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American Journal Of Social Sciences And Humanity Research
(ISSN
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1121105677
Publisher:
Oscar Publishing Services
Servi
ABSTRACT
In this article, within the framework of reforms in the field of spirituality in Uzbekistan, the formation of "Spirituality"
as a separate science and the scientific definition of "spirituality" in dictionaries, many studies, popular scientific and
journalistic works, books and pamphlets The advanced theories about the category's essence, social functions and
importance in the development of society were studied, scientifically and philosophically analyzed and scientific
opinions were given.
KEYWORDS
"Spirituality", spiritual heritage, "Spirituality", "Foundations of spirituality", spiritual, meaning, meaning, meaning,
mind, assign, enter meaning, meaning, meaning.
INTRODUCTION
After Uzbekistan gained independence, special
attention was paid to the field of spirituality, and
several reforms were implemented in the first years of
independence. An unbiased and truthful history of our
people has been created, and the history of the past
has been deeply studied and is being studied. Spiritual
heritage,
cultural
assets,
ancient
historical
monuments, customs, traditions, life values were
restored. The footsteps of our great thinkers and
scholars, religious, secular and encyclopedic scientists
who have grown up in our land are being improved,
their names are being glorified, and their anniversaries
are being celebrated. The names of our ancestors are
given in cities and streets, scholarships and orders are
Research Article
THE STUDY OF SPIRITUALITY AS A SCIENTIFIC CONCEPT AT THE BASIS
OF SPIRITUAL REFORMS
Submission Date:
December 02, 2023,
Accepted Date:
December 07, 2023,
Published Date:
December 12, 2023
Crossref doi:
https://doi.org/10.37547/ajsshr/Volume03Issue12-09
Sadokat N. Dustyorova
Lecturer, Karshi State University, Uzbekistan
Journal
Website:
https://theusajournals.
com/index.php/ajsshr
Copyright:
Original
content from this work
may be used under the
terms of the creative
commons
attributes
4.0 licence.
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established, and their spiritual treasures are translated
into various languages, including Uzbek.
THE MAIN RESULTS AND FINDINGS
Spirituality itself began to be considered as a separate
field. At the initiative of the First President of the
Republic of Uzbekistan, Islam Karimov, spirituality was
established as a separate subject, and the subject
"Spirituality" was taught at all levels of the educational
system, and "spirituality" as a scientific concept. began
to be analyzed and studied. First of all, "What is
spirituality?" the question was asked. The problem of
finding an answer to this issue with a scientific
approach has arisen before the experts of all socio-
humanitarian fields (sciences: language, literature,
history,
religious
studies,
sociology,
ethics,
aesthetics...) which are important in enriching the
spiritual world of man and society.
Several reforms are being implemented regarding the
introduction and further improvement of spirituality
issues and the education system. Since 1997, all higher
educational institutions in our country have started
teaching the subject "Fundamentals of Spirituality".
Decree of the First President of the Republic of
Uzbekistan dated January 18, 2001 "On the creation
and implementation of programs for the study of the
idea of national independence: basic concepts and
principles" PD - No. 1331 on the basis of the "idea of
national independence" and "fundamentals of
spirituality" subjects were introduced at all stages of
the continuous education system. "Republic Center of
Spirituality and Enlightenment" was established, and
its branches were opened in all provinces, cities and
districts. Resolution of the President of August 25,
2006 "On promoting the national idea and improving
the effectiveness of spiritual and educational work"
The release of this article has increased the attention
of our scientists to this topic.
It should be noted that "Dictionary of Philosophy"
published in Uzbek during the Soviet era did not even
include this concept. However, the scope of
application of "spirituality" and its core "spiritual"
concepts has expanded dramatically, and their lexical
and terminological content has become so rich that it
is necessary to study this spirituality as a separate
scientific concept, its culture, consciousness, thinking,
outlook, mentality and artistic, political, moral values,
etc. it requires determining its place in the system of
concepts and analyzing its interaction with them” .
