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DEVELOPMENT OF HISTORICAL, SOCIO-CULTURAL CONDITIONS
AND SOCIAL ENVIRONMENT IN THE MUSLIM EAST IN THE 9TH-
11TH CENTURIES DURING DIFFERENT DYNASTIES
Boymirzayev Qahramon Hasanboyevich
Independent researcher of Fergana State University
https://doi.org/10.5281/zenodo.13932562
Abstract:
The article examines the historical, socio-cultural conditions and
social environment in the Muslim East, and the scientific-methodological basis of
studying the interpretation of justice in moral views. Also, the development of
the historical, socio-cultural conditions and social environment in the Muslim
East in the 9th-11th centuries during different dynasties was analyzed.
Key words:
Muslim East, historical, socio-cultural conditions, social
environment, moral views, philosophical, justice, scientific-methodological basis,
activity, historical-philosophical analysis.
INTRODUCTION.
A deep study of the conceptual foundations of the
religious and philosophical views of Eastern scholars, a deep analysis of their
philosophical essence helps to prevent various mistakes, contradictions and
misunderstandings. Today, it is necessary to study the socio-political,
philosophical and religious views of the scholars of the East, comparative
analysis and, based on this, the commonality of science and faith, the importance
of Islam for the life of man and society, respect for peaceful life, respect for
representatives of other faiths, great importance is attached to the
comprehensive study and promotion of the essence of original humanity, which
encourages us to live with kindness. Because "it is necessary to note with a
thousand regrets that some forces in the world are trying to connect the religion
of Islam with the ideology of terrorism, increasing the sentiment against Islam.
The fact that this factor calls the Islamic world to become more cohesive" also
requires a deeper study of its essence and philosophical basis.
LITERATURE ANALYSIS AND METHODS.
Historical, socio-cultural
conditions and social environment in the Muslim East in the 9th-11th centuries,
the scientific and methodological basis of studying the interpretation of justice
in the moral views of Abu Abdullah Rudaki A. Ashraf (USA), K. Y. Bosworth
(England), François de Blois (France) ), Rypka (Netherlands), Dabashi, Hamid
(USA), E.G. Brown (England), R.M. Chopra (India), Southgate, Minoo S. (Iran), A.
Boboxonov, A. Zunnunov, N. Komilov, U. Mahkamov . studied by researchers
such as
RESULTS AND DISCUSSION.
During the Umayyad period, "foreign
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sciences" were hardly supported, but everything changed when the Abbasids
came to power. Al-Mansur, the second caliph of the Abbasid dynasty, was very
interested in astronomy and encouraged the study of Greek works in this field.
In 765, he paid special attention to Greek medicine due to his stomach ailment.
Harun al-Rashid, the fifth Abbasid caliph, continued to support such research.
This was very important for the development of the science of logic. Al-Ma'mun,
the seventh caliph from this dynasty, supported the teachings of the Greeks with
his own excellent initiative, and showed special encouragement to Greek
philosophy in particular. He paid the famous translator Hunayn ibn Ishaq with
gold for the weight of the books he translated. Bayt al-Hikma, founded by
Ma'mun, was a unique research institute specializing in the translation of
documents related to Greek science and philosophy. The first head of this
institution was the Christian scholar Yahya ibn Masawai, whose specialty was
the translation of works on medicine. Hunayn's son Ishaq ibn Hunayn continued
his father's work.
During the first century of Abbasid rule, astronomy and especially medicine
were Baghdad's first steps into the Islamic world, through which Greek science
and philosophy began its triumphant march. In such conditions, the logic
presented by the Eastern Christian scholars was placed in the central place
among all other Arabic sciences. Greek logic entered the Arabic language with
the translation of the first books included in Aristotle's Organon. At the end of
the first period of Bayt al-hikma, six of the seven books on logic were available in
Arabic. Aristotle's work "Rhetoric" ("Science of adulthood") was also translated
into Arabic. Theodore translated the First Analytics into Arabic. His translation
was checked by Hunayn ibn Ishaq, and in this case it was recognized by the
general public. There is also a translation of Topika, whose translator is given as
Timotheus. Abdal Masih ibn Abdullah ibn Naim translated "Sophistica" from
ancient Greek into Arabic around 830.
The above-mentioned translators often translated word for word from the
ancient Syriac language into Arabic, and Hunayn ibn Ishaq rightly criticized this
method and replaced it with a different method that pays attention to the
content. He radically changed the Arabic translation of Greek philosophical texts
and introduced the following innovations:
direct translation of Greek texts that are comprehensible into Arabic or,
after comparing their translations into the ancient Syriac language, start a new
Arabic translation based on them;
comparing different manuscripts in order to have a reliable text;
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to translate texts not literally, but according to the content of large
expressions.
The development of Aristotle's logic in Arabic began due to the fact that the
best Greek texts on logic reached the Arabs, and as a result, interest in Greek
science and philosophy spread. Reviews and independent studies played an
important role in this. Such works were initiated by Abu Ishaq al-Kindi. Neither
Hunayn nor his son created independent works on logic. In this regard, the first
follower of al-Kindi was Thabit ibn Qurra, who worked with him in Bayt al-
Hikma. He wrote commentaries on all the works of logic available at that time in
Arabic.
