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PUBLISHED DATE: - 11-06-2024
DOI: -
https://doi.org/10.37547/tajssei/Volume06Issue06-04
PAGE NO.: - 22-27
THE IMPORTANCE OF OUR GREAT ALMS IN
DIRECTING STUDENTS OF GENERAL
SECONDARY EDUCATIONAL INSTITUTIONS
TO THE PROFESSION
Abdikamal Mamadaliyev
Head of the Department of vocational guidance of students of the Ministry of preschool and
school education of the Republic of Uzbekistan, Uzbekistan
INTRODUCTION
As we all know, in the most ancient times, from the
6th century BC to the 5th century AD, a unique
Republican rule was established in the Greek state
and the Roman Empire, in these states a unique
educational and educational system and
pedagogical teachings were created. Greek
scholars such as Democritus (460-370), Socrates
(469-339), Plato (427-347), Arastu (383-322), and
the famous Roman pedagogue Marcus Fabius
Quintilianus (42-118)also created valuable
pedagogical teachings in the east of Islamic
doctrine as spiritual inheritance to later
generations, such as Abu Abdullah Muhammad ibn
Ismail al-Bukhari and At-Termizi. The pedagogical
teachings of Western and Eastern scholars in the
most ancient times serve as a methodological basis
in our day to day. On the basis of these teachings,
new ideas, theories, pedagogical teachings were
created that develop the science of pedagogy and
psychology. It was on these teachings that several
scientific discoveries were invented .
Later in the East, in the 7th-9th centuries,
teachings, theories, ideas, pedagogical thoughts on
pedagogy and psychology were further refined.
Abu Abdullah Muhammad ibn Ismail al-Bukhari,
the Great Father of the East alone, created valuable
pedagogical works based on the ideas of Islamic
doctrine. His works, although religious in nature,
but expounded valuable, necessary, justified,
scientific, secular thoughts on pedagogy and
psychology. Including The "Book of Science"
Section (2-28) of Imam Bukhari's "Al-jome' as
–
sahih", which discusses the virtues and Traits of
acquiring science, learning and teaching science. In
it, the opinion was expressed about the 54 rules of
the etiquette of acquiring science.
RESEARCH ARTICLE
Open Access
Abstract
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We, by a competent person, understand a person
who is mature in science and spiritually, who cares
for the history, present and future of his homeland,
and also lives on fire in his passion for contributing
to the economic, social progress of society.
However, when the concept of a harmonious
person is approached analytically, it can be
perceived how lush, complex and in every possible
way it corresponds to universal values. That is, the
formation of a harmonious person is an important
factor in the fact that he acquires a worthy
profession, that the valued power for the
development of society contributes and through it
manifests itself in society, that is, he matures as a
person. The pursuit of perfection is a complex
process that, together with the spiritual, scientific
and professional formation of the individual,
proceeds in a holistic way and lasts almost a
lifetime. In a broad sense, professional formation is
understood as the education of a person in the field
of a profession according to his mental abilities,
physical capabilities, interests and aspirations for
one area or another, as well as values and
worldviews, subsequently entering and adapting
to this area, increasing experience and finally
maturing over the years as a mature and qualified
specialist.Indeed, this is an endless, complex,
irreversible important process, in which the
development of mankind, the organization of its
productive use in the direction of the harmonious
common interests of the individual and society, is
one of the most pressing problems of today.
An extremely important stage in the process of
professional formation, both at the first and at the
same time, includes the interests of the individual,
the choice of the future profession corresponding
to his expectations in life, that is, the period until
the arrival of a specific professional decision.
It is no secret that the level of preparation of young
people for choosing a profession does not depend
solely on the age trait, it does not form on its own
by a certain age. It is also important to correctly
formulate the choice of profession of young people,
to use the views of Eastern thinkers in their future
success in the chosen profession.
