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Theoretical and methodological foundations of social
philosophy in Uzbekistan
Kamaldin YUNUSOV
Andijan State University named after Zahiriddin Muhammad Babur
ARTICLE INFO
ABSTRACT
Article history:
Received September 2023
Received in revised form
15 September 2023
Accepted 25 October 2023
Available online
15 December 2023
In this article, the theoretical and methodological foundations
of social philosophy in Uzbekistan are described in a new
interpretation. It is also proved that the theoretical and
methodological foundations of social philosophy are of
conceptual importance for all areas of social science and the
humanities.
2181-
1415/©
2023 in Science LLC.
https://doi.org/10.47689/2181-1415-vol4-iss9/S-pp107-115
This is an open access article under the Attribution 4.0 International
(CC BY 4.0) license (https://creativecommons.org/licenses/by/4.0/deed.ru)
Keywords:
social philosophy,
national idea,
idea of national
development,
civil society,
secularism,
principles of Islamic religion,
values of Islamic religion,
philosophy of Sufism,
principle
“
secularism is not
spiritualism
”
.
O‘zbekistonda ijtimoiy falsafaning nazariy
-metodologik
asoslari
ANNOTATSIYA
Kalit so‘zlar
:
ijtimoiy falsafa,
milliy g‘oya, milliy
taraqqiyot g‘oyasi,
fuqarolik jamiyati,
dunyoviylik,
islom dini tamoyillari,
islom dini qadriyatlari,
so‘fiylik falsafasi,
“dunyoviylik ruhiyat emas”
tamoyili.
Ushbu maqolada muallif tomonidan O‘zbekistonda ijtimoiy
falsafaning nazariy va metodologik asoslari yangicha talqinda
bayon etilgan. Shuningdek, ijtimoiy falsafaning nazariy
va metodologik asoslari ijtimoiy va gumanitar fanning barcha
sohalari uchun konseptual ahamiyatga ega ekanligi ham
isbotlangan.
1
Doctor of Sciences in Politics, Professor, Andijan State University named after Zahiriddin Muhammad Babur.
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Теоретические
и
методологические
основы
социальной философии в Узбекистане
АННОТАЦИЯ
Ключевые слова:
социальная философия,
национальная идея,
идея национального
развития,
гражданское общество,
секуляризм,
принципы исламской
религии,
ценности исламской
религии,
философия суфизма,
принцип «секуляризм не
есть спиритуализм».
В данной статье в новой интерпретации описаны
теоретико
-
методологические
основания
социальной
философии в Узбекистане. Также доказывается, что
теоретико
-
методологические
основы
социальной
философии имеют концептуальное значение для всех
направлений социальной и гуманитарной науки.
In this article, we considered it necessary to analyze the theoretical and
methodological foundations of social philosophy in Uzbekistan. This topic, in the current
period, is the root of the root, which embodies the essence of scientific research conducted
in all areas that are developing in Uzbekistan.
From the moment of gaining national independence, Uzbekistan began to build a
legal democratic state and civil society. Before gaining national independence, during the
reign of the Soviet state (1917
–
1991), philosophy, in particular social philosophy, followed
a theoretical and methodological approach based on dialectical materialism and the theory
of a materialistic understanding of history, which is the root of the Marxist-Leninist
doctrine based on genius, based on communist ideology. Based on this theory-
methodology, the teachings have been studied and are being researched in all spheres of
society. At present, this theory-methodology and doctrine has been abandoned in
Uzbekistan. Because he became unsuitable for a correct understanding of social life,
enlightenment, and knowledge of progress.
What are the theoretical and methodological principles and foundations of
philosophy, especially social philosophy, in Uzbekistan at present? Based on what
theoretical methodology?
We will try to answer the above questions in this scientific article. The need to
answer these questions is so important that this problem is considered theoretically and
methodologically necessary and important for areas of the social and human sciences
aimed at studying and researching various areas of our society.
