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THE IMPORTANCE OF THE SCIENTIFIC HERITAGE OF ANCIENT
PEOPLES IN THE FORMATION OF THE SCIENTIFIC AND MORAL
VIEWS OF MEDIEVAL EASTERN THINKERS
Boymirzayev Qahramon Hasanboyevich
Independent researcher of Fergana State University
https://doi.org/10.5281/zenodo.13932557
Abstract:
The article examines the historical, socio-cultural conditions
and social environment in the Muslim East, the scientific and methodological
bases of studying the interpretation of justice in the moral views. Also, the
factors that influenced the formation of his moral views were analyzed.
Key words:
Muslim East, historical, socio-cultural conditions, social
environment, moral views, philosophical, justice, scientific-methodological basis,
activity, historical-philosophical analysis.
INTRODUCTION.
The activity of "Bayt al-Hikma", which operated in
Baghdad, played an important role in the development of the scientific and
ethical views of medieval Eastern thinkers, and the developed sciences of that
time, including philosophy, medicine, mathematics, astronomy, and religious
sciences, were there. and ample opportunities were created for dealing with
literature and translating works. This place, originally built as a library, will soon
become a center for translating the books collected there into Arabic. As a result,
mature scientists and translators of their time gather here and engage in
scientific activities. Therefore, the place of this dargah in the Islamic world and
the development of Arab-Muslim knowledge is incomparable. At that time, it is
important that this place collected unique works in Greek, Indian and Persian
languages, as well as the fact that they were translated into Arabic and put into
circulation.
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.
Caliphs Al-Mansur, Harun al-Rashid, Al-
Ma'mun, as patrons of science, attracted ancient manuscripts and great thinkers-
scientists to their court and supported this process for years. As a result,
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Baghdad thinkers have great opportunities for epistemological research. Also,
during Al-Mansur's time, special attention was paid to attracting scholars from
other countries to Baghdad. Representatives of the textile industry, doctors,
chemists, engineers and geographers invited from Iran worked in his palace and
contributed to the development of science in the Islamic land. It is worth noting
that highly qualified translators from several countries of the world with
excellent knowledge of foreign languages are invited to the palace for accurate
and high-quality translations. The rulers paid large sums of money for the work
of translators and scholars. For example, Al-Ma'mun gave special awards for the
best scientific and literary works every Tuesday of the week. As a result, doing
science and creativity becomes the most profitable and respected profession.
We can see that the scientific heritage and philosophy of the Greek, Indian,
and Persian peoples entered the Islamic world after the development of
translation activities, and this had a strong impact on the epistemological views
of Islamic thinkers, and changed the subject and methodology of scientific
activity. After all, "in addition to the Greek element, the Iranian-Movarounnahr
element is also strong in the culture developed under the banner of Islam. Even
often this culture is perceived as a "Persian-Islamic" union. From the beginning
of the 10th century, the Persian language became the language of fiction,
especially poetry, in Islamic countries, and its elements were added to the Arabic
language. An example of this is the epistemological views of Mohammad
Zakariyo Razi. In his philosophical teaching about man and the world, he thinks
about the fact that the world consists of five eternal beginnings, and that bodies
consist of atoms (indivisible particles), the migration of souls, that is, the dogma
of intercourse, which he it can be considered that it was formed under the
influence of Indian philosophy. Apart from Razi, the belief that bodies are
composed of atoms was also spread among Muslim scholars. This is the doctrine
of duality (dualism) opposed to Aristotle's philosophy, according to which
substance (substance) and oraz (accident) are interpreted as two independent
beginnings. Industry soon appeared as one of the conditions of faith. With only
one exception, Muslim scholars accepted the atomic theory of matter, space, and
time, and based on it they developed a firm rule of speech in which God was the
only one with absolute authority. But the Muslim theologians treated the
accident separately from the creatures and described it as atomic threads.
According to their concept, the aroz was not able to remain eternally according
to its nature, as in the Ash'ari teaching.
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The acquaintance of the Arabs with Iranian and Indian philosophy began
in the 8th century and was reflected in the understanding of the universe and
man, medicine, politics and philosophy. Among the first books translated into
Arabic is the work "Sinhento" (Sinhed) on astronomy by the Indian scientist
Brahmagupta, which made an important contribution to the development of the
science of astronomy in Islam. During the rule of the Abbasid caliphs, Mansur
and Harun, several other books were translated from Hindi to Arabic at the
initiative of Yahya Barmaki, their Minister of Ajam.
