CC BY
18Predict the interest of students when considering the relevant topic [4].
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YUSUF HAMADONI IS THE FOUNDER OF THE CENTRAL ASIAN
SCHOOL OF SUFISM Nunnanova G.B.
Nunnanova Gulzoda Bekрulatovna - Teacher, DEPARTMENT OF NATIONAL IDEOLOGY, FUNDAMENTALS OF SPIRITUALITY
AND LEGAL EDUCATION, NAVOI STATE PEDAGOGICAL INSTITUTE, NAVOI, REPUBLIC OF UZBEKISTAN
Abstract: this article discusses the role of Yusuf Hamadani's mystical teachings and school in the formation of mystical sects in Central Asia, and Yusuf Hamadoni's mystical and philosophical teachings as the main ideological basis for the formation and development of Khojagon and Naqshbandi sects. The article also analyzes Yusuf Hamadani's mystical views on issues such as spiritual maturity, zikr (recalling Allah), self-awareness, honesty, self-discipline, spirituality and inner upbringing.
Keywords: mysticism teachings, spiritual perfection of man, zikr (recalling Allah) , piety, purity of heart, observation, murid ( an apprentice in mysticism ), inner and spiritual upbringing, purification of image and vision.
The role of mysticism in the development of Eastern spirituality and culture is invaluable. Sufism is a science based on the Qur'an, which is essentially based on Islam. In this regard, it is worth quoting Abdulbori Nadvi's description of Sufism in the context of "Sufism is the science of purifying the soul from eternal body and teaching us to follow the Prophet in his inner qualities." Indeed, mysticism is a religious and philosophical doctrine, a unique field of science that leads a person to spiritual and spiritual maturity through the implementation of spiritual, passional, emotional and inner education in a person through specific methods of education.
So, mysticism is a science that provides information about foster the lust, beautifying morals, illuminating the inside and outside, and purifying the image and vision in order to gain eternal bliss and the pleasure of the Almighty by focusing human spirit, character and spiritual structure . For the acquisition of mystical knowledge is the complete purification of the human heart and the adornment of the Qur'anic morality from within.
In the history of Islamic culture and thought, the teachings of mysticism, the sects that have brought mystical ideas to the public consciousness and inspired people to strive for spiritual maturity have played an important role. Because mysticism is a science that emerges in both theoretical and practical unity, although there is a commonality in the mystical goals of each sect, they have developed different ways to achieve these goals. As a result, dozens of mystical schools were formed and developed in the history of mysticism, such as Qadiriya, Yassaviya, Naqshbandi, Mawlawi, Shozaliya, Suhrawardiya, Kubravia, Bedouin, Akbariya. In the history of mysticism, in the Muslim religious and philosophical teachings, the schools of mysticism of Central Asia, in particular, the "Khojagon" and following "Naqshbandi" sects have a dominant role.
Hoja Abdulkhaliq Gijduvani founded the Khojagon sect, which has not lost its spiritual and educational significance, and has a special place in the system of spiritual values with its mystical, philosophical and moral principles.
The ideological roots of the Khojagan sect, which played an important role in the ideological origins of the Naqshbandi sect in the history of mysticism, go back to Hazrat Yusuf Hamadoni. The emergence of the first school of mysticism in Central Asia and the spread of mysticism is associated with the name of Abu Yaqub Yusuf al-Hamadani al-Buzanjirdi (1040-1140). In particular, in the works of Abdurahman Jami's "Nafahot ul-uns", A.Navoi's "Nasayim ul-muhabbat", Abulqasim Samarkandi's "Kandiya", Gijduvani's "Maqomoti Khoja Yusufi Hamadoni" and "Risolayi sheikh ash-shuyukh hazi" by Abu Yusufi Hamadoni were written that Hazrat Yusuf Hamadoni came to Movarounnahr via Khurasan, lived in Merv, Herat, Urgench, Samarkand and Bukhara for several years, taught Islam and mysticism to his companions, and challenged the people to Islam. It's worth mentioning, Abdukholiq Gijduvani explains the reason for Yusuf Hamadoni's visit to Samarkand: "My father used to say that my name was chosen by Khoja Hizr. When I was twenty-two, Haja Hizr took me to Sheikh Yusuf Hamadoni. Sheikh Hizr explained the zikr of the heart (recalling the name of God from soul) to me in front of him. Then Hizr said to the Sheikh, "You must go to Samarkand." After that, the names of Sheikh Yusuf Hamadoni came to Samarkand together with the above-mentioned saints.