It is known that the Seljuk dynasty managed the secular affairs of a
centralized state while maintaining the official rule of the Caliphate of Baghdad,
who was ruling the defunct caliphate. Nizamul Mulk, patron of science, who
served as a minister for a long time during the reign of the Seljuk Malikshah, also
supported scientists such as Abu Hamid Ghazali and Mahmud al-Zamakhshari.
He developed the work of the observatory in Baghdad and gathered famous
astronomers. On the initiative of Nizamul Mulk, madrasas named "Nizomiya"
were opened in cities such as Bukhara, Herat, Nishapur, Samarkand, and
Baghdad. The remarkable aspect of the development of science in this period is
that many scientists created innovations in their fields.
The period of almost a century and a half rule of the Arabs in the territories
of Central Asia could not extinguish the spirited struggle and aspiration of the
independent peoples of this region for the independence of their land and
homeland. In fact, by the beginning of the 9th century, the crisis situation in the
Arab Caliphate, the political tension, the conflicting processes taking place in
Khurasan and Mowarounnahr, and most importantly, the uprising of Rafe ibn
Lais (806-810) in this area, caused the people of this region to for getting rid of
the Caliphate's dependence, created favorable opportunities for gaining the
country's independence. In particular, after the death of the famous caliph
Harun al-Rashid (786-809), an intense struggle began between his sons - Amin
and Ma'mun - to occupy the caliphate throne. This political conflict, which lasted
for several years, not only put the center of the caliphate in a difficult situation,
but also had a significant impact on the development of events in the regions
subject to it. Ma'mun raised a large army and appointed Tahir ibn Husayn from
Khurasan as its leader. In a battle near Ray, Tahir ibn Husayn al-Amin defeated
his army and began marching to Baghdad. Tahir won again in 813 and captured
Baghdad. Mamun rises to the throne of the caliphate. However, he did not go to
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Baghdad until 819, and ruled from Marv. By his order, Tahir bin Husayn became
the head of the Iraqi military administration and the military garrison of
Baghdad.
In 821, Ma'mun appointed Tahir ibn Husain as viceroy of Khurasan in
return for his great services to the caliphate. In this way, the Tahiri state was
created and lasted until 873. Tahir ibn Husain, after gaining the reins of
government, decided to use it to increase the country's independence,
development and power.
The Tahirites attach importance to the development of socio-economic and
cultural life, property relations, regulation of agriculture, improvement of the
use of water resources, construction of water facilities, as well as moderation of
taxes from citizens. The capital will be moved from Marv to Nishapur. For
example, in one of the decrees issued by Abdullah ibn Tahir, it was emphasized
not to "offend the peasants", without which the treasury would not receive
sufficient taxes. However, in spite of this, Tahiri rulers did not actually protect
the interests of the peasants, but rather the interests of large landowners and
merchants. Therefore, during the Tahiry period, the common people, especially
the peasants, were forced to live in dire straits and pay exorbitant taxes. In only
844 years, the amount of tax collected from them was 48 mln. formed the
dirham. This was unprecedented for the conditions of that time. That is why
farmers' riots occurred in Seistan and other regions of the country and
intensified. The riots in the agricultural oases and the Ghazi movement in the
eastern regions of Khorasan were combined and reached a large scale. The
brothers Yaqub and Amir ibn Lays, who became the leaders of these movements
and were originally coppersmiths, captured Nishapur in 873 and succeeded in
overthrowing the Tahiri dynasty. As a result of this, the Saffari dynasty
(Miskars), founded by Yakub ibn Lays, came to power. However, no matter how
simple the new ruler Yaqub ibn Lays lived in private life, he tried to increase the
combat power of his army, provide salaries to the soldiers, pay heavy taxes,
other payments and obligations of the working people. remained unchanged as
before. In the end, this situation shook the socio-economic roots of the rule of
the Saffari dynasty and condemned it to destruction.
In the 9th-12th centuries, the material culture in Movarounnahr was
continuously developing in its own style and forms. Local masters, architects,
painters, potters, jewelers, and coppersmiths from among the people created
wonderful architectural monuments and art examples that made the country
famous to the world. Behind the continuous encouragement of science and
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culture by enlightened rulers belonging to the Somanids, Ghaznavids, Seljuks,
and Khorezmshahs, the potential and creativity of many talented people grew
and rose. Countless rare and valuable books and manuscripts were collected in
the libraries that were built and operated on the initiative of the rulers of that
time, which are enjoyed by the people of the present generation. The rich library
near the Samanid palace, where even a great man like Ibn Sina was surprised to
meet for the first time, was one of such places of knowledge.
The importance of Islamic culture in the growth of the spiritual culture of
the peoples of Central Asia has increased. Islam, not only as a religion, but also
as a new spiritual direction, had a significant impact on the entire cultural
process, on the strengthening of socio-cultural and educational relations among
all Muslim countries. In this period, superstition, any kind of knowledge, respect
for science, and freedom of religious movements took precedence in spirituality.
Religious and worldly sciences developed in an inextricable relationship with
each other. The traditions and sources of knowledge of ancient Greece, India and
other countries were widely used creatively.
CONCLUSION.
In short, the cultural development in the Muslim East in the
9th-11th centuries had a special and unique impact on the development of world
science and culture. This positive event in the Muslim EAST can be called
"Eastern Renaissance", i.e. "Eastern Awakening" without hesitation.
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