In the "Farhangi Zaboni Tajiki" dictionary published in
1969, "spirituality" is interpreted as the mind and spirit
of the world of "spirituality", i.e., the inner mental and
intellectual world of a person, and as an example from
"Akhlaqi Nasiri" excerpt is given: "Spirituality of a
person is the image of his div and his destiny."
(Content: human spirituality is the renewal of the
content of his life (the growth of the way of life)). In
the dictionary, the first meaning of the adjective
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"spiritual" belongs to the meaning, and the second
meaning is given as the human thought and soul, that
is, the inner spiritual world and an alternative to
materiality.
The term "spirituality" is not found in the "Annotated
Dictionary of the Uzbek Language" published by the
Moscow "Rus Tili" publishing house in 1981. However,
the words "ma'ni", "ma'no" and the adjectives
"spiritual" and "ma'nan" which are its core are
highlighted. The first meaning of the word "spiritual"
refers to the inner, spiritual life of a person, and the
second meaning is expressed as moral (the spiritual
image of a person). In the dictionary, the word
"meaning" is given in two meanings: the first meaning
of the word is meaning, that is, it expresses the
meaning of the word (for example, "A sentence must
have a meaning, - said Gulshan" Abdulla Qadiri
"Scorpion from Altar"). The second meaning is
expressed as mind, consciousness. The concept of
"meaning" is interpreted as a concept expressed by a
word or an action, speech, letter, work, etc. meaning)
.
In the "Annotated Dictionary of the Uzbek Language"
published in the years of independence, "spirituality"
was included as a term and explained as follows:
"Spirituality" - (Arabic - moral state, all moral things,
characteristics) Philosophical, legal of humanity , a set
of scientific, artistic, religious, moral, etc. imaginations
and concepts". Although the words "ma'ni" and
"ma'no" are given separately in the dictionary, there is
almost no difference in content. (So’zning birinchi
mazmuni ma’no (So’zning ma’nosi). So’zning mazmun
tomoni, so’z bilan ifodalangan tushuncha. Ikkinchisi
mazmun (“Rustam esi kirib qolgan, kitob o’qib, har
gapning
ma’nosini
tushunadigan
bo’lgan”.
“Murodxon”) ni ifoda etgan). The first meaning of the
word is meaning (the meaning of the word). The
meaning of the word, the concept expressed by the
word. The second expressed the content ("Rustam
was absorbed in his senses, he read books and
understood the meaning of every sentence."
"Murodkhan").
The third meaning is aql-xush(in uzbek), (A person
without meaning. - Do you have meaning, you fools. M.
Qariyev, Bright Nights); to understand, to be
conscious. The fourth meaning is the reason, essence,
what it is; is expressed to mean the essence .
In the "Farhangi Zaboni Tajik" dictionary, it can be seen
that it is given together in the form of
"ma'mani"//"ma'no" and is covered in five meanings: 1.
"meaning of the word" - the meaning of the word; 2.
Thought, idea; 3. Essence, content (philosophical
concept); 4. In Sufism - the soul, the mental state of a
person; 5. Reason, therefore. The fourth meaning of
the word, that is, the meaning of the inner spiritual
world of a person in Sufism, is not found in other
dictionaries .
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In the explanatory scientific-popular dictionary
"Independence", "Spirituality (Arabic "spirituality" - a
set of meanings) is a set of philosophical, legal,
scientific, traditional, moral, religious ideas and
concepts of people. "Spirituality is close to the
concepts of ideology and thought, and they require
each other." Although the definition is short in terms
of volume, it is very broad in essence. Spirituality is not
only limited to all imaginations and concepts of people,
but also concepts, standards, social goals and ideals of
the whole society and nation. In the "Brief explanatory
dictionary of philosophy" we can find the above
definition itself.
"Spirituality" is given a broader definition in the
"National Encyclopedia of Uzbekistan": "Spirituality is
a concept that represents the spiritual and mental
world of a person. It includes people's philosophical,
legal, scientific, artistic, moral, and religious ideas. At
the root of the term spirituality is the word "meaning".
