"Shaykh-Ur-Rais" is one of the scholars known as "Chief of Scholars" in the East and "King of Scholars" in Europe due to his great contribution to the development of enlightenment and culture in the East and Obra`a. A great thinker of the middle century is Abu Ali ibn Sina. Ibn Sina, along with other contemporary encyclopedic scientists, is a scientist who created in the fields of mathematics, astronomy, physics, chemistry, biology, medicine, pharmacology, psychology, physiology, philosophy, philology, education and training and left a legacy of great world-famous works.
Abu Ali ibn Sina was born in 980 in the village of Afshana near Bukhara in the family of a small official. His full name is Abu Ali al-Husayn ibn Abdullah ibn al-Hasan ibn Ali ibn Sina. Abu Ali is his cousin. His name was Hussan, his father's name was Abdullah. Later, when his family moved to Bukhara, he started studying in primary school. Ibn Sina was an excellent reader and hard worker. Innate ability, sharp mind and strong memory were combined in him. Ibn Sina's father Abdullah and his friends were knowledgeable people, and the family environment in which their scientific discussions took place influenced the young Ibn Sina as well. At the same time, the city of Bukhara, where he spent his childhood and teenage years, was considered a major cultural center of the Samanid era. There were many schools, madrassas, hospitals and libraries with rare books in Bukhara. Young Ibn Sina participated in the scientific discussions of scientists from different countries of the world and deepened his knowledge of various sciences. He learned Indian accounting and jurisprudence from his teachers. Then he studied philosophy, logic, geometry and other subjects from the philosopher Abu Abdullah Natili. After that Ibn Sina began to study all sciences independently. He is especially well versed in the science of medicine, the person who taught him in this field was Abu Mansur Kamari from Bukhara. Ibn Sina then began to study philosophy. Especially Aristotle's philosophy, the essence of his work "Metaphysics" is fully mastered thanks to the commentary written by the great thinker Abu Nasr Farabi.
By the end of the XNUMXth century - the beginning of the XNUMXth century, the political and social situation in the country became complicated. Because of this Ibn Sina moved to Khorezm - Urganch. In Khorezm, in collaboration with a number of scientists, he began to engage in scientific work at the "Ma'mun Academy" headed by Abu Rayhan Beruni. In Khorezm, he works on his major works - "Laws of Medicine", "Ash-Shifa" books.
After Mahmud Ghaznavi took Khorezm under his control in 1017, he began to invite influential scientists to his palace. Ibn Sina Mahmud was forced to go to other countries instead of going to the Ghaznavid palace. He lives in Gurganj, Raya, and then in Hamadan and the last years of his life in Isfahan. Ibn Sina died in 1037.
As a real encyclopedic scholar, Ibn Sina successfully dealt with all the sciences of his time and created scientific works related to them. Although more than 450 of his works are mentioned in various sources
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Of these 242, 80 belong to philosophy, theology and mysticism, 43 to medicine, 19 to logic, 26 to psychology, 23 to medical science, 7 to astronomy, 1 to mathematics, 1 to music, 2 to chemistry, 9 to ethics, 4 are devoted to literature and 8 to scientific correspondence with other scientists. His scientific works became a rich legacy for generations after Alloma.
Abu Ali ibn Sina's "Al-Qanun", "Hayy ibn Yaqzan", "Risalat at - tayr", "Risalat fi-l-ishq" ("Treatise about love"), "Risalat fi mohiyat as-salat" ("The meaning of prayer" treatise on the essence"), "Kitab fi ma`na ziyarat" ("On the meaning of pilgrimage"), "Risolat fi - daf al - g`am min al mivt" ("Repelling the sorrow that comes from death treatise about"), "risolat al-qadr", "An-Najat", "Ash Shifa", "Donishnama", "Kitab ash - isharat" and at tanbihat works are among them.
It is known that Ibn Sina, like other thinkers, expressed his views on education in connection with his socio-philosophical views and interpreted them in special treatises. It also classifies subjects. In this, he puts medical sciences in the first place. Philosophy is divided into two groups, i.e. theoretical and practical groups. The theoretical group guides people to acquire knowledge about the state of existence outside of themselves, while the practical part teaches us what we should do in this world.
He includes ethics, economics, and politics in the first group. The second group includes physics, mathematics, metaphysics, and all sciences that study the laws of the world.
Abu Ali ibn Sina calls for the acquisition of enlightenment, which is considered the first criterion for reaching perfection. Because science should serve people and reveal the laws of nature and pass them on to generations. He says that in order to achieve this goal, a person should not be afraid of difficulties. "O brothers! People's heroes are not afraid of difficulties. He who refuses to grow to maturity is the most cowardly of people."
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After all, an enlightened person is brave, he is not afraid of death, he works only to know the truth, he continues.
Uneducated people are ignorant, they cannot know the truth, so they are classified as immature people. He emphasizes that scientific ideas should be kept secret from such people.
