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PHILOSOPHICAL ANALYSIS OF STRENGTHENING THE SENSE OF
NATIONAL HEROISM IN THE MORAL EDUCATION OF YOUTH
Madaminov Bakhramjon Mansurjonovich
Independent Researcher at Fergana State University (FarSU)
Orcid ID: 0009-0001-3165-5355
https://doi.org/10.5281/zenodo.15718592
Abstract:
In the article, the theoretical and methodological foundations of
strengthening the sense of national heroism of the Uzbek people in the moral
education of young people, the historical and philosophical aspects of
strengthening the sense of national heroism of the Uzbek people in the moral
education of young people, the priority tasks of strengthening the sense of
national heroism in the moral education of young people in the future studied.
Also, the concept of moral education and its content are analyzed.
Key words:
moral education, national and universal values, social laws,
traditionalism and modernity, comparative analysis, national heroism,
philosophical mechanism, patriotism.
Introduction
In the West, the Principle of Chivalry (Javonmardlik) is Known as Altruism
Moral philosopher Abdulla Sher interprets javonmardlik (nobility or chivalry) as
a principle of moral philosophy. According to him, javonmardlik stems from an
individual's empathy toward fellow human beings, a desire for their happiness
and well-being, and is fundamentally based on selfless generosity. Prioritizing
the needs of others over personal interests—living by the ideal of "offering one's
own food to another"—becomes a way of life for the javonmard (noble person).
This is not mere charity, but a distinctive form of resistance against all
manifestations of need and deprivation. However, this resistance does not arise
from strict social or communal ethical norms, as seen in humanitarianism or
patriotism; rather, it is rooted in individuality and is an ethical principle linked
to personal free will. For instance, failure to fulfill the moral demands of
humanitarianism or patriotism may evoke public disdain, but a lack of
javonmardlik does not entail such moral condemnation. In essence,
javonmardlik means "breaking free from the shell of ordinary existence" and
acquiring divine attributes—something that is not granted to everyone.
Materials and methods
The ethical values of military heroism also find expression in the activities
of the futuwwa communities—noble brotherhoods or javonmard individuals—
that evolved in the lands of Turan. Numerous works in Arabic and Persian
languages are devoted to the virtues of these futuwwa adherents. Moreover,
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classical
Pandnamas
(books of advice) of the Muslim East and treatises on
Sufism also contain reflections on the manners and qualities of javonmards. One
notable source is Husayn Va'iz Kashifi's treatise
Futuvvatnamayi Sultani
(The
Sultan’s Book of Chivalry or The Treatise on the Path of Javonmardlik), which is
particularly significant for encapsulating many rules and principles of this
tradition, as well as for mentioning ideals aligned with patriotic military values
in our spiritual heritage.
Kashifi interprets futuwwa as javonmardlik, stating:
“As a technical term, futuwwa means being renowned among the public for
good character and exemplary conduct. Such a person always stands out among
his peers, profession, and social group due to his noble behavior... Futuwwa is
loyalty to one’s promises and covenants... for loyalty is the act of a javonmard,
and the breaking of oaths and failure to remain faithful are flaws of the
conscience.”
Kashifi outlines three degrees of futuwwa:
1.
Generosity – never withholding what one has from others.
2.
Purity – maintaining a heart free from arrogance, resentment, vengeance,
and anger.
3.
Loyalty – constantly being in service to the people.
Results and discussion
Based on the aforementioned ideas, it can be firmly stated that
"the
foundation of the virtue of military heroism is closely connected with the qualities
of futuwwa and javonmardlik, which occupy a significant place in the national and
spiritual values of the Uzbek people."
Historically, javonmards not only protected
the oppressed from tyrannical rulers and local governors or provided material
assistance, but also organized and fought against external enemies. The ultimate
expression of javonmardlik lies in the readiness to sacrifice one’s life for the
cause of goodness—a reflection of a truly devoted heart. In this sense, the entire
essence of javonmardlik is embodied in two main virtues:
1.
