CABINET OF MINISTERS OF THE REPUBLIC OF ISLAMIC UNIVERSITY

4-number 2017 CONTENT

EDITORIAL COUNCIL ISLAMIC CIVILIZATION Abdulaziz at-Tuwaijry. The main features of Islamic Civilizatiоn...... 4 Islamov Z. The geographical expansion of the scientific heritage of the R.V. Abdullaev – Doctor of economics, scholars of Termez ...... 6 prof. (editor-in-chief ) Mukhamedov N. The Role of Khodja Akhrar in social-spiritual life of – ...... 9 Abdulaziz at-Tuvayjriy ISESCO director general THE RELIGIOUS VALUES IN GOLDEN PAGES OF HISTORY B.A. Abduhalimov – Doctor of Alimov U. Reflection of tolerance and solidarity principles in ...... 11 science Ostanaqulov I., Rakhimbabayeva N. Modern hagiographic works ...... 13 G. Tulemetova, Makhsudov D. Growth dynamics of in S.S. A’zamxo‘jaev – Doctor of modern Uzbekistan(on the basis of dissertational research on religious science, professor studies in the period between 1992 and 2017)...... 16 Juda Abdulg‘ani Basyuni – Professor Qoriev O. The Fergana Valley in the 1970-80s: Economic basis for the N.I. Ibrohimov – Akademic rise of the Islamist movement ...... 20 Sagdiev H. Evolution phases of the development of books on muslim Z.M. Islomov – Doctor of philology, belief in orthodox Islam ...... 25 professor Khalilova Z. Islamic educational institutions in Uzbekistan K.S. Kamilov – PhD (philosophy) (1945–1991)...... 28

D.R. Maxsudov – PhD (secretary in THE ACTUAL PROBLEMS OF RELIGIOUS STUDIES charge) Abdullaev R. Some aspects of relationship of Central Asian countries R.M. Muxametshin – Akademi- and religion of Islam...... 32 Mamatov M. Ensuring religious tolerance – is the actual task of the cian (Islamic studies) present days ...... 35 A.Q. Mo‘minov – Doctor of science, Tulemetova G., Alimova M. European experience in supporting of professor religious tolerance ...... 37 Tajiev A. The ’ attitude towards ...... 41 S.M. Prozorov – Аkademician (Is- THE RESEARCHES OF SOURCE STUDIES lamic studies) Bekmirzaev I. Sources on the procedural and notarial acts composed in Ulrix Rebshtok – Professor X–XIII centuries in the ...... 43 Okilov S. Abulmuin Nasafi’s position towards Ash’aria teaching (based A.A. Hasanov – Doctor of science, on “Tabsirat al-adilla”)...... 48 professor Yusupova N. The importance of the works written in Maverannahr...... 51 Rahimov K. On the life and work of Mustamli Bukhari and the manuscripts of his work "Sharh at-ta‘arruf"...... 57 Allaqulov A. Jalaluddin Suyuti and the analysis of his work “Takhrij ahadith sharh al-′aqaid”...... 64 Palvanov U. Allamah Saduddin at-Taftazani’s Scientific Heritage on Maturidite Teaching...... 67

PHILOLOGICAL ANALYSES Abdukadirova G. Lexica-semantic groups of sense perception verbs in English and Uzbek ...... 71 Prepared according to the Resolution Shamsematova B. The effective ways of storytelling in teaching speaking № 2309 of Religious Affairs’ Committee under to EFL learners ...... 73 the Cabinet of Ministers of the Republic of Makhsudova N. The origin of proverbs ...... 76 Uzbekistan Azimova L. Islam Karimov as a great spiritual leader ...... 81 ISSN 2181-7308 Alimukhamedova O. Makom traditions in Mirkhalil Makhmudov’s First Symphony “Navo”...... 83 The Publishing Center Agzamkhodjaev S., Abdulkadirov L. Reforming movement in of Tashkent Islamic University, 2018. central asia in the beginning of xx century...... 85 4-number 2017

PREFACE

It is regularly being published articles of scholars and researchers of our university and our Republic on actual issues of religious studies and Islamic studies, philological topics, philosophy and history in scientific-analytic bulletin of Tashkent Islamic university. Given are scientific- analytic articles of specialists of different branches in this following edition as well. Our specialists publish their articles in national and foreign scientific journals not only in Uzbek but in Russian and English as well. We are publishing special number for the first time in the bulletin's history in foreign language in order to work widely on this direction, and convey the materials of our researchers to foreign speakers. We are inclined to believe that, first step we have taken will bring us a great experience and further will serve to expand our business. This special number of the bulletin is dedicated to the articles of the researchers from Uzbekistan and foreign countries on Islamic civilization, religious and Islamic studies, history, philosophy and philology. There is an article of the general director of ISESCO, an Islamic organization on science, education and culture, “The features of Islamic civilization” in the “Islamic civilization” section. It contains the concept of Islamic civilization, its features, different and similar aspects with other civilizations, its essence and in addition, given analytic data regarding such kind of issues as current state. “Religious values in golden pages of history” section is devoted to the tolerance and solidarity in Islam, modern hagiographical brochures, economic bases of Islamic movements in Fergana valley in 1970-1980, stages of faith in traditional Islam, articles on Islamic educational institutions in Uzbekistan. In “The actual problems of religious studies” section, there are articles related to the topics regarding some aspects of Central Asian countries and relations of Islamic religion, tolerance, the dynamics of criticizing Islam in modern Uzbekistan, and the attitude of Kharijites to the hadiths. The section “The researches of source studies” includes sources related to the procedural and notary documents created in Muslim world in X-XIII centuries, the attitude to “asharia” teaching of Abul Muin Nasafiy, the essence of fiqh works in Mavernnahr, the life and work of mujtahawi scholar Mustamli Bukhari, moreover his "Sharh at-taarruf" about manuscripts, including Jalaliddin Suyuti and his “Tahrij ahadis sharh ala-aqoid” commentary on Al-Tahawi's interpretation of al- al-Taftazani's scientific and spiritual heritage in the teachings of the scholar Sa'duddin al-Taftazoniy. At the same time, our readers will be able to read the lexical-semantic groups of sensual verbs in English and Uzbek languages, and materials on the origin of articles in the "Philological Analysis" section. We hope that this number of scientific and analytical information will be acceptable and popular among wide audience. EDITOR-IN-CHIEF

3 ISLAMIC CIVILIZATION 4-number 2017 وأذواق تصوغ نمطاً للسلوك، وأسلوباً للحياة، ومنهجاًللتفكير، ومثاالً خصائص الحضارة اإلسالمية يُحتذى ويقتدى به ويُسعى إليه. ولقد تطور مصطلح الحضارة من عصر إلى آخر؛ فابن خلدون يعرف الحضارة بقوله إنما الحضارة هي تفن ٌن في الترف وإحكام THE FEATURES OF ISLAMIC الصنائع المستعملة في وجوهه )أي الترف( من المطابخ والمالبس CIVILIZATION والفرش واألبنية وسائر عوائد المنزل وأحواله؛ فلكل واحد منها صنائع في استجابته والتأنّق فيه تختص به ويتلو بعضها بعضاً؛ ّوتتكثر باختالف ما تنزع إليه النفوس من الشهوات والمالذ والتنعم بأحوال الترف؛ وما تتلون به من العوائد، فصار طور الحضارة . ИСЛОМ ЦИВИЛИЗАЦИЯСИНИНГ في الملك يتبع طور البداوة ضرورةً؛ لضرورة تبعية َّالرفه للملك . ХУСУСИЯТЛАРИ ويذهب ابن خلدون إلى أن الحضارة هي أحوال عادية زائدة على الضروري من أحوال العمران زيادةً تتفاوت بتفاوت الرفه وتفاوت األمم في القلة والكثرة تفاوتاً غير منحصر. ОСОБЕННОСТИ ИСЛАМСКОЙ ثم ينتقل ابن خلدون في التعريف بالحضارة إلى مستوى أرقى، ЦИВИЛИЗАЦИИ فيقول إن الملك والدولة غاية ٌللعصبية، وإن الحضارة غاية للبداوة، وإن العمران كلَُّه من بداوة وحضارة وملك وسوقة )جمهور( له عمر محسوس، كما أن للشخص الواحد من أشخاص المكونات عمراً ,Key words: Islamic Civilization, محسوساً . وهذا ما يؤكد نظرية تَعاقُب الحضارات التي كان ابن ,Modern Civilizations, Cultural History, خلدون أسبق من فالسفة أوروبا ومفكريها، إلى تأصيلها، ثم جاء .Ibn al-Azraq, The story of civilization المؤرخ البريطاني أرنولد توينبي، فَبَ ْل َو َرها ًوصاغها صياغة ًحديثة Калит сўзлар: ислом цивилизацияси, ислом صارت اليوم من المسلّمات في علم فلسفة التاريخ. маданияти, замонавий цивилизациялар, маданият ً ويقول ابن خلدون أيضا ّ، إن الحضارة هي سن الوقوف لعمر тарихи, Ибн Халдун, Ибн ал-Азрақ, цивилизация العالم في العمران والدولة . أما ابن األزرق، فيسوق تعريفاً للحضارة يقول فيه إن: )الحضارة .қиссаси هي النهاية في أكمل العمران الخارج به إلى الفساد، والغاية في الشر ,Ключевые слова: исламская цивилизация البعيد عن الخير، ومن سلم من ذلك فال خفاء في قربه من الخير . ,исламская культура, современные цивилизации وباالنتقال إلى العصر الحديث، نجد أن مصطلح الحضارة عرف ,история культуры, Ибн Халдун, Ибн ал-Азрак تطوراً نوعيا، ًإذ يقول المؤرخ األمريكي ديورانت في موسوعته .Арнольд Тойнби الضخمة )قصة الحضارة( ٌالمترجمة إلى العديد من لغات العالم، إن: الحضارة نظام اجتماعي يعين اإلنسان على الزيادة من إنتاجه الثقافي، الحضارة اإلسالمية هي ِطاءالع والغطاء ؛ عطاء األمة اإلسالمية ّ وإنما تتألف من الحضارةُعناصر أربعة: - الموارد االجتماعية، عبر العصور المتتالية في مجاالت العلوم واآلداب والفنون والصنائع – النظم السياسية – التقاليد الخلقية - متابعة العلوم والفنون، وهي والمعارف جميعاً ِ، وغطاؤها الذي يحفظ عليها هويتها، ويصون )الحضارة( تبدأ حيث ينتهي االضطراب والقلق . ذاتيتها، ويحمي قيمها، ويضمن استمرارها في التجديد واإلبداع، ويقي وبهذا المعنى، فإن الحضارة أعمق داللة وأرحب أفقاً ًوأبعد مدى كيانها من االستالب والضياع. في التعبير عن الروح التي تسري في مجتمع من المجتمعات، وهي والبحث في الحضارة اإلسالمية ال ينتهي عند حد، ألن الحضارة بذلك أعم من )الثقافة( التي هي إلى الجوهر والهوية والخصوصية اإلسالمية موضوع مفتوح ال سبيل إلى إغالقه، وحقول البحث فيها أقرب منها إلى المظهر والمخبر والطابع العام للحياة اإلنسانية في بيئة متسعة المساحات ممتدة اآلفاق ؛ وإنما تتنوع البحوث والدراسات حول اجتماعية ذات خصوصيات ومميزات تصطبغ بها. أو كما قال توينبي الحضارة اإلسالمية، بقدر ما تتجدّد المناهج ُّ روتتطو األساليب وتستجد "الحضارة تشمل ... وال تشملها غيرها" . القضايا الفكرية والثقافية واألدبية والفنية، مما يقتضي دراسة جوانب ً واستنادا إلى هذا المفهوم، فإن الحضارة تنشأ من تفاعل ثقافات من الحضارة اإلسالمية على نحو جديد. متعددة المشارب، ويشارك في صياغة مالمحها وتشكيل خصائصها، لقد صدرت في القرن العشرين مؤلفات علمية موثقة عن الحضارة َّ شعوب من أعراق شتى، تنتمي إلى ثقافات متنوعة تصب ُجميعها في اإلسالمية، منها ما صنفه باحثون عرب ومسلمون، وصدر باللغة مجرى عام تتشكل منه الحضارة. العربية وبغيرها من اللغات، ومنها ما كتبه مستشرقون ومستعربون، ً والحضارة ال طابع عرقيا لها، وهي ال ترتبط بجنس من األجناس، ٌّكلمن الزاوية التي نظر منها إلى الحضارة اإلسالمية، وبالمنهج وال تنتمي إلى شعب من الشعوب، على الرغم من أن الحضارة قد الذي اعتمده، ومن أجل الغاية التي توخاها. ومن هذه المؤلفات طائفة تنسب إلى أمة من األمم، أو إلى منطقة جغرافية من مناطق العالم على ُّذات قيمة عالية تعد اليوم من المصادر المعتمدة التي ال يستغنى عنها، َّ سبيل التعريف ليس ،إال بخالف الثقافة التي هي رمز ٌللهوية، وعنوان صدرت بلغات متعددة. ولكن على قدر أهمية هذه المؤلفات التي تناولت على الذاتية، وتعبير ّعن الخصوصيات التي تتميز بها أمة من األمم، الحضارة اإلسالمية، وعلى الرغم من ُّتنوعها، فإن الحاجة إلى الكتابة أو ُيتفرد بها شعب من الشعوب. عن الحضارة اإلسالمية، تستجد على الدوام. فالحضارة هي وعاء ّلثقافات متنوعة تعددت أصولها ومشاربها لئن كانت تعريفات مصطلح (الحضارة) قد تعددت تبعاً للمدارس ومصادرها، فامتزجت وتالقحت، فشكلت خصائص الحضارة التي الفكرية التي تصدر عنها، فإن التعريف األوفى تعبيراً عن المعنى العام تعبر عن الروح اإلنسانية في إشراقاتها وتجلياتها، وتعكس المبادئ ّ للف )الحضارة ٌ( هو أنها تعبير ُعن منظومة العقائد والقيم والمبادئ، العامة التي هي القاسم المشترك بين الروافد والمصادر والمشارب وجماع النشاط البشري في شتى حقول الفكر والعلوم واآلداب والفنون جميعاً. ،جميعاً ال فرق بين فن وآخر، وما يتولَّد عن ذلك من ميول ومشارب

4 ISLAMIC CIVILIZATION 4-number 2017

ّولكل حضارة مبادئ عامة تقوم عليها، تنبع من عقيدة دينية، أو من This paper analyses a concept of Islamic civilization فلسفة وضعية، حتى وإن تعدَّدت العقائد والفلسفات، فإن الخصائص and its characteristics. It also includes descriptions المميزة للحضارة، تستمد ّمن أقوى العقائد رسوخا،ً وأشدها تكناً في of Islamic civilization mentioned by eastern scholars القلوب والعقول، ومن أكثرها تأثيراً في الحياة العامة، بحيث تصطبغ such as Ibn Khaldun, Ibn al-Azraq as well as western الحضارة بصبغة هذه العقيدة، وتنسب إليها، فتكون النسبة صحيحة، scholars such as Arnold Toynbee, Durant and George لصحة المبادئ التي تستند إليها، ومثال ذلك الحضارةُاإلسالمية. Sarton. Besides, its different and similiar aspects والحضارات الكبرى التي عرفها تاريخ البشرية تَتَفَ ُاوت فيما بينها with other civilizations, essence and present state were في موقفها من المادية والروحية، فمنها ما يغلب عليه الجانب المادي، .explained as well ومنها ما يغلب عليه الجانب الروحي، ومنها ما يسوده التوازن بينهما . Ушбу мақолада ислом цивилизацияси тушунчаси .ва унинг хусусиятлари ҳақида таҳлиллар берилган فهي إذن، سلسلة متعاقبة من الحضارات التي تخلي المجال، ,Ибн Халдун, Ибн ал-Азрақ каби шарқ алломалари ُّكل واحدة منها، لما سوف يتلوها من حضارة أخرى، مما جعل Арнолд Тойнби, Дюрант, Жорж Сартон каби بعضهم يذهب إلى القول بوجود التماثُل والتطابُق بين الكثير من هذه ғарб олимларининг цивилизацияга берган الحضارات . таърифлари келтирилган. Шунингдек, унинг бошқа الحضارة اإلسالمية هي نتاج لتفاعل ثقافات الشعوب التي دخلت цивилизациялар билан фарқли ва ўхшаш жиҳатлари, ً ً ً моҳияти, ҳозирги кундаги ҳолати каби масалалар في اإلسالم، سواء أكان ذلك إيمانا وتصديقا واعتقادا ً، أم انتماء ًووالء ً .ҳам ёритилган وانتسابا ٌ. وهي خالصة ًلتالقح هذه الثقافات والحضارات التي كانت قائمة في المناطق التي وصلت إليها الفتوحات اإلسالمية، والنصهارها Статья посвящена анализу понятия في بوتقة المبادئ والقيم والمثل التي جاء بها اإلسالم هداية للناس كافة. «исламская цивилизация» и её особенностей. ,Приводятся дефиниции исследуемого понятия والحضارة اإلسالمية نوعان: النوع األول – حضارة إسالمية (данные восточными (Ибн Халдун, Ибн ал-Азрак أصيلة وتسمى حضارة الخلق واإلبداع، وقد كان اإلسالم مصدرها и западными учёными(Арнольд Тойнби, Уильям الوحيد، وعرفها العالم ألول مرة عن طريق اإلسالم، والنوع الثاني – Дюрант, Джордж Сартон). Рассматриваются حضارة قام بها المسلمون في األمور التجريبية امتداداً وتحسيناً، كما как схожие и отличительные черты исламской عرفها الفكر البشري من قبل، وتُسمى حضارة البعث واإلحياء . цивилизации в соотношении с другими فالحضارة اإلسالمية بهذا المفهوم الجامع الشامل العميق، هي .цивилизациями, так и её современное положение إرث مشترك بين جميع الشعوب واألمم التي انضوت تحت لوائها، وشاركت في بنائها، وأسهمت في عطائها، وهي الشعوب واألمم التي مختلف البقاع واألصقاع، فهي حضارة يستظل بظاللها البشر جميعاً، كونت وشائج األمة اإلسالمية ونسيجها المحكم. ويجني ثمارها ُّكل من يصل إليه عطاؤها. فالحضارة اإلسالمية قامت فليست الحضارة اإلسالمية حضارةَ جنس معّين، فتكون بذلك على أساس االعتقاد بأن اإلنسان أهم مخلوقات هللا، وأن جميع األنشطة حضارةً قومية تنتمي إلى قوم مخصوصين، ولكنها حضارة جامعة البشرية البد وأن تؤدي إلى سعادته ورفاهيته، وأن َّكل عمل يُقصد به شاملة لألجناس والقوميات جميعاً التي كان لها نصيبُها في قيام هذه تحقيق هذه الغاية، هو ٌ فيعمل سبيل هللا، أي عمل إنساني في المقام الحضارة، ودورها في ازدهارها وتألقها، وفي امتداد تأثيرها ونفوذها األول. إلى العالم الذي كان معروفا ًخالل القرون التي سطع فيها نجمها واتسع الخاصية الثالثة : أنها حضارة معطاء؛ أخذت واقتبست من إشعاعها وامتد نفوذها. الحضارات والثقافات اإلنسانية التي عرفتها شعوب العالم القديم، ّ ولكلحضارة جسم وروح، كاإلنسان تاماً، فجسم الحضارة يتمثّل وأعطت عطاء زاخرا ًبالعلم والمعرفة والفن اإلنساني الراقي وبقيم في منجزاتها المادية من العمارات والمصانع واآلالت، وكل ما ينبئ الخير والعدل والمساواة والفضيلة والجمال، وكان عطاؤها لفائدة عن رفاهية العيش ومتاع الحياة الدنيا وزينتها، أما روح الحضارة اإلنسانية جمعاء، ال فرق بين عربي وعجمي، أو أبيض وأسود، بل فهو مجموعة العقائد والمفاهيم واآلداب والتقاليد التي تتجسد في سلوك ال فرق بين مسلم وغير مسلم، سواء أكان من أتباع الديانات السماوية األفراد والجماعات، وعالقاتهم بعضهم ببعض، ونظرتهم إلى الدين والوضعية، أم ممن ال دين لهم من أقوام شتَّى كانوا يعيشون في ظل والحياة، والكون واإلنسان، والفرد والمجتمع . ومن تلك العناصر الحضارة اإلسالمية. تتشكل خصائص الحضارة اإلسالمية. الخاصية الرابعة : َأنها حضارة متوازنة؛ َوازنَت بين الجانب وتتفرد الحضارة اإلسالمية بخمس خصائص تَكسبها الطابع المميّز الروحي وبين الجانب المادي، في اعتدال ٌهو طابع من طوابع الفكر لها بين الحضارات اإلنسانية المتعاقبة في الماضي وفي الحاضر على اإلسالمي، منوميزةٌ مزايا الحضارة اإلسالمية في كل العصور، فال السواء، وهي : تفريط وال إفراط، وال غلو بغير وجه حق، وال اندفاع في تهور، وإنما الخاصية األولى : أنها حضارة إيمانية، انبثقت من العقيدة هو االعتدال الذي هو من صميم العدالة التي تقام في ظله موازين اإلسالمية، فاستوعبت مضامينها وتشربت مبادئها واصطبغت القسط. بصبغتها، فهي حضارةٌتوحيدية انطلقت من اإليمان َّبالل الواحد األحد، الخاصية الخامسة : أنها حضارة باقية بقاء الحياة على وجه األرض، البارئ المصور، مبدع السماوات واألرض، األول واآلخر، الباطن تستمد بقاءها من اإلسالم الذي قامت على أساس مبادئه، وقد تكفل والظاهر، خالق اإلنسان والمخلوقات جميعاً. هي حضارةٌ من صنع هللا تعالى بحفظ الدين الحنيف. وهي بذلك حضارةٌ ذات خصوصيات البشر فعالً، ولكنها ذات منطلقات إيمانية ومرجعية دينية، كان الدين متفردة، فالحضارة اإلسالمية ال تشيخ لتنقرض، ألنها ليست حضارة الحنيف من أقوى الدوافع إلى قيامها وإبداعها وازدهارها. قومية، وال هي بعنصرية، وال هي ضد الفطرة اإلنسانية، واإلسالم ال الخاصية الثانية : ٌأنها حضارة إنسانية المنزع عالمية في آفاقها يتمثل ّفي المسلمين في كل األحوال، ألن المسلمين قد يضعفون ويقل وامتداداتها، ال ترتبط بإقليم جغرافي، وال بجنس بشري، وال بمرحلة نفوذهم ويتراجع تأثيرهم، ولكن اإلسالم ال يضعف وال ّ يقلنفوذه وال تاريخية، ولكنها تحتوي جميع الشعوب واألمم، وتصل آثارها إلى

5 4-number 2017 ISLAMIC CIVILIZATION THE GEOGRAPHICAL EXPANSION OF يتراجع تأثيره. وهي بذلك حضارة دائمة اإلشعاع تتعاقب أطوارها THE SCIENTIFIC HERITAGE OF THE وتَتَجدد دوراتها. SCHOLARS OF TERMEZ وهذه الخصائص الخمس تكتسب طابع الديمومة واالستمرار، من مبادئ الدين الحنيف، ألنها نابعة ٌمنها، ولصيقة بها، وهي بذلك بمثابة الجوهر النفيس الذي ال يتبدل وال يتغّير، وإن تبدلت األحوال، وتَجاذبت المجتمعات اإلسالمية نوازع القوة والضعف، والسطوع واألفول، ТЕРМИЗЛИК АЛЛОМАЛАР ИЛМИЙ والتماسك واالنهيار. МЕРОСИНИНГ ГЕОГРАФИК لقد قادت الحضارة اإلسالمية مسيرة العلم والمعرفة في القرون ТАРҚАЛИШИ الوسطى التي تعدها أوروبا عصور الظالم، بينما هي عصور التنوير في تاريخ أمتنا. وحسبنا أن نشير في هذا السياق، إلى أن جورج سارتون قسم في ГЕОГРАФИЧЕСКОЕ РАСПРОСТРАНЕНИЕ كتابه "ecneicS fo yrostiH eht ot noitcudortnI" النشاط НАУЧНОГО НАСЛЕДИЯ ТЕРМЕЗСКИХ َّالعلمي على مدى التاريخ، إلى فترات تستمر كل منها نصف قرن، УЧЁНЫХ وذكر اسم شخص يرمز لكل نصف قرن على مستوى العالم، فمن سنة 057م إلى سنة 0011م، على مدار 053 سنة، كان كل العلماء الرامزين من العالم اإلسالمي: جابر بن حيّان، والخوارزمي، والرازي، ,Key words: scholars of Termez, Saghan, Shuman والمسعودي، وأبو الوفاء، والبيروني، وعمر الخيام، كانوا مسلمين، Darzanj, Rukhshabud, Sarminjin, Abdulkarim عرباً وأتراكاً وأفغاناً وفرساً، نبغوا في علوم الكيمياء والرياضة Samani “Kitab al-Ansab”, Yaqut Khamawi “Mujam والطب والجغرافيا والطبيعة والفلك. وفي سنة 0011م، ولمدة 052 al-Buldan”, “Mujam al-Udaba”, Khaji Khalifa “Kashf سنة أخرى، ابتدأ اشتراك األوروبيين مع علماء العالم اإلسالمي، أمثال -al-Zunun”, Abdullah Saad “Mawsuat Ulama Asiya al ابن رشد، والطوسي، وابن النفيس، وفي تلك الفترة قامت النهضة .”Wu s t a األوروبية الحديثة التي بدأت بترجمة علوم العالم اإلسالمي ودراستها واإلضافة إليها، حتى يومنا هذا. وتلك هي الحقيقة التاريخية التي يشير ,Калит сўзлар: термизлик олимлар, Соғон إليها ويؤكدها العالم العربي المسلم المقيم في ألمانيا، الدكتور محمد -Шумон, Дорзанж, Рухшабуд, Сарминжин, Аб منصور الذي اختير من بين ألفَي شخصية عالمية تركت بصماتها على дулкарим Самъоний, “Китобу-л-ансоб”, Ёқут الحياة اإلنسانية خالل القرن الماضي بمبادرة من جامعة كمبردج . -Ҳамавий, “Муъжаму-л-булдон”, “Муъжаму-л إذا كانت الحضارة في مفهومها العام، هي ثمرة كل جهد يقوم به удабо”, Ҳожи Халифа, “Кашфу-з-зунун”, Абдуллоҳ اإلنسان لتحسين ظروف حياته، سواء أكان المجهود المبذول للوصول .”Саад, “Мавсуъ­ат уламо Асия-л-Вуста إلى تلك الثمرة، مقصوداً أم غير مقصود، وسواء أكانت الثمرة مادية ,Ключевые слова: термезские учёные, Саган أم معنوية ، فإن الحضارة اإلسالمية هي ثمرة ُجهود األمة اإلسالمية -Шуман, Дарзандж, Рухшабуд, Сарминджин, «Ки جميعا،ً وعبر العصور، التي بذلتها في تحسين الحياة وإسعاد اإلنسان. таб ал-ансаб» ‘Абд ал-Карима Сам‘ани, «Му‘жам ّوإذا كانت الحضارة هي رد فعل الحاجات البشرية، فإن الحضارة ً -ал-булдан» и «Му‘жам ал-удаба’» Йакута Хама اإلسالمية استجابت لهذه الحاجات جميعا في جميع العصور، وكانت هي حضارةَ العالم - دون منازع - لعقود كثيرة. ви, «Кашф аз-зунун» Хаджи Халифы, «Мавсу‘ат وبذلك تكون الحضارة اإلسالمية هي صاحبة الفضل في إرساء .улама’ Асийа ал-Вуста» ‘Абдаллаха Са‘ада‘ الحجر األساس للحضارة األوروبية الحديثة، حيث أسهمت بكنوزها، في الطب والصيدلة والكيمياء والرياضيات والفيزياء والفلك، في Uzbekistan has been famous among people of the اإلسراع بعصر النهضة وما صحبه من إحياء ّللعلوم المختلفة لم يقف world as a “country of the scholars”. It has produced عند حد، بل انطلق حتى أثمر كثيرا،ً واليزال يثمر إلى اليوم. many great scholars with pseudonyms such as Samarkandi, Bukhari, Termezi, Nasafi, Shashi, Khivaqi, and Marghinani, who had an important place in the عبدالعزيز بن عثمان التويجري world history. These scholars were born in the ancient scientific and cultural centers of our country such as المدير العام لإليسيسكو , , Termez, Nasaf, Tashkent, Khiva, . Marghinan, and have contributed a great contribution to the development of the world science and culture. Having its ancient historical roots, Termez also was famous for its scholars with high scientific ability, whose names were well known in the world. Information about the scholars of Termez was given in almost all biographic encyclopedias that come to our days. Especially, important information about the scholars of Termez was given in several sources such as “Kitab al- Buldan” by ′Abdulkarim Sam′ani, “Mu′jam al-Buldan” and

6 ISLAMIC CIVILIZATION 4-number 2017

“Mu′jam al-Udaba” by Yaqut Hamawi, “Kashf al-Zunun” by Khaji Khalifa, “Mawsu′at Ulama Asia al-Wusta” by Tirmiz is one of the ancient scientific centers of ′Abdullah ′Abdulhamid Saad. The names of more than Maverannahr. Hundreds of scholars lived and carried 30 scholars were detected in these sources. They are a out their creative activities with a name of “Tirmizi” scholar of ibn Isa ibn Sura in this region. Research works are shoving that there ibn Musa ibn Dahhak Sullami Zarir Bughi Termezi, a Sufi are a lot of woks by scholars of Tirmiz in the funds Abu ′Abdullah Muhammad ibn ibn Hasan ibn Bashir of manuscripts in Uzbekistan, , Turkey, India, Hakim Termezi, a Sufi Umar Termezi, a scholar of hadith England, Germany, France, Spain, Saudi Arabia, , Libya and Tunis. 179 works of the scientific heritage of Abu Ismail Muhammad ibn Ismail ibn Yusuf Sullami the scholars of Tirmiz that devoted to the various fields Termezi, a scholar of hadith Abu Bakr Muhammad ibn were mentioned in Fihrists and Catalogues on the funds Umar Warraq Termezi, a scholar of hadith Abulhasan of the world. Ahmad ibn Junaid Abulhasan Termezi, a scholar of hadith, faqih Khalib ibn Ziyad ibn Jarulazdi Termezi, Ishaq ibn Термиз Мовароуннаҳрнинг қадимий илмий Ibrahim Termezi, qadi Usman Said ibn Khalid Termezi, a марказларидан бири саналади. Мазкур ҳудудда scholar of hadith Abu Muhammad Salih ibn Muhammad Термизий нисбаси билан яшаб баракали ижод Termezi, a scholar of hadith, faqih Abu Ja′far Muhammad қилган юзлаб олимлар вояга етган. Тадқиқотлар ibn Ahmad Faqih Termezi and others. Ўзбекистон, Миср, Туркия, Ҳиндистон, Англия, Германия, Франция, Испания, Саудия Арабистони, It was mentioned in the sources that some cities and Эрон, Ливия, Тунис каби мамлакатлар қўлёзмалар villages such as Saghan, Shuman, Darzanj, Rukhshabud, фондларида термизлик алломаларнинг асарлари Sarminjin were included into the ancient territory of мавжудлигини кўрсатмоқда. Дунё фондлари Termez. That is why those scholars who were born and ҳақидаги фиҳрист ва каталогларда термизлик grown up in these cities and villages were considered олимлар илмий меросига оид турли фан соҳаларига as Termezi in the sources. Muhaddith Abu Shu′aib бағишланган 179 та асар номи зикр этилган. Salih ibn Mansur ibn Nasr ibn Jarrah Darzanji Saghani, Muhaddith Abulhusain Muhammad ibn Ishaq Karabisi Термез является одним из древнейших научных Rukhshabudi, Muhaddith Abu Muhammad ′Abdulwahid центров Мавераннахра. На этой земле жили и творили сотни учёных под нисбой Тирмизи. ibn Muhammad ibn Malik ibn Nusrawiya Sarminjini, Исследования показывают, что произведения Muhaddith Nasr Muhammad Sarminjini, Muhaddith термезских учёных встречаются в рукописных Abu Nasr Ahmad ibn Uhaid Shayshaqi, Muhaddith Abu фондах Узбекистана, Египта, Турции, Индии, Bakr Muhammad ibn ′Abdullah Shumani, Muhaddith Англии, Германии, Франции, Испании, Саудовской Abu ′Abdullah Muhammad ibn ′Abdullah ibn Muhammad Аравии, Ирана, Ливии и Туниса. В фихристах и Shumani, Muhaddith and faqih Abu Zar Ahmad каталогах рукописных фондов мира приводятся ibn ′Abdullah ibn Malik ibn Ismail Termezi Andarabi, сведения о 179 трудах учёных выходцев из Термеза, Muhaddith Abu Bakr Muhammad ibn Ishaq Saghani, посвящённых различным научным сферам. Salih ibn Sulaiman Saghani, Abulfazl Abbas ibn Ja′far Saghani, Muhaddith Abulabbas Fazl ibn Abbas world. Therefore, hundreds of the scholars such as ibn Yahya Saghani, Muhaddith Abu Sa′d Muhammad Bukhari, Imam Termezi, and Imam Darimi have ibn Muyassar Saghani Zarir, Muhaddith Abusawra Sahl contributed to the development of the science of hadith. ibn ′Abdulaziz ibn Sawra Saghani, Muhaddith Abu Ali According to the results of the researches carried out Hasan ibn Muhammad ibn Sawra Saghani, faqih Haydar on the study of the scholars of Termez and their scientific ibn Umar ibn Hasan ibn Khattab Saghani, faqih Abu heritage, the works by the scholars of Termez are kept Hamid Muhammad ibn Ahmad ibn Muhammad ibn in the Funds of manuscripts of some countries such as Umar ibn Said Makki Amiri Saghani, Muhaddith Uzbekistan, Egypt, Turkey, India, England, Germany, Abu Shu′aib Salih ibn Mansur Darzanji Saghani, France, Spain, Saudi Arabia, Iran, Libya and Tunis. Muhaddith Abukhusain Muhammad ibn Ishaq Karabisi 179 works written by the scholars of Termez were Rukhshabudi, Muhaddith Abu Muhammad ′Abdulwahid mentioned in the Fihrist and catalogues of the Funds of ibn Muhammad Sarminji, Muhaddith Abu Nasr Ahmad the world. They are carefully kept in the different Funds ibn Uhaid Shayshaqi, Muhaddith Abu Bakr Muhammad of manuscripts of the world. ibn Ishaq Saghani, Muhaddith Salih ibn Hibban ibn There are rare manuscript copies by the scholars of Sulaiman Saghani and Abulfazl Abbas ibn Ja′far Saghani Termez in the biggest Funds of manuscripts of Uzbekistan. were great scholars of Termez. More than 50 rare manuscripts were registered in the This information shows that many of the scholars of libraries of Uzbekistan such as the Funds of Sources of Termez in the early medieval centuries were busy with Tashkent Islamic University, the Funds of manuscripts the science of hadith and wrote books on it. It is worthy of Institute of Oriental Studies named after Abu Rayhan to mention that the great scholars of hadith were born Beruni under the Academy of Sciences of Uzbekistan, and grown in our country and accepted by the whole

7 4-number 2017 ISLAMIC CIVILIZATION the Fund of manuscripts of Imam Bukhari International There are an old manuscript of the work “Shamail al-Nabi” Center in Samarkand, the library of the Muslim Board by Abu Isa Termezi, which was copied in 838/1424 in of Uzbekistan, the library of the National University of the library named after Qum Khazrat Ayatullah Azimi Uzbekistan, in the Funds of manuscripts of the State Mar′ashi, a copy of the work “′ al-Kabir” by Abu Isa Literature Museum named after Alisher Navai. Termezi in the Fund of the National Library, rare copies Besides, more than 20 manuscripts by the scholars of the work “Diwan” by Sabir Termezi, which were copied of Termez are kept in the funds of the libraries of Egypt in the various times in the Funds of the Library of Majlis such as the Library of Iskandariya, the Municipal Library Shurai Islami and Madrasah Oli Sipahsalar. of Iskandariya, the Library of the Press Home of Egypt, A complex of two manuscripts by the scholars Termezi, the Library of Tal′at, the Library of Cairo, and the Library which are kept in the libraries of Leipzig and Gottingen of al-Azhar University. in Germany, has an acute importance. 131 manuscripts There are examples of the scientific heritage of the of the works by Hakim Termezi are included in Leipzig scholars of Termez in the funds of manuscripts of turkey National Library and more than 50 manuscripts by the as well. Especially, there are almost 100 manuscripts by same author are included in the library of Gottingen the scholars of in the libraries of Turkey such as the Fund University. These manuscripts have a specific importance of Ashur Afandi of the Sulaimania Library in Istanbul, the in the comprehensive study of the scientific heritage of Fund of Fayzullah Afandi, the Fund of Atif Afandi, the the scholars of Termez. Besides, a rare manuscript of the Fund of Murad Bukhari, the Fund of Sultan Ahmad III of work “Nawadir al-Usul” by Hakim Termezi is kept in the library of Tupqapi, the Library of Murad Mulla, the Berlin State Library. Fund of Waliuddin of the Library of Bayazid, the Library A manuscript of the work “Nawadir al-Usul” by Hakim of New Jami, the Library of Hamidiya, the Library of Termezi, which was copied in the 16th century was Kuprili, the Library of Tekli oghli, the Library of Ismail registered in the Fund of University of Imam Muhammad Haqqi, the Library of Yusufiya, the Library of Salim Ogha, ibn Saud in Saudi Arabia, a number of rare manuscripts of the Library of Hasan Husni, the Library of Shahid Ali the work “Shamail al-Nabi” was registered in the Fund of Pashsha, the Library of the Nation, the National Library the Research Center for the Islamic Sciences named after of Wahid Pasha, the library of Mawlana Museum, the the King Faisal. Library of As′ad Afandi, the Library of aya Safiya, the Rare manuscripts of the works written by Termez Library of Khirajchi Oghli, the Library of Yazjat, the scholars are kept in several funds of the countries of the Fund of Ismail Saib Sanjar of the Library of the Faculty world, such as the Library of Zaituna in Tunis, the library of Language, History and Geography of University of of University of Qoryunus in Libya, the library of Dublin Ankara, the Library of The Fatih Nation, the Library of Chester in North Ireland, the library of Rabat Kattaniya Kastamanu, the Library of Sulaimaniya Lalali, the Library in Morocco, the library of Madrid in Spain, the library of of Uskudar Salim Ogha, and the Library of Istanbul. Zahiriya in , the national library of Paris There is a manuscript of the work “Nawadir al-Usul” in France, the library of Vienna in Austria, the library of by Abu ′Abdullah Hakim Termezi, which was copied Tatwan in Morocco, the collection of Professor Starikov in the 17 th century in the fund of the Library of Tonk in the Fund of manuscript of Institute of Oriental Studies and Persian Researches Institute in India, a copy under the Academy of Sciences of , the funds of the work “Amsal min al-Kitab wa al-Sunna”, which was of manuscripts of the Academy of Sciences of Azerbaijan. written in the 18 th century in the Library of al-Jamia al- As a conclusion, it must be stated that a scale of the Asiyawiya in Calcutta, the only manuscripts of the work expensive spiritual and scientific heritage of the scholars “Kitab al-Tawhid” by Hakim Termezi in the Library of of our country, which are kept in the Funds of the world Bengal, a manuscript of the work “Kitab fihi Sifat al-′Ilm fi not studied perfectly and found out yet. Especially, the al-Asmai wa Huruf al-Mu′jama” in the Library of number works of Termezi scholars have not been studied yet. of manuscripts in the Library of Mulla Feruz. Obtained information shows that the works of Termezi Scholars are kept in different Funds of manuscripts of the There are kept a manuscript of the work “Nawadir al- world. To continue that necessary and good work and Usul” by Hakim Termezi, which was copied in 584/1189 to find out the spiritual heritage of our scholar ancestors in the Library of London University of Great Britain, a as well as to deliver this heritage to the next generation copy oa the work “Farq bayn al-Ayati wa al-” in is considered as the most actual and important task. the Fund of manuscripts in Manchester, a manuscripts Because, “There is no future without a historical memory”. of the work “Diwan” by Sabir Termezi, which was copied in the 14th century in the Office Library of India, a manuscripts of the same work, which was copied in the Zokhidjon ISLOMOV, 16th century in the Fund of Britain. Tashkent Islamic University Many manuscripts of the works by Termezi scholars A Vice-Rector on the science, scientific heritage and religious researches, were found in the Funds of the Islamic Republic of Iran. Professor, doctor of philology.

8 ISLAMIC CIVILIZATION 4-number 2017 THE ROLE OF KHODJA AKHRAR IN Mart, 1404) on the month of Ramadan in the district SOCIAL-SPIRITUAL LIFE OF CENTRAL of Baghistan, in Shah – Tashkent province. His father ASIA Khodja Makhmud and grandfather were educated people. Moreover, they worked in the sphere of agriculture and trade. His mother was daughter of Dawud, son МАРКАЗИЙ ОСИЁ ИЖТИМОИЙ- of Shaeikh Khowand Tokhur. Sheikh Khowand Tokhur was a son of Umar Baghistani, a famous sheikh who МАЪНАВИЙ ҲАЁТИДА ХОЖА was honoured by Bakhauddin Naqshband. Khodja АҲРОРНИНГ ТУТГАН ЎРНИ Ahror acquired first education in madrasahs (school) of Tashkent. When he was 20, his uncle Khodja Ibrahim led him to Samarkand, where he studied different subjects РОЛЬ ХАДЖА АХРАРА В СОЦИАЛЬНО- related to Islam. Khodja Ahror was especially interested ДУХОВНОЙ ЖИЗНИ ЦЕНТРАЛЬНОЙ in and this interest took him to Hirat when he was АЗИИ 24, where he met with representatives of Sufism. One of them was a famous Sufi and poet from Tabriz, Sayyid Qosim Anwor (died 1433). Khodja Ahror also met with Key words: Bagistan, Sheikh, Umar Wali, Bahauddin Umar (died 1453) and Sheikh Zaynuddin Havand Tahur, Khoja Ahrar, Shash, Tashkent, Sufi, Khavafiy (died 1439) and many others [ 3: 43; 4:208]. Muslim, perfect person, teacher of Timurid princes. Khodja Akhror is a remarkable representative of Калит сўзлар: Боғистон, шайх, Умар Ва- Naqshbandiyya order in Muslim world, who implemented лий, Хованд Тоҳур, Хожа Аҳрор, Шош, Тошкент, famous slogan of Naqshbandiyya into life “Dil ba yoru, сўфи, мулла, мусулмон, комил инсон, темурий dast ba kor” (The heart to beloved (Allah), and the hand ҳукмдорлар. to work). It can be confessed that, Khodja Akhror is recognized Ключевые слова: Багистан, шайх, ‘Умар Вали, respectfully by many western and eastern scholars. For Хаванд Тахур, Хаджа Ахрар, Шаш, Ташкент, су- instance, a famous historian from Afghanistan Abdulhay фий, мулла, мусульманин, совершенная личность, Khabibi in his article “Tariqat of Jami”, published in 1965 темуридские правители. mentioned that “Sa`d Kashgari and Khodja Akhror were great spiritual leaders of their century. Many cities in Central Asia have reached prosperity Furthermore, English orientalist Charles Ambrous and faced crisis during their history. As it is known, the Stori identifies him as “great wali Khodja Akhror” in culture of this land had fallen into decay during the his work called “Persian literature”, at the same time period of Mongol conquest. However, during struggle Czech scientist Felix Tower said “a saint from Turkistan, for freedom against Mongols changes emerged in the famous with name Khodja Akhror, originally sheikh of religious thought of the people which in turn, caused to naqshbandiya Nasiruddin Ubaydulloh ibn Makhmud the formation of Sufi schools such as Kubrawiyya and Shoshiy” [ 8:46]. Naqshbandiyya. Various sources on the life of Khodja Akhror give Sufism in Central Asia, is not only a “mystic – ascetic plenty of valuable information and narrations by deeming teaching” as some scholars mentioned, but also an him as a ‘leader of sufi orders’, ‘saint of saints’, ‘sponsor influential ideological movement, which responded to of the people’. In particular, Fakhriddin Ali ibn Husayn the needs of its time and worked as lever for liberation Wa’iz al-Kashi as-Safi (1463-1503) in his “Rashakhat movements. In other words, at that time Islam, particularly ‘ayn al-hayat” (Drops from life spring) narrates that Sufi tariqahs were main source in the way of spiritual and grandfather of Khodja Akhror Khodja Shakhobiddin ideological unification of Central Asian citizens. A tariqah Shashi was a peasant and trader. Feeling the approach is a school or order of Sufism, or specifically a concept for of his death Khodja Shakhobiddin called all his relatives the mystical teaching and spiritual practices of such an to farewell. At that time, Khodja Akhror was a baby and order with the aim of seeking Haqiqa, which translates he was brought to his grandfather wrapped up with sufi as "ultimate truth". A has a (teacher) who khirqa (special wearing from rough wool). When Khodja plays the role of leader or spiritual director. The members Shakhobiddin saw baby he couldn’t stop his tears, and or followers of a tariqa are known as murid (student). by putting his hand onto Akhror’s forehead, said: “This One of the main characters in social-cultural, spiritual baby will be famous to the world. He will spread shariah, life of Central Asia was Khodja Ubaydullo Akhror strengthen the tariqah. Governors will obey him. He (1404–1490). Khodja Ahror was born in 806 Hijri (on will show the miracles not shown by previous sheikhs” [ 2:218,219; 5:43].

9 4-number 2017 ISLAMIC CIVILIZATION Akhmad Mirzo. At that time, there were huge territory This article describes activity of Khoja Ubaydullah of lands and wealth in different cities and villages of Ahrar (1404–1491), well-known representative of the Mowaraunnahr and Khorasan, which belonged to Naqshbandiyya school of sufizm relying on medieval Khodja Akhror. With a decree of Abu Sa’id Mirzo the sources. It analyzes the peace-loving ideas of Khoja property of Khodja Akhror imposed taxes to only 1/10th Ahrar and its role in spreading feelings of devotion, generosity, mercy, and kindness. part of the benefit, where others were imposed to many other additional taxes. That is why many peasants used to Ушбу мақолада нақшбандия тариқатининг present their properties to Khodja Akhror and continued йирик сиймоси Хожа Убайдулло Аҳрорнинг (1404– 1491) ҳаёти ва фаолияти ўрта аср манбалари to work there in order to lower the taxes. асосида тадқиқ этилган. Хожа Аҳрорнинг Khodja Akhror spent all his wealth for paying extra тинчликсеварлик фаолияти ҳамда кишилар taxes imposed to the poor people, building , ўртасида меҳр-оқибат, ҳалоллик, саховат, яхшилик madrassahs and khanakahs (place where live sufis). In каби қадриятларни тарғиб қилгани таҳлил этилган. particular, it is famous that Khodja Akhror payed himself В данной статье на основе средневековых 250 000 dinar tax imposed to Tashkent by Umarsheikh источников рассматривается жизнь и Mirzo and additionally, gave to the tax inspectors 70 000 деятельность известного представителя dinars extra [8:70]. All these gentleness were reasons накшбандийского тариката Хаджа ‘Убайдаллаха to see him as a generous and good-hearted person and Ахрара (1404–1491). Говорится о его миролюбивой honour by calling Khojai Akhror. политике и роли в распространении таких духовных Concerning his works, only three tractates of Khodja ценностей, как милосердие, добросовестность, Akhror have survived to the present day – “Fakarot ul- щедрость и доброта. orifin” (Parts of orifs words), “Wolidiya” (Devotion to the father), “Hawraiya” (Angels). In addition, some letters As we know, cultural and scientific decrease lasted of Khodja Akhror to his contemporaries have remained two centuries during Mongol occupation and finally was until today. At this point, it is important to mention that, ended due to great reformational politics of Amir Temur. late orientalists A.Orinbaev with American scientist, Unfortunately, after his death there was a discrepancy professor of New-Jersey university Joe Ann Gross, have between Temurid princes. In such difficult situation translated letters of Khodja Akhror into English under the Khodja Akhror, spoke for the sake of development of name “Letters and murids-followers of Khodja Akhror” his homeland and always stood by people [7:13,14]. He which was published in famous Brill Press of Holland in always taught that it is responsibility of Naqshbandiyya 2002. Sufis to care about nation and call governors for justice: In his letters, Khodja Akhror call for all good deeds «In this time there nothing better than going to the rulers such as caring about ordinary people and doing the best and telling them about people who need help. We must to help them in tackling their problems. Once, when deliver the massage of problem-tackling people to the Alisher Navai wanted to give up his work at court Khodja rulers, support them and wholeheartedly help them to Akhror writes him such letter: “As I have heard, sometimes deal with challenges. We must give all efforts to stop the you undesired to be overly respectful towards Sultan injustice and oppression» [8:76]. (governor). My request is that, don’t leave the court as During the period of Sultan Abu Said Mirzo and long as you can support Muslims, improve situation of his son Sultan Ahmad Mirzo, Khodja Ubaydullah hold poor people and give hope to them. These days, when no the high position. Amin Ahmad Raziy writes about it one is thinking to help the others, caring about people is in his work named “Haft Iqlim”: “Khodja Nosiruddin the best deed” [ 4:204,208]. Ubaydullah was more superior than all Sheikhs of To recapitulate we can say that, mentioning the role and Maverannahr, because of his position, of this spiritual leader of the nation, first president of The greatness and abundance of his followers and wealth. He Republic of Uzbekistan Islam Abduganievich Karimov took irshad from Maulana Yaqub Charkhiy and Maulana stressed: «Khodja Akhror Wali, candidly spent all his Nizomuddin Khomush… and rulers and kings of that power and energy during 25-30 years of his life to unify time were very devoted to him. They hold firmly every people as well as rulers of Central Asia, to prevent chaos. saying said by him as a secret pearl. Especially, Mirzo No ruler, mayor, prince could refuse this great man, Sulton Abu Said was guided by his advices in all deals of called “Sheikh of sheikhs”. Because nation respected him ruling and he was never against his notion. Mirzo Sulton excessively. So, we also should esteem our great ancestor”. Abu Said walked on his foot when he was with him” [1: 520]. Authority of Khodja Akhror reached its peak during the rule of Sultan Abu Sa’id Mirzo and his son Sultan

10 THE RELIGIOUS VALUES IN GOLDEN PAGES OF HISTORY 4-number 2017

BIBLIOGRAPHY: REFLECTION OF TOLERANCE AND SOLIDARITY PRINCIPLES IN ISLAM 1. Amin Ahmad Raziy. Haft iqlim. Institute of Oriental Studies, Uzbekistan Academy of Sciences. The fund of manuscripts. № 617. ИСЛОМДА БАҒРИКЕНГЛИК ВА 2. Rashahatu aynil-hayat. Lakhnaw publication. -Pp. БИРДАМЛИК ТАМОЙИЛЛАРИНИНГ АКС 218-219. Fakhruddin Ali Safiy. Sheikh Khovand Tahur // ЭТИШИ Rashahatu aynil-hayat. – T.: Abu Ali ibn Sina, 2004. 3. Islam na territorii bivshey Rossiyskoy imperii. A dictionary. V.I. – M.: Vostochnaya literature, 2006. -P. 43. 4. Ma’naviyat yulduzlari ( Spiritual stras). Khodja ОТРАЖЕНИЕ ПРИНЦИПОВ Ahror / A. Urinbayev. –Tashkent: Publishing house ТОЛЕРАНТНОСТИ И СОЛИДАРНОСТИ В legacy of people name of A.Qodiriy, 2001. p.208. ИСЛАМЕ 5. Karimov E. Life and work of Khodja Akhror. – Tashkent: “Ma’naviyat”, 2003. –p. 13. Key words: tolerance, Islam, Koran, hadith, 6. Khodja Ahror Ubaydullah Ahror. Risolai volidiya / edited by H. Hasanov. -T.: Toshkent islom universiteti, peace, cooperation. 2004. -P. 52. Калит сўзлар: бағрикенглик, ислом, Қуръони 7. Sirojiddinov Sh. Tariqat of Naqshbandiy: historical карим, ҳадис, тинчлик, ҳамкорлик. process and importance scientific-analytic bulletin of Ключевые слова: толерантность, ислам, Свя- Tashkent Islamic university . № 2, 2003. -P.13-14. щенный Коран, хадис, мир, сотрудничество. 8. Valikhodjaev B. Khodja Akhror Vali. -Samarkand, 1993. -P. 46. Our people have always been tolerant and hospitable. When our elder people opened their hands for the Nematullo MUK H A MEDOV, prayer, they say: “Oh Allah, bestow wide character and Doctor of History remaining richness on us”. The word combination “wide UNESCO chair character” in our saints’ prayers means “tolerance”. From Tashkent Islamic University. centuries people of different nationalities have lived shoulder to shoulder by helping to make their hardships easy. For this reason, in weddings and funeral ceremonies people of various ethnic groups lived in harmony. Today this tradition is continueing. Today more than 130 different nationalities and various ethnic groups, 16 religious confessions are living in peace, friendship and harmony. All these people can freely perform their religious ceremonies, follow traditional customs and celebrate their holidays. For instance, UN special speaker of on religious freedom Ahmad Shahid admitted the works carried out on preservation of peace by saying “Solidarity between nations and ethnic groups that exists in your country is not observed in any other country in the world.” The main reason for such a harmonic life is the united goal of all religious groups to jointly act for the sake of the development and prosperity of our motherland – Uzbekistan. In this regard, we hold different joint conferences. Greet each other (means various religious groups) with our religious holidays. All our efforts are reflected in our daily lives. It is obvious that inter-religious tolerance means living in one land in harmony and peace by many nationalities. Islam has never pressurized other religions in history. Islam has never gone to extremes regarding of different

11 4-number 2017 THE RELIGIOUS VALUES IN GOLDEN PAGES OF HISTORY your food is lawful for them…(Surah al-Ma’idah, V-5). The religion of Islam for centuries refers to all These are the bases for the tolerance. According to mankind tolerantly and called them for peace and this all muslims are to believe in all prophets, respect cooperation. This article has revealed these qualities and remember them all wih good words, have good of the Religion of Islamic . In addition, these opinions relationships with their followers and have good are justified with ayats of the Holy and Hadith. relationships with neighbours. Ислом дини асрлар оша бутун инсониятга бағрикенг Prophet Muhammad sollallohu alayhi wasallam had муносабатда бўлиб, уларни тинчлик ва ҳамжиҳатлик сари чорлайди. Ушбу мақолада ҳам ислом динининг мазкур neighbours who followed the Sacred Books. He used to жиҳатлари очиб берилган. Шунингдек, бу ердаги фикрлар be a good neighbor with them, used to give and receive Қуръон карим оятларини, ҳадислар билан тасдиқланган. gifts. When Christian delegation from Ephiopia visited Ислам, столетиями распространяя идеи Madina, Muhammad sollallohu alayhi wasallam placed толерантности по всему миру, призывает человечество к them in a and served them himself. He sollallohu миру и всестороннему сотрудничеству. В данной статье alayhi wasallam said the following “They treated my говорится именно об этих качествах исламской религии. Авторские доводы обосновываются айатами Священного followers well so I want to treat them well myself”. Корана и хадисами. Once when Najran Christians came, Muhammad sollallohu alayhi wasallam placed them in a mosque as religious groups and ideologies. well and let them perform their prayers inside the mosque. Regarding religious tolerance Islam bases on the They Christians prayed in one side of the mosque, while following, muslims prayed on the other side of the same mosque. Firstly, Qur’an says: He prescribed for you the same When they preached about their religion Muhammad religion He enjoined upon Noah, and what We inspired sollallohu alayhi wasallam listened to them attentively to you, and what We enjoined upon Abra-ham, and and presented his own view. These all acts were done with Moses, and Jesus: “You shall up-hold the religion, and be beautiful behavior and kindness. not divided therein.” As for the idolaters, what you call One of the examples of religious tolerance was during them to is outrageous to them. Allah chooses to Himself the rulership of Islam when mosques were neighbours whom He wills, and He guides to Himself whoever with temples. During the Roman Empire Egyption repents. (Surah ash-Shura, V-13) copts were displaced and temples were taken over. When Secondly, all prophets are close friends. There is muslims conquered Egypt they returned temples to copts. no advantange between them. We believe them all as Nobody has forgotten Sultan Muhammad Fotih’s the prophets. In Qur’an: Say, “We believe in Allah; and great compassion when he occupied Great Patriarch’s in what was revealed to us; and in what was revealed to Orthodox residence in Constantinopole. He announced Abraham, and Ishmael, and Isaac, and Jacob, and the that all Christians’ wealth, life, religious freedom, church Patriarchs; and in what was given to Moses and Jesus; and and Christs were safe. For the Christian leaders Sultan in what was given to the prophets—from their Lord. We Fotih provided the freedom of solving problems raised make no dis-tinction between any of them, and to Him in their communities without government intervention. we surrender.” (Surah Baqara, V-136) Residents of Constantinopole (nowadays Istanbul) Thirdly, The differences in religion should not bring felt the difference between the time of rulership of people to counter each other. On the other hand, they Byzentinians and Sultan Muhammad Fotih. Muslim ruler have to coopereate in doing good deeds. In this regard, even introduced the freedom of establishing government Qur’an says: And cooperate with one another in virtuous within government for the Roman Patriarch whose conduct and conscience, and do not cooperate with one followers enjoyed that freedom for the rest 500 years. another in sin and hostility. (Surah Maida, V-2) One of the examples of religious tolerance is to give Fourthly, superiority of one man over another man the tasks to the person who is the best one to perform it is identified through performed good deeds only: “O notwithstanding his/her religious belief. For this reason, people! We created you from a male and a female, and during the Abbasi period Christian doctors were on made you races and tribes, that you may know one Caliph’s attention. For a long time they had been in top another. The best among you in the sight of Allah is the managerial positions in Bagdad and Damascus’ medical most righteous. Allah is All-Knowing, Well-Experienced.” schools. Christian doctor Ibn Asol was the personal (Surah Hujurot, V-13) doctor of Muawiyah. Sarjun was his secretary. Marwan Fifthly, the difference in religion does not prevent was appointed to some state positions and later was from hospitality and doing goodness to blood ties. Qur’an promoted as a state secretary. He was very rich and states: Today all good things are made lawful for you. And respected. His popularity grew so high that Abdumalik the food of those given the Scripture is lawful for you, and ibn Marwan became the teacher of Abdulaziz. He was a

12 THE RELIGIOUS VALUES IN GOLDEN PAGES OF HISTORY 4-number 2017 father of that famous Umar ibn Abdulaziz. MODERN HAGIOGRAPHIC WORKS Scientific circles of caliphs gathered all scientists regardless of their religious views. There were scientists from all kinds of religions and mazkhabs in the Ma’mun ЗАМОНАВИЙ АГИОГРАФИК АСАРЛАР Academy. Ma’mun told them: “Discuss from your knowledge. In order to prevent any type of division do not site from your religious book”. СОВРЕМЕННЫЕ АГИОГРАФИЧЕСКИЕ Scientific meetings of people were also like that. ПРОИЗВЕДЕНИЯ Khalaf ibn Musanno said the following: “We saw ten world known scholars who gathered in one meeting in B a s r a”. Key words: hagiography, iconography, Christian These kind of examples could be cited a lot. The hagiography, Muslim hagiography, manaqib, theology, instructions, that all muslims should follow, underlined dervishes, karamat (prophesy), modern. in the main sources of Islam and advised by Muhammad Калит сўзлар: агиография, иконография, христи- sollallohu alayhi wasallam are still being observed these ан агиографияси, мусулмон агиографияси, маноқиб, days. теология, дарвишлар, каромат, модерн, бағрикенглик. As a conclusion it could be said that the great quality Ключевые слова: агиография, иконография, хри- of all humankind is to respect and adore every person стианская агиография, мусульманская агиография, just because he/she is a human being notwithstanding манакиб, теология, дервиши, карамат, современный, their religion, nationality and social status. Taking these толерантность. all into consideration it is everyone’s obligation to live in tolerance, peace and solidarity. Hagiography is taken from Greek and means “writing about good people” – it is the system of historical- cultural and religious literatures about the people with holy manners. In Europe, especially in Russian scientific Usmankhan A LIMOV, literature the books telling about the life of priests working in churches, about history of church education Chairman of Muslim Board and activity, the holy historical persons announced by of Uzbekistan, the churches and the group of people worked well for Muftiy. the benefit of the church are called hagiography. As for the hagiology science it learns together with the good manners of the human, the material things of the society and the nature, also spiritual-abstract values. Hagiology is the science about the theory of the holiness. [1] As for the database of the Russian theology, mythological stories about the divine heroes, memories and the biographies, odes, eulogies complied about the late people since old times are the samples of hagiography. As for the viewpoints of Western scientists learning of the great people’s life was the basic of all scientific investigations. The life of the holy people was written according the definite literary rules, it bears different content and the essence by the changing of the time, differences of cultural traditions. In the Christian religion hagiography consists of the resources created in the genres of “Life” (life of holy people), “biography of the life” (biography of the holy people), “iconography” (the religious pictures of the holy persons), appraisal (praise to somebody), “encomia” (boasts), “martyrs” (giving evidences), “patriarchs” (essays of the father priests). [2] In ancient starting fro the X c the Byzantine hagiography were translated. In XI cc the early Russian hagiographic book “Saint Boris and Gleb” was written. Towards the XIX cc in the Russian literature the shapes

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the author of the story or the legend about the certain In the article it is revealed an analogical and person is mentioned. The extraordinary and unusual distinctive peculiarities, as well as the social significance of Christian and Muslim hagiography in works done by him will be given here as the blessing of the the example of H.Madrakhimov's book "The Miracle God and will be declared here emotionally. The main goal of Ellikkala". In addition, set out the experience of the of the hagiographic books is through the good manners survey and the criteria for determining the modern of the people to challenge the others for fulfilling the hagiographic sources. good works. The leading goals of the hagiographic books are to restrict the peoples’ desires through showing of the Мақолада Ҳ.Мадраҳимовнинг “Элликқальа мўъжизаси” китоби мисолида христиан ва person’s status gained after the long work. If the story or мусулмон агиографиясининг ўхшаш ва ўзига хос the legend is not morally valuable, it is not considered to хусусиятлари, ижтимоий аҳамияти очиб берилган. be full hagiographic book. Модерн агиографик асарларга баҳо бериш ва It is possible to call the book of H.Madrahimov “The таҳлил қилиш тажрибаси ўртага ташланган. Miracle of Ellikqala” as the hagiographic book according В статье на примере книги Х. Мадрахимова to many sides. The author depicts different usual «Чудо Элликкалы» освещаются схожие and unusual events connected with the talk of father и отличительные черты христианской и Tukhtaboy with people in a publicity way. Sometimes he мусульманской агиографии, а также их социальная is involved in emotions and subjective conclusions and значимость. Рассматриваются критерии depicts his hero very exaggerative way. But as they have определения современных агиографических the scientific foundation we can easily receive them. источников. We Uzbeks, when something unusual happened used to call then as prophesy. The word prophesy is used in of hagiographic genre appeared. The image of the saints a narrow and the wide meaning. The word - “karomat” appeared in the books of F.M. Dostoyevskiy “The (prophesy) comes from the Arabic, in Uzbek means brothers Karamazovs” (1879 y), L.N.Tostoy’s “The father goodness. Usually it is used as the reform of the Sufism. Sergey” (1890-98), L.N.Andreeyev’s “Vasiliy Fiveyskiy’s In the hagiographic brochures mostly the prophesies of Life” (1904 y), I.A.Bunin’s “Matvey Prozorliv” (1916 the saints. If we observe the contents of the prophesies y).[3] and conclusions, it will be known that, they challenge In the Oriental literature also in Arabic, Persian, people to goodness, keep away from bad works and Turkish, tajik, Chinese, Indian, Japanese, Korean people praying. Ahmad Yassaviy says:” Goodness to badness – is literatures there appeared small pamphlets, books, essays, the prophesy of the Muhammad”.[5] It turned out, that memories of great persons of their religion and they the prophesy not only to answer to goodness, but to make reached to our days, they were filled with necessary kindness to bad deals too and the put them in right way. comments. The ordinary people think, that prophesy is always to The books of Farididdin Attor “Tazkirat-ul-avliyo”, make something untraditional and unreal. The reason for Alisher Navai’s “Nasoyim ul Muhabbat”, Fakhriddin Ali that, is there are very many stories about the saint’s havoriy Safiy’s “Rashahotu ayni-l-hayot”, Hasankhoja Nisoriy’s manners. People were very interested in this legends. “Muzakkiri Ahbob”, Muhammad Siddiq Rushdiy’s Therefore, when people think about the prophesy among “Tazkirat-ul-avliyo” and “Risolayi Qodiriya”, Ghulom the people appeared the situation of something very Sarvar Lohuriy’s “Khizonat ul-asfiyo”, Abu-Muslim untypical and untraditional. According to one wise man’s Muhammad Boqiriy ibn Muhammad Ali’s “Manoqibi view, when the certain person had a dream in sleep and in Bahouddin Naqshband”, Ishoq Boghistoniy’s “Tazkirayi the real life happened that thing – this the prophesy. If the qalandaron” and the national book of “Qissayi Mashrab” God showed prophesy to certain person, and that person are considered to be the important resources of the also showed prophesy to other people – this the prophesy. Oriental hagiology. [4] If someone does not follow the rules of shariat, but The heroes of the oriental hagiology are the prophets, dreams to fly in the sky and can fly, this his job is not a saints, dervishes, poets, scientists and wonderers. prophesy. “Not to know the shariat” is not only ignoring Manoqib, odes, essays and the stories are best hagiologic the religion, but it is not to know the end of his deeds. books. The untraditional, and untypical events depicted The appearance of the negative attitude towards the in the hagiologic books are called the discoveries- untypical things comes not from the prophets, but from inventions and they are told here for upbringing the the people who write all time about prophets. To write human beings. something happened untraditional as the prophesy will The beautiful and the exemplary manners of the man, result for filling of the books with lies. According the who became popular for devotion to a certain religion will book “Ahli sunnat va jamoat” (sunnies and the society) be praised, and his human features as: honesty, generosity, the prophesies of the saints are right. The untraditional mercifulness and his morality will be depicted. Usually, works of the prophets are miracles and the prophesies, the

14 THE RELIGIOUS VALUES IN GOLDEN PAGES OF HISTORY 4-number 2017 untraditional works of the saints are called only prophesy, of the kindness in the people attracts other people to but not miracle. them. When we think about these, we’d like to say that, In Uzbek language the word “karomat” (prophesy) is one must write books about people like father Tukhtaboy used as an irony. If someone obstinately starts something Baltabayev. We praise, when the young singers or the which is not approved by the others, some people call sportsmen appear in the stage of the fame. We give then this person: “So, what kind of prophesy will show this wings by this way. We have to write about the people with person?”. If the obstinately started job finished with rare talent. At this point, it is important how to represent failure, the other people say: ” So, is this your prophesy?” the facts to the readers. Hakimjon Madrahimov did And if someone wanted something from the people, the nice job by publishing this book. This book has a good people say to that man, who is in a high measure about educational importance, and its publishing enriches the himself: “What prophesy he did for us, for demanding a uzbek literature with one more modern hagiographic gift from us?”. It seems that, Uzbeks, consider something book. [7] done extraordinarily, material benefit and charitable Continuing the traditions of the past great teachers works as the prophesy. [6] of its time, he is improving the life conditions of the The saints will happen in the situation of Muroqaba place, where he was born and grown up. This a good – watching, spiritually wondering in the world, opening feature for sacred people. Usually people intend to live in of the mystical secretly doors on the face, to be in the a prosperous, ready for living places. As for great people, calm situation. Muroqaba is to concentrate the thoughts, they make prosperity in a desert, dry and unwell places. the spiritual power in one point and to transfer to the With their great attempts the unmanned empty places necessary place. became green oasis with comfort. People like father In the book of “Ellikqala Miracles” some prophesies Tukhtaboy, with their generosity spend all their goods for powered by the past are declared. There are no demands the spiritual prosperity. and rumors to Muzoriy, so therefore nothing to religious rules, subsequently one can not see opposing seats. If the BIBLIOGRAPHY: event declared by the author is presented as a prophesy or the fortunetelling, first the attention should be drawn to 1. Остонақулов И. “Тазкирату-л-авлиё-туркий” ва when it happened. “Хизонату-л-асфиё” фиҳристлари қиёсига доир. // ТИУ History – is the past time, past time events. Between илмий-таҳлилий Ахбороти. 2008. 2-сон. Б.42. them there is not a present time. As there are no breaks 2. Исломшунослик қомусий луғати. 1-жилд. T.: between the seconds of the time, there is no distance “Тошкент ислим университети” нашриёт-матбаа бир- between the history and the muzoriy. The saints do not лашмаси. 2013. 190 б. Б.64. think according the muzoriy, but they think according the 3. Ислам. Энциклопедический словарь. М., 1991. history. They lean on the events of the history. This is not стр.198. to recognize the absence. If he tries to learn the muzoriy, 4. Остонақулов И. Муҳаммад Сиддиқ Рушдий ва he pretends to learn the absence. Therefore, when the унинг “Тазкират-ул авлиё- туркий” асари (моногра- researchers mark their conclusions, it is important to фия). “Тошкент ислом университети” нашриёти. Тош- define, whether they are based on the history or the кент.: 2007. 190 б. Б.41. muzoriy. At this point, it will be possible to adopt them 5. Девони ҳикмат. “Мовароуннаҳр”. Т.: 1992. 234 б. or not. Mulla Tukhtaboy Baltabayev (1947-2015) treats Б.52. people according their shapes on the history. 6. Исломшунослик қомусий луғати. 1-жилд. The book contains the thankfulness words of some T.:“Тошкент ислим университети” нашриёт-матбаа people, who had been recovered by mulla Tukhtaboy, and бирлашмаси. 2013. 269 б. Б.210. some verses devoted to him. They impress the readers as 7. Мадрахимов Х. Чудоворец из Элликкалы. Т.: if they are the sincere heart expressions to the kindness. “Meriyus”. 2013. 326 c. Why the humanity appreciates the talented, kind Ikromiddin OSTANAQULOV, and helpful persons who grown up among us? Why Docent of YPCT after named of Nizami, the humanity gets happy, when they appear, and why the mankind wants to herald about them to the whole doctor of science (history). world? The reason is that, in the Earth there are more Nigora RAKHIMBOBOYEVA, inconveniences, than the conveniences, many chances dosent of Tashkent State University of Economics. for losing the health, than keeping it. There are many greedy, lazy, cunning, deceitful and false people, then the hardworking, honest and generous people. To the head of the Creator Father much rain of the grief had fallen, then the rain of the happiness. Therefore, a slightly ray

15 4-number 2017 THE RELIGIOUS VALUES IN GOLDEN PAGES OF HISTORY GROWTH DYNAMICS OF ISLAMIC UN General Assembly in New York and he has addressed STUDIES IN MODERN UZBEKISTAN(ON the session delegates with a proposal to adopt a special THE BASIS OF DISSERTATIONAL resolution of the General Assembly “Enlightenment and RESEARCH ON RELIGIOUS STUDIES IN religious tolerance”. The president noted that its main goal is to promote universal access to education, elimination THE PERIOD BETWEEN 1992 AND 2017) of illiteracy and ignorance.The head of our country in his speech also stated “the aggravation of terrorist threats in the world, especially in recent years, indicates that the ЗАМОНАВИЙ ЎЗБЕКИСТОНДА ИСЛОМ use of mainly forceful methods of counteraction does not ДИНИНИНГ ТАДҚИҚ ЭТИЛИШИ justify itself. Often the efforts are reduced to combating ДИНАМИКАСИ (1992–2017 ЙЙ.ДА the consequences of challenges, rather than their root ТАЙЁРЛАНГАН ДИССЕРТАЦИЯ causes. I believe that along with other factors, ignorance МАТЕРИАЛЛАРИ АСОСИДА) and intolerance are at the heart of international terrorism and extremism. ". In this regard, the value of education, as a stabilizing factor, rises a new, even higher level. ДИНАМИКА РОСТА ИЗУЧЕНИЯ ИСЛАМА Enlightenment is an important and powerful weapon in В СОВРЕМЕННОМ УЗБЕКИСТАНЕ the struggle for the minds of people, especially young (НА МАТЕРИАЛЕ ДИССЕРТАЦИОННЫХ people. An analysis of dissertational studies of religion has ИССЛЕДОВАНИЙ 1992–2017 ГГ.) shown that most of researches dealt with studies of Islam, particularly, 77.4% of the total number of defended Key words: interdisciplinary research, Islamic dissertations in the period from 1992 to September 15, source studies, religious studies, spiritual culture 2017. 103 researches from133 dissertations on religion of Islam, OIC, modernization in the Islamic world, are dedicated to specialized and interdisciplinary studies of Islam. The studied material allowed us to generalize Center for Islamic Civilization, Center for Young the recommendations of scientists. According to this Scientists. we distinguish four main stages in the recent history of Калит сўзлар: ижтимоий соҳа, ислом манба- religious studies in Uzbekistan. шунослиги, диншунослик, исломнинг маънавий I. 1992-1998 The attainment of state independence маданияти, ИҲТ, ислом оламидаги янгиланиш, by our country (1991) and the structural changes Ислом цивилизация маркази, Ёш олимлар марка- connected with this historical event in all spheres of зи. cultural and socio-political life gave a powerful impetus Ключевые слова: междисциплинарные ис- to the revival of the values of Islam. For example, the следования, исламское источниковедение, рели- formation of the Committee for Religious Affairs in 1992, the RepublicanPublicCenter "Spirituality and гиоведение, духовная культура ислама, ОИС, мо- Enlightenment" in 1994, etc., promoted the popularization дернизация в исламском мире, Центр исламской of the humanistic values of Islam and the maintenance of цивилизации, Центр молодых учёных. religious tolerance in thecountry. The humanities actively were involved in the process of researching a new sphere To identify the place and role of Islam in the modern of the spiritual culture of society. secular state, we traced the dynamics of growth and In the scientific studies of the and the trends in the direction of Islamic studies in Soviet source studies, great success was achieved by specialists in scientific researches. For a deeper understanding of oriental studies. The doctoral thesis of AA Khasanov is a this issue, we compared Islamic themes with religious vivid example of the correspondence of scientific work to researches of the world's religions in domestic such criteria as secularity, scientific character, objectivity, dissertations of religious scholars and multidisciplinary non-opposition of secular and religious interpretations. humanitarians. We chose the scientific aspect of Islam Studying the history of pre-Islamic Arabia, the professor because the idea of innovation and modernization in the gives respond to a whole series of questions on sociology Islamic world, the fight against ignorance is reputed as and psychology of religion, comparative religion studies, factors of international terrorism and extremism and it is historiography. He explored the process of the birth an urgent task both for Central Asian region and for the of early Islam, the prerequisites of dogma, the issues of whole world.This was said by the President of our country the relationship of the Arabian tribes with the peoples Sh.Mirziyoyev in his speech at the 72nd Session of the professing different religions, in this case Judaism, the

16 THE RELIGIOUS VALUES IN GOLDEN PAGES OF HISTORY 4-number 2017 problems of studying this period, and other aspects of early Islam. The dynamics of Islamic studies in Uzbekistan over the past In the 1990s, there was a growing trend towards an 25 years is presented in the form of analytical and statistical survey of domestic dissertational studies of Islam in comparison interdisciplinary study of Islam. As a successful example with the researches of religious scholars and humanitarian of an interdisciplinary study of Islam is D. Karamatov's scholars who have studied other religions. The latest domestic doctoral dissertation devoted to the historical and literary governmental documents and materials from international analysis of the Qur'anic motifs in Uzbek literature. The summits concerning with sphere of science, enlightenment and work was carried out at the intersection of two specialties: modernization in the Islamic world are given. 10.01.03- Uzbek Literature and 10.01.06- Literature Мақолада сўнгги 25 йил мобайнида Ўзбекистонда диншунос, ижтимоий гуманитар соҳа вакиллари of the Peoples of Asia and Africa (1993). 19 of the томонидан ислом ва бошқа динларни диссертация 25 theses defended on religion are interdisciplinary тадқиқотлари даражасида ўрганилганлиги ҳақидаги studies of Islam by humanitarians in virtually all маълумотлари статистик ва таҳлилий тарзда баён branches of the humanities, accounting for 76% of all этилган. Унда фан, маърифат ва ислом оламидаги defenses of this period. "Narrow" specializations, such янгиланиш билан боғлиқ ҳукуматнинг янги меъёрий ҳужжатлари, халқаро саммит материаллари as "History and source study of Islam", "Philosophy of келтирилган. Islam", "Religious Studies" at that time were only being Динамика изучения ислама в Узбекистане за formed. Researchers of this specialty defended their последние 25 лет представлена в виде аналитического doctorate thesis as historians, philologists, philosophers, и статистического обзора отечественных pedagogue. In researching religion, there was sometimes диссертационных исследований ислама в сравнении an exaggerated expansion of the search field in the sphere с диссертациями религиоведов и гуманитариев, исследовавших другие религии. Приводятся новейшие of other humanities. It required time to unify of efforts отечественные правительственные документы и of humanitarians to improve the quality of research on материалы международных саммитов, касающихся сфер Islam and the religions of the world. науки, просветительства и модернизации в исламском II.1999-2006. The formation of the Tashkent Islamic мире. University in 1999 by the Decree of the First President of Uzbekistan I.Karimov gave a powerful impetus to the . They determined the personal contribution of study of religious studies, history and Islamic source the connoisseurs of Islamic law, collectors of the hadith, study, the philosophy of Islam, Islamic law. TIU became the sheikhs of various tarikats, etc. to the history of this or the basic university that provides training in the field of that current of Islam. They also determined the value of Islamic studies and religious studies, as well as advanced the sources studied for the teaching and dogmatics of the training and retraining of personnel in this field. The corresponding currents. Basically, this is a source study of research projects of the ResearchCenter "Islamic studies" Sunnism and the Hanafi . The greatest scientific have been becoming familiar far beyond Uzbekistan and value is represented by those studies of Islam in which his promote in mastering of leading foreign experience and humanistic ideas and positive traditions offer solutions the spread of domestic one. In 2000, the UNESCO Chair to contemporary problems. For example, an analysis of for Comparative Studies of the Religions of the World peacekeeping trends in early Islam Z. N Shokirova proves was established at the University. Annually it holds 2 that the desire for peace is one of the most important Republican scientific and practical conferences devoted ideas of the teachings of Islam and the priority value of to the theme of religious tolerance and methodological pious Muslims. aspects of teaching and studying religions. The largest stratum of dissertations on Islam is Many orientalists of Uzbekistan at this stage were interdisciplinary research of teachers, philosophers, interested in the specialty "History of Islam and source sociologists, political scientists, philologists. Their study", "Islamic law". Mostlytheir attention was turned worksare also of scientific interest, together they to the medieval era. Knowledge of Oriental languages, complement the topic of religionIslam in terms of their the possibility of studying the original materials of specialty and author's vision. They are considered as the Fund of Oriental Manuscripts of the Academy the researches of a very wide range of problems: Islam of Sciences of Uzbekistan and the sources of the TIS and politics; Historiography and activities of religious depository gives the orientalists an inexhaustible source denominations in Uzbekistan; Islam and enlightenment, for research. More than 100,000 manuscripts are kept the media; Religious philosophy, the aesthetics of Islam; in specialized scientific funds of Uzbekistan, most of Islam and spirituality, culture, literature. Pedagogues which are included in the UNESCO World Heritage studied ethical, educational, spiritual and moral List. As a rule, orientalists have studied individual works foundations of outstanding representatives of the Islamic on Islamic law or commentaries on the Quran and the world: H.AhmadYassaviy; B.Nakshbandi; B.Marginonius. It should be noted the tendency to a harmonious

17 4-number 2017 THE RELIGIOUS VALUES IN GOLDEN PAGES OF HISTORY combination of scientific and religious interpretation Half of the defended works of this period, i.e. 26, are in studying the sources of Islam and the history of its interdisciplinary studies of Islam, 16 refer to specialized development. study of Islam, for instance "History and source study A trend towards an interdisciplinary study of Islam of Islam". Together they make up 81% of all defended in this period has appeared in a number of lawyers and dissertations of this period. Obviously, the largest economists. They were interested in issues of Islamic law, part of research on Islam dealt with interdisciplinary , . In this period, the connections study of a very wide range of problems as Islam and of Islam with national self-consciousness, spirituality, politics; Historiography and activities of religious upbringing, education, law were revealed. denominations in Uzbekistan; Islam and enlightenment; In general, during this period, 51 theses were Religious philosophy, the aesthetics of Islam; Islam and defended in Uzbekistan, aimed at the study of religion. spirituality, culture, literature. Pedagogues studied ethical, 40 (78.4%) of them dealt with studies of Islam,in educational, spiritual and moral views of such prominent general, interdisciplinary studies of the humanities representatives of the Islamic world as Khoja Ahmad of various universities of Uzbekistan on the history, Yassaviy, Bakhouddin Naqshbandi, ethical and legal views philosophy and ideology of Islam, philological studies of BurkhoniddinMarginoniy. of Islamic vocabulary and religious motives in classical This period is generally defined as the beginning of Uzbek literature, etc. as well as the source studies of the a course towards the modernization and liberalization creativity of the outstanding thinkers of the Eastern of all spheres of life in the country. At this time, this Renaissance, their socio-political and legal views, carried process had little effect on the research and teaching out in Tashkent Islamic University. of religious studies, it should be noted that there was a Obviously, Islamic studies are strongly dominant in shortage of specialists in religious studies, especially Uzbekistan both in this period and in general. This is teachers, a shortage of educational material on religious encouraging, since the policy of preserving the spiritual studies, a moral aging of educational standards, a decline heritage and religious values is being successfully in the quality of dissertations, especially among those implemented. 62% of studies of Islam in this period scholars of Islam who do not speak Arabic language. At refers to the Middle Ages. These solid source studies are the International Scientific and Practical Conference undoubtedly of scientific interest for a circle of specialists of Tashkent Islamic University (November, 2014) it in religious philosophy, the dogmatic of Islam. Apart became clear that similar problems exist in almost all from it, modern time also requires studying of the actual the universities of the CIS and require solutions and problems of present times connected with the activity reforms. In this connection, the Higher Attestation of Islamic religious organizations in cyberspace, the Commission of the Republic of Uzbekistan began to prospect of modernization of Islamic civilization, with the modernize the passports of the specialties of scientific richest culture of Islam and traditions of studying secular disciplines that study religion, Islam, and the Ministry of sciences: mathematics, astronomy, etc. Spiritual culture Higher Education Republic of Uzbekistan was obliged of Islam are also magnificent examples of various art to update curricula and standards. Some progress in this forms: calligraphy, typography, musical and ornamental area has improved the situation in the study of religion, art, iconic architecture, etc. A lot of work has been done but the time required even deeper reforms and a strong in Uzbekistan in this direction, for example, the creation mechanism for their implementation. of a 12-volume "Architectural epigraphy of Uzbekistan" IV. 2016 – 2017g. Adoption of a number of Decrees on restoration and preservation of religious architectural of the President of Uzbekistan. Sh.Mirziyoyev in the monuments of Islam, in corporation with scientists sphere of education and enlightenment, governmental and undergraduates from architectural universities in decisions gave a powerful impetus to research, including Germany and Uzbekistan. the religion of Islam. The most important of them is the III. 2007-2016. In this period, 52 dissertations were Decree of the President of the Republic of Uzbekistan defended. 10 of them dealt with religious studies, 6 of "On Further Improvement of the System of Post-Graduate which are aimed at studying the general patterns of the Education" (February 16, 2017), which significantly development of the world's religions, including Islam, as expanded the opportunities for both doctoral students well as categorial concepts common to all religions of the and independent scientific researchers, and also obliged world, such as "faith", "ritual", etc. The other 4 dissertations to improve the current procedure for recognizing on religious studies of this period are concerned with documents on scientists’ degrees issued in foreign studies of theoretical issues and practical problems countries. This Decree motivates to research work, raises of tolerance in conditions of multi-confessionality (Z. its prestige, enables to implement an effective two-level Khusniddinov, E.Ibragimov, M.Khashimov, M.Vahidov). system of postgraduate education.

18 THE RELIGIOUS VALUES IN GOLDEN PAGES OF HISTORY 4-number 2017 The head of our country in his speech at the 72nd The dynamics of the growth of Islamic studies, the session of the UN General Assembly in New York called involvement of a wide range of humanitarians in this the most important task "to bring to the wide world process testifies to the realization of the value of Islam community the truly humanistic essence of Islam", to in our secular state. The prospect of modernizing of honor it as "the focus of primordial values." He also Islamic world, the coherence of our joint efforts inspires informed about the decision to organize the International confidence in positive results. Research Center named after Imam Bukhari in Samarkand, Suggestions: 1) expanding the range of studies on and the Center for Islamic Civilization in Tashkent. Islam, especially socio-psychological aspects, as well as Decree of the President of our country "On the Program practical tasks related to the functioning of religion in of Comprehensive Measures for the Development of cyberspace, carrying out a range of activities aimed at the Publication and Distribution of Book Products and building ideological immunity in young people based Raising Book Reading Culture" dated September 13, 2017 on the humanistic values of Islam, acquiring skills for raises the task of improving the culture of reading to the independent analysis of facts and objective orientation level of state policy. The book is an important component in cyberspace; 2) the introduction of new specializations: of education, upbringing and enlightenment. On behalf a religious psychologist, a religious journalist, a religious of the President of Uzbekistan Sh. Mirziyoyev, since teacher, a religious lawyer. Provide a wide range for the February 2017, activities have been launched to create field of activities of these specialists in their fields, for a new format of textbooks and curricula on the subject example, the participation of religious lawyers as experts "Religious Studies" for all levels of the education system; in litigations related to cases of religious organizations, the staffing of educational institutions by teachers in this suits of individual believers, etc .; 3) the publication of subject; organization of refresher courses and advanced the Republican scientific journal, its use as a platform for training of personnel, periodic seminars for teachers of discussions and exchange of views of Islamic studies, a religious studies. Results were not long in coming: in less review of new scientific literature in the field of studying than a year, i.е. from November 2016 to September 15, and teaching Islam, discussing urgent problems in the 2017, 5 theses were defended devoted to the philological, prevention of threats to radicalization of Islam, protecting historical and pedagogical aspect of religion. Two of them young people from the negative influence of many religious are interdisciplinary studies of Islam, including modern portals; 4) preparation and publication of an encyclopedic In the TIU, since 2017, the ISESCO department for dictionary with the aim of unifying the basic concepts and the study of Islamic civilization began its activities. Its categories of Islam, carrying out terminological expertise strategic goals are in line with the national Program and standardizing terminology; 5) development of a of Action for 2017-2021 and the 10-year program of system of joint scientific and educational activities with action of the Organization of Islamic Cooperation for the participation of foreign specialists; stimulating the 2016-2025. And also the initiative of the President of professional translation of the most important works of Uzbekistan on the establishment of the Islamic Center Islam researchers from foreign languages into Uzbek and for Young Scientists - a platform for the exchange of Russian, as well as the translation of domestic religious experience and knowledge, joint research to scholars into English, Arabic and other languages; 6) implement innovations and modernization in the Islamic establishment of a comprehensive study of Islam, its world. spiritual culture: calligraphy, book printing, musical In Uzbekistan, Islam is also studied at the Tashkent and ornamental art, cult architecture, etc. 7) study and Islamic Institute (Mahad) and nine madrassas under the disseminate positive regional and world experience, Muslim Board of Uzbekistan. establish academic exchange, conduct master classes and To conclude, the scientific research of Islam in trainings with experts on sociology and psychology of Uzbekistan is connected with the key moments of inter-faith relations. the history of our country. The main directions of dissertational research of religion in Uzbekistan are the following: 1) interdisciplinary studies of Islam by BIBIOGRAPHY: humanitarians: historians, philosophers, philologists of a wide profile, pedagogues, lawyers, political scientists, 1. Speech of the President of the Republic of sociology etc. (54%) 2) a specialized study of Islam Uzbekistan Sh. Mirziyoyev at the 72nd Session of the "History and source study of Islam", "Islamic law" (23%) UN General Assembly (New York, September 19, 2017) 3) interdisciplinary studies of religion by humanitarians .- Pravda Vostoka, September 20, 2017, No. 183. (14%) 4) specialized study of religion - "Religious Studies" 2. Speech of the President of the Republic of (9%). See: Table. Uzbekistan Sh. Mirziyoyev at the First Summit of the

19 4-number 2017 THE RELIGIOUS VALUES IN GOLDEN PAGES OF HISTORY Organization of Islamic Cooperation on Science and FERGANA VALLEY IN THE Technology. (Astana, September 10, 2017) .- The truth of 1970–1980s:ECONOMIC BASIS FOR THE the East, September 11, 2017, No. 178 (28636). RISE OF THE ISLAMIST MOVEMENT 3. Decree of the President of the Republic of Uzbekistan "On Further Improvement of the Post- Graduate Education System" (Collected Legislation of 1970–1980 ЙИЛЛАРДА ФАРҒОНА the Republic of Uzbekistan, 2017, No. 8, Article 106) ВОДИЙСИ: ИСЛОМИЙ 4. Resolution of the President of the Republic of Uzbekistan "On the Program of Comprehensive Measures ҲАРАКАТЛАРНИНГ ИҚТИСОДИЙ for the Development of Publication and Distribution of АСОСЛАРИ Book Products, Raising Book Reading Culture " .- Pravda Vostok from September 14, 2017, No. 180 5. Religion, society, state: new formats of relationships. ФЕРГАНСКАЯ ДОЛИНА В 1970–1980 ГГ.: Dynamics of religious space in the modern Russian ЭКОНОМИЧЕСКАЯ ОСНОВА РОСТА society. The journal "Science and Religion", No. 6, 7.- ИСЛАМИСТСКОГО ДВИЖЕНИЯ 2017. 6. Ibragimov E., Tulemetova G., Isokzhonov R.- Dynamics of the development of religious studies in Key words: Islam, religious case, namaz Uzbekistan (based on the analysis of dissertational (praying), tradition, customs (rituals), madrasah, research on religious studies from 1992 to 2017 and domla, Fergana valley, economy, mazhab, sects, government decisions). Materials of IX Republican financial benefit, mosque. Scientific and Practical Conference of Tashkent Islamic Калит сўзлар: ислом, диний вазият, намоз, University "Actual Questions of Religious Studies" .- анъана, урф-одат, мадраса, домла, Фарғона водий- April, 2017.- P.10-14 си, иқтисод, мазҳаб, оқим, моддий манфаат, мас- 7. Tulemetova G., Ibragimov E., Fundamentals of жид. Religious Studies. Textbook for high schools: "TIU", 2016.-266 p. Ключевые слова: ислам, религиозная ситу- 8. Yusupov O. Uzbekistan is a country of tolerance ация, намаз (каноническая молитва), традиция, // Intern. Conf. TIU in corporation with the UNESCO ритуалы, медресе, домла, Ферганская долина, эко- Office in Uzbekistan and the Committee for Religious номика, мазхаб, секта, экономическая польза, ме- Affairs under the Cabinet of Ministers of the Republic of четь. Uzbekistan: "Interfaith Dialogue and Religious Tolerance is Guarantee of Social Stability", November 12, 2014. - The religious situation in Fergana Valley at the С.6-9. end of the 1970s and beginning of the 1980s can be 9. Khasanov A. Lectures on the history of early Islam. characterized as stable overall. Specifically, there was no T .: "TIU", 2014. -325 p. expectation of any open, large-scale anti-governmental uprising under the banner of Islam. In the overwhelming majority of cases, popular religiosity was expressed within Tulemetova G., the framework of so-called “everyday Islam,” for example, Associate Professor., in the observance of such Islamic traditions and ritual Makhsudov D.- ceremonies as the religious sanctification of marriage Tashkent Islamic University (nikoh), circumcision (hatna), on the occasion of a birth under the Cabinet of Ministers of the of the child (sunnat toy or, as people more frequently Republic of Uzbekistan. call it, beshik toy), funeral ceremonies (djanaza), visiting mosques on the main Muslim holidays (Eid al-Adha, Eid al-Fitra), and Friday prayer. The practice of praying in the mosque five times each day was followed mainly by people of advanced age, although some young people did make the quintuple daily prayer as well. The possibility of negative consequences at one’s job or school forced some traditionally raised young people to do their praying at home rather than in the mosques. For one thing, school schedules and work hours rarely took prayer times into

20 THE RELIGIOUS VALUES IN GOLDEN PAGES OF HISTORY 4-number 2017 account, so even young people with a strong desire to perform their daily prayers found it impossible. And those The article is dedicated to the analysis of religious situation in Fergana valley at the end 1970-s, at the beginning 1980-s of who dared to temporarily interrupt their work or study the 20th century. In this period religious position of the Muslims in order to pray could rarely find an appropriate place of the regions was formed under powerful ideologically pressures for prayer at their work site or educational institution. of the system. That the everyday religious and spiritual life of Moreover, such action would certainly be noticed by Muslims was reflected. In the article, is undertaken attempt of the analysis economic aspect origin Islamic motion in the region members of such organizations as the party group in this period. Komsomol, who were vigilant for any public display of Мақолада ўтган асрнинг 70-йиллари охири ва religion. 80- йиллар бошларида Фарғона водийсида сиёсий In the end, however, these and other well-known тузумнинг кучли мафкуравий босими остида шаклланган tactics of the Soviet authorities could not stop the диний вазиятнинг асосий белгилари ва бундай ҳолатнинг вужудга келиши сабаблари таҳлил қилинган. Мазкур majority of local people from adhering to Islam, and not вазиятда минтақада шаклланган исломий ҳаракатлар only in the sense of identifying themselves as Muslims, пайдо бўлишининг молиявий-иқтисодий омиллари ҳақида but also in their aspirations to follow the ceremonies and фикр юритилган. rituals mentioned above, at least in part, along with other Статья посвящена анализу религиозной ситуации в ritual instructions which were seen as ordained by Islam. Ферганской долине в конце 70-х – начале 80-х гг. прошлого Among the population in the Fergana Valley religious века. В этот период религиозное положение мусульман региона складывалось под мощным идеологическим education did not come to a complete standstill. When давлением политической системы. Данное обстоятельство the traditional educational institutions (schools and нашло отражение в повседневной религиозно-духовной madrasahs) were closed, education continued to be жизни мусульман. Автор анализирует экономические conducted using the centuries-old traditions of primary аспекты, повлиявшие на возникновение исламистских движений в регионе в указанный период. schooling at home by the senior members of a family or by any expert in religion in the mahalla or neighborhood.1) Moreover, this basic religious education satisfied A generation of people were still present who had received one of the main principles of Islam, Fard/farz-i kifaya, a religious education before the revolution and during i.e. sufficient is obligatory for an ordinary Muslim. As the first decades of the Soviet power when the religious- a result, even during the most severe times of the last spiritual traditions of the population were still very strong. decades of the previous regime,4)the period from 1982 It is worth noting that such people were highly esteemed through 1989 when Ra’no Abdullaeva held the office of by both adults and children. By this means Children who Secretary of the Central Committee of the Communist attended secular schools along with the majority also Party of Uzbekistan and the authorities conducted a received the essentials of a religious education, such as campaign of prosecution against the open observance of becoming familiar with the Arabic writing, memorizing religious practices, the Muslims preserved their Islamic brief surahs from the Koran, observing religious consciousness. The campaign against this “atheistic traditions in clothing (a headdress for boys and kerchiefs psychosis,” which was primarily aimed at the Fergana for girls) 2) and observing such everyday practices as the Valley, which had always been seen as densely populated obligatory pronunciation of basmalah before the meal and possessed of a high level of courtesy and other and finishing the meal with the traditional prayer of good customs which were the basis for maintaining traditions, will accompanied by the gesture of passing the two hands particularly religious ones. 5) Many current residents over the face. Visiting an instructor (domla, pochcha) in the of the Fergana Valley remember well how, during the makhalla to receive the first religious instruction was period that they ironically call “Ra’no Abdullaeva a kind of initiation for small children into the world of zamoni” (Ra’no Abdullaeva’s epoch), in the streets head sacred traditions, a world which the child could observe scarves were roughly torn from women’s heads and other his parents treating with great respect and reverence.3) obstacles were placed in the way of those who wished to Other children, seeing their peers joining the religious observe religious directives. Nevertheless, even during tradition, tried to keep step. To receive such lessons was that period, not a single family was created without the considered to be a sign of good breeding. Any attempts observance of the religious marriage ritual, nikoh, nor by the regime to eradicate such phenomena ultimately was a body ever committed to the earth without the did not lead to the desirable result. Basically, such initial mandated funeral observance, (djanaza). Of course religious education, which was not recognized officially the atheistic policy of the state had its effect. Ordinary but existing in real life, promoted the moral education Muslims were no able to perform daily prayer, namaz, nor of the rising generation. The moral values offered by the were they able to observe fasting, (uraza). However, no Soviet ideologists could not replace the moral and ethical one could risk avoiding the Islamic instructions when it aims of a centuries-old Muslim tradition. came time to establish a family or to lay beloved relatives in their graves.

21 4-number 2017 THE RELIGIOUS VALUES IN GOLDEN PAGES OF HISTORY For the majority of the inhabitants of the region, the these authors gave themselves the task of investigating observance of religion remained at the level described only the dogmatic aspects of the problem, a subject they above. At the same time, those who had received some dealt with satisfactorily. religious education passed these teaching on in turn to For my own part, as one who is more or less familiar their successors, especially to those who were especially with this environment from within, I propose to consider gifted of showed a knack or interest in mastering the this problem from a different perspective and expand teachings of their faith. As a rule, this was carried out on the work of another remarkable Uzbek researcher, through private lessons, and, the majority of the people Abduzhabbor Abduvahitov, whose articles have appeared pursuing such goals felt they were satisfying the faithful in English are well-known to specialists in this area. Mulsim’s obligation to grow in the knowledge of their Consequently, here is the information I have compiled faith. 6) When Muslims reached a respectable age they about the social composition of the individuals who make were frequently asked to share their knowledge of the up this “new wave.” According to my personal observation, faith with the young. Since this was knowledge of Islam, and based on my preliminary personal interviews, the not criticism of the prevailing ideology, the authorities principal supporters of the new Islamic trend were among did not consider such teachers to be an “otherwise- the most financially successful individuals in the region. minded category” of the population. They were mainly people engaged in trade, underground However, as the decade of the 1970s was ending, young manufacturers, or representatives of the service sector. people who had taken another primarily theological Recall that during the Soviet period such activities, position began to appear. Their beliefs distinguished although often quite profitable, were forbidden by law. them from conventional positions that had become These were people who were able to capitalize on the traditional for the local population. At first, in their desire opportunities available even under a totalitarian system. to reach a higher level of religious achievement, this new It is worth repeating that under the Soviet system group was indistinguishable from those who had shared these individuals could hardly legalize their activities and this goal since time immemorial. But subsequent events thus realize their full economic potential. Here we see have shown that they had been brooding over their far- their basic motivation, to create conditions that would reaching plans, since the period of Soviet repression. As allow them to openly and legally use their capital. And the Soviet system began to disintegrate and former Soviet this desire in turn united them into an identifiable, and Republics achieved their independence, these elements one could say, less than legal circle of interests. Later this felt the impetus to declare their superior (at least in their gave rise to their basic political goal, the aim of creating own minds) claims for the revision of certain aspects of the a new state system which would allow them to legalize religious traditions that had developed in the region over their relatively high economic position. It is entirely centuries. It’s important to remember that these political possible that forces from outside of Uzbekistan with far- and social changes occurred against the background of reaching plans, and not necessarily only Muslim ones, an actual “re-Islamisation” in the regions of the former saw the opportunity to use this category of people to that had traditional Islamic culture. The further their own agenda and already during the Soviet term “re-Islamisation” should be used conditionally, i.e., period had singled them out from the rest of the religious we understand it as a mass revival, both in consciousness population. Moreover, the political claims which they and in practices, of the formerly suppressed cultural had formerly concealed from the mass of ordinary and religious values. In my view, the aspect that had the believers, camouflaging them under the screen of "new" great importance in activating the so-called “new wave” religious slogans, gradually became clearer. These slogans, of Muslim groups, was a social factor or, to put it more for the most part, were reduced to appeals "to purify" the precisely, the social composition of the emerging group religion of false innovations (bid’a), and later to the calls of young, puritanical seminary students. It follows that to refuse to tolerate error. their social interests and motivations strongly affected Other arguments can be cited to substantiate these their activity. 7) To jump ahead a little, I would argue conclusions. A variety of external differences in the that religious factors were neither the exclusive nor performance of religious practices (for example, at what the primary motivation for the division that appeared height to hold the hands when reciting a prayer, how far among Muslims during the period of Perestroyka apart to place the feet, whether to say the word "amen" (reorganization) and the subsequent politicizing of this aloud or silently at the end of surah "al-fatiha" during “new wave”. Here it is appropriate to note that this problem the prayer, etc.) were insufficient, in principle, to cause was first formulated by B. Babadzhanov and M. Kamilov Muslims in the region to oppose each other, especially in their article about this split, in deed if not in name, since similar ceremonial difference were part of ancient among the Muslims in the Fergana Valley. 8) However, tradition. For example, in the city of Tashkent those

22 THE RELIGIOUS VALUES IN GOLDEN PAGES OF HISTORY 4-number 2017 performing a prayer in a mosque from time immemorial Regarding the true motives and purposes pursued by have pronounced the word "amen" in the end of the surah the leaders of the “new wave” group of believers, in my “al-fatiha” out loud. A visitor from the Fergana Valley view they sought first to legitimize their own economic would not attach significance to this external difference in and financial interests. In due course they concluded namaz. Similarly, a resident of Tashkent having occasion that a unique opportunity to realize their plans was to pray in a mosque in the Fergana Valley, also would not through political struggle. It became necessary to find pay attention to the counter picture. an appropriate political force which they could to rely So, in order to spark controversy among the people, on. My observations show that the force which the to split them into two camps disagreeing for religious representatives of this incipient commercial and industrial motives, it was necessary to introduce new ritual symbols "bourgeoisie" gambled on was represented by religious or practices into this milieu. However, one should figures of the “new wave” whose political aspirations were recognize that what were considered "new" attributes were already clearly defined. in fact well known features of Islamic practice in other At the same time, financial support from abroad was schools (mashabs). Although a particular new ritual was available because of another confluence of interests. One not part of the traditional practice of a particular region example that illustrated the strong financial backing of the country, it could not be appealed against from the that was available to the “new wave” is the speedy point of view of nonconformity with Shari’ah law. 9) Thus, reconstruction and renovation of the Ota Vailkhan to establish a legal basis for their “new wave,” disputes mosque in the city of Namangan, which the Soviets had over details in external rituals were initiated between converted into a winery. The restoration and return of “their own people” and the traditionalists who adhered to this profaned mosque was welcomed by all the believers the familiar forms in prayers and other rituals. The split in the city who actively participated in the event through was strengthened by the determination of supporters the donation of labor and money (khashar). However, who wanted to keep the local ritual traditions based on credit for what was actually a people’s construction Islamic customs that were deeply rooted in the region. project was given to that group of “new wave” religious The representatives of the “new wave,” on the other hand, leaders who had appropriated the restoration into their declared these local traditions, particularly the rituals, to own purposes, namely “to restore religion” and “purify be apostate. Islam from unacceptable innovations.” As a result, this Why give such emphasis to the external characteristic mosque became the center for propagating the split of a split concerning what appear to be insignificant among Muslims and the base for developing far-reaching differences in rituals? First, according to the remarks political plans under the screen of “sacred ideas.” of specialists, “it is necessary to bear in mind that in At the same time, the mosques in which less wealthy every mazhab the ritual-and-dogmatic instructions adherents of the old traditions prayed experienced very are carefully regulated. What flows from that often is little change in their physical condition and outward a doctrinaire, even zealous attitude in the mazhabs appearance. Even when reconstruction projects were toward the most insignificant deviation from the rules. undertaken in these mosques, the work went very slowly For example, it is known that among the basic rituals of and took a long time, obviously because of financial Islam as a socially integrated system are the collective difficulties. Eyewitnesses testify that members of this prayers (salat, and namaz) during which specific “new wave” were well supplied with modern tools and uniform ritual actions and movements create a special equipment, and had the opportunity to deliver material type of unity and solidarity, and that even insignificant help to their people. deviations from these practices, for example those which The question emerges as to why a considerable number might be mandated in another mazhab, can generate of people, and often people of modest financial means, discomfort and the appearance of an insult to the existing also followed and supported this idea? It is necessary to community, thus creating an occasion for conflict.” 10) keep in mind, that the distinctions in the ritual practice In addition, for the ordinary inhabitants, people lacking actually offered were in fact legitimate in Islam, but simply in specialized knowledge in questions of religion, these associated with other mazhabs.11 Hence, the changes external distinctions were evidence that the followers of in settled ritual traditions that were suggested as "truly the “new wave” were superior to the others who were said Islamic" actually did not contradict to rules of Islam, they to be simply mistaken. It is often enough for people who simply did not correspond to local traditions. It seems are unsophisticated in the questions of religion to align clear that many people lacked information with which to themselves with so-called “fighters for religious purity.” challenge the arguments of the “new way,” and this was an Moreover, all the new features in the prayer ceremonies important factor in its appeal. were said to belong to “true Islam.”

23 4-number 2017 THE RELIGIOUS VALUES IN GOLDEN PAGES OF HISTORY It is also true that many of their young converts came source or a victim of Islamic fundamentalism?) / Central from those who were not deeply schooled in their own Asia and the Caucasus, No.7 (49), Stockholm, 1998, pp. local traditions. 90-92. Finally, the history of our people during the last 6. We are reminded here of several hadiths of the decades has shows that for a true Muslim the political Prophet (Peace be upon him) ordering believers to keep system of the region in which he or she lives does not have growing in knowledge regardless of their circumstances. paramount value. Otherwise, how could it be that under 7 Political stimuli and dogmatic arguments of young the Soviet system, one that was most severe in its attitude seminary students of “a new wave” had been considered toward religion, a “new wave” of Muslims could emerge in a number of articles. See for example; A. Abduvahitov. who would consider themselves to be not only “much Islamic Revivalism in Uzbekistan/Russia's Muslim better Muslims” but even the fighters for a “pure faith”? It Frontiers, Ed. by Dale Eickman, Indiana University is also worth asking how, under conditions characterized Press, 1993. pp. 79-100. The same author. Independent by powerful atheistic propaganda and the persecution of Uzbekistan: A Muslim Community in Development/ religious beliefs, the situation over time come to such an Tue politics of Religion in Russia and New States of impasse? But when the country gained its independence Eurasia. Ed. Michael Bordeaux. New York. 1995. pp. 293- and began a new history, including a new religious history, 305. Marta Brill Olcott. Islam and Fundamentalism in and when the new political situation became favorable Independent Central Asia/Muslim Eurasia: Conflicting for elevating the role of Islam for the general welfare of Legacies. Ed. by Yaacov Ro'i. London. 1995. pp. 21-40. the country, its people and their future, precisely a this B. Babadjanov. M. Kamilov. Muhammadjan Hisdustani. time certain financial circles, operating under the guise Ibid. (In the same place there is a bibliography of the of Islamic slogans, and apparently investing considerable basic works.) amounts of money to establish a new political system that 8 See the work by Muhammadjan Hisdustani quoted would be more convenient for their interests, apparently above, pp. 200-203. followed a path of uncompromising destabilization which 9 By the way, a remarkable work by ex-mufti threw the country back in this respect by several decades. Muhammad Sodik Muhammad Jusuf “Ikhtiloflar khakida” It is too early to make generalizations and conclusions; (« About disagreements »), Tashkent, 2003, is devoted in the future I plan to continue my research into these to the analysis of the dogmatic aspect of the split and matters. contradictions among the Muslims during the times of Perestroyka and the first years of Independence. Here the BIBLIOGRAPHY: author also remarks that some external variety in rituals was the position old-established and legalized in Islam and 1 The last method of training was referred to as “Hudjra” that it was used merely as an occasion “for achievements See about this method of training; B.Babadzhanov. of definite purposes by the opponents against Islam”. “Hudjra”.-Islam na territorii byshei Rossiyskoi imperii 10 B. Babadzhanov. Central Asian Religious (Islam in the territory of the former ). Directorship (SADUM) background and consequences The encyclopaedic dictionary (under the editorship of of its decay./Multivariate borders of Central Asia (under S.M.Prozorov et. al.) M., 2001, 3rd issue, pp. 117-118. the editorship of M. B. Olcott and A. Malashenko), 2 This kerchief was not a hidjab. Carnegie Moscow Fund, an Analytical Series, Issue 2, 3 It could be compared to visiting any society with Moscow, 2000, p. 82. Note "12". interesting activities. 11 See Muhammad Sodik Muhammad Jusuf’s 4 Here we do not speak about even more strict and publication mentioned above. severe times of total prosecution waged in the 1930-40s Odil QOR IEV, when even for reading djanaza or namaz it was possible academic staff of Al-Beruni Institute of Oriental to be imprisoned. See more detailed; B. Babadjanov. M. Studies. Kamilov. Muhammadjan Hisdustani And the Beginning Of The « Great Schism » among the Muslims of Uzbekistan.-In; S.Dodoignon and K.Hisao Ed. « Islam in Politics in Russia and Central Asia (early 18th to late 20th Centuries) ». London-New York-Bahrain. 2001. pp.195- 219. 5 B. Babadzhanov. Ferganskaya dolina; istochnik ili zhertva islamskogo fundamentalizma? (Fergana valley; a

24 THE RELIGIOUS VALUES IN GOLDEN PAGES OF HISTORY 4-number 2017 STAGES OF THE DEVELOPMENT OF circumstances of these terms can be given as follows: THE BOOKS WRITTEN ON THE MUSLIM 1. Undoubtedly, the term “al-Fiqh al-Akbar” being a CREED IN ORTHODOX ISLAM beginning of the books on Muslim belief was appeared in the 2nd century of Hijra (the middle of the 8th century). The term “Fiqh” firstly meant “Usul” and “Furu′” in АНЪАНАВИЙ ИСЛОМДАГИ ЭЪТИҚОДГА terminology. That is why it had more common meaning than the term “the science of Furu′” did. ОИД АСАРЛАРНИНГ РИВОЖЛАНИШ Nu′man ibn Sabit (699-767) has БОСҚИЧЛАРИ described this term as follows: “Fiqh is one’s awareness of what is useful and what is harmful for himself” [2:12]. The term “Fiqh” was given in a sense of being aware of ЭВОЛЮЦИОННЫЕ ЭТАПЫ РАЗВИТИЯ something or studying in Qur′an as well. Allah says: ДОГМАТИЧЕСКИХ ПРОИЗВЕДЕНИЙ В “And it is not for the believers to go forth [to battle] all ОРТОДОКСАЛЬНОМ ИСЛАМЕ at once. For there should separate from every division of them a group [remaining] to obtain understanding in the religion and warn their people when they return to them Key words: al-Fiqh al-akbar, faith, Sunna, shari′a, that they might be cautious” [3:206]. (Sura Tawba, 122) usul al-din, ′aqida, tawhid. The Prophet (PBUH) also has described the term Калит сўзлар: “ал-Фиқҳу-л-акбар”, имон, сун- “Fiqh” as understanding and emphasized: “If Allah wishes на, шариа, усулу-д-дин, ақида, тавҳид. goodness for somebody, He will make him be able to Ключевые слова: :«ал-Фикх ал-акбар», иман, understand the religion…” [4:8]. (Ismail al-Bukhari, 71) сунна, шари‘а, усул ад-дин, ‘акида, таухид. Abu Hanifa has given the science of Muslim belief a name of “al-Fiqh al-Akbar” in order to distinguish it from If we have a look at the history of Islam, we will find “Furu′ al-Fiqh”. ′Abdulaziz Hanafi has stated about this out that the main aim of those who required knowledge in name of the science of Muslim belief as follows: “The the period of the Prophet (PBUH) and his companions science of ′Aqida was named as “al-Fiqh al-Akbar” in order was to learn by heart and understand Qur′an and Hadiths to emphasize that it was greater than Far′i (practical) thoroughly. But due to time and geographical expansion decisions that called as “al-Fiqh al-Asghar”, because its of Islam, various questions connected with Islamic Shari′a honor and greatness is known. It was named as “al-Fiqh started to increase. Muslim scholars started to separate al-Akbar” i.e. great Fiqh because there was no science the different scientific issues that belonged to a general greater than the science of ′Aqida that studies Allah and subject from each other and to develop each of them His attributes” [5:8]. under a certain title because of the translation of books 2. The word “” started to be used for the books that devoted to the various subjects into Arabic and mix on Muslim belief in the 2nd century of Hijra like the term of Arabic with the language of non-Arabic people. Thus, “al-Fiqh al-Akbar”. A literal meaning of the term “Iman” is Islamic sciences started to be separated from each other. an antonym of the word “betrayal”, a faith. One meaning Then Muslim scholars have divided them into two large of it is a peace of mind and other is a confirmation. Both groups according the problems that included in these meanings are close to each other in a sense. Allah says in sciences: Qur′an: “(They) have said: “Oh, our father! When we 1) The scholars took the issues that included in a have left Yusuf next to our things, a wolf has eaten him. certain science as a title for it and gave this title to it; You do not believe us although we have told the truth” 2) Or they gave each science a certain name based on [3:8]. (Sura Yusuf, 14) the aim and result thatachieved during the study of these The terminological meaning of “Iman” is one’s faith, sciences. verbal confirmation and sensual action, who follows Thus, it is clear that science was named according to Allah’s directions and avoids His prohibitions. This its issues, subjects or object in the period of its writing terminological meaning of “Iman” was derived from a phase [1:15]. description that given in a hadith, in which the Angel But in relation to the books on Muslim belief, it can Jabroil came to the Prophet (PBUH). According to this be said that they have been given various names in the hadith, when the Angel Jabroil said: “Tell me what Iman different times. For Muslim scholars, the purpose that is?”, the Prophet (PBUH) answered: “It is to believe this science was named with the different names was to Allah, His Angels, Books, Prophets, the Judgment Day, hold it in high respect and to show its virtue and honor. and goodness and badness of the fate” [4:86] (Muslim Brief information about the historical development ibn Hajjaj, 93)

25 4-number 2017 THE RELIGIOUS VALUES IN GOLDEN PAGES OF HISTORY A tradition that the books on Muslim belief was named The paper elucidates the formation and development of as “Sunna” was continued till the 3rd century. During the the books written on Muslim creed, which were a cornerstone period of a representative of “Ahl al-Sunna wa al-Jama′a”, for Islamic sciences. Furthermore, it includes information , the groups that brought innovations about reasons caused the books on Muslim creed written by into Islam and named as “innovators” by the followers of the Sunnite scholars to be named differently in the period of the orthodox Islam have already developed. They also have formation of early Islamic books. already started to claim their beliefs and views in their Мақолада ислом дини илмининг пойдевори ҳисобланган ақидавий асарларнинг пайдо бўлиши, ривожланиши ва books and in debates as well. In turn, the representatives тараққиёти ҳақида фикр юритилган. Унда аҳли сунна of “Ahl al-Sunna wa al-Jama′a” have started to name their вал жамоа вакилларининг эътиқодга оид илк асарларининг books that written as a denial against these innovators ёзилиш даврида уларга берилган номлар ёритилган. as “Sunna”. For instance, “Usul al-Sunna” by Ahmad ibn В статье освещается формирование и развитие Hanbal (780-855), “al-Sunna” by Abu Bakr ibn Asram теологических произведений, являющихся для исламских (died 875) and Abu Bakr ibn Abu Asim (821-900) were наук фундаментальными. Анализируются критерии терминов, которыми в раннеисламский период учёные ахл an example for it [12; 13; 14]. ас-сунна ва-л-джама‘а начали именовать эти сочинения. 4. Usul al-Din. In Arabic grammar, this term is considered as a chain of “Izafa”, an uncoordinated definition. If we describe each part of this term, the It was stated in hadith that narrated by a companion word “Usul” literally means “a thing that another one is Wafd Bani ′Abdulqais that the Prophet (PBUH) had said: built on it or a thing that another one is separated from “Do you know what Iman is? It is to testify that there is it”. But its terminological meaning is “common rules and no God except Allah, to perform prayers, to give , foundations” [18:41-53]. to fast the month of Ramadan, and to give the fifth of a The word “Din” literally means obedience and trophy” [4:683]. (Muslim ibn Hajjaj, 116) In the first submissiveness, and a counting, punishment and reward hadith, Iman was described with internal beliefs, and in [8:1467-1470]. Its terminological meaning is all decisions the second one, it was described with external actions. of Muslim belief that determine how to describe Allah Then the term “Iman” started to be used for all issues that with His attribute and used for all practical decisions that connected with Muslim belief. Among the scholars who determine how to pray Allah [18:41-53]. have written the books on Muslim belief under the name According to this chain of “Izafa”, we can say that “Usul of “Iman” were Abu ′Ubaid Qasim al-Baghdadi (774-839) al-Din” is common foundations and perfect rules that and Hafiz ibn Abu Shaiba Abasi (811-849). Both of them studies how to obey Allah and His Messenger as well as has written a book titled “Kitab al-Iman” [6]. how to follow His directions and avoid His prohibitions 3. A tradition that the science of ′Aqida was named [19:16]. Considering it, we can say that “Usul al-Din” as “Sunna” was appeared in the 3rd century of Hijra. At includes the foundations of Islam that are external actions this time a tradition of writing books under the title of and the foundations of faith that are internal beliefs. This “Iman” was continuing. Writing books under these titles term started to be used as a name for it after the scholars, was continued in the 4th century of Hijra as well. who have written books on Muslim belief, had begun to The term “Sunna” literally means the different apply the term “Usul al-Din” for such kind of issues. meanings: “Sira” (the Prophet’s biography) or way; to The scholars, who have written books on Muslim perfect or to decorate; to strengthen; to explain or to belief under this title, were Abu Hasan al-Ash′ari (874- state; a strong and stable habit, a praised or forbidden 936) whose work was “al-Ibana ′an Usul al-Diyana” way, and a strong habit [8:133-134]. Allah says in Qur′an: (“Explanation of the Foundations of the Religion”) [20] “Allah wishes to state (the decisions of Shari′a) for you, and Abu ′Abdullah ibn Butta (916-997) whose work was and to guide you to the way of those who had lived (in a “al-Sharh wa al-Ibana ′an Usul al-Sunna wa al-Diyana” right path) before you and to accept your sorrows” [3:82]. (“Interpretation and Explanation of the Foundation of (Sura Nisa, 26) Sunna and Religion”) [21]. In another hadith narrated from the Prophet (PBUH) 5. Shari′a. This term was derived from the word that “Whoever establishes a good habit… and whoever “Shar′” and literally means an extraction, explanation, establishes a bad habit” [4:1144] (Muslim ibn Hajjaj, source and way [8:2238-2241]. 6800), the term “Sunna” also means the above-mentioned Its terminological meaning is the decisions that Allah meaning. has ordered His slaves and brought them by one of the Ibn Rajab al- describes the term “Sunna” as Prophets whether they are actions of Shari′a or beliefs. follows: “Sunna is being safe from any doubt in one’s Shari′a is also named as “Din” and “Millat”. The decisions special belief in Allah, His Angels, Prophets, the Judgment of Shari′a is to obey the religion and the rules that ordered Day, the fate and the virtue of the companions” [11:38].

26 THE RELIGIOUS VALUES IN GOLDEN PAGES OF HISTORY 4-number 2017 for Muslims. The difference between these decisions oneness are connected with it. Others except Allah’s is not in Allah who has established them, but in their oneness are roots that extracted. “Tawhid” is to believe importance [16:1018]. in only Allah Himself, and Allah is the One in Himself The term “Shari′a” is also used for a belief and [9:324]. We can see that there is a root of the term foundations of goodness that Allah has determined for “Tawhid” in Qur′an as Allah says: “(You, Muhammad!) all His Prophets. Allah says in Qur′an: “(Oh, believers! say: “I am only one who warns you. There is no God Allah) has made a Shari′a for you what He had sent to Nuh except the One and the Winner Allah” [3:457]. (Sura Sad, and what We have revealed to you (Muhammad), and 65) what We have ordered Ibrahim, Musa and Isa: “Develop “Kitab al-Tawhid wa Isbat Sifat al-Rabb Azza wa Jalla” the religion and do not be separated into various sects!” (“Book of Tawhid and Approval of Allah’s attributes”) [3:484]. (Sura Shuara, 13) [28] by Abu Bakr ibn Khuzaima (838-923), “Kitab al- Then Shari′a started to have a specific name. Some Tawhid” [29] by Abu Abbas Ahmad ibn Suraij Baghdadi scholars have written books under the title of “Shari′a”. (862-918) and Abu Mansur al- (887-944) were For example, “Kitab al-Shari′a” [22] by Abu Bakr Ajuri written under this title. (died 971) and “al-Ibana ′an Shari′a al-Firqa al-Najiya wa As a conclusion, we can say that the final statements Mujaniba al-Firaq al-Mazmuma” (“Explanation of Shari′a given in the book “al-′Aqida al-Tahawiya” by Abu Ja′far al- of Those who Have Rescued and Avoidance of Blamed Tahawi that has been studied as a textbook in the most Sects”) [21] by Ibn Butta (916-997) are such kind of prestigious religious schools, madrasahs and universities books. of the Sunnites (in Uzbekistan as well) serves as a 6. ′Aqida. The term “′Aqida” was derived from deserving denial against those who have used the books the word “′Aqd” and literally means to tie something, to on Muslim belief for the sake of their ill-intentioned aims. gather the different sides, to strengthen. This meaning It is stated in this work: “These (all issues connected was used for materials. For example, to wind a rope. Then with Muslim belief that mentioned form the beginning the word “′Aqd” started to have a large meaning and to be of this book till its end) are our external and internal used for spirituality as well. For example, a trade contract religion and belief. We refuse everyone who is against or marriage contract [24:160; 9:300; 8:3030-3033]. The the belief that stated and mentioned in this book, and term “′Aqida” was described in the dictionary “Mu′jam we face Allah. We beg Allah to make us stable in a faith al-Wasit” as follows: “It is a decision that cannot be any and take our lives in a faith. We beg Him to make us safe doubt in belief in it. Its synonyms are the words “I′tiqad” from the various bad desires, destroying ideas and the and “Mu′taqad”, and its plural is “′Aqaid” [17:614]. sects such as Mushabbikha, Mu′tazila, Jakhmiya, Jabariya, The term “′Aqida” was not mentioned in Qur′an. But Qadariya and sects that are against the Sunnism and that the following saying of Allah includes its basis: “Do not agreed to a delusion. We have refused these sects. In our decide to tie a marriage contract until the period (of Idda) judgment, they are mistaken and have a corrupted belief. ends, and know that Allah everything inside you. So, be It is said that a preserving and guiding one to the right careful with Him (His punishment), and know that Allah path is the only Allah” [25:32]. Therefore, each person is Merciful and Kind” [3:38] (Sura Baqara, 235) who claims that he is a representative of the Sunnism has Muslim scholars have described terminologically to understand the texts given in the works of the above- the term “′Aqida” as follow: “It is a faith that there is no mentioned scholars within a quoted statement from Abu opposite of it” [19:13].It is possible to bring closer or Ja′far Tahawi in order to be worthy of a name as an owner to coordinate the literal and terminological meanings of of good breeding. the word ““′Aqida”. “al-′Aqida al-Tahawiya”[25] by Abu Ja′far Tahawi (853-933), “′Aqida al-Salaf Ashab al-Hadith” [26] by Abu Usman Sabuni (983-1057) and “Sharh Habibullo SAGDIY EV, Tashkent Islamic University, department of I′tiqadi Ahl al-Sunna” [27] by Abu al-Qasim Lalkai (died “ISESCO on the study of Islamic civilization”, a senior 1027) were written under this title. teacher, PhD. 7. ′Ilm al-Tawhid. The term “′Ilm al-Tawhid” is one of the most spread names of books on Muslim belief. A reason that this science was named as “Tawhid” was that the study of Allah’s oneness in Himself, in His attributes and actions was considered as one of the most important thing of this science. The term “Tawhid” is a name of all honorable parts of ′Aqida or is the most famous name of the fields that this science studies. All things except Allah’s

27 4-number 2017 THE RELIGIOUS VALUES IN GOLDEN PAGES OF HISTORY ISLAMIC EDUCATIONAL INSTITUTIONS USSR concede in religion, especially Muslims in order to IN UZBEKISTAN (1945–1991) provide political stability [2]. Some researchers say that the policy of government from 1941 to 1960 was the level of slowing atheistic ЎЗБЕКИСТОНДА ИСЛОМ ТАЪЛИМ propaganda or “provisional facilitation” while other say МУАССАСАЛАРИ (1945–1991 ЙЙ.) that there was revival in “Muslim” life style, emphasizing the formation of new regional Islamic institutions [3;14]. For instance, it was allowed to open religious centres in all cities around the USSR and there were formed the ИСЛАМСКИЕ ОБРАЗОВАТЕЛЬНЫЕ Department of Northern Caucasian Muslims in Buynak, УЧРЕЖДЕНИЯ В УЗБЕКИСТАНЕ Religious Department of Transcaucasian Muslims in (1945–1991) Baku, Religious Department of Russian and Siberian Muslims in Ufa and Spiritual Administration of Muslims Key words: Islam, Islamic education, Miri Arab, of Central Asia and (‒ further SADUM) in Tashkent. curricula, religious organization, Arabic, Barak khan, Generally, if we look at the history of Islamic religious religious policy education in Uzbekistan during Soviet period, though Калит сўзлар: ислом, ислом таълими, Мири state kept the way of building atheistic society, basing Араб, ўқув дастури, диний бошқарма, араб тили, on researchers ideas it can said that it can be linked with Бароқхон, диний сиёсат. giving “freedom” in internal policy because of political Ключевые слова: ислам, исламское образова- situation and demonstrating given “freedom” to Muslims ние, Мир-и ‘Араб, учебный план, духовное управ- in Soviet Union to external world. As a result of this, ление, арабский язык, Барак-хан, религиозная по- limiting the number of students, it was officially legalized литика. to open Mir-i Arab in 1945, Barak khan madrasa which functioned from 1956 to 1961, Tashkent Islamic Institute named after Imam al-Bukhari in 1971. Of course, After the establishment of Bolsheviks regime there the activity of these educational institutions was always were held different reforms in the field of religion, under the control of special bodies and this process was especially in Islam by the government. The founders of observed in teaching subjects, students’ structure and scientific communism ran political movements against choice to organize educational process. religion and its education under the slogans “Religion is It is known that opening a madrasa under the control opium for people”, “Soviet, your task is to extort children of Religious Department of Central Asia and Kazakhstan from old-method school which darkens their mind. was allowed in accordance with the Order of the Council Build a new soviet school” [1;106]. This process led to of Public Commissariat of the USSR №14808-r issued eliminate old method schools and which had on October 10 1945. According to the Order №1879- significant role in cultural life of the region, to repress 212-с of the Council of Public Commissariat of the SSR religious and theological scholars, to lose historical of Uzbekistan issued on November 29 1945, Religious value of the mosques and madrasa, the annihilation of Department was allowed to open 2 religious institutions: Arabic graphics in 1927-1928 and establishment of the one was former madrasa in Bukhara Mir-i Arab and the departments of the Society of Bellicose Atheists. The other Barak khan madrasa located in October district of policy run against religion in Soviet period led to repress Tashkent. pious people, to turn madrasas to storehouses, clubs, Academic process at Mir-i Arab madrasa was first bureaus and different other institutions. rehabilitated with 30 students in 1946. The Madrasa was Changes in political and ideological lines conducted regulated by qadi Bashirkhon To’ra Ishokov who was in 1942-1943 caused to open religious centres in the cities a representative of Religious Department in Tajikistan, around Soviet Union. For instance, the regime legalized Muhiddinov Hoji Akbarkhan at the beginning of 1946, to establish religious department for Kazakhstan and Abdulhamid Makhsum in 1947, Muminov Shahobiddin Central Asian republics on July 31, 1943. On October 20, qori in 1947-1951 and Ismoil Sottiev in 1952. The first 1943, 1-Congress of Central Asian Muslims was held in mudarrises [teachers and professors] were I. Sottiev, Hoji Tashkent and the formation of Spiritual Administration Akbarkhon, A. Rafikov Abdurahim qori while K.Hasanov, of Muslims of Central Asia and Kazakhstan was officially A.Ibragimov, M.Abdurahmonov, Muhammadkhon approved. Researchers specially stressed the relations (Makhjuri), O.Mirzaahmedov in 1952, F.Sodiqkhujaev, of the State and Islam during World War II. They show Sh.Muminov, Gh. Abdullaev, the head of Academic in their researches that the war in 1941-1945 had the

28 THE RELIGIOUS VALUES IN GOLDEN PAGES OF HISTORY 4-number 2017

Department S.Ziyatdunov I.Muhammadziyaev took active part in academic process in 1961-1967 [4;54-62]. In 1943, the Soviet government allowed establishing Central With the initiatives of the Department of Muslims of Asian Spiritual Administration of Muslims (SADUM later Spiritual Administration of the Muslims of Central Asia and Central Asia and Kazakhstan, the endowment given to Kazakhstan)and under the administration was reopened Mir-i moseleums and mosques such as “Khodja Bahowutdin” Arab (1945) and Barak khan (Baroqkhon ‒ uzb) (1956-1961) (Bukhara), “Shohi Zinda” (Samarkand) and “Sulton bobo” madrasah to prepare specialties to work at spiritual offices, was spent for the reconstruction of Barak khan madrasa mosques, madrasah throughout the Soviet Union. This article at the beginning of 1955. Having been reconstructed, is based on materials come from the Central State Archive of Uzbekistan (henceforth, TsGARUz) and Archive under Muslim Barak khan madrasa as the second madrasa in the USSR board of Uzbekistan research the issues of educational process in started functioning on November 1 1956. The task of this madrasahs, curricula, daily life and state control of madrasah academic institution was to educate main principles of students. This paper argues that how officials systematically Islam and prepaing religious personnel. The durability tried to control educational process, daily routine and even the of education was approved 7 years (primary – four years mood of students in madrasahs. and secondary – three years). According to the Decree of 1943 йилда совет ҳукумати томонидан Ўрта Осиё ва Қозоғистон мусулмонлари диний бошқармаси очилишига, Presidium under Religious Department on May 22 1956, ушбу ташкилот таркибида Совет Иттифоқидаги диний those who finished ten-year study at soviet school, served тузилмалар ва масжидларда ишлаш учун мутахассислар in the army or exempted from military service at the тайёрлаш мақсадида 1946 йилдан Мири Араб, 1956–1961 age of 20-25 were admitted to madrasa after presenting йилларда Бароқхон мадрасалари фаолиятига рухсат a statement, a medical report, a recommendation letter берилди. Мазкур мақолада Ўзбекистон Республикаси Марказий давлат архиви ва Ўзбекистон мусулмонлари from work place or study as well as the recommendation идораси архиви маълумотлари асосида мадрасалар of of the republic. It was defined to send the фаолияти, ўқув дастури, талабалар кундалик ҳаётининг graduates to different areas after finishing study. Academic давлат назорати остида эканлиги тадқиқ қилинди. program of Mir-i Arab madrasa became foundation Тадқиқотда совет давлати томонидан қай тарзда ислом for new courses of Barak khan madrasa drawing main таълим муассасалари, талабалар ижтимоий ҳаёти ва уларнинг қарашлари устидан назорат ўрнатилганлиги attention to teach Arabic, Persian. Religious Department ёритилди. provided the learners with food, accommodation, В 1943 году советское правительство дало разрешение furniture, clothes and books. There was established на создание Духовного управления мусульман Средней special a fund for cultural and team events, providing Азии и Казахстана, были вновь открыты медресе students and mudarrises financially were covered by Мир-и ‘Араб (с 1945 г.) и Барак-хан (в 1956–1961 гг.), donations given to madrasa. There was opened a hostel которые занимались подготовкой специалистов для работы в духовных учреждениях и мечетях в Советском near the madrasa, a lecture room in a room belonging to Союзе. В статье на основе материалов Центрального the mosque “Tillashaikh” and a canteen near the mosque. государственного архива Республики Узбекистан и Academic year started on September 1 and ended on Архива Управления мусульман Узбекистана исследуются June 1 having winter vocations from January 1 to January деятельность медресе, ход учебного процесса, повседневная 10, second decade of May for preparation for exams and жизнь студентов и государственный контроль над ними. Автором предпринимается попытка осветить проблему its third decade for taking exams [5;52]. осуществления контроля государственными органами над Since Barak khan madrasa located close to Religious учебно-образовательным процессом и повседневной жизнью Department, it gave an opportunity to take it under студентов. permanent control, to improve the quality of academic environment, to strengthen religious immunity of in 1958-1959 academic year. A year later total number students, as well as to introduce students more closely of students reached 31[9;106]. In 1960-1961 academic with the activity of Religious Department. There were years, there were fifth and sixth forms at the madrasa and exchanged students between the two madrasas. For total number of students was 29. The students of madrasa example, in the academic year 1957-1958, students from were those who finished soviet school among whom there higher classes - 10 students from 5th form, 7th form were people with different occupations such as postal 16 and 10 from 9th form of madrasa in Bukhara were workers, painters, carpenters, sewers, drivers, kolkhoz transferred to Barak khan madrasa while second and third workers, shoe makers, smiths ant etc. If ethnicity of both forms of Barak khan madrasa were sent to Bukhara and madrasas’ students is analysed studying in 1960-1961, the number of students at Mir-i Arab was 71 and the latter there were 21 Uzbeks, 5 Tajiks, 2 Kazakhs and 1 Tatar. had 36 students [6;50]. If we compare this numbers with From 29 students, 13 of them finished general public other years, because of graduates, the total number of schools while 10 of the had only 7 year-education, four students at Barak khan madrasa decreased to 27 students of them studied for 9 years and 2 students had studied at having 12 students at 6th form and 15 ones at eighth form schools for 8 years. The students of madrasa were from

29 4-number 2017 THE RELIGIOUS VALUES IN GOLDEN PAGES OF HISTORY different nationalities such as Uzbeks, Kazakhs, Tajiks, in defined by scientific pedagogy in educational process. A Kyrgyz, Turkmens, Azerbaijanis, Georgians, Bashkirds, graduate of madrasa U.Idrisov shared the followings from Karakalpaks, Turks, Kurds, Dungans who visited from his memories: “The teachers of madrasa are sincere pious different areas. For example, in 1980 there were 12 people and tried to give all their knowledge to us. They student from RSFSR (Moscow – 1, Gorkov – 1, ASSR did not study at secular universities; they graduated from of Kabardian Balkhash – 2, ASSR of Dagestan – 2, ASSR this madrasa and stayed here to work. Of course, having of Bashkiria – 4, ASSR of Tatar – 1), 7 ones from SSR only one madrasa in the [Soviet] Union is not enough. of Azerbaijan (Baku – 3, Lenkoran – 1, Geoksoi district However, this is the one to act in this complex period and – 1, Zakatalan district – 1, ASSR of Ajar – 1), 6 ones from the authorities banned to open any other madrasas. There SSR of Kazakhstan (Chimkent – 3, Jambul – 3), 5 from were only two books for a whole class and we used to SSR of Kirgizia (Osh – 3, Djalolobod – 1. Aleksandriskiy study the subjects by copying from books to notebooks – 1), 3 ones from SSR of Tajikistan (Leninobod – 2, and gifted these notebooks to new students…” [10;5-17]. Tursunzoda – 1), 2 ones from SSR of Turkmenistan In the analyses of academic programs for 1946-1947 (Tashhawuz – 1, Chorjuy – 1), 23 ones from Uzbekistan academic year, we can see that Islamic pray, Hadith, Qiroah, (Andijan – 5, Bukhara – 2, Jizzak – 1, Kashkadarya – 2, Mukhorava-i Arabiya, Calligraphy, Fiqh and sanitary Tashkent – 3, Samarkand – 3, Surkhandarya – 1, ASSR were taught as main religious subjects while among of Karakalpakistan – 2) at Miri Arab madrasa [7;28-29]. secular subjects Uzbek, History of Islam, Arithmetic, Aggressive policy of Soviet Union towards religion Morphology and Syntax of Arabic, Constitution, in different years, particularly in the years when atheistic Geography were introduced in the program. Academic propaganda reasoned to make some changes in religious hours and classes were divided from 1 to 9 courses and education under Religious board of Uzbekistan. For academic week lasted from Saturday to Thursday; Friday example, this process influenced to decrease the number was day off. of students at religious institutions. According to archive The number of religious subjects were increased in documents, although the contingent of students at 1959-1960 academic year, there were far fewer hours for madrasa was defined 90 in 1945, 40 students studied at them in the program. Because the Council of Religious Mir-i Arab madrasa in 1961-1966, 50 students in 1966- affairs did not have any interests of students’ to be 1967, 66 students (6 in reserve) in 1980. However, the religious people. Instead, in order to prepare specialists number of people willing to study at madrasa was far knowing Arabic who might serve for government, the higher. For instance, 300 applicants applied for admission government paid special attention to teach Arabic. There in 1975-1980 whose only 40 were able to become madrasa was defined to teach religious subjects such as Qiroat al- students. In the academic year 1980-1981, 112 applicants Koran (Reading al-Koran, Tajweed al-Koran (Correct applied for admission and only 12 of them were chosen Koran Reading), Tafseer al-Koran (Commentaries to by admission commission [8;35]. Koran), Islamic fiqh, Hadithi Nabaviy (Prophet’s hadiths), According to the Decree of Religious Department, Mustalih al-Hadith, Aqiod (Belief and faith) and secular in 1956 I. Sottiev was appointed as the director of Barak subjects such as Arabic, Syntax of Arabic, Colloquial khan madrasa and Sh.Shoislomov who was succeeded Arabic, Baloghat Maaoni Bayon va Badee (Rhetoric, by S.Ziyautdunov as a scientific secretary. Accepting Oratory and literary Arabic), Literature, Writing, Arabic madrasa mudarrises and defining academic programs alphabet and elementary knowledge, History of Islam, was arranged with higher bodied. For instance, in the Persian, Russian, History of the USSR, Constitution letter sent to the Chairman of the Council for Religious of the USSR, Geography of the USSR and Economic Affairs, it was mentioned F.Sodikkhujaev, M.Bobojonov, Geography [9;73]. Sh.Shoislomov, SHamidkhujaev to teach religious Transformations in religious policy at the end of 1980s subjects and B.Tulaganov, S.Mahkamov, A.Alishaev to influenced the changes to prepare religious personnel. At educate social subjects. Barak khan madrasa employed 4 the meeting which was dedicated to the end of academic mudarrises to teach theological subjects and 3 teachers year at Religious Department on June 15 1989, Head of to teach general subjects in 1957-1958 academic years. Mir-i Arab madrasa M.Abdullaev accentuated madrasa Mudarrises and teachers were paid 800 roubles per 72 academic program to be in old methods and suggested to lessons or 11 for each and it was raised to 2 roubles 1957- establish a special group to renew it which could improve 1958 academic years [9;102]. students’ knowledge [11;100]. The mudarrises and teachers (whose majority were There were some problems in the academic process at the age 50-70) of madrasa were always emphasized of Mir-i Arab madrasa from 1945 to 1990. Firstly, it is to introduce modern methods of teaching and use them connected with strong control of State over its activity while teaching. There were not used traditional methods and secondly, deficiency of books, absence of audio

30 THE RELIGIOUS VALUES IN GOLDEN PAGES OF HISTORY 4-number 2017 rooms to study Arabic and other languages, involvement Caucasia. 80% or 118 graduates of SADUM employed of religious personnel before graduating their course under Religious Department at different positions while completely were other problems of the madrasa. These 19 (13%) ones worked at public economic spheres, 10 complications were mentioned in the reports of the (7%) of them died [4; 55]. madrasa. As mentioned above, primary purpose of educational Provision madrasas with textbooks was one of the institutions like Mir-i Arab and Barak khan was to major problems of Religious Department. Most of the prepare religious personnel for SADUM and other books were published before 1917 and they did not meet Islamic bureaus. Religious Department was in charge of the requirements of academic process. For instance, it covering expenses of madrasas, students’ hostels, food was defined to use textbooks such as “Addur al-Bahiya and etc. The Department got money from donations (Glittering Brilliants)”, “Ar-rawzar an-nadiya sharhi ad- done voluntarily by Muslims. Religious Department durol bahiya (Comfortable garden of commentaries of created all necessary conditions for students’ study and Addur al-Bahiya)”, “Ghusur tarikhi Islom (Centuries living. Mufti Z.Bobokhonov did considerable effort in all in the history of Islam)”, “Bulugh al-marom min ahadis these processes and all issues relating to madrasas were al-ahkom (Attaining the aim and meanings of prophet’s solved by Religious Department. Hujras of Tilla Shaikh sayings)”, “Muntahab min al-Jamee as-Saghir”, “Mishkat al-Masobih (Niches for Flare), “Mustalahati al-Hadith and Muyi Muborak were used like accommodations by (The Rules of Reviewing Prophet’s Sayings)”, “Usul Barak khan madrasa students [12; 76]. al-Hadith”, “Al-Jawhar al-Maknun (Hidden Brilliants)” According to internal rules of madrasa worked out in [9;69-72]. 1956, each student studying at madrasa had to follow all Taking into account the significance of textbooks the norms adopted by Religious Department. Apart from in organizing and developing educational process, studying religion and rituals, the students were required to Religious Department took some measures to provide follow behavioural norms concerning a soviet citizen. The the two educational institutions with textbooks. For students were highly recommended to be informed about instance, they were required to find special textbooks political processes, to read magazines and newspapers on History of Islam, Dogma, Reading in Arabic, continuously and to have positive attitude towards each Morphology and Syntax and Persian for all courses. other. Moreover, there were compulsory requirements Moreover, Religious Department put forward the idea to of Religious Department for madrasa students [5;93-94]. prepare new textbooks on Sharia that could meet modern Of course it was obligatory for students to follow all these requirements. For temporary use, special topics of such rules. textbooks as “Mabda al-Qiroa”, “Mabda-i Nahviya”, To sum up, during the World War II Soviet Union “Rahbar-i Forsi” on main subjects were copied in paper paid a great attention to the religion as the government and given to students. However, it could not replace (Soviets) needed tangible aids like financial and human books for students. Religious Department promoted to capital from Muslims. As a result Soviet government publish “Durusi nahviya”, “Muallim us-Sonii”, “Ibodati allowed opening official office “The Autonomous Muslim Islomiya”, “Islomi Din”, “Fan ut-Tadj”, “Miftakh un-Nahv” Spiritual Directorate of Central Asia and Kazakhstan”. in 1989 [11;98]. Despite religious freedom that was declared, the Soviets Madrasa student took exams on both religious and gained the control over Muslims with the help of this secular subjects in the mid and at the end of academic organization. With this action, the Soviet Union wanted year. In June 1958, 20 students graduated from Barak to show the world religious liberties and opened the khan madrasa which started its activity in 1946. Six of madrasah Miri Arab in Bukhara and Barak khan in them were from Tajikistan, 1 from Turkmenistan, 2 Tashkent. Educational programs were confirmed by the ones from Kazakhstan, 1 from Kirgizstan and 8 ones Soviet government. Regious policy of government in from Uzbekistan. Having taken certificates of graduation, 1960s and 1980s represented itself in religious education graduates were sent to mosques and madrasas to work. as result of which about 70% of its curricula was secular. According to archive documents, From 1945 to 1980, Although, the government controlled all of activity Mir-i Arab Madrasa had gradates only 12 times: in madrasahs, Muslim board of Uzbekistan and ulema 1951, 1958, 1959, 1061, 1966, 1968, 1971, 1973, 1975, succeed to prepare religious personal for the need of 1978, 1980 and 147 students graduated from madrasa in Muslims in that period. these years. 68 of them were from Uzbekistan, 33 from Tajikistan, 18 from Kirgizia, 17 from Kazakhstan, 3 from Turkmenistan, five from Religious Department of Europe and Siberia and 3 from Religious Department of North

31 4-number 2017 THE ACTUAL PROBLEMS OF RELIGIOUS STUDIES BIBLIOGRAPHY: SOME ASPECTS OF RELATIONSHIP OF CENTRAL ASIAN COUNTRIES AND 1. TsGARUz – Tsentralnoy Gosudarstvenniy arxiv RELIGION OF ISLAM. respubliki Uzbekistan (Central State Archive of the Republic of Uzbekistan) TsGARUz, f.95, op.1, d.1324. 2. Bennigsen, A. Islam in the Soviet Union // МАРКАЗИЙ ОСИЁ ДАВЛАТЛАРИ ВА Journal of the South Asian and Middle Eastern Studies. ИСЛОМ ДИНИ МИУНОСАБАТЛАРИНИНГ Villanova, 1985. Vol.8, No.4, 115-133; Bennigsen, A БАЪЗИ ЖИҲАТЛАРИ (co-authorship Lemercier-Quelquejay Ch). Islam in the Soviet Union. New York: Praeger, 1967. 272 p.; Roi, Ya. Islam in the Soviet Union. From the Second World War O НЕКОТОРЫХ АСПЕКТАX to Gorbachev. New York: Columbia University Press. ВЗАИМООТНОШЕНИЙ ГОСУДАРСТВ 2000. 764 p.; Muminov, A., Gafurov U., Shigabdinov, R. ЦЕНТРАЛЬНОЙ АЗИИ И РЕЛИГИИ Islamic Education in Soviet and post Soviet Uzbekistan // ИСЛАМ Islamic Education in the Soviet Union and its Successor States. Ed. by Michael Kemper, Raoul Motika and Stefan Reichmuth. Published USA & Canada by Routledge. 2010. Pp. 223-280. Key words: Central Asia, Islam, ideology, 3. Arapov, D.Yu. Islam i sovetskoe gosudarstva extremism, religious factor, state, tolerance, (1917-1936) Sbornik dokumentov. M., 2010. 208 education. s.; Arapov, D.Yu. Islam I sovetskoe gosudarstvo (Po Калит сўзлар: Марказий Осиё, ислом, ғоя, materialam Vostochnogo otdela OGPU. 1926 g.) Sbornik экстремизм, диний омил, давлат, бағрикенглик, dokumentov. Vip.1, M., 2010. 152 s.; Arapov, D.Yu. Islam таълим. i sovetskoe gosudarstvo (1944-1990) Dokumenti. M., Ключевые слова: Центральная Азия, ислам, 2011. 529 s.; Babadjanov, B.M. Babaxanovi // Islam na territorii bivshey Rossiyskoy imperii. Ensiklopedicheskiy идеология, экстремизм, религиозный фактор, го- slovar. M., Vostochnaya literatura RAN. No.4, 2003. S. сударство, толерантность, образование. 12-14. 4. TsGARUz, f.2456, op.1, d.500. The events occurring in recent years in the Middle 5. TsGARUz, f.2456, op.1, d.201. East and North Africa have multi-faceted causes and consequences, which can be explained, on one hand, by 6. TsGARUz, f.2456, op.1, d.268. increasing rivalry between world and regional powers for 7. TsGARUz, f.2456, op.1, d.637. ensuring their national interests in this part of the earth, 8. TsGARUz, f.2456, op.1, d.310. on the other hand, politicization of the Islamic religion, 9. TsGARUz, f.2456, op.1, d.231. utilizing it for its own profit, certain political forces as 10. Idrisov U. Buxarskie vospominaniya. 20 let means of struggle for power. slujeniya imamom. Moskva, ID Medina. 2007. Such a geopolitical transformation of a global scale 11. O’zbekiston Musulmonlari idorasi (Archive under pushed the Central Asian states towards implementing a Muslim board of Uzbekistan) file.164. more realistic, balanced policy in the region with the aim 12. Boboxonov, Sh.Z. Shayx Ziyovuddinxon ibn to preserve general stability and security. However, it did Eshon Boboxon (Ma’naviyat va ibrat maktabi). Toshkent, not promote to the complete elimination or mitigation O’zbekiston Milliy Ensiklopediyasi, 2001; Yuldashxujaev, of the severity of the main threats to stability and peace X., Qayumova, I. Uzbekiston ulamolari. Tashkent, in Central Asia, which include, first of all, international Movarounnahr. 2015; Eren, Tasar. The Official Madrasas terrorism, religious extremism, and spread of radical of Soviet Uzbekistan // Journal of the Economic and and extremist ideology, often covered by the religion of Social History of the Orient. 2016. Vol.59, Pp. 265-302. Islam. At the same time, all countries took into account such an important factor, which does not require special proof - the unexpected return of the religious factor at Zilola KHALILOVA , the junction of 20th -21st centuries into the politics and Junior Research Fellow at the Institute of History social life of the region - the growing influence of Islam. In Academy of Sciences Republic of Uzbekistan. this regard, the Central Asian states could not ignore this phenomenon, which had a special significance for socio- political stability without exception of all states located in the region with a practical lack of a stable security system.

32 THE ACTUAL PROBLEMS OF RELIGIOUS STUDIES 4-number 2017 One cannot deny the fact that over the years of independent development the Central Asian states The article describes religion and religious values in the managed to achieve whole domestic political stability, Central Asian region, the state's role in religion, the role of interethnic harmony and inter-confessional tolerance, religious traditions and tolerance. He also emphasized the create conditions for legal equality, economic and social importance of security and stability for the region's peoples. freedom for their citizens, regardless of their nationality Мақолада Марказий Осиё минтақасидаги дин ва and religious affiliation. A valuable experience has диний қадриятлар, давлатнинг динга муносабати, диний been gained in the formation of a reasonable balance анъаналарни қайта тиклашдаги роли, бағрикенглик масалалари очиб берилган. Шунингдек, минтақа халқлари between religion and the state in the new conditions of учун хавфсизлик ва барқарорликнинг нақадар муҳим development, a rational approach to the role and place аҳамият касб этиши, бу борадаги тажрибалар ёритилган. of religious institutions, accounting the specifics of their В статье говорится о религии и религиозных relationship with the authorities and, in general, the role ценностях в Центральной Азии, рассматривается of the religious factor has been formed and improved. отношение государства к религии, религиозным Over this period, with some delay in some countries, a традициям и вопросам толерантности. Особое значение автор придаёт важности обеспечения безопасности и system of legislation has been created that regulates стабильности для народов региона. almost the whole spectrum of state-confessional relations, the state has undertaken to protect the legal activities of religious associations, guarantee freedom of religion Currently, in the real conditions, the fight against and denomination, ensuring the equality of religious popular calls appears to be directed not at their organizations before the law. It should be noted that the consequences, but at eliminating the initial causes. countries of Central Asia are unique in the confessional It should also be taken into account that ignorance terms, among the multinational population there are and intolerance mainly explained the existence of followers of all world religions. The countries of the international terrorism and extremism. The activities Central Asian region, possessing ancient traditions of carried out by all countries should be aimed at enhancing statehood, skillfully applied the principles of reasonable tolerance, ensuring religious freedom, and preventing balance of religious and secular principles, as a whole discrimination against citizens professing Islam. stood up to the above-mentioned threats. Moreover, No less important task is also to bring to the world during the first decade after gaining independence, an community the rich historical, scientific and spiritual invaluable experience was gained in the formation of heritage of the titular nations of the countries of the rational relations between the religion and the state in the region, aimed at explaining the creative potential of Islam, new historical conditions. its spiritual and moral values. The task should be actual From the very first days of independence, there was in order to raise the level of knowledge among young a necessity of a clear and principled definition of the people, especially unorganized, for the religion Islam, to state's position on religion. The task of forming a new strengthen education, to take more effective and creative relationship between secular and religious values that measures to inculcate a judicious attitude and develop meets the national interests has become one of the a healthy position towards religion. It would be in the main elements in supporting the process of reviving humanistic and scientific interests of the countries of the national values of the peoples of Central Asia in Central Asia to establish and develop closer ties between construction a democratic society and legal state. It was the young researchers of the region dealing with issues also taken into account that Islam in the countries of of anticonfessional and inter-civilizational dialogue. the region is an inalienablepart of the cultural and social The Central Asian countries which are carrying out identity, national heritage, as well as the moral and ethical construction of the civil-law society should exchange foundation of national statehood. their experience on a regular basis in order to achieve a At the same time, it should be taken consideration rational balance between secular and religiosity. in mind that in societies of Central Asia, sociality and It should be noted that, in this respect Uzbekistan, like religiosity gradually acquire the character of a very a number of Central Asian countries, has some experience dynamically developing phenomenon, which causes a in maintaining stable and mutually beneficial relations gap between the formal perception of Islam and what is between the secular state and religion, harmonizing happening in practice. Gradually, the number of mature, universal and national values, in which adjusted system educated Muslims is growing, showing their political of religious education plays a significant rolein the years orientation. A remarkable feature of the socialization of of independent development. Moreover, it has centuries- the population in individual countries todaythere are old roots. mosques on the periphery, regardless of age and sex.

33 4-number 2017 THE ACTUAL PROBLEMS OF RELIGIOUS STUDIES It should be emphasized that the noticeable activation BIBLIOGRAPHY: of comprehensive cooperation between Uzbekistan and the Central Asian countries in recent years creates 1. Speech of the President of the Republic of a certain socio-political background for joint activities Uzbekistan Sh. Mirziyoyev at the 72nd Session of the in this area of interstate relations. In this regard, I would UN General Assembly (New York, September 19, 2017) like to note the words of the President of the Republic .- Pravda Vostoka, September 20, 2017, No. 183. of Uzbekistan Shavkat Mirziyoyev, delivered at the 2. Speech of the President of the Republic of Uzbekistan Sh. Mirziyoyev at the First Summit of the 72nd session of the UN General Assembly: "Peaceful, Organization of Islamic Cooperation on Science and economically prosperous Central Asia is our most Technology. (Astana, September 10, 2017) .- The truth of important goal and key task. Uzbekistan is determined the East, September 11, 2017, No. 178 (28636). to engage in dialogue, constructive interaction and the 3. Decree of the President of the Republic of strengthening of good-neighborliness. The agreement Uzbekistan "On Further Improvement of the Post- on the state border between Uzbekistan and Kyrgyzstan Graduate Education System" (Collected Legislation of signed at the beginning of September this year has the Republic of Uzbekistan, 2017, No. 8, Article 106) become a truly landmark event. " 4. Resolution of the President of the Republic of Islamic University, formed in 1999 on the initiative of Uzbekistan "On the Program of Comprehensive Measures the First President of the Republic of Uzbekistan Islam for the Development of Publication and Distribution of Karimov, occupies a special place in the activities to revive Book Products, Raising Book Reading Culture " .- Pravda and learn invaluable religious and spiritual heritage of the Vostok from September 14, 2017, No. 180 ancestors deeply, to raise the level of knowledge of various 5. Religion, society, state: new formats of relationships. stratum of the population about the specifics of religious Dynamics of religious space in the modern Russian society. The journal "Science and Religion", No. 6, 7.- policy in modern Uzbekistan and training of personnel 2017. capable of directly participating in the formation of an 6. Yusupov O. Uzbekistan is a country of tolerance adequate attitude towards the religious factor among // Intern. Conf. TIU in corporation with the UNESCO young people. This secular university is inextricably Office in Uzbekistan and the Committee for Religious linked with the education system in secondary Affairs under the Cabinet of Ministers of the Republic of specialized and higher religious educational institutions, Uzbekistan: "Interfaith Dialogue and Religious Tolerance including the Tashkent Islamic Institute with the is Guarantee of Social Stability", November 12, 2014. - Spiritual Administration of Muslim board of Uzbekistan, С.6-9. Orthodox and Protestant seminaries. It is engaged in the training of qualified specialists who possess profound and comprehensive scientific knowledge regarding the Ravshan A BDULLA EV, religion of the world,sociopsychology of religion, history Rector of Tashkent and philosophy of Islam, supports a versatilecooperation Islamic university with universities and academic research centers of Doctor of Economics, Professor foreign countries aimed at mutual enrichment of the scientific and spiritual component and the exchange of positive experience. A certain interest towards this university was displayed by the representatives of a number of neighboring countries in terms of organizing the education of their citizens in it. Taking advantage of this opportunity, I would like to note that Tashkent Islamic University, which currently owns the necessary scientific, intellectual and pedagogical potential, in addition, it is ready to welcome young people from Central Asian countries, which would be of great help in training highly qualified specialists and experts for carrying out joint struggle against forces using religious slogans in order to achieve certain political goals.

34 THE ACTUAL PROBLEMS OF RELIGIOUS STUDIES 4-number 2017 ENSURING RELIGIOUS TOLERANCE – IS history as a solution to problems in attitudes towards THE ACTUAL TASK OF THE PRESENT religious minorities. In days gone by, before the advent DAYS of Islam in Uzbekistan, the country saw successful coexistence of various religions on its territory. This is evidenced by archeological research. In Fergana Region's ДИНИЙ БАҒРИКЕНГЛИКНИ Quva District, for instance, a group of archeologists unearthed well-pre-served statues of Buddha as well as ТАЪМИНЛАШ – БУГУНГИ КУННИНГ objects testifying that Zoroastrians also lived here. ДОЛЗАРБ ВАЗИФАСИ Buddhism and its Mahayana teachings were widespread in Uzbek cities such as Termez, Samarkand, Bukhara, Sairam, Quva, Koson and Uzghen. There is data ОБЕСПЕЧЕНИЕ РЕЛИГИОЗНОЙ suggesting that the son of the king of Parthia (the ancient ТОЛЕРАНТНОСТИ – АКТУАЛЬНАЯ name of a country in this region), An Shigao(120-189), ЗАДАЧА СОВРЕМЕННОСТИ disseminated this religious teaching. In the Kingdom of Kushan, which existed in the 1st and 2nd centuries A.D. in what is today Uzbekistan during the reign of Kajol, Key words: religious tolerance, religious-cultural, VimaKadfis and Kanishka, Buddhism was a state religion. peace, stability, society. Numerous archeological digs have helped unearth Калит сўзлар: диний бағрикенглик, диний ма- remnants of Buddhist structures. Chinese traveler даният, тинчлик, барқарорлик, жамият. and scholar Xuanzang wrote that Samarkand had two Ключевые слова: религиозная толерантность, Buddhist temples in the 7th century. According to религиозная культура, мир, стабильность, обще- Arab historians, they encountered Buddhist temples in ство. Samarkand and Bukhara even in the lOth-llth centuries. Moreover, Buddhist traditions did not vanish. Rather, Uzbekistan pursues consistent policy aimed at they were continued in Sufism and religious philosophy strengthening friendship of peoples and ensuring born of Islam. interethnic, interfaith and inter-cultural tolerance in the Gradually, principles of humane relationships with country, where members of over 130 nationalities and people of different faiths were developed. They included ethnic groups live and work as one nation. components such as tolerance, loyalty and respect for the The Decree of the President of Uzbekistan "On the faiths and views of other people and nations. Development Strategy of Uzbekistan", signed at the Ideas of tolerance were primarily shaped by the February 7, 2017, defined the priorities of the stable Declaration of the Rights of Man and of the Citizen development of the spiritual life of people, where the passed by France's National Constituent Assembly in issue of religious tolerance is singled out as a separate August 1789. The document declared freedom of speech item .1 and thought. It made it possible to recognize tolerance On September 19, 2017 the President of Uzbekistan as a universal value and the fundamental component of ShavkatMirziyoyev addressed the general debate of the peace and accord among religions, nations and various 72nd session of the United Nations General Assembly, social groups. In 1995, UNESCO adopted a Declaration of Principles on Tolerance - respect and proper where he made a proposal to adopt a special UN understanding of the cultural diversity of the world, resolution "Enlightenment and Religious Tolerance" to forms of self-expression and manifestations of human promote "the establishment of tolerance and mutual individuality. It serves as a fundamental document respect, ensuring religious freedom, protecting the rights that has paved the way for the friendship and peaceful of believers, preventing their discrimination" 2. coexistence of nations of the world. Prophet of Allah Muhammad taught his followers to Loaned from the domain of medicine, the word do good things to everyone, regardless of their religious 'tolerance' now has more of a social character that affiliation. One of his hadiths says: "Give supporters of all highlights the need for and positive essence of the said religions" 3. quality: demonstration of tolerance and respect with The idea of tolerance was conceived in the depth of regard to characteristics of various nations and religions. 1 The Decree of the President of Uzbekistan "On the Strategy of actions of development of the Republic of Uzbekistan in 2017-2021"// Tolerance does not make for betrayal of one's own Narodnoeslovo, -Tashkent. 2017. - №28 (6692). convictions. Neither is it indifference to other people. 2 Mirziyoyev Sh.M. Speech at the 72nd session of the United Nations Rather, it is preparedness to live in peace and good General Assembly//Narodnoeslovo, -Tashkent. 2017. - № 189 (6853). 3 Alimov U. Religioustoleranceasthefactor ofpeacefullife. //Khidoyat, - neighbor-liness with people, whose convictions and Tashkent. 2015. -№12. p.7. faiths differ from ours.

35 4-number 2017 THE ACTUAL PROBLEMS OF RELIGIOUS STUDIES Uzbekistan's endeavors to restore authentic freedom The article is devoted to the subject of religious tolerance. of conscience and religion for its citizens have won Based on the analysis of the carried out work, aimed to acclaim from the Arab world, and in 2007 the capital city provide religious-cultural coexistence in Uzbekistan, author of Uzbekistan, Tashkent, was recognized as a capital of defines current tasks and offers suggestions to keep peace and stability within the society. Islamic culture by the Islamic Educational, Scientific and Мақола диний бағрикенглик масалаларига Cultural Organization (ISESCO). бағишланган. Шунингдек, унда Ўзбекистонда диний- Orthodoxy has the second largest following. The маданий ҳамжиҳатликни таъминлаш борасида амалга Republic is home to 159 Christian organizations, eight оширилган ишлар таҳлилига таянилиб, жорий вазифалар Jewish communities, six Baha'i communities, a Krishna белгиланган ҳамда жамиятда тинчлик, осойишталикни society and a Buddhist temple. қарор топтириш бўйича тегишли таклиф-мулоҳазалар баён этилган. Uzbekistan has garnered rich, historically valuable Статья посвящена теме религиозной толерантности. experience in peaceful coexistence of various cultures Основываясь на анализе проведённой работы, направленной and civilizations, which contributes to the formation of на обеспечение религиозно-культурного сосуществования similar value-based orientations of the majority of the в Узбекистане, автор определяет текущие задачи и population and to the creation of a tolerant atmosphere предложения по сохранению мира и стабильности в обществе. of interethnic and interfaith rapport and mutual respect. Navigating through challenges, Uzbekistan has Tolerance is a value and a social norm of civil society succeeded in creating a universal model of mutual that manifests itself as the right of all citizens to be relations among all ethnic and religious groups living in different; provision of lasting harmony between various Uzbekistan. This model is based on mutual understanding religious groups as well as political, ethnics and other and tolerance, patriotism and civil responsibility for social groups; respect for the diversity of world cultures, the future of the country with representatives of all civilizations and peoples; willingness to understand ethnicities that live in the ancient land of Uzbeks. The and cooperate with people of different looks, languages, Council for Faith Affairs at the Committee for Religious convictions, traditions and faiths. Affairs includes leaders of several major religious History reveals that mutual enrichment of religious organizations. The Council ensures interaction with is an indispensable attribute of each of them. A shining religious organizations, provides assistance in running example is the historical and philosophical essence of religion- related activities, and organizes various events Sufism. This teaching states that, with the exception of the under its purview. idea of reincarnation and achieving nirvana, the primary In 1995, for example, the capital city Tashkent hosted goal of Buddhism, it is understanding of Allah (wasl) and a Christian-Muslim conference titled "Living Together offers would-be Sufis similar ways of ridding themselves Under One Sky", which was attended by representatives of of worldly concerns and sins. the World Council of Churches and several international The principle of tolerance, particularly religious religious organizations. tolerance, has always been a characteristic feature of the Also regularly organized are events celebrating people of Uzbekistan. In the years since independence, holidays and dates observed by various religions as well Uzbekistan has demonstrated its own effective model as conferences and seminars focusing on religious issues. strategy for attaining interethnic accord. As of today, the Specifically, on May 31, 2007, representatives of country has registered 2,250 religious orga¬nizations Islamic, Orthodox and Jewish communities participated representing 16 faiths that are working successfully under in a seminar titled "Uzbekistan's Experience in the the Uzbek law "On Freedom of Conscience and Religious Achievement of Interfaith Harmony". It was put together Organizations". The largest religions are Islam and Orthodoxy. Islam has become a crucial factor in spiritual at the initiative of the Three Faiths Forum (3FF), a education and upbringing. leading London-based interfaith organization. In Presently, over 2,000 Muslim religious organizations ad¬dition, Uzbekistan annually marks the International are operating in Uzbekistan united under Uzbekistan Day of Tolerance on November 16. Muslim Board, which after over 100 years of oppression Media in Uzbekistan provides regular and broad by the Russian Empire (which occupied Central Asia coverage of religious life at all social levels of the in the latter half of the 19th century) and then by the population. Magazines "Hidoyat" and "VostokSvishe" Communist atheist party of the Soviet era, is gradually ("The Orient Above") and newspapers "Islom Nuri" turning into one of the primary mechanisms for carrying ("Light of Islam") and "Slovozhizni" ("Word of Life") out Islamic revival in Uzbekistan. Our republic is a are among media outlets that feature material in various member of the