He points out that one must have knowledge to know the truth, but that not all knowledge leads to the truth, that a person must also know logic in order to know the validity of his knowledge. Ibn Sina's teaching about educational methods is based on the idea that it is necessary to rely on logical thinking, personal observation and experiences in acquiring knowledge.
Ibn Sina noted the necessity of teaching and educating a child in school, and argued that all children should be brought to school and taught and educated together. The benefit of having a child study as a team at school is expressed as follows:
If students study together, they will not get bored, they will be interested in mastering the subject, they will try to keep up with each other, and they will develop a desire to compete. All this helps to improve reading.
In mutual conversation, students tell each other what they have read from books and what they have heard from adults.
When children gather together, they start to respect each other, make friends, help each other in learning learning materials, and adopt good habits from each other.
While noting the need to teach children at school to acquire knowledge, he emphasizes the need to observe the following aspects in education:
don't immediately book a book when teaching a child;
imparting knowledge by going from light to heavy in education;
exercises should be suitable for children's age;
to pay attention to team teaching in school;
taking into account the inclination, interest and ability of children in education;
combining training with physical exercises
These requirements are valuable as they correspond to the educational principles of the present era. He devotes a special section to the above issues in his work "Tadbiri Manzil". In the section "Education and upbringing of a child at school" ("Education and care of a madrasa child"), the process of education and upbringing is revealed. The above principles will help children to get deep and solid knowledge in all aspects, not just lightly.
It is the responsible duty of the teacher to give knowledge to the student. According to this, Ibn Sina, while thinking about how a teacher should be, gives such instructions. These include:
to be strict and serious in dealing with children;
paying attention to how students learn the given knowledge;
use of different methods and forms in education;
student's memory, ability to acquire knowledge, knowledge of personal characteristics;
interest in science;
able to distinguish the most important of the given knowledge;
imparting knowledge to students in a way that is comprehensible to them, in accordance with their age and intellectual level;
it is necessary to achieve that each word is at the level of arousing children's emotions, says the scientist
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In the teaching of Ibn Sina, no matter what methods are used in learning - whether it is oral expression, explanation of knowledge, various forms of conversation, experiments, the main thing is to create real knowledge in the student, to develop the ability to think independently and logically, and to develop the ability to put the acquired knowledge into practice. was the goal.
In this respect, the scientist's work "Hay ibn Yaqzon" is of great importance in education and training as it develops people's taste and insight and expands the range of thought. His name also refers to this: "Hay ibn Yaqzan" (Son of Awake is Alive). Ibn Sinani himself emphasizes that this work is about the science of divination.
Ibn Sina wrote this work in 1023 in the prison of Faradjon Castle near Hamadan.
In this work, Ibn Sina narrates that his eyes were opened as a result of his study of knowledge and enlightenment, and as a result of this, he saw Reason (Hay ibn Yaqzan) and that knowledge also showed its beauty to him. Awake, who does not know death, who does not age, young, does not bend his back, describes him as bright. He notes that he began to read things that were necessary and that he could know by thinking, and that he used his mind and learned about various features that would keep him away from evil.
Therefore, "Hay ibn Yaqzon" is of great importance in intellectual education even though it is devoted to the science of logic. Also, it is not only a literary-philosophical book, but also valuable as an educational work, as it is a tool to get rid of bad vices, and to get rid of bad vices, the importance of science and intelligence in the elimination of bad vices in a person.
Ibn Sina emphasizes that his moral maturity is important for a person's maturity.
Researchers note that there are twelve thoughts on ethics in his philosophical works
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Ibn Sina calls his works on ethics "Practical Wisdom" (Practice of Wisdom). According to the scientist, the science of ethics studies the norms and rules of behavior of people in relation to themselves and others.
Ibn Sina defines the basis of morality with two concepts such as good and bad:
All the things in the world tend towards perfection according to their nature. And the pursuit of perfection itself is good with attention to the essence..."
Ibn Sina also analyzes the important moral aspects of human perfection and defines each of them: for example, he considers justice as the main criterion of spiritual pleasure. A person acquires justice with contentment, courage, and wisdom, refrains from bad vices, strengthens goodness, and gets real spiritual pleasure, says the scientist. Among the positive, moral qualities of a person are generosity, endurance, humility, love - love, moderation, intelligence, caution, determination, loyalty, aspiration, shyness, performance and others.
It introduces contentment and moderation into the emotional power of a person, endurance, intelligence into the power of anger, wisdom, caution into intelligence, loyalty, shyness into executive power, pity, honesty into the power of difference.
The scientist considers contentment to be one of the emotional qualities and says that if a person refrains from self-indulgence, observes moderation, he overcomes the manifestation of lust, and says that a person should consciously use his abilities to overcome bad habits.
Ibn Sina gives the definition of each moral character: moderation - not doing things that do not correspond to the necessary food and behavior standards for the body;
Generosity - human strength that helps people in need;
anger - courage to do something; Endurance is the ability to withstand the evils that befall a person;
intelligence means the ability to avoid haste in doing something. Intelligence is the power that helps to quickly understand the true meaning of things and even actions, pity, the human power that is friendly with people when they are in misfortune, suffering; defines humility as a force that stops one from engaging in selfish activities.
