International Journal of Pedagogics
13
https://theusajournals.com/index.php/ijp
VOLUME
Vol.05 Issue06 2025
PAGE NO.
13-17
10.37547/ijp/Volume05Issue06-04
Methodology of Moral and Spiritual Education of Students
Through the Pedagogical Works of Mahmudkhoja Behbudi
Axrarova Z.B.
Associate Professor at the Department of Pedagogy and General Psychology at Faculty of Social Sciences, National University of
Uzbekistan, Candidate of Pedagogical Sciences, Uzbekistan
Received:
10 April 2025;
Accepted:
06 May 2025;
Published:
08 June 2025
Abstract:
The article analyzes the contribution to the development of spiritual culture of the educator
Makhmudkhoja Behbudi, who was one of the outstanding leaders of the national revival movement that emerged
in Turkestan in the XX century, who played an important role in awakening the public consciousness of the Uzbek
people at that time. Possessing a broad outlook and deep knowledge, he has always opposed conservatism and
ignorance and in his works called for the correct understanding and interpretation of the Islamic religion. His goal
was to enlighten the people and bring them to the level of highly developed peoples of the world, to build an
advanced society in all respects, a state based on the unshakable principles of humanism and democracy. In the
legacy of Makhmudkhoja Behbudi, attention is paid to highlighting the issues of science, morality, the influence
of art on the spiritual culture of youth, on the understanding of national identity. In satya, the modern meaning
of Behbudi's work is investigated.
Keywords:
Jadidism, spiritual culture, science, religion, enlightenment, morality, politics, art, spiritual perfection.
Introduction:
During the years of independence in
Uzbekistan, pedagogical education has undergone
significant transformations. New methodological
approaches based on the idea of national
independence have emerged, previously unexplored
topics have entered the field of academic research, and
many historical, social, and pedagogical events have
been interpreted in a new light. New educational
standards, programs, textbooks, and teaching aids
have been developed. As a result of guiding young
people toward social engagement in our country,
broader opportunities have opened up for them to
understand themselves and their roots and to integrate
into a civic, multicultural, and multi-confessional
society.
In the Presidential Decree of the Republic of Uzbekistan
No. PD-60 dated January 28, 2022, "On the
Development Strategy of New Uzbekistan for 2022
–
2026," the modernization of the legal and regulatory
framework for creating a new content-based
continuous education system was defined as a priority
direction. Consequently, significant opportunities have
been created for educating the youth of our country in
a spiritually and morally upright and physically healthy
manner, for elevating the quality of the education
system to a new level, and for improving the
psychological-pedagogical system aimed at developing
a worldview aligned with national mentality, high
moral values, empathetic care, and spiritually altruistic
traits.
In this context, it becomes necessary to use the
spiritual heritage of our great enlighteners and to
integrate their effective educational mechanisms into
the learning and upbringing process, forming a system
of pedagogical views essential for future professions.
There is a need to study the works of enlighteners and
scholars who have significantly contributed to the
development of pedagogical thought, and to assess
their activities from a modern perspective objectively.
The study of the moral and educational views of
Makhmudkhoja Behbudi, who made a great
contribution to the development of education in the
land of Turkestan, helps young people to develop
respect for the past, a sense of patriotism, national self-
awareness, and historical thinking skills.
As future specialists, students need a system that
International Journal of Pedagogics
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International Journal of Pedagogics (ISSN: 2771-2281)
cultivates critical thinking, problem-solving abilities,
leadership based on cooperation, thirst for innovative
knowledge, adaptability, entrepreneurship, effective
interpersonal communication, and the ability to
analyze and evaluate information in production
processes. Implementing a strategy for the
development of moral and ethical qualities in students
of higher educational institutions into the learning
process is considered a pressing issue.
This dissertation contributes to the implementation of
the urgent tasks outlined in the Constitution of the
Republic of Uzbekistan; the Laws “On Education” and
“On the State Youth Policy”; the Presidential Decrees of
the Republic of Uzbekistan No. PD-5618 dated January
9, 2019, “On radically improving the
system of raising
legal awareness and legal culture in society”; and No.