According to the constitutional law
“
On the Constitution of the Republic of
Uzbekistan
”
, which entered into force on May 1, 2023, the second chapter of the
Constitution of the Republic of Uzbekistan, which is in force in our social and political life,
is entitled
“
People
’
s Power
”
, in article twelve:
“
Public life in the Republic of Uzbekistan
represents a complex of political institutions, ideologies and diversity of opinions.
–
develops based on diversity.
No ideology can be established as a state ideology” [1.] –
the principle is noted. Based
on this principle, it is important to note that in Uzbekistan, as was previously practiced in
the Soviet system, there can be no doctrine based on any ideology, or ideology based on
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doctrine, in the socio-political life of society. be allowed to dominate. Based on this
principle, we can say that, in our opinion, the science of philosophy, currently taught in
Uzbekistan, should not be subject to any one theoretical and methodological principle.
At present, the philosophy that is taught in the higher educational institutions of
Uzbekistan should be taught based on the above principle.
In preparing this scientific article, the articles indicated in our main encyclopedia
–
“
The Constitution of the Republic of Uzbekistan
”
were used, as well as the opinions and
comments outlined in the following philosophical works, the views of the authors:
“
Philosophy: Encyclopedic Dictionary
”
. (T.;
“
Shark
”
, 2004. P. 313),
“
Values and Social
Development
”
. Collection of scientific papers. (T.;
“
Uzbekistan
”
, 1997. P. 198),
“
Values are
the basis of spiritual maturity
”
(Tashkent:
“
Family
”
I ATM, 2019, 36 p.), Tulenov Zh.T.
“
Philosophy of life
”
(T.: Publishing House
“
Uzbekistan
”,
1993. P. 319.), "Philosophy of
Values
”
(T.;
“
Uzbekistan
”
, 1998. B. ZZZ), Doctor of Philosophy, practical guide of Professor
K. Nazarov
“
Philosophy of Ideas
”
(T.: Publishing House
“
Academy
”
, 2011. B.331.), Doctor
of Philosophy, textbook by Professor N.A. Shermukhamedova
“
Gnoseology
–
Theory of
Knowledge
”
(T.: Publishing House
“
National Society philosophers of Uzbekistan
”
. 2011.
B. 463.), N.E. Temirova Values and maturity of youth (T.: Institute of Philosophy and Law.
2008. D.26), Doctor of Philosophy, Professor T. Ortikov textbook "Introduction to spiritual
science
”
(T.: Publishing house
“
Fan ziyosi
”
, 2022. D. 240.) them.
In preparing this scientific article, methods such as dialectical approach, system
analysis, content analysis, analytical approach, and comparative analysis were used.
At present, in Uzbekistan, it is advisable to bring to the attention of students what
theoretical and methodological philosophical teachings are carried out in research work
on philosophy, social philosophy, in particular social philosophy, and in the teaching of
natural sciences. At present, this is the most important problem of social and human
sciences in Uzbekistan. The importance of the problem lies in the fact that this question is
important not only for the future perspective of philosophical science but also for the
future
“
fate
”
of other social and human sciences.
The above principle, defined in article 12 of our main dictionary, currently serves as
a theoretical and methodological basis in the teaching of philosophy, in particular socio-
political sciences, and in scientific research conducted in Uzbekistan. Scientific research
conducted in Uzbekistan in the field of philosophy, especially social and political
humanities, should be based on this principle.
It is also permissible to proceed from this principle in methodological manuals and
textbooks created in the future.
The task now is to determine what doctrines and concepts can serve as a theoretical
and methodological basis within the framework of philosophy, especially social
philosophy, in Uzbekistan.
Below we present our thoughts and opinions on this issue.
Based on the results of this scientific article, we considered it necessary to state the
following.
1. As a concept that can serve as a theoretical and methodological basis for the science
of philosophy, especially social philosophy in Uzbekistan, the national idea based on our
national values, the theoretical and methodological basis is the idea of national progress.
2. Our philosophical heritage is based on Islamic religious teachings and values
inherited from our ancestors for thousands of years
–
the ideas of Islamic and Sufi philosophy
serve as the theoretical and methodological basis of socio-philosophical thinking.