Benefiting friends – that is, generosity (sakhovat);
2.
Protecting from enemies – that is, bravery (shijoat).
The pursuit of javonmardlik was especially prominent among warriors and
strongmen. For example, Pahlavon Mahmud was not only the leader of the
futuwwa community in Khiva but also recognized as a spiritual guide (pir) for
javonmards, emdiving the highest standards of bravery and generosity, and
setting a moral example for others.
Historical sources reveal that Pahlavon Mahmud, in addition to training
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wrestlers, also mentored young patriots and soldiers in the ethics of
javonmardlik. The motto of javonmards was to always stand for good and to
oppose all forms of evil wherever they might exist. These ideals are also
reflected in many of Pahlavon Mahmud’s
rubaiyat
(quatrains).
In the novel
“Sarbadorlar”
by the People’s Writer of Uzbekistan, Muhammad
Ali, the enthusiasm, courage, patriotism, and solidarity of the javonmardlik path
are vividly expressed. Particularly in the section titled
“The Reign of Night”
, the
character Akhiy Jabbor is portrayed as a true embodiment of javonmardlik. The
13th-century Arab traveler Ibn Battuta, in his
“Rihla”
(
Travelogue
), identifies the
Sarbador movement as a manifestation of javonmardlik and notes:
“I have
traveled the world and have not encountered people more noble in their intentions
and conduct than these men.”
Javonmardlik is the principle of defending and standing up for others under
any circumstances—wishing peace and goodness upon others and being willing
to struggle for their welfare. In contrast, selfishness stands in direct opposition
to the ethical norm of Eastern chivalry and moral integrity. It is a vice
characterized by placing personal needs above all else, prioritizing one’s
material interests over others', and reflecting an egoistic attitude focused solely
on personal benefit.
While javonmardlik implies readiness to forgo even one’s most essential
needs for the happiness and well-being of others, selfishness signifies an utter
disregard for the needs of individuals, communities, or society at large in favor
of personal gain. Although not everyone is capable of javonmardlik, it is vital
that individuals recognize their own self-worth without denying the equal worth
of others. It is precisely the denial of this mutual respect where selfishness
begins.
Therefore, recognizing javonmardlik as a moral principle and a key aspect
of military heroism is essential in today’s world, particularly in combating the
negative aspects of modern pragmatism and in fostering a healthy moral
environment within society.
The role and legacy of the great military commander Amir Temur
(Tamerlane) hold immense significance in the events connected with the Uzbek
people's ideal of military heroism. During the era of totalitarian rule, one of the
first scholars to address Amir Temur’s role as a statesman and supreme military
leader within the framework of national philosophical thought was Ibrohim
Mo’minov, through his research on the history of philosophy. However, after
Uzbekistan gained independence, Amir Temur’s personality and contributions
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received recognition at the state level.
Numerous scholarly works dedicated to the study of Amir Temur and the
Timurid period have also been published internationally. For example, French
historians such as Lucien Kervran and Jean-Paul Roux; American scholars
Beatrice Forbes Manz and Cornell H. Fleischer; Italian historian Nicolao
Manucci; British researchers F. Rashbrook and W. Erskine; Indian historians
Ishwari Prasad and J. Sarkar; and Turkish scholars Mustafa Ali and Halil Inalcık
have all explored Amir Temur’s life and sociopolitical activities, grounding their
studies in historical evidence. In particular, Jean-Paul Roux, while assessing
Amir Temur’s state policy, stated:
“His policy was undoubtedly pure and never malicious. He pursued his goals
and privileges on the basis of a transparent and truthful foundation.”
Such studies demonstrate that during the historical period now commonly
referred to as the
“Timurid Era”
, there was notable progress in science and
scholarship, public administration, cultural development, artistic achievements,
and the fostering of a moral foundation for nation-building and creative
advancement.
