NOVATEUR PUBLICATIONS JournalNX- A Multidisciplinary Peer Reviewed Journal ISSN No: 2581 - 4230 VOLUME 6, ISSUE 7, July -2020 ISSUES OF SOCIETY AND ITS FORMATION IN THE SYSTEM OF SOCIAL THOUGHT IN S. K. KARIMOV Professor of State University, Doctor of Philosophy

ABSTRACT: tendency to live as a community constitutes the Our great thinkers have tried to content of human life. Pharoah put it this way: understand the essence of a society that is ò%∂•≤π ®µ≠°Æ ¢•©Æß ©≥ ≥¥≤µ£¥µ≤•§ ©Æ ≥µ£® ° ∑°π constantly changing and evolving, to that he needs a lot of things to live and achieve understand the place and role of man in a high level of maturity, he cannot achieve such society. In different historical periods, the things alone, he needs a community of people essence of society has been explained to have them. ... For this reason it is only through mythological, religious teachings. through the union of many that are necessary The scientific and philosophical knowledge for survival, that bring people together, and of the nature of society, the creation of a that help one another, that man can attain the holistic scientific picture of society has been maturity he naturally strives for. The activities a great achievement of the spiritual of such community members as a whole development of mankind. In this sense, provide each of them with the things they need society is a part of nature, a concept that to survive and mature. Therefore, human represents a separate form of being; a beings multiplied and settled in the inhabited special form of association of people, a set part of the earth, and as a result, a human of many relationships that apply between £Ø≠≠µÆ©¥π ∑°≥ ¶Ø≤≠•§ä ó #©¥π ض .Ø¢¨• 0•Ø∞¨•á people. Society embodies materiality and p. 53). spirituality, objectivity and subjectivity, Indeed, one of the important points of naturalness and sociality. Such a set of Abu Nasr al-Farabi's social views is the human relations is expressed in the East, question of the emergence of human society. especially in the , with the notion of Farobi was the first to develop a system of community, and these lifestyles and scientific and theoretical knowledge about the lifestyles based on mutual cooperation and origin of society and how to govern the state. assistance. With the development of This system includes: scientific knowledge and philosophical - The science of social life and its function; thinking, there is an opportunity to study - The formation, composition and types of the essence of society on a scientific basis. human society; - The life and character of the city-state INTRODUCTION: community, the activities and tasks of the state Great thinkers such as Abu Nasr al-Farabi, and forms of its management; Abu Rayhan al-Biruni, and Abu Ali Ibn Sina, - issues of the role, duties, mental and who grew up in Central Asia, advanced moral development of man in society; advanced scientific views on the origin, nature, - The goals and objectives of the state and prospects of society. Farobi's ideas on community, the ways and means of achieving building an ideal society play an important role human happiness. in the development of social thought. In his While describing the emergence of human works, Farobi himself teaches that the natural society, Farobi exposes the crude idea that the

260 | P a g e

NOVATEUR PUBLICATIONS JournalNX- A Multidisciplinary Peer Reviewed Journal ISSN No: 2581 - 4230 VOLUME 6, ISSUE 7, July -2020 human society that prevailed at the time was East at that time were descended from a single formed on the basis of war and violence. In person. turn, Farobi puts forward another thesis on this Without understanding the decisive role issue. According to this thesis, groups of of human activity, Farobi tries to find the individuals emerged as a result of their efforts natural causes of the formation of society. He to meet the material needs of the worlds, their emphasizes the leading importance of material efforts to survive and mature further. needs in the first place. And this is a step According to Farobi, the only reason for forward in the scientific solution of the the conflicts in society is the incomplete problem of the formation of society. Although formation of social life, city-state, morality and Farobi cannot explain the causes of human jurisprudence in people's thinking. In turn, he social nature, he emphasizes it. According to said that the acquisition of theoretical Farobi, human