Ijraset Journal For Research in Applied Science and Engineering Technology

Abstract

This article analyzes the influence of Islamic values on the aesthetic mindset of young people and their importance in the perfection of human from philosophical point of view.

Introduction

I. INTRODUCTION

Islam, one of the world's religions  and one  of  the  universal  teachings,  gives  purpose and  direction  to  human  activity,  coordinates relations  between  members  of  society  and covers  issues  of  spirituality,  moral  and aesthetic  education,  which  serve  to  accelerate social development.

There is no issue that has escaped the attention  of  Islam  and  related  to  the  moral, aesthetic  and  enlightenment  perfection, honesty  and  purity,  faith  and  belief,  diligence and  patriotism,  kindness,  generosity  and tolerance that make a nation a real nation.

The  teachings  of  Islam  on  culture, enlightenment,  spirituality,  and  morality  are considered  to  be  relevant  and  important  not only  for  Muslim  countries,  but  also  for  all countries,  states,  people,  and  nations  on  the planet.  It  is  noteworthy  that  Islamic  teachings and  beliefs,  as  both  national  and  universal values,  play  an  important  role  in  the  life, culture,  spirituality,  education  and  upbringing of Muslims in national customs and traditions.

II. VALUES, THEIR ESSENCE

The  present  generation  of  the  human race, having left to the twentieth century AD, is approaching  the  third  millennium.  The  time  is approaching  when  humanity  will  appreciate value more than benefit, value more than cost. The  science  of dignity  and  value  axiology,  that is,  the  period  in  which  values  are  as  socially important  as  the  economic  sciences  of  profit and value is not so long.

When the human race, from  the  first  days  of  its  existence  on  the planet, prioritized value over profit, and added value,  the  landscape  of  the  Earth  became completely  different,  and  humanity  would  not have  faced  such  universal  problems  as ecological  crises,  the  threat  of  war,  spiritual decline, and aesthetic tastelessness! When  we  look  at  history,  we  are convinced  that  in  all  philosophical  teachings great attention has been paid to the essence of values  and  their  role  in  the  development  of society.  What  are  values  themselves?  Values are concepts used to indicate the importance of existence  and  society,  things,  events, happenings,  human  life,  material  and  spiritual wealth.  Values  are  the  result  of  the development  of  society,  the  development  of material  and  spiritual  wealth,  a  positive product of human  perfection, which is of great importance for the future.

The  theme  of  values  is  reflected  in religious  worldviews  and  even  in  their  most ancient forms, each religion has its own system of  divine  values.  From  each  other,  certain systems  of  divine  values  are  embodied  in  the basic  books  of  these  religions,  the  Qur'an,  the Bible, the Vedas, the Upanishads, and others. As the  historical  forms  of  religions  improved,  so did the system of values in them.

Religious  values  are  also  formed  on the  basis  of  the  requirements  and  needs  of society  in  certain  historical  periods  andconditions.  Religious  values  are  the  fields  of particular,  sharply  differentiated  ways  of universal, regional values. It is well known that no  religion  has  emerged  in  isolation  from  the demands,  living  conditions,  and  needs  of  life. The  origins  of  all  religions  are  social,  political, and  ideological  in  certain  historical  period’s conditions caused by the needs associated with them. Each of the world’s religions has its own set  of  values.  Islam’s,  one  of  the  world's religions,  values  have  formed  for  centuries. Islam became not only the religion of the Arabs in  Asia,  it  also  became the  common  religion  of many Eastern people.

It must be acknowledged that  the  divine  values  described  in  the  Qur’an have  had  an  enormous  impact  on  the  history and  culture  of  nations.  The  significance  of  this effect can be assessed and analyzed differently, but  it  is  impossible  to  deny  that  it  has  had  a certain  value  in  the  past.  The  influence  of  the divine  values  of  Islam  is  clearly  felt  in  the works  of  every  thinker,  scientist  and  scholar living in our land.

