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THE STATE OF SAHIBQIRAN AMIR TEMUR PHILOSOPHICAL AND ETHICAL ISSUES IN MANAGEMENT
This scientific article is dedicated to revealing the philosophical and moral foundations of the great state created by our great-grandfather Amir Temur. It focuses on identifying and analyzing the multifaceted functional mechanisms, methods and tools of public administration established by Amir Temur, and generalizing the lessons and experiences to be learned from it. The main purpose is to reveal the essence of the ethical criteria in the management of society at that time and their political aspects, content, procedures for implementation, and the intended purpose and results.
Keywords: Sahibqiran, State, Administration, Morality, Politics, Ruler, Sultanate, Adolatpesha, Adolat, Pir, Ma'rifatparvar
Эта научная статья посвящена раскрытию философских и нравственных основ великого государства, созданного нашим прадедом Амиром Темуром. Он фокусируется на выявлении и анализе многогранных функциональных механизмов, методов и инструментов государственного управления, созданных Амиром Темуром, и обобщении уроков и опыта, которые можно извлечь из этого. Основная цель - раскрыть сущность этических критериев в управлении обществом в то время и их политические аспекты, содержание, процедуры реализации, а также предполагаемую цель и результаты.
Ключевые слова: Сахибкиран, государство, администрация, нравственность, политика, правитель, султанат, Адолатпеша, Адолат, Пир, Марифатпарвар.
INTRODUCTION
The morality of the ruler has played an important role in the history of states and its prospects. The prosperity and well-being of the nation is ensured by how wise, prudent and just he is. Thus almost all the thinkers who lived and worked in Movarounnahr left a great legacy on the moral qualities of the ruler in public administration.
Mamasaliyev Mirzoulug' Mirsaidovich
Karshi engineering - economics institute (Uzbekistan) Senior Lecturer, Department of Social Sciences
ABSTRACT
АННОТАЦИЯ
Oriental Renaissance: Innovative, R VOLUME 1 | ISSUE 8
educational, natural and social sciences ( ) ISSN 2181-1784
Scientific Journal Impact Factor SJIF 2021: 5.423
It is well known that any ruler who has a kingdom, in order to preserve his kingdom, first of all develops various measures of state policy at the level of his spiritual potential. Thus, the ruler tried to pursue the same policy as he had been brought up, and at the same time to establish a government inclined to this morality. An important aspect of the issue for us is that, despite the existence of theoretical and practical foundations of public administration ethics, in history it has been a much more difficult task to achieve.
LITERATURE REVIEW
The political essence of such processes is that if the morality of the ruler is weak, then no action has been taken to promote such a policy or to make a decision in practice. Because immoral politics takes root quickly in the kingdom and has many interested, benevolent and enterprising people. And such nobles have provided the "prospect" of the kingdom. If the ruler is a supporter of justice and goodness, it is necessary to take great will and political measures to raise such morality at the level of public policy and to integrate it into the way of life of society. The nobles of the kingdom were also chosen with these qualities.
The essence of this law is explained in detail in the work of our ancestor Alisher Navoi "Mahbub ul-qulub". Including, A. Navoi describes the philosophical laws of existing relationships as follows: "Whoever is a servant and dependent on the king, his deeds and attitude will be similar to those of the king. If the king is just, his people will have works of justice. If the king's custom is to oppress the people, his people also live with the idea of oppression. If the king is a believer, the motto of his people will be Islam and religion It can be concluded that the heart of a person who is a servant and dependent on the king is also dependent and mute. A king who loves addiction and muteness will subject the whole society to this slavery. The entrenched nature of such relations will disrupt the development of any state.