PD-
6012 dated June 22, 2020, “On the approval of the
National Strategy of the Republic of Uzbekistan on
Human Rights”, as well as other normative and legal
documents.
Today, the study of the views of enlighteners in
educating a well-rounded younger generation, the fair
evaluation of the history of pedagogical thought, and in
particular, the interest in the spiritual and moral views
and works of the prominent representative of the Jadid
movement in Turkestan
—
Makhmudkhoja Behbudi
—
remain in the focus of attention of many foreign
scholars. Among them are American researchers Adeeb
Khalid and Edward Allworth, French scholar Alexandre
Bennigsen, German historian Jürgen Paul (I. Baldauf),
Orlean professor Emmanuel Lazzeri, and Japanese
orientalist Hisao Komatsu, whose works on Jadid
studies explore various aspects of this subject. All these
studies on general Jadidism recognize Behbudi as a
leader among Turkestan Jadids and thoroughly
examine the distinctive features of his work.
In the CIS countries, researchers and scholars such as A.
Maniyozov, G. Ashurov, M. Shukurov, O. Sayfullayev, R.
Khodizoda, A. Mirakhmedov, and I. Nurillin have
studied the literary and historical activities of the
Jadids. In their works, the role and legacy of M. Behbudi
are especially emphasized.
Level of Research on the Issue: Among Uzbek
historians, scholars such as D. Alimova, D. Rashidova, D.
Ziyayeva, R. Sharipov, R. Shamsutdinov, Q. Rajabov,
and H. Sodiqov, as well as literary scholars such as A.
Aliyev, B. Qosimov, B. Nazarov, B. Dustqorayev, I.
Sulton, M. Khudoyqulov, N. Karimov, O. Sharafiddinov,
P. Ravshanov, S. Qosimov, Sh. Rizaev, E. Karimov, G.
Mahmudov, and H. Boltaboyev have conducted
historical and literary research. The socio-philosophical
views of the Jadids have also been explored by
philosophers such as A. Jalolov, A. Aliyev, G.
Makhmudova, J. Yakhshilikov, Z. Akhrorova, N. Avazov,
S. Akhmedov, U. Dolimov, Sh. Turdiyev, E. Yusupov, H.
Saidov, Sh. Abdullayeva, P. Begbudieva, and others.
These studies have analyzed the socio-political and
philosophical significance of the spiritual heritage of
Jadid intellectuals. Notably, each of them has
separately highlighted the literary and public activities
of M. Behbudi as the leader of the Turkestan Jadids.
However, it is important to note that the mechanisms
for effectively applying his spiritual and moral views in
the educational processes of higher education
institutions have been scarcely studied.
This study is conducted within the framework of the
scientific research topic "Developing Students' Spiritual
and Moral Qualities."
Research Aim: To improve the mechanisms for
effectively using Mahmudkhoja Behbudi’s spiritual and
moral views in the educational processes of higher
education institutions and to develop practical
recommendations.
Research Objectives:
To analyze the socio-economic conditions of Turkestan,
Jadidist ideas, and their influence on the formation of
Mahmudkhoja Behbudi's spiritual and moral views
within the framework of the theory and methodology
of education, and to substantiate them scientifically
through experiments;
To improve the content of educational programs aimed
at studying Behbudi’s views on spiritual and moral
upbringing;
To expand t
he possibilities of integrating Behbudi’s
ideas about human perfection and the role of
knowledge and education into the "Information Hours"
educational plans of higher education institutions;
To promote gender equality among students by
integrating Behbudi
’s views on women’s literacy in
Turkestan into the spiritual and moral education
system;
To improve the content of using Behbudi’s views on
spiritual and moral upbringing in the educational
process of higher education institutions and, in doing
so, model the students' educational trajectory.