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3. The concept of a civil society based on democratic principles serves as a
theoretical and methodological basis in the socio-economic life of the Republic of
Uzbekistan. Because the essence of the cardinal reforms carried out in all spheres of the
socio-economic life of our country must be compatible with the principles of the concept
of civil society.
4. Another theoretical and methodological principle put forward in this scientific
article is a theoretical and methodological principle based on the concept of
“
worldly is not
spirituality
”
. This principle also serves as a theoretical and methodological basis for
scientific research conducted in modern times in Uzbekistan, not only in the field of social
philosophy but also in all disciplines and areas of scientific research. Because social life is
based on secularism, knowledge and practice, if they do not contradict the beliefs,
principles, and values of the Islamic religion, if they are compatible with each other, then
it is not considered secularism. This principle, in our opinion, has its own theoretical and
methodological foundations in the social life of Uzbekistan. Based on this, we can say that
in Uzbekistan the concept of
“
secularism is not intellectualism
”
serves as a theoretical and
methodological basis in the teaching of modern social philosophy and scientific research.
The national idea embodies all progressive ideas and ideas about national
statehood, national spiritual uplift, and ascent to the level of society, and becomes the
ideological basis for further improvement.
The great and bright future of Uzbekistan will be built by further increasing the
effectiveness of the national idea in the spiritual, ideological, and socio-political life of
society, strengthening its interaction with the spheres of public life.
So, even in countries that have reached a high level of socioeconomic development,
their national idea serves as a factor in national growth.
The national idea serves as the moral basis for the development and growth of any
nation. Undoubtedly, their national ideals played an important role in the achievement of
such a level by such developed countries as the USA, Japan, and South Korea.
It is desirable to widely use the views and concepts of the national idea as a
theoretical and methodological basis and principle in research conducted in all sciences,
especially in fundamental ones.
The national idea should act as one of the theoretical and methodological
foundations and socio-spiritual factors emdiving such a development program and a
strategy for its implementation. For the national idea to become the theoretical and
methodological basis of our social and spiritual development, it is necessary to ensure that
its basic principles develop in line with the times.
Scientific work carried out in the above fields of science should have such aspects as
their social and national effect, their usefulness, the development of the nation and society,
and the well-being of our people. Only then will such studies have their social value. To do
this, it is necessary to thoroughly understand the theoretical and methodological aspects
of the national idea, and rely on them in research work.
The national idea is an important and defining basis for all socio-economic, political,
and legal relations and worldviews currently in force in the life of our country.
The national idea is the moral basis of the theoretical and methodological concept
of building a legal democratic state and civil society based on a socially oriented market
economy that is currently operating in the life of our society.
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The national idea is not only a theoretical and methodological basis but also a
criterion and an important factor determining the practical effectiveness of all sciences in
the social, that is, the degree of their usefulness for the development of the individual,
nation, society, and state.
The national idea serves as the moral basis for the development and growth of any
nation. The national ideas of such developed countries as the USA, Germany, Japan, South
Korea, Indonesia, and Malaysia, undoubtedly, played an important role in achieving a high
level of development.
For Uzbekistan to take its place among the developed countries, the influence of
scientific fields is of great importance. The formation of modern personnel, who are not
only consumers of the achievements of modern science and technology but also those who
create, produce, and supply them to the world, largely depends on how much they follow
the national idea and its principles.
Since the first days of the state independence of the Republic of Uzbekistan, attempts
have been made to analyze the theoretical and methodological foundations of philosophy,
especially social philosophy. Corresponding Member of the Academy of Sciences of the
Republic of Uzbekistan Zh. Although J.T. Tulenov
’
s monograph
“
Philosophy of Life
”
is
devoted to philosophical observation of topical problems arising from the requirements of
life, from the point of view of the essence of the work, it shows that the author could not
get out of the materialistic shell practiced during the Soviet system. For example, in the
work: “The peculiarity of the philosophical worldview is that it gives people whole,
comprehensive information about the general patterns of development of nature, society
and human thinking. At the same time, he claims that the material world that surrounds a
person is not created by anyone, it is eternal” [10.60.] –
means that this is a materialistic
approach based on genius.
