The article examines the linguistic and psychological dimensions of pedagogical speech as a central communicative instrument in modern educational processes. It explores how the teacher’s verbal behavior serves not only as a vehicle for knowledge transmission but also as a psychological mechanism for shaping learners’ motivation, emotional stability, and intellectual engagement. The research investigates pedagogical speech through the prism of psycholinguistic theory, cognitive psychology, and educational linguistics, emphasizing the interdependence of language and mental processes in pedagogical interaction. The study analyzes the multi-layered structure of teacher discourse, including lexical, syntactic, pragmatic, and prosodic components, which reflect the teacher’s professional identity and communicative competence.

This article is dedicated to the school that was formed in the field of Sufism, an integral part of Islam, and its distinctive features within our country. In the context of today’s scientific achievements, the Sufi schools of the Islamic world are often not mentioned as part of Transoxiana, and there exists a tradition of associating it with the Khorasan school. The Sufi school of Transoxiana is mainly known through the activities of Abdulkhaliq al-Ghijduvani, the Seven Pir lineage, and Bahauddin Naqshband. However, one of the key early figures who laid the foundation of this field is Muhammad Hakim Termizi, whose contribution is of significant importance. The unification of these figures gives the school a distinctive character, which forms the basis of this tradition. It has been determined that there was a remarkable harmony in the teachings of such great leaders as al-Ghijduvani, Naqshband, and Muhammad Hakim Termizi. This unity, however, has sharp contrasts with other schools in the Islamic world. These distinct aspects and particularities necessitate the study of the Sufi path of Transoxiana as a "school," which remains underexplored both within our country and globally.

The distinctive features of the Transoxiana Sufi school, theoretically initiated by Muhammad Hakim Termizi, were practically elevated to their peak through the activities of Abdulkhaliq al-Ghijduvani and Bahauddin Naqshband. This school, during its time, manifested reformist movements that reflected the true essence of religion across the entire Islamic world. For example, al-Ghijduvani was the first to introduce the practice of secret dhikr (remembrance), while Bahauddin Naqshband solidified this practice and embodied its socialization through factors like conversation and the necessity of work, making it a foundation for personal spiritual growth. Both figures returned the idea that all Muslims should strive for knowledge and science as a fundamental principle of Sufism, and they introduced the system of “rashhahs” for the ascetics, thereby laying a high ideological foundation for disciplined and purposeful action. Most importantly, all the principles they introduced were recognized as a separate school in Transoxiana during the 10th-11th centuries and were built upon the theory of the “Hakimiyya” school, founded by Muhammad Hakim Termizi. Specifically, the principles of rashhahs, work, the unity of science, and many other aspects were the hallmarks of this school. 

This article examines the historical roots, evolution, and distinctive characteristics of relations between Uzbekistan and the Kingdom of Saudi Arabia, with particular emphasis on their early foundations beginning in the 7th century AD. Special attention is given to the formation of trade, economic, cultural, and spiritual ties that developed between Arab communities and the local Turkic peoples of Central Asia. The study explores how the expansion of trade routes, including segments of the Silk Road, facilitated sustained commercial exchange, while the spread of Islam created a shared religious and intellectual space that strengthened mutual understanding and cooperation. The article also analyzes the role of pilgrimage, scholarly mobility, and cultural interaction in shaping long-term connections between the two regions. By drawing on historical sources and scholarly interpretations, the research highlights how these early interactions laid the groundwork for enduring relations that continue to influence contemporary diplomatic, economic, and cultural cooperation between Uzbekistan and Saudi Arabia. The findings contribute to a deeper understanding of the historical continuity and significance of bilateral relations within the broader context of the Islamic world and Central Asian–Arab interactions.