The article presents information about sociopolitical, economic, and cultural conditions of China in the XIV-XVI centuries, the spread of Islam in China and its adaptation to the local environment, the participation of Muslim nations in the social, economic, cultural life, and educational process of the country. During this period, the status of Muslims as a “community migrating from Central Asia” changed to the name of an “ethnic minority” firmly established in China. In the reign of the Ming Dynasty, the Hui Muslim population in Shanghai and Gansu increased even more. The Ming emperors granted Muslims certain religious, political, economic, and social freedoms. Most Muslims served in the Ming army and held senior military and civilian positions. The reign of Ming Taizu, one of the Ming emperors, was a period of social change for the Muslim community from outsiders to insiders. We can describe this period as a period in which Muslims are relatively adapting to Chinese cultural norms or experiencing a process of sinicization. In this regard, Muslim communities that lived peaceful and prosperous life during the Ming Dynasty underwent cultural changes. During the Ming period, regional differences were observed in the integration of Muslims into society. For example, Muslims living in the northern and southwestern regions of China were fully adapted to local conditions. Muslims in the Northwest, on the other hand, had maintained ethnic and religious identity, worldviews, and lifestyles.
{"title":"THE PROCESS OF SETTLING MUSLIMS IN CHINA DURING THE MING DYNASTY","authors":"O. Ernazarov","doi":"10.47980/iiau/2021/4/11","DOIUrl":"https://doi.org/10.47980/iiau/2021/4/11","url":null,"abstract":"The article presents information about sociopolitical, economic, and cultural conditions of China in the XIV-XVI centuries, the spread of Islam in China and its adaptation to the local environment, the participation of Muslim nations in the social, economic, cultural life, and educational process of the country. During this period, the status of Muslims as a “community migrating from Central Asia” changed to the name of an “ethnic minority” firmly established in China. In the reign of the Ming Dynasty, the Hui Muslim population in Shanghai and Gansu increased even more. The Ming emperors granted Muslims certain religious, political, economic, and social freedoms. Most Muslims served in the Ming army and held senior military and civilian positions. The reign of Ming Taizu, one of the Ming emperors, was a period of social change for the Muslim community from outsiders to insiders. We can describe this period as a period in which Muslims are relatively adapting to Chinese cultural norms or experiencing a process of sinicization. In this regard, Muslim communities that lived peaceful and prosperous life during the Ming Dynasty underwent cultural changes. During the Ming period, regional differences were observed in the integration of Muslims into society. For example, Muslims living in the northern and southwestern regions of China were fully adapted to local conditions. Muslims in the Northwest, on the other hand, had maintained ethnic and religious identity, worldviews, and lifestyles.","PeriodicalId":180207,"journal":{"name":"The Light of Islam","volume":"6 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-01-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"132609164","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}
Tajrid al-kalam differs from other theological works with its small form. It attracted the attention of many commentators in a short period after Nasiruddin Tusi’s death. The 60-page commentary of Ali Kushchi on the Tajrid, written almost 200 years later (1420), is over 400 pages. The article provides information about manuscripts and published versions of Tajrid and its Sharhs, Hashiyas, Ta’liqats, and their features. We can witness the value of some of the Sharhs and Hashiyas in the manuscript when we refer to it. Information about these versions shows that, to date, four copies of Tajrid have reached us. Two of them have been published. The 45 copies of Sharhs under 15 titles written on it come down to us (39 copies of the commentary by Ali Kushchi). Only five of them have been published in a total of 10 editions. 8 of the 53 Hashiyas were written on Ali Kushchi’s Sharh, and 10 copies of the Hashiyas have been preserved. Only the authors of the other 15 Hashiyas are known, and even the names of the other two Taliqats are unknown. Also, the analysis of both philosophical and doctrinal issues in one work shows that the authors were encyclopedic scholars in both the religious and secular sciences. Indeed, the works of both Tusi and Ali Kushchi in the formal, natural and social sciences were well-known and admired by experts in the field. The scientific spheres of most commentators are similar. One of the most famous of them was Dawwani. He wrote treatises on Fiqh and Kalam together with Philosophy, Logic, Ethics, Mathematics, and Geometry. The historical and geographical coverage of Tajrid alkalam was significant. Many scholars referred to the book in each period of history.
