The article is devoted to studying the use of modern methods that encourage students to think analytically and critically when studying religious subjects. The article describes the training of highly skilled, creative, autonomous decision-makers in higher education system based on international standards, the сreation of the necessary conditions for the formation of a spiritually mature personality. Scientific and social processes require historical and logical analysis of spiritual life. The article analyses the measures to improve the quality of teaching in Uzbek educational establishments through the extensive introduction to the teaching process of new information and communication technologies, teaching aids and electronic textbooks, and multimedia. It illustrates modern approaches to the organization of lectures, and seminars, the effectiveness of sessions on religious studies, the use of visual aids such as diagrams, tables, and graphics, as well as a mechanism of using such methods as brainstorming, conceptual table, blitz-game, discussion, etc. Moreover, it describes how to collect free thoughts and opinions from students on a problem related to religion and oral approaches to achieve a solution. These methods reflect the rules for each student to express his opinion orally to the questions posed by the teacher and explain his answers clearly and succinctly. With the correct use of the method, the individual learns to think freely, creatively, and unconventionally. The teacher has the opportunity to involve all learners and form a culture of communication and discussion. The article also reveals that personalized learning is a method of learning aimed at developing a student’s personality, and abilities, taking into account strategies of thought and action. The educational environment, pedagogical conditions, and the process of teaching and education organized considering provide for the realization of the personal potential of the students, the development of abilities ensuring personal development, thinking, and worldview
{"title":"THE USE OF MODERN METHODS IN TEACHING RELIGIOUS STUDIES","authors":"Mahfuza Alimova","doi":"10.47980/iiau/2022/1/7","DOIUrl":"https://doi.org/10.47980/iiau/2022/1/7","url":null,"abstract":"The article is devoted to studying the use of modern methods that encourage students to think analytically and critically when studying religious subjects. The article describes the training of highly skilled, creative, autonomous decision-makers in higher education system based on international standards, the сreation of the necessary conditions for the formation of a spiritually mature personality. Scientific and social processes require historical and logical analysis of spiritual life. The article analyses the measures to improve the quality of teaching in Uzbek educational establishments through the extensive introduction to the teaching process of new information and communication technologies, teaching aids and electronic textbooks, and multimedia. It illustrates modern approaches to the organization of lectures, and seminars, the effectiveness of sessions on religious studies, the use of visual aids such as diagrams, tables, and graphics, as well as a mechanism of using such methods as brainstorming, conceptual table, blitz-game, discussion, etc. Moreover, it describes how to collect free thoughts and opinions from students on a problem related to religion and oral approaches to achieve a solution. These methods reflect the rules for each student to express his opinion orally to the questions posed by the teacher and explain his answers clearly and succinctly. With the correct use of the method, the individual learns to think freely, creatively, and unconventionally. The teacher has the opportunity to involve all learners and form a culture of communication and discussion. The article also reveals that personalized learning is a method of learning aimed at developing a student’s personality, and abilities, taking into account strategies of thought and action. The educational environment, pedagogical conditions, and the process of teaching and education organized considering provide for the realization of the personal potential of the students, the development of abilities ensuring personal development, thinking, and worldview","PeriodicalId":180207,"journal":{"name":"The Light of Islam","volume":"79 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-03-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"125074131","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This article describes the role of social development processes in the spiritual development of humanity, its specific aspects, and the integral connection between them. It discusses present reforms in New Uzbekistan today in the socio-political, religious, and enlightenment spheres are considered the results, which have a positive impact on human dignity and the social mood of the people. These issues have been revealed based on concrete examples. The ideological landscape of today’s world poses new challenges for humanity and unexpected challenges. Several threats and dangers exist to human spirituality and a national value. The spirituality of mankind and the nation can change and improve depending on the matters of which the society is composed. The social mood of the community is one of the industrial laws, which depends on the actual implementation of changes and reforms, including the concrete results. Therefore, it mentions that New Uzbekistan reforms in all areas are rising to a new level in terms of content and quality. In the current complex and turbulent times, the role and influence of spiritual and educational issues are exponentially growing. It is a fact that this phenomenon is spreading among all levels of government and its people and becoming an essential part of deepening the process of democratic change in our society. Moreover, these processes create an atmosphere of open and sincere communication in the life of a community, including the spirit of understanding people, living with their pain and worries, helping them from a practical point of view with the problems of life that afflict them. The article examines the importance of providence of education to young people who are spiritual, well-mannered, kind, and compassionate in society.
