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THE ROLE OF ABDURAUF FITRAT'S "CONCEPT OF MORAL EDUCATION" IN
THE EDUCATION OF YOUTH
Rahmonova Mavluda Abdusamadovna
Bukhara state university, associate professor of the department of "History and Source Studies of
Islam, Philosophy", (PhD)
E-mail:
Annotation:
This article reveals the essence of Fitrat's concept of moral education, the issue of
moral inclinations, and the role of Fitrat's spiritual and moral views in the education of youth, and
their significance for today's use in developing the spiritual and educational sphere in our New
Uzbekistan, and building the foundation of the third Renaissance. The essence of Fitrat's concept
of moral education, the issue of moral inclinations, and the role of Fitrat's spiritual and moral
views in the education of youth, and their significance for today's use in developing the spiritual
and educational sphere in our New Uzbekistan, and building the foundation of the third
Renaissance, are revealed.
Keywords:
A perfect person, spiritual perfection, spiritual maturity, perfection, tolerance,
friendship, peace, goodness, love of virtue.
Introduction.
The fact that the spheres of spiritual life and the events occurring in them are
inextricably linked and interconnected is one of the important laws of this sphere. In this regard,
in the current period of development of Uzbekistan, the rise of the attitude towards the heritage of
our ancestors to a new level cannot be imagined separately from the process of renewal taking
place in our spiritual life. On the contrary, the fact that in recent years the sphere of spirituality
has become an important direction, and a new system of activity has been formed in this regard,
indicates that this process is expanding and strengthening.
Article 5 of the Law of the Republic of Uzbekistan on State Youth Policy states: “The need to
educate young people in a spirit of patriotism, civic spirit, tolerance, respect for laws, national and
universal values, to be able to resist harmful influences and trends, to have firm beliefs and views
on life, and to protect young people from actions that violate moral foundations, from terrorism,
religious extremism, separatism, fundamentalism, ideas of violence and cruelty.”
Today, every parent, every teacher and mentor, every mentor, feeling how complex and
responsible the moral education of young people is, approaches it in accordance with the
requirements of the times. The key to high spirituality is knowledge and mature moral education.
In order for spiritual and moral concepts, moral principles and norms to take a deep place in the
minds and hearts of young people, and for them to apply them in life, it is effective to turn to the
national methods of upbringing of the people, the contributions of great scholars to world science,
and the rich scientific heritage. The strength of a person today is determined by the conquest of
modern sciences. This is a process that is associated with spirituality, and knowledge is achieved
through work and effort.
“This world is a battlefield. The weapons of this battlefield are a healthy div, a sharp mind, and
good morals.” What a powerful meaning is reflected in these sentences belonging to the pen of
Abdurauf Fitrat. It is appropriate to use Fitrat's concept of moral education in solving modern
spiritual and moral problems in society. After all, the ideas put forward by the great figures of
their time have served the development of society and the spiritual and moral upliftment of people,
and will continue to do so.
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The first President of the Republic of Uzbekistan said: “Our great ancestors were perfect people in
their time. about a whole "They developed a set of moral criteria, in modern terms, an oriental
code of ethics." Abdurauf Fitrat's oriental code of ethics, which we call moral education We have
called the concept of youth, which is about the physical, mental, and moral development of young
people, that is, the ways to achieve all-round perfection. This issue occupies a central place in
almost all of Fitrat's works. It is important to note that Fitrat's aspirations in this regard are in
harmony with the present time.
All positive changes in the life of society are carried out in connection with the spiritual world of
people. The more people strive for spirituality and knowledge, the more beautiful the spiritual and
moral image of society will be. After all, any state, nation, society that thinks about its future
focuses its main attention on the development of the spiritual sphere, on raising the moral level of
its citizens. Imam al-Bukhari, speaking about this, said: “Where spirituality, knowledge,
enlightenment, and moral foundations are valued, light from Allah will fall on that land and on
that people.” In this sense, based on the main idea of \u200b\u200b"From national revival to
national progress", which is part of the Strategy of Actions aimed at further developing
Uzbekistan, it has become one of the urgent tasks to educate personnel with a broad worldview,
analytical thinking, loyalty to the Motherland, exemplary behavior, professional qualifications,
spiritual preparation, and mastery of their profession. As noted in the work of Fitrat, "A person
should be as he shows himself, or he should show himself as he is."