Tajrid al-kalam与其他神学作品的不同之处在于它的小形式。在Nasiruddin Tusi死后的短时间内，它引起了许多评论家的注意。阿里·库什奇(Ali Kushchi)对《塔吉里德》(Tajrid)的60页评论，写于近200年后(1420年)，超过400页。本文提供了有关Tajrid及其Sharhs, Hashiyas, Ta 'liqats的手稿和出版版本及其特征的信息。当我们提到手稿时，我们可以看到一些Sharhs和Hashiyas的价值。关于这些版本的资料表明，到目前为止，我们收到了四份《塔吉里德》。其中两篇已经发表。上面写的15个标题下的45份Sharhs留给了我们(Ali Kushchi的39份评论)。其中只有5本总共出版了10个版本。53部《哈希雅》中有8部是写在阿里·库什奇的Sharh上的，有10份哈希雅被保存了下来。只有其他15部《哈希雅》的作者为人所知，甚至其他两名塔利班分子的名字也不得而知。此外，在一部作品中对哲学和教义问题的分析表明，作者是宗教和世俗科学的百科全书学者。事实上，图斯和阿里·库什奇在形式科学、自然科学和社会科学方面的著作都为该领域的专家所熟知和钦佩。大多数评论员的科学领域都是相似的。其中最著名的是达瓦尼。他写了关于菲格和卡拉姆以及哲学、逻辑、伦理学、数学和几何的论文。塔吉里德碱的历史和地理覆盖范围很广。在每个历史时期，许多学者都提到了这本书。
{"title":"NASIRIDDIN TUSI’S WORK “TAJRID ALKALAM” AND COMMENTARIES ON IT","authors":"Jakhongir Tokhirov","doi":"10.47980/iiau/2021/4/8","DOIUrl":"https://doi.org/10.47980/iiau/2021/4/8","url":null,"abstract":"Tajrid al-kalam differs from other theological works with its small form. It attracted the attention of many commentators in a short period after Nasiruddin Tusi’s death. The 60-page commentary of Ali Kushchi on the Tajrid, written almost 200 years later (1420), is over 400 pages. The article provides information about manuscripts and published versions of Tajrid and its Sharhs, Hashiyas, Ta’liqats, and their features. We can witness the value of some of the Sharhs and Hashiyas in the manuscript when we refer to it. Information about these versions shows that, to date, four copies of Tajrid have reached us. Two of them have been published. The 45 copies of Sharhs under 15 titles written on it come down to us (39 copies of the commentary by Ali Kushchi). Only five of them have been published in a total of 10 editions. 8 of the 53 Hashiyas were written on Ali Kushchi’s Sharh, and 10 copies of the Hashiyas have been preserved. Only the authors of the other 15 Hashiyas are known, and even the names of the other two Taliqats are unknown. Also, the analysis of both philosophical and doctrinal issues in one work shows that the authors were encyclopedic scholars in both the religious and secular sciences. Indeed, the works of both Tusi and Ali Kushchi in the formal, natural and social sciences were well-known and admired by experts in the field. The scientific spheres of most commentators are similar. One of the most famous of them was Dawwani. He wrote treatises on Fiqh and Kalam together with Philosophy, Logic, Ethics, Mathematics, and Geometry. The historical and geographical coverage of Tajrid alkalam was significant. Many scholars referred to the book in each period of history.","PeriodicalId":180207,"journal":{"name":"The Light of Islam","volume":"30 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-01-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"129272983","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 international community did not immediately reach the current level of regulation of international relations.This process is the result of international legal practical experience accumulated from the distant past to the present. Islamic law also plays a special role in this process. The article provides information on the formation and development of the “Siyar” branch of Islamic law, which is the science of regulating international relations in Islam. Siyar first described the life of the Prophet Muhammad (peace and blessings of Allah be upon him). In addition, Siyar is the science of rules arranging the relations of Muslims with members of other religions in times of war and peace. In particular, we studied the rules of jurisprudence on the treaties of war and peace between Muslims and non-Muslims, the humanitarian principles to be followed in waging war, the procedure for sending ambassadors to other countries, the rights and obligations of representatives of different religions living in Muslim lands through Siyar science. The development of Siyar science was a necessity of the time. As a result of the expansion of the Arab Caliphate, there was a need to establish relations with members of different religions and nationalities. It led scholars to write works on Siyar. In particular, faqihs such as Imam Abu Hanifa, Imam Shabi, Imam Muhammad, Awzai, Sawri, and Fazari wrote books on this subject. Specialists who have studied the science of Siyar also show its peculiarities in their works. In particular, they expressed that international relations in Islam depended on moral principles.