{"title":"THE ROLE OF SOCIAL DEVELOPMENT IN HUMAN SPIRITUAL GROWTH","authors":"Xusniddin Akhmedov","doi":"10.47980/iiau/2022/1/13","DOIUrl":"https://doi.org/10.47980/iiau/2022/1/13","url":null,"abstract":"This article describes the role of social development processes in the spiritual development of humanity, its specific aspects, and the integral connection between them. It discusses present reforms in New Uzbekistan today in the socio-political, religious, and enlightenment spheres are considered the results, which have a positive impact on human dignity and the social mood of the people. These issues have been revealed based on concrete examples. The ideological landscape of today’s world poses new challenges for humanity and unexpected challenges. Several threats and dangers exist to human spirituality and a national value. The spirituality of mankind and the nation can change and improve depending on the matters of which the society is composed. The social mood of the community is one of the industrial laws, which depends on the actual implementation of changes and reforms, including the concrete results. Therefore, it mentions that New Uzbekistan reforms in all areas are rising to a new level in terms of content and quality. In the current complex and turbulent times, the role and influence of spiritual and educational issues are exponentially growing. It is a fact that this phenomenon is spreading among all levels of government and its people and becoming an essential part of deepening the process of democratic change in our society. Moreover, these processes create an atmosphere of open and sincere communication in the life of a community, including the spirit of understanding people, living with their pain and worries, helping them from a practical point of view with the problems of life that afflict them. The article examines the importance of providence of education to young people who are spiritual, well-mannered, kind, and compassionate in society.","PeriodicalId":180207,"journal":{"name":"The Light of Islam","volume":"166 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-03-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"131679104","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Today, one of the main goals of the renewed state of Uzbekistan is to reform every sphere and bring it to a higher stage of development. These reforms will serve to enhance the country’s economy, living standards, as well as Uzbekistan’s image in the international arena. One such area is the Pilgrimage tourism. Uzbekistan is a country with enough potential to build the infrastructure of pilgrimage tourism with ancient and exotic cities, create all the necessary conditions for tourists, and develop a brand of pilgrimage tourism. UNESCO has registered many cultural monuments in Uzbekistan as world cultural heritage. In 2020, 1 million 504 thousand tourists visited Uzbekistan and received services worth $ 261 million. 1.7 million foreign tourists are expected to visit our country in 2021. Today, Crescent Rating, one of the world’s leading organizations specializing in halal tourism, estimates that by 2026, the number of pilgrims will reach 230 million. In the future, pilgrimage tourism will become one of the leading destinations in world tourism, and the pilgrimage tourism industry is becoming an integral part of the world economy. In particular, the Organization of Islamic Cooperation is working systematically on this issue. Another proof of this is the publication of the Organization of Islamic Cooperation’s Strategy for the Development of Pilgrimage Tourism in the Member States of the Organization of Islamic Cooperation. The article focuses on the potential of the Organization of Islamic Cooperation in the field of international pilgrimage tourism, the historical conditions necessary for the development of pilgrimage tourism in the country, its role as an object of pilgrimage today, the challenges, and future results. In particular, the article offers a report on the work being done to develop pilgrimage tourism in the OIC member states of Indonesia, Malaysia, and Turkey. The article also provides information on internal and external cooperation for the development of pilgrimage tourism.
{"title":"DEVELOPMENT FACTORS OF PILGRIMAGE TOURISM IN THE MEMBER STATES OF THE ISLAMIC COOPERATION ORGANIZATION (ON THE EXAMPLE OF INDONESIA, MALAYSIA AND TURKEY)","authors":"Mirodil Khaydarov, Jasurkhan Abdukadirov","doi":"10.47980/iiau/2022/1/14","DOIUrl":"https://doi.org/10.47980/iiau/2022/1/14","url":null,"abstract":"Today, one of the main goals of the renewed state of Uzbekistan is to reform every sphere and bring it to a higher stage of development. These reforms will serve to enhance the country’s economy, living standards, as well as Uzbekistan’s image in the international arena. One such area is the Pilgrimage tourism. Uzbekistan is a country with enough potential to build the infrastructure of pilgrimage tourism with ancient and exotic cities, create all the necessary conditions for tourists, and develop a brand of pilgrimage tourism. UNESCO has registered many cultural monuments in Uzbekistan as world cultural heritage. In 2020, 1 million 504 thousand tourists visited Uzbekistan and received services worth $ 261 million. 1.7 million foreign tourists are expected to visit our country in 2021. Today, Crescent Rating, one of the world’s leading organizations specializing in halal tourism, estimates that by 2026, the number of pilgrims will reach 230 million. In the future, pilgrimage tourism will become one of the leading destinations in world tourism, and the pilgrimage tourism industry is becoming an integral part of the world economy. In particular, the Organization of Islamic Cooperation is working systematically on this issue. Another proof of this is the publication of the Organization of Islamic Cooperation’s Strategy for the Development of Pilgrimage Tourism in the Member States of the Organization of Islamic Cooperation. The article focuses on the potential of the Organization of Islamic Cooperation in the field of international pilgrimage tourism, the historical conditions necessary for the development of pilgrimage tourism in the country, its role as an object of pilgrimage today, the challenges, and future results. In particular, the article offers a report on the work being done to develop pilgrimage tourism in the OIC member states of Indonesia, Malaysia, and Turkey. The article also provides information on internal and external cooperation for the development of pilgrimage tourism.","PeriodicalId":180207,"journal":{"name":"The Light of Islam","volume":"153 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-03-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"133885726","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The 20th century has been