society is made up of peoples knowledge is important in practice, in the who differ from each other in language, prevention of conflicts and the fact that character, and customs. In his As-Sayasat al- people's high knowledge in these sciences gives Madaniya, Farobi considers the emergence of positive results. natural features of different peoples to be one Farobi's comments on society condemn of the geographical conditions in which these the "doctrine of violence and coercion." peoples live. Because the practical application of the The role of the encyclopedic thinker Abu "doctrine of violence and coercion" in any state Ali Ibn Sina in the history of Eastern and society is the basis for the formation of sociological thought is of special importance. conflicts in that state and society. In contrast to Ibn Sina wrote more than 450 works, 240 of the "doctrine of violence and coercion," Farobi which have survived. Of his works, 80 are in puts forward a "theory of natural need." After philosophy and metaphysics, 40 in medicine, all, the fact that people live together in 19 in logic, 26 in psychology, 23 in natural harmony, to unite in communities, to help each sciences, 7 in astronomy, 1 in mathematics, 1 in other and live together is a natural sign of the music, 2 in chemistry, 3 in ethics, and 4 in existence of a "natural need" in nature and literature. belongs to. In terms of the society. encyclopedia of his scientific services, he was "In relation to people," Farobi writes, "the respectfully referred to in the East as main criterion that unites them is humanity." Shaykhurrais, the guide, the leader of scholars. That is why people have to live in peace Roger Bacon, one of the great figures of because they belong to the ®µ≠°Æ ≤°£•ä ó medieval science, spoke of his place in (Farabi Abu Nasr. City of Noble People., P. 50). philosophy, saying that Abu Ali Ibn Sina was According to Farobi, in order to avoid the second king of philosophy after Aristotle. conflicts in society, people need to follow the The socio-political views of Abu Ali Ibn feelings of humanity, humanity, and only Sina are also based on these philosophical humanity is the first social source that calls for views. peace. The acquisition of science by human According to Ibn Sina, the management of beings is the second source of peace and society is based on a certain law. Violators of harmony. the law should be fairly punished. In doing so, he challenged the doctrine Abu Ali Ibn Sina continued Farobi's that the origins and association of the people philosophical views on the conflict in his who dominated the religious philosophy of the Address to the Nation: "... property inequality, 261 | P a g e

NOVATEUR PUBLICATIONS JournalNX- A Multidisciplinary Peer Reviewed Journal ISSN No: 2581 - 4230 VOLUME 6, ISSUE 7, July -2020 inequality of duties, differences are the main created. When it came to the existence of the causes of human social activity." In this way, universe, he probably made assumptions that it Ibn Sina emphasizes the conflict primarily as a had existed for millions of years. Beruni's view social phenomenon. Therefore, Ibn Sina's views of the role of material need in social life was on society in the process of interdependence remarkably different from that of the religious and exchange, in which people free each other idealists of the time. He advanced the idea that from any need, can be considered as a gradual the mind alone does not have the decisive continuation of Farobi's "Theory of Natural power for man, that only society gives him Needs." However, as noted above, while Farobi power and fame. The greatness of Beruni is contrasts The Theory of Natural Need with the that he was able to see the material needs of Doctrine of Violence and Coercion in Society, the people based on the emergence of society. Ibn Sina states that the rules and laws of justice Unlike Farobi and Ibn Sina, Abu Rayhan are established in society only after people are al-Biruni's valuable insights into the conflicts in freed from need in the process of society are found in his profound reflections on interdependence and exchange. he says. In a the division of labor in society: "When people society where "the rules and laws of justice are have different goals and intentions, so do arts enforced," it is natural for conflicts to diminish. and crafts." In order to create a human society, Beruni Money is the result of the division of labor draws conclusions