In the East, as well as in the Muslim world,
providing education and training to young people,
teaching them a profession is an integral part of
society. It is also appropriate to note the fact that
various transplants, narratives and proverbs have
accumulated over the centuries, indicating to what
extent our people pay attention to the upbringing
of the younger generation. There are many wise
sayings, proverbs, such as:" if you go into the face,
you have a craft"," if you have a craft, you have a
bread, you have bread"," an apprentice who has
not mastered a master, not a disciple"," a skilled
one will not be humiliated "or" seventy trades a
young man", which are clear proof that from time
immemorial our ancestors
In the teachings of Eastern thinkers, the idea of
educating and educating young people, as well as
teaching them to the profession, also occupies an
important place. In the works of Abu Nasr Farabi,
Abu Rayhan Beruniy, Abu Ali ibn Sino, Yusuf Khos
Khojib, Ahmad Donish, Dawani and others, the
issue of vocational training to the child, young
people is given a comprehensive coverage.
In particular, the great qomusi scholar Abu Nasr
Farabi expressed his views on the profession,
saying that education is a set of words, knowledge
and skills, and upbringing is a work-action
consisting of practical qualifications, that those
who have learned a certain profession will be a
true masterpiece of this profession, earning self
–
esteem through their profession. It can be seen
from this that the profession has long been a very
necessary vital tool for mankind, one of the
important elements for the development of the
individual.
Farobi argues that" education " is the combination
of scientific, theoretical qualities between peoples
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and urbanites, and upbringing is the combination
of innate qualities, spiritual and practical
professional qualities between these peoples.
While education is expressed through reading,
learning, upbringing is expressed through
etiquette, morality, practical work, experience,
that is, the possession of the work-action,
profession, which consists of the practical
qualifications of the same people, the same nation.
Farabi provides for the implementation of
educational work in two ways. When it comes
to"the question of practical qualities and the
practical arts of professions and the habit of doing
them", this habit is formed in two ways; the first of
these-with the help of satisfactory words,
motivating, inspiring words, skills are generated,
enthusiasm in a person, aspiration is transformed
into action.
The second way or method is the way of forcing. It
is used to refer to unspoken Caesar towns and
other Sahrawi peoples. Because they are not one of
those who, until their own desires, enter into
verbal zeal. When any of them begins to teach
theoretical knowledge, his quality will be good.
Such people should not be forced if there is no
desire to master professions and the juz'i arts.
Because the purpose of educating the urban
peoples is to make them the owners of Virtue and
make them the people of art.Farabi believes that as
for the professional and artistic qualities of a
person, this quality is not innate, otherwise there
would be absolutely no strength and glory in his
thought and virtue. If the professional qualities
were Innate, the Kings would not even work and
act on their own, but the kingdom would only be
naturally endowed with them, demanded by
nature and become obligatory.
Theoretical and great thought virtue great innate
Virtue and great (professional) virtue in a person
who has become a habit, a skill, these qualities will
be the reason for the formation of Will and
transformation into a habit, such people have an
infinite, very strong nature and will. If in a person
such beautiful features or qualities are united,
harmonized, then he must learn the ways in which
such beautiful qualities and will are formed in
peoples and urban populations, as in himself. But,
in peoples and urban populations, excellent
strength and power are required from a person, as
they form morality, decency, painting-rusm,
profession, habits and will. It is formed in two
ways, namely through education and upbringing.
Education is the term for combining theoretical
virtue between peoples and urbanites, and
upbringing is the combination of Innate Virtue and
practical occupational qualities between these
peoples.
Education is carried out directly on the word and
the way of learning. And upbringing is teaching
with practical work and experience. That is, if the
same people are interested in their work-efforts,
profession, which consists of the practical
qualifications of this nation, and this interest
attracts them to the profession as a whole, then
they will become true lovers of the profession.
Farobi believes that the advantage of different
levels of happiness over each other is determined
by three different symptoms. The advantage of one
of the trades and arts that we are considering
below is also determined by the same symptoms.
Crafts and arts are preferred to each other
according to what types and areas they refer to. For
example, the levels of happiness attainment are
similar, as much as Bow weaving, silk weaving,
attaching, yard sweeping, dance art, fiqx science,
medicine, or word art are preferred to each other.