a period of struggle to expand the scale of influence among powerful countries. The countries in Asia and Africa have become the main battlefield in this process. As a result of the growing demand for oil and petroleum products, fuel prices have risen. Powerful countries have begun to influence the oil-rich territories to gain control over the energy resources. It has been a significant point in this process. This problem has remained actual. It is no exaggeration to say that the great countries use missionary activity for similar geopolitical purposes. Today, missionary activity shows that there is no region or country safe from such kind of threat. It is necessary to understand the essence of the missionary activity deeply and correctly to prevent such cases. Eliminating missionary work requires targeted, systematic and gradual action. Methods of missionary work are a set of theoretical actions that are developed based on specific experience and scientific basis. It has a systemic character to carry out this practice effectively. The paper is devoted to analyzing methods and means that missionary organizations use to increase their supporters. The article focuses on the methods and tools used by missionary organizations to increase their followers and their analysis. Missionary methods and tools have also improved over time. Christian adaptation, cultural adaptation, contextualization, and interfaith dialogue have gone hand in hand with classical, new, modern methods and tools, including television, audio, video, radio, and computer technology. At the same time, in the missionary activity, specific emphasis is placed on the factors related to the human psyche, based on concrete examples of the stages at which the change of a person’s beliefs psychologically takes place. Among the current trends, there are cases where missionaries are wearing clothes typical of local peoples and assimilating the terms (Allah, Tangri, Khudawand, Iblis) specific to local religions during prayer. For example, in Uzbekistan, attempts by some Christian organizations to use certain verses in the poems of Alisher Navai to propagate Christianity can be considered a form of inculturation.
{"title":"MODERN METHODS OF MISSIONARIES","authors":"Jasur Najmiddinov","doi":"10.47980/iiau/2022/1/8","DOIUrl":"https://doi.org/10.47980/iiau/2022/1/8","url":null,"abstract":"The 20th century has been a period of struggle to expand the scale of influence among powerful countries. The countries in Asia and Africa have become the main battlefield in this process. As a result of the growing demand for oil and petroleum products, fuel prices have risen. Powerful countries have begun to influence the oil-rich territories to gain control over the energy resources. It has been a significant point in this process. This problem has remained actual. It is no exaggeration to say that the great countries use missionary activity for similar geopolitical purposes. Today, missionary activity shows that there is no region or country safe from such kind of threat. It is necessary to understand the essence of the missionary activity deeply and correctly to prevent such cases. Eliminating missionary work requires targeted, systematic and gradual action. Methods of missionary work are a set of theoretical actions that are developed based on specific experience and scientific basis. It has a systemic character to carry out this practice effectively. The paper is devoted to analyzing methods and means that missionary organizations use to increase their supporters. The article focuses on the methods and tools used by missionary organizations to increase their followers and their analysis. Missionary methods and tools have also improved over time. Christian adaptation, cultural adaptation, contextualization, and interfaith dialogue have gone hand in hand with classical, new, modern methods and tools, including television, audio, video, radio, and computer technology. At the same time, in the missionary activity, specific emphasis is placed on the factors related to the human psyche, based on concrete examples of the stages at which the change of a person’s beliefs psychologically takes place. Among the current trends, there are cases where missionaries are wearing clothes typical of local peoples and assimilating the terms (Allah, Tangri, Khudawand, Iblis) specific to local religions during prayer. For example, in Uzbekistan, attempts by some Christian organizations to use certain verses in the poems of Alisher Navai to propagate Christianity can be considered a form of inculturation.","PeriodicalId":180207,"journal":{"name":"The Light of Islam","volume":"13 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-03-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"116821559","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
World politics is a complex and multifaceted relationship based on national interests, due to the conditions and factors associated with the specifics and customs of a particular state. The role of religion in international relations is not considered as important as economics and politics. But the conflicts and disagreements that arise in the world under the guise of different religions remind the world community how important the religious factor is. This factor knows no boundaries and is not limited to the territory of a particular state. In the 20th century, negative attitudes towards religion changed radically. In the 21st century, religion began to be seen as a link between the individual and society, a sizable factor in achieving harmony in the political system of the world community. The emergence of the religious factor in world politics is directly related not only to globalization but also to the centuries-old process of secularization of international relations. Although the system that influences the political factor in different directions has different forms, it is associated with economic, geographical, ethnonational, religious, cultural, socio-political, and historical processes. This article notes that cultural and religious factor is becoming as important in international politics as any other factor. By the twentieth century, the religious factor began to manifest itself in the manifestation of interethnic relations within the framework of religious traditions, which led to the emergence of various theories and views on it and subsequently to the analysis of these theories. We also consider in our study the influence of the religious factor on all strata of society. The study used comparative-historical, typological, hermeneutic methods of research, as well as the method of complex analysis of literature in the study of the religious factor and its definitions, its role in the socio-political life of the country, religious and philosophical teachings, and the history of Malaysia.