{"title":"DEVELOPMENT AND SPECIFIC FEATURES OF SIYAR SCIENCE","authors":"Shukrullo Jurayev","doi":"10.47980/iiau/2021/4/6","DOIUrl":"https://doi.org/10.47980/iiau/2021/4/6","url":null,"abstract":"The international community did not immediately reach the current level of regulation of international relations.This process is the result of international legal practical experience accumulated from the distant past to the present. Islamic law also plays a special role in this process. The article provides information on the formation and development of the “Siyar” branch of Islamic law, which is the science of regulating international relations in Islam. Siyar first described the life of the Prophet Muhammad (peace and blessings of Allah be upon him). In addition, Siyar is the science of rules arranging the relations of Muslims with members of other religions in times of war and peace. In particular, we studied the rules of jurisprudence on the treaties of war and peace between Muslims and non-Muslims, the humanitarian principles to be followed in waging war, the procedure for sending ambassadors to other countries, the rights and obligations of representatives of different religions living in Muslim lands through Siyar science. The development of Siyar science was a necessity of the time. As a result of the expansion of the Arab Caliphate, there was a need to establish relations with members of different religions and nationalities. It led scholars to write works on Siyar. In particular, faqihs such as Imam Abu Hanifa, Imam Shabi, Imam Muhammad, Awzai, Sawri, and Fazari wrote books on this subject. Specialists who have studied the science of Siyar also show its peculiarities in their works. In particular, they expressed that international relations in Islam depended on moral principles.","PeriodicalId":180207,"journal":{"name":"The Light of Islam","volume":"19 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-01-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"128916135","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 article provides a structural and functional analysis of the social essence of an individual, the patterns of its formation, the problems of relationships between society and the individual, reveals the features of its development. Social and negative aspects of modern social development, the development of science and technology, the growth of a person’s intellectual potential increase attention to the problem of personality. Complex developments, dramatic changes in the relationship between man, society, and nature, in turn, indicate the need for social research in this regard. It is necessary to study the dialectical relations between postmodern society and the individual, changes in the human personality in Uzbekistan in the context of modern social trends. Today’s postmodern period is a product of human creativity. It determines the socioeconomic, spiritual, and cultural criteria of society. In this regard, the identification and study of specific aspects of objective and subjective determinants that affect the formation of personality become an urgent socio-philosophical problem. We point out two main determinants of personality formation: a) objective conditions (social environment); b) subjective factors (education, national idea, self-education). There are many opinions, assumptions, hypotheses, facts, and arguments that reveal the social and philosophical essence of the formation of an individual. However, not all of them are formed on a scientific platform. We investigated the problem from a scientific and the correct theoretical and methodological point of view. The article examines the formation of an individual’s personality based on the doctrine of the interconnectedness and interdependence of events. The solution to the problem is analyzed by identifying and analyzing the determinants that affect human personality development. In this article, we analyze crucial determinants of subjective factors influencing the formation of personality: education, upbringing, promotion of national ideology, selfeducation, literature, and art.
{"title":"INFLUENCE OF SUBJECTIVE DETERMINANTS ON PERSONAL FORMATION","authors":"M. Majitov","doi":"10.47980/iiau/2021/4/10","DOIUrl":"https://doi.org/10.47980/iiau/2021/4/10","url":null,"abstract":"The article provides a structural and functional analysis of the social essence of an individual, the patterns of its formation, the problems of relationships between society and the individual, reveals the features of its development. Social and negative aspects of modern social development, the development of science and technology, the growth of a person’s intellectual potential increase attention to the problem of personality. Complex developments, dramatic changes in the relationship between man, society, and nature, in turn, indicate the need for social research in this regard. It is necessary to study the dialectical relations between postmodern society and the individual, changes in the human personality in Uzbekistan in the context of modern social trends. Today’s postmodern period is a product of human creativity. It determines the socioeconomic, spiritual, and cultural criteria of society. In this regard, the identification and study of specific aspects of objective and subjective determinants that affect the formation of personality become an urgent socio-philosophical problem. We point out two main determinants of personality formation: a) objective conditions (social environment); b) subjective factors (education, national idea, self-education). There are many opinions, assumptions, hypotheses, facts, and arguments that reveal the social and philosophical essence of the formation of an individual. However, not all of them are formed on a scientific platform. We investigated the problem from a scientific and the correct theoretical and methodological point of view. The article examines the formation of an individual’s personality based on the doctrine of the interconnectedness and interdependence of events. The solution to the problem is analyzed by identifying and analyzing the determinants that affect human personality development. In this article, we analyze crucial determinants of subjective factors influencing the formation of personality: education, upbringing, promotion of national ideology, selfeducation, literature, and art.","PeriodicalId":180207,"journal":{"name":"The Light of Islam","volume":"86 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-01-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"114161182","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 article reveals the content and essence of the concept of Irfan, the views of the arifs