The activities of Amir Temur and the political principles he established in public administration testify to the fact that they are based on high moral principles. Ibn Arabshah's views on this subject are noteworthy as an important source. He says: "The pattern of Timur's seal is "true", which means" if you are truthful, you will be saved. " The mark on his horses, the mark on his tangayu-tillo, also consisted of three such rings. Often in his meeting there would be no obscene words, no bloodshed, no captivity, no nahbu-robbery, and no haram insults. Timur was fearless, courageous, obedient to brave people, and liked brave people, brave and courageous. With their
1 Navoi Alisher. "Mahbub Ul-Qulub". T .: "Literature and art named after Ghafur Ghulam" nash.1983. Page 22
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help, they conquered the locks of terrible places, preyed on the lions of the people, and with their blows destroyed the peaks of the high mountains. He was a man of sound judgment, a man of great intelligence, a man of unparalleled happiness, a man of greatness, a man of firm conviction, and a man of truth in the face of adversity.2 If we systematize what Ibn Arabshah says, we can see that Sahibkiran has all the moral qualities that are characteristic of a ruler.
DISCUSSION
Sahibkiran develops his moral knowledge in matters of public administration as a person who is fit to create a number of theoretical foundations for practical decision-making. In this regard, he says: "... I have ascended the throne with complete independence because I have taken twelve things as my motto. I have learned from my own experience that if a king does not have these twelve things, he will be deprived of the kingdom"3
So, what was the essence of the moral principles that Sahibkiran followed? What were the characteristics of the moral actions aimed at governing the kingdom and the means to achieve it ?! Or how did he combine the forces influencing the development of the state ?!
In this regard, Amir Temur creates the Nizami order of the existing moral values in public administration. In particular, in order to keep the kingdom at his disposal, the king must have his own word, know his own business, be just in everything, have fair and just ministers, so that if the king seems to be oppressive, a just minister will sort it out. He sees moral relations as a deterrent to discord, strife, lies, slander, and gossip in the kingdom. That is, just as the human psyche is purified in the pursuit of truth, so moral morality is taken into account in keeping the integrity of the state as healthy and vigorous.
In his view, as long as the ruler ignores these teachings, the number of those acting on his behalf in the administration of the kingdom will increase. Therefore, it is important that each official clearly defines his / her competence and constantly monitors that their activities do not exceed this scope. In this regard, there is a lot of historical information that Sahibkiran was a role model in his policy. In particular, if Amir Temur made a decision, even those closest to him were well aware that his attempts to influence or dissuade him were inappropriate. Such an attitude led to the firm introduction of a single order throughout the kingdom, while at the same time the confident submission of citizens and nobles to the existing morality. If the
2 Ibn Arabshoh. History of Amir Temur. T .: "Labor", 1992, 65 pages.
3 Rules of Amir Temur. T. Ghafur Ghulam, 1996, pages 85-86
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decisions made in the state change frequently without being implemented, then discipline and order will be violated, governance will be out of order.
It is obvious that the moral principle followed by Sahibkiran is based on the laws of real social relations. He was well aware of the socio-psychological laws between people, as well as the relationships that could result from them, and developed the right measures accordingly. Such conclusions have led to the organization and effective management of power and its management, the coordination of the overt and covert aspirations of officials to power in the interests of the state, and the orientation of their morals towards public policy.
The justice of the ruler in the person of Amir Temur led to the gathering around him honest, religious, just, strong-willed, brave, courageous officials, and as a result, the strengthening of the state. In particular, it can be observed that the participation of enlightened people in the government led to the formation of systemic features directly to the lower levels of public policy, the transformation of public policy and social processes into the will of society as a whole, and then into practice. In fact, the organization of governance on the basis of ethical rules is a natural need and serves to ensure the development of human society. The problem is that these laws are understood at the level of public policy and the political-organizational bolts are formed in accordance with it.
The fairness of the ruler and the election of the nobles in this moral upbringing led to the fact that the orders and prohibitions introduced in the country were based on the interests of the citizen. At the same time, justice strengthens the power of the king's judgment and limits the possibility of the interference of hostile forces in it. If judgment is based solely on will, not morality, the possibility of the influence of the opposing categories increases. Thus, morality was a factor that ensured the balance of power, forcing people of different interests to unite around a political government based on Sharia.
