Муминжон Исохонович Хужаев,
исследователь-соискатель, Факультет социальных наук,
Национальный университет Узбекистана имени Мирзо Улугбека,
Ташкент, Узбекистан
Muminjon Isohonovich Hujaev
Researcher, Faculty of social sciences,
The Mirzo Ulugbek National University of Uzbekistan
E-mail — hmuminjon@umail.uz
УДК 1.316
Некоторые особенности этических взглядов Ахмет-Заки Валидова
Аннотация: В статье рассматриваются некоторые особенности этических воззрений Ахмет-Заки Валидова.
Ключевые слова и фразы: мораль, нравственность, нравственное сознание, Ислам, религиозность.
Some features of ethical views of A.Validov
Summary: In this article discusses some features of ethical views of Akhmet-Zaki Validov.
Keywords and phrases: morality, ethics, moral consciousness, Islam, religion.
Some features of ethical views of A.Validov
The role of morality in public life is invaluable. Morality forms the basic value orientation factor of human behavior. It plays values guiding role, and the role of the regulator of social relations through human behavior.
The moral consciousness includes the principles and norms of morality. Thus, morality is a certain aspect of the real relations between people, their actions, and the form of consciousness. The moral consciousness has a complex structure, elements of which are moral categories, moral feelings and moral ideal as a view and an understanding of the Supreme manifestation of moral derived from the social ideal of a perfect world order. «The ultimate goal of ethics of science and moral education consists in the fact that the person to awaken the creative and constructive attitude to the actions and behavior of people to be wise in word and deed»[1].
Significant role in shaping of the ethical models of behavior of personality given to religious morality. Human history knows many different religions, but all of them anyway, are based on the idea of the incompleteness and imperfection of man and suggest ways for our progression, climbing to the highest integrity and salvation. Religion is one of the required forms of attainment of the unity of peace and solidarity of people on the basis of which they can recognize as the end of the meanings of the universe, life and development of society and the individual.
The formation of religious world-relation and world-outlook is a highly individual process, which significantly influence the values of the social environment.
Considering of the formation of moral and ethical beliefs of A.Validov we must note the dominant role of religious morality in this process. Affiliation of Validov to the Muslim Ummah has become decisive in the formation of moral consciousness, based on faith in Allah. Faith is a way of being religious consciousness, a special mood, and the experience of the person describing its internal state. External, socially significant form of faith is the system established dogmas, rites and rituals, fasts, standards of behavior for the believer. There is a confessional and non-confessional religious. Confession is a special type of self-governing religious organization, which unites the believers on the basis of common creed and cult, and pits them against the Gentiles; rallying members of religious confessional religiosity at the same time divides mankind into different confessions. Confessionalism is a strict way of thinking and behavior, strict adherence to all dogmas, rites, bylaws and rules of their religion. To orthodoxy and conservatism of opposite liberalism, modernism and indifference. Awareness of the phenomenon of non-confessional religiosity has allowed I. Kant to oppose religious tradition and faith.
The dynamics of religious beliefs describes three main models relating to the inner world of the individual. The first of them — «the model of revelation»: the individual suddenly attains a new truth, against which all his former beliefs are seen as deceptive, and he tends to change all your former way of thinking and acting. The second model is “the model of continuata»: the faith of the individual gradually changed under the influence of reflection on the ideological foundations of their beliefs; gradual renewal of the content of faith leads to a qualitative leap and acquiring new beliefs. The third model – “the model of renegatta» meets the conformist world-relation. Most likely, religious portrait of the believer would be more precise if in him is in varying proportions will be combined all three complementary models[2].
The formation of religious beliefs of A.Validov should be viewed through the prism of the on-going reforms in Islam the beginning of XXth century. Critical understanding of the basic tenets of Islam began after the publication in Jadidists print[3], familiarization with Russian publications, including atheistic nature. What led Validov on the position of denying the correctness of the Muslim religion? It was a short period in the biography of Validov and it could be explained as «growing pains». In the work of Russian philosopher S.L.Frank «God With us» is approved the following provision: «To obey God, we must, first of all, to know, to have confidence that He exists. And to obey authority — instance, which has a conductor and mouthpiece of God and His will, we have moreover, know that it really is such an explorer and a mouthpiece. Both knowledge can no longer be a belief based on blind obedience to authority, otherwise we would have fallen into a vicious circle, but must be a direct fit, to rise, as all knowledge is, to some immediate credibility or evidence». Next, Frank concludes that «every faith-obedience, faith, trust, founded on obedience to authority ultimately rests on faith, confidence, and faith-knowledge»[4].
The study of atheistic literature, claiming that the Universe created and governed by the laws of nature, on the contrary, rooted of Validov in the opinion that all created and controlled by Allah. Allah is the source and destination subject of knowledge; the immanent presence of the divine, the supernatural in the picture of being — a characteristic of the Arab-Muslim philosophy.
We must note that the prevailing opinion on world order in the society of the early twentieth century was still religious. One who does not accept it, «separates himself from society and doomed to solitude. A.Validov had seen in this unshakable truth. Religious group acts as a guarantor providing moral and Islamic law. The believer belongs to the Muslim community (Ummah), then it accepts the rights and obligations that he has spawned, but he avoids the problem of the alienation of the individual, because many philosophical questions religion gives its certain answers, and orthodox theologians are not at liberty to talk on these topics. Validov argue with a similar attitude and committed to the inalienable human right to have his opinion not only on religious matters, but also for all others: «Religion brings man into the arena of the world and it should not limit his will, to become fetters on his feet»[5].