Ibn Sina points out ignorance, ignorance, cruelty, arrogance, and hatred as defects that hinder the development of a person. He describes ignorance as the opposite of knowledge, ignorance as the opposite of intelligence, cruelty, arrogance as the opposite of justice, and hatred as the opposite of love.
Ibn Sina includes the high moral qualities of people living as friends and cooperation. Because everyone tries to live in a friendly way with people in society.
As long as a person needs communication, he builds a house next to someone else's house in order to join forces with someone else, and to satisfy his needs, he exchanges production products, and unites with others to avoid enemies. This is how people begin to develop a sense of unity, love for others, and common moral principles. He says that a well-mannered and knowledgeable friend plays an important role in the formation of good character in a person. The scientist defines friendship as follows:
friendship that does not leave its friend alone in danger despite any difficulties;
close friendship with similar interests and ideals;
friendship aimed at satisfying one's personal interests and needs. Ibn Sina recognizes the first and second kind of friendship as true friendship.
The scientist says that love can arise as a result of true friendship. He sheds light on the true essence of love in the work "Risolai ishq" both socially and physiologically. It shows that people should not be judged based on their external appearance, but based on their inner, spiritual world. Everyone has the feeling of love by nature, it is manifested as a natural necessity, but a person can control his feelings, with intelligence and understanding, he can distinguish true love from the feeling of lust, the power of passion. Because true love, according to the scientist, imposes a moral and legal duty on a person. This shows that the scientist looked at love as a social factor.
Researchers report that Ibn Sina also created works related to music, but only a part of them has reached us.
. One of them is the "Collection of Music Knowledge", which focuses on issues such as the effect of sound on the senses, its pleasantness and unpleasantness, and the emergence of a feeling of pleasure or disgust when hearing a sound. It also shows the importance of music in human life. According to the scientist, if a person is relieved by things that are pleasant by nature, his calmness will disappear and hatred will appear. Ibn Sina also expresses his opinion about the influence of musical sounds on the human soul.
Ibn Sina's works on music are also valuable because they provide very important information about the music science of the time he lived.
Ibn Sina taught that if intellectual education is realized as a result of learning various knowledge, moral education is realized more by practicing good moral qualities, habituation, conversation.
Since a person has the ability to separate emotional and spiritual requirements, this ability gradually becomes a characteristic of human character. According to Ibn Sina, the external environment and people play a special role in the formation of a person, and this external environment and people affect not only a person's knowledge of the world around him, but also the formation of good or bad aspects in his character. That is why it is necessary to be careful in raising children, to keep the child away from bad people and bad environment so that he does not get used to bad habits.
In the educational views of Ibn Sina, family and family upbringing issues are given a wide place. Because a person matures first in the family.
The scientist pays great attention to the role and duty of parents in the family. Touching on family relations, he expresses important thoughts about parents' hard work in the family and training their children in professions and trades. Along with stressing the positive effect of work on human behavior and spirit, he glorifies the work of various professions: artisans, farmers, and condemns gamblers and moneylenders. He correctly interprets that living without work has a negative effect on a person both physically and mentally.
Along with mental and moral education, Ibn Sina analyzes the importance of physical education in human development both theoretically and practically.
Until Ibn Sina, there was no whole, integrated, teaching about the effect of physical education on the maturation of a person. Ibn Sina was the first to create a whole system of scientific and pedagogical physical education.
He justified both scientifically and practically that physical exercises, proper nutrition, sleep, keeping the body clean are important factors in maintaining human health.
He emphasizes that it is necessary to take care of the child even before it is born, to start education from infancy. According to the scientist, it is necessary to inculcate the sense of care, cleanliness, responsibility, and friendly relations in the formation of a child as a mature person.
Because the main value and power of Ibn Sina's legacy is its broad and strong humanistic content.
He showed the scientific and cultural power of the medieval East to the whole world with his knowledge and heritage. He made a great contribution to the development of human culture.
That is why Ibn Sina was recognized as a great figure of world culture, a respected scientist, a great physician, the greatest philosopher, naturalist, humanist, and famous encyclopedist.
Taking into account Ibn Sina's contribution to the development of world science and culture, Jordano Bruno puts Ibn Sina on an equal footing with Aristotle, the great philosopher of ancient Greece, (physician) Golenlar, and A. Dante in his "Divine Comedy" Equals Ptolemy, Euclid, Hippocrates. The German philosopher L. Feyirbach called the scientist a "famous physician and philosopher", while the great statesman of India J. Nehru mentioned Central Asian scientists in his work "Opening of India" and emphasized the name of Ibn Sina:
Therefore, Ibn Sina's personal activity, his teachings on the study of worldly sciences, his opinions on education, and the development of universal pedagogical thought occupy a special place.