Prof. Shermukhamedova in her textbook "Epistemology
–
The Theory of knowledge
”
in the paragraph
“
Specificity of social and humanitarian knowledge
”
states:
“
An important
feature of society as an object of social and humanitarian knowledge is that its content and
content is a social entity, the content and structure of which is studied by the conscious
and active subject of cognition and is included as an important element of the
“
human
world
”
[12.47.].
“
Social cognition is socially formed and carried out by an interested
subject, it is determined by the worldview of this subject
”
. Such a view, in our opinion,
indicates that the main attention is paid to the subjective aspects of social cognition. But
we should not forget that it is necessary to pay attention to the objective side of social
cognition.
It should be noted that the experimental manual of Professor K. Nazarov called
“
Philosophy of Ideas
”
(T.: Publishing House
“
Academy
”
. 2011. B. 331.) is a work that will
take its rightful place in the development of philosophical thinking of our time. time.
The core of the philosophical doctrine outlined in this work is an approach to social
development based on the philosophy of ideas. In particular, the author states in his work:
“The study of social development from the point of view of the science of “p
hilosophy of
ideas” indicates that any period of human history has a common system of ideas and
ideologies” [11.234.].
Therefore, “The law of life is that social forces, groups, procedures, their ideas and
ideological systems that have outlived their lives give way to new ideas” [11.237.]. It is
desirable to conduct scientific research in the science of social philosophy, which should
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be practiced in Uzbekistan, based on new approaches. Based on this approach, this manual
was written, and it should be noted that it is of great importance in the development of
modern philosophy in Uzbekistan.
The fact that social knowledge, which is the main object of study of social
philosophy, has its own very complex aspects and characteristics, means that a one-sided
approach to this problem is impossible. For example, in our time there are different
approaches to the armed conflict between "Russia and Ukraine". Both sides are trying to
justify themselves. By now, the world has been divided into two opposing camps.
Supporters of Russia
–
one camp, supporters of Ukraine
–
the second camp. Truth must be
one. In this problem, the answer to the question
–
on which side is the truth
–
remains
twofold. The reason for this is that each state and people, social groups, nations and
peoples approach from the point of view of their public interests, life and death. Hence it
is clear that in assessing social phenomena it is necessary to emphasize that they have their
own relative essence.
At present, some PhDs, professors and researchers in Uzbekistan believe that they
can use the teachings of Marxism as a theoretical and methodological basis in their
doctoral dissertation. They show that Western scholars still use Marxist theory as a
methodological principle in their scientific research. It is true that scholars in Western
countries, especially neo-Marxists, use the theory of Marxism as a methodological
principle. But above all, the neo-Marxists reinterpreted the principles of Marxism.
Repr
esentatives of the Frankfurt School were: Max Horkheimer, Karl Grünberg, Karl
Korsch, Gyorgy Lukacs, Henrik Grossman and David Ryazanov, Theodor Adorno, Herbert
Marcuse, Erich Fromm.
Secondly, in Western countries, especially in countries such as Germany, France, and
Russia, views based on communist ideology and the activities of communist parties are not
prohibited even in some neighboring countries. The fact is that views based on communist
ideology and the activities of communist parties are prohibited in Uzbekistan. Such views
and communist ideology are completely alien to the national statehood of Uzbekistan and
are perceived as an ideology and an idea that is harmful to our social development.
Therefore, we consider it unacceptable to use Marxism as a theoretical and methodological
basis in socio-philosophical research in our country.
Another concept that can serve as a theoretical and methodological basis for
philosophical science, especially social philosophy in Uzbekistan, is the theory of civil
society based on democratic principles. The theory of civil society serves as the theoretical
and methodological basis of all social and human sciences. This theoretical and
methodological principle is introduced into scientific circulation for the first time. The
current trend in the socio-economic development of Uzbekistan must comply with the
principles of civil society. From this point of view, the concept of building a civil society
reveals its theoretical and methodological aspects.