{"title":"INFLUENCE OF THE RELIGIOUS FACTOR ON MODERN SOCIETY UNDER THE CONDITIONS OF GLOBALIZATION","authors":"D. Turdiyeva","doi":"10.47980/iiau/2022/1/9","DOIUrl":"https://doi.org/10.47980/iiau/2022/1/9","url":null,"abstract":"World politics is a complex and multifaceted relationship based on national interests, due to the conditions and factors associated with the specifics and customs of a particular state. The role of religion in international relations is not considered as important as economics and politics. But the conflicts and disagreements that arise in the world under the guise of different religions remind the world community how important the religious factor is. This factor knows no boundaries and is not limited to the territory of a particular state. In the 20th century, negative attitudes towards religion changed radically. In the 21st century, religion began to be seen as a link between the individual and society, a sizable factor in achieving harmony in the political system of the world community. The emergence of the religious factor in world politics is directly related not only to globalization but also to the centuries-old process of secularization of international relations. Although the system that influences the political factor in different directions has different forms, it is associated with economic, geographical, ethnonational, religious, cultural, socio-political, and historical processes. This article notes that cultural and religious factor is becoming as important in international politics as any other factor. By the twentieth century, the religious factor began to manifest itself in the manifestation of interethnic relations within the framework of religious traditions, which led to the emergence of various theories and views on it and subsequently to the analysis of these theories. We also consider in our study the influence of the religious factor on all strata of society. The study used comparative-historical, typological, hermeneutic methods of research, as well as the method of complex analysis of literature in the study of the religious factor and its definitions, its role in the socio-political life of the country, religious and philosophical teachings, and the history of Malaysia.","PeriodicalId":180207,"journal":{"name":"The Light of Islam","volume":"23 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-03-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"127168215","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The life of Abu Jafar al-Tabari passed during a period when the Abbasid state was weakening and disintegrating, and clashes and disagreements occurred in various parts of the caliphate. Even though, science and education developed, and authoritative works were written in numerous fields. Abu Ja’far Muhammad ibn Jarir al-Tabari created important works on Islamic studies, especially on tafsir, fiqh, adab, and history. The article provides a comprehensive analysis of the life and scientific heritage of the scientist. The source classification of Tabari’s creativity is given, and the features of his works are studied. The works of the scientist “Kitab tahzib al-asar”, “Jami’ ul-bayan fi tafsir al-Qur’an”, “Jami’ qiraat min-ash-shukhur va-sh-shazz”, “Kitab ikhtilaf al-fuqaha”, “Kitab ul-waqf ”, “Kitab sharh as-sunna”, “Kitab at-tabsir fi usul ad-din”, “Adab an-nufus al-jayida wa-l akhlak an-nafisa” are currently included in scientific circulation. History also occupies a special place in the scientific heritage of Abu Jafar Tabari. His work “The History of arRusul wa-l-Muluk” (“The History of the Prophets and Kings”) is known in the Islamic world and studied by many scientists. This work shows that the scientist, along with the Islamic sciences, was fluent in the history, literature, and folklore before the Islamic period. Tabari skillfully used the sources of this period in his work, and the scientific significance of his information has not lost its relevance today. Many later scholars used Tabari’s work as a primary source.