RESULTS
Such a social ratio was well understood by Sahibkiran and he was firm in his decisions to maintain the balance of his policy. He personally supervised its implementation, linking its implementation with the requirements of religion. He was unequivocal and firm in his decision, and was ruthless towards those who hindered him. In fact, such cruelty was not hindered either because it was based on justice in execution. For we know from history that only cruelty itself, no matter how powerful the ruler, leads to protest in the kingdom, and then to rebellion. Weber, for example, described the situation as follows: "Timur was terrified by his wrath, yet he was
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superior to Boyazid both as a man and as a ruler. Boyazid did not care only about the invasion, he did not care about anything else, he entrusted the administration of the state to his greedy and corrupt Prime Minister Ali Pasha, and handed over the provinces to greedy, traitorous judges and governors"4. Undoubtedly, these ideas prove that Amir Temur was not only a man of high morals, but also a strong-willed ruler who was able to base his state policy on morality.
Above, Amir Temur expresses the view that the affairs of the kingdom should not be left to anyone else. At the same time, he emphasizes that the affairs of the kingdom should be divided among a few trustworthy and respectable persons, and that they should not interfere in the affairs of one or the other in their activities. Indeed, distrust of relatives or their failure to use them in the affairs of the kingdom also precludes the possibility of a secret protest against the king, and the escalation of open conflicts when circumstances arise.
As a mindless sharp thinker, he discovers various forms and aspects of problems, more precisely, invisible, hidden secrets, and takes all possible measures against them. Therefore, Sahibkiran was able to keep between fear and love by giving a career to one of the nobles and gifts to another. The possession of these qualities by the king no doubt formed in the hearts of the nobles a sense of voluntary obedience and submission to him. The ruler increased the respect of the judgment, ensuring the execution of all orders. It is known that Sahibkiran held people dear even in the conquered lands. In particular, he paid homage to his sayyids, ulama, fuzalo and mashayiks and put them in place. He gave them tasks and set their salaries. In this regard, Amir Temur himself said: "I also did good to the good people of every country, expelled the evil, corrupt and immoral people from my country. I entrusted lowly and vile people with things worthy of them, and I did not allow them to go too far. I raised their careers out of respect for their elders and honorable people. I have opened the door of justice in every country, I have blocked the way of oppression "5. The ruler, who influenced Eurasia, insisted that he always followed Piri's instructions in his activities. In every word, he glorifies the honor of the person and programmatically enters what the Pirs say in the Tuzuk.
Sahibkiran relies on the Shari'a and the education of scholars to strengthen his knowledge and beliefs. He felt the role of scientists in the development and progress of society as his own need and was able to focus their potential on strengthening the
4 Muminov I. The place and role of Amir Temur in the history of Central Asia. T; Fan, 1993, 48 pages.
5 Rules of Amir Temur. T. Ghafur Ghulam, 1996. 119 pages.
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foundations of state building. This is the political side of the issue. It has its own aspects, that is, the inner spiritual needs of the ruler, and Amir Temur was a man of high moral potential who was able to combine these two aspects. We know from history that rulers who did not understand the path of truth only became acquainted with ignorance and did not do evil in order to save their world. The rulers, who were acquainted with justice and enlightenment, lost their kingdom in the face of the secret games of politics. In contrast, Jahangir is one of the rulers who was able to establish a triumph of justice in the activities of the state by linking politics to morality. In fact, this is the superiority of Amir Temur over Alexander or Genghis Khan.
