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Zahiruddin Muhammad Babur (1483-1530)
A writer, poet, scientist, great statesman and general who has a special place in Eastern culture, literature and poetry. In addition to his masterpiece "Baburnoma", which is known to the world public, his works such as "Mubayyin", "Hatti Baburiy", "Harb ishi" and his beautiful poetry are famous. Artists who carefully studied the scientific heritage of Alisher Navoi's contemporaries and left a great legacy in this direction are Zahiriddin Muhammad Babur, Husayn Vaiz Koshifiy and Jalaliddin Davaniy . They are great scientists who created in the fields of political science, ethics, literature, education, prose and poetry. The socio-ethical issues related to state administration and its policy ³¹are detailed in Babur's "Baburnoma" , Koshifi's "Ethics of Muhsini" ³², Davani's "Ethics of Jalali" .³³
In them society manage basics , social of castes mutually relations , fair and unfair the king qualities , to citizens fair attitude , morality and education - upbringing the issue analysis reached That's it the way State management about social views own in turn the past statehood cultural our heritage with depends has been our values more to get rich service did.
Above as we mentioned , in the X IV- X V centuries social and cultural rising own content - essence with I X - X II centuries Medium in Asia Wake up of the era organic continuation was, Summary it is like this cultural of legacies to monadity his desire periodic harmony nations in his life development and to rise foundation has been theoretical of teachings development stages we will observe . But , Uzbekistan peoples statehood history own in development one kind of developed.
X VI- X I X centuries Medium Asia in his life complicated and sharp turning period it happened His complexity First of all, Amir Temur of the empire disintegration and successors between disputes with depends. Permanent conflicts to the field turning around the rest Movarounnahr Shaibani Khan armies by pressing is taken . In the country lack of ownership, leadership judgment pushes. Here it is so in the circumstances real science place religious dogmatic views occupies. As a result sure and natural sciences chase occurs, especially mathematics and astronomy behind remains. Of this due to science is science development level sharp decreased. The same at the time this period previous of thinkers advanced of ideas mutually active effect weakening with is characterized . Religion directly state of politics to the basis of power his guides in hand interests masking to ideology becomes. As a result in society religious pressure increases . Har how creative hooray thought to the chase is taken ³⁴. That's it despite Medium in Asia social thought , philosophy , literature , history , music sciences , architecture , visual art developed , series madrasa and mosques was built . Among them , Ibn Muhammad Yusuf Al - Karabagii , Muhammad Sharif , Mashrab and Sufi Olloyor , Nadira , Uvaisiy , Dilshad , Kamil Khorezmi , Avaz O'tar , Bedil , Fuzuli , Ahmed Wise , wise , knowledgeable , Furqat , Mulla A scientist Makhdum Pilgrim in his art advanced social ideas is created .
Recognized aspect that 's it period creators which in the field creativity don't do it, person and to the intelligentsia special in power their main attention people and his marriage pain with directly depends that it was sure we will be Mullah A scientist Makhdum Haji «History in Turkestan so says: "Turkistan Khans in time Muslims finally level situation world unaware they were Tyrant to the judges true and right the word they say no more, oppressors for five to ten gold to the contribution from tomorrow until late flattery words he will tell how word if he says, it's fine they say broken were knowledge in education if in Turkestan past Ibn Sino , Farobi , Ulugbek , Aliqushchi instead of murder scientist, philosopher time what we say glory lust and to hypocrisy transformation be angry baby plague broken were Judge and our elders citizens own instead and expense spend without doing , own desires and to their homes cost and spend does was Government at work absolutely regularly the rule and the law no was Citizens their own like money account is done was " ³⁵.
Available sources national statehood our history to decline drew political struggles and mutually of conflicts reasons learn from him lessons release opportunities.
It is known that Movarounnahr statehood history and his development islam from philosophy separate without according to we can't . Our ancestors worldly and religious sciences directly harmonious way take they went U either religious , yes worldly in the direction be it, his based on man - society - state problem lies only one sided religious to ideology based on relation , then ra colonialism policy fair society to build directed progressive, national cultural heritage chase under takes. As a result science and doctrine own from the ground lost beliefs and abstract ideas to the effect down left
But of history mother so complicated during too Our country in the area freedom with kneaded social - political views stopped not on the contrary, it is desire each one our countryman in the heart nationwide independence of the idea to the body to come impulse it happened There so ideas work on the way out XX of the century in their heads formed combativeness movement separately learning it is necessary.
Turkestan national state independence for in the struggle freedom of their actions to himself special features and condition - conditions political in terms of to the analysis attention focus it is necessary.