They started living in Khushvurud mahalla of Gatfor district. Three months later, Hoja Hassan Andoqi and Hoja Ahmad Yassavi joined the sheikh's conversation. The sheikh explained the zikr of the heart (recalling the name of God from soul) to them as well. Nine months later, Hoja Abdullah Barraqi came and became a murid (mystical apprentice). In the time of these saints, there was no heretic or perverted person left in Samarkand, even in the regions along the Amu Darya, in the region from Kara Khoja, from Khorezm to Badakhshan".
Regarding the teacher-apprentice relationship between Hazrat Yusuf Hamadoni and Gijduvani, A. Navoi in his work "Nasayim ul-muhabbat" wrote: They came to Bukhara and Khoja Abdulkhaliq came to talk to them and informed them that they had a zikr of the heart (recalling the name of God from soul). They were in their conversation and they lived in Bukhara, they said that Khoja is an initiator of their lesson and an inspirer of the zikr of the heart (recalling the name of God from soul) Khoja Yusuf will be the piri(mystical teacher) of conversations and piri khirka(special gown of sheikh) and rhymes ". Thus, the information given in the sources and further complements of our opinion prove that Yusuf Hamadoni was a mystical-philosophical, his doctrine of which was the main ideological basis for the formation and development of the Khojagon and Naqshbandi sects.
Yusuf Hamadoni for the first time enriched mysticism with mystical, philosophical and moral content. The slogans "Hush dar dam", "Nazar bar kadam", "Safar dar vatan", "Khilvat dar anjuman", which became the main slogans of the Khojagon-Naqshbandi sect, were also developed by Yusuf Hamadoni. In the formation of the Khojagan sect as a doctrine of the means of attaining the inner truth, Yusuf Hamadani's disciple was told, "O Abdukhaliq! Know that the path of truth, the suluk, is of two parts: the suluk is visible and the suluk is inside. The first is the appearance of the suluk, which in any case is to follow the divine commands and prohibitions, to observe religious norms as much as possible, and to avoid lustful desires. It is to protect its members from the lusts and desires of the Shari'ah. The second part, the suluk's womb, is to strive to purify the soul and to eradicate the evil qualities of the soul. Inner ablution is the earnest effort of the soul in zikr(recalling Allah) so that it becomes as if it is in remembrance of the Truth. Of course, the advice of the Prophet Muhammad (peace and blessings of Allaah be upon him) such as "Stay on the path of the Shari'ah and do not go beyond the limits of the Shari'ah, Allaah knows best" was of great importance. Abdukholiq Gijduvani's Risolai vasoyo (The Treatise of Testaments) analyzes the rules that a murid must follow in the sect. We would like to emphasize in the following comments that these exhortations are still the root of mystical science based on the teachings of Yusuf Hamadoni, the piri-murshid (a master of apprentices) of Khoja Jahan.
Khoja Abdulkhaliq Gijduvani's "Be brave and give what God gives you to others" Rubaiyat:
Because of his generosity, he was a guarantor.
Whatever you say to the people,
Whoever frees himself from the things of the world,
Because of his generosity, the things of the earth become like dust.
Whatever God gives you, give it to the people,
In interpreting this exhortation, which means that anyone who gives (to the people) will be a hero, as a rule to be followed by a murid in the path of the teachings, the deeds of Hazrat Yusuf Hamadani, which he first followed and advised his disciples to do the same, actions had a significant impact. About Khoja Abdulkhaliq Gijduvani's teacher: His views also confirm this. Khoja Yusuf Hamadoni said, "The first principle is that the one should eat, drink, and dress according to need, not according to lust. Another type of Riyadh is sleep deprivation. A lot of sleep destroys life, relaxes the body, loses
productivity and passion. " until you correct it and cherish your luct, or say a word until you are no longer in need, sleep until sleep is victorious, sleep a little, and then get up quickly. "
Even today, the moral views of the Sufis on abstinence and speaking only when necessary (that is, not saying hurtful words and gossiping in vain) are of great spiritual importance.