from the standpoint of in society, Beruni said. In his view, the rationality, that is, rationalism. But it is circulation of money as gold and silver among unknown when society emerged. Therefore, men has no value. Because they cannot meet Beruni traces the emergence of human society any human need. At the heart of their dignity to several million years. This shows that lies barter. Misuse of money leads to evil- Beruni's views on the existence of the universe causing wealth. This wealth in turn leads to took a natural approach to the issue. forced labor. When we study Bernuni's views on the According to Beruni, money has two origin of society, we see that Beruni himself properties: the first is the exchange of goods, could not give a definite answer to this and the second is the hiring of "foreign power" question. But Beruni, to the best of his ability, - one person works for the other because of a seeks this from the sum of social relations. At contract in the middle. Beruni condemns this point, he sees society as the result of a working for money. After all, this type of mehat ò£ØÆ¥≤°£¥ó ¥®°¥ ©≥ ¢µ©¨¥ ØÆ ¥®• ¢°≥©≥ ¥®°¥ ∞•Ø∞¨• leads to the formation of certain contradictory meet their own needs and realize that they conflicts. need to live with people like them. Man was afflicted by others because of his In this way we see that Beruni was in a nakedness and exhaustion and his lack of position of rationalism about the emergence of protective pillars. He felt a constant need to be a human society. It is unknown when the able to meet his needs, to protect his demands. events took place, but the scientist knows that (See Beruni A.R. Mineralogy, 1969.2 the information available about it is not enough p.). to solve this question. Standing in such a But Beruni cannot describe the real position shows that Beruni has a scientific process of the formation of society, and approach to this issue. It is in this context that acknowledges that social life is based on a he rejected the narrations about the prophets specific "Treaty." According to Beruni, the and the holy books about how man was satisfaction of such material needs led people 262 | P a g e

NOVATEUR PUBLICATIONS JournalNX- A Multidisciplinary Peer Reviewed Journal ISSN No: 2581 - 4230 VOLUME 6, ISSUE 7, July -2020 to unite in cities and villages. The thinker without centuries and many times. Through defines the role of man in society, and the such events, certain times and dates are diversity of human nature and motives leads to determined, and the need for this is felt in all the diversity of their desires and goals. (works) of the world and religion. Consequently, "As people's goals and Each of the nations scattered to all intentions varied, so did art and craft." (Beruni. countries has its own history, counting its A.R. Selected Works Vol. I, p. 50). That is, it kings, prophets, states, or one of the events I leads to a division of labor. Beruni does not have mentioned above. With the help of this consider them as any plans from above or history, it sets the necessary time for given in advance: "The soul is often problematic work and the knowledge of time, subordinate to the client." (See Sharipov AJ and distinguishes them from the peoples ruled Beruni's views on society and man. Beruni and by history. social sciences. Tashkent, Science, 1973 , P. 69). The earliest and most famous of ancient Beruni explains that many things in society are histories is the beginning of the abyss, of caused by agreement between people because ®µ≠°Æ©¥πá ض ®µ≠°Æ©¥πä ó "•≤µÆ© !ä2ä ò+©¥°¢ °¨- of objective needs. ™°∂Ø®©≤óá (π§•≤°¢°§á s{uxá ∞ä ur ä Such rationalistic views of Beruni on the Beruni's views on society have been formation of man and society lead to the called by some Western scholars as objectivist creation of specific principles of the sociology or conservative views. of history. Because Beruni first of all gives a In the European Oriental literature, the social look to the history of mankind. Each assessment of Beruni's social views by E. country, combined with the disclosure of its Zahau, a scholar who was one of the first to universal, universal features, writes that the study Beruni's scientific heritage, is history of each nation is a separate and unique particularly noteworthy. history, so that the judge can compare and In the preface to India's English analyze them. His attitude to the history of his translation, Zahau called Beruni's views