on existence, knowledge, perfect morality, spirituality, and enlightenment, social development, science, the views of thinkers who played a significant role in the development of the philosophical thought of the East, studied based on Sufi sources. The positive influence of Sufi literature on the social and spiritual life of the peoples of the East, the development of science, culture, literature, and its development as part of a common human culture have been studied based on scientific knowledge. Irfan, as a complex phenomenon requiring spiritual purity, on the one hand, personifies religious sciences, and on the other, personifies the essence of religion in religion. The science of Irfan and religion is a complex and interconnected phenomenon, such as the interconnection of essence and phenomenon, content and form, that is, Islam has been an integral part of the way of life and thinking, spirituality, along with the faith of Muslims for over a thousand years. At the same time, Irfan, as an integral part of Sufi teachings, has served as an activator and revitalizer of religion for centuries. The science of Irfan has been interpreted in different ways in theological and religious sources. The hierarchical classification of irfanic sciences is explained based on Sharia, teachings, and enlightenment. By combining ethical requirements and norms with the concepts of piety and perfection, as well as their application in practice, the role of Irfan science in the public life of the Arifs objectively assessed that they combine high moral principles and norms in their work. The invaluable works of mystics served the spiritual improvement and intellectual potential of humanity. They still serve to adjust the moral norms of modern society, prevent socially harmful threats from all sides, enlighten to approach global processes, and then inherit humanity and the world. On this basis, the need to develop new paradigmatic approaches to understanding the historical memory of youth through the implementation of translations of Sufi and irfanic works has been scientifically substantiated.
{"title":"THE CONCEPT OF IRFAN AND ITS SIGNIFICANCE IN THE DOCTRINE OF SUFISM","authors":"Z. Isakova","doi":"10.47980/iiau/2021/4/7","DOIUrl":"https://doi.org/10.47980/iiau/2021/4/7","url":null,"abstract":"The article reveals the content and essence of the concept of Irfan, the views of the arifs on existence, knowledge, perfect morality, spirituality, and enlightenment, social development, science, the views of thinkers who played a significant role in the development of the philosophical thought of the East, studied based on Sufi sources. The positive influence of Sufi literature on the social and spiritual life of the peoples of the East, the development of science, culture, literature, and its development as part of a common human culture have been studied based on scientific knowledge. Irfan, as a complex phenomenon requiring spiritual purity, on the one hand, personifies religious sciences, and on the other, personifies the essence of religion in religion. The science of Irfan and religion is a complex and interconnected phenomenon, such as the interconnection of essence and phenomenon, content and form, that is, Islam has been an integral part of the way of life and thinking, spirituality, along with the faith of Muslims for over a thousand years. At the same time, Irfan, as an integral part of Sufi teachings, has served as an activator and revitalizer of religion for centuries. The science of Irfan has been interpreted in different ways in theological and religious sources. The hierarchical classification of irfanic sciences is explained based on Sharia, teachings, and enlightenment. By combining ethical requirements and norms with the concepts of piety and perfection, as well as their application in practice, the role of Irfan science in the public life of the Arifs objectively assessed that they combine high moral principles and norms in their work. The invaluable works of mystics served the spiritual improvement and intellectual potential of humanity. They still serve to adjust the moral norms of modern society, prevent socially harmful threats from all sides, enlighten to approach global processes, and then inherit humanity and the world. On this basis, the need to develop new paradigmatic approaches to understanding the historical memory of youth through the implementation of translations of Sufi and irfanic works has been scientifically substantiated.","PeriodicalId":180207,"journal":{"name":"The Light of Islam","volume":"103 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-01-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"116485584","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 urgent tasks of the social sciences is the construction of the Third Renaissance in our country, the transfer of the heritage of our ancestors to the younger generation, and their education in the spirit of moral and spiritual ideas based on Islamic philosophy. Therefore, it is important to study and research the sources that underlie the religious and philosophical views that have been formed and consolidated in our country for centuries. One of these philosophical writings is Al-Qistasu-l-Mustakim (Right scales) by Abu Hamid Muhammad ibn Muhammad alGhazali, a thinker, lawyer, philosopher, and mystic who lived and worked during the early Renaissance, in the 11th century. Al-Qistasu-l-Mustakim by Abu Hamid al-Ghazali was written after his work Ihya ‘ulum ad-din and based on the philosophical views of the philosopher his logical arguments against the teachings of the Ismailis. This article analyzes his criteria for measuring views of Ismailis, what he means by Right Scales, and his religious and philosophical views. The article analyzes how the value of things is determined by the primary necessary sciences, whether knowledge arises from feelings, experience, or natural reasoning of the mind. The definition of mind (garyzatu-l-’akl) is the instinct of reason, which is embedded in a person as a quality or form of thinking. In particular, attention is paid to how the thinker compares experience with the instinct of reason, the correspondence of basic knowledge (al-’ulumu-l-awwaliyya) to the axioms of Aristotle, and the use of syllogisms of logic against the doctrine of Batynites. The article reveals what al-Ghazali understands when he talks about philosophical knowledge, on what basis we can find out the truth, what methods of opinion and analogies are, and how to make decisions in controversial situations. At the end of the article, there is a translation of the first chapter of Abu Hamid al-Ghazali’s book Al-Qistasu-lMustakim, devoted to the criteria of cognition.
