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2. Firdavsi A. Shohnoma.-Tashkent: Kamalak, 1995.
3. History of Uzbekistan.-Tashkent: Shark, 1998.
4. Independent Uzbekistan.-Tashkent: Uzbekistan, 2000.
Talantbek Madumarov, Dean of the Faculty of Social Economics of
Andizhan State University, Doctor of Sciences in Law, Professor, Republic
of Uzbekistan
BABUR’S VIEWS ON THE STATE
T. Madumarov
Abstract: The article analyzes the fact that Zahiriddin Muhammad
Babur, as a great statesman and an advanced enlightened thinker, put
forward his own political views.
Keywords: Babur, statesman, enlightenment, political views, central.
Zahiriddin Muhammad Babur, as a great statesman and an advanced
enlightened thinker, put forward his own political views. central to his
political views is society and public administration. When thinking about
states, Babur divided them into two types:
1. A just, centralized state;
2. An unjust, scattered state.
Babur, who was always a supporter of a just, centralized state, believed
that the state should be ruled by a just, enlightened king. He spoke negatively
of the unjust, fragmented state, describing the dual power that emerged as
one of the unjust forms of government in Khorasan at the time, following the
death of Sultan Hussein Baykara, as follows: “... Muhammad Burundukbek
and Zunnunbek, as well as Sultan Hussein Mirza, and the princes who were
with these mirzas came together and made an alliance, and Mirza
Baduzzaman and Mirza Muzaffar Husayn made him the king of Bashir.
Zunnunbek at the door of Badi'uzzamon mirzo, Muhammad Burunduqbek
at the door of Muzaffar Hussein mirzo. Yusuf Ali Kokaldosh by Bidi'uzzaman
Mirza. It was a strange command, no company was ever heard in the
kingdom ... ”[1, p.140].
According to Babur, the downside of dual power is that neither of these
two kings assumes personal responsibility and initiative in defending the
state, commanding the army. As a result, the country is occupied by the
enemy and the country is in chaos. According to Babur, the dual kingdom
would lead to sectarian strife, various conspiracies, and the country's
disintegration and destruction. “.. At that time, I used to say to Baqibek
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manga karrot and marrot: in one province, two kings and two mirs of a
cherik, the mujib of the army, is division and destruction, and the cause is
conspiracy and despair” [1, p.103].
Babur believed that all things and events depended primarily on the will
of Allah, the radical improvement and development of the state and society,
including the individual, a just, enlightened king, and that the kingdom has
always existed and will continue to do so.
In Babur’s views on the state, the example of a just, centralized state was
the reign of Amir Temur, and the most acceptable form of government was
that of Sahibkiran. The main direction of Babur’s state activity was to build
and strengthen a centralized state that was economically and militarily
powerful.
In his work as head of state, he always tried to follow the example of his
great grandfather Amir Temur, to act with justice in the interests of the
country. Babur condemned the state, career, arrogance, forgetfulness of
ordinary workers, and called on officials to be humble, to act with human
dignity in mind.
“Давлатқа етиб меҳнат элин унутма,
Бу беш кун учун ўзингни асру тутма,
Борғони кел эмди, ёд қилмай, эй дўст,
Бориш-келишингни лутф этиб ўксутма” [2, p.92].
Babur cannot imagine society without the state. He deifies the state to a
certain extent, comparing the king to the imam and considering him to be
the “shadow” of Allah on earth. Babur’s purpose in declaring the king an
imam, a shadow of Allah on earth, is not to praise the state system, but to
emphasize that the country cannot be ruled by a majority, and that everyone
must obey the king in order to maintain the unity and peace of the state.
Boyuur understood the kingdom as the most acceptable form of governing
the state and in 558 issued a decree declaring himself king: “.. Until this date,
Temurbek’s descendants were called the sultan mirza, this time I ordered
them to call me king ...” [1, p .160].
Babur treated the people of different nationalities in India equally and
called them to unite under one kingdom with hope, to submit to the will of
the king: “Turks, Tajiks, Arabs, non-Indians, Indians, Persians and soldiers -
all nations, all people Let the categories of the people, relying on this eternal
gift, hope and engage in the prayers of our state, which is united to eternity,
and do not go beyond the execution of these judgments, and do not act in
accordance with the decree. If this verdict is signed by the great king, let
them believe ... ”[1, p.170].
