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THE IMPORTANCE OF THE WORKS OF GREAT THINKER SCIENTISTS IN
DEVELOPING TOLERANCE THINKING IN FUTURE SOCIAL WORKERS
Ergashev Ikhtiyor Bakhtiyor ugli
Teacher of Namangan state university
https://doi.org/10.5281/zenodo.14906001
Annotation:
This article provides detailed information about the moral issues and tolerance
of the peoples of Central Asia in the works of encyclopedists Abu Nasr Al-Farabi, Ibn Sina and Abu
Raykhan Al-Biruni.
Keywords:
education, tolerance, people, scientist, work, country, tolerance, value, morality,
culture, social life.
BO‘LAJAK IJTIMOIY ISH XODIMLARIDA TOLERANTLIK TAFAKKURINI
RIVOJLANTIRISHDA BUYUK MUTAFAKKIR ALLOMALAR ASARLARINING
AHAMIYATI
Ergashev Ixtiyor Baxtiyor o‘g‘li
Namangan davlat universiteti o‘qituvchisi
Annotatsiya:
Mazkur maqolada qomusiy olimlardan Abu Nasr Farobiy, Ibn Sino va Abu
Rayhon Beruniy asarlarida Markaziy Osiyo xalqlarining axloqiy masalalar va tolerantlik haqida
batafsil ma’lumot berilgan.
Kalit so‘zlar:
ta’lim, tolerantlik, xalq, olim, asar, mamlakat, tolerantlik, qadriyat, axloq,
madaniyat, ijtimoiy hayot.
ЗНАЧЕНИЕ ТРУДОВ ВЕЛИКИХ МЫСЛИТЕЛЕЙ В РАЗВИТИИ
ТОЛЕРАНТНОГО МЫШЛЕНИЯ У БУДУЩИХ СОЦИАЛЬНЫХ РАБОТНИКОВ
Эргашев Ихтиёр Бахтиёр угли
Преподаватель Наманганского государственного университета
Аннотация:
В статье дается подробная информация о нравственных проблемах и
толерантности народов Средней Азии в трудах энциклопедистов Абу Насра аль-Фараби,
Ибн Сины и Абу Райхана аль-Бируни.
Ключевые слова:
образование, толерантность, люди, ученый, труд, страна,
толерантность, ценности, этика, культура, общественная жизнь.
The works of our great thinkers play an important role in studying the history of the
development of moral teachings of the peoples of Central Asia. In the Middle Ages, wise thinkers
who put forward advanced moral ideas also appeared in other Eastern countries. Especially in the
9th-12th centuries, favorable historical, social and political conditions were created in Central
Asia for the high development of culture, science and philosophy.[1] The theoretical heritage of
Central Asian thinkers in the field of philosophy and ethics has become an important contribution
to universal culture. The development of their philosophical views, as well as their attitude to the
state, social life, and the development of moral and aesthetic views, was influenced by Islam. In
the moral teachings of scholars, man is considered the greatest supreme being.
These thinkers determined the value of everything with humanity, and the ideas of
humanism rose to a high level in the moral system. Al-Farabi deeply assimilated and propagated
the philosophical views of Aristotle. For example, commenting on Aristotle’s moral teachings, he
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writes: “Everything that considers the highest happiness to be only in this world, and happiness
to be outside this world, is foolishness”.[2] In his works “On the Attainment of Happiness”, “The
City of Virtuous People” and others, Al-Farabi describes in detail the issues of social life, as well as
the moral standards, relationships and rules of conduct of the people living in a virtuous city. Al-
Farabi thinks from the point of view of eudaemonism in describing man and society.
He adheres to the principle of the interdependence of reason and morality. The philosopher
connects moral standards with intelligence. In his opinion, an intelligent person is perfect in all
respects, including morally. When a person strives for perfection, he must also strive for
intellectual knowledge. Only then will he achieve his noble intention, that is, happiness. In order
to have good virtue, a person must emdiv all positive qualities in himself. In particular, a person
should be physically, morally, and mentally perfect, that is, he should be intelligent, intelligent,
knowledgeable, well-mannered, pure, just, humane, generous, firm in his actions and thoughts,
courageous, and devoid of fear and weakness.[3] All of this is achieved through knowledge. Al-
Farabi divides human virtues into two, namely theoretical virtues and practical artistic
(vocational) virtues.
A person achieves happiness with the help of these virtues. According to Al-Farabi, wisdom
is a virtue that provides knowledge about happiness, and prudence is a virtue that provides
knowledge about achieving happiness. Al-Farabi also thinks about virtue and emphasizes that it
is formed due to the kindness that arises from being involved in goodness.[4] These thoughts are
of great importance for our country, which has gained its independence and is developing boldly
towards the future. If each person cannot predict and imagine his future in the form of a great goal,
his creative activity will weaken and gradually begin to lose its shape.