Expanding the opportunities to utilize the spiritual and
moral views reflected in the school textbooks authored
by Behbudi in the educational processes of higher
education institutions.
Research Subject
: The subject of this study is the
effective forms, technologies, methods, and tools for
applying Makhmudkhoja Behbudi's spiritual and moral
views within the educational processes of higher
education institutions.
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METHODS
In the course of the research, a variety of methods
were employed, including the analysis of scientific
sources, retrospective analysis, analytical review,
comparative analysis, pedagogical observation, social
surveys
(tests,
questionnaires,
interviews),
experimental testing, mathematical-statistical analysis,
and forecasting methods.
Main Part
: High spirituality and moral perfection have
always served as the fundamental criteria for the
development of any nation or state. As noted by the
President of the Republic of Uzbekistan, Shavkat
Mirziyoyev:
"The dream of a New Uzbekistan, in today’s terms, is
the demand of the current era, the ideological and
spiritual foundation that defines its true nature, driving
forces and factors, the creative spirit inherent in our
people, and a clear expression of our large-scale
reforms."
As future professionals, students are expected to
master the ability to think critically and solve problems
in any situation, demonstrate leadership skills based on
mutual cooperation, thirst for modern knowledge,
adaptability,
entrepreneurial
and
business
competencies, effective communication skills, the
capacity to evaluate and analyze data in production
processes, as well as curiosity and imaginative thinking.
It is well known that in the late 19th and early 20th
centuries, the colonial policy of Tsarist Russia in Central
Asia
—
then referred to as Turkestan
—
represented not
only political dominance but also economic control.
The development of production, the establishment of
industrial enterprises, and the expansion of technical
and transportation infrastructure required a new
approach to labor. This process significantly
contributed to the formation of a "New Russian
Turkestan" in favor of the Tsarist regime.
As a result of modernization in production, new
industrial and communication links emerged, along
with the formation of initial labor groups in sectors
such as industry, railroads, and construction.
Recent studies and observations have confirmed that,
during its colonization of Turkestan, Tsarist Russia
adopted a policy of discrimination against local
populations. This policy was central to the strategic
plans of colonial administrators in Central Asia. Such
practices undermined the existing laws and traditions
of social life in the region, destroyed the religious and
spiritual foundations of the local community,
discredited and gradually neutralized national culture
and education, and ultimately aimed to Russify
Turkestan under new ideological frameworks.
Turning the region into a raw material base and market
for finished products for Russia, its unrestrained
exploitation
and
impoverishment
fueled
the
resentment of the Jadids and the national bourgeoisie.
This, in turn, shaped the idea and struggle for restoring
the country’s economic independence.
The intellectual elite of Turkestan at that time became
convinced that Russian rule had been artificially
imposed from the outside and could not represent the
national values of the local population. They realized
that their country should be governed not by outsiders,
but by the people themselves. They came to
understand that achieving independence required
active struggle, and that national freedom could not be
attained through mere resistance but through strong
political will. This is why Mahmudkhoja Behbudi
proclaimed, “Freedom is taken, not given,” while Fitrat
wrote with pain: “Our land was occupied, our wealth
was plundered. Our honor was destroyed, our dignity
stolen. Our humanity was trampled. We stood firm, we
were patient. We obeyed every order backed by force.
We gave away all
we had.”
This situation marked the beginning of a political-
administrative system in Turkestan based on
colonialism and chauvinistic nationalism during the late
19th and early 20th centuries.
The loss of freedom, political injustice, and oppression
transformed the entire society into an opposition force
against the Russian state. Among the opposition were
also progressive representatives of the local upper
class, and the idea of liberation began to gain
momentum. The ideas of freedom and national self-
determination formed the core of the Jadid political
movement, which called the oppressed people to rise
up for their liberation. The deepening resentment of
the Turkestan population toward the colonial forces
—
who subjected them to legal discrimination, social
degradation, and destitution
—
eventually triggered a
nationwide liberation movement.