III. ISLAMIC  VALUES  AND  THEIR  AESTHETIC

EDUCATIONAL SIGNIFICANCE:

The penetration of Islam into the lives of  the  people  of  Central  Asia  has  led  to  great changes  in  social,  cultural  and  spiritual  life, since  Islam  is  the  foundation  of  the  region's spirituality.  Our  famous  writers,  scientists  and great thinkers have created on this basis, in the spiritual heritage they left, the issues of the fate of  the  people  and  the  nation,  nationality  and religion  were  reflected. Islam  and  its  values  pave  the  way  for  the spiritual  purification  of  a  man  and  society. Indeed, Islam is the foundation of the spiritual culture  of  millions  of  Muslim  worlds  and  has had  a  positive  impact  on  the  formation  of  a moral,  philosophical  and  aesthetic  culture.  It contains  rich  teachings  that  call  for  goodness and  purity  and  affect  the  human  psyche.  The study  of  Islamic  values,  the  study  of  their functions  in  practical  life  is  a  requirement  of the  present  time.  Islam  was  sent  by  Allah  to perfect human behavior and to make the life of society  beautiful  and  prosperous.  About  this the  prophet  Muhammad  (s.a.s.)  said:  “"I  was sent to perfect good manners."” [1,1]

The  rules,  the  Shari'ah,  the  rules,  the requirements of Islam correspond to almost all times,  to  all  human  needs.  Although  times, epochs,  and  socio-political  systems  have changed, Islam has been strengthening the faith of  the  people  and  nourishing  their  minds, hearts,  and  minds.  The  main  reason  for  this  is the universal significance of Islamic values, the depth  and  strength  of  their  roots.  Its  sources cover all the issues that are the basis of human spiritual  maturity,  such  as  belief  in  theology, spiritual  purification,  faith,  conscience,  justice, humanity, kindness, honesty, devotion, striving for  beauty.  The  main  factor  that  ensures  the survival  of  Islamic  values  is  its  sources.  In Islam,  the  first  source  is  the  Holy  Qur'an,  the second source  is Hadith Sharif. There are such wonderful ideas, teachings and values in Islam that  are  important  not  only  for  Muslims,  but also  for  society  as  a  whole  to  rely  on  them  in practice.

Islam is aimed at purifying the human heart  and  soul,  and  on  this  basis  to  humanize social  relations.  The  idea  that  material  wealth, morality,  moral  purity,  goodness,  good  deeds, honesty, integrity, and the pursuit of beauty are important  conditions  for  a  perfect  man,  not transient  wealth  and  career,  led  to  the formation  and  spread  of  this  doctrine  in  the East.

As  a  result  of  the  widespread promotion  of  Islamic  values  in  the  lives  of  the peoples  of  Central  Asia,  there  has  been  the development  of  national  values  in  the  region and  at  the  same  time  in  the  formation  of  the national idea. Islamic values are the  notions of goodness,  justice,  patriotism,  love,  beauty, glory, friendship that are socially supported by many. They are not questioned. They serve as a benchmark,  ideal  notion  for  all  people.  Our people,  who  have  been  living  faithfully  to  the principles  of  Islam  for  thousands  of  years, possess  beautiful  qualities  fully  immersed  in their life, customs and traditions. Every society and  nation  has  its  own  unique  national  and religious  values,  they  adorn  and  beautify people’s  lives  and  serve  to  enrich  their spirituality.

The  most  important  value  among Islamic  values  is,  of  course,  faith.  Faith  is  seen as the source of all goodness, the foundation of goodness  and  beauty.  The  word  submissive means a believer, having belief. As  our  Prophet  Muhammad  (s.a.s.) said, "None of you can be a true believer unless you  give  your  brother  what  you  love." [2,15]. Clearly,  it  is  emphasized  that  every  believer who  has  faith  should  have  all  the  spiritual qualities  such  as  honesty,  purity,  modesty, fidelity, truthfulness, and devotion.