It is well known that the land of Turan and its indigenous peoples endured a
century and a half of oppression under Mongol domination. The descendants of
Chagatai, possessing formidable military power, had subjugated the people of
Turan through coercion and warfare. In response, Amir Temur and his loyal
followers engaged in a nearly decade-long heroic struggle to break the chains of
servitude and liberate the country from foreign invaders, despite the extremely
adverse economic and political conditions of the time.
The vivid and authentic details of this struggle are documented in the
world-renowned historical-literary memoir
“Temur’s Code”
(
Temur Tuzuklari
),
which serves as a key source reflecting the strategic, political, and moral
principles that underpinned Amir Temur’s vision of statecraft and leadership.
CONCLUSION
In the years following independence, a number of historical sources
concerning the legacy of Sahibqiron Amir Temur were published in the Uzbek
language. This development laid the groundwork for both historical research by
scholars and literary works by authors dedicated to the great ancestor. In both
directions, significant and noteworthy contributions have been made.
One prominent example is the work
"The Image of Amir Temur"
by the
People’s Writer of Uzbekistan, Pirimkul Qodirov. This historical-literary text,
while focusing on the noble mission of Amir Temur to restore an independent
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state and liberate Turan and neighboring lands from the tyranny of the
Chinggisid rule, also pays particular attention to illuminating the radiant
persona of the Sahibqiron. The author reveals the deep interconnection between
Amir Temur’s character and his historical role, combining both scholarly and
artistic expression to portray this unity.
In instances where certain historical events were insufficiently documented
by earlier chroniclers, Qodirov, one might argue, attempts to fill in these gaps
based on logical inference and narrative interpretation. For example, numerous
historical sources mention that Amir Temur was wounded during a sudden
battle in Sistan. This detail may prompt a curious reader to question: if military
leaders typically wore full armor, how did Temurbek suffer wounds to his arm
and leg? Qodirov offers a plausible explanation:
“It is possible that Amir Temur did not have time to put on his armor during
the surprise nighttime attack. This might explain why he was struck in the right
arm and leg. Had treatment begun immediately after the injury, recovery would
have been swift. However, consistent with his nature, Temurbek continued
fighting until victory was achieved.”
The author’s reasoning is supported by compelling and historically
grounded arguments, elevating this hypothesis to the level of a valid scientific
conclusion. One may confidently assert that this interpretation aligns closely
with historical reality.
It is well known that in the early years of his political career, although still a
young commander, Sahibqiron was repeatedly compelled to fight against
enemies whose forces far outnumbered his own. In these difficult conditions, his
military genius became particularly evident. Even Russian military historian
General M. Ivanin acknowledged in his research that Amir Temur’s strategic
brilliance and humanistic values surpassed those of the Mongol ruler Chinggis
Khan, and that his policies were rooted in humanism and constructive
governance.
References:
1.
Abdulla Sher. Ethics. – Tashkent: National Society of Philosophers of
Uzbekistan, 2010. – 188 p.
2.
Jabborov I. A Center of High Culture and Unique Spirituality. – Tashkent:
O‘zbekiston, 2012. – 316 p.
3.
Kant I. Collected Works in 6 Volumes. Vol. 5. – Moscow: Mysl, 1966. – p.
314.
4.
Carlyle T. On Heroes, Hero-Worship and the Heroic in History. – Moscow:
Eksmo, 2008.
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5.
Many Faces of Globalization: Cultural Diversity in the Contemporary
World. Ed. by P. Berger, S. Huntington. – Moscow: Aspect-Press, 2004. – p. 123.
6.
Haidarov Kh. The Law of Reforms. – Tashkent: Uzbekistan, 2011.
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Khoja Samandar Termizi. Dastur al-Muluk (A Guide for Kings). – Tashkent:
Gafur Ghulom Publishing House of Literature and Art, 1997. – pp. 67–68.
8.
Qodirov P. The Image of Amir Temur. – Tashkent: Publishing House of the
National Library of Uzbekistan named after Alisher Navoi, 2008.