In the moral views of the Khojagan Sufis, a special place is given to the role of halal food in the spiritual purification of man, to the divine grace and enlightenment that comes from halal food.
Sufis have shown in practice that the purification of the tongue and heart is one of the most important principles of enjoying halal food as a way of life, and that the purification of the tongue and heart is only the product of eating halal food. Amir Kulol, a member of the Khojagon sect, said: "Know that a bite purifies the heart and tongue. Because a person's stomach is like a pool, it needs to be filled with clean water, so that all the flowers that grow from that pool and soil, and the fruits of all kinds of trees, are clean and useful. For example, the Messenger of Allaah (peace and blessings of Allaah be upon him) said: "Whoever eats a halal bite for forty days, Allaah will open the fountains of knowledge and truth in his heart and tongue and enlighten his heart."
The most important "second principle" that Yusuf Hamadani should follow in his teachings is honesty. Because a dirty bite does not create light in the heart. And the filthiness of prayer cannot be tasted in filthy clothing. There are three things that everyone should do right: a khirqa (special garment of sheikhs), a bite, and an accomodation. If all three of these are pure and honest, then all one's work will prosper. " The Qur'an is based on the hadiths, and Yusuf Hamadani's views on the subject are based on the hadiths.
The basis of mystical teaching is the analysis of the issues of human self-awareness, and Sufis have developed their own methods of human spiritual development. Yusuf Hamadani emphasizes zikr as the most important basis for attaining spiritual maturity, until reminding Allah , the way of truth will not open. True remembrance comes from the heart. Therefore, the faithful reads "La ilaha illallah" by stretching out the substance (long vowel letters) and controlling his inner self. It is this word (method of remembrance) that drives away any fleeting thoughts, fantasies and desires that come to mind other than the Truth. As a result, God is observed in that heart. By repeating this word over and over again, its truth becomes so clear that it is stated in the Qur'an: "They remember Allah when they stand, and when they sit, and when they lie down" (Surah Al 'Imran, 191).
As commanded in this verse, due to constant remembrance, the veil, darkness and fantasies will rise from the right side of the faithful. " There is a similarity between these views of Yusuf Hamadani and the views expressed by Bahauddin Naqshband in this regard. Bahauddin Naqshband has observed that the sages are the second path to spiritual maturity. In order to rise to the level of observation, a person who wants to reach the truth must be able to observe every state of his heart and be able to analyze and find the causes of this state. To do this, a person must be "conscious", that is, he must be awake with every breath - aware of Allah, and abandoned negligence. The truth of Naqshband dhikr is to leave the field of ignorance and enter the space of observation. " So, the remembrance of Allah is very important in freeing the soul from unnecessary thoughts, lusts that lead to sin, and awakening from ignorance.
"Hush dar dam" rashha (mystical rule) was created by Yusuf Hamadoniy. Because only a person with an open mind can observe the essence and identity of the universe. That is why mysticism pays special attention to the training of the soul. While nurturing the heart is the main way to rise to the level of observation, observation is one of the most important ways of attaining spiritual maturity. In order to reach the level of observation, a person must be aware of and control the state of his heart at every moment. The mystics of the Khojagan sect have paid special attention to the importance of respecting every moment, being conscious, controlling one's outward actions and inner thoughts, and have analyzed them in detail in their views. Hush Dar Dam, which is considered to be the basis of the Naqshbandi sect, was developed by Yusuf Hamadoni.
In fact, among the eleven requirements of the doctrine for the ascension to the level of a perfect human being, this sect has set the most important and important "Hush dar dam" - "Vigilance at every moment." Therefore, the Naqshbandi sect is very widespread in the world and is described as "Aqrab-ut-tariq", "The nearest way". It is said to be the closest way to understanding the nature of the universe and ascending to the level of a perfect human being. " In short, the first introduction of mystical ideas into Central Asia was associated with the name of Yusuf Hamadoni. Yusuf Hamadani's mystical teachings became an important ideological source for the emergence and spread of the Khojaghan and Yassavi sects in the region. The teachings of the great mystic Yusuf Yusuf Hamadoni, a leading piru-teacher of the Khojagan-Naqshbandi sects, on human spiritual maturity, moral maturity, their way of life, ways of life, teachings contribute to the spiritual development of today's society, as well as perfection. is an important ideological basis in the achievement of human upbringing.
