faqihs of Movaraunnahr to the development of Islamic culture and Islamic law is invaluable.Here lived and worked such great scientists as al-Khorezmiy, Rudakiy, at-Termiziy, al-Farabiy, Beruniy, ibn Sino, al-Al-Marginoniy, al-Farganiy, Marvaziy, az-Zamakhshariy, Yassawi, y Kubraviy, Kashgariy and many others who enriched contemporary secular science, kalam and al-Fiqh with fundamentally new ideas.Bukhara is another place in Uzbekistan where Al-Bukhariy was born and continued his research and compilation of the outstanding hadith literature following his education, knowledge exchange, and collaboration with other hadith scholars.Since then, Bukhara has become a center of Islamic education and research.The potential of this city and its scholars to contribute to the development of Islamic law research is significant let alone the contributions that have been already made. ).By 2018, about 18 thousand people were excluded from the lists.Less than a thousand people remained on the lists;  Opening of the of the Center for Islamic Civilization and the International Research Center, Imam Bukhari International Scientific Research Centre in Samarkand, and Tashkent Islamic Academy.As a result, under President Sh.Mirziyoyev, the number of mosques increased, while the number of religious prisoners decreased.In 2016-2017, the number of prisoners for extremist and illegal religious activities in Uzbekistan decreased from 13.5 thousand to 7 thousand suspects.The number of mosques reached 2042, the highest number since 1998.The Spiritual Administration of Muslims of Uzbekistan launched online Islamic education programs, and in 2018, there was one imam for about 8,000 residents of Uzbekistan.Currently, there are 16 religious denominations in the republic, and the number of state-registered religious organizations is 2,346.2149 of them are Islamic and 197 are various non-Islamic confessions.It is worth noting the activities of International Islamic Academy of Uzbekistan, Imam Bukhari, Imam Termizi and Imam Moturidi international research centers, Mir Arab Higher Madrasa in Bukhara, and Hadith Scientific School in Samarkand.Currently, there are 16 religious denominations in the republic, and the number of state-registered religious organizations is 2,346.2149 of them are Islamic and 197 are various non-Islamic confessions.It is worth noting the activities of International Islamic Academy of Uzbekistan, Imam Bukhari, Imam Termizi and Imam Moturidi international research centers, Mir Arab Higher Madrasa in Bukhara, and Hadith Scientific School in Samarkand.