In a letter to his son Komron Mirza, who lived in Kandahar, Babur
expressed his positive attitude towards the people and clergymen who came
with him from Turkestan and called on him to do the same: “... They do not
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sit idly by, they do not sit idly by, they do not sit idly by, they do not sit idly
by, they do not sit idly by. Although the people of Khorasan are good people,
there is no word in their virtues, but there are tensions in their sects and
nations ... There is a nation where the father of the Turkish nation started
his hand, his mother started the wedding, his father served our parents, died
in the heat and cold and being together in the hazar, the moment perhaps
the lamha is inseparable. They have done their service well and are doing
well in Pandin. You will not be unaware that he has tested you, and that you
have come to his door, and that you are his representative. If you are a young
person, ask for advice, ask for advice, follow the word of the alar, and do not
engage in anything important at all. Anxious beys are snakes (and) high-
ranking statesmen, who are always important and in the midst of advice, do
not leave their questions and answers and councils. The people of the
country, when they hear, see and know the word that is worthy of the state,
come and say harsh words to your face, and you will not be angry with them.
Although his face looks stiff, he finally laughs a lot. For example, a friend cries
and an enemy laughs. Recognize the friend and the enemy and act with this
content ... ”[1, p.331].
It is also clear from Babur's exhortation that the king should not make
decisions on his own, but should consult with experienced statesmen and
govern the country on the basis of diversity of opinion. He also emphasizes
that the king should be humble and refrain from unjust, unjust behavior in
front of his citizens and dignitaries:
“... Again, the people of Movarounnahr will be very simple. they can be
trusted, no matter how incompetent they may be. In particular, the light of
the darkness of the realm of the heavens, the glorious nightingale of the
garden of life, Hazrat Hoja Ubaydullah, helped the people, and the reward of
these deeds is from the companions of those saints. When the disciples and
companions of that dynasty come to me with the prince, you should always
place your honor and do not make any mistake in their presence. (Do not
hurt their memories) ”[1, p.333].
Babur believed that the main goal of his state activity was to preserve
its integrity and independence. According to Babur, in defending the
independence of the country, the king should be very prudent, act with
advice, not act in a hurry. In a few pages of the Boburnoma, he connects this
with his bitter fate, his mistake, and states: How much salt and strife has
been inflicted on us by this reckless judgment. In the end, the reason why we
came out of Andijan for the second time was that we passed this unjust
verdict ... ”[1, p.69].
Babur, like the great philosopher Abu Nasr al-Farabi, set high standards
for the head of state and tried to follow them in his state activities. An
unnamed calligrapher, who copied the most influential copy of the
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Boburnoma, mentioned the following eight qualities of Babur as king: one
was that his bow was high; the second, his generosity was arjumand; pilot,
take the province; the fourth, the regional mahlam; fifth, administration;
sixth, the intention of consolation to the servants of God; seventh, to capture
the heart of the cherik; eighth, to do justice ”[1, p.267].
Well-known Bobur scholar H.Kudratullaev analyzed the above qualities
of Bobur in a unique way [3, p.86].
Babur is not only a skilful commander, a sensitive poet, but also a great
statesman. He further enriched the experience of statehood in the field of
public administration, based on Chenghis Khan’s “Yasok”, “Temur’s
Statutes”, with his advanced, modern views in the process of establishing his
kingdom in a large country like India.
He established a just rule, like his grandfather Amir Temur, by uniting a
country in a state of feudal disintegration, particularly in the face of socio-
economic decline, such as Afghanistan and India.
As a ruler, Babur performed his duties well. He sought to elevate the
position of ruler even more, and was fully convinced of the power of
monopoly. That is why he took the title of "King". The style of governing the
country alone was also close to that of the Indians, and they had great faith
in the glory of the king. In India, Babur re-established the authority of the
ruler, whose image had diminished in the eyes of the people after Feruz
Toglak. During the reign of the sultans in Delhi, sultans such as Bolban,
Alovuddin, Khilji, and Muhammad Tughlaq were not respected by the
people, but were afraid of them. Therefore, in the eyes of the people, the
kingdom had lost its prestige.
During the reign of Sultan Alexander Lodi, the prestige of the kingdom
seemed to be restored a little, but it did not last long. His heir son could not
earn the respect of either his citizen or the courtiers.
Babur raised the king's rank to a very high level in the palace. The emir
and his beys, as well as the common people, respected him and were afraid
of him. Due to this, Babur was able to maintain order and peace in his vast
kingdom from Badakhshan to Behor. He ensured the inviolability of the
property and honor of his subjects, protected them from bandits on the
roads, demanded that palace and local officials always be kind to ordinary
citizens, took control of administrative affairs, and sought to establish justice
in the country. When Babur first arrived in India, he introduced a unit of
meAndijan State University named after Z.M.Boburrement called “Gazi
Baburi” to the Behra emirs and beys not to plunder the property of the local
population, and this unit was practiced until the end of Jahangir’s reign.