Religion  has  a  great  power  that  has  a spiritual,  aesthetic  effect  on  a  man.  The  need for  religion  is  a  manifestation  of  the  need  for beauty.  The  pursuit  of  religious  and  secular knowledge,  as  well  as  the  appreciation  of scholars,  is  also  considered  a  sacred  duty  in Islam. Everyone who has a desire for beauty in his  heart  attains  perfection  by  overcoming  the demands  of  this  body  and  increasing  the demands  of  the  soul.  Satisfaction  makes  a person  human,  adorns  it  with  spiritual ornaments.

With  the  transformation  of  Islam  into  a world religion, a wide path was opened for the development  of  science  in  Muslim  countries. After  all,  Islam  has  shown  a  great  interest  in science  and  enlightenment.  The  first  verse  of the  Qur'an  to  be  revealed  was  “Iqra”.  Since then,  Muslims  have  begun  to  read  the  holy words  of  Allah,  to  understand  the  beauties  of the universe He has created, and this process is still active today.

Islamic  teachings  and  its  values  have been aimed at sowing the seeds of goodness in the  hearts  of  Muslims  for  centuries,  and  have shaped  and  served  human  morality.  In  a  man with  such  an  imagination,  the  notion  that  the being,  all  living  beings,  including  man  himself, was  created  by  divine  power  and  becomes more convincing.

The  role  of  Islam  in  the  development of aesthetic thinking of young people is special, because  Islam  is  a  doctrine  that  encourages people  to  do  good  deeds,  beautiful  and  good deeds.

The  content  of  Islamic  aesthetics  is reflected  in  the  Qur'an  and  the  hadiths,  and  in the  works  of  secular  and  religious  scholars  on Islamic  philosophy,  mysticism,  and  morality based  on  them.  The  dissemination  of  this  knowledge  is  the  main  task  of  Islamic  culture and enlightenment. In  our  view,  there  are  a  number  of aspects  of  Islamic  categories  of  aesthetic interest  that  are  of  particular  interest, especially  in  this  teaching,  where  great emphasis  is  placed  on  beauty.  To  define  this category, we cite a number of terms related  to

Islamic teaching. For  example,  in  the  Qur'an,  there  are concepts  such  as  Jamal  -  beautiful,  Husn  - beautiful, Kamil - perfect, pure - purity, Kabir - greatness,  and  so  on.  In  a  word,  the  aesthetic potential  of  the  Qur’an  to  express  beauty  is very  rich  and  colorful.  It  should  be  noted  that the concept of beauty in Islam is characterized by the following main stages: divine beauty, the beauty of the phenomena of the material world, the  beauty  of  things  and  the  spiritual  beauty, the  invisible  beauty  associated  with  human activity and behavior. God is the ideal of beauty as  absolute  beauty.  Therefore,  according  to

Islamic teachings, everyone should strive to be like him in everything. It is said in the hadiths, "Treat  like  Allah!"  It  means  possessing  divine qualities,  piety,  charity,  kindness,  compassion, mercy,  help,  abstinence  from  evil,  and  many other  good  deeds  described  in  the  Qur’an. Islamic theorists often compare God to a great artist who created the world as a great work of art. The harmony, symmetry, order, proportion, light  and  color  that  exist  in  the  real world  is a reflection of the perfection of God Himself. In  Muslim  aesthetics,  all  spheres  of human  existence  are  a  flow  that  revolves  both materially  and  spiritually.  But  the  beauty  of man is manifested first of all through his heart and  soul,  his  inner  world,  his  kindness.

