DEVELOPMENT OF HISTORICAL, SOCIO-CULTURAL CONDITIONS AND SOCIAL ENVIRONMENT IN THE MUSLIM EAST IN THE 9TH-11TH CENTURIES DURING DIFFERENT DYNASTIES

Аннотация

The article examines the historical, socio-cultural conditions and social environment in the Muslim East, and the scientific-methodological basis of studying the interpretation of justice in moral views. Also, the development of the historical, socio-cultural conditions and social environment in the Muslim East in the 9th-11th centuries during different dynasties was analyzed. Key words: Muslim East, historical, socio-cultural conditions, social environment, moral views, philosophical, justice, scientific-methodological basis, activity, historical-philosophical analysis. INTRODUCTION. A deep study of the conceptual foundations of the religious and philosophical views of Eastern scholars, a deep analysis of their philosophical essence helps to prevent various mistakes, contradictions and misunderstandings. Today, it is necessary to study the socio-political, philosophical and religious views of the scholars of the East, comparative analysis and, based on this, the commonality of science and faith, the importance of Islam for the life of man and society, respect for peaceful life, respect for representatives of other faiths, great importance is attached to the comprehensive study and promotion of the essence of original humanity, which encourages us to live with kindness. Because "it is necessary to note with a thousand regrets that some forces in the world are trying to connect the religion of Islam with the ideology of terrorism, increasing the sentiment against Islam. The fact that this factor calls the Islamic world to become more cohesive" also requires a deeper study of its essence and philosophical basis. LITERATURE ANALYSIS AND METHODS. Historical, socio-cultural conditions and social environment in the Muslim East in the 9th-11th centuries, the scientific and methodological basis of studying the interpretation of justice in the moral views of Abu Abdullah Rudaki A. Ashraf (USA), K. Y. Bosworth (England), François de Blois (France) ), Rypka (Netherlands), Dabashi, Hamid (USA), E.G. Brown (England), R.M. Chopra (India), Southgate, Minoo S. (Iran), A. Boboxonov, A. Zunnunov, N. Komilov, U. Mahkamov . studied by researchers such as RESULTS AND DISCUSSION. During the Umayyad period, "foreign 78 CURRENT APPROACHES AND NEW RESEARCH IN MODERN SCIENCES International scientific-online conference sciences" were hardly supported, but everything changed when the Abbasids came to power. Al-Mansur, the second caliph of the Abbasid dynasty, was very interested in astronomy and encouraged the study of Greek works in this field. In 765, he paid special attention to Greek medicine due to his stomach ailment. Harun al-Rashid, the fifth Abbasid caliph, continued to support such research. This was very important for the development of the science of logic. Al-Ma'mun, the seventh caliph from this dynasty, supported the teachings of the Greeks with his own excellent initiative, and showed special encouragement to Greek philosophy in particular. He paid the famous translator Hunayn ibn Ishaq with gold for the weight of the books he translated. Bayt al-Hikma, founded by Ma'mun, was a unique research institute specializing in the translation of documents related to Greek science and philosophy. The first head of this institution was the Christian scholar Yahya ibn Masawai, whose specialty was the translation of works on medicine. Hunayn's son Ishaq ibn Hunayn continued his father's work. During the first century of Abbasid rule, astronomy and especially medicine were Baghdad's first steps into the Islamic world, through which Greek science and philosophy began its triumphant march. In such conditions, the logic presented by the Eastern Christian scholars was placed in the central place among all other Arabic sciences. Greek logic entered the Arabic language with the translation of the first books included in Aristotle's Organon. At the end of the first period of Bayt al-hikma, six of the seven books on logic were available in Arabic. Aristotle's work "Rhetoric" ("Science of adulthood") was also translated into Arabic. Theodore translated the First Analytics into Arabic. His translation was checked by Hunayn ibn Ishaq, and in this case it was recognized by the general public. There is also a translation of Topika, whose translator is given as Timotheus. Abdal Masih ibn Abdullah ibn Naim translated "Sophistica" from ancient Greek into Arabic around 830. The above-mentioned translators often translated word for word from the ancient Syriac language into Arabic, and Hunayn ibn Ishaq rightly criticized this method and replaced it with a different method that pays attention to the content. He radically changed the Arabic translation of Greek philosophical texts and introduced the following innovations: direct translation of Greek texts that are comprehensible into Arabic or, after comparing their translations into the ancient Syriac language, start a new Arabic translation based on them; comparing different manuscripts in order to h