{"title":"THEORY OF KNOWLEDGE IN THE TRETISE OF AL-GAZALI “AL-KISTASU-LMUSTAKIM” (RIGHT SCALES)","authors":"D. Kodirov","doi":"10.47980/iiau/2021/3/2","DOIUrl":"https://doi.org/10.47980/iiau/2021/3/2","url":null,"abstract":"Today, one of the urgent tasks of the social\u0000sciences is the construction of the Third Renaissance in\u0000our country, the transfer of the heritage of our ancestors\u0000to the younger generation, and their education in the spirit\u0000of moral and spiritual ideas based on Islamic philosophy.\u0000Therefore, it is important to study and research the sources\u0000that underlie the religious and philosophical views that have\u0000been formed and consolidated in our country for centuries.\u0000One of these philosophical writings is Al-Qistasu-l-Mustakim\u0000(Right scales) by Abu Hamid Muhammad ibn Muhammad alGhazali, a thinker, lawyer, philosopher, and mystic who lived\u0000and worked during the early Renaissance, in the 11th century.\u0000Al-Qistasu-l-Mustakim by Abu Hamid al-Ghazali was\u0000written after his work Ihya ‘ulum ad-din and based on the\u0000philosophical views of the philosopher his logical arguments\u0000against the teachings of the Ismailis. This article analyzes\u0000his criteria for measuring views of Ismailis, what he means\u0000by Right Scales, and his religious and philosophical views.\u0000The article analyzes how the value of things is determined\u0000by the primary necessary sciences, whether knowledge\u0000arises from feelings, experience, or natural reasoning of the\u0000mind. The definition of mind (garyzatu-l-’akl) is the instinct\u0000of reason, which is embedded in a person as a quality or\u0000form of thinking. In particular, attention is paid to how the\u0000thinker compares experience with the instinct of reason, the\u0000correspondence of basic knowledge (al-’ulumu-l-awwaliyya)\u0000to the axioms of Aristotle, and the use of syllogisms of logic\u0000against the doctrine of Batynites.\u0000The article reveals what al-Ghazali understands when\u0000he talks about philosophical knowledge, on what basis we\u0000can find out the truth, what methods of opinion and analogies\u0000are, and how to make decisions in controversial situations.\u0000At the end of the article, there is a translation of the\u0000first chapter of Abu Hamid al-Ghazali’s book Al-Qistasu-lMustakim, devoted to the criteria of cognition.","PeriodicalId":180207,"journal":{"name":"The Light of Islam","volume":"19 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-12-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"126576418","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 strength of the country’s army, its combat readiness, the moral image of the military plays an important role in ensuring the defense and security of the country. These factors are the key to achieving the goals set by the army. When we study the life of the countries in different historical periods, we come across many examples that prove our point. Sahibkiran Amir Temur at one time built a strong centralized state and paid serious attention to the organization of the defense of his country, the conduct of successful military campaigns, ensuring national security. Amir Temur relied on the strength of his army to achieve his military and political goals, with the help of which he managed to build a strong state and won serious victories over his powerful rivals in decisive battles. The reason for the strength of Amir Temur’s army did not always depend on the size of the military forces and the level of armament, as Timur himself pointed out. After these thoughts, the question arises as to what goals united the soldiers in the army of Sahibkiran, and what was their spiritual image. In this article, a certain amount of information collected through the study of historical works on Amir Temur’s life shows the moral condition of the soldiers in the army of Amir Temur, their spiritual image with specific examples. In addition, the article examines what methods Amir Temur used to maintain order in his army, what results in they led, what actions the ruler personally performed to become an example for his soldiers, and what impact these actions had on the soldiers. The article exposes what requirements the soldiers of Amir Temur’s army had to meet, what rules they had to observe, and how these requirements affected the moral character and spiritual education of the soldiers