Sahibqiran is an enlightened person who is always faithful to the truth he understands and is able to follow it. For him, retreating from the reality he understood was tantamount to betrayal. The betrayal, however, could not bear his honor. It is his spiritual power, which is deeply rooted in enlightenment, that has always prevailed over himself and his nafs. As a result, there were no secondary subjective arguments in public policy. For him, the truth motivated him to implement it in politics as it was in line with social reality. In this regard, H. Vamberi gives important information in his work "History of Bukhara or Movaraunnahr". For example, "Although Timur's palace was full of foreign scholars and artisans, the country's official language has always been Turkish, and even as a Mongol, Uyghur writer - Christianity, Buddhism, paganism - has been protected by fanatical Muslims. Timur himself wrote in clear and unambiguous Turkish. The Tuzukot mentioned here proves our point. Nevertheless, when he met with the official editors and poets of his time, he listened to their firm and suggestive words. This man, who had shaken half of Asia and destroyed many kingdoms under his throne, began his political covenant with a very simple phrase: "I, Timur, the servant of God, say that ..." T.A.), there is such a big difference between them ... "6. Indeed, the magnitude of the difference is, unfortunately, witnessed to the expansion of the activities of our other rulers as a social defect. The influence of the teachings of the great scholars of his time on the enlightenment and culture of Amir Temur was undoubtedly great. In particular, he wrote many works on morality and mysticism, Sheikh Saidali Hamadoni (died 1384), the founder of the Naqshbandi sect Sheikh Hodja Bahovuddin (died 1389), poet Lutfullo Nishapuri (died 1384), Sheikh Kamoliddin X90 (died 1384). scholar Tafzoni (died 1391), poet Ahmad Kirmani, who wrote the Temurnoma, and other scholars in direct contact with him.
6 Vamberi H. History of Bukhara or Movarounnahr. T .: "G'afur G'ulom", 1990, 56 pages.
Oriental Renaissance: Innovative, R VOLUME 1 | ISSUE 8
educational, natural and social sciences ( ) ISSN 2181-1784
Scientific Journal Impact Factor SJIF 2021: 5.423
CONCLUSION
It can be said that Amir Temur knew the Naqshbandi sect deeply. It is this knowledge that has helped him to understand Islam, at the same time understanding the essence of real, social life by distinguishing religion from bigotry, and to implement it through public policy. The courageous and continuous introduction of the state policy and ideology into the life of the people, inspired by the ideas of the Naqshbandi sect, soon bore fruit. This phenomenon was first evident in the minds of people, especially young people. A new generation has grown up in the country, whose faith is whole, who are faithful to the religion of Islam, and at the same time, who hate science and knowledge, who are ready to work, who are martyrs of the profession, and who are committed to great creative work.7
Thus, the personal phenomenon of Amir Temur, in contrast to the curses associated with war and aggression, is reflected in history as the builder of a great just state.
REFERENCES:
1. Vamberi H. History of Bukhara or Movarounnahr. T .: "G'afur G'ulom", 1990.
2. Rules of Amir Temur. T. Ghafur Ghulam, 1996.
3. Muminov I. The place and role of Amir Temur in the history of Central Asia. T; Fan, 1993.
4. Navoi Alisher. "Mahbub Ul-Qulub". T .: "Literature and art named after Ghafur Ghulam", 1983.
5. Ibn Arabshoh. History of Amir Temur. T .: "Labor", 1992.
6. G'oipov. N. Spirituality of Amir Temur's period. T .: "Ghafur Ghulam", 2001.
7. Allanazarov, M. K., & Mamasaliev, M. M. (2020). ANALYSIS OF COMPREHENSION METHODS IN THE GNOSEOLOGY OF ALLAME TABATABAI. In ИННОВАЦИОННОЕ РАЗВИТИЕ: ПОТЕНЦИАЛ НАУКИ И СОВРЕМЕННОГО ОБРАЗОВАНИЯ (pp. 106-109).
8. Mamasaliev, M. M. (2020). INCREASING THE EDUCATIONAL OPPORTUNITIES OF SOCIAL INSTITUTIONS IN THE PROCESS OF INNOVATIVE DEVELOPMENT. In ИННОВАЦИОННОЕ РАЗВИТИЕ: ПОТЕНЦИАЛ НАУКИ И СОВРЕМЕННОГО ОБРАЗОВАНИЯ (pp. 204-206).
9. Mamasaliev, M. M. (2020). Main directions of the influence of modern civilization on the spiritual image of the individual. Вестник науки, 3(11), 5-8.
7 G'oipov. N. Spirituality of Amir Temur's period. T .: "Ghafur Ghulam", 2001, 19 pages.
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