 True beauty  is  not  external  but  internal,  and  it  is perceived  by  the  mind,  not  by  the  senses. According  to  Islam,  inner  beauty  is distinguished  by  virtue,  it  has  no  shape,  no color, no image, no lines, and no plane. The  high  moral  quality  of  man  leads to beauty, which is superior to external beauty. According to the Qur'an, "the external physical beauty  of  man  is  temporary,  transient,  the internal,  spiritual  beauty  is  permanent, eternal."  According  to  Islamic  teachings,  a person  should  first  and  foremost  take  care  of his  inner  beauty  in  upbringing,  piety,  nobility, courage,  love  for  man,  goodness  and  justice. Only then beauty can lead to love and self-love. This  defines  the  potential  of  the  aesthetic teachings of Islam. It is inner beauty that forms the basis of Islamic aesthetic teaching. In Islam, beauty and charm place great importance on beauty and human life, believing that it glorifies man. Analyzing Islamic sources, it should be noted that the concept of beauty is multifaceted  and  its  content  covers  not  only pure  aesthetic  features  and  qualities,  but  also the  spiritual  side  of  human  life,  thereby contributing  to  the  determination  of  spiritual values in human life.

The  Qur'an  states  that  the  whole being,  the  beauty  of  nature,  for  example, greening,  things  like  water  and  gold  exist  not only  for  consumption  needs,  but  also  for human  satisfaction,  enjoyment,  the  realization of  beauty  itself  which  is  considered  as  a pleasant  sensation.  The  beauty  of  nature  frees man  from  sorrows  and  worries,  gives  him strength,  elevates  him  and  prepares  him  for good deeds.

Islam  is  not  against  ornaments  that adorn  human  beauty,  but  against  excesses, luxuries in every way. A person should not only decorate  himself  and  his  appearance,  but  also decorate  the  house,  yard  and  doors  where  he lives, for decoration it is a righteous deed. Islam  opposes  waste  in  the  use  of jewelry  and  strongly  condemns  men  and women  who  adorn  themselves  with  excessive jewelry  and  cosmetics.  Aesthetic  beauty  is closely  related  to  cleanliness,  it  is  the  basis  of Islam’s  demand  for  human  beauty,  along  with moral  needs.  In  the  aesthetics  of  daily  life, Islam  requires  the  organization  of  the  rational and  correct  use  of  what  surrounds  a  person. Beauty must be reflected in every work in size, harmony,  cleanliness,  as  well  as  in  the  streets, squares,  clothing  and  human  behavior  of  the city.  Islam  considers  the  violation  of  the principles  of  beauty  to  be  irrational,  immoral, and calls them evil. In  Islam,  the  beauty  of  the  spiritual world takes precedence over the beauty of the material world. Islamic-aesthetic ideas embody the  beautifying  features  of  the  human  inner world.  According  to  them,  a  person's  beauty, aesthetic  appearance  is  determined  not  by  his appearance,  but  by  his  inner  beauty.  For example,  in  Surah  Al-Imran,  verse  14  of  the Holy  Qur'an,  it  is  said,  “It  has  been  made beautiful for people to pay attention to desires such  as  women,  children,  endless  gold  and silver  treasures,  (expensive)  horses,  livestock, and  crops.  However,  the  life  of  these  things  is the (temporary) things of the world. And in the sight  of  Allah,  the  best  place  to  return  is Paradise.  (That  is,  one  should  love  the  real beauty, not the flesh) [3.37]. But  in  some  people,  these  two  -  the beauty  of  the  outside  and  the  beauty  of  the inside - are incompatible. One of them, weaving in the beauty of his soul, does not pay attention to  his  appearance,  the  other,  on  the  contrary,  adorns his body and forgets his heart. It  should  not  be  forgotten  that  the nature  of  these  two  factors  that  determine human  beauty  is  different.

They  may  even contradict  each  other,  as  each  of  them  has  its own  value  and  unique  feature.  If  inner  beauty enriches  a  person's  spirituality,  raises  his morals, and teaches him restraint and patience; a  Muslim's  clean  clothes,  which  correspond  to his body, and his open face arouse interest and respect  in  those  around  him,  not  only  for himself, but also for our religion. In  a  person,  everything  has  to  be beautiful  -  the  look,  the  clothes,  the  heart  and the  thinking.  This  phrase  has  not  lost  its relevance  today.  Moreover,  its  full  description is  reflected  in  Islam.  The  Qur'an  commands man to walk towards himself, not to indulge in sinful  thoughts,  to  purify  his  heart  with zikrullah,  and  to  keep  his  body  and  clothes clean.  As  mentioned  above,  the  hadith  says, "Allah is beautiful, He loves beauty." In Islam, there has always been given great  importance  to  dress.  It  is  said  that  the clothes should be neat, tidy, suitable for human and comfortable for the climate.

