CC BY
2
УДК 94 (575)
Xujayev M.I.
Teacher department of "National idea " National university of Uzbekistan THE COVERAGE OF THE PROBLEM OF NATIONALARITY AND ITS ROLE ON THE PRESENT DAY IN AHMAD ZAKI VALADI'S WORK Abstract: In this article, Ahmad Zaki Validi's work on the problem of national co-location
Keywords: people, tradition, idea, religion
During the Soviet Union's collapse, the pages of the liberation struggle of the peoples of Central Asia, particularly Uzbeks, were deliberately falsified under the pressure of communist ideology. From this point of view, the active participants of the movement, who were an important impetus for the growth of national self-consciousness and who attempted to achieve the idea of national liberation, attempted to do so with their activities, were considered to be traitors. Supporters of this trend proposed ideas based on universal human and democratic principles of the world, which would meet the needs of modern society and meet the spiritual-enlightenment and socio-economic interests of indigenous people of the country.
Jadicism was a peculiar flow of adventure, from the enlightenment to the mighty political movement. The goal of the magistrates is to support fundamental issues such as the multi-ethnic population of Turkestan, primarily its intellectuals, the exploitation of economic, natural and labor resources of the country, growing national self-consciousness in response to social and national tyranny, determining the lifestyle of indigenous peoples, preserving and enriching universal values that the solution should be solved.
At the beginning of the 20th century, when the Jadid movement was divided into two, and the fanatics began to intensify, the enlightenment began to suffer many. Most of them were prosecuted and prosecuted. In the years 1918-1919, thousands of educators and sympathizers were physically wounded by the fatwa of fanatical scholars. The Soviet period was regarded as the idealist for the educators in the history and philosophy science. For the enlightenmenters sought to achieve the development of the society by the promotion of goodness, justice, and knowledge, not revolutionary coups. In the political practice of the Soviet state, they were labeled with enemies of the people, punished or executed.2
The cadres acted on the basis of their ideals on the basis of social justice, national welfare and national independence. At the same time, they sought to upgrade their cultural, ethical, and enlightening practices, promote European scientific and technological advancement, and eliminate religious fanaticism, fanaticism, and ignorance.
They also tried to explain the Qur'an and Islamic teachings in their work. In particular, Zaki Validhi sought to clarify the need for reform in all spheres of
2 Фалсафа энциклопедик лугат. - Т.: Уз МЭ нашриёти, 2010. - Б. 179-180.
education, economy, culture, and society, by explaining Islam's progressive ideas. Validiy, well-versed in the Quranic commentary, points out that the religion of Islam encouraged the people to the highest level of knowledge by quoting from the Qur'anic verses and hadiths. Validis also strongly criticizes some religious leaders for failing to recognize the Islamic history, in most cases, in an uncomfortable situation.
Validiy writes in his article titled "National, Spiritual Riches": "The material prospects of Turkestan peoples; Understanding European culture, norms and rules Russian and non-Russians from northern Russia needed time to cultivate silk, cotton, horticulture and carpet weaving from local residents."3
In order to preserve their spiritual and material culture, Muslims under the influence of Chor Rossii, Ismoil Gaspirinsky from the Western Europe, Hasanbek Malikov and Ansizods of the Turkic Caucasians, have shown remarkable work. In the occupied Russian land, two elements of "material wealth" and "nationalspiritual wealth" caused serious controversy. At that time, national spiritual values were thought to be incomparable, unprecedented in their lives, strong nations, bright future, national and spiritual wealth of poor nations.
The language, habits and habits of each tribe are pleasing to themselves in their homeland and environment and, in this respect, are worthy of respect to other tribes. When a tribe is present among the other tribes, it is the point to accept the language and the custom of this tribe to improve the overall attitude. At the same time, it is natural that all people are bound to their tribe and language.
In addition, Ismail Gaspirali said: "Europe is an old man with many experiences. We have respect for the great age. We learn from experience. But we do not repeat the mistakes ... If we see Europe, we will not run as a child. "What is this?" What will be the result? " Is it consistent with conscience and justice? We draw on the scales of reason. To do so, we must comprehend and understand the processes of globalization that are taking place in our society consciously. Only then can we solve such problems positively. He believes that "people move away from each other by three things: language, distance, distance from religious beliefs. Unfortunately, although we have only one religion but one language and the distance distinguishes us, then I did not know how to write my Turkish name like my educated brothers." One of his articles in the newspaper "Hayot" is as follows: "But do not forget the only requirement, and do not dump the pen into black ink in your mouth, drown your heart and write it down, your words will go to your conscience, otherwise it will go unhealthy."4
In fact, language is the most important event for every nation at all times, because the language of the nation is revived, its future is expressed. In the words of Avloni, "Life is a language and literature, which shows that every nation has its presence in the world." That is what Jadicha pays special attention to the language issue. Regarding the use of Muslims in their mother tongue and the use of this
3 Валиди А.З. Наше национальное духовное богатство. // Юрт. №1, - Коканд: 1917.
4 Крсимов Б. Исмоилбек Гаспирали. -Т.: Маънавият, 2006. - Б.27.
language in the educational system, Validy did not devote one of his articles to the development of the national language. The current Uzbek language is a language spoken and honored by our ancestors, protected from various views and restrictions, and preserved to generations. We do not have the right to be neglected or to be indifferent to language development. With all of the language, we need to keep the savings left by our ancestors and to make this contribution to the next generation, enriched.
Valid's Jadid activity and his works are widely spread among the people, newspapers and magazines have appeared, books and textbooks have been widely published, and interest in the study of national past, spiritual heritage and culture of other nations is increasing. Undoubtedly, all this has resulted in the formation of national consciousness, political and spiritual awakening, and aspiration for independent development. Jadids were the worshipers of the Homeland and the nation who were responsible for a number of socio-economic and cultural-enlightenment issues that had to be solved among the Muslim intellectuals.
The emergence of Jadid schools, Jadid press, Jadid literature and Jadid theater were aimed at changing the minds of people with various spiritual activities and opening the eyes of the people. These blessed and good deeds were not without the active participation of jaded educators. They have made a great contribution to the national awakening in Uzbekistan and in the Turkic world with their love and affection for the Homeland and the nation. Based on valid opinions, the Jadid National Awakening and Enlightenment Movement has theoretically-ideological and political-practical aspects as follows:
- First of all, to open a new method of teaching and learning, to create new tutorials and textbooks;
- Secondly, in the widespread introduction of innovation in the daily life and ending retardation;
- Thirdly, radical reforming of the archaic, backbone management system (especially in Bukhara Emirate and Khiva Khanate) (but not revolutionary!);
- Fourth, focusing on the language of the nation, its protection, and increasing the scope of its use;
- fifthly, achieving the modern principles of the nation's economy and so on. Of course, these include the nature of Jadid, and the spirituality plays a decisive role.
In conclusion, Validhi propagated bold, controversial ideas on many issues in the complex, vibrant socio-political situation at that time. Today, we can see the effect of these ideas in the development of our country, its role and value in the world community.
Used sources:
1. Фалсафа энциклопедик лугат. - Т.: Уз МЭ нашриёти, 2010. - Б. 179-180.
2. Валиди А.З. Наше национальное духовное богатство. // Юрт. №1, -Коканд: 1917.
3. ^осимов Б. Исмоилбек Гаспирали. -Т.: Маънавият, 2006. - Б.27.