{"title":"THE MORAL IMAGE OF THE MILITARY IN THE ARMY OF AMIR TEMUR","authors":"Yu. G. Akhmedov","doi":"10.47980/iiau/2021/3/5","DOIUrl":"https://doi.org/10.47980/iiau/2021/3/5","url":null,"abstract":"The strength of the country’s army, its combat\u0000readiness, the moral image of the military plays an important\u0000role in ensuring the defense and security of the country. These\u0000factors are the key to achieving the goals set by the army.\u0000When we study the life of the countries in different historical\u0000periods, we come across many examples that prove our point.\u0000Sahibkiran Amir Temur at one time built a strong\u0000centralized state and paid serious attention to the organization\u0000of the defense of his country, the conduct of successful military\u0000campaigns, ensuring national security. Amir Temur relied on\u0000the strength of his army to achieve his military and political\u0000goals, with the help of which he managed to build a strong\u0000state and won serious victories over his powerful rivals in\u0000decisive battles. The reason for the strength of Amir Temur’s\u0000army did not always depend on the size of the military forces\u0000and the level of armament, as Timur himself pointed out. After\u0000these thoughts, the question arises as to what goals united\u0000the soldiers in the army of Sahibkiran, and what was their\u0000spiritual image.\u0000In this article, a certain amount of information collected\u0000through the study of historical works on Amir Temur’s life\u0000shows the moral condition of the soldiers in the army of\u0000Amir Temur, their spiritual image with specific examples.\u0000In addition, the article examines what methods Amir Temur\u0000used to maintain order in his army, what results in they led,\u0000what actions the ruler personally performed to become an\u0000example for his soldiers, and what impact these actions had\u0000on the soldiers. The article exposes what requirements the\u0000soldiers of Amir Temur’s army had to meet, what rules they\u0000had to observe, and how these requirements affected the moral\u0000character and spiritual education of the soldiers","PeriodicalId":180207,"journal":{"name":"The Light of Islam","volume":"195 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-12-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"131089110","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 question of word formation, particularly the studying the ways of copulative compound words’ formation based on modern methods, remains contemporary linguistics’ one of the urgent problems. The relevance of this issue is increasing, especially for less-studied languages such as the Pashto language, since the language’s vocabulary is constantly enriching under modern requirements. Since the lexical fund of language is dynamic, it is always essential to study the processes synchronously. English, Russian, Afghan and Uzbek linguists have carried out several works on the grammar of the Pashto language on various topics. But it is hard to find a place where you can stop on copulative compound words. In this paper, a comprehensive study of the structure and semantics of copulative compound words formed using part of the speech of verbs in the Pashto language, which is part of the Iranian group of languages of the Indo-European language family, is carried out. This scientific article is devoted to copulative compound words in Pashto using forms ‘noun + verb, verb + verb’, and mixed verb forms. Also, this research work allows determining the place and function of copulative compound words in the lexical layer, to correctly understand their content and essence. During the analysis, copulative compound words composed by the parts of the verb’s speech were studied in groups. The purpose of the research is the structural and lexical analysis of copulative compound words in the Pashto language formed with the help of verbs. In this research work, copulative compound words related to the part of speeches of the verb in the Pashto language have expressed, its features characteristic only for this language, its subtleties. The article also analyzed copulatively compound words based on analytical and synthetic methods. In this article, the question is in a specific form of the copulative compound words consisting of noun + verb, verb + verb, and verb forms of the mixed type, defined as a subject of study and the materials of the modern Pashto language as an object of study. The scientific novelty of the work expresses in these issues.