As a ruler, Babur considered it his main duty to protect the property and
dignity of the citizens and was therefore able to earn their trust. Ordinary
citizens expected respect and compassion from him. He closely followed
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how he carried out the orders of his subordinates and strictly controlled the
well-being of the citizens.
Babur is well aware that it is extremely difficult to run a state and that
his responsibilities are heavy. In the same way, he emphasizes the need for
great diligence and dedication in governing the state, and only then can the
state be held firmly in hand:
“Не бало бийик турур давлат тоғи,
Кўҳи ғамни не билур давлат тоғи,
Ҳиммати тут, доғҳи давлат истагил,
Ҳимматинг бўлса бўлур давлат тоғи” [2, p.105].
There is no complete information about the administrative
administration in the Babur state, but there is information about the main
central administrative branches in the system of public administration in
the Baburid kingdom, as described by the Indian historian V.D. Mohajon:
1. The Minister of Finance (TreAndijan State University named after
Z.M.Boburrer) and the Tax Collection Department headed by him. The head
of this department is called "Devoni alo" and his office network is the
Supreme Devon.
2. Office of Internal Affairs of the Sultanate. This office was run by the
"Hokimi Zamon" or the chief pharmacist.
3. Department of Military Finance. This office was engaged in the
payment of salaries to military officers and the calculation of the
expenditures of this system. The Bakhshi of the kingdom would be in charge
of this office.
4. Office of Justice, which oversees the resolution of civil and criminal
cases. This office was under the supervision of "Qazi uz quzzot", ie the chief
judge.
5. Revenue from religious organizations, ie the department of charitable
affairs, which keeps records of charities and donations. Sadr-us-sudur, that
is, the chief sadr, was in charge of these matters.
6. Department of Spirituality, which monitors the morals and beliefs of
citizens. This office was headed by the chief muhtasib
7. Military artillery (artillery) department. This office was engaged in
the stockpile of military weapons. Its leader is called "Miri Atish" or "Dorugai
cannon".
8. Information and Confidential News Department. The head of this
department was called “Dorugai darak-shavq” and he was in charge of
informing the king about the events taking place in the country.
9. Coinage Department. This office was also headed by a special doctor.
The above-named departments and the officials responsible for their
activities are appointed by the king [4, p.34].
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Bobur sees social justice in a way that is directly related to wisdom and
knowledge, to thinking. Justice that is not based on deep thinking and firm
faith will not produce the desired result. Judgments and decrees issued out
of injustice and ignorance, as well as the policy of the kingdom in general,
have a serious impact on the lives of citizens.
In Babur’s worldview, the concept of justice refers to certain
connections and relationships between people. They are not some kind of
rigid concept, but are connected with the social life of the people, with a
certain degree of definite vowel. It should be noted that Babur tried to
express his views on justice in accordance with the rules of Islam, Sharia. He
stressed that adherence to the Sharia is one of the important signs of justice.
It is also interpreted in Babur’s views as a political concept of the
concept of justice. In his view, political justice should serve as the main
criterion for governing the country.
Babur interprets political justice in connection with the development of
the state, the well-being and happiness of the people. Babur’s views on
justice are also expressed in his poetry. Babur calls people to be faithful to
one another, to be faithful to one another, and emphasizes that a just, good
person will never see evil, but that a bad person will be punished according
to his actions:
Ҳар кимки, вафо қилса – вафо топқусидур!
Ҳар кимки, жафо қилса – жафо топқусидур!
Яхши киши кўрмагай ёмонлик ҳаргиз,
Ҳар кимки, ёмон бўлса – жазо топқусидур!
Babur laments the injustice of others, especially the atrocities
committed by his uncle Sultan Mahmud Mirza shortly after his accession to
the throne, and the hatred of the just beys, officials, and citizens around him.
Malik Muhammad Mirza and another Mirza. In this regard, Bobur probably
thought that there was some sin, but there was no sin in his companion
worthy of a murderer. Although discipline was well established during the
reign of Sultan Mahmud Mirza, his nature was prone to tyranny and
corruption. When he arrives in Samarkand, he will reform the new
procedures and tax system.