It is known that there is an external and internal world
of a person. His height, appearance, clothes behavior
etc. to the outside world. enters. His inner world
includes his purpose for living, thoughts, dreams, and
feelings....” .
The concept of "spirituality" is defined as follows in the
"Annotated dictionary of main concepts of spirituality"
published in 2009 based on the works of our President
"High spirituality - invincible power": "Spirituality
(Arab. Meaning , a complex of meanings) is a social
phenomenon that always goes hand in hand with
material life and is an integral part of the life of a
person, nation and society” .
During the past period, many books, monographs,
pamphlets and articles devoted to spirituality were
published as a result of the research of scientists,
researchers and specialists in the social and
humanitarian sphere. Each of them approached the
understanding of the concept and essence of
spirituality based on their scientific potential,
worldview, and the field in which they are working and
conducting research. First of all, the head of state
himself explained the essence of spirituality. Taking
into account the importance of spirituality in the
development of independent Uzbekistan and raising a
mature generation, Islam Karimov reflected on
spirituality in many of his works and lectures. The
President emphasized that spirituality should be given
priority in the national recovery and development of
Uzbekistan, if we do not free our minds and
consciousness from oppression, we will have faith in
our own strength, our great future, if we do not have a
strong will to overcome any difficulties, localism, He
emphasized that we will not be able to achieve our
goals if we do not eliminate vices such as groupism,
tribalism, and bigotry. For this reason, we need to
develop spirituality in order to change our national
consciousness, consciousness, mentality, and master
our most advanced ideas. Also, in order to realize our
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identity, we need to restore our historical memory and
master our national and universal values. This also
requires the development of spirituality. For this
reason, the President has given priority to spirituality
along with economy as the basis of our independent
development. Islam Karimov wrote a separate work
entitled "High Spirituality - Invincible Power"
emdiving all the ideas about spirituality. The
President viewed spirituality as an inner inner force:
"Spirituality is an incomparable force that calls a
person to spiritual purification, spiritual growth,
strengthens the inner world of a person, strengthens
his will, completes his faith and belief, awakens his
conscience, all his is the criterion of their views” he
defined spirituality.
Islam Karimov's opinions about spirituality, its role in
the development of society and our national revival,
the characteristics and unique forms of spirituality, its
content and essence were supported by the scientific
community and our intellectuals from the first years of
independence. . Many researches, popular scientific
and journalistic works have appeared on the essence
of spirituality as a concept, its social tasks and its
importance in the development of society.
However, the history of the origin and formation of the
concept of "spirituality" has not yet been fully studied.
Some confusing, o 'mutually inconsistent opinions are
visible. The approaches of different researchers
sometimes deny each other, and the presence of
incompatible opinions causes confusion in teaching.
Expressing his views, A. Erkaev says that the concept
of "spirituality" has two origins. According to his first
hypothesis, this concept is derived from the Arabic
root "ma'ni". The Mu'tazilites, among the first Islamic
theologians and philosophers, Wasil ibn Ata and Amr
ibn Ubayd, founded the science of interpretation of the
Qur'an ("ilm at-tafsir") and called the science of
essence "mani". They called the doctrine of the
essence of things and events, processes, nature,
society and God as "meaning", thus they founded the
concept of spirituality on the core - "meaning" as a
term .
The second assumption: both spirituality and its core
"meaning" go back to the concept of "meaning", one
of the main concepts of ancient Indian philosophy.
"Ma'nas" means mind in Sanskrit. He was the source of
intelligence, understanding, emotions, feelings and
will .