Dresses should not  be  so  open,  attract  the  attention  of strangers, arouse sexual feelings. Nowadays, it is not typical for Muslim girls  to  wear  half-length  pants  opening  their navels,  wear  too  many  earrings  on  their  ears, and  even  wear  rings  and  jewelry  on  their bodies. Painting on the body is a disaster. Some guys of our time are not far behind girls. Their pants  are  so  unusual  that  the  clothes  seem  to have  been  forgotten  to  serve  to  cover  some  of our  limbs.  It  is  not  possible  to  determine  the nationality  of  a  child  dressed  in  such  a  way. Young people who  are the future  of society  do not  care  about  the  deterioration  of  their  faith and national values. The  fact  that  some  foreign  clothes, which  are  now  sold  in  the  markets,  especially those that are promoted as "fashion", are being bought by our young people, means that young people  are  deeply  divided  in  the  form  of aesthetic thinking.  In  this  sense,  the  formation of  the  aesthetic  thinking  of  young  people  in  a new  spirit on the basis of Islamic values is the most pressing issue of the current time. In  Islam,  it  is  the  harmony  of  moral and  aesthetic  beauty  that  is  the  whole  beauty. In order to achieve inner beauty, it is necessary to be pure in appearance as well. He is purified with ablution for prayer, he purifies his wealth with alms and zakat in order to gain wealth and similarly both are carried out jointly. The initial basis of purity and beauty is faith, and the idea that all goodness and beauty come  from  this  foundation  is  a  priority  of aesthetic  problems  in  Islamic  teaching.  In Islam, it is important to be pure in outward and inward  deeds,  to  keep  the  heart  pure,  to  do good to people in worldly affairs, to stay away from  filthy  deeds,  to  abstain  from  lust,  to  be patient, and to have good morals. Islam has led a  man  only  to  goodness,  beauty  and enlightenment.

There  is  narrated  in  the  hadiths  that the  Prophet  Muhammad  (peace  and  blessings of  Allaah  be  upon  him)  said:  “The  world  is sweet and beautiful. Whoever receives His due from  Him  will  be  blessed.  But  there  are  many people  who  indulge  in  lust  and  dive  into  the world, and on the Day of Resurrection, only the fire of Hell will be theirs.” [4.198] On the basis of all the ideas put forward on the basis of the Qur'an,  the  hadiths,  the  rules  of  the  Shari'ah, and  Islamic  law,  secular  problems  related  to spiritual  purification,  beauty,  faith,  conscience, and  belief  have  been  raised. 

The  idea  that  in order  to  solve  all  the  problems  of  public  life and  personal  life,  a  person  must  be  spirituallyand  conscientiously  pure,  faithful,  honest, faithful, is the basis of Islam. The core of Islam is  a  healthy  and  correct  faith,  and  the  core  of faith is to love Allah. So  the  real  work  of  all  Muslims  is  to love  Allah  that  is  a  very  gentle,  very  delicate, very sweet feeling. Loving Allah is not so difficult, so that it is considered to be unattainable. Because who created man, who raised him,  who  gave  him  this  perfect  body,  mind, thought,  the  various  blessings  he  uses;  one cannot help but be amazed at who created this miraculous order of the universe, the earth, the heavens,  the  spaces,  the  stars,  the  beauty,  and the laws of nature. The hadiths, the rules of the Shari'a,  determine  the  main  ways  and  criteria of  human  spiritual  maturity.  The  issue  of  the connection between morality and beauty is also beautifully described in the hadiths that vividly express  the  aesthetic  culture.  In  particular, "Your  best  are  good-natured,  sweet  talkers", "The  best  of  you  are  those  who  repay  their debts  beautifully"  in  such  hadiths,  special attention  is  paid  to  important  aspects  of  a person's spirituality and culture. Therefore, the best  of  what  is  given  to  every believer  is  good manners.

