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Usmanov Marifdjon Shakirovich, independent applicant National University of Uzbekistan Mirzo Ulugbek, E-mail: gulchehra_3@mail.ru
CULTURAL AND HUMANITARIAN DIMENSION OF CIVIL SOCIETY
Abstract. The Message of the President of Uzbekistan Sh. M. Mirziyoyev to Oliy Majlis notes that Uzbekistan will always be faithful to its principles in the sphere of international harmony and religious tolerance, strengthening the atmosphere of mutual respect, friendship and harmony between representatives of different nations and faiths. It is considered as the greatest wealth of the state and society. The resolution of the UN General Assembly on Education and Religious Tolerance (A/RES/73/128, 12.12.2018), adopted at the initiative of Uzbekistan, stresses that freedom of religion or belief, promoting interfaith and intercultural dialogue, mutual understanding and cooperation are necessary conditions ensuring peace, as well as the valuable contribution of adherents of all religions or beliefs to the development of mankind, ideas and concepts of civil society development.
In this context, we note that one of the urgent tasks of studying civil society remains finding answers to the questions: what is the role and influence of the mentality, traditions and culture of the population in shaping civil society; how do "civilizational, religious values" in the processes of democratization, the relationship between the people and the government, etc.
Keywords: civil society, cultural and religious values, Islam, Islam and democracy, justice.
The Message of the President of Uzbekistan Sh. M. Mirzi- human development. According to them, "human develop-
yoyev to the Oliy Majlis and the resolution of the UN General Assembly on Education and Religious Tolerance adopted at the initiative of Uzbekistan emphasize that freedom of religion or belief, encouraging inter-religious and intercultural dialogue, mutual understanding and cooperation are necessary conditions for peace [1].There is also noted the valuable contribution of scholars and practitioners of adherents of all religions or beliefs in the development of mankind, ideas of forming a civil society, promoting education, peace, human rights, tolerance and friendship.
In this context, we note that civil society has many dimensions, among which the cultural, humanitarian, religious and national dimensions stand out. Those. One of the urgent tasks of studying civil society is studying the issues of the role and influence of the mentality, traditions and culture of the population in the formation of civil society, the reflection of civilization values in democratization processes, the relationship between the people and the government, etc.
According to many analysts, in particular, according to R. Inglehart and K. Veltsel, the value orientation of society plays a key role in the emergence and development of democratic institutions. At the same time, the establishment of democracy largely depends on the deep-rooted value orientations of the people. According to their estimates, modernization in the socio-economic sphere, the assertion of the values of self-expression in the cultural sphere and democratization are components of a single fundamental process:
ment contributes to the strengthening of civil society, political freedoms, good governance, and therefore increases the likelihood of democracy in those countries where it does not exist yet, and gives it greater" responsiveness "to the interests of people there where the democratic system is already operating" [1].
In this context, it seems appropriate to point out a number of fundamental points related to the definition of the concepts "civilization", "cultural and religious values", etc. It should be particularly noted that researchers have long tried to explain the concept of "civilization" and "culture", their interconnection. Created types, concepts and theories on the problems of civilization and culture. However, a clear interpretation of these terms is still not present in modern science.
In general, it should be emphasized that the modern civilizational approach, based on the ideas of "cultural pluralism" and the need to abandon any hierarchy of cultures, introduces a number of clarifications to this concept, consistently moving away from the definition of mainly two civilizational types - Eastern and Western. This is due to the fact that if the European world in terms of civilization is a relative unity, then in the East there are several religious-cultural civilization regions - Islamic, Indo-Buddhist and Confucian. Moreover, despite the significant differences between these all regions in the political structure and value orientations of people, there are a number of similarities of these types [2].
Section 13. Philosophy
The concepts of liberalism and democratic participation of the population in the affairs of the state were already present in the medieval Islamic world. In particular, Al-Farabi, discussing the features of the "virtuous city", stressed that "no one can stand at the head of a virtuous city, what happens, a person, since management depends on two things: first, by nature, he was ready for management, and secondly, from the position and abilities that have their willpower as their source" [2, 311-312].
According to him, the only person who can combine the twelve innate natural qualities can become such a person: be healthy; have analytical thinking; be able to state with complete clarity all that he thinks about; have a love of learning and learning; abstain from eating, drinking, and mating; love the truth and its champions; have a proud soul and cherish honor; to love the nature of justice and its champions, to be fair to their people and to others, to encourage justice, etc.