The beginning of the 20th century is a unique period in the history of the Uzbek people, marked
by socio-political, cultural and educational changes in the life of the country. One of the causes
and factors of such changes is the Jadids who entered the stage of history. Jadid enlighteners, first
of all, called the people to a new culture, enlightenment, awakened the nation, and for the
independence of the people, first of all, radically changed education and upbringing, opened new
schools, and raised the issues of their management to the main place.
Today, in raising our youth with high spirituality, in sowing the seeds of goodness and kindness in
their minds and hearts, in promoting and encouraging morality, the importance of the scientific
and cultural heritage, examples of folk oral creativity, and in particular hadiths, which have come
down to us from our ancestors, is enormous. All of the above-mentioned masterpieces of
spirituality are reflected in Fitrat's works. The scholar used verses of the Holy Quran and Hadith
Sharifs, proverbs, and masterpieces of folk oral creativity in his works.
The head of our state also has recommendations on the appropriateness of turning to Fitrat's
works in raising the spirituality of youth. As our esteemed President Sh.M. Mirziyoyev noted:
“ When talking about the upbringing of the younger generation, I would very much like each of us,
especially our sons and daughters who are just entering life, to follow these thoughts of our
grandfather Abdurauf Fitrat. Here is what our great ancestor wrote: “Whether a people will move
towards a specific goal, become statesmen, be happy and gain respect, become world leaders or
be weak and humiliated, bear the burden of misfortune, be ignored, become subordinate to others,
slaves, and captives depends on the upbringing they received from their parents in childhood.”
So, if we want our people to move towards a clear goal, to become prosperous and happy, to gain
international respect, and to become world leaders in the field of science and knowledge, then we
must pay attention to the proper upbringing of our children in the family, in the first place of
upbringing. Only then, the child, who receives his first upbringing in the family, will be embraced
by the school, which, in Behbudi's words, is "the greatest of the world's buildings," and will take
up the baton of educating and training him.
Our esteemed President Sh. Mirziyoyev, speaking about the consequences of not properly
educating children, logically continues the thoughts of Allama Fitrat: "If we do not properly
educate our children, if we do not monitor their behavior and mood every day, every minute, if we
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do not teach them science and craft, if we do not find them a decent job, then there is no question
of losing this trust."
Titled "The Quran," Reflecting on his spiritual maturity , he tries to explain his thoughts through
the verses of the Quran that glorify the study of science. Fitrat is one of the first in the history of
science to compare the Quran to a social law that can make any nation happy and strong. In turn,
he compares the situation of Muslims at that time to the “age of ignorance” that the Arabs lived in
before Islam. Fitrat calls on all Muslims in the Quran to strive for happiness and progress. At the
end of his article, Fitrat addresses his compatriots with a question: “Is it strange that we, calling
ourselves human beings, do not remember to act like real human beings? Is it possible that we
will not be able to understand our own ignorance until the Day of Judgment and will not be able
to search for its causes and find ways to solve them?”.
That critical thinking in solving problems in the national education system, that is, abandoning the
old worldview, sharply criticizing ideological education that does not serve development, and
creating the image of modern schoolchildren, form the basis of Fitrat's educational philosophy.
The extent to which the problems of raising young people to be enlightened and tolerant people
are interconnected is deeply expressed in the following statement of Fitrat: "If you have love for
the religion, the homeland, the young, the offspring, the generation, if you want the salvation of
religion, the development of Sharia, the prosperity of the homeland, the peace of the generation,
and a way to leave a good name, your first choice is education. Send the talented to study."
Abdurauf Fitrat's work "Family and Family Management Procedures" describes his ethical
concept , paying special attention to the classification and description of ethical tendencies.
Of the three types of education mentioned in his Moral Concept: physical, intellectual, and moral,
Fitrat identifies moral education as the most important and fundamental: “You can engage in the
mental and physical education of your child as much as you want, and make him wise and strong
as much as you can. But if moral education is not up to the required level, he will use his mind
and physical strength to the detriment of himself or those around him. Moral education means
perfecting a person's morality, that is, educating a person in such a way that his actions and deeds
are useful and beneficial to himself and others. In other words, a person's character means
cultivating good qualities in his character and actions.
In this, Fitrat divides the actions and movements that a person performs into two parts: voluntary
and involuntary actions and movements . “For example, if you curse someone in anger, hit and
injure them, then you get angry and realize the bad thing you did (regret - MR): “What should I
do? I did this unintentionally?!” But in this way, actions are also actually voluntary and are called
actions based on feelings.” However, Fitrat does not elaborate on involuntary (natural) actions,
considering them irrelevant to the topic.