阿布·贾法尔·塔巴里的一生是在阿巴斯王朝日渐衰弱和瓦解的时期度过的，哈里发国的各个地方都发生了冲突和分歧。尽管如此，科学和教育发展了，在许多领域都写了权威著作。阿布·贾法尔·穆罕默德·伊本·贾里尔·塔巴里在伊斯兰研究方面创作了重要著作，特别是在塔夫西尔、菲格斯、阿达布和历史方面。这篇文章对这位科学家的生平和科学遗产作了全面的分析。对塔巴里的创作来源进行了分类，并对其作品的特点进行了研究。《古兰经》、《古兰经》、《古兰经》、《古兰经》、《古兰经》、《古兰经》、《古兰经》、《古兰经》、《古兰经》、《古兰经》、《古兰经》、《古兰经》、《古兰经》、《古兰经》、《古兰经》、《古兰经》、《古兰经》。历史在阿布·贾法尔·塔巴里的科学遗产中也占有特殊地位。他的著作《先知和国王的历史》(The History of The prophet and Kings)在伊斯兰世界广为人知，并被许多科学家研究。这项工作表明，这位科学家和伊斯兰科学一样，精通伊斯兰时期之前的历史、文学和民间传说。塔巴里在他的工作中巧妙地使用了这一时期的资料来源，他的信息的科学意义在今天并没有失去其相关性。许多后来的学者使用塔巴里的作品作为主要来源。
{"title":"THE SCIENTIFIC LEGACY OF ABU JA’FAR MUHAMMAD IBN JARIR TABARI","authors":"Agzamova Muxabbatxon","doi":"10.47980/iiau/2022/1/4","DOIUrl":"https://doi.org/10.47980/iiau/2022/1/4","url":null,"abstract":"The life of Abu Jafar al-Tabari passed during a period when the Abbasid state was weakening and disintegrating, and clashes and disagreements occurred in various parts of the caliphate. Even though, science and education developed, and authoritative works were written in numerous fields. Abu Ja’far Muhammad ibn Jarir al-Tabari created important works on Islamic studies, especially on tafsir, fiqh, adab, and history. The article provides a comprehensive analysis of the life and scientific heritage of the scientist. The source classification of Tabari’s creativity is given, and the features of his works are studied. The works of the scientist “Kitab tahzib al-asar”, “Jami’ ul-bayan fi tafsir al-Qur’an”, “Jami’ qiraat min-ash-shukhur va-sh-shazz”, “Kitab ikhtilaf al-fuqaha”, “Kitab ul-waqf ”, “Kitab sharh as-sunna”, “Kitab at-tabsir fi usul ad-din”, “Adab an-nufus al-jayida wa-l akhlak an-nafisa” are currently included in scientific circulation. History also occupies a special place in the scientific heritage of Abu Jafar Tabari. His work “The History of arRusul wa-l-Muluk” (“The History of the Prophets and Kings”) is known in the Islamic world and studied by many scientists. This work shows that the scientist, along with the Islamic sciences, was fluent in the history, literature, and folklore before the Islamic period. Tabari skillfully used the sources of this period in his work, and the scientific significance of his information has not lost its relevance today. Many later scholars used Tabari’s work as a primary source.","PeriodicalId":180207,"journal":{"name":"The Light of Islam","volume":"2 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-03-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"132572612","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
It is known from history that many dynasties lived and ruled not only in their own country but also in other countries. Such dynasties include the Tulunids, the Ikhshidis, and the Bahri Mamluks from the Turkic dynasties. These were the dynasties from Mawarannahr who ruled in Egypt. If we look at the history of these dynasties, we will see that they rose from slavery to the rank of Sultan due to their courage and skillful military leadership. They came to this land from Mawarannahr as slaves and subsequently came to power by their actions. The difference between these dynasties and other kings and sultans is that almost all the rulers inherited the throne from their fathers. Of the representatives of such a dynasty, Abu Abbas Ahmad ibn Tulun (835-884) was born in Bagdad. His father Tulun was introduced to Nuh ibn Asad al-Samani by workers from Bukhara. In 816, as-Samani presented Tulun to Caliph Mamun. Tulun served as head of security for twenty years. After his death, his son Ahmad ibn Tulun was brought up by a friend and focused on receiving religious and military education. The Abbasid caliph sent Ahmad ibn Tulun to Egypt as a governor, and later, thanks to his courage and intelligence, he founded an independent state in Egypt. The Tuluni dynasty (868–905) was one of the first to rule the caliphate, establishing independent local dynasties in Egypt and Syria. Historians have recognized this period as the “Golden Age” due to the construction work and reforms carried out by Tulunids. Egypt was again under the rule of the Abbasid caliphs for 30 years. The Ikhshids (935-969), the second Turkic dynasty of Ferghana origin separated Egypt from the Abbasid caliphs and turned it into an independent state. After the establishment of the Fatimids in 969, the Ikhshid dynasty in Egypt ceased to exist. When the Bahri Mamluks came to power in 1250, they ruled Egypt until 1382. During this period, many historical buildings were built, and the capital of the Abbasid Caliphate was moved to Cairo.