In addition, this person must meet six other conditions: be wise; to be knowledgeable, keeping in mind the laws, rules and customs; show ingenuity in what has not been preserved from its predecessors of the relevant law; to have insight and ingenuity, allowing him to learn at any time, both the existing state of affairs and future events, and in these actions he should aim at improving the well-being of the city. The leader of a virtuous city must also be able to direct people with his word to the execution of laws, have the bodily strength necessary to conduct military affairs, and know the art of war as a service art and as a governing art [2, 317-321]. In his work, he also gave recommendations on how to elect (appoint) the head of a virtuous city. Speaking in modern language, Al-Farabi considered the implementation of the principles of the rule of law, democracy, justice, the pursuit of knowledge, a healthy lifestyle, etc. as the most important tasks ofensuring the well-being of the residents of a virtuous city (or an ideal state). This, as we see, are inalienable properties and necessary conditions of civil society and the rule of law in their modern understanding.
A thousand years later, Mohammed Iqbal claimed that the early Islamic Caliphate was compatible with democracy, he had the makings of an economic and democratic organization of society. So Ahmad Moussalli argues that concepts in the Quran indicate some form of democracy: shura (consultation, election of leaders to represent the people and rule on behalf of the people), ijma (consent), al-herriya (freedom), al-hukkuk-shariyya (legal rights). He believed that the shura is a doctrine that implies the participation of the people in the management of the affairs of their government [3].
Lawyer L. Ali Khan argued that Islam upholds fundamental democratic principles: power is truth; justice and law are vital things; freedom of religion and the right to life, individual property, and also health cannot be violated; guarantee of privacy and privacy; presumption of innocence; deliberation and
others. Islam believes that society consists of conscious individuals who have the freedom of choice and are responsible for both themselves and those around them [5].
In general, it can be noted that the modern "enlightened Islamic democracy" fully complies and recognizes the principles of democracy generally accepted in the modern world. At the same time, a comparative study of the constitutions of countries with a predominantly Muslim population shows that in Indonesia and Malaysia considerable experience has been gained in combining the values of Islam and the democratic path of development. Thus, adopted in the summer of 1945, the Constitution of Indonesia laid down five principles of the Indonesian model of developing national statehood, building a society of "justice and prosperity" proposed by Suharto (Pancha Sil): belief in one God; fair and civilized humanity; the unity of the country; democracy guided by sound consultation and representation policies; implementation of social justice for all people of Indonesia [3].The basic law proclaims democracy and enshrines "religious pluralism." It is indicated that these ideas are based on the two pillars of Islam: "mufakat" (consensus) and "mashvarat" (consultations, prototype of parliamentarism, representative power) [6].
The Constitution of the Malay Federation declares that "Islam is the religion of the Federation; however, other religions may confess peace and harmony in any part ofthe Federation.In any state except states where the head of state is not the head of the Muslim religion in this state, in the manner and extent recognized and proclaimed by the state constitution of this state, as well as following this Constitution, all rights, privileges, prerogatives and powers belonging to him as head this religion, inviolable and can not detract.But in any acts, rituals or ceremonies for which the Council of Governors decides that they should apply to the Federation as a whole, each of the other rulers, by virtue of his position as head of the Muslim religion, delegates his authority to Yang di-Pertuan Agongu " [4].
Article 8 stresses that "all persons are equal before the law and enjoy equal protection of the law", article 11 - "everyone has the right to profess his religion". Those. proclaims the principles of the rule of law and "religious pluralism."Thus, the fourth Prime Minister of Malaysia, Mahathir Muhammad, who held his post from 1981 to 2003, based, in particular, on the provisions of the 11th ayat of Surah Ar-Riad of the Qur'an: "Truly, Allah does not change the position of people until they themselves change himself, "noted that" the early Muslims were oppressed just as we are now.But after their sincere and determined efforts to help themselves in accordance with the teachings of Islam, Allah helped them defeat their enemies and create a great and powerful Muslim civilization. And what have we done, especially considering the resources that He has endowed us with? "
According to his conviction, Islam was not revealed only for the 7th century AD. Islam has been revealed for all time. As times have changed, then Muslims also have to change by applying the teachings of Islam in the context of the modern world, which is radically different from that which existed in the 1st century Hijra. All that is required is the will to act. He emphasizes that if a person manages to change himself, Allah will help him, as stated in the holy Quran [4]. Through his life and work, he proved loyalty to enlightened Islam, freed from the extremes of interpretation of the Qur'an and the Sunnah.