on homeland is further enriched by the ideas of society "conservative," although he was praised patriotism and humanity. Because as a scholar and thinker. historiography, knowledge of the history of As a politician, he (Beruni) was one's own people comes first of all from the conservative, defending the throne and the level of patriotism of this person. altar, saying that their cooperation was In this regard, his statement is very superior to anything a person could wish for in •∏•≠∞¨°≤πã ò! £•≤¥°©Æ ∞•≤©Ø§ ض ¥©≠•á ∑®©£® ©≥ the development of society. All in all, if E. Zahau taken into account from the beginning of a past considers Beruni's attitude towards Islam to be year, is called history. In that year, with various completely limited, the German scholar signs and proofs, (a) prophet was born or a Brockelman gave a similar assessment of his mighty, glorious king rose or destroyed a socio-political views, and later several authors general flood, an earthquake and a devastating consider Beruni a moderate Muslim and say earthquake, a devastating plague and a severe that Islam and science are one thing for him. famine that destroyed a country or ruled a They claim that his works are similar to the country. passed from one house to another, or commentaries on the Qur'an. something important must have happened "•≤µÆ©ï≥ ≥Ø£©°¨ ∂©•ws stem from the from the phenomena of heaven and the famous essence of his political concept. We can see this signs of the earth. The calf will not appear from the fact that Beruni was under the 263 | P a g e

NOVATEUR PUBLICATIONS JournalNX- A Multidisciplinary Peer Reviewed Journal ISSN No: 2581 - 4230 VOLUME 6, ISSUE 7, July -2020 influence of the Mutalizites, Hindus, and promoted the equal distribution of wealth and Karmats, who were the active political currents means of consumption. Explaining the socio- of his time. Along with the influential role of political nature of karmatism, Henri Masse these currents in Beruni's system of socio- argued that karmatism was able to pour the political views, he wrote in his work "Fixrist" §Ø£¥≤©Æ• ض ¥®• ò®©§§•Æ ©≠°≠ó ©Æ¥Ø ¥®• ≥•≤∂©£• that from an early age and throughout his life of the social revolution. (See Masse A. Islam.  he sought and studied religious teachings, M., 1963, p. 146). especially the forbidden monuments of The views of Abu Mansur Saalibi, another monism, which were severely persecuted by great thinker of the , about Islam. Beruni described their doctrine as the society and its origins are unique and doctrine of the "white-clad" and wrote a great interesting. Yaqut ibn Abdullah al-Hamawi work on it. But this work has not reached us. (1179-1229), an encyclopedic scholar of his Beruni was particularly sympathetic to time, in his Mu'jam al-Udabo (Dictionary of the teachings and movements of the Kamats. Writers) and the Arab historian and translator This is because the Karmats were a movement Ibn Khaliqan (1210-1282) in his Bafayat al- called religious heresy for their time, and the Ayan (Death of the Ayans) In his works, he tendencies that represented the interests of the writes about Saalibi, a mature scholar of his masses of the people prevailed. In the teachings time, the crown of modern authors, a complex of the Qarmatians, some aspirations of the of teachers of poetry and prose grazing in the sheep classes were reflected in the aspirations fields of knowledge, the imam of the musannifs of the feudal lords who were dissatisfied with of the time, emphasizing that there are almost the policy of the caliphate. no people who can compete with him. The Karmats, who formed the left wing of It is noteworthy that Saalibi Ibn Sina and Ismailism, gained the respect and attention of Abu Rayhan lived at the same time and in the the masses, first of all, because of their same state territory as the Beruni, but it is not cohesiveness, their active struggle against the recorded in any source that they met. Abbasids and official Islam, even though they According to some authors, Beruni relied had already experienced a certain influence. on Saalibi's method of applying analogies in his The idea of prophecy, the idea of the "Secret work on the collection of gemstones and in Imam", who saves from all oppression, plays an writing it, and that Beruni made extensive use important role in the teachings of the of Saalibi's Yatimat at-Dahr in writing the Qarmatians. Mystery of Mineralogy. The Karmats rejected the prevailing There are