The worst of the things given to him are  those  who  have  no  faith  in  their  hearts, even though they look beautiful. It  is  also  stated  in  the  hadiths  that love  comes  first,  the  most  necessary,  the  most beautiful, the highest is the love of Allah, since Allah  is  the  possessor  of  the  most  beautiful qualities,  the  creator,  artist  and  creator  of  all kinds of beauties! When man thinks better and deeper, he sees behind all the beauties he loves the absolute owner of property, the Lord of all the  worlds  -  Allah.  The  love  of  Allah  is  the source,  the  main  source  of  all  goodness, goodness and beauty for the servant, the factor of  endless  passion,  pleasure  and  strength. 

A person  who  has  attained  the  love  of  Allah  will be  a  scholar,  a  virtuous  person,  a  perfect person,  a  good  person,  a  good  child,  a  good friend.  He  who  does  not  receive  the  love  of Allah is the opposite. In  verse  148  of  Surah  “Al-Imran”  in the  Qur'an  it  is  stated:  “Allah  gave  them  the reward  of  this  world  and  the  good  reward  of the  Hereafter”.  Allah  loves  those  who  do goodness  [5.54].  The  Qur'an  also  states,  "God does not judge you by your appearance or your possessions,  but  by  your  hearts  and  your deeds."

The  essence  of  Islam  is  the  love  of Allah,  from  which  comes  the  love  of  the Messenger  of  Allah,  the  love  of  the  Qur'an,  the love  of  faith,  the  love  of  prayer,  the  love  of Muslims,  the  love  of  brotherhood,  the  love  of man, the love of art. Although  the  Qur'an  has  been interpreted  for  thousands  of  years,  its  secrets and  beauties  have  not  yet  been  fully  revealed. In  particular,  the  Qur'an  says,  "Allah  is beautiful  and  He  loves  beauty."  Hence,  the aesthetic  point  of  view  of  Islam  is  to  get acquainted  with  the  theory  of  identity.  As beautiful  as  Allah  is,  so  is  the  man  He  created, the  Universe  He  created,  and  the  bounties  He bestows on His servants. The  beauty,  splendor,  and  majesty  of God  are  seen  and  reflected  in  existence.  God, being and man are considered in unity. It  is  also  philosophically  interpreted in  Islam  as  a  person’s  desire  for  beauty, perception of reality, and the pursuit of beauty and goodness through words. Therefore, in the dedicates  himself  to  Allah  through  words,  that is,  man  surrenders  himself  to Allah  because  of what  he  says  from  the  heart.  Because  of  the mighty  power  of  the  word,  a  person distinguishes the beauties and sufferings in the universe.  One is not forced to use the teachings of Islam and its values in the formation of one's spirituality,  belief  in  it  is  based  on  a  naturalneed,  because  the  role  of  Islamic  teachings  in the  spiritual  purification  of  man  and  society  is separate.  In  this  doctrine,  the  factors  that promote  goodness  and  purity  are  deeply ingrained in people’s hearts.  Enlightenment  ideas  predominate  in Islamic values. This is especially evident in  his attitude  towards  science.  Engaging  in  science, developing  it,  and  respecting  scientists  have been  emphasized  many  times  in  Islamic sources.  Showing  love  to  nature  and  keeping water,  air,  soil,  animals  and  plants  clean  are among the basic values in Islam. It is the human duty of every human being to make nature and the  earth  prosperous  and  beautiful,  to appreciate all the blessings of the earth. In the verses  and  surahs  of  the  Qur'an,  the  teachings in  the  hadiths  about  the  preservation  and protection  of  the  animal  and  plant  kingdoms, nature  and  the  natural  environment,  the disturbance  of  balance,  and  not  wasting  it,  are still valuable today. The  hadiths  condemn  inter-ethnic conflicts,  bloody  clashes  and  ethnic  divisions. Representatives  of  different  nationalities, although their religious beliefs differ from each other,  encouraged  to  know  and  respect  each other’s  languages,  histories,  cultures,  national customs  and  values,  and  to  live  in  mutual harmony.  As  it  is  said  in  Islam,  it  is  better  to maintain peace in the country, to reconcile the warring  parties,  not  to  disturb  the  people,  to fast, to pray and to give alms. According  to  Islamic  teachings,  a person  who  is  a  servant  of  Allah  is  great  even when he is alive and when he dies. As with the living,  his  body,  his  grave,  and  his  soul  are respected.  In  Islamic  values,  the  ideas  of humanity,  nationalism,  justice,  hard  work  are widely  propagated,  and  alcoholism,  drug addiction,  and  theft  are  strongly  condemned. Islam  has  strengthened  the  sense  of  trust  in people,  lifted  their  spirits,  and  helped  them  to overcome the difficulties of life.The  role  of  hadiths  in  the  aesthetic education  of  young  people  should  be emphasized.  It  is  known  that  the  formation  of the  personality  of  young  people  is  greatly influenced by his acquaintance with the life and circumcision  of  the  Prophet  and  it  is  a  great school  for  the  aesthetic  upbringing  of  young people. As an example, his noble activity has a direct effect on the spiritual and aesthetic state.

