Ilm-fan va ta’limda innovatsion yondashuvlar, muammolar, taklif va yechimlar

Foydalanilgan adabiyotlar:

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   Дементьев В.А. Усиление и реконструкция мостов на автомобильных дорогах
   
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   Кириллов В.С. Эксплуатация и реконструкция мостов и труб на автомобильных дорогах – М., Транспорт, 1971 – 196с.
   

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ISSUES OF MORAL EDUCATION IN AL-BUKHARI’S

Khilola Newtonova is a
master’s student in the field of theory and history of pedagogy at the master’s department of UrSU


Annotatsion: This article is of great importance in the formation of social and educational qualities of students and young people and in educating young people to be morally mature.
Keywords: Al-Bukhari, Al-adab al-mufrad, Al-jame’ as-sahih, hadith, prophet, Rasulullah, companion, Islam, morality, manners, education, modesty, goodnees.
Аннотация: Данная статья имеет большое значение в формировании социально-педагогических качеств, а также в воспитании молодежи нравственно совершенной.
Kлючевые слова: Aль-Бухари Аль-адаб аль-муфрад, Аль-Джаме ас-сахих, хадис, Пророк, Расулулла, сподвижник, Ислам, нравственность, нравы, образование, скромность, доброта.
Annotatsiya: Ushbu maqola o‘quvchi-yoshlarning ijtimoiy-tarbiyaviy sifatlarini shakllantirish hamda ijobiy fazilatlarini rivojlantirishda, shuningdek yoshlarni axloqiy barkamol qilib tarbiyalashda juda muhim ahamiyat kasb etadi.

Among the Islamic world and scholars, he is mentioned with respect as “Imam ul-Muhaddisiyn” (Leader of all scholars). When talking about Imam al-Bukhari’s work “Al-Jami’ asSahih” (Truthful collection), it can be said that this sourse after the Holy Qur’an in the teachings of Islam. Imam Bukhari’s creative heritage amazes people with its size and full coverage of the religious and social sciences of his time. During his visit to Samarkand region on April 14-15, 2017, the president of the Republic of Uzbekistan Shavkat Mirziyoyev proposed the construction of an international scientific research center at the Imam Bukhari memorial complex: the place has a unicue spiritual and spiritual anviroment. People who come to visit the

