International Journal of Pedagogics
26
https://theusajournals.com/index.php/ijp
VOLUME
Vol.05 Issue08 2025
PAGE NO.
26-28
10.37547/ijp/Volume05Issue08-06
The System of Knowledge That Serves to Enrich the Spiritual
Worldview of The Person in Pedagogical Doctrines Created by
Eastern Thinkers
Atakulova Nargizakhon Alijonovna
Associate Professor of the Department of Pedagogy of Andijan State University, Doctor of Pedagogical Sciences (PhD), Uzbekistan
Received:
11 June 2025;
Accepted:
07 July 2025;
Published:
09 August 2025
Abstract:
In the development of the spiritual worldview of students in the education system of the Republic of
Uzbekistan, the fundamental foundations of the development of a healthy spiritual worldview among members
of society are reflected in the pedagogical teachings and works of artistic and aesthetic content created by Eastern
thinkers. Our ancestors-thinkers showed that the historical experience of the people and knowledge of a
sociocultural nature form the basis of a person's spiritual worldview. Also, in the educational process aimed at the
assimilation of knowledge and values, attention was paid to the independent thinking of student youth. In the
pedagogical heritage of the Uzbek people, the issues of the social experience, centuries-old culture, and spiritual
and moral views of the people in the development of a healthy spiritual worldview in student youth are
highlighted.
Keywords:
Thinker, nation, belief, worldview, culture, spirituality, traditions, values, manners, upbringing,
honesty, truthfulness, generosity, knowledgeable, enlightened, maturity.
Introduction:
Over many centuries, our people have
succeeded in creating a treasury of spiritual knowledge.
These knowledge reflected the beliefs and worldview
of the representatives of our nation. Along with
providing students with knowledge about the history
and culture of the Uzbek people, it is also important to
provide information about the history of spiritual
worldview and beliefs, explaining its role in the spiritual
development of the individual. By providing students
with information about the cultural monuments of
Central Asia, we create an opportunity to familiarize
them with the rich culture and spiritual heritage of our
people. Our ancestors succeeded in broadening their
spiritual understanding by studying the cultural and
intellectual wealth of various peoples. The existing way
of life, along with labor and trade relations with
different peoples, led to the study of their cultures and
the mutual exchange of spiritual values. Most of the
customs and values of our people are a product of the
spiritual worldview. Therefore, in the process of
teaching students customs and values, it is necessary to
provide information about the reality associated with
them.
Analysis of literature
Our ancestors promoted their spiritual views in the
form of symbolic images. As a result, young people
were able to easily distinguish between the specific
aspects of good and evil. For example, in Yusuf Khass
Hajib's work "Kutadgu Bilig," within the framework of
spiritual beliefs and morality, the heroes of the dastan
- the ruler Kuntugdi - are presented as a symbol of
justice, the vizier Oyto'ldi - as a symbol of happiness,
and the vizier's son Ugdulmish - as a symbol of
intelligence. The thinker-poet Yusuf Khass Hajib points
to labor, science, debate, and interpersonal
relationships as the main factors ensuring human
perfection. He emphasizes that every person serves for
the prosperity of society and benefits it. Through labor,
a person recognizes the achievement of perfection. He
tried to justify that knowledge is the basis of labor.
Yusuf Khas Hajib calls upon the ruler to be just and
observe the law. This, in turn, forms the basis of the
spiritual worldview and is an idea characteristic and
significant for all periods. According to the spiritual
beliefs inherent in our people, every person should be
International Journal of Pedagogics
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International Journal of Pedagogics (ISSN: 2771-2281)
just, honest, free from oppression, and kind to people.
Yusuf Khass Hajib emphasizes that no matter what
position a person holds, they should not abandon their
human qualities. It teaches that the names of such
people will remain a symbol of goodness. According to
Yusuf Khass Hajib, "Whoever has good manners and
correct morals will achieve their goals and happiness
will smile upon them," because "good morals are the
foundation of all goodness". [5]
One of the main criteria of a spiritual worldview is the
recognition of the possibility of achieving the
development of society through the acquisition of
knowledge and enlightenment. Representatives of Sufi
teachings have repeatedly emphasized the idea that
"Knowledge is a torch illuminating the human path,
while ignorance leads humanity to darkness." Our wise
ancestors encouraged young people to deeply
contemplate and speak. They were urged to treat
language with caution.
Representatives of spiritual and moral education
emphasized that a person's inner world should be in
harmony with their external appearance, and called
upon young people to do so. They condemned lying
and hypocrisy, pointing out that such vices are harmful
to individuals and society as a whole. In the upbringing
of a spiritual worldview, the call to spiritual and
educational maturity occupied a leading place. This
idea was a leading one in the works of many thinkers,
poets, and writers of that time. For example, Ahmad
Yugnaki, who lived and worked at the end of the 12th
and the first half of the 13th centuries, outlined the
basic principles of a spiritual worldview in his epic
poem "Hibbatul-haqoyiq." These include not being
greedy for wealth, awakening the desire to do good,
being knowledgeable and enlightened, striving for
maturity, achieving perfection through acquiring
knowledge, earning respect through goodness, that
knowledge is an inexhaustible wealth, the importance
of language education, that it is the cause of happiness
and unhappiness, that honesty, truthfulness, and
generosity are great virtues, that humility leads a
person to greatness, and that goodness is the best
deed. [4]
As can be seen, thanks to the spiritual worldview, our
ancestors created the inexhaustible foundations of
spiritual and educational upbringing. Today, all of
humanity enjoys this enlightenment and enriches its
thinking. Therefore, by forming a healthy spiritual
worldview in student youth, it is possible to call them
to professional social maturity.