The principles and values of Islamic religious teaching manifested themselves in the
form of the idea of the philosophy of Sufism as a unique high-level way of thinking. In the
East, especially in Uzbekistan, there is such a spiritual value, which is mixed with the
national idea and practiced by many intellectuals, it is called the teaching of Sufism.
This teaching was the main criterion in our past history for the education of a perfect man.
This teaching, which came to Movarounnahr in the 9th century, quickly won a place in the
hearts of people.
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People called the followers of this teaching Sufis. They patiently determined the
basic principles of religious Islamic and national ideas that existed in this place since
ancient times, and on their basis put forward and propagated their philosophical and
Islamic ideas. They explained the teachings of Sufism in connection with the requirements
of the Islamic Sharia.
In the teaching of Sufism, to thoroughly study the humanitarian ideas of the
Zoroastrian religious philosophy, which has dominated since ancient times in Sogdia,
Khorezm, Ferghana and Shosh, the moral and educational principles common among the
local population and based on their universal, high spiritual thoughts, develop a teaching
based on solid Islamic Sharia. His most important idea was to bring up a perfect man.
In any society, especially in social philosophy, perfect human education has been
central. The idea of Sufism occupies a central place in Eastern philosophy, in particular in
Islamic philosophy. This idea arose as a very important spiritual factor in the upbringing
of a person. This work was again undertaken by the heads of Sufi communities
–
sects.
They engaged in perfect human education and excelled in the education of mature people.
They expressed the ideas of Sufism in a simple, understandable language for the benefit of
the common people.
The main way of the religious-Islamic Sharia is the strict observance of the tariqa,
which is the practical part of the Sharia, to pass the levels of Sharia, enlightenment, and
truth in the science of fiqh. Based on the requirements of the Islamic Sharia, the tariqa
includes:
–
performing five daily prayers on time, studying Sharia knowledge with the help
of a piri-murshid and following it throughout life. The way of the Sufi sects is to do their
work on time, always follow the rules of Sharia and above all, have faith, pray, fast, pay
zakat and perform Hajj if possible.
The essence of these sects is to strive with great determination to avoid bad morals
and achieve good morals. This principle should be the main essence of modern Uzbek
social philosophy, as well as its core.
Our contemporary, a well-known scientist, Professor Najmiddin Komilov, who
studied Sufism in-depth, interprets the idea of a perfect person in this teaching as follows:
“The idea that Sufism worshiped –
the Perfect Man, was, in fact, the ideal of the people.,
the ideal of literature. When we read the works created by the leaders of this life-giving
teaching, poems, and epics in the Sufi spirit, we become witnesses of the endless battle of
light against oppression, good against evil, grace, and perfection against imperfection,
misunderstanding, and ignorance. 7.144].
Sufism is a sure way to achieve a good and high character and get rid of a low
character. Good manners teach a person to distinguish between what is permissible and
what is haram. Sufism
The famous Sufi sage Abdulhasan Harrakani apprenticed one of his 3 sons to a
blacksmith, another to a carpenter, and a third to a gunsmith. One of the murids said:
“If your children are busy learning a profession, will they not be able to fulfill the duties
and sunnahs on the path to perfection?” To the question, he replied that “lovers should
have busy hands and a calm heart, should not get used to greed and greed”
[8.181.]. Many
representatives of Sufism have tried to raise this idea to the level of doctrine, to bring
Sufism closer to marriage and the lives of ordinary people.
In the science of Sufism, special attention is paid to the education of young people,
especially their morals and manners.
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If a person receives a good education from a young age, he can become the owner
of divine enlightenment. To do this, he must constantly improve his education, morals,
and manners.
In the teaching of Sufism, to educate a perfect person, training and education were
carried out by his age, gender, and status, within the framework of Eastern virtues.
It includes such qualities as faith, patience, justice, diligence, and diligence as important
principles leading to perfection. And the main factor leading to perfection is love. Love is
divine. Love is the midwife of all high qualities and good qualities. Nobility, enthusiasm,
will, love, fidelity
–
these are the indicators. Students who emdiv at least four or five of
these qualities will succeed in all their endeavors to achieve a higher spirituality. He will
be respected in the eyes of the country. This is an integral part of the national idea that we
study and promote.