{"title":"STRUCTURAL AND SEM TURAL AND SEMANTIC ANALYSIS OF COPUL SIS OF COPULATIVE\u0000COMPOUND WORDS IN THE P COMPOUND WORDS IN THE PASHTO LANGUAGE","authors":"O‘g‘iljon Abduvaliyeva","doi":"10.47980/iiau/2021/3/9","DOIUrl":"https://doi.org/10.47980/iiau/2021/3/9","url":null,"abstract":"The question of word formation, particularly the studying the ways of copulative compound words’ formation based on modern methods, remains contemporary linguistics’ one of the urgent problems. The relevance of this issue is increasing, especially for less-studied languages such as the Pashto language, since the language’s vocabulary is constantly enriching under modern requirements. Since the lexical fund of language is dynamic, it is always essential to study the processes synchronously. English, Russian, Afghan and Uzbek linguists have carried out several works on the grammar of the Pashto language on various topics. But it is hard to find a place where you can stop on copulative compound words. In this paper, a comprehensive study of the structure and semantics of copulative compound words formed using part of the speech of verbs in the Pashto language, which is part of the Iranian group of languages of the Indo-European language family, is carried out. This scientific article is devoted to copulative compound words in Pashto using forms ‘noun + verb, verb + verb’, and mixed verb forms. Also, this research work allows determining the place and function of copulative compound words in the lexical layer, to correctly understand their content and essence. During the analysis, copulative compound words composed by the parts of the verb’s speech were studied in groups. The purpose of the research is the structural and lexical analysis of copulative compound words in the Pashto language formed with the help of verbs. In this research work, copulative compound words related to the part of speeches of the verb in the Pashto language have expressed, its features characteristic only for this language, its subtleties. The article also analyzed copulatively compound words based on analytical and synthetic methods. In this article, the question is in a specific form of the copulative compound words consisting of noun + verb, verb + verb, and verb forms of the mixed type, defined as a subject of study and the materials of the modern Pashto language as an object of study. The scientific novelty of the work expresses in these issues.","PeriodicalId":180207,"journal":{"name":"The Light of Islam","volume":"26 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-12-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"132504627","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 article reveals the concept and meaning of a fatwa in modern Muslim countries. Islamic jurisprudence does not always provide direct answers to questions that arise in the new conditions of life, but this does not mean that Sharia norms are outdated. Modern scholars argue that for answers to questions in Sharia, we need to be able to correctly extract them and have the entire spectrum of knowledge, from theological to the most modern. A fatwa can be an individual opinion of a Muslim jurist or an expression of the collective opinion of a group of experts or a special body. When assessing the significance of the fatwa, we have to take into account the legal system of the state under study. From the point of view of legal significance, fatwas are divided into 1) having legal significance - this applies to countries where legislation is based on Sharia; 2) having limited legal force - this form of fatwas is common in countries where Sharia regulates certain areas; 3) those that are of a recommendatory nature and have no legal force - they are common in countries where religion is separated from the state. Modern governments and Islamic clergy work closely together on various social and political issues. In Muslim states with secular legislation, the fatwa is advisory. In almost all Muslim countries, fatwa institutions work closely with government agencies. Coordination on the part of government departments of this religious body is in demand because there are many facts of the publication of fatwas by uncontrolled ulema, which led to social and political contradictions. In the arena of internal political intrigue, fatwas play a regulatory role in exerting a directed influence on the consciousness of the mass of people to maintain stability, prevent conflicts, and sometimes strengthen power. In the modern history of many Muslim countries, there are many examples of solving domestic and foreign policy problems with the help of the institution of fatwas.
{"title":"FATWAS AND THEIR REGULATORY ROLE IN RESOLVING SOCIO-POLITICAL ISSUES IN MUSLIM COUNTRIES","authors":"Bakhrom Mamadiev","doi":"10.47980/iiau/2021/3/1","DOIUrl":"https://doi.org/10.47980/iiau/2021/3/1","url":null,"abstract":"The article reveals the concept and meaning of\u0000a fatwa in modern Muslim countries. Islamic jurisprudence\u0000does not always provide direct answers to questions that arise\u0000in the new conditions of life, but this does not mean that\u0000Sharia norms are outdated. Modern scholars argue that for\u0000answers to questions in Sharia, we need to be able to correctly\u0000extract them and have the entire spectrum of knowledge, from\u0000theological to the most modern. A fatwa can be an individual\u0000opinion of a Muslim jurist or an expression of the collective\u0000opinion of a group of experts or a special body.\u0000When assessing the significance of the fatwa, we have\u0000to take into account the legal system of the state under\u0000study. From the point of view of legal significance, fatwas\u0000are divided into 1) having legal significance - this applies\u0000to countries where legislation is based on Sharia; 2) having\u0000limited legal force - this form of fatwas is common in countries\u0000where Sharia regulates certain areas; 3) those that are of a\u0000recommendatory nature and have no legal force - they are\u0000common in countries where religion is separated from the\u0000state.