According to Al-Farabi, the goal of human existence is to achieve the highest happiness, first
of all, one must know what this happiness is and what it consists of, make achieving it an idea and
the highest goal for oneself, and be fascinated with it with all one’s being. Then one must
personally begin to do the things that will lead to this happiness. Therefore, in order to achieve
happiness, a person must be active and proactive. According to Al-Farabi, happiness is achieved
through knowledge and enlightenment, because it is important for acquiring complete and perfect
knowledge of the essence and content of the world, as well as for acquiring a profession. Al-Farabi
shows that education is extremely necessary for a person to achieve perfection. He pays attention
to consciousness and morality in a person's spiritual life. Al-Farabi believes that human morality
as a whole is a criterion for determining his activity, that is, the spiritual wealth and content of a
person are manifested in his moral actions.[5] In his treatise “On the Achievement of Happiness”,
Al-Farabi emphasizes that in order for a person to effectively perceive beauty, he must have a
subtle nature and a foundation of intellectual perfection, and only a person with emotional and
intellectual abilities can know all the secrets of the world. He argues that a person becomes a true
person due to his intelligence, knowledge brings happiness and joy to a person, and through
knowledge a person discovers beauty and perfection in himself. Al-Farabi encourages people to
engage in science and art, and shows that thanks to this, beautiful things become understandable.
Al-Farabi emphasizes the role of poetry and music in the self-education of a person and his
aesthetic development. In his opinion, all types of art are different from each other: poetry works
with words, and fine art with paints, but they have the same effect on a person. He emphasizes
that, following Aristotle, both of these arts aim to influence the imagination and feelings of people
through imitation. In the teachings of Beruni, the essence of morality is viewed in relation to the
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way of life of people.[6] Beruni tries to explain the content of morality by linking it with social
phenomena, the material needs and interests of people. In his opinion, a person, having a mind, as
a possessor of the power of thought, is ordered to improve the country and establish order.
Therefore, he promotes the ideas of patriotism in his works. In Beruni’s moral teachings,
truthfulness and justice are considered as concepts of equal value. Lying and evil turn a person
away from justice, oppression, betrayal of trust cause the corruption of the people and are
considered bad manners. A person, by educating his world, cleansing his soul of bad manners, and
through moral treatment, reaches perfection and becomes free from negative manners.
Although the renewal of manners depends on the person himself, it is also determined by
circumstances. Biruni believes that human happiness lies in knowledge and enlightenment. He
praises the goodness of man and his noble moral qualities, while condemning the negative vices
in man. He considers creative labor and goodness to be the basis for the meaning of life. Labor
leaves a mark on life, and generations enjoy its fruits. At the same time, he condemns violence,
forced labor, and honors free labor. Moral issues occupy a large place in Ibn Sina’s creative work.
The teacher gives a large place to these problems in his works “Morals”, “Science of Morals”,
“Family Building” and others. His moral teachings stemmed from socio-political and philosophical
ideas.
According to Ibn Sina, ethics is a science that distinguishes good from evil and provides
conditions for a person to be happy. He includes good and evil, intelligence, pleasure, wisdom,
generosity, love, humility, suffering, loyalty, aspiration, and others in the principles of morality.
Human justice is the most important decoration of human behavior. In his opinion, justice is the
main measure of spiritual pleasure. Justice appears with the three desires of a person: patience,
courage, and wisdom. If a person has this virtue, he can protect himself, strengthen goodness in
himself, and achieve true spiritual pleasure. Therefore, justice is the criterion of good and evil. Ibn
Sina contrasts the good moral qualities of a person with the bad behavior and actions of people.
He includes such bad qualities as deception, hatred, weakness, hostility, revenge, slander, and lack
of will among the negative defects of a person.[7] The thinker emphasizes that one of the
shortcomings of a person is ignorance, which is the opposite of work. In this way, he condemns
selfishness and hypocrisy, calls to distinguish true friends from false ones. “A good friend,” he says,
“is a mirror that reflects all the good and bad qualities of a person. A good friend points out all the
shortcomings in time, and helps to eliminate these shortcomings with his advice and behavior.
Honesty, loyalty, pure love, will, cunning, One of the thinkers who made a huge contribution
to the development of moral teachings was Abu Ali ibn Sina. Ibn Sina’s moral teachings are mainly
set out in his works “Treatise on the Science of Morality”, “Treatise on Duty”, “Treatise on Keeping
the Soul Pure”, “Book on Justice”, “Events in Residential Areas”. 95 triumphs over evil, hypocrisy,
and friendship only for one’s own benefit is evil. One of the important aspects of Ibn Sina's moral
teachings is the issue of children’s education. He emphasizes the important role that education
plays in the development of a person's moral qualities, and believes that the main goal of education
is to instill good moral qualities in a child. In his opinion, the role of the community in moral
education is great. Ibn Sina recognizes that educating the younger generation is an important task
of the family and the state, the development of society, and the economic and cultural
achievements of society directly depend on the growth of educated, cultured people, and teaches
that “all things that have knowledge tend to perfection”. In the term “perfection” he expresses a
person’s inner beauty and striving for goodness.
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Foydalanilgan adabiyotlar/Используемая литература/References:
1.
G’aniyev Y.Ijtimoiy ish etikasi. – T: 2015, - B.52.
2.
Qarshiyeva G. Ma’naviy yetuklik//Jamiyat va boshqaruv,2006.-B-20
3.
Bekmurodov M, Begmatov A. Milliy mentalitet va rahbar ma'naviyati .-2003 –b. 15.
4.
Abu Nasr Farobiy.Fozil odamlar shahri .-T. “O'zbekiston milliy ensiklopediyasi” Davlat ilmiy
nashriyoti,2004 -B. 50.
5.
Murtazayeva R. O‘zbekistonda millatlararo munosabatlar va tolerantli. - Toshkent: “Go to
Print”.2020. – B.60.
6.
Василева-Гангнус J. Правила этикета: Краткий справ. - М.: ДелтаМКС, 1992. – C.18
7.
Медведева Г.А. Этика социальной работы. -М., 2000. – C.42