When it comes to the influence of Indian philosophical views and
teachings on the Arabs, they emphasize the Brahma sect and its lack of
prophethood and revelation. There is also an opinion in the faction of the stream
of rationalism from the tenets of Islam that since the mind does not need the
help of heavenly forces, it does not feel the need for revelation. So, in Islamic
philosophy, there were also ideas and views that were contrary to today's views
and Islamic beliefs. The most important thing is that during this period, different
religions, beliefs, views, doctrines, trends lived freely, did not conflict with each
other, lived in tolerance, respected each other's knowledge and the right to
express opinions. In general, tolerance and tolerance are highly developed in
society.
In the 10th century, there were scholars in the Muslim world who
emphasized the legacy of the peoples of the Middle East and Central Asia in
theology and philosophy no less than that of the Greeks and Arabs. An important
collection of such ideas is a book called "Jovidone khirad" ("Eternal
Intelligence"), which belongs to the Iranian philosopher Miskaveih. In
theoretical thinking, the influence of Iranians was more evident in the doctrine
of monism. The debates about this creed, the accusatory concepts called mulhid
(irreligious) and zindiq (weak in faith), were directed against monotheism. As a
result, many theological and philosophical works were created on controversial
topics. In these debates, the doctrine of monotheism was polished.
When the Arabs united under a single religion and began to march beyond
their peninsula to spread Islam, the first thing they acquired in the territories of
Syria and Iraq was the ancient Syriac-speaking Christian population. In these
regions, various Christian sects embodied the ancient Greek teachings of
Alexandria. Their views were accused of heresy by other powerful branches of
the official Christian Church. The Christian sects that formed this mentality
enjoyed the patronage of the Islamic authorities, and the territories where they
lived were considered self-governing communities under Islamic guardianship.
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Physicians, mathematicians and astronomers grew out of ancient Christian sects.
Medicine was a link between science and theology. After all, ancient Christian
theologians were preparing to heal both the human div and the soul.
According to the recommendation of the great scientist Galen, who worked in
Alexandria, the science of logic was considered an important part of the training
program of doctors. After all, Official Islam does not prohibit the development of
worldly, true knowledge, the acquisition of it, along with promoting the science
of the Qur'an, hadiths, and the pursuit of it. F. Rosenthal, an American orientalist,
says in his treatise "Celebration of Knowledge": "They do not reject the official
science... but they want to prove that the science that is an alternative to it is no
less important than the previous one. This period was the period of science...
Everything from the Qur'an to poetry was infused with the methodology of
special scientific sciences." Therefore, scientific observation and struggle of
ideas, views and teachings became the developing force of Islamic philosophy.
The scientific level and potential of the Christian peoples conquered by the
Arabs was much higher. Christian schools have mastered the heritage of
different languages and cultures and have taken responsibility for passing this
tradition on to the next generation on the basis of succession. Christian
educational institutions divided their curricula into two parts and created a
simple program that prepared them for serious work in one of three fields:
astronomy, medicine, and theology. Along with mathematics, logic was
considered the main subject in the curriculum and played an important role in
connecting different fields of science. Ancient Syrian philosophers had great
potential in logic, mathematics, physics and theology. As a result of such
comprehensiveness, Syrian Christians in Syria and Iraq translated, studied and
analyzed Aristotle's works on logic. There is much information about ancient
Syriac translations of Aristotle's logic. Logic continued to occupy a central place
in the training of doctors, and therefore the science of logic developed in the
countries where the Arabic language was present during the 9th-12th centuries.
Not only Abu Bakr Muhammad Zakariyya Razi and Ibn Sinagina, but even
Maimonides, who created in Spain in the 12th century, was exposed to such a
medical-philosophical tradition, and in the process of preparing for medical
training as a young man, he wrote his only work on logic. created
During the Umayyad period, "foreign 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
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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.
Yaqub ibn Ishaq al-Kindi, who came from a noble Arab clan and had
connections in powerful circles, showed himself as a patron of translations of
Greek works. He took an active part in their study and wrote several treatises on
logic. With the support of Mamun, he managed to translate philosophical works
from Greek to Arabic.
CONCLUSION.
The scientific level and potential of the Christian peoples
conquered by the Arabs was much higher. Christian schools have mastered the
heritage of different languages and cultures and have taken responsibility for
passing this tradition on to the next generation on the basis of succession.
Priests of the Christian sect performed a great mediating service in transferring
Greek logic to the Arabs. Their school in Baghdad became the cradle of the first
generation of translators of Greek logic texts into Arabic. Jibril ibn Baktishu, who
was the physician of Harun al-Rashid and his minister Ja'far ibn Barmaki,
studied here, and later became the head of this educational institution and the
manager of the hospital. Therefore, the Christian translation school and the
Greek books of logic translated by this school played an important role in the
development of Arabic logic.
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