He took a decisive course on the development of the country. His famous statement: "If I want to pray, I will go to Mecca, and if I want knowledge, I will go to Japan" - became the basis of the Malaysian public consciousness. Because of this, along with the acquisition of modern technology, strong economic growth and the achievement of a high standard of living, Malaysian society has managed to preserve its religious traditions and cultural foundations.
M. Muhammad believed that smart leaders of governments and countries should turn not to the formalism of
liberal democracy, but to the common sense and the highest interests of their peoples, using mobilization methods of governing the country in necessary cases.
In conclusion, it should be noted that the researchers did not agree on a single concept of "civilization", "democratic, civil society", "culture" and today there are quite a few points of view regarding these terms. For example, there are about three hundred definitions of the concept of culture, and the same is true of the concept of "civilization". Each point of view, in its own way, in any aspect of the discussed problem of law. Still, every nation has its own culture, and researchers of a given nation evaluate civilization, following the laws of their culture.
At the same time, it can be argued that the universally accepted values of democracy, such as democracy, the rule of law, etc., are compatible with the values of Islam and other religions. In this regard, it should be emphasized that they differ from each nation and "civilization" and have forms peculiar only to them.
References:
1. Message from the President of the Republic of Uzbekistan Shavkat Mirziyoyev to the Oliy Majlis - http://uza.uz/ru/ politics/poslanie-prezidenta-respubliki-uzbekistan-shavkata-mirziyeevas-28-12-2018; Resolution adopted by the General Assembly on December 12, 2018, No. 73/128 "Enlightenment and Religious Tolerance" - https://undocs.org/ruM/ RES/73/128
2. A detailed analysis is given in the works: NN Konrad. West and East - M., 1972; B. S. Erasov.Culture, religion and civilization in the East - M., 1990; P. A. Sorokin.Person.Civilization.Society.- M., 1992; V. V. Bobrov. Introduction to Philosophy: Study Guide - M .: INFRA-M; Novorossiysk: Siberian Agreement, 2000, etc.
3. These issues are discussed in more detail, in particular, in the materials of the International Scientific and Theoretical Symposium "Islam and the Secular State", held on September 5-6, 2002 in Uzbekistan // Z. I. Munavvarov, V. I. Schneider-Deters. secular state.- T .: Imam Al-Bukhari International Foundation, 2003.
4. This refers to the ayat: "And never Allah will change such (position) with people until they change it themselves" (Quran, 13:11). In other words, each society itself controls its own destiny. And in the statement of the Prophet Muhammad this is once again emphasized: "You will be guided according to what you yourself are." In a speech by the Prime Minister of Malaysia, Dr. Mahathir Muhammad, at the opening of the 10th session of the Islamic Summit Conference on October 16, 2003 there is a reference to these provisions of the Koran and the Sunnah - http://greylib.align.ru/329/znamenitaya-rech-maxatxira-muxammada.html
5. Inglehart R., Welzel K. Modernization, Cultural Change and Democracy: The Sequence of Human Development Moscow: New Publishing House, 2011. - 118 p.
6. Al-Frabi.A treatise on the views of a virtuous city.In the book of al-Farabi "Philosophical treatises". Nauka Publishing House, Academy of Sciences of the Kazakh SSR, - Alma-Ata, 1972. - P. 311-312 and P. 317-321.
7. Constitution of Indonesia.Preamble, Section XI (Religion) Article 29. Available at: URL:http://artlibrary2007.narod.ru/ konstitucii.html
8. Constitution of the Federation ofMalaysia. Available on the website: URL:http://artlibrary2007.narod.ru/konstitucii.html
9. Ali Khan. A Theory ofUniversal Democracy. Wisconsin international law journal. - Vol. 16. - No. 1. - January 1997. - P. 61-113.
10. Matthias Heise. Islam meets democracy: the case of Indonesia // Journal of social democracy. 4/2013. - P. 23-25.