In this The old ones independence for struggle of ideas to the body coming mean is caught. Nation free being his own independent state until installed , social justice restore not to be Behbudi came the first from the conclusions was ³⁶ At the same time, such an idea formed the basis of the national independence movement.
Jadids focus on the development of spirituality in society. They emphasize the need to establish new schools, publish newspapers, publish textbooks and training manuals, introduce new western cultural and technological methods and promote them in Turkestan to create national-secular education, renew and enrich spiritual life, and raise awareness of national identity. those who seek to create. One cannot fail to recognize that such a political approach is a theoretical factor that directly serves the development of the foundations of a just-democratic state construction in society. Of course, they were far from the literal manifestations of democracy.
The struggle against the colonial policy in Turkestan and its socio-political foundations are reflected in the works of Munavvarqori Abdurashidkhan oglu³⁷, Behbudi, Fitrat, Avloni, Huvaido and other works.³⁸
During his time, Jadidlar paid great attention to the practical programs of the great development of the principles of the construction of national-cultural autonomy, the form of statehood in Turkestan and the powers of its management, the introduction of laws in all areas, the organization of judicial bodies, and the creation of state structures. However, we can see that the political conditions of that time and the understanding of the peasant people are somewhat limited in their views on building an independent democratic society in Turkestan. Behbudi's "Turkistan Cultural Autonomy Project" ³⁹program envisages a form of state autonomy, not a fully independent democratic society. At the All-Turkistan Muslim Congress in 1917, there was a debate about democratic or federal forms of views on the construction of statehood. However, their views on democracy and federation cannot really go beyond the constitutional monarchy system.⁴⁰
is the description of the events of this period, the details and the reasons for the failure . in his work, he describes it as follows : "First, objective factors: ... We entered the struggle not at the time of our choice, but in response to the situation that caused the process of the Russian revolution. Secondly, subjective factors, i.e., factors from ourselves: Turkestans could not and did not manage to build a strong unity among themselves, knowing that it is necessary to fight for national interests.⁴¹
The creation of the Turkestan Autonomy, its political activity, and the subsequent crisis have been expressed in the works of a number of scientists of our country ⁴².
The ways of struggle for national independence and the goal on this path were not shared. The struggle for independence has unfortunately been understood and approached differently. However, with the defeat of the national liberation movement or the repression and martyrdom of many intellectuals, the nation's desire for freedom did not stop even for a second. The struggle of Uzbek intellectuals for independence continued in the 1930s and 1940s, and then in the 1950s and 1960s in various political forms.
By the 1980s, under the influence of the communist ideology, the policy of radicalism entered a new phase. More than 11,000 Uzbek leaders and ordinary citizens were persecuted and punished with the "Uzbeks' case", "cotton case" organized by the center's employees.
The conflict of socio-political processes and the aggravation of events "again has expanded its scope of influence even in the years of construction. As a result, the state of dispossession, which destroys the integrity of the society in the republic, has created an atmosphere of disarray among citizens, inter-ethnic conflicts, sometimes conflicts, especially lawlessness and corruption in state administration .
In such a precarious situation, on June 23, 1989, Islam Abdug'anievich Karimov began his career as the first leader of Uzbekistan. In a short period of time, he succeeded in forming a fundamentally new national policy aimed at stabilizing the conditions of social tension that had arisen in Uzbekistan. As a result, political instability, civil and ethnic conflicts were avoided. Democratic principles were gradually strengthened in state administration - all political and legal grounds for the establishment of an independent state in Uzbekistan were created. Today, she is recognized as an "Uzbek model".
On August 31, 1991, the independence of the Republic of Uzbekistan was declared. However, strengthening independence with the political, economic, cultural and educational heritage left after the colonial policy and determining its perspective was actually a more complicated task. Such a task was to build a democratic legal state in the country, create a socially oriented market economy, and implement a strict and consistent policy to ensure its integration into the world community.
says that "We recognize the principle of justice as a priority principle as we aim to build a new free society, a legal state." ⁴³.
The theoretical foundations of building a democratic society based on the market economy in Uzbekistan were focused on the organization in the following directions.
Establishment of the legal and normative foundations of independence in Uzbekistan on the basis of the Constitution of the Republic of Uzbekistan; establishing a democratic political system; ensuring human rights and freedoms; reform of the principles of separation of powers; ensuring interethnic harmony; development of the concept of national security; choosing a specific way of transition to the market economy; creation of the "Uzbek model" of economic reforms; Development of the concept of spiritual and spiritual purification, restoration of national values, education of a generation loyal to the traditions of succession and introduction into practice in Uzbekistan; defining the essence of national independence and ideas of independence ; revival of national customs, values and traditions; the transformation of independent Uzbekistan into an equal and active subject of the world community and the development of foreign policy principles.