also differing views on the religious ideological beliefs in the form of number of works by Abu Mansur Saalibi. artificial Islam and did not follow its general Abdullah Kotib Chalabi (1609-1657), who lived rules. According to their sects, "Worship, in the 17th century, listed 19 of Saolibi's works fasting, pilgrimage are not required, drinking in his famous work Kashf az-Zunun wine and marrying close relatives is allowed." (Dissolution of Doubts). In the book "History of (See Miller August. , p. 305). Literature" shows 51 of his works. The The social doctrine of the Karmats was modern Egyptian scholar Abdufattah al-Huluw based on the commonality of wealth of the lists 84 of his works, and the Iraqi scholar Mazdaks and such ideas as the establishment of Abdullah al-Jadir lists 95 works of the thinker general equality and brotherhood. The Karmats in al-Saalibi, Naqid, and Adib. practiced the rites of their brethren and 264 | P a g e

NOVATEUR PUBLICATIONS JournalNX- A Multidisciplinary Peer Reviewed Journal ISSN No: 2581 - 4230 VOLUME 6, ISSUE 7, July -2020 Apparently, the number of works of the The tenth chapter is about examples from thinker and their naming indicate that he the (specific) characteristics of countries. penetrated into all spheres of social life. Among It is evident that in this century of Saalibi, these works, which provide us with extensive he devotes each chapter to the most important information about the social views of Saalibi, aspects of social problems, and raises problems we can include the works "Yatimat ad-Dahr", and gives his own conclusions. "Latoif al-Maorif", "Tatimat al-Yatima" In the first chapter of the work, each translated from Arabic into Uzbek by society tried to show the initial foundations of orientalist I.Abdullaev. each social event that forms the basis of daily An ethnographic work entitled "Kitab life, and provided interesting information latoif al-maorif" ("Book of wonderful about it. We cite the most important of these. information"), written in 990-995, is important According to Saalibi, the first to plant a in the study of Saalibi's social views. palm tree and grow cotton was Anush ibn The value of this work is that it describes Shays ibn Adam. Idris was the first to discover various social problems from a historical point the science of the stars, to point to the of view and draws conclusions. As we study composition of the sky, to measure the motion this work, we will see that Saolibi masterfully of the planets, to discover their effects, and to used the historical, logical, and observational draw attention to the sign in them. At the same methods of modern sociology. The work time, he was the first to sew clothes and consists of 10 chapters, which are as follows: subdue slaves, and the first to make weapons. The first chapter is about the Abraham (peace be upon him) was the remembrance of those who first began various first person to cut his mustache and spread his works. hair, brush his mouth, brush his teeth, scratch The second chapter is about the his nails and be mustahab (these have become nicknames of people who get nicknames Sunnah in Islam). (Abu Mansur Saalibi. Lotoif because of their poems. al-Maarif, p. 10). The third chapter is about other The first person to be sold as a free man nicknames in the Islamic era that refer to and enslaved was Yusuf. The man who made officials and nobles. the first armor and wore it was David. The first The fourth chapter is about ancient books. person to build a mill and a bath was Sulayman The fifth chapter is about the races of all ibn Dawud. The first person to make soap was classes and the (people) who are worthy in all Solomon. The first person to build a hospital cases. was al-Walid ibn Abdulmalik. At the same time, The sixth chapter is about the boundaries the elders and chiefs of the mosques, as well as of human strata. the one who assigned alimony to the blind and The seventh chapter is about the the disabled, were also the same person. Khalid weaknesses of name and conformity to the ibn Barmak is the person who collected the tax. elderly. Ibn Hashim was both the first to paint the two The eighth chapter is about the various seasons of the trade and the first to share the sects of information pertaining to the prophets, first loaf of bread. (Abu Mansur Saalibi. Latoif the Quraysh. al-maarif, pages 10-15). The ninth chapter is about the subtleties The purpose of quoting this interesting of rare things about strange situations and information is to highlight how the initial wonderful times. 265 | P a g e