It is known from history that the economic, political
and cultural relations between the Middle East, Iran,
Central Asia and India have been well established. Our
ancestors also relied on Indian philosophy in creating
the religious and philosophical teachings of Islam. As
we mentioned above, manas was used in Central Asia
and Iran in the same form used by Indians, and this
concept was expressed in Sufi teachings. In the
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dictionary "Farhangi Zaboni Tajiki" the meaning is
interpreted as "mahalli unsu ulfat" - a place of friends
and relatives, and the following verse of Rumi is given
as an example:
"The palace is like a king,
"Murdaro Khanu is based according to the place."
Content: if palaces are a place of friendship for kings,
then houses are graves for the dead.
Here "ma'nas" is friend, that is, the place where God
lives. Manas is used in the sense of the heart, and it is
expressed that God exists in the heart of every person.
Kings mean perfect people living on the path of truth.
Dead people mean people who are victims of their lust,
have no incentive to do anything, are apathetic and
indifferent, and their hearts are compared to the grave.
In this verse, both the castle and the grave are
figurative meanings of the soul .
By the way, A. Erkaev said in his book "Spirituality - the
symbol of the nation" that "manas" means intelligence
in Sanskrit. But in the "Farhangi Zaboni Tajiki"
dictionary, "ma'nas" is given as an Arabic word. In
other dictionaries, in particular, in the "Filosofsky
entsiklopedichesky slovar" dictionary published in
Russian, it is noted that the meaning belongs to the
Sanskrit language .
Therefore, we can conclude that the origin of the term
"ma'nas" goes back to the Sanskrit language, but it is
widely spread throughout the Muslim world through
the Arabic language. Perhaps "ma'nas" was directly
transferred to Persian from Sanskrit. Because Iran
shares a border with India, Persian and Sanskrit are
languages of the same family. It should also be noted
that the first Islamic theologians, namely the
Mu'tazilites, also studied Indian religious and
philosophical views, and thus the term "ma'nas" may
have entered and been assimilated into the Arabic
language.
Professor M. Imamnazarov interprets spirituality as a
divine phenomenon: "Spirituality is the divine light in
the human heart. It is the light of the highest truth, and
for this reason, our great ancestors called the human
heart "the treasure of the secrets of truth." And the
secret of the truth is such a magic spell that no human
mind can fully solve it." From this idea, it can be
concluded that spirituality is a characteristic given to
man by Allah. Since the views of the author caused
some criticism, he explained his metaphorical
definition in scientific language in another book -
"Basics of our National Spirituality" in the textbook,
saying "Spirituality is the human spirit. Harmony with
the reality of existence” clarifies the matter a bit. The
author emphasizes that the definition he initially gave
is a Sufi, symbolic definition based on mystical
interpretations, and says that spirituality is a gift given
to the human mind by Allah - and connects its essence
to religiosity. However, we cannot say that this
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comment fully reveals the essence of the concept of
"spirituality". The reason is that religion is not the basis
of spirituality, but an important component. It is
impossible to illuminate science with the help of
religious-mystical views. Science relies only on
concrete facts and logical reasoning. Then he acquires
objectivity and truthfulness. Spirituality is an
independent social phenomenon that is developing. At
this point, we would like to emphasize that this study
guide by M. Imomnazarov (Foundations of our national
spirituality. 2006) is mainly used as a textbook for
undergraduate students of social and humanitarian
higher education institutions. intended for. The
contents of the topics should be explained in the
textbook using clear and understandable scientific
terms and phrases. In the textbook, the author
describes and reflects on "spirituality" in religious,
artistic and figurative terms.
Q. Kuronbayev and V. Kochkarov say that human
spirituality is formed and developed from the moment
he realizes himself as a person to the end of his life. The
authors show that spirituality is a developing
phenomenon. But they do not adequately reveal the
structure, form, and content of spirituality. In addition,
in the definition, spirituality is only characteristic of a
person and does not belong to society and its
structures and levels.
Different from them, M. Hamdamova views spirituality
as "a concept emdiving the inner life, spiritual
experiences, mental abilities, and perception of a
society, a nation, or an individual." "Spirituality has a
broad meaning and includes such concepts as
enlightenment and culture," he defines. In this
definition, compared to the above definition,
spirituality is not limited only to the characteristics of a
person, but also belongs to the society and the nation.