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complex should enter this center and get a lot of food and learn from the wisdom of our ancestors. Then the feeling of pride in our great ancestors will develop in their hearts, and at the same time, such a great “The Generation of the breed feels the responsibility” he said. In fact, in the works Imam Ismail al-Bukhari, there are hadiths that shed light on the issues of etiquette that should be followed in social life and when organizing mutual relations between people. The importance and place of hadiths in human life is incomparable. It is very important for us to understand and study the meaning each hadith and use them in practice. Hadith itself is derived from the Arabic word and means “news, speek news”.
Hadith is the main source after the Holy Qur’an that illuminates the foundation of Islamic teachings. Collecting hadiths and giving them a specific order started mainly in the second half of the 8^th century, and it was organized by the most knowledgeable people, who had studied the basics of various sciences perfectly, and had a lot of life experience (muhaddis). In the 8^th-11^th centuries, four more than a hundred muhaddis were engaged in the science of hadith. In the hadith, the criterion of a person’s spiritual perfection, the scope of his thinking, the breadth of his worldview, the degree to which he acquired scientific knowledge, is an important factor, in becoming a person who benefits the people and society with his knowledge. Hadiths are a source of education. By hearing, seeing, memorizing, understanding and studying hadiths, in our lives, applying them in practice, it helps us to correct shortcomings in our education. In the hadiths, the human qualities required for a person to reach maturity are expressed, and these qualities are a secret. Showing kindness to others, generosity, openness, honoring and respecting parents, always receiving prayers from our parents, praying for them, and being proud of them when the time comes to take care of them to be able to create their feelings, to always light up their faces, to keep their stature high for us, to always show respect, to be kind to elders and relatives, to be able to give them our love, to show their respect, to respect the elders and respect the young ones.
It is known that although Al-Bukhari collected hadiths related to Islamic manners and education in his four-volume royal works “Al-jome’ as-sahih”, they also
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wanted to collect them in the from of one book. The work “Al-adab al-Mufrad” was created for this purpose and, so to speak, it should be considered as a rightful continuation of the works of our great compatriot Shah. The work “Al-adab al- Mufrad contains 1322 hadiths and reports. We observe that the issues of manners and ethics in it are put from the perspective of Islamic and secular views. From this point of view, the hadith and messaces in it have a social essence. In our opinion, studying and analyzing the work “Al-adab al-Mufrad” from a social point of view increases its value and helps to solve modern moral and educational problems.
Today, “Our children must be stronger, more educated, wiser and certainly happier than us” has taken a firm place in the minds and hearts of each of us, parents and the general public. The fact that our youth are able to rightfully take responsibility for the future of our country and are becoming the decisive force of today and tomorrow gives us all pride and honor. The head of our state says that it is necessary to bring our large-scale work in this field, in particular, to the logical end of our adopted general national programs on education [1.13-page].
In hadiths, Islamic values and worldly valued are in harmony. It is a mistake to distinguish them from each other. In this regard, Rasulullah Sallallahu Alayhi Wasallam Himself said: “it is a great sin not to be pleased and happy for the blessings of Allah Ta’ala and not to thank him”. And Allah Ta’ala has given the Holy Qu’ran to man and created the necessary blessings for him. This substantial unity, basic harmony, and religious and wordly values in hadiths encourage us to consider them as non-substantial concepts and realities. Avoiding oppression, not doing violence to others, and not straying from the path of sin is one of the main socio-philosophical ideas of Islam. That is why it is said in hadiths that “Oppression is darkness”. The Messenger of Allah, may God bless him and grand him ummah: “Allah the Most High: O my servents, I forbade oppression for myself, and I also forbade this oppression for you. Therefore, do not oppress one another”[2,142-page, 490-hadith], said.
In the religion of Islam, the positive qualities characteristic of humanity similar to our nation are widely covered. For example, when we talk about modesty, which is
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the peak of humanity, we involuntarily remember the words of the Phobhet, may God bless him and grand him pease: “Modesty is from faith” At this point, it is appropriate to quote the 600^th hadith from the work “Al-adab al-Mufrad” asa complete exemply. Uthman ibnAffan and Hazrat Aisha said to Saeed Ibn al-As: Abu Bakr (may Allah be pleased with him) came and asked permission to enter when the Holy Prophet was wrapped in the clothes that Hazrat Aisha used to trow on him and was lying on his side. The Messenger of God, may God’s prayers and peace be upon him, accepted that person without changing his condition. Abu Bakr Siddiq (may God bless him and grand him peace) entered and left after sharing their goals. After that, when Hadhrat Umar came and asked for permission, he sat as he had been sitting when Hadhrat Abu Bakr Siddique entered. He finished his needs and left. Hazrat Uthman said: “When I came after Hazrat Umar and asked for permission, the messenger of God sat down with his knees bent and looked at Aisha and said: “Put your clothes together”. Then I entered and finished my needs and left. Aisha said to Rasulullah: “O Rasulullah! Why did you treat Hazrat Uthman the way my father abu Bakr Siddiq and Umar bin al-Khattab did not?” – when they asked. Rasulullah (s.a.w.) said: “Uthman is a shy person I did this because I was afraid that if gave him permission to lie on my side wrapped in your clothes, he would not be able to tell his goals and would walk away in shame. [2.174-p].
The most important socio-philosophical ideas in the hadiths are reated to concepts such as good and bad, good and evil, mercy and ruthlessness. These human qualities have been a source of eternal debate and discussion for a person. A period or development The concept of “goodness” is a very broad concept in Islam, which does not express its reaction to these dialectical events. Here it is appropriate to quote hadith 224 from the work “Al-adab al-Mufrad” as a full example. Abu-Musa al- Ash’ari says: The Messenger of God, may God’s prayers and peace be upon him, said: “Every Muslim must give charity”. The companions said: “What if he is not able to give charity?” – they asked: the Messenger of Allah, may God bless him and grand him peace, said:” If he is not able to give alms, he will work, and it will benefit him and give alms other poor and needs people, what if not?” they said. The
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Messenger of Allah, may God bless him and grant him peace, said: “At that time, he helps the needy and oppressed person with his hand or tongue.” They said: “What if he can’t do that?”, the Messenger of God, may god’s prayers and peace be upon him, said: “He enjoins good”. They asked again: “ Doesn’t even know how to command the good”. [2,77.p].
It can be seen that goodness essentially comes from not doing harm to someone. Hazrat Alisher Navoi’s words “if he does not do evil, there is good for him” the lines come to mind. Encouraging a person not do evil at least is the beginning of forming positive qualities in him.
Of course, goodness is manifested first of all a person’s morals. The formation of good morals is the main socio-philosophical idea in Islamic teachings. Wasallam’s words: “I have come as a prophet to perfect good behavior”[hadith 2,91-p.273.].
Is not only it is the core of the moral and philosophical views, but also of the core of the humanitarian ideas of the entire Islamic religion. In the teaching of Islam, it is emphasized that parents are very merciful and kind to their children. Let us bring this hadith to your attension: It is narrated from Anas ibn Malik (may God be pleased with him) that he said: A woman (begger)came to Hazrat Aisha. Aisha gave him three dates, he gave one to his two children and took one for himself. The children split the dates and looked at their mother again.When the mother split the palm she was holding in her hand,he gave half to the children
Hazrat Aisha told this story when Rasulullah Sallallahu alayhi wasallam came. The Messenger of God, may God bless him and grand him piece, said: “Why are you surprised by this? He said that because he showed mercy and compassion to his two children, Allah Almighty will also show mersy to him. There are socio-educational concepts such as intergenerational and interpersonal relations, alliance with others, living harmoniously, human duty, living the right life, which must be perfectly conveyed to young people, because this work will make young people morally perfect. At a time when the pocess of spiritual renewal is taking place in our republic, and it is recognized that there is no social development, without spiritual development, and at a time when tha main task of educating a generation with a high
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level of spirituality is at the center of reforms in all areas of our country, the great muhaddi Al-Wide use of Bukhari’s spiritual and educational heritage is of great importance.
Therefore, hadiths are an important source in the formation of a perfect person. Hadiths consist of belief and faith related to the mental and physical perfection of each person, serving only goodness, being noble, walking cleanly, eating one bite of food halal, not allowing ignoreance and ignorance, is to preaseve the values of one’s brother, relatives, clans, nation, homeland. The use of hadiths in the education of young people is one of the urgent tasks of this day.