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References
1. Usmon Turar. History of Sufism. "Independence", 1999.
2. Gijduvani Khoja Abdukholiq. "Maqomoti Yusuf Hamadoni". Tashkent "New era generation", 2005.
3. Navoi A. 'Nasoyim ul-muhabbat" Volume 17, Tashkent, 2001.
4. Khoja Yusuf "Odobi tariqat" Tashkent "New era generation", 2005.
5. HamadoniHasaniM. "Khoja Abdukholiq Gijduvoniy". Tashkent. "Uzbekistan", 2003.
6. Durdona. "Mir Kulol and Shahi Naqshband authorities". Tashkent. "Sharq", 1993.
7. Navrozova G. The mystical teachings of Naqshbandi and the education of harmoniously developed people. Abstract of the dissertation for the degree of Doctor of Philosophy. Tashkent, 2002.
8. Sheikh Najmiddin Kubro. Mystical life. (Interpretation of Sufi terms is taken from this book). Translator and publisher: prof., Ibrahim Haqqul, graduate student of the Institute of Language and Literature of the Academy of Sciences of the Republic of Uzbekistan Aziza Bektosh. Editor-inChief Sayfiddin Sayfulloh PhD, winner of the International Ahmad Yassavi Prize. "Movarounnahr" Tashkent, 2004.
ФОРМИРОВАНИЕ ГОТОВНОСТИ ШКОЛЬНИКОВ К АКСИОЛОГИЧЕСКОМУ ОБЩЕНИЮ НА УРОКАХ АНГЛИЙСКОГО ЯЗЫКА Насруллаева Г.С.1, Бегимова М.Х.2
'Насруллаева Гулшан Самадовна - преподаватель английского языка; 2Бегимова Манзура Холбоевна - преподаватель английского языка,
кафедра преподавания языков и литературы, Кашкадарьинский областной региональный центр переподготовки и повышения квалификации работников народного образования, г. Карши, Республика Узбекистан
Общение является связующим звеном во взаимодействии участников образовательного процесса. Именно поэтому развитие общения требует достижения качественного нового уровня овладения средствами общения, наделения общения ценностями. Результатом становится толерантное и гуманистическое взаимодействие, в ходе которого происходит самоопределение школьников в системе ценностей и формирование основ мировоззрения в отношении мира, культуры, общества.
Поэтому в современной образовательной системе общение должно представлять собой аксиологическое взаимодействие людей, обеспечивающее взаимопонимание, взаимопомощь, взаимодоверие, ведущее к нравственному становлению личности школьников. Только целенаправленно организованный процесс формирования готовности школьников к аксиологическому общению позволит сформировать потребность в совместной деятельности, выработать стратегию взаимодействия, восприятия, понимания партнера по общению.
С точки зрения названных авторов, общение выступает непременным условием существования любых форм социальной и индивидуальной жизни человека.
Однако следует отметить, что проблема формирования готовности школьников к аксиологическому общению принадлежит к числу наименее исследованных аспектов темы, хотя имеет определенную общетеоретическую базу в трудах.
Рассмотрим специфику урока в аспекте формирования готовности школьников к аксиологическому общению.
Несмотря на многообразие применяемых в средней школе форм организации обучения (уроки, игры, семинары, лекции, практические занятия, экскурсии, самостоятельные работы учащихся), урок остается основной формой обучения. Педагогический опыт нововведений последнего столетия показывает, что ни бригадно-лабораторная форма организации занятий, ни метод проектов, ни обучение бригадой учителей (известный как метод Трампа) не могут заменить традиционный урок [1, с. 305].
А.А. Бударный отмечает, что урок - это такая форма организации педагогического процесса, при которой педагог в течение точно установленного времени руководит коллективной познавательной и иной деятельностью постоянной группы учащихся (класса) с