NOVATEUR PUBLICATIONS JournalNX- A Multidisciplinary Peer Reviewed Journal ISSN No: 2581 - 4230 VOLUME 6, ISSUE 7, July -2020 foundations of the formation of human society and its region. Saolibi writes that Samarkand is emerged. world famous for its beautiful daughters, basil In the second chapter of his work, Saalibi and lakes. At the same time, Saalibi narrates dwells on the nicknames given to people based the city of Qutayba ibn Muslim, who brought on their behavior and social status, Islam to Samarkand, through the story of his emphasizing that their assignment is a sign of approach to Samarkand. When Qutayba ibn the positive status of influential people. This Muslim approached there (Samarkand), he saw nickname is determined by the way everyone a very beautiful sight that made his eyes learns and expresses themselves. (See Ibid., Pp. darken. He said to those around him, "Make it 21-34). In the language of modern sociology, look like something." They could not imagine the classification of people by such nicknames anything. He said, "It is as if the sky were blue, also played an important role in defining the and its towers were like shining stars and social structure of society. streams, just like the Milky Way." (Page 94) Saalibi expresses his social views in an At the same time, Saalibi writes that interesting way in the fourth chapter of his Samarkand papers are world-famous, and that work, Zikr of Ancient Books. This allows us to Samarkand has ammonia, sewn clothes, delve deeper into the ideological and historical mercury, hazelnuts and lakes. sources of the science of modern sociology of In his work, Saalibi also quotes the religion. This chapter provides information on following poem by Abul Fath al-Busti about more than a dozen Islamic books that wrote the Samarkand, which once again makes us believe foundations of Islam since the advent of Islam. that our ancient Samarkand is beautiful. These include 'Umar,' Uthman, 'Ali, Talha and' It is a paradise for people in the world. Abbas ibn Sa'id, Abu Hudhayfah ibn 'Ushbah and the paradise of this world is ibn Rabi'ah, Abu Sufyan ibn Harb, his two sons Samarkand (p. 101). Yazid and Mawiya, al-Khatib ibn' Amr ibn Abu The views of mystics on the origin of Shams, 'Ala ibn al-Khazrami, Abu Salma ibn society, its development problems and Abdulshahad, Abdullah ibn Abu Sarh and development trends are also unique. The views Huytab ibn Abullazza (p. 35). of Ahmad Yassavi (1041-1156), a great It is also important that Saolibi paid great representative of mysticism, are interesting in attention to the issues of social geography in this regard. his social views. In his chapter "Examples of the In our view, Ahmad Yassavi brought peculiarities of countries, their beauties and elements of mystical philosophy to every shortcomings" of the third century "Latoif al- subject, whether social, political, legal, religious maorif" raises the issues of the or land affairs. interdependence of natural and social )Æ 9°≥≥°∂©ï≥ ≥Ø£©°¨ ∂©•∑≥á ∑• ∑©¥Æ•≥≥ ¥®°¥ environments, social geography and ecology. spiritual and traditional love are intertwined, Poverty and overgrazing are also determined and on this basis he finds his way into the by the fertility and infertility of the land, the hearts of others. suitability of the natural environment. These issues are described by a number of countries REFERENCES: and cities of the Arab East, including , 1) Heyneman, Stephen P. "From the Samarkand and Khorezm. party/state to multiethnic democracy: In this book we will get important Education and social cohesion in Europe information about our hometown Samarkand 266 | P a g e

NOVATEUR PUBLICATIONS JournalNX- A Multidisciplinary Peer Reviewed Journal ISSN No: 2581 - 4230 VOLUME 6, ISSUE 7, July -2020 and Central Asia." Educational evaluation and policy analysis 22.2 (2000): 173-191. 2) Shagdar, Bolormaa. "Human capital in Central Asia: trends and challenges in education." Central Asian Survey 25.4 (2006): 515-532. 3) Massell, Gregory J. The surrogate proletariat: Moslem women and revolutionary strategies in Soviet Central Asia, 1919-1929. Princeton University Press, 2015. 4) Kandiyoti, Deniz. "Post-colonialism compared: Potentials and limitations in the Middle East and Central Asia." International Journal of Middle East Studies 34.2 (2002): 279-297.

267 | P a g e