Babur condemns the Timurid princes who will not back down for the
throne, who can commit any atrocities, injustices. Knowing that the
treAndijan State University named after Z.M.Boburry was the property of
the people, that it was unfair to betray it, to use it for one's own benefit,
Babur reprimanded and exhorted his son Humayun not to use the state
treAndijan State University named after Z.M.Boburry for his personal needs.
In a world where property, thrones, and bloodshed are common among
rulers and their families, it is important for Babur to have a high level of
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morality, unity, solidarity, and harmony in his family, even though he lives
in another country. indicates
It should also be noted that although Babur preached that evil should be
punished, in his work as a human being he tried to overcome evil with
goodness and justice. This can be seen in the fact that he showed kindness
and justice to some of his sinful princes, rulers, relatives, and even, in some
cases, his enemies.
As a vivid example of this, it is appropriate to point out the same attitude
of Babur towards his brother Nasir Mirza. Nasir Mirza left Kabul two or three
years ago because he was hostile to him, but soon he lost everything, his face
was embarrassed and ashamed, and when he returned to Kabul, Babur
showed him kindness and did good to him. According to Babur, doing good
and justice should be earned by everyone from the king to the beggar.
Although, it doesn’t always return good in return. Because a person who
wishes good to others will not have enmity and evil.
Babur also showed justice to his loyal princes, generals, tribal chiefs, and
navkars, and praised them for their services, loyalty, devotion, and fighting
spirit. In particular, a fair assessment of the behavior of individuals, the
benefits or harms they bring to the country and the state, is a positive view
of Babur as a thinker.
Hence, Babur in his views on the state paid great attention to the
principle of justice. Babur should act wisely in any situation in public
administration, not to harm his relatives as much as possible, to treat his
subordinates equally according to their behavior, merits, to solve problems
by other means, to do justice where force should be used, to treat people
constant care, tried to do good.
It is known that the Baburi kingdom covered a very large part of the
Indian subcontinent. Here, for 332 years, a powerful administrative
management system was built. With the arrival of Babur in India, drastic
changes were made in the cultural, enlightenment and socio-economic life
of the people of this country, as well as in the governance of the state. Of
course, time is of the essence.
The main task of the head of state - the king was to establish peace in
the country, to unite scattered and competing small khanates and nations,
to build a single centralized state, to govern it with justice, to ensure the
welfare and cultural level of the population and society. These principles
remained a sacred goal for the post-Baburi princes as well. Babur believed
that he would be further developed by his son and future successors, and
that his descendants would continue his noble deeds. also left a rich legacy
in the field of statehood enriched with.
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References:
1. Бобур З.М. Бобурнома. – Т.: Шарқ, 2002.
2. Бобур З.М. “Девон”. – Т.: Фан, 1994.
3. Қудратуллаев Ҳ. Ҳимматли аржуманд Бобур ёки шоҳнинг саккиз
хислати // Тафаккур журнали 1996 йил № 3. – Б. 86-97.
4. Сатимов Ғ. Бобурийлар салтанатида давлат бошқаруви // Қонун
ҳимоясида. 1998. №2 (26). – Б. 34.
Azizbek Mamajanov, Teacher of the chair of “Theory of civil society” of
Andizhan State Uzbekistan, Republic of Uzbekistan
FROM THE HISTORY OF MODERNIZATION INDUSTRY FIELD IN
UZBEKISTAN: MAIN AIMS AND ACHIEVEMENTS
A. Mamajanov
Abstract: This article is devoted modernization of industry field in
Independent days in Uzbekistan and increasing the number of industrial
factories in the area has been investigated by the statistic materials and
historical literatures as well.
Keywords: Modernization, industry, industrial factories, production,
Uzbekistan.
Every field saw development in Uzbekistan from the moment she gained
her independence, and one of the most important branches of economy, the
industry was not also exception. Crucial steps to modify to achieving
composite changes, and increase the power of production from the terms of
technique and technology were taken. The main goal of these modifications
is to overcome the issue of unemployment though implications of decrees,
projects, laws and orders, whose main objective is to intensifying
development of our Republic, so as to expand the scale of local production.
I.e. the third sub-section among the five firm sections of Actions strategy to
develop Uzbekistan has been exactly devoted to the economy that the issue
whose purpose is the development of economy through betterment of
investment atmosphere actively summoning foreign investment to
economic fields and regions of our country was specifically stressed.
Similarly, through the passing the law of the Republic of Uzbekistan “On
excluding from possession of government and privatization” many of
industry factories of the country has been excluded from the possession of
the government and turned into private, community, cooperative state-
stock properties. This, in turn, has significantly contributed to the social-