METHODS AND TECHNIQUES OF OUR RESEARCH
Among the methods used to present methodological
and empirical knowledge, scholars included qualimetric
methods that allow for conducting experiments,
observing, describing events and phenomena, and
measuring them. For the presentation of theoretical
knowledge, they highlighted methods such as
modeling, generalization, abstraction, comparison,
heuristic research, and engaging in debate. Our
intellectual ancestors particularly valued the potential
of these methods to develop an individual's spiritual
worldview and strived to establish their educational
value. These methods serve to develop students'
spiritual worldview and intellect. The methods
proposed by our ancestors were considered highly
effective from the perspective of developing a person's
spiritual worldview.
RESULTS AND DISCUSSION
The centuries-old spiritual and cultural heritage of the
Uzbek people serves to encourage students towards
spiritual maturity. Because in these works, the call to
spiritual perfection occupies a priority place. He calls
upon every student to serve the prosperity of society,
because these works reflect the positive behavioral
experience put forward by thinkers and progressive
representatives of the people. Students with positive
behavioral experience develop a healthy spiritual
worldview. They play a special role in enriching the
spirituality of those around them. The idea of educating
a perfect person, put forward by thinkers, enriches the
spiritual worldview of the younger generation and
encourages them to perform good deeds. As a result,
the spiritual worldview of student youth is enriched,
and their social activity is increasing.
A spiritual worldview allows one to form a clear picture
of a person's spiritual qualities, the spiritual wealth of
the people, and their historical experience. A person's
spiritual worldview has specific components. A person
becomes enriched as a result of systematic assimilation
of knowledge that serves to enrich their worldview,
accepting the feelings of others, and perceiving
national spiritual and cultural values. A healthy spiritual
worldview is a product of cognitive activity, which is
constantly developing with the help of the historical
experience of the people, natural-scientific knowledge,
cultural models, customs, traditions, artistic and
aesthetic sources of the people. Therefore, examples of
art and fiction serve to enrich the spiritual worldview of
representatives of a particular nation. A person's
spiritual worldview has its own specific goals and
specific tasks. The main goal of the spiritual worldview
is to encourage a person to perform good deeds.
Through a spiritual worldview, students acquire the
motivation to set clear goals, embrace ideals, and strive
for spiritual-moral and personal-professional maturity.
Accordingly, a healthy spiritual worldview serves the
International Journal of Pedagogics
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https://theusajournals.com/index.php/ijp
International Journal of Pedagogics (ISSN: 2771-2281)
function of inspiring students towards noble aims. With
the help of a healthy spiritual worldview, students
develop the ability to adequately assess the spiritual
and moral behaviors of themselves and others, and
make sound spiritual and moral choices. The
development of a healthy spiritual worldview in
students is envisioned through the use of specific
pedagogical tools. Each student will have the
opportunity to assimilate the spiritual and cultural
wealth inherited from their ancestors, utilizing the
most effective didactic methods in the educational
process.
The results of this study show that the education
system of Uzbekistan plays a key role in the formation
and development of the spiritual worldview of
students. The worldview of young people develops on
the basis of mastering the best examples of human
thought, the heritage of ancestors and the cultural,
spiritual, and intellectual wealth of the people.
Throughout history, the younger generation has
absorbed and enriched the spiritual wealth created by
their ancestors and their knowledge, passing it on to
future generations. An individual's spiritual worldview
has its own developmental dynamics. It evolves
through the organization of the pedagogical process
using the most suitable forms and methods. Students'
spiritual worldview is refined as knowledge is
integrated into their intellectual, emotional, and moral
domains. The foundation of students' spiritual
worldview consists of specific knowledge and
perspectives on its application. The spiritual worldview
of students shapes their attitude towards society and
nature.
CONCLUSION
Every person analyzes events and reacts to them as a
result of independent thinking. Accordingly, as a
product of independent thinking, students develop a
spiritual and cultural attitude towards their
surroundings. Students' intellectual activity expands
their cognitive thinking capabilities. A person's spiritual
worldview is the basis for developing their intellectual
sphere and drawing life conclusions. As students'
spiritual worldview develops, their cognitive activity
increases. With the advancement of their spiritual
outlook, students begin to influence the spiritual
growth of their peers and those around them.
Interpersonal value-based relationships emerge, and
personal qualities such as compassion, mutual
assistance, and respect are enhanced. This, in turn,
contributes to the improvement of the spiritual
environment in society.
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