从历史上我们知道，许多朝代不仅在自己的国家生活和统治，而且还在其他国家生活和统治。这样的王朝包括图鲁尼王朝、伊克什迪王朝和突厥王朝的Bahri Mamluks。这些是从统治埃及的Mawarannahr开始的王朝。如果我们看一下这些王朝的历史，我们会发现他们从奴隶到苏丹的地位是由于他们的勇气和熟练的军事领导。他们作为奴隶从Mawarannahr来到这片土地，随后通过他们的行为获得了权力。这些王朝与其他国王和苏丹的不同之处在于，几乎所有的统治者都是从他们的父亲那里继承王位的。在这样一个王朝的代表人物中，阿布·阿巴斯·艾哈迈德·伊本·图伦(835-884)出生在巴格达。他的父亲图伦是由来自布哈拉的工人介绍认识努赫·伊本·阿萨德·萨马尼的。816年，萨马尼将图伦交给哈里发马蒙。图伦担任了二十年的安全首长。他死后，他的儿子艾哈迈德·伊本·图伦(Ahmad ibn Tulun)由一位朋友抚养长大，并专注于接受宗教和军事教育。阿拔斯王朝的哈里发派遣艾哈迈德·伊本·图伦到埃及担任总督，后来，由于他的勇气和智慧，他在埃及建立了一个独立的国家。图卢尼王朝(868-905)是最早统治哈里发的王朝之一，在埃及和叙利亚建立了独立的地方王朝。历史学家认为这一时期是“黄金时代”，因为图鲁尼德进行了建设工作和改革。埃及再次被阿巴斯王朝的哈里发统治了30年。Ikhshids(935-969)，第二个起源于费尔干纳的突厥王朝，将埃及从阿拔斯哈里发中分离出来，并将其变成一个独立的国家。在969年法蒂玛王朝建立之后，埃及的Ikhshid王朝不复存在。当Bahri Mamluks于1250年掌权时，他们统治埃及直到1382年。在这一时期，许多历史建筑被建造起来，阿拔斯哈里发的首都被搬到了开罗。
{"title":"TURKIC DYNASTIES IN EGYPT","authors":"Zukhra Aripova","doi":"10.47980/iiau/2022/1/3","DOIUrl":"https://doi.org/10.47980/iiau/2022/1/3","url":null,"abstract":"It is known from history that many dynasties lived and ruled not only in their own country but also in other countries. Such dynasties include the Tulunids, the Ikhshidis, and the Bahri Mamluks from the Turkic dynasties. These were the dynasties from Mawarannahr who ruled in Egypt. If we look at the history of these dynasties, we will see that they rose from slavery to the rank of Sultan due to their courage and skillful military leadership. They came to this land from Mawarannahr as slaves and subsequently came to power by their actions. The difference between these dynasties and other kings and sultans is that almost all the rulers inherited the throne from their fathers. Of the representatives of such a dynasty, Abu Abbas Ahmad ibn Tulun (835-884) was born in Bagdad. His father Tulun was introduced to Nuh ibn Asad al-Samani by workers from Bukhara. In 816, as-Samani presented Tulun to Caliph Mamun. Tulun served as head of security for twenty years. After his death, his son Ahmad ibn Tulun was brought up by a friend and focused on receiving religious and military education. The Abbasid caliph sent Ahmad ibn Tulun to Egypt as a governor, and later, thanks to his courage and intelligence, he founded an independent state in Egypt. The Tuluni dynasty (868–905) was one of the first to rule the caliphate, establishing independent local dynasties in Egypt and Syria. Historians have recognized this period as the “Golden Age” due to the construction work and reforms carried out by Tulunids. Egypt was again under the rule of the Abbasid caliphs for 30 years. The Ikhshids (935-969), the second Turkic dynasty of Ferghana origin separated Egypt from the Abbasid caliphs and turned it into an independent state. After the establishment of the Fatimids in 969, the Ikhshid dynasty in Egypt ceased to exist. When the Bahri Mamluks came to power in 1250, they ruled Egypt until 1382. During this period, many historical buildings were built, and the capital of the Abbasid Caliphate was moved to Cairo.","PeriodicalId":180207,"journal":{"name":"The Light of Islam","volume":"79 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-03-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"115553466","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The current article considers the lexicological way of conveying the category of politeness in the Turkish language. It identifies the lexicological means of expressing polite-ness in the Turkish language and their methodological features. The abundance of words of respect in the Turkish language indicates that the level of expression of the category of politeness in the language is extensive. By activity and content, personal pronouns, terms of relationship, and semantic units expressing politeness are parts of lexical means of courtesy. In Turkish, the category of politeness is manifested in personal, interrogative, and also in proper pronouns. Revealed the semantic development of lexical units, thus reflecting the politeness category. The content illustrates the stylistic features’ use of pronouns that convey inconsistency. At the same time, instead of pronouns, the use of words such as bendeniz, köleniz, and kulunuz shows the high level of politeness of the speaker concerning the hearer. Moreover, there is an emphasis on the utilization of kinship terms to express the category of courtesy. As you know, the relationship between members of society is formed based on the relationship of individuals. Therefore, the transmission of politeness using kinship terms is more ancient. Some lexical units expressing good manners include the words hanım, efendi, bay, and bey. In the category of politeness, synonyms are hanımefendi, hanım, bayan, kadın, hatun, kari, which means “woman”. The sequence of the above expressions reflects the politeness level from highest to neutral. The article also discusses the endings that accompany the mentioned lexical units. These include ending with m (-im, -ım / -üm, -um) and ending with -lar, -ler. Besides their categorical function, the above endings are non-categorical and functionally occur in expressing politeness. The article depicts that morphological forms accompany lexical means and serve to supplement the content. The features of lexical and morphological means of using politeness in Turkish are revealed based on these accents.