\u0000Modern governments and Islamic clergy work closely\u0000together on various social and political issues. In Muslim\u0000states with secular legislation, the fatwa is advisory. In almost\u0000all Muslim countries, fatwa institutions work closely with\u0000government agencies. Coordination on the part of government\u0000departments of this religious body is in demand because there\u0000are many facts of the publication of fatwas by uncontrolled\u0000ulema, which led to social and political contradictions.\u0000In the arena of internal political intrigue, fatwas play\u0000a regulatory role in exerting a directed influence on the\u0000consciousness of the mass of people to maintain stability,\u0000prevent conflicts, and sometimes strengthen power. In the\u0000modern history of many Muslim countries, there are many\u0000examples of solving domestic and foreign policy problems\u0000with the help of the institution of fatwas.","PeriodicalId":180207,"journal":{"name":"The Light of Islam","volume":"80 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-12-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"115658658","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}
Among Iran’s world-renowned masters of artistic expression, there were also many female poets. The article seeks to explore the vast legacy of Parvin Etisami, one of the brightest stars in the sky of these poets. Parvin Etisami was born on March 15, 1907 in Tabriz in the family of the famous writer Yusuf Etisami. The father of the future poet was an educated man, and his devotion to literature was high. The purpose of the article is to determine the place of her works in the history of Iranian literature by studying the ideological and artistic method of the poet’s poetry, determining her skills, as well as analyzing her work. Iranian literary critic Rashid Yassimi and Dr. Notil Parviz Khanlari say Parvin’s father was also a translator and a talented stylist. One of her services in the field of literature is the publication of the magazine “Spring”. Parvin was the only daughter of Yusuf Etisami. Parvin, who moved to Tehran with her parents and brother as a young man, entered a girls’ high school. At school, Parvin was distinguished by her extraordinary talent, diligence, manners, and humility. Because of her successful graduation, Parvin is the only one among her classmates to be recommended as a teacher. Parvin’s father, Yusuf Etisami, had a great influence on the formation of Parvin’s worldview and the flourishing of his extraordinary talent. She also received extensive knowledge of Persian and Arabic literature from her father. Under her father’s guidance, Parvin diligently studied the rich literature and art created by her people. Fluent in French, English, Turkish and Arabic, Parvin is familiar with European and world literature. Growing up in such conditions, Parvin began to write poetry at a young age. Many poets used to gather in the house of Etisam-ul-mulk. Iranian poets Malik-ushshuaro Bahor, Muhammad Qazvini, Said Nafisi and others who attended such gatherings would enjoy the new work of the talented poet Parvin. The high esteem and admiration given to these poems by them did not make the humble, shy Parvin proud, but rather encouraged the talented poet to work even harder
{"title":"QUEEN OF IRANIAN LITERATURE","authors":"Feruza Nizamova","doi":"10.47980/iiau/2021/3/8","DOIUrl":"https://doi.org/10.47980/iiau/2021/3/8","url":null,"abstract":"Among Iran’s world-renowned masters of artistic expression, there were also many female poets. The article seeks to explore the vast legacy of Parvin Etisami, one of the brightest stars in the sky of these poets. Parvin Etisami was born on March 15, 1907 in Tabriz in the family of the famous writer Yusuf Etisami. The father of the future poet was an educated man, and his devotion to literature was high. The purpose of the article is to determine the place of her works in the history of Iranian literature by studying the ideological and artistic method of the poet’s poetry, determining her skills, as well as analyzing her work. Iranian literary critic Rashid Yassimi and Dr. Notil Parviz Khanlari say Parvin’s father was also a translator and a talented stylist. One of her services in the field of literature is the publication of the magazine “Spring”. Parvin was the only daughter of Yusuf Etisami. Parvin, who moved to Tehran with her parents and brother as a young man, entered a girls’ high school. At school, Parvin was distinguished by her extraordinary talent, diligence, manners, and humility. Because of her successful graduation, Parvin is the only one among her classmates to be recommended as a teacher. Parvin’s father, Yusuf Etisami, had a great influence on the formation of Parvin’s worldview and the flourishing of his extraordinary talent. She also received extensive knowledge of Persian and Arabic literature from her father. Under her father’s guidance, Parvin diligently studied the rich literature and art created by her people. Fluent in French, English, Turkish and Arabic, Parvin is familiar with European and world literature. Growing up in such conditions, Parvin began to write poetry at a young age. Many poets used to gather in the house of Etisam-ul-mulk. Iranian poets Malik-ushshuaro Bahor, Muhammad Qazvini, Said Nafisi and others who attended such gatherings would enjoy the new work of the talented poet Parvin. The high esteem and admiration given to these poems by them did not make the humble, shy Parvin proud, but rather encouraged the talented poet to work even harder","PeriodicalId":180207,"journal":{"name":"The Light of Islam","volume":"3 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-12-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"132521474","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}
京公网安备 11010802042870号
京ICP备2023020795号-1
扫码关注我们
求助内容：
应助结果提醒方式：