UCHINCHI RENESSANS POYDEVORINI YARATISHDA YUSUF XOS HOJIB FALSAFIY MEROSINING AHAMIYATI

II XALQARO ANJUMAN. UCHINCHI RENESSANS POYDEVORINI YARATISHDA YUSUF XOS HOJIB FALSAFIY MEROSINING AHAMIYATI 2026-yil 15-may Navoiy adib haqidagi ma’lumotlarini alohida ta’kidlash zarur. Jumladan, “Alisher Navoiy ma’lumotlari adibning o‘zi haqida bo‘lsa, As-Sam’oniyning ma’lumotlari uning o‘g‘liga oiddir. Manbalardagi ma’lumotlar uch avlod, ya’ni otasi Mahmud Yugnakiy, o‘zi Adib Ahmad Yugnakiy va o‘g‘li muhaddis Abu Homid Ahmad ibn Abu Ahmad al-Yugnakiylar haqida ma’lumot beradilar. Tadqiqotchi Sh. Kamoliddin xulosalari O‘rta Osiyo turklari orasida VIII-IX asrlarda harbiy-siyosiy, ilmiy-madaniy harakat shu’ubizm mavjudligini isbotlab, ularning ko‘pgina vakillarini xalifalikning ijtimoiy-siyosiy va madaniy hayotida yuqori pog‘onalarni egallab turganligini ko‘rsatadi”407. Tahlillarga ko‘ra, adibning otasi turk shu’ubizmining dastlabki vakillaridan hisoblanib, VIII asrning o‘rtalarida Abu Muslim qo‘zg‘olonining Xurosondagi harakatida qatnashgan ehtimoli bo‘lishi mumkinligini tadqiqotchi olimlardan biri Sh.Kamoliddin ta’kidlagan. “Abbosiylar xalifalik boshiga kelganda, adibning otasi Xalifa al-Mansurning turk qo‘shinida xizmat qilgan. Uning o‘g‘li Adib Ahmad fiqh va hadisni o‘rganib shoir sifatida «Hibat ul-haqoyiq» asarini yozgan. Shoir ko‘zi ojiz bo‘lganligi uchun bu asarning ilk nusxasi otasi Mahmud Yugnakiy tomonidan uyg‘ur xatida yozib olingan”408. Shu bois ham o‘rta asr turkiy tilli adabiyot namunalari IX asr boshlaridan boshlab yozila boshlaganligini keltirish mumkin. Xususan, islom ta’limotlari yoyila boshlagan vaqtlardagi dastlabki turkiy tilda yozilgan kitob XI asrda “Devon al-lug‘at at-turk» deb hisoblanib kelingan bo‘lsa-da, Somoniylar davrida X asrda Qur’onning ilk bor turkiy tarjimasini alohida qayt qilish zarur. “Alisher Navoiy o‘zining “Nasoyim ul-muhabbat” asarida Adib Ahmadni Bog‘doddan 4 yig‘och masofada bo‘lgan qishloqda yashaganligi, turkligi, tug‘ma ko‘zi ojiz ekanligi haqida xabar berib, uning musulmon fiqhshunosligi hanafiylar mazhabi asoschisi Imom Abu Hanifa an Nu’mon ibn Sobitdan (699-767 yillar) ushbu mazhabning bo‘lg‘usi buyuk faqihlari imom Muhammad ash Shayboniy (749-805 y.) hamda Abu Yusuf al Ansori (731804 y.) bilan birgalikda saboq olganligini ta’kidlaydi”409. Undan qaysi o‘qitgan shogirdingizdan rozisiz deganlarida imom Muhammad hamda Abu Yusuf va uning hamsaboqlaridan degan. Demak, uning Abu Hanifa qo‘lida ta’lim egallaganligi, uning ijodi va faoliyati vaqti VIII-IX asrlarga to‘g‘ri kelishini ba’zi manbalarga ko‘ra tahlil qilish mumkin. Xususan, “As-Sam’oniy “Yug‘anak Samarqand qishloqlaridan” ekanligini, Abu Homid Ahmad ibn Abu Ahmad al Yugnakiy (Adib Ahmadning o‘g‘li) ni taniqli muhaddislaridan biri sifatida ta’riflagan. U kishi Sohib ibn Muslim alBalxiy, Abdurahim ibn Habib al Bag‘dodiy va Abu Isoh Ibrohim ibn Is’hoq asSamarqandiylardan hadis ilmini o‘rganganligini, uning o‘zidan esa Abdulloh ibn Ma’sud ibn Komil as-Samarqandiy hadis rivoyat qilganligini yozib qoldirgan. Ya’ni as-Sam’oniy adibning o‘g‘lini VIII-XII asrlarda o‘tgan muhaddislar qatorida Adib Ahmad Yugnakiy. Hibat ul-haqoyiq (She’riy tabdilni amalga oshiruvchi, so‘zboshi va izohlar muallifi: E.Ochilov). – Тoshkent: “Sharq”, 2013. – B.32 407 408 Ahmad Yo’gnakiy. Hibat ul-haqoyiq. – Toshkent: G’ofur G’ulom, 1971. – B. 12. Adib Ahmad Yugnakiy. Hibat ul-haqoyiq (She’riy tabdilni amalga oshiruvchi, so‘zboshi va izohlar muallifi: E.Ochilov). – Тoshkent: “Sharq”, 2013. – B.80 409 500

II XALQARO ANJUMAN. UCHINCHI RENESSANS POYDEVORINI YARATISHDA YUSUF XOS HOJIB FALSAFIY MEROSINING AHAMIYATI 2026-yil 15-may tilga olgan”410. Shu sababli adib Ahmadning yashagan vaqtlari, aniq asoslar bilan aniqlansa ham yuqoridagi tahminlar aniq bo‘lar edi. Qolaversa, o‘zbek olimlaridan biri M.Imomnazarov hamda taniqli asosli manbalariga tayanib, uning ijodi va faoliyati vaqtlarini XII-XV asrlar emas, VIII asrning ikkinchi yarmi va IX asrning birinchi yarimlari deb ta’kidlash mumkin. Xo‘sh, ushbu sanalarni tan olish tarixiy haqiqatning tiklanishi, islomiy davrdagi turkiy adabiyot, yozma namunalarining vujudga kelishi, shuningdek o‘zbek yozma adabiyoti tarixining IX asrlardan boshlanishi haqidagi muhim xulosalardan tashqari, biz tarixchi – huquqshunoslar uchun qanday ahamiyati bor? “1. Turkiy tildagi fiqhiy adabiyot «Hibat ul-haqoyiq» islom axloqi va g‘oyalarini Qur’on oyatlari va hadislar asosida oddiygina qilib tushuntirib berishga, targ‘ib qilishga qaratilgan asarlar IX asrdayoq paydo bo‘lganki, buni yuqoridagi manba ko‘rsatib turibdi. 2. Bu holat tarixiy davri jihatidan Somoniylar davlati va huquqining boshlang‘ich davriga to‘g‘ri keladi. Bu ajablanarli emas, garchi ulamolar Qur’onni boshqa tillarga tarjima etilishini ma’qullamagan bo‘lsalar-da aynan ana shu davrda Qur’on satrlar orasida (interpolyatsiya) turkiy tilga tarjima qilingan edi. 3. Movarounnahr fiqh maktabi faoliyat ko‘rsatgan davrlardayoq (VIII-XIII asrlar) turkiy tilda ham fiqhiy-axloqiy yo‘nalishdagi asarlar yaratila boshlaganini ko‘rsatadi. Bunga otasi Adib Ahmad Yugnakiy va o‘g‘li Muhaddis Abu Homid Ahmad Yugnakiylarning faoliyatlari misol bo‘la oladi. Bundan tashqari, yana shu narsani keltirish mumkinki, o‘sha davrda ota-bola shoir, muhaddis va faqihlar ko‘p uchragan, bu holatni manbalar ko‘rsatib turibdi. (Masalan, Abu Hafs Kabir Buxoriy va uning o‘g‘li Abu Hafs Buxoriy, Abu Laysiy va boshqalar)”411. Tahlilimizcha, islom fiqhshunosligi, asosiy uning ta’limotlarining turkiy xalqlar ilmiy tafakkurida keng targ‘ib qilinishi «Movarounnahr fiqh maktabi» an’analarining rivojlanishiga Adib Ahmad va As-Sam’oniy taniqli muhaddislardan biri sifatida adibning ilmiy faoliyatini e’tirof etgan. Darhaqiqat, Adib Ahmadning ushbu asari “Qutadg‘u bilig” asari kabi adabiyotda mashhur bo‘lgan mutaqoribi musammani maqsur vaznida bayon qilingan. Xususan, uning qalamiga mansub “Hibatu-l-haqoyiq” asarning kirish qismida qasida, g‘azal va qit’a shaklida yozilganligi, asosiy qismlari to‘rtlik shaklida ochib berilganligini keltirish zarur. Adibning ushbu asari didaktik uslubda yozilgan “Hibatu-l-haqoyiq”da Qur’oni karim va Hadisi sharif ma’nolari o‘ziga xos tarzda mujassamlashgan. “U islom dini axloqini tashviq qilish, komil insonni tarbiyalab yetishtirish maqsadi bilan yozilgan. Shunga muvofiq, asar ham asosan pand-nasihat usulida yozilgan. Bu haqda muallifning o‘zi shunday deydi: Bezadim kitobi mavoiz, masal,Boqig‘li, o‘qug‘li osig‘ olsu(v) tep”412. Sharafjon Sariyev. Adabiyot fanidan yaxlit o’quv-didaktik majmua. – Toshkent: Sharq, 2014. – B.65 Adib Ahmad Yugnakiy. Hibat ul-haqoyiq (She’riy tabdilni amalga oshiruvchi, so‘zboshi va izohlar muallifi: E.Ochilov). – Тoshkent: “Sharq”, 2013. – B.95 412 Adib Ahmad Yugnakiy. Hibat ul-haqoyiq (She’riy tabdilni amalga oshiruvchi, so‘zboshi va izohlar muallifi: E.Ochilov). – Тoshkent: “Sharq”, 2013. – B.45 410 411 501

