Mahmudxo‘ja behbudiy jadid mutafakkiri bo‘lib, u odamlarning ma’rifati uchun ishlagan, ularga har xil voqealar to‘g‘risida ma’lumot berish va ularni ongida yangilik qilish uchun harakat qilgan va yoshlar dinni diniy qo‘llanma sifatida saqlashlari, dunyoviy ilmlarni o‘rganishlari bilan bir qatorda dunyoviy narsalarni o‘rganishlari kerakligini ta’kidlagan.
Mahmudxo‘ja behbudiyning barcha faoliyati faqat o‘z xalqining manfaati uchun edi, u o‘z farzandlarini savodli odamlar sifatida tarbiyalash uchun kurashdi, shunda xalqi baxttli yashashi mumkin edi.
Диний ақидапарастликнинг мазмун-моҳияти ҳақида маълумотга эга бўлиш уни тушунишни анча ойдинлаштиради. Ақида (араб. «ишонч») мутаассиб диндорлар учун мажбурий бўлган, улар шак келтирмасдан, муҳокама қилмасдан бажариш, эътиқод қилиш лозим деб ҳисоблайдиган диний талабдир.
Xiva xonligi xon tomonidan saroy amaldorlari yordamida boshqariladigan, yakka hokimchilikka asoslangan davlat bo‘lib, uning tizimi Buxoro va Qo‘qon xonliklaridan deyarli farq qilmagan. Xonlikdagi eng oliy unvon xon bo‘lib, u ma’muriy-siyosiy, harbiy va diniy vakolatlarga ega. XIX asr boshlaridan Xiva xoni huzurida doimiy faoliyat ko‘rsatuvchi Kengash (Devon) mavjud bo‘lgan. Eng yuqori mansab va unvondagi amaldorlar a’zo bo‘lgan bu kengashning vakolati cheklangan.
XX асрнинг сўнгги ўн йиллигида мустақилликни қўлга киритган ва бозор иқтисодиётига асосланган демократик жамият қуриш билан боғлиқ чуқур ижтимоий-сиёсий ва иқтисодий ислоҳотларни бошидан кечираётган Марказий Осиё давлатларида айрим норасмий исломий марказлар, жамғармалар ва халқаро диний экстремистик гуруҳларнинг ҳомийлиги ва яширин кўмаги ёрдамида ақидапараст шахслар томонидан турли диний-экстремистик гуруҳлар тузилганлиги яқин тарихимиздан кўпчиликка маълум. Мазкур гуруҳлар қаторида сохта салафийлик ва нурчилик каби диний экстремистик гуруҳлар ҳам киради.
This article describes the changes taking place in Uzbekistan. New Uzbekistan, the Third Renaissance will be discussed. Also, information is given about Islamic civilization and the Center of Islamic Civilization, its goals and tasks, and its structure
The article provides a gradual presentation of the historical works that led to the artistically perfect depiction of the epic horse in the epics. The place of the horse in the history of the Turkic peoples, the confessions of historians in this regard, the findings of the horse in ancient manuscript sources, in short, the ideology of the Turkic peoples is compared with the image of a war horse in the epics.
As characteristic of the war horses described in folk epics, they appear to be the most perfect of the natural horses, as well as the horse features expressed in mythological and totemistic beliefs. In this respect it was understood that the war horses in the epics must be directly or indi- rectly dependent on water horses and celestial horses in order to be true tulpars.
In this article, we will take a closer look at the natural, religious beliefs and views that underlie the creation of the epic horse image in folk epics.
The article also includes “nomadic mavaniyer”, “animal-mother” traditions and beliefs, “Devonu lug'otut-turk” and commentary on Turkish words related to the horse, analysis of the image of the horse in the Karvash folk epics and interpretations took place.
This article examines the processes associated with the creation of a legal framework for reforms to strengthen interethnic harmony and interfaith tolerance in Uzbekistan
In this article, the unification of the partition system around the courtyard was a "miracle" in the typology of buildings, such a system has an all-round convenient planning solution that meets the religious and domestic tasks of social processes (learning, prayer, zikr, living, etc.).