Muslim philosophers developed the concept of two types of subject knowledge — philosopher and prophet. If the first, the philosopher knows the world through rational means, the second, the prophet perceives the truth by inspiration and intuition, revelation from above. There is, says al-Farabi (unanimously supported by other arab-muslim philosophers), other irrational connection way of a man with an active mind. This is the path of the prophets, the attaining of truth in the form of revelations and visions. Revelation is the emanation, the outpouring of the truths of God. Imagination is the way by which the prophet receives revelation[6].
The difference of people in religion is because they received one or another religion inherited from their parents. Abu al-Ala al-Maari wrote: «Because of blind adherence to religious customs and habits of their ancestors, the people separated from each other by the vail of religion». A.Validov shared the opinion that «if not burden of religious traditions inherited from our ancestors, we would not be the shadow of some spiritual estrangement»[7].
Rethinking of the basic provisions of the Muslim creed summed up of A.Validov to understanding the ethical category of the meaning of life. The definition of this category can be considered as one of the cornerstones in the formation of a worldview of A.Validov: «The aspiration is path without a doubt on the way that you think are right, it is the ability not to spend themselves upon trifles, and to climb steadily upwards. In Islam, the aspiration means the path of reason and conscience»[8]. The meaning of life is in the implementation of goals. Basic and in-depth content categories of the meaning of life is, first of all, the attitude to life, the level of understanding of the value of life[9].
The program of life, action, direction of acts of the person are two pillars: knowledge and values. They are in many ways polar, opposite in nature. Cognition is driven by the desire for truth is an objective comprehension of the real world. Value consciousness otherwise: it embodies a special attitude to everything in accordance with the goals, needs, interests, understanding of the meaning of life. In the value-consciousness forms of moral, aesthetic and general philosophical ideals. The most important concepts with which was associated value consciousness, were the concepts of good and evil.
Understanding of Good by A.Validov is expressed in relation to man as the highest value: «The environment, in which I grew up, was full of virtues. The people here treat each other sincerely, respectfully, they were energetic, mental, possessed immense talent; all observed moderation: no excessive fanaticism, no excessive drinking. To me this environment, at least, gave an understanding of the thoughts of the Prophet: «Part of faith is the deliverance of the people from pain and suffering»[10].
Categories of honor and dignity, in general, have a status closer to the category of conscience, as the mechanism of their functioning is associated with self-esteem. In honour expressed the assessment of the social significance of personality through the eyes of the personality. Honor is moral self-esteem of person from the point of view of human destiny[11]. Validov, idealizing the Turkic society, emphasizes: «The environment to which I belonged, no one was oppressed and insulted; it would raised very decent people»[12].
The development of moral and ethical views of Validov closely woven into a coherent mental image and is inextricably linked with one hand, with religious and philosophical views and estimates, and, on the other hand, with direct mental impulses, with general attitude and life sense that independent theoretical image will inevitably remain schematically. In the worldview of the personality, according to S.L Frank, «It is extremely difficult to untangle a living ball of spiritual life and to trace the plexus of forming it separate threads — moral — philosophical motives and ideas, you can count on the approximate accuracy of»[13].
Thus, the formation of the worldview of A.-Z.Validov process is largely contradictory and ambiguous; the original position which, as known, are determined by religious and moral-ethical guidelines.
- The formation of moral and ethical beliefs of Validov relied on Muslim religious morality, in the spirit which he received education in the family.
- During the pursuit of ideological religious morality, which is directed against the official piety, imparted to him by the social environment, Validov reinterpreted values of ethical potential of Islam and became a Muslim secular religion whose faith was based on the enlightenment understanding of the role of religion.
- Ethical category of meaning of the life Validov sees in search of truth.
- The dichotomy of good and evil Validov determines through actions. Good, he evaluates through benefit.
- Category of honor and dignity Validov considers in relation to the values of the Turkic mentality. It was emphasized features of the Bashkir mentality, for example, in the equality of women.
[1]See: Валеев Д.Ж. Потенциал морали. Уфа, 1999 г. с. 100
[2] See: Современный философский словарь. М.,-Бишкек — Екатеринбург, 1996. С.406-416.
[3] See: «Тарджиман» газета Исмаила Гаспринского издавалась с 1883 г.
[4] See: Франк С.Л. Духовные основы общества. M., 1992 г. С.224
[5] See: Заки Валиди Тоган. Воспоминания. Уфа. 1994. С.100
[6] Насыров И.Р. Вопросы гносеологии в западной классической и арабо-мусульманской философии. Уфа, 2000. С. 78.
[7] See: Там же. с. 98.; аль-Маари. Послание об ангелах. (Рус. перевод 1932г.); аль-Маари. Стихотворения. М., 1971.
[8] See: Заки Валиди Тоган. Воспоминания. М., 1997 г. с. 78.
[9] See: Валеев Д.Ж. Потенциал морали. Уфа., 1999 г., с. 22.
[10] See: Заки Валиди Тоган. Воспоминания. M., 1997 г. с. 79.
[11] See: Валеев Д.Ж. Потенциал морали. Уфа. 1999. С. 21.
[12] See: Заки Валиди Тоган. Воспоминания. М., 1997. С. 79.
[13] See: Франк С.Л. Духовные основы общества. M., 1992 г. С.265