In addition to a kind of art, craftsmen can also be
distinguished in terms of the amount of
qualifications. For example, a calligrapher may
know many of the secrets of his craft, possess
extensive knowledge. Another may know less
about the secrets of their craft. To master
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calligraphy well, a calligrapher needs a thorough
knowledge of the language, the art of words,
vocabulary and calculation, mathematics. One of
the owners of the same craft, for example, is well
versed in husnikhat and mathematics, another is
well versed in some aspects of work, Word Art and
husnikhat, and the third is skilled in all these
sciences.
The advantage of calligraphy over each other in
terms of quality is that, for example, one of the two
calligraphers who master the art of the Hussite
may be stronger and one weaker in the same field
of their choice. This is an advantage in quality.
Abu Rayhon Beruniy outlines important points
about labor and labor education in human
maturity. He divides each trade owner into types,
depending on his labor. As hard labor, it brings the
labor of a binoculars, coal diggers, artisans, fan
owners. In particular, special attention to the work
of people of science calls for benevolence, seeing
them
as
propagators
of
enlightenment,
contributors to the prosperity of society. At the
same time, the hard-working miners, who seek
gavhar underground, talk about the peasants and
say that their labor should be encouraged.
Especially special mention is that Kings should be
caring for such working people. Because these
people of Labor argue that they are the backbone
of their rule.
Berunius also reflects on methods, ways of
teaching children to work. For example, Berunius
says that children should be taught to work from
the youngest age. Labor Education attaches great
importance to succession in the tradition of
upbringing of the time. Such solitary training of
crafts contributed to the maturation of skilled
professionals, to honest and conscientious work,
which was an important leap in the maturation of
a person. After all, from time immemorial it has
been considered necessary for every adult human
king or ordinary citizen to know one or more types
of craft. Therefore, both great persons, Becks, and
wealthy property owners, and a commoner, paid
attention to the skill of their child while being
educated, and followed this unwritten law all in
one way. Because from the emergence of the
Society of Man, men were forced to make a living
by their labor and craft, and this was perceived as
a duty of life.
That is why Berunius says that in order for a
person to mature in every way, he must be learned,
as well as hardworking and artisan.
The views of Abu Ali ibn Sina on the upbringing of
hard work are also noteworthy. In his opinion, it is
imperative to teach every child a craft. A young
man believes that if he learns a craft, can bring it to
life, and provides for a family thanks to an
independent trade, his father should marry him. As
soon as a teenager acquires a craft, not only moral
sensations begin to appear in it, but also volitional
qualities of character. Through the acquisition of a
profession, such human qualities as endurance,
endurance,
hard
work,
business,
entrepreneurship, ingenuity are formed in
adolescents.
It is possible to witness that Ibn Sina did a great
deal of practical work due to the fact that each
person, based on his client, should be given special
attention to him. In his opinion, every person has
only those characteristics that belong to him,
people like him are rare.
Joseph Khos Hajib's benevolence to the poor
artisans of the time was not in itself. The
tranquility of the state, its position in the world, its
wealth, the well-being of the people depended on
this category of people. After all, the units of
measurement of socio-political, material and
cultural progress of vocational education were
dated.
Joseph Khosjib also makes important remarks
about farmers, herders, merchants, healers,
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scientists, who have an important place in the
development of society and the well-being of the
people, and shows the place of each one in society.
The Chunonchi also highly value the place of
farmers and herders in social, economic life, and
describe that their labor is the greatest and most
honorable, sacred.
It turns out that the scientist glorifies every
professional owner who contributed to the
development of society and emphasizes the need
to appreciate them.
Caicovus emphasizes the need for a profession
along with science in the development of society:
"if a person has every higher lineage and original,
but no craft, he will be despised by the glory and
respect of the crowd. Glory is able to reason and
know, and not to procreate. The name was given to
you by your father and mother, and you do not
become a stranger to it. But you will have a name
with a craft". Therefore, people of different
professions are glorified in the work. It is
recommended to carry out vocational training
with the addition of knowledge. Caicovus ' views
are counted from the progressive views of the
time. For example, "O children, the unskilled will
always be useless, and no one will be despised. I
know that a prickly bush has a tan, but no shade.