The Tsarist government viewed religious leaders as its
most dangerous enemies and systematically excluded
them from all spheres of influence. The new regime
considered traditional schools and madrasas as hostile
institutions that incited resistance against Russian rule
and made efforts to discredit them. Graduates of these
institutions were barred from holding government
positions, and the state declared that society had no
need for such education. These policies were aimed at
gradually eliminating national schools. Although the
Tsarist administration preserved qazi courts in name,
they kept the judges under strict control.
The unjust treatment of qazis by the Russian
administration intensified public discontent and
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International Journal of Pedagogics (ISSN: 2771-2281)
hatred. Fearful of rebellion, the military governor of the
province, A. A. Abramov, declared that any unrest
would result in the exile of qazis to Siberia. The head of
the Kokand district stated that if religious leaders
participated in any disorder, madrasas would be
closed, and all waqf lands would be transferred to state
ownership.
It is important to emphasize that the emergence of the
Jadid movement had both objective and subjective
causes. These can be traced through Ahmad Donish’s
works "Navodir al-vaqoye" ("Rare Events") and "Risolai
tarixi amiron mang‘it" ("Treatise on the History of the
Manghit Amirs"), the historian Mirza Muhammad
Abdulazim Somiy Bustoni's "Tarikh-i salatin-i Mangitiya
dar us-Saltanah-i Bukhara-yi Sharif" ("History of the
Manghit Rulers of the Noble Bukhara Sultanate"), and
Mirza Salimbek ibn Muhammad Rahim’s "Tarikh
-i
Salimiy". In addition, Abdurauf Fitrat’s "Munozara"
("The Debate") and "Bayonati sayyohi hindi"
("Statement of an Indian Traveler") provide critical
insights.
Fitrat, lamenting the current state of his homeland,
wrote with deep sorrow: “The noble Bukhara, which
once gifted the world 400 scholars, was once a great
force. Alas! With great sadness I must admit that today,
although this land of culture, this paradise of humanity,
this home of virtues, this center of enlightenment still
possesses all the means for progress
—
it remains a
stronghold of ignorance, shackled by chains of
humiliation. Though it has the means for survival, it
stands on the brink of death.”
The Jadids, traveling abroad, observed the cultural and
educational developments of other nations and
compared them with the state of their own land. This
awakened in the minds of many progressive and
intelligent youth a desire to bring the achievements of
global progress to Turkestan. At the core of their
aspirations was the goal of reforming education.
The colonization of Turkestan in the second half of the
19th century resulted in the complete deprivation of
the region’s peoples from economic, political, and
spiritual rights. The dire situation of the local
population played a key role in the emergence of the
Jadid movement. Among external factors, the
revolutionary changes happening globally also
influenced the rise of Jadidism. The movement was
grounded in the will and interests of the people and
was infused with the ideals of independence and
freedom.
The development of the Jadid movement can be
divided into three stages:
1.
From the 1890s to 1905
–
the first period
2.
From 1905 to 1917
–
the second period
3.
From 1918 to 1930
–
the third period
All research conducted on the Jadid movement agrees
that the ideas which gave rise to this movement began
to form in the last quarter of the 19th century in
Turkestan.
The enlightenment movement that spread widely in
the late 19th and early 20th centuries represented
selfless and devoted efforts to raise national
consciousness and lead it toward a higher level of social
progress in our people's history. This movement
became one of the brightest pages in our historical
narrative, marked by relentless struggles, triumphs and
defeats, joys and tragedies. The severe historical
situation in the region had a significant impact on the
development and activity of the Jadid movement.
The essence of Jadid thought is undoubtedly connected
with the historical conditions of that time and
underwent a complex journey. The movement
emerged as a worldview shaped by the pressing issues
and events of that era. The true intention of the Jadids
was not to follow a revolutionary path but to achieve
progress through reform by expanding the scope of
education and enlightenment. Turkestan had
significantly lagged behind all paths of progress. During
this period, as competition in the socio-economic
sphere intensified among developed countries,
Turkestan remained under the colonial rule of Tsarist
Russia. Progressive Jadids deeply understood this
situation and concluded that the only solution to
integrate the region into the ranks of developed
nations in world civilization was the advancement of
science and technology.