{"title":"ON LEXICAL WAY OF POLITNIESS CATEGORY IN THE TURKISH LANGUAGE","authors":"Xolida Imamova","doi":"10.47980/iiau/2022/1/10","DOIUrl":"https://doi.org/10.47980/iiau/2022/1/10","url":null,"abstract":"The current article considers the lexicological way of conveying the category of politeness in the Turkish language. It identifies the lexicological means of expressing polite-ness in the Turkish language and their methodological features. The abundance of words of respect in the Turkish language indicates that the level of expression of the category of politeness in the language is extensive. By activity and content, personal pronouns, terms of relationship, and semantic units expressing politeness are parts of lexical means of courtesy. In Turkish, the category of politeness is manifested in personal, interrogative, and also in proper pronouns. Revealed the semantic development of lexical units, thus reflecting the politeness category. The content illustrates the stylistic features’ use of pronouns that convey inconsistency. At the same time, instead of pronouns, the use of words such as bendeniz, köleniz, and kulunuz shows the high level of politeness of the speaker concerning the hearer. Moreover, there is an emphasis on the utilization of kinship terms to express the category of courtesy. As you know, the relationship between members of society is formed based on the relationship of individuals. Therefore, the transmission of politeness using kinship terms is more ancient. Some lexical units expressing good manners include the words hanım, efendi, bay, and bey. In the category of politeness, synonyms are hanımefendi, hanım, bayan, kadın, hatun, kari, which means “woman”. The sequence of the above expressions reflects the politeness level from highest to neutral. The article also discusses the endings that accompany the mentioned lexical units. These include ending with m (-im, -ım / -üm, -um) and ending with -lar, -ler. Besides their categorical function, the above endings are non-categorical and functionally occur in expressing politeness. The article depicts that morphological forms accompany lexical means and serve to supplement the content. The features of lexical and morphological means of using politeness in Turkish are revealed based on these accents.","PeriodicalId":180207,"journal":{"name":"The Light of Islam","volume":"22 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-03-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"117067869","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The role of religion in the modern world has increased significantly, and Muslim religious organizations have an increasing influence on the social life of various regions of Russia in general and Tatarstan in particular. Today, many social projects are working in the Republic of Tatarstan. Some of them are the initiative of the Muslim spiritual board and its structural units directly. Another part of the projects is being developed under the patronage of other public organizations. They are also brought to life with the support of spiritual governance. The structural divisions of the spiritual administration in this study refer to the propaganda department, the “Zakat” Foundation, kaziyats, mukhtasibats, and mosques. Organizations such as the Association of Muslim Businessmen of the Russian Federation are engaged in the development of the second direction of the charity. But they are not considered in this study because they go beyond the scope of the research topic. The analysis of the research materials showed that today the activities of religious organizations are multifaceted, influencing the sphere of education, sports, cultural events, charity, etc. They provide significant assistance to the state in solving various social problems of modern society. In this regard, further interaction of state bodies and Islamic religious organizations in matters of charity, leisure, education, and the upbringing of Muslims can have a significant impact on the preservation and strengthening of stability in the region. The purpose of the study is to identify the contribution of Muslim religious organizations to the social life of the Republic of Tatarstan. Research materials: the source base of the study was mainly made up of publications on the activities of Islamic religious organizations on the Internet, as well as research by the author. Research results: the main activities of religious organizations in the Republic of Tatarstan and their impact on social life were identified. The novelty of the study: within the framework of this study, for the first time, a comprehensive analysis of materials on the activities of Islamic religious organizations was carried out.
{"title":"CONTRIBUTION OF STRUCTURAL DIVISIONS AND MOSQUES TO THE SOCIAL LIFE OF THE REPUBLIC OF TATARSTAN","authors":"R. Adygamov","doi":"10.47980/iiau/2022/1/5","DOIUrl":"https://doi.org/10.47980/iiau/2022/1/5","url":null,"abstract":"The role of religion in the modern world has increased significantly, and Muslim religious organizations have an increasing influence on the social life of various regions of Russia in general and Tatarstan in particular. Today, many social projects are working in the Republic of Tatarstan. Some of them are the initiative of the Muslim spiritual board and its structural units directly. Another part of the projects is being developed under the patronage of other public organizations. They are also brought to life with the support of spiritual governance. The structural divisions of the spiritual administration in this study refer to the propaganda department, the “Zakat” Foundation, kaziyats, mukhtasibats, and mosques. Organizations such as the Association of Muslim Businessmen of the Russian Federation are engaged in the development of the second direction of the charity. But they are not considered in this study because they go beyond the scope of the research topic. The analysis of the research