By  listening  to  the  hadiths  against  humility, honesty,  diligence,  masculinity  and  justice, against  lies,  hypocrisy,  cruelty,  young  people gradually  begin  to  understand  that  diligence, honesty,  humility  are  inseparable  qualities  of great people. Hadiths  have  not  only  religious,  but also aesthetic, educational significance. Islamic teaching not only calls for the development  of  intellectual  abilities,  the expansion  of  the  worldview  of  young  people, rather,  it  directly  shapes  their  aesthetic feelings,  their  healthy  needs.  By  studying  the description of hadiths that resemble a work of art,  young  people  become  participants  in  the events described  there,  learns the character of many  characters  with  different  and  complex heroes  who  manifest  themselves  in relationships.  By  reading  a  collection  of  the Qur’an  and  hadiths,  young  people  develop  a love  and  respect  for  their  good  deeds,  and  a hatred for people who are inhumane and rude. A person must learn to master aesthetic values individually  from  adolescence.  In  many  ways, this  is  greatly  aided  by  the  aesthetic  teachings of Islam.

In  conclusion,  Islam,  by  its  very nature,  as  philosophy  of  life,  nurtures  the members  of  society  who  believe  in  it  as possessors of  high human  qualities, regardless of nationality, race, age, gender or position. The principles that promote Islamic culture, such as humanism, nationalism, justice, honesty, purity, respect  for  other  religions,  noble  morality,  arein  harmony  with  the  content  of our society,  in which civil society is built. Such noble features of  Islam play  an  important  role  in  shaping  the aesthetic thinking of young people.v

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6. The  Holy  Quran.  Uzbek  annotated translation.  The  author  of  the  translation and  commentary  is  Alouddin  Mansur.  -Tashkent, Cholpon, 1992.

References

[1] Islamic enlightenment and modernity. \"Tashkent Islamic University\" [2] publishing house.Tashkent – 2017 [3] Hadith. -T.: General edition of encyclopedias. 1 tom. Al-Jomi\' As-Sahih. (Reliable kit). Chapter 6 B-15. [4] The Holy Quran. Uzbek annotated translation. The author of the translation and commentary is Alouddin Mansur. -Tashkent, Cholpon, 1992 [5] The story of the Prophet Muhammad. Hadiths. –Tashkent: Kamalak, 1991.–P.198 [6] The Holy Quran. Uzbek annotated translation. The author of the translation and commentary is Alouddin Mansur. -Tashkent, Cholpon, 1992.

Copyright

Copyright © 2022 Ulugmuradov Elyor Saidullaevich. This is an open access article distributed under the Creative Commons Attribution License, which permits unrestricted use, distribution, and reproduction in any medium, provided the original work is properly cited.