The unskilled one will also benefit neither the
prickly bush yanglig nor the other".
Especially noteworthy is the fact that Kaykovus's
views on representatives of various professions
are
extremely
important
in
practical
implementation. For example, in the chapter"
mention of luxury and secretarial " advises to
master written speech well, write beautifully and
practice. He emphasizes adherence to Saj when
writing letters, pleasant, understandable, short
writing of each word, ingenious and sensitive. The
fact that calligraphy is a great craft, but in this craft
it is recommended never to fake, not to be
condescending, to keep a secret and brings
instructive stories in this regard.
In addition to gaining knowledge, sa'diy inspires
the extent to which the craft is advantageous for a
person. Because "the craft is a Boiling Spring, an
inexhaustible state," he says, " there is no sorrow if
the Craftsman is deprived of his property. The
craftsman will be appreciated wherever he goes
and will take a place in the net of the House. An
unskilled person, however, always suffers
hardship, begs".
This is an expression of Saadi's thoughts that
emphasize to what extent science is great for Man.
Saadi's "Gulistan" is particularly noted for its moral
teaching. After all, this work glorifies such qualities
as humanity, happiness, contentment, Justice.
Jomiy also considers it the main duty of young
people to master some useful profession, just like
Farabi. He argues that a person cannot cope with
two things, talking only about the need to engage
in a certain craft, to master it carefully.
Jomiy prefers to master a craft, to engage in it from
any wealth, calls on young people to master a craft.
Jami strongly criticizes young people who, without
acquiring knowledge and trade at the time,
bragged about their lineage and tarallabedod in
faith in their parents ' molu state. In his opinion,
such young people do not have any positive
qualities, they look like a fruitless tree that does
not give a crop, such people do not touch society.
Jami likens a man without knowledge to a fruitless
tree that is no more than a firewood. He
encourages every young man to choose his own
path, to learn science, not proud of his father's
reputation, fame. He also argues that learning a
trade is for everyone whether he is young, old,
royal, citizen, equal to all.
Therefore, Jami correctly interpreted to what
extent science is necessary for a person. The
leader, who venerated Alloma science and craft,
would also be in honor of his own El, promoting the
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possibility that such a land would flourish.
Abdurahman also glorifies the hardworking man,
especially when reflecting on the labor of peasants,
arguing that they are respected in society by
creating material goods.
According to Davani of the qomusi scholars of the
East, if a child is engaged in a certain profession or
science, it is necessary to support him in every
possible way and create the necessary conditions
for the acquisition of this science or profession.
Those who strive to learn a profession focus their
entire talents on mastering this profession, as a
result of which they quickly and carefully master
the professions they love. Davonius ' views closely
resemble those of Pharoah:"those who aspire to
the profession and to perfection in their own free
will are the people of true virtue and the people of
true art".
Thus, Davony considered vocational training to be
one of the most beautiful qualities of a person. A
person also benefits society by acquiring a
profession, striving to improve it, which means
that such a person is worthy of any praise.
CONCLUSION
In conclusion, it can be said that in the east,
education and upbringing were always carried out
harmoniously, and vocational learning of young
people was one of the important and main factors
in finding their own way in life, becoming the
desired person in society.
REFERENCES
1.
"On measures to improve the quality of
pedagogical
education
and
further
development of the activities of higher
educational institutions training pedagogical
personnel". Presidential Decision. 21.06.2022,
PQ-289.
2.
"On organizational measures for the
implementation of the strategy of innovative
development of the Republic of Uzbekistan in
2022-2026".
Presidential
Decision.
06.07.2022, PQ-307.
3.
Mamadaliyev A. The role of secondary schools
in the selection of suitable professions for
young people in the future. Educational and
innovative research Tashkent-2022. P. 5.
4.
Mamadaliyev A. The role of regulatory legal
acts in the organization of vocational guidance
work for students of general secondary
educational institutions. Republican scientific
and practical seminar on" vocational
orientation in secondary schools and
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Tashkent-2022. P. 73.
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Mamadaliyev A. General secondary education
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Tashkent.- 2022. No. 5. 5 pp.
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