materials showed that today the activities of religious organizations are multifaceted, influencing the sphere of education, sports, cultural events, charity, etc. They provide significant assistance to the state in solving various social problems of modern society. In this regard, further interaction of state bodies and Islamic religious organizations in matters of charity, leisure, education, and the upbringing of Muslims can have a significant impact on the preservation and strengthening of stability in the region. The purpose of the study is to identify the contribution of Muslim religious organizations to the social life of the Republic of Tatarstan. Research materials: the source base of the study was mainly made up of publications on the activities of Islamic religious organizations on the Internet, as well as research by the author. Research results: the main activities of religious organizations in the Republic of Tatarstan and their impact on social life were identified. The novelty of the study: within the framework of this study, for the first time, a comprehensive analysis of materials on the activities of Islamic religious organizations was carried out.","PeriodicalId":180207,"journal":{"name":"The Light of Islam","volume":"7 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-03-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"115400963","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
In medieval sources, the city of Tashkent was called Shash. Many well-known scholars in the Islamic sciences, such as hadith, jurisprudence, and mysticism, emerged from Shash. Many great scientists from this region are known to the world by the nisbas of Shoshiy and Toshkandiy. Ancient Tashkent was one of the sacred places where great and pious scientists, muhaddis, and righteous people have been buried. Here, the noble bodies of Zangi ata, Sheikh Umar Vali Baghistani, Sheikh Khovand Tahur, Sheikh Zayniddin Kuyi Arifon, and others found eternal rest. In the second half of the XVIII century, Tashkent city was divided into four districts. According to the sources, these districts were known by the following names: the northern area - Kaffal Shashi, the southern part - Zangiota, the eastern part - Sheikh Hovand Tahur, and the western part - Sheikh Zayniddin Baba (grandfather). But the population of the city called them Sebzor, Beshyoghoch, Shaykhantakhur, and Kukcha, accordingly. There were also three gates (Saghbon, Chigatoy, and Kukcha), 57 mahallas, 47 mausoleums, 60 mosques, and two madrasahs. On the banks of the Nazarbek, Kuksaroy, and Keles rivers were located the gardens of the district. One of the most remarkable places in this part of the city is the mausoleum of Sheikh Zayniddin Baba in the village of Orifon (Scientists) outside the Kukcha Gate. Historical sources show that the district is also called Sheikh Zayniddin. The history of Kukcha mahallah is directly related to Sheikh Zayniddin Baba. His father was Sheikh Shahobiddin Suhrawardi (1145-1235), a well-known Sufi from Baghdad and one of the leaders of the Suhrawardiya tariqah. In this article, based on medieval sources, the activities of Sheikh Zayniddin Kuyi Orifon (1164-1259), the son of Shaykh Suhravardia (1145-1234) – the founder of the Suhravardian tariqah, are studied. The peacefulness of Shaykh Zayniddin and his role in spreading feelings of loyalty, generosity, mercy, and kindness among people are analyzed
{"title":"THE ROLE OF ACTIVITIES OF SHEIKH ZAYNIDDIN AND HIS MAUSOLEUM IN THE SPIRITUAL LIFE OF TASHKENT","authors":"N. Mukhamedov","doi":"10.47980/iiau/2022/1/2","DOIUrl":"https://doi.org/10.47980/iiau/2022/1/2","url":null,"abstract":"In medieval sources, the city of Tashkent was called Shash. Many well-known scholars in the Islamic sciences, such as hadith, jurisprudence, and mysticism, emerged from Shash. Many great scientists from this region are known to the world by the nisbas of Shoshiy and Toshkandiy. Ancient Tashkent was one of the sacred places where great and pious scientists, muhaddis, and righteous people have been buried. Here, the noble bodies of Zangi ata, Sheikh Umar Vali Baghistani, Sheikh Khovand Tahur, Sheikh Zayniddin Kuyi Arifon, and others found eternal rest. In the second half of the XVIII century, Tashkent city was divided into four districts. According to the sources, these districts were known by the following names: the northern area - Kaffal Shashi, the southern part - Zangiota, the eastern part - Sheikh Hovand Tahur, and the western part - Sheikh Zayniddin Baba (grandfather). But the population of the city called them Sebzor, Beshyoghoch, Shaykhantakhur, and Kukcha, accordingly. There were also three gates (Saghbon, Chigatoy, and Kukcha), 57 mahallas, 47 mausoleums, 60 mosques, and two madrasahs. On the banks of the Nazarbek, Kuksaroy, and Keles rivers were located the gardens of the district. One of the most remarkable places in this part of the city is the mausoleum of Sheikh Zayniddin Baba in the village of Orifon (Scientists) outside the Kukcha Gate. Historical sources show that the district is also called Sheikh Zayniddin. The history of Kukcha mahallah is directly related to Sheikh Zayniddin Baba. His father was Sheikh Shahobiddin Suhrawardi (1145-1235), a well-known Sufi from Baghdad and one of the leaders of the Suhrawardiya tariqah. In this article, based on medieval sources, the activities of Sheikh Zayniddin Kuyi Orifon (1164-1259), the son of Shaykh Suhravardia (1145-1234) – the founder of the Suhravardian tariqah, are studied. The peacefulness of Shaykh Zayniddin and his role in spreading feelings of loyalty, generosity, mercy, and kindness among people are analyzed","PeriodicalId":180207,"journal":{"name":"The Light of Islam","volume":"382 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-03-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"123711561","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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