So, the scientist wants to say that, unlike other creatures, man is given free will and choice,
therefore, all his actions are conscious and voluntary, regardless of whether they are based on
emotions or not. will be: “Voluntary actions and actions are those that we have the will and ability
to do, and we do them knowingly or not. Many of the actions and actions that we do, in my
opinion, even those passionate actions, although few, are not free from volition (I will explain this
later). Because of these voluntary actions, some of us acquire the qualities of potentiality, and
some of us acquire the qualities of corruption. The punishment, reward, praise and censure that
befall us from all sides are the result of our voluntary actions. Raising a person to be a good
person, that is, turning him into a person of good morals, means correcting his voluntary actions
and turning them into beneficial ones.
Fitrat also explains the reasons and ways to correct voluntary actions in his moral concept. He
says that we first imagine any voluntary action, think about its benefits and harms, and decide
whether to do it or not: “If the benefits outweigh the harms, we firmly refuse to do it, but if the
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harm outweighs the benefits, we refuse to do it. So, our will and discretion are the result of five
states: imagination, discussion, comparison, decision, and execution. Thus, in order to bring a
person’s actions and actions into a good form and content, our soul "There are five situations and
we need to educate them."
Fitrat, in the section "Principles and Education of Verbs", discusses the soul How to cultivate the
five states, namely "imagination, discussion, comparison, decision, and execution?" He answers
the question: “Some people always imagine and think about things that will benefit and benefit
themselves and others (for example, gaining knowledge, helping others). Their minds are not free
from harmful things. But they do not do any harm by discussing these things in their minds and
comparing harmful and beneficial things. Some do the exact opposite. They always imagine bad
and harmful things, and during the discussion, beneficial things seem harmful and harmful things
seem beneficial, and they decide to do bad things instead of doing good things. It is strange that in
both groups there are cases of imagination, discussion and comparison, but for some reason one of
them chooses to do good things and the other to do bad things? For example, one of two people
drinks wine, the other does not drink. There is no doubt that they imagined and discussed the act
of drinking wine, and one decided to drink it and the other did not drink it. If you feel the mental
states of both of them, you will know that one believes that “drops of ruby wine are more useful
and better than life, and it saves a person from troubles even for a few hours.” You will get it.
That is why the desire to drink wine arises in his mind. But the second person imagines that wine
is a harmful drink, the Truth of man is not in his mind. It hinders enlightenment, hinders the
senses, and exhausts the div. Therefore, this person's heart is determined not to drink wine.
"inclined."
Fitrat, emphasizing the importance of the free will and free will of man in this, and the great
influence of this will and desire in imagination, discussion, and implementation, concludes that
not only "the three voluntary acts, but also the passionate act are the multiplication of these acts
and the result of the rebellion." For example, if a person has a strong selfish tendency, if someone
encroaches on his honor and dignity, this ego will triumph and he will want to take revenge on
that aggressor. The discussion of the mind also shows the benefits, not the harms, of revenge. As a
result, a crime is committed in the middle, writes Fitrat.
“I said above that even a passionate act, although to some extent, is not free from will, since
inclination affects a voluntary act, the passionate act is also affected. Therefore, for moral
education, it is necessary to engage in the education of inclinations and desires.” The main idea in
this quote is its conclusion: that is, since inclination affects voluntary and passionate (involuntary,
involuntary, based on passion) acts (character), in order for the moral education given to young
people and children to be perfect, it is necessary to engage in the education of inclinations and
desires, to educate them by subjecting them to a strong will in accordance with freedom of will
(or moral choice), because passions cause a person to commit wrong actions, the thinker is trying
to say.
Today, there are many educational centers that influence the spirituality and moral upbringing of
the younger generation, including family, kindergarten, school, neighborhood, university,
television, and the Internet. Among these, television and the Internet occupy a special place.
Unfortunately, these days, "the media is increasingly promoting shamelessness, swearing,
obscenity, intimate feelings, and images that are contrary to national characteristics, which
negatively affect the consciousness and spirituality of young people, and showing them on
screens."