However, the definition is one sided. Firstly, in
Hamdamova's definition, spirituality is limited only to
inner life. The spirituality of a person is manifested not
only in his dreams and desires, but also in his behavior,
behavior, creativity and interaction with people.
Secondly, ability is a gift of nature, not spirituality.
Because among talented and educated people there
are only self-centered, selfish, bribe-taking, greedy
people, and on the contrary, among people with
average abilities, there are cheerful, benevolent,
compassionate, cheerful people. , generous, that is,
there are not a few people with high spirituality.
A. Erkaev considers spirituality to be a social
phenomenon and gives a broader definition to it:
"Spirituality is unique to humans. But it is not a divine
or unnatural phenomenon, but a social phenomenon
and is related to human activity. There is no spirituality
in nature. "Man is different from animals with
spirituality, and society is different from nature." The
author emphasizes that spirituality is the essence of a
person as a social and cultural being, and defines it as a
person's kindness, justice, correctness, honesty,
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conscience, honor, patriotism, love of beauty,
pleasure, hatred of evil, will, It is a combination of
tenacity and many other original human traits and
qualities that have acquired a cohesive unity .
Sadulla
Otamuratov
and
Sarvar
Otamuratov
scientifically analyzed the definition of spirituality
given by several researchers as follows: "In our
opinion, in the definitions given to the concept of
spirituality in the press and in scientific literature, one
important edge has not been opened. In particular,
spirituality is a set of the spiritual and intellectual world
of a person... The concept that embodies the inner life,
spiritual experiences, mental abilities, and perception
of a society, a nation, or an individual (A. Ibrohimov, H.
Sultanov, N. Jorayev), a sign of a person , an integral
part of his activity, the product of his mind, intelligence
(A. Jalolov), the essence of a person as a socio-cultural
being (A. Erkaev), then the concept of "product" of
activity or "emdiving" them remains” .
Sadulla Otamuratov and Sarvar Otamuratov also
expressed their attitude to the concept of
"spirituality": "Spirituality is not only the inner psyche
of a person, a "blessing" given to him, or existing
positive indicators, therefore, it is also consistently
there will be processes of development and its use in
the development of man, nation and society. He not
only develops people, nation and society, but also
develops him
self” .
In this definition, the concept of "spirituality" is
revealed more widely. We do not want to invalidate all
of these definitions or to evaluate them as completely
wrong. Of course, one or another aspect of spirituality
is expressed in the definitions given above.
Researchers have approached this concept from their
research point of view. A perfect definition is formed
as a result of generalization and scientific justification
of different views. That is why it is important to analyze
and discuss them scientifically.
Since the problem of spirituality is very complex and
varied, the definitions given to it are also colorful. Islam
Karimov writes about spirituality, emdiving all its
aspects, as follows: The concept of "spirituality" fully
embodies ideological, ideological, cultural, religious
and moral views in the life of society. Therefore, when
thinking about this topic, all these views can be
summarized and expressed through the concept of
"spirituality" in a broad sense” .
For this reason, A. Erkaev, based on various aspects of
spirituality, gives several definitions to it and attempts
to summarize them in the conclusion, noting the
following: "Spirituality is the fixed passions of the
social consciousness that rise to the level of beliefs and
values, concepts, standards, social goals, ideals, their
reflection in cultural heritage, traditions, national will
that helps the nation to achieve certain goals, and the
mental and emotional, spiritual and ideological
environment settled in the society” .
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CONCLUSION
It is clear from the above that "spirituality" is a very
complex and contradictory concept. Specialists trained
in this field in higher educational institutions, especially
masters, should have sufficient knowledge of existing
views, their mutual differences and similarities. Then
they will understand the essence of spirituality
comprehensively and more deeply. It is desirable that
this situation should not be overlooked in the future
programs and textbooks of higher educational
institutions.
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