In our history, in the development of Eastern philosophy, the teaching of Sufism
opposed ignorance and selfishness. He promoted moral, physical, and spiritual purity,
and served people of science and creativity. The Sufis fought not for the external, but for
the internal, for the reverence and perfection of the heart and soul. According to Jalaluddin
Rumi (1207
–1273): “The inside of a person is the world of freedom” [9,8].
The meaning of
this phrase is very broad and deep. After all, this should be the core of social philosophy,
the main direction of research. Because both the main question and the core of the science
of social philosophy are a person and all the relationships associated with him.
From the above opinions and considerations, the following conclusions can be
drawn.
1. Along with the solution of the question of what concepts social philosophy should
rely on when studying the future development of social life in the modernizing Republic of
Uzbekistan, its theoretical and methodological significance for scientific research
conducted in other social and human sciences is also shown.
2. At present, it is necessary to solve the problem of developing theoretical and
methodological foundations for teaching social philosophy and conducting scientific and
educational work in Uzbekistan. Because this problem is of current importance not only
for the science of social philosophy but also for all social and human sciences.
3. The national idea, in particular the idea of national progress, is the main moral
factor, the theoretical and methodological principle of the comprehensive development
and development of the social philosophy of Uzbekistan.
4. The idea of national growth, the principles of Sufism
–
in Uzbekistan constitute
the theoretical and methodological basis of modern social philosophy and constitute its
axial root.
5. The process of introducing the idea of national growth, the principles of Sufism
into the consciousness of the population, especially the younger generation, has become
one of the most urgent tasks. Because both serve the spiritual purification and growth of
our society, and social and economic development.
6. Research activities carried out in any field of science, whether it be the field of
natural sciences, exact sciences, technical sciences, medical sciences, or social sciences
–
all of them must serve the interests of the individual, nation, or society. and the state.
In this regard, the national idea does not lead to the ideologization of scientific research
but ensures its ideological meaningfulness.
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7. We believe that Sufism, which has won the hearts of many people with its
dedication, consistency, and sustainable poetic practice, should be effectively used in the
teaching of philosophy social sciences, and the humanities.
8. Our philosophical heritage is based on the principles and values of Islamic
religious teachings
–
the ideas of the philosophy of Islam and Sufism serve as the
theoretical and methodological basis of his socio-philosophical thinking.
9. Currently, the theoretical and methodological basis in the socio-economic
Republic of Uzbekistan. Because the essence of the cardinal reforms carried out in all
spheres of the socio-economic life of our country must be compatible with the principles
of the concept of civil society.
10. Although the majority of the population of the Republic of Uzbekistan professes
Islam (29.6 million people, 94% of the total population) [13.], in its essence, it is considered
a secular state. Therefore, all spheres of society
’
s life are based on worldly social and
spiritual relations. It follows logically that secularism takes precedence over religious
relations. In other words, in the life of our society, the concept of
“
secularity is not
secularism
”
is used as a theoretical and methodological principle that has a socio-
philosophical basis. This principle also serves as a theoretical and methodological basis for
scientific research conducted in modern times in Uzbekistan, not only in the field of social
philosophy but also in all disciplines and areas of scientific research.
REFERENCES:
1. Constitutional law of the Republic of Uzbekistan. On the Constitution of the
Republic of Uzbekistan. O
‘
RQ-837 dated May 1, 2023 https://lex.uz/docs/6449033.
2.
“
Philosophy: Encyclopedic Dictionary
”
. T; Shark, 2004. B.313.
3. The national idea is the theoretical and methodological basis of scientific research.
Scientific collection. K.A. Published under the editorship of Yunusov. Andijan. Andijan State
University. 2009.
4.
“
Values and social development
”
. Collection of scientific papers. T.;
“
Uzbekistan
”
,
1997. P.198.
5. Philosophy of values
”
. T.;
“
Uzbekistan
”
. 1998. B. ZZZ.
6.
“
Values are the basis of spiritual maturity
”
. Tashkent:
“
Oila
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