The Jadids of our region clearly realized that the
country could only be saved from backwardness,
division, and illiteracy through enlightenment.
Therefore, their initial efforts were focused on
establishing new-method schools and improving their
content and structure. These schools were primarily
supported by the growing entrepreneurial bourgeoisie
and progressive intellectuals of Turkestan. The new-
method schools were primary institutions that
provided four to six years of education. For instance,
the first such schools were established in 1893 in
Samarkand (funded by Khusainov), in 1898 in Kokand
by Salohiddin domla, in 1899 in Old Tashkent by
Munavvar Qori, and in Andijan by Shamsiddin domla. In
1900, Jo‘raboy Qori established similar schools in
Bukhara, and in 1903, Mahmudkhoja Behbudi opened
a school in Jomboy using his own funds. Prominent
Jadids such as Hoji Muin and Shakuri taught at this
school.
Graduates of these new-method schools were often
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International Journal of Pedagogics (ISSN: 2771-2281)
recruited as teachers from among the local population.
Specific requirements were set for those hired as
teachers. For example, an announcement in the
“Oyina” magazine regarding the need for five teac
hers
at a new-method school in the Samarkand area stated:
“The teacher must be a native of Turkestan and must
possess the following knowledge: recitation of the
Qur’an with tajwid (rules of Qur’anic recitation),
literacy in Persian and Uzbek, the four arithmetic
operations, writing intermediate-level letters, practical
Islamic knowledge, essential religious principles,
understanding of Sunni beliefs, and must not be
addicted to nas, smoking, poppy, or opium, nor be
associated with immoral conduct…”
CONCLUSION
Researchers of the Jadid movement and literary
scholars refer to the short period from 1905 to the early
1918s, when the Turkestan Autonomy was forcibly
dissolved, as the “Period of National Awakening.”
According to their view, after the February Revolution,
Jadids, who had established their organization in 1910,
split into two factions. One group sought independence
through reforms and parliamentary action, while the
other aimed to achieve it through revolution. This split
was influenced by Tsarism’s h
ostile stance toward
Jadidism, efforts to eliminate it, repression of the
national bourgeoisie and intellectuals, class diversity
among the Jadids, and ideological debates among
young people educated in Turkey.
The formation of the worldview of Samarkand's Jadids
was greatly influenced by traditional family education
and upbringing, which served as their initial step into
the world of enlightenment. The first among
Samarkand Jadids, Saidahmad Siddiqiy-Ajziy, gained his
initial literacy at home. Mahmudkhoja
Behbudi’s father
was a prominent scholar in Islamic jurisprudence and
had written several works in this field.
The democratic enlightenment that emerged in
Turkestan in the 1880s is considered one of the sources
of the Samarkand Jadid movement. A unique feature of
enlightenment at this time was its direct literary and
journalistic character. However, this does not imply
that enlightenment thinkers ignored the socio-
philosophical problems of society.
Unlike Western enlighteners who were mostly atheists,
Jadid enlighteners never denied religion. On the
contrary, they viewed Islam as a vital force that served
social progress and united Muslims. They believed it
was a factor that could unite people, call for
brotherhood, promote moral integrity, patriotism, and
mutual support among the peoples of the region.
The Jadids saw Islam as a means of achieving spiritual
elevation. They used and enriched the Islamic
worldview in the context of modern times. Notably, the
works titled A Brief History of Islam by Mahmudkhoja
Behbudi and Fitrat clearly demonstrate the Jadids’
attitude toward Islam.
In general, the ideas of the Jadids remain highly
relevant today for the moral and ethical upbringing of
students.
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Pyed.f.f.dis. PhD. Tosh - 2022 y. 137 b.
Quronov M. O‘zbyekiston umumiy o‘rta ta’lim
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