In the 21st century, in the conditions of today's globalization, where mass culture has taken root
among young people in the world, and immoral situations such as drinking alcohol, gambling,
smoking intoxicants or injecting them intravenously are common, the ideas in the works of
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scholars such as Fitrat can be used effectively to guide young people on the right path. In
particular, the advantage of the ethical concept of scholar Fitrat is that he never looks at every
person and every event one-sidedly, he approaches it impartially. Happiness is our highest goal,
but happiness can lead a person to evil, that is, Can it turn into its opposite, “hate of the world”?
Fitrat answers this question in his concept: “But sometimes the “happiness” can also lead a person
to a harmful and destructive abyss. For example, gambling, drinking alcohol, playing immoral
games, and consuming pleasure-giving things, although they bring happiness and benefits to their
owners for a short time, eventually cause many sorrows. Parents should block the path of such
quick “happiness” actions to their children and explain their harms with simple examples and
sweet words.”
Another idea of Allama Fitrat plays an important role in his moral concept. These words seem to
be addressed to parents and teachers today, not 100 years ago: “Parents and teachers should
instruct children in tasks that are difficult today but will bring happiness in the future (for example,
studying and studying), and explain to them that this task requires patience, effort, and courage,
and that when they achieve happiness tomorrow, this happiness is the result of yesterday's hard
work and hardship, so that children will know the secret of happiness.”
The second inclination in the concept of innate morality is the inclination to activity. “This desire
appears in children from the moment they are born. From that moment on, the baby dreams of
movement and activity. He waves his arms and legs, throws himself on his father’s shoulders,
saying, “Carry me.” After walking, he runs happily in all directions and, if possible, does not rest
at all. If you go against this desire in a child and teach him to “sit still,” he will grow up to be
frustrated, lazy, and incompetent.”
The third inclination in the moral concept of fitrat is the inclination of self-esteem , which the
scholar defines as follows: “Every person loves himself to a greater or lesser extent and thinks of
his own benefit. This state is called self-esteem.” After the definition, it is considered a
characteristic of fitrat to give a real-life example: “You buy a picture or a watch from the market
and give it to one of your children. Then your other child starts crying uncontrollably. Because he
also loves himself and wants not to be deprived of your gift. Self-esteem should not be suppressed,
but should be developed. Whoever does not have this self-esteem, that is, does not think of his
own benefit, does not trust himself, and is not in the demands of self-esteem. No goodness,
benefit, or virtue can be expected from such a person.”
Let's return to Fitrat's moral concept: "If a child sometimes behaves inappropriately, they could
advise him, "Do you have any dignity or self-respect? Shame on you, you have done something
inappropriate!" - wouldn't they?! Is it necessary to beat and insult?! As a result, a person's self-
respect takes a harmful form, leading its owner to do bad things. For example, some people are
prone to weak and low qualities. In this way, they consider it their right to sacrifice the property,
life, and honor of others. In some people, the desire for revenge is so ingrained in their self-
respect that they forget to forgive and understand. Even when they take revenge, they go beyond
the bounds of justice and fairness."
“A group of people, however, have such a high level of self-esteem and pride that they do not see
others as human beings in their dealings. They do not consult with anyone, they consider
themselves worthy of it. Self-esteem should not be brought to this level.” To prevent this from
happening, it is necessary to explain to the child the harms of greed, stinginess, and arrogance. It
is necessary to describe and explain the harms of such traits, explain the permanent benefits of
virtue, teach not to hurt the self-esteem of others, be attentive to people, understand the true nature
of things, and be motivated by knowledge, so that the upbringing of children's social and higher
inclinations becomes of great importance.
Fitrat also indicates the place of moral qualities such as the desire for communication, love,
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learning from examples, consideration, knowledge, love of virtue, will and discretion , and the
desire for beauty.
Fitrat developed moral principles and spiritual qualities of a person, because spiritual qualities,
according to his interpretation, are a sign of a high level of spiritual culture. In this regard,
humanity, patriotism, nationalism are considered the highest moral principles. Fitrat's
classification of spiritual and moral qualities led him, along with M. Behbudi, to occupy a central
place in Jadid ethics.
It is important to study the spiritual and moral views of Fitrat in understanding the national and
cultural identity of our people, in restoring social and national unity, in strengthening the
independence of the Republic. Because his worldview is rich in humanistic ideas, national and
universal values. Human life passes quickly like flowing water. As one of our people's proverbs
says, "Time spent is more valuable than gold." Therefore, we must strive to use every second and
opportunity wisely.
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