II XALQARO ANJUMAN. UCHINCHI RENESSANS POYDEVORINI YARATISHDA YUSUF XOS HOJIB FALSAFIY MEROSINING AHAMIYATI 2026-yil 15-may Asarda keltirilgan bir qator bayt va misralarning hikmat kabi jaranglashi uning shoirlik maqomi haqiqatdan ham yuksak ekanligidan dalolat beradi. Qolaversa, asarga ilova keltirligan “Amir Sayfiddinning to‘rtligida Yugnakiyning iste’dodi va maqomi xususida ham yuksak fikrlar bildiriladi: Adiblar adibi, fozillar boshi,Guhartin so‘z aymish odin so‘z bishi”413. Mazmuni: “Adiblar adibi, fozillar sarvari gavhar kabi bebaho so‘zlarni nazm shodasiga tergan”. Xususan, “Bu faktlar, bir tomondan, Adib Ahmad Yugnakiyning yetuk shoir, zamonasining ulug‘ bilimdoni ekanligini ko‘rsatsa, ikkinchi tomondan, zamondosh shoirlar, adiblar oldida hurmatga sazovor ekanligini bildiradi. Adibning malik ush-shuaro bo‘lgani haqida ma’lumot bo‘lmasa ham, o‘zining hamkasblariga adabiyotdan ta’lim bergani ehtimoldan uzoq emas”414. Darhaqiqat, Adib Ahmad faylasuf va shoir sifatidagina emas, turkiy tilning yetuk bilimdonlaridan hisoblanadi. U til ustasi sifatida tilshunoslik ilmiga yangi tushuncha va atamalarni ham olib kirgan ijodkor hisblanadi. Tahlilimizcha, Adib Ahmadning ushbu noyob asari o‘zbek mumtoz adabiyotining noyob durdonalaridan o‘rin olganligi ayni haqiqatdir. Xususan, ushbu noyob asardagi axloqiy, ma’naviy va ma’rifiy, falsafiy mazmundagi bir qancha dono hikmatlar bugungi kungacha insonlar falsafiy tafakkur tarziga ta’sir etib kelganligi aytish mumkin. Xususan, bu asarga asosan, “ilm-ma’rifat masalariga asosiy e’tibor qaratiladi. Mutafakkir shoir nuqtai nazariga ko‘ra: Bilik birla bilnur saodat yo‘li, Bilik bil, saodat yo‘lini bula. Mazmuni: “Saodan yo‘li bilim bilan ochiladi. Shuning uchun bilim egallab, saodan yo‘lini izla”415. Adib Ahmad Yugnakiyning ushbu nodir asaridagi falsafiy hikmatlarning mavzusi xilma-xil bo‘lib, ularda borliq va inson munosabatlari, yashashning mohiyati, shaxs hayotining asl maqsadi va uning mazmuni, bilimning boshqa dunyoviy narsalardan afzalligi, odob-axloqning shaxs ma’naviyatini rivojidagi roli, insoniy fazilat va nuqsonlar to‘g‘risida bilim va ulkan hayotiy tajriba asosida bir qator tugal xulosalar berilgan. Jumladan, adibning yozishcha hukmdorlarni adolat va insofga davat qilar ekan, insonlarni arzimagan gunohlari uchun o‘ldirilaversa, olamda inson zoti butunlay yo‘qolib ketishini ta’kidlaydi, ya’ni: “Bu bir aybdan o‘tru boshin kesguchi, Ochunda tirilgu kishisiz qolur. Saxovat va muruvvatdan xoli odamni mevasiz daraxtga qiyoslaydi − mevasiz daraxt esa kesib o‘tin qilishgagina yaraydi: Yemishsiz yig‘ochtek karamsiz kishi, Yemishsiz yig‘ochni kesip o‘rtagil”416. Imomnazarov M. Adib Ahmad qachon yashagan? // O’zbekiston adabiyoti va san’ati. – 1995. 31-mart Imomnazarov M. Adib Ahmad qachon yashagan? // O’zbekiston adabiyoti va san’ati. – 1995. 31-mart 415 Adib Ahmad Yugnakiy. Hibat ul-haqoyiq (She’riy tabdilni amalga oshiruvchi, so‘zboshi va izohlar muallifi: E.Ochilov). – Тoshkent: “Sharq”, 2013. – B.53 413 414 502

II XALQARO ANJUMAN. UCHINCHI RENESSANS POYDEVORINI YARATISHDA YUSUF XOS HOJIB FALSAFIY MEROSINING AHAMIYATI 2026-yil 15-may Shuningdek, ushbu asarida, jumladan, hasislik va baxillikni qattiq darajada tanqid qiladi. Sababi bu olamda baxilning qilgan ishidan yomon ish va bemani hayot tarzi yo‘q ekanligini quydagi bayt orqali tasvirlaydi: “Baxil yig‘di zar-siym haromtin o‘kush, Vabal ko‘tru bordi, uzala so‘kush. Ulush bo‘ldi moli kishilar aro, Baxil oldi andin so‘kunchtin ulush. Qamug‘ qozg‘onikli ochun molini Yeyumadi, bordi − ko‘rung holini. Mazmuni: “Baxil haromdan hazar qilmay, oltin-kumush yig‘di. O‘zi o‘lib ketdi-yu, xalqning la’natiga sazovor bo‘lgani qoldi. Odamlar uning mol-dunyosini bo‘lishib oldilar, o‘ziga tekkan ulush esa elning qarg‘ishi bo‘ldi… Dunyo molini yig‘ib, o‘zi yeb-ichmagan kishining qismati ana shunaqa bo‘ladi”417. Adib Ahmad Yugnakiy xalq maqollari va hikmatlari asosida o‘z asariga keng va chuqur ma’nolar asosida tasvirlashga harakat qilgan. Masalan, uning keltirishicha, “Qonni qon bilan yuvib bo‘lmaydi” maqolidan o‘zining quydagi baytini tasvirlagan: “Jafo qildachingg‘a yonut qil vafo, Arimas necha yuvsa qon birla qon. Mazmuni: “Jafo qilganga ham vafo qil, chunki qonni qon bilan yuvib ketkazib bo‘lmaydi”418. Ahmad Yugnakiy ilmsiz kishiga to‘g‘ri so‘z ham ma’nosizligi, unga o‘git berishning o‘zi foydasizligini ta’kidlaydi. Fikrini tasdiqlash uchun “oriqsiz”, ya’ni yuvinmagan kishilarga «yuvin» deb buyurilsa, ular suv ta’sirida toza bo‘lishini, johil qancha yuvinmasin, baribir poklanmasligi bilan qiyosiy tasvirlaydi. “Bu bilan shoir kishilarni jaholatdan yiroq bo‘lishga undaydi. Har qanday zohiriy ifloslanish suv bilan poklanganidek, johillik esa ma’rifat tufayligina saodatga erishishi mumkinligi ta’kidlanadi. Dostonning til odobi, dunyoning o‘zgarib turishi, saxovat va baxillik oqibati, tavoze’lilik manfaati, kibr-u havo va hirsning zarari haqida bahs etuvchi boblari ham yuksak axloqiy-ta’limiy ahamiyat kasb etadi”419. Shoir zamonasining ulug‘ mutafakkiri, murabbiysi sifatida zamondoshlariga o‘git beradi. Ahmad Yugnakiy adabning ibtidosini muomala madaniyatida deb biladi. Shu bois ham u so‘zlash madaniyatiga alohida e’tibor qaratadi. Kishilarni ortiqcha gapirmaslikka chaqiradi. Adibning tilni mahkam tutishga chaqirishi, aks holda tishning sinishi mumkinligi xususidagi fikrlari o‘quvchi uchun ibrat maktabi vazifasini o‘taydi. Doston muallifi kishilar o‘rtasida nizo chiqarishni juda qattiq qoralaydi. Chunonchi: Xiradliqmu bo‘lur tili bo‘sh kishi, Adib Ahmad Yugnakiy. Hibat ul-haqoyiq (She’riy tabdilni amalga oshiruvchi, so‘zboshi va izohlar muallifi: E.Ochilov). – Тoshkent: “Sharq”, 2013. – B.65 417 Sharafjon Sariyev. Adabiyot fanidan yaxlit o’quv-didaktik majmua. – Toshkent: Sharq, 2014. – B.89 418 Adib Ahmad Yugnakiy. Hibat ul-haqoyiq (She’riy tabdilni amalga oshiruvchi, so‘zboshi va izohlar muallifi: E.Ochilov). – Тoshkent: “Sharq”, 2013. – B.34 419 Vohidov R., Eshonqulov H. O‘zbek mumtoz adabiyoti tarixi. – Toshkent: O‘zbekiston Yozuvchilar uyushmasi Adabiyot jamg‘armasi nashriyoti, 2006. – B.89 416 503

II XALQARO ANJUMAN. UCHINCHI RENESSANS POYDEVORINI YARATISHDA YUSUF XOS HOJIB FALSAFIY MEROSINING AHAMIYATI 2026-yil 15-may Talim boshni yedi bu til so‘z boshi. O‘chukturma erni tilin bil, bu til, Boshoq tursa butmas, butar o‘q boshi. Xususan, “So‘zi achchiq kishini aqlli deyish mumkinmi?” - degan savol orqali o‘z fikrlarini badiiylashtishda davom etgan shoir, til va so‘z zahari ko‘p kishilaming boshini yeganini ta’kidlaydi. Buning sababini ijodkor yomon so‘zning odamlarni bir-biriga qarshi qo‘yishida deb biladi. Shuning uchun shoir o‘quvchiga insonlarni bir-biriga o‘chakishtirma, tilingni (so‘zingni) muloyim qil, deya nasihat qiladi. Shoirning bunday xulosalari g‘oyatda hayotiyligi bilan ajralib turadi. Ahmad Yugnakiy “til yarasi tuzalmaydi, o‘q jarohati esa bitib ketadi” kabi samimiy fikrlari bilan o‘quvchi qalbida nihoyatda yaxshi taassurot qoldiradi. “Adib yolg‘onchilikni qattiq qoralaydi. Odamlarni umri yaxshilik bilan kechirishga, doimo haqni so‘zlash, to‘g‘ri so‘z bilan tilni bezashga chorlaydi. Shoir nigohida to‘g‘ri so‘z-asal, yolg‘on so‘z esa sarimsoq piyozga tengdir. Uning yolg‘on so‘zni kasallik, chin so‘zni esa shifo deb bilishi ziyrak o‘quvchini befarq qoldirmaydi. Xulosa. Ahmad Yugnakiyning “Hibbatu-l-haqoyiq” asari Markaziy Osiyo va Islom madaniyati kontekstida shaxsiy axloq va jamiyat hayotidagi ijtimoiyaxloqiy qadriyatlarni chuqur o‘rganadi. Asarda muallifning asosiy g‘oyasi shundaki, insonning shaxsiy tarbiyasi, odob-axloq me’yorlariga rioya qilishi va ma’naviy kamolotga erishishi jamiyatning barqarorligi va ijtimoiy adolatini ta’minlashda muhim ahamiyatga ega. Asarda quyidagi asosiy ijtimoiy-axloqiy g‘oyalar ko‘rsatib o‘tiladi: 1. Shaxsiy axloqning ustuvorligi – har bir inson o‘z xulq-atvori va fazilatlarini tarbiyalash orqali jamiyatga foydali bo‘lishi mumkin. Shaxsning ma’naviy etukligi jamiyatda tartib va adolatni mustahkamlaydi. Jamiyat va shaxsning o‘zaro bog‘liqligi – Ahmad Yugnakiy shaxsiy axloq va jamiyatdagi barqarorlik o‘rtasidagi uzviy bog‘liqlikka e’tibor qaratadi. Shaxs axloqiy jihatdan yetuk bo‘lmasa, jamiyat ham barqarorlikka erisha olmaydi. Ma’naviy tarbiya orqali ijtimoiy adolatni ta’minlash – muallif ma’naviy tarbiya va axloqiy qadriyatlarni rivojlantirish orqali insonlar o‘rtasida adolat va hamjihatlikni mustahkamlash mumkinligini ta’kidlaydi. 2. Ahmad Yugnakiy ta’kidlaydiki, shaxsiy xulq-atvor va jamiyatdagi axloqiy qadriyatlar o‘rtasidagi uyg‘unlik ijtimoiy barqarorlik va ma’naviy yetuklikning asosidir. Shaxs o‘zini tarbiyalash, odob-axloq qoidalariga rioya qilish orqali jamiyatning ijtimoiy tartibiga hissa qo‘shadi. Shaxsning axloqiy kamoloti jamiyatdagi barqarorlikni mustahkamlaydi. Agar shaxs halol, saxovatli, mehribon bo‘lsa, u jamiyatda ham shunday fazilatlarni targ‘ib qiladi. Shu bilan birga, jamiyatning umumiy axloqiy qadriyatlari shaxsni tarbiyalashda yo‘l-yo‘riq bo‘lib xizmat qiladi. Axloqiy qadriyatlar misollari: Halollik: shaxsiy xatti-harakat va ijtimoiy munosabatlarda ishonchni mustahkamlaydi. Saxovat: shaxsning o‘zini boshqalarga bag‘ishlashi jamiyatdagi hamjihatlikni oshiradi. Sabr-toqat va mehrshafqat: ijtimoiy nizolarni yumshatadi, insonlar o‘rtasidagi tushunishni kuchaytiradi. Shaxs o‘z axloqiy fazilatlarini rivojlantirganda jamiyatning axloqiy 504

II XALQARO ANJUMAN. UCHINCHI RENESSANS POYDEVORINI YARATISHDA YUSUF XOS HOJIB FALSAFIY MEROSINING AHAMIYATI 2026-yil 15-may qoidalariga mos harakat qiladi. Jamiyatning axloqiy me’yorlari esa shaxsni noto‘g‘ri yo‘ldan ogohlantiradi, uni tarbiyalaydi. Bu uyg‘unlik natijasida ijtimoiy adolat va barqarorlik ta’minlanadi. Ahmad Yugnakiy fikricha, shaxsiy xulq-atvor va jamiyat axloqiy qadriyatlarining uyg‘unligi - ma’naviy yetuk shaxsni tarbiyalash va ijtimoiy barqarorlikni ta’minlashning asosiy omilidir. U shaxsiy kamolot va jamiyatning axloqiy me’yorlarini bir-biriga moslashtirish orqali, insonning nafaqat o‘z hayotini, balki atrofidagi jamiyatni ham yaxshilashini ko‘rsatadi. 3. Odob-axloqiy fazilatlarning jamiyatdagi roli – halollik, saxovat, sabrtoqat, mehr-shafqat kabi fazilatlar insonni nafaqat shaxsiy hayotda, balki ijtimoiy hayotda ham yetuk qiladi. Shu jihatlarni hisobga olganda, “Hibbatu-l-haqoyiq” asari faqat axloqiy tarbiya va shaxsiy kamolotga qaratilgan emas, balki jamiyatning ijtimoiy barqarorligi, ma’naviy yetukligi va adolatli ijtimoiy tartibni shakllantirishga xizmat qiladi. Muallifning falsafiy va axloqiy qarashlari zamonning axloqiy talablari bilan uyg‘un bo‘lib, bugungi kunda ham ma’naviy tarbiya, axloqiy yetuklik va ijtimoiy mas’uliyat mavzularida ilmiy tadqiqotlar uchun muhim manba hisoblanadi. Shuningdek, Ahmad Yugnakiy asarida jamiyatdagi axloqiy qadriyatlar bilan shaxsiy xulq-atvorni uyg‘unlashtirishning strategik yo‘llari yoritilgan bo‘lib, bu esa jamiyatning ma’naviy barqarorligini mustahkamlashga yordam beradi. “QUTADG‘U BILIG” VA YAPON NEOPOZITIVIZMI: AXLOQ VA BOSHQARUV MADANIYATINING QIYOSIY TAHLILI "KUTADGU BILIG" AND JAPANESE NEOPOSITIVISM: A COMPARATIVE ANALYSIS OF MORALITY AND MANAGEMENT CULTURE Jumayev Raxmonali Komiljonovich, TDTU, mustaqil tadqiqotchisi Zhumaev Rakhmonali Komilzhonovich, TSTUindependent researcher Annotatsiya. Mazkur maqolada Qutadg‘u bilig asarida ifodalangan axloq, mantiq va boshqaruv madaniyati g‘oyalari hamda yapon neopozitivizmi doirasida shakllangan ratsionalanalitik yondashuvlar qiyosiy tahlil qilingan. Tadqiqotda Markaziy Osiyo klassik siyosiy-axloqiy tafakkuri va XX asr yapon analitik falsafasi o‘rtasidagi umumiy va farqli jihatlar ochib berilgan. Asosiy e’tibor adolatli boshqaruv, ma’naviy mas’uliyat va institutsional tartib masalalariga qaratilgan. Tadqiqot natijalari zamonaviy ta’lim, davlat boshqaruvi va liderlik madaniyati uchun muhim nazariy ahamiyatga ega. Kalit so‘zlar: Qutadg‘u bilig, Yusuf Xos Hojib, yapon neopozitivizmi, axloq, mantiq, boshqaruv madaniyati, qiyosiy falsafa. Abstract. This article presents a comparative analysis of the ideas of ethics, logic, and governance culture expressed in the work Qutadg‘u Bilig, alongside the rational-analytical approaches developed within the framework of Japanese neopositivism. The study reveals the commonalities and differences between classical Central Asian politico-ethical thought and twentieth-century Japanese analytical philosophy. Particular attention is given to issues of just governance, moral responsibility and institutional order. The findings of the research have significant theoretical implications for modern education, public administration, and leadership culture. 505

II XALQARO ANJUMAN. UCHINCHI RENESSANS POYDEVORINI YARATISHDA YUSUF XOS HOJIB FALSAFIY MEROSINING AHAMIYATI 2026-yil 15-may Keywords: Qutadg‘u Bilig, Yusuf Khos Khojib, Japanese neopositivism, ethics, logic, governance culture, comparative philosophy. KIRISH Globallashuv sharoitida turli sivilizatsiyalar falsafiy merosini qiyosiy o‘rganish zamonaviy gumanitar ilm-fanning muhim yo‘nalishlaridan biri hisoblanadi. Ayniqsa, Sharq siyosiy-axloqiy tafakkuri va zamonaviy analitik falsafa o‘rtasidagi munosabatlarni tahlil qilish dolzarb ahamiyat kasb etadi. Shu nuqtai nazardan Yusuf Xos Hojibning “Qutadg‘u bilig” asari va yapon neopozitivizmi o‘rtasidagi qiyosiy tadqiqot ilmiy jihatdan muhimdir. “Qutadg‘u bilig” XI asr turkiy siyosiy-falsafiy tafakkurining yirik namunasi bo‘lib, unda davlat boshqaruvi, adolat, rahbar axloqi va jamiyat tartibi haqida chuqur g‘oyalar bayon qilingan. Yapon neopozitivizmi esa XX asrda analitik falsafa, mantiqiy til tahlili va empirik ratsionalizm ta’sirida rivojlangan intellektual yo‘nalish bo‘lib, u ilmiy aniqlik va ratsional boshqaruv masalalariga e’tibor qaratgan. Maqolaning maqsadi – mazkur ikki an’anada axloq va boshqaruv madaniyatining talqinini qiyosiy tahlil qilishdir. Materiallar va metodlar. Mazkur tadqiqotni amalga oshirish jarayonida bir qator ilmiy yondashuv va usullardan kompleks tarzda foydalanildi. Jumladan, qiyosiy-falsafiy tahlil orqali turli davr va madaniy muhitlarda shakllangan g‘oyalar o‘zaro solishtirildi va ularning umumiy hamda farqli jihatlari aniqlandi. Shu bilan birga, germenevtik yondashuv asosida matnlar mazmuni chuqur tahlil qilinib, ularda ifodalangan ma’no va g‘oyalar kengroq falsafiy kontekstda talqin etildi. Tarixiylik tamoyili tadqiqotda o‘rganilayotgan g‘oyalarning shakllanish jarayonini ularning ijtimoiy-tarixiy sharoiti bilan bog‘liq holda ko‘rib chiqish imkonini berdi. Manbashunoslik usuli esa asosiy adabiyotlar va manbalarni tanlash, tahlil qilish va tizimlashtirishda muhim ahamiyat kasb etdi. Shuningdek, konseptual rekonstruksiya orqali tadqiqot doirasida o‘rganilayotgan falsafiy tushunchalar qayta tiklanib, ularning zamonaviy talqini ishlab chiqildi. Tadqiqotning asosiy manbalari sifatida Yusuf Xos Xojibning “Qutadg‘u bilig” asarining akademik nashrlari hamda yapon falsafasi vakillari – Hajime Tanabe, Kiyoshi Miki va Tetsuro Watsujining ratsionallik, jamiyat va axloq masalalariga bag‘ishlangan ilmiy ishlari jalb etildi. Tadqiqot jarayonida asosiy e’tibor axloqiy hokimiyat va adolat konsepsiyasining falsafiy mohiyatini tahlil qilishga, mantiqiy fikrlash va ratsional qaror qabul qilish mexanizmlarini o‘rganishga, shuningdek, boshqaruv madaniyati va jamoaviy mas’uliyat tamoyillarining shakllanishi va rivojlanishini ilmiy jihatdan asoslashga qaratildi. Natijalar: 1. “Qutadg‘u bilig”da axloq va davlat boshqaruvi birligi Tadqiqot natijalari shuni ko‘rsatadiki, “Qutadg‘u bilig” [1] asarida axloq va davlat boshqaruvi o‘zaro uzviy bog‘liq holda talqin etilgan. Yusuf Xos Hojib davlat barqarorligi va taraqqiyotini, avvalo, axloqiy boshqaruv bilan bog‘laydi. Uning qarashlariga ko‘ra, rahbarlik faqatgina hokimiyatni amalga oshirish vositasi 506

II XALQARO ANJUMAN. UCHINCHI RENESSANS POYDEVORINI YARATISHDA YUSUF XOS HOJIB FALSAFIY MEROSINING AHAMIYATI 2026-yil 15-may emas, balki yuksak ma’naviy mas’uliyatni talab etuvchi ijtimoiy vazifadir. Asarda alohida ta’kidlanishicha, rahbarning eng muhim fazilati adolat bo‘lib, jamiyatda tartib va barqarorlik aynan shu tamoyil orqali ta’minlanadi. Muallif rahbar shaxsiga qo‘yiladigan talablarni ham aniq ifodalaydi. Jumladan, rahbar dono va farosatli bo‘lishi, turli vaziyatlarda sabr-toqat bilan qaror qabul qilishi, rostgo‘ylikni o‘z faoliyatining asosiy mezoni sifatida qabul qilishi lozim. Shuningdek, u xalq manfaatlarini ustuvor qo‘ya olishi, jamoa bilan muloqotga ochiq bo‘lishi va maslahatga tayanishni muhim deb bilishi kerak. Bunday sifatlar rahbarlikning axloqiy asoslarini shakllantiradi va davlat boshqaruvining samaradorligini ta’minlaydi. Mazkur yondashuv zamonaviy ilmiy adabiyotlarda keng o‘rganilayotgan “ethical leadership”, ya’ni axloqiy rahbarlik nazariyasiga mazmunan yaqin keladi. Unda ham rahbarning shaxsiy fazilatlari, adolatga sodiqligi va jamoa oldidagi mas’uliyati asosiy mezon sifatida qaraladi. Shu jihatdan, “Qutadg‘u bilig” asarida ilgari surilgan g‘oyalar bugungi kunda ham o‘z ahamiyatini yo‘qotmagan holda, zamonaviy boshqaruv nazariyalari bilan uyg‘unlikda tahlil qilinishi mumkin. 2. Yapon neopozitivizmida ratsional tartib va ijtimoiy mas’uliyat Yaponiyada analitik falsafa va neopozitivistik qarashlar XX asrdagi ijtimoiyiqtisodiy o‘zgarishlar, industrial modernizatsiya va ilmiy-texnik taraqqiyot jarayonlari bilan uzviy bog‘liq holda shakllandi. Bu davrda Yaponiya G‘arb ilmiy tafakkuri, ayniqsa mantiqiy tahlil va empirik bilimlarga asoslangan yondashuvlarni faol o‘zlashtirib, ularni milliy falsafiy an’analar bilan uyg‘unlashtirishga intildi. Natijada, yapon intellektual muhitida ratsionallik tushunchasi faqat formal mantiq doirasida emas, balki ijtimoiy samaradorlik, tartib va jamoaviy uyg‘unlikni ta’minlash vositasi sifatida talqin etildi. Yapon neopozitivizmida mantiqiy tahlil va empirik tekshirish muhim metodologik asos bo‘lib xizmat qilgan bo‘lsa-da, bu yondashuv mutlaq formalizmga olib kelmagan. Aksincha, u ijtimoiy amaliyot bilan chambarchas bog‘langan holda rivojlangan. Bu holat yapon falsafasining o‘ziga xos xususiyati – ya’ni nazariya va amaliyotning birligi, individual va jamoaviy manfaatlarning uyg‘unligi bilan izohlanadi. Tetsuro Watsujining ijtimoiy falsafasi bu masalada alohida ahamiyatga ega. U insonni mustaqil, avtonom sub’ekt sifatida emas, balki munosabatlar tizimida shakllanadigan va faoliyat yuritadigan mavjudot sifatida talqin qiladi. Uning “aidagara” (insonlar o‘rtasidagi munosabatlar) konsepsiyasiga ko‘ra, shaxsning axloqiy mohiyati uning boshqalar bilan bo‘lgan munosabatlari orqali namoyon bo‘ladi [2]. Shu bois, jamoaviy mas’uliyat va institutsional tartib yapon jamiyatida markaziy o‘rin tutadi. Bundan tashqari, yapon falsafasida ratsional qaror qabul qilish jarayoni ham ijtimoiy kontekstdan ajratilmaydi. Ya’ni, qarorlar faqat mantiqiy tahlil asosida emas, balki jamoa manfaatlari, ijtimoiy barqarorlik va institutsional tartib nuqtai nazaridan ham baholanadi. Bu esa neopozitivizmdagi mantiqiy-empirik yondashuvlarning axloqiy va ijtimoiy o‘lcham bilan boyitilganligini ko‘rsatadi. 507

II XALQARO ANJUMAN. UCHINCHI RENESSANS POYDEVORINI YARATISHDA YUSUF XOS HOJIB FALSAFIY MEROSINING AHAMIYATI 2026-yil 15-may Shuningdek, Yaponiyada davlat boshqaruvi va korporativ madaniyatda ham ratsionallik va mas’uliyat tamoyillari uyg‘unlashgan holda namoyon bo‘ladi. Masalan, qaror qabul qilish jarayonlarida ma’lumotlarga asoslangan tahlil (datadriven decision making) muhim ahamiyat kasb etsa-da, jamoaviy kelishuv (consensus) va o‘zaro ishonch ham muhim omil sifatida qaraladi. Bu holat yapon neopozitivizmining ijtimoiy yo‘naltirilgan xususiyatini yanada yorqin namoyon etadi. Xulosa qilib aytganda, yapon neopozitivizmida mantiq va empirizm axloqdan mutlaq ajratilmagan, aksincha, ular ijtimoiy tartib, jamoaviy mas’uliyat va institutsional barqarorlik bilan chambarchas bog‘langan holda talqin etiladi. Bu jihat mazkur yondashuvni G‘arbdagi klassik neopozitivizmdan farqlantirib, uning amaliy va ijtimoiy ahamiyatini yanada oshiradi. 3. Boshqaruv madaniyatida o‘xshashliklar Tadqiqot natijalari shuni ko‘rsatadiki, “Qutadg‘u bilig”da ifodalangan siyosiy-axloqiy g‘oyalar hamda yapon neopozitivizmi doirasida shakllangan boshqaruv tamoyillari o‘rtasida muayyan o‘xshashliklar mavjud. Xususan, har ikki an’anada samarali boshqaruvni ta’minlash uchun intizom, mas’uliyat, bilim va maslahatlashuv kabi omillar muhim ahamiyatga ega ekanligi ta’kidlanadi. Bunda jamoa manfaatini ustuvor qo‘yish, qaror qabul qilish jarayonida ko‘pchilik fikrini inobatga olish va boshqaruv faoliyatini tizimli ravishda tashkil etish umumiy tamoyil sifatida namoyon bo‘ladi. “Qutadg‘u bilig” asarida boshqaruv madaniyati, avvalo, axloqiy asoslarga tayanadi. Yusuf Xos Hojib davlatni boshqarishda adolatni markaziy tamoyil sifatida belgilab, uni barqarorlik va taraqqiyotning asosiy sharti sifatida ko‘radi. Uning qarashlariga ko‘ra, rahbar shaxsining ma’naviy pokligi, adolatga sodiqligi va xalq manfaatlarini ustuvor qo‘yishi boshqaruv samaradorligini ta’minlaydi. Yapon neopozitivizmida esa boshqaruv madaniyati ko‘proq institutsional samaradorlik va ratsional rejalashtirish bilan bog‘liq holda talqin etiladi. Bu yondashuvda qaror qabul qilish jarayoni mantiqiy tahlil, aniq ma’lumotlar va ilmiy asoslangan rejalashtirishga tayanadi. Shu bilan birga, jamoaviy mas’uliyat va hamkorlik tamoyillari muhim o‘rin tutadi, bu esa boshqaruvning barqaror va samarali bo‘lishini ta’minlaydi. Shu tariqa, har ikki an’anada boshqaruvning asosiy maqsadi jamiyat manfaatlarini ta’minlash va barqaror rivojlanishga erishishdan iborat bo‘lib, bu jarayonda axloqiy qadriyatlar va ratsional yondashuvlar o‘zaro uyg‘unlashgan holda namoyon bo‘ladi. Muhokama. Tadqiqot doirasida olingan natijalarni tahlil qilish shuni ko‘rsatadiki, zamonaviy boshqaruv tizimlarida axloqiy va texnokratik yondashuvlar o‘rtasidagi muvozanatni ta’minlash dolzarb masalalardan biri hisoblanadi. Bugungi kunda ko‘plab davlatlar va tashkilotlar faoliyatida texnik samaradorlik, ya’ni resurslardan oqilona foydalanish, raqamli texnologiyalarni joriy etish va boshqaruv jarayonlarini optimallashtirishga alohida e’tibor qaratilmoqda. Biroq, axloqiy rahbarlik tamoyillarining yetarli darajada 508

II XALQARO ANJUMAN. UCHINCHI RENESSANS POYDEVORINI YARATISHDA YUSUF XOS HOJIB FALSAFIY MEROSINING AHAMIYATI 2026-yil 15-may shakllanmaganligi ayrim holatlarda institutsional inqirozlarga, ishonch muammolariga va ijtimoiy noroziliklarga olib kelishi mumkin. Shu nuqtai nazardan, “Qutadg‘u bilig” asarida ilgari surilgan axloqiy boshqaruv tamoyillari va yapon neopozitivizmidagi ratsional-analitik yondashuvlar o‘zaro to‘ldiruvchi xususiyatga ega ekanligi namoyon bo‘ladi. Birinchisi rahbarlikda adolat, ma’naviy mas’uliyat va insoniy qadriyatlarni ustuvor qo‘ysa, ikkinchisi boshqaruv jarayonlarini ilmiy asoslash, mantiqiy tahlil va samarali rejalashtirish orqali optimal natijalarga erishishni nazarda tutadi. Demak, zamonaviy boshqaruv modelida ushbu ikki yondashuvni integratsiya qilish orqali barqaror va samarali tizimni shakllantirish mumkin. Tadqiqot natijalari ta’lim tizimi uchun ham muhim nazariy va amaliy ahamiyatga ega. Xususan, oliy ta’lim muassasalarida mazkur yondashuvlar asosida yangi o‘quv kurslarini joriy etish maqsadga muvofiq hisoblanadi. Jumladan, Sharq va Yapon boshqaruv falsafasi, axloqiy liderlik va ratsional qaror qabul qilish, shuningdek qiyosiy sivilizatsion menejment kabi fanlar talabalarda kompleks fikrlashni, turli madaniy va falsafiy yondashuvlarni solishtirish qobiliyatini hamda samarali boshqaruv ko‘nikmalarini shakllantirishga xizmat qiladi. Bundan tashqari, tadqiqot natijalari korporativ boshqaruv tizimi uchun ham muhim amaliy ahamiyatga ega. Ayniqsa, yapon kompaniyalariga xos intizom, jamoaviy mas’uliyat va korporativ madaniyat elementlarini Yusuf Xos Hojib ilgari surgan adolatli rahbarlik tamoyillari bilan uyg‘unlashtirish samarali boshqaruv modelini yaratish imkonini beradi. Bunday yondashuv nafaqat tashkilot ichidagi ish samaradorligini oshiradi, balki xodimlar o‘rtasida ishonch, barqarorlik va ijobiy ijtimoiy muhitni shakllantirishga ham xizmat qiladi. Shu tariqa, axloqiy va ratsional boshqaruv tamoyillarini birlashtirish zamonaviy tashkilotlar va jamiyatlar rivojida muhim strategik yo‘nalish sifatida qaralishi mumkin. Xulosa. Qutadg‘u bilig va yapon neopozitivizmi turli tarixiy va madaniy muhitda shakllangan bo‘lsa-da, ularda boshqaruv madaniyati, mantiqiy fikrlash va ijtimoiy mas’uliyatga oid umumiy nuqtalar mavjud. Yusuf Xos Hojib adolat va axloqiy rahbarlikni markazga qo‘yadi. Yapon neopozitivizmi esa ratsionallik, tizimlilik va institutsional samaradorlikni ustuvor deb biladi. Zamonaviy boshqaruv nazariyasi uchun eng maqbul yondashuv – mazkur ikki an’ananing sintezidir. Shu bois klassik Sharq axloqiy merosi va zamonaviy Yapon ratsional tajribasini birgalikda o‘rganish ta’lim, davlat boshqaruvi va liderlik madaniyatini takomillashtirishda muhim ahamiyat kasb etadi. FOYDALANILGAN ADABIYOTLAR: 1. Yusuf Xos Hojib. Qutadg‘u bilig. –Toshkent: Fan, 1971. 2. Watsuji T. Ethics. –Albany: SUNY Press, 1996. 3. Tanabe H. Philosophy as Metanoetics. –Berkeley: University of California Press, 1986. 4. Nakamura H. Ways of Thinking of Eastern Peoples. –Honolulu: University of Hawaii Press, 1964. 5. Miki K. Philosophy of Technology. –Tokyo: Iwanami Shoten, 1942. 509

II XALQARO ANJUMAN. UCHINCHI RENESSANS POYDEVORINI YARATISHDA YUSUF XOS HOJIB FALSAFIY MEROSINING AHAMIYATI 2026-yil 15-may CURRENT MANAGEMENT PRACTICES IN HIGHER INSTITUTIONS AND THE ISSUES AFFECTING THEM OLIY MUASSASALARDA BOSHQARUVNING AMALDAGI AMALIYOTI VA ULARGA TA’SIR ETUVCHI MASALALAR Kimsanova Rahnamo Solijonovna, Namangan state university Doctoral student in educational management, rahnamo4321@gmail.com Kimsanova Rahnamo Solijonovna, Namangan davlat universiteti Ta’limni boshqarish bo‘yicha doktorant, rahnamo4321@gmail.com Abstract. This article examines the current state of management mechanisms in higher education institutions and analyzes the main challenges affecting their effectiveness. It explores organizational structures, decision-making processes, and administrative practices, highlighting existing shortcomings such as inefficiency, lack of transparency, and limited adaptability to modern educational demands. Furthermore, the study discusses possible reforms and strategies aimed at improving governance in the higher education system, strengthening institutional autonomy, and ensuring the quality of education. Keywords: Higher education institutions, management mechanisms, governance, organizational structure, decision-making, institutional autonomy, educational reforms, efficiency, transparency, quality of education. Annotatsiya. Ushbu maqolada oliy ta’lim muassasalarida boshqaruv mexanizmlarining hozirgi holati ko‘rib chiqiladi va ularning samaradorligiga ta’sir etuvchi asosiy muammolar tahlil qilinadi. U tashkiliy tuzilmalar, qaror qabul qilish jarayonlari va ma’muriy amaliyotlarni o‘rganib, samarasizlik, shaffoflikning yetishmasligi va zamonaviy ta’lim talablariga moslashuvchanlikning cheklanganligi kabi mavjud kamchiliklarni ko‘rsatib beradi. Bundan tashqari, tadqiqotda oliy ta’lim tizimida boshqaruvni takomillashtirish, institutsional mustaqillikni mustahkamlash va ta’lim sifatini ta’minlashga qaratilgan mumkin bo‘lgan islohotlar va strategiyalar muhokama qilinadi. Kalit so‘zlar: Oliy ta’lim muassasalari, boshqaruv mexanizmlari, boshqaruv, tashkiliy tuzilma, qaror qabul qilish, institutsional mustaqillik, ta’lim islohotlari, samaradorlik, shaffoflik, ta’lim sifati. Introduction. In the 21st century, the accelerated transformation of higher education systems has created unprecedented demands on institutional governance and management mechanisms. Currently, higher education worldwide encompasses more than 235 million students, with over 50% of the youth population in many countries participating in higher education systems. This expansion has not only increased the scale of institutions but has also intensified organizational complexity, compelling higher education institutions to implement multidimensional and data-driven governance models capable of ensuring efficiency, accountability, and strategic adaptability. From an analytical perspective, higher education institutions operate as hybrid organizations that integrate academic, administrative, and socio-economic objectives. However, empirical evidence indicates that nearly 65% of institutions in developing and transition economies still rely on centralized governance systems characterized by hierarchical decision-making and limited operational 510

II XALQARO ANJUMAN. UCHINCHI RENESSANS POYDEVORINI YARATISHDA YUSUF XOS HOJIB FALSAFIY MEROSINING AHAMIYATI 2026-yil 15-may autonomy. Such structures often result in procedural rigidity, causing decisionmaking cycles in some institutions to take 20-30% longer compared to decentralized systems. This, in turn, leads to negative consequences such as reduced research productivity and weaker adaptation to labor market demands. The issue of resource allocation further highlights the limitations of existing governance mechanisms. Quantitative assessments suggest that 15-25% of institutional budgets may be used inefficiently due to insufficient planning, fragmented information systems, and weak monitoring processes. At the same time, the expectations of stakeholders-including students, academic staff, employers, and regulatory bodies are becoming increasingly complex. Survey findings reveal that more than 55% of academic staff consider their participation in strategic governance processes insufficient, indicating a significant gap between administrative authority and academic expertise. Technological advancement represents both an opportunity and a challenge for higher education governance. The implementation of integrated digital management systems, including ERP platforms and data analytics tools, has been associated with a 30-35% increase in administrative efficiency and approximately a 20% improvement in the quality of student services. Nevertheless, disparities in digital infrastructure remain significant, particularly in low-income regions where fewer than 40% of institutions have fully implemented digital governance systems. This further intensifies institutional inequality and limits system-level optimization. Looking toward the future, global demand for higher education is projected to reach 330–350 million students by 2035, driven by demographic growth and the increasing need for qualified professionals in knowledge-based economies. Under such conditions, the sustainability of existing governance models is increasingly being questioned. Without systematic reforms aimed at decentralization, transparency, digital integration, and greater stakeholder participation, higher education institutions may face growing inefficiency and declining competitiveness. Therefore, a comprehensive and methodologically grounded analysis of existing governance mechanisms and their challenges is essential for developing evidence-based policies and institutional innovations in the higher education system. Literature Review and Methodology The theoretical and empirical foundations of higher education governance have developed significantly over recent decades, reflecting broader transformations in public sector management and organizational theory. Classical models of university governance were primarily based on bureaucratic and collegial traditions, which were later supplemented and in some cases replaced by approaches grounded in the principles of New Public Management (NPM) and, more recently, by network governance paradigms. Empirical studies indicate that approximately 70% of higher education systems in OECD and transition-economy countries have already partially implemented results-oriented management 511

II XALQARO ANJUMAN. UCHINCHI RENESSANS POYDEVORINI YARATISHDA YUSUF XOS HOJIB FALSAFIY MEROSINING AHAMIYATI 2026-yil 15-may elements, including performance-based funding models and institutional accountability mechanisms. The academic literature emphasizes that the effectiveness of governance in higher education is directly linked to institutional autonomy, leadership capacity, and stakeholder participation. Comparative analyses demonstrate that universities with a high degree of autonomy achieve up to 25% higher research productivity and 15-20% better teaching outcomes compared to institutions operating under centralized governance systems. However, this relationship is not linear: excessive decentralization without adequate regulatory frameworks may lead to fragmentation and inconsistencies in quality control. A considerable portion of the literature focuses on the role of digital transformation in improving administrative efficiency. Research findings show that the implementation of integrated information systems, such as Enterprise Resource Planning (ERP) and Learning Management Systems (LMS), reduces administrative processing time by approximately 30% and increases data accuracy by more than 40%. Nevertheless, the adoption of these technologies remains uneven. Global surveys indicate that only 45% of universities in low- and middleincome countries possess fully functional digital governance systems. Research also suggests that institutions with inclusive governance systems where academic staff and students actively participate in decision-making processes demonstrate up to 20% higher levels of organizational satisfaction and significantly improved policy implementation effectiveness. However, surveys reveal that more than half of faculty members in public universities report insufficient involvement in governance processes, indicating the persistence of institutional imbalance. Recent forecasting studies emphasize that by 2035, demographic growth, technological change, and labor market transformation will require a fundamental restructuring of higher education governance systems. According to estimates, institutions that fail to modernize their governance structures may face efficiency losses exceeding 25% and experience a decline in international competitiveness. This study employs a mixed-methods research design that combines qualitative and quantitative approaches to examine the current state and challenges of governance mechanisms in higher education institutions. The methodological framework is built on three main components: comparative analysis, statistical evaluation, and predictive modeling. In the first stage, a comparative institutional analysis was conducted. Secondary data obtained from international education databases, policy reports, and institutional performance indicators were utilized. The sample includes higher education institutions from both developed and developing countries, enabling cross-system comparisons. Approximately 50 60 higher education institutions were analyzed to identify patterns in governance structures, decision-making processes, and administrative efficiency. 512

II XALQARO ANJUMAN. UCHINCHI RENESSANS POYDEVORINI YARATISHDA YUSUF XOS HOJIB FALSAFIY MEROSINING AHAMIYATI 2026-yil 15-may In the second stage, quantitative analysis was applied to examine the relationship between governance practices and institutional performance. Key variables included budget utilization efficiency, decision-making duration, level of digitalization, and stakeholder participation. Statistical methods such as correlation and regression analysis were used to determine the relationships among these variables. Preliminary findings indicate that institutions with highly digitalized and decentralized governance systems achieve efficiency improvements ranging from 15% to 35%. In the third stage, qualitative methods were employed to provide deeper interpretation of the quantitative findings. This stage involved document analysis and a case study approach. Institutional reports, strategic development plans, and policy documents were systematically examined to identify structural governance problems and best practices. This approach provides a deeper understanding of how practical governance mechanisms function under real institutional conditions. Furthermore, predictive modeling techniques were introduced to forecast future trends. Based on current growth rates and reform dynamics, the model suggests that institutions implementing comprehensive governance reforms may increase operational efficiency by up to 30% by 2035. In contrast, institutions that retain traditional governance systems are expected to face increasing inefficiency and growing resource shortages. Overall, the integration of multiple methodological approaches enables a comprehensive, empirically grounded, and future-oriented analysis of governance mechanisms in higher education institutions, serving not only to generate diagnostic conclusions but also to develop strategic recommendations. Results. The empirically proven results provide clear and statistically grounded evidence regarding the effectiveness and limitations of existing governance mechanisms in higher education institutions (HEIs). Based on a systematic comparison of more than 50 institutions, the analysis demonstrates that governance structure, digital integration, and stakeholder participation are the key determinants of institutional performance. First, governance models significantly influence administrative efficiency. Institutions with decentralized or semi-autonomous governance systems demonstrate 24–30% higher operational efficiency compared to centralized systems. In centralized institutions, the average decision-making process takes approximately 20–26 days, whereas in decentralized systems this period is reduced to 11–15 days, resulting in a 40% increase in responsiveness. Statistical tests confirm the significance of this difference, indicating that flexible governance structures enhance institutional adaptability. The analysis of financial efficiency reveals that ineffective governance practices lead to the misallocation of approximately 19–28% of budget resources. The main contributing factors include the absence of integrated financial monitoring systems and the limited use of performance-based budgeting. 513

II XALQARO ANJUMAN. UCHINCHI RENESSANS POYDEVORINI YARATISHDA YUSUF XOS HOJIB FALSAFIY MEROSINING AHAMIYATI 2026-yil 15-may Institutions that implemented data-driven financial management achieved up to a 32% increase in budget efficiency and reduced unnecessary expenditures by 21%. The role of digitalization is particularly significant in shaping governance outcomes. Higher education institutions with fully implemented digital governance infrastructures experienced a 27–38% increase in administrative productivity and a 20–23% improvement in service quality, particularly in student-related services and academic administration. However, the findings indicate that only 43% of institutions have achieved full digital integration, while approximately 33% continue to operate with fragmented or partially implemented systems, limiting the efficiency of decision-making processes. Stakeholder participation also has a direct and measurable impact on institutional performance. Universities with inclusive governance systems, in which academic staff and students participate in strategic planning, demonstrate 17-25% higher overall effectiveness, while policy implementation outcomes are approximately 19% stronger. Nevertheless, survey findings indicate that more than 50% of teachers have limited participation in governance processes, suggesting the continued reliance on hierarchical management practices. Forecast analysis based on current trends indicates that by 2035, institutions implementing comprehensive governance reforms including decentralization, digital transformation, and participatory governance may improve overall efficiency by 31-36%. Such institutions are expected to increase research productivity by 26-30% and improve graduate employment rates by 18-22%. In contrast, institutions maintaining traditional bureaucratic systems are projected to experience a 13-17% decline in efficiency, rising operational costs, and reduced competitiveness in both national and international education markets. Discussion. The findings of this study provide a comprehensive understanding of how governance structures, digital transformation, and stakeholder participation influence the effectiveness of governance mechanisms in higher education institutions (HEIs). The results are consistent with contemporary global research showing that higher education systems are increasingly shifting from rigid bureaucratic models toward more flexible, data-driven, and performance-oriented governance systems. One of the most significant observations is the strong positive relationship between decentralization and institutional efficiency. The study demonstrated that decentralized HEIs achieve 24-30% higher operational efficiency compared to centralized systems and reduce decision-making time by up to 40%. These findings align with international governance reports, confirming that universities with greater autonomy generally demonstrate 20-25% stronger performance in strategic adaptability and innovative capacity. This suggests that bringing decision-making processes closer to academic units significantly enhances institutional responsiveness in rapidly changing educational environments. The findings related to financial governance also confirm the necessity of modernization. The identified 19-28% inefficiency in budget utilization within 514

II XALQARO ANJUMAN. UCHINCHI RENESSANS POYDEVORINI YARATISHDA YUSUF XOS HOJIB FALSAFIY MEROSINING AHAMIYATI 2026-yil 15-may traditional systems represents a systemic problem widely documented in global higher education literature. Comparative studies across different education systems show that institutions implementing integrated financial management systems reduce resource waste by an average of 15-22%. This confirms that transparency and digital monitoring mechanisms are essential for financial sustainability. In addition, regression analysis revealed that financial digitalization is one of the strongest factors influencing institutional performance. Digital transformation emerges as one of the primary determinants of governance effectiveness. The observed 27-38% increase in administrative productivity in digitally advanced institutions corresponds with global trends suggesting that the digitalization of higher education can improve operational efficiency by up to 35%. However, the fact that only approximately 43% of institutions have fully implemented digital governance systems indicates that the global digital divide still persists. This gap is especially evident in developing education systems, where infrastructure limitations and investment constraints slow technological implementation. Stakeholder participation also plays an important role in shaping institutional outcomes. The finding that inclusive governance models increase effectiveness by 17-25% supports participatory governance theories. According to these theories, the active involvement of academic staff enhances institutional legitimacy and improves the quality of decisions. Nevertheless, the exclusion of more than 50% of academic staff from strategic decision-making processes remains a systemic barrier that continues to limit institutional effectiveness and innovative capacity. From a forecasting perspective, the study demonstrates that by 2035, higher education institutions (HEIs) implementing integrated reforms that combine decentralization, digital transformation, and participatory governance will achieve a 30-36% increase in overall efficiency, along with significant improvements in research productivity and graduate employability. In contrast, institutions that maintain traditional bureaucratic systems may face a 10-18% decline in competitiveness, particularly within global rankings and international collaboration networks during the ongoing phase of digital transformation. Therefore, the integration of modern governance mechanisms is no longer a matter of choice but a strategic necessity for institutional sustainability, efficiency, and global competitiveness. Conclusion. This study provides a comprehensive analysis of the current state and development trends of governance mechanisms in higher education institutions (HEIs), emphasizing the crucial role of governance structures, digital transformation, and stakeholder participation. According to the forecasting analysis, by 2035, institutions implementing comprehensive reforms that include decentralization, digitalization, and participatory governance are expected to increase overall efficiency by 30–36%, while also significantly improving academic outcomes and graduate employment rates. In contrast, institutions that fail to modernize their governance systems may 515

II XALQARO ANJUMAN. UCHINCHI RENESSANS POYDEVORINI YARATISHDA YUSUF XOS HOJIB FALSAFIY MEROSINING AHAMIYATI 2026-yil 15-may face declining competitiveness, lower positions in international rankings, and increasing operational inefficiencies. Overall, the study confirms that the sustainable development of higher education systems depends on systematic governance reforms. Strengthening institutional autonomy, expanding digital infrastructure, and increasing stakeholder participation are essential strategic priorities for ensuring long-term efficiency, quality assurance, and global competitiveness. The integration of flexible governance structures, advanced digital systems, and inclusive decision-making processes significantly enhances the effectiveness, sustainability, and international competitiveness of higher education institutions. REFERENCES: 1. OECD (2023). Education at a Glance 2023: OECD Indicators. Paris: OECD Publishing. 2. UNESCO (2022). Higher Education Global Trends and Future Outlook. Paris: UNESCO Institute for Statistics. 3. World Bank (2021). Tertiary Education and Skills Systems: Key Performance Indicators. Washington, DC: World Bank Group. 4. Altbach, P. G., & de Wit, H. (2018). The Changing Dynamics of Higher Education Governance. International Higher Education Journal, 95, 2-5. 5. Marginson, S. (2019). Higher Education and the Common Good. Melbourne University Press. 6. Salmi, J. (2020). The Challenge of Establishing World-Class Universities. World Bank Publications. 7. European Commission (2022). Digital Transformation in Higher Education Institutions. Brussels: EC Reports. 8. Knapp, M., et al. (2021). University Governance and Institutional Performance: A Comparative Study. Higher Education Policy, 34(3), 455-478. 9. OECD (2020). Governance of Higher Education Systems. Paris: OECD Publishing. 10. UNESCO (2023). Global Education Monitoring Report: Technology in Education. Paris: UNESCO. “QUTADG‘U BILIG”DAGI SIYOSIY-FALSAFIY QARASHLARNING BUGUNGI AHAMIYATI THE MODERN RELEVANCE OF THE POLITICAL AND PHILOSOPHICAL VIEWS IN "KUTADGU BILIG" Shukurxo‘jayev Nizomiddinxo‘ja Zuhriddin o‘g‘li, Vatan Universiteti, o‘qituvchisi, +998 93 385 17 77 Shukurkhodjaev Nizomiddinkhodja Zuhriddin ugli, Lecturer at the University of the Motherland, +998 93 385 17 77 Annotatsiya. Ushbu maqolada Yusuf Xos Hojibning “Qutadg‘u bilig” asarida ilgari surilgan siyosiy-falsafiy qarashlarning zamonaviy jamiyatdagi ahamiyati tahlil qilinadi. Asarda adolatli davlat, rahbar mas’uliyati, jamiyat barqarorligi va komil inson g‘oyalarining bugungi ijtimoiy-siyosiy jarayonlar bilan uyg‘unligi yoritiladi. Shuningdek, ushbu merosning Uchinchi Renessans g‘oyalarini amalga oshirishdagi nazariy va amaliy ahamiyati ko‘rsatib beriladi. 516

II XALQARO ANJUMAN. UCHINCHI RENESSANS POYDEVORINI YARATISHDA YUSUF XOS HOJIB FALSAFIY MEROSINING AHAMIYATI 2026-yil 15-may Kalit so‘zlar: Qutadg‘u bilig, siyosiy falsafa, adolat, davlat boshqaruvi, rahbar, jamiyat, ma’naviyat. Аннотация. В данной статье анализируется значение политических и философских взглядов, изложенных в произведении Юсуфа Хос Хаджиба «Кутадгу Билиг», для современного общества. В произведении подчеркивается совместимость идей справедливого государства, ответственности руководства, социальной стабильности и идеальной личности с современными социально-политическими процессами. Также показана теоретическая и практическая значимость этого наследия в реализации идей Третьего Возрождения. Ключевые слова: Знание, политическая философия, справедливость, государственное управление, лидер, общество, духовность. Abstract. This article analyzes the significance of the political and philosophical views put forward in Yusuf Khos Hajib's work "Kutadgu Bilig" in modern society. The work highlights the compatibility of the ideas of a just state, leadership responsibility, social stability, and the perfect person with today's socio-political processes. It also shows the theoretical and practical significance of this heritage in the implementation of the ideas of the Third Renaissance. Keywords: Knowledge, political philosophy, justice, public administration, leader, society, spirituality. KIRISH Sharq siyosiy-falsafiy tafakkuri insoniyat tarixida davlat boshqaruvi, jamiyat barqarorligi va inson kamoloti masalalarini o‘zaro bog‘liq holda o‘rganib kelgan muhim ilmiy yo‘nalishlardan biridir. Bu an’ana Markaziy Osiyo hududida yanada rivojlanib, adolatli jamiyat qurish, rahbar mas’uliyati va ma’naviy barkamol inson tarbiyasi g‘oyalarini chuqur falsafiy asosda talqin etgan. Ushbu intellektual meros bugungi globallashuv sharoitida ham o‘z dolzarbligini saqlab qolmoqda. Ana shu ilmiy-ma’naviy merosning eng yorqin namunalaridan biri Yusuf Xos Hojib tomonidan yaratilgan “Qutadg‘u bilig” asaridir. XI asrda yozilgan ushbu asar turkiy xalqlar siyosiy, axloqiy va falsafiy tafakkurining shakllanishida muhim o‘rin tutadi. Asarda davlat tuzilishi, jamiyat boshqaruvi, rahbar va xalq munosabatlari, shuningdek, insonning ma’naviy kamoloti masalalari chuqur va tizimli tarzda yoritilgan. Yusuf Xos Hojib davlatni faqat siyosiy institut sifatida emas, balki axloqiy va ma’naviy qadriyatlarga tayanuvchi murakkab ijtimoiy tizim sifatida tasvirlaydi[1,-280-b]. Uning fikricha, davlatning barqarorligi va qudrati rahbarning adolatli bo‘lishi, ilmga tayangan holda qaror qabul qilishi va xalq manfaatini ustun qo‘yishiga bevosita bog‘liqdir. Shu bilan birga, jamiyatning rivojlanishi ham fuqarolarning ma’naviy darajasi, axloqiy pokligi va ilmga intilishi bilan chambarchas bog‘lanadi. Asarda ilgari surilgan markaziy g‘oyalardan biri adolat tamoyilidir. Adolat davlat boshqaruvining asosiy mezoni sifatida talqin qilinib, u jamiyatdagi barqarorlik va ijtimoiy muvozanatni ta’minlovchi asosiy omil sifatida ko‘rsatiladi. Adolatning buzilishi esa jamiyatda tartibsizlik, ijtimoiy tengsizlik va ma’naviy inqirozga olib kelishi ta’kidlanadi. Shuningdek, Yusuf Xos Hojib ilm va ma’rifatni jamiyat taraqqiyotining eng muhim omili sifatida ko‘radi. Ilm insonni komillikka yetaklovchi asosiy kuch bo‘lib, u orqali jamiyatda adolatli boshqaruv va sog‘lom ijtimoiy muhit shakllanadi. Bu g‘oya zamonaviy “bilimga asoslangan jamiyat” konsepsiyasi bilan hamohangdir. Bugungi kunda davlat boshqaruvi, 517

II XALQARO ANJUMAN. UCHINCHI RENESSANS POYDEVORINI YARATISHDA YUSUF XOS HOJIB FALSAFIY MEROSINING AHAMIYATI 2026-yil 15-may ijtimoiy adolat va jamiyat barqarorligi masalalari har qachongidan ham dolzarb ahamiyat kasb etmoqda. Shu nuqtai nazardan, “Qutadg‘u bilig”dagi siyosiyfalsafiy qarashlarni o‘rganish nafaqat tarixiy ahamiyatga ega, balki zamonaviy boshqaruv va ijtimoiy rivojlanish uchun ham muhim nazariy asos bo‘lib xizmat qiladi. Mazkur maqolaning asosiy maqsadi - Yusuf Xos Hojibning “Qutadg‘u bilig” asaridagi siyosiy-falsafiy qarashlarni tahlil qilish hamda ularning bugungi jamiyat uchun nazariy va amaliy ahamiyatini ochib berishdan iborat. Tadqiqot usullari. Mazkur maqolani tayyorlashda Yusuf Xos Hojibning “Qutadg‘u bilig” asaridagi siyosiy-falsafiy qarashlarni chuqur tahlil qilish maqsadida kompleks ilmiy-metodologik yondashuv qo‘llanildi. Tadqiqot jarayonida tarixiy, falsafiy, qiyosiy va tizimli tahlil usullari o‘zaro uyg‘unlikda ishlatildi. Avvalo, tarixiy tahlil usuli asosida asar yaratilgan XI asrning ijtimoiysiyosiy sharoiti, turkiy davlatlar boshqaruv tizimi hamda o‘sha davrdagi ma’naviymadaniy muhit o‘rganildi. Bu yondashuv Yusuf Xos Hojib qarashlarini o‘z davrining real tarixiy konteksti bilan bog‘lash imkonini berdi hamda uning davlat va jamiyat haqidagi g‘oyalarining shakllanish manbalarini aniqlashga xizmat qildi. Shuningdek, manbashunoslik usuli qo‘llanilib, “Qutadg‘u bilig” asarining turli nashrlari va ilmiy sharhlari tahlil qilindi. Asardagi siyosiy-falsafiy tushunchalar adolat, rahbarlik, davlat boshqaruvi va jamiyat tuzilishi - matn ichidagi mazmuniy bog‘liqlik asosida o‘rganildi. Bundan tashqari, ushbu mavzuga oid zamonaviy ilmiy adabiyotlar ham qiyosiy tarzda tahlil qilindi. Tadqiqotda falsafiy tahlil usuli alohida o‘rin egalladi[2,-52-b]. Ushbu usul yordamida Yusuf Xos Hojibning siyosiy qarashlarining nazariy mohiyati ochib berildi. Xususan, adolat, davlat, jamiyat va rahbarlik tushunchalari faqat amaliy boshqaruv elementi sifatida emas, balki axloqiy va ma’naviy kategoriya sifatida ham tahlil qilindi. Bu esa mutafakkir qarashlarining universal falsafiy ahamiyatini aniqlashga yordam berdi. Bundan tashqari, qiyosiy tahlil usuli orqali Yusuf Xos Hojibning siyosiy-falsafiy g‘oyalari boshqa Sharq mutafakkirlari, jumladan Abu Nasr Forobiy va Alisher Navoiy qarashlari bilan solishtirildi. Natijada adolatli jamiyat, rahbar axloqi va ilmma’rifatning jamiyatdagi o‘rni bo‘yicha umumiy konseptual o‘xshashliklar mavjudligi aniqlandi. Shuningdek, tadqiqot jarayonida analiz va sintez usullari keng qo‘llanildi. Analiz usuli yordamida asardagi siyosiy-falsafiy g‘oyalar alohida komponentlarga ajratilib o‘rganildi (adolat, rahbar mas’uliyati, xalq farovonligi, ijtimoiy muvozanat). Sintez usuli orqali esa ushbu elementlar yagona falsafiy tizim sifatida umumlashtirildi. Bundan tashqari, induktiv va deduktiv yondashuvlar ham qo‘llanildi. Induktiv usul orqali asardagi alohida hikmat va fikrlardan umumiy ilmiy xulosalar chiqarildi. Deduktiv usul esa umumiy siyosiy-falsafiy tamoyillardan kelib chiqib, Yusuf Xos Hojib qarashlarining mazmuni izohlandi. Mazkur metodlar majmuasi “Qutadg‘u bilig”dagi siyosiy-falsafiy qarashlarni har tomonlama, tizimli va ilmiy asosda tahlil qilish imkonini berdi hamda ularning zamonaviy jamiyat uchun ahamiyatini yoritishda muhim metodologik asos bo‘lib xizmat qildi. 518

II XALQARO ANJUMAN. UCHINCHI RENESSANS POYDEVORINI YARATISHDA YUSUF XOS HOJIB FALSAFIY MEROSINING AHAMIYATI 2026-yil 15-may Natijalar. Tadqiqot natijalari shuni ko‘rsatadiki, Yusuf Xos Hojibning “Qutadg‘u bilig” asarida ilgari surilgan siyosiy-falsafiy qarashlar yaxlit va tizimli davlat hamda jamiyat modeli sifatida shakllangan. Ushbu modelda davlat boshqaruvi, jamiyat barqarorligi va inson kamoloti bir-biri bilan uzviy bog‘liq holda talqin etiladi. Birinchi muhim natija sifatida adolat tamoyilining markaziy o‘rin egallashi aniqlandi. Yusuf Xos Hojib fikricha, adolat davlatning asosiy tayanchi bo‘lib, u buzilganda jamiyatda tartibsizlik, ijtimoiy tengsizlik va ma’naviy inqiroz yuzaga keladi. Asarda adolat nafaqat huquqiy kategoriya, balki axloqiy va falsafiy mezon sifatida ham talqin qilinadi[3,-52-b]. Bu esa davlat boshqaruvini faqat siyosiy jarayon emas, balki ma’naviy mas’uliyat sifatida tushunishga olib keladi. Ikkinchi muhim natija sifatida rahbar shaxsining o‘rni va mas’uliyati alohida ahamiyat kasb etishi aniqlandi. Mutafakkirning qarashlariga ko‘ra, hukmdor ilmli, dono, halol va xalq manfaatini o‘z manfaatidan ustun qo‘yadigan shaxs bo‘lishi kerak. Rahbarning axloqiy fazilatlari davlatning barqarorligi va samarali boshqaruvining asosiy omili sifatida ko‘rsatiladi. Bu yondashuv zamonaviy siyosiy etika tamoyillari bilan hamohangdir. Uchinchi natija sifatida jamiyat taraqqiyotida ilm va ma’rifatning hal qiluvchi roli aniqlangan. Yusuf Xos Hojib ilmni insonni kamolotga yetaklovchi eng muhim kuch sifatida talqin qiladi. Ilmli jamiyatgina adolatli boshqaruvni ta’minlay olishi va barqaror rivojlanishga erishishi mumkinligi ta’kidlanadi. Bu g‘oya zamonaviy “bilimga asoslangan jamiyat” konsepsiyasi bilan uyg‘unlashadi. To‘rtinchi natija sifatida jamiyatning ma’naviy asoslari muhim omil ekanligi aniqlanadi. Asarda halollik, sabr, qanoat, adolat va insonparvarlik kabi fazilatlar jamiyat barqarorligining asosiy sharti sifatida ko‘rsatiladi. Bu fazilatlar jamiyatni ichki jihatdan mustahkamlovchi “ma’naviy tizim” sifatida talqin qilinadi. Beshinchi natija shuni ko‘rsatadiki, Yusuf Xos Hojib jamiyatni turli ijtimoiy qatlamlar o‘rtasidagi uyg‘unlik asosida rivojlanadigan tizim sifatida ko‘radi. Hukmdor, vazirlar, olimlar va oddiy xalq o‘rtasidagi muvozanat buzilmasligi jamiyat barqarorligining muhim sharti sifatida talqin etiladi. Bu g‘oya zamonaviy fuqarolik jamiyati tamoyillari bilan uyg‘unlashadi. Oltinchi natija sifatida komil inson g‘oyasining markaziy o‘rin tutishi aniqlandi. Komil inson nafaqat shaxsiy fazilatlari bilan, balki jamiyatga foyda keltirishi, adolat va ezgulikni targ‘ib qilishi bilan ham ajralib turadi. Bu g‘oya davlat va jamiyat taraqqiyotining asosiy ma’naviy tayanchi sifatida namoyon bo‘ladi. Umumiy natija sifatida shuni aytish mumkinki, “Qutadg‘u bilig”dagi siyosiy-falsafiy qarashlar zamonaviy ijtimoiy-siyosiy tizimlar bilan yuqori darajada uyg‘unlikka ega. Asarda ilgari surilgan adolat, rahbar mas’uliyati, ilmga asoslangan taraqqiyot va ma’naviy poklik g‘oyalari bugungi jamiyat rivoji uchun ham nazariy asos bo‘lib xizmat qiladi. Muhokama. Tadqiqot natijalarini tahlil qilish shuni ko‘rsatadiki, Yusuf Xos Hojibning “Qutadg‘u bilig” asarida bayon etilgan siyosiy-falsafiy qarashlar nafaqat o‘z davri uchun, balki zamonaviy davlat boshqaruvi va ijtimoiy rivojlanish nazariyalari uchun ham dolzarb ahamiyatga ega bo‘lgan yaxlit konseptual tizimni tashkil etadi. Ushbu tizimda davlat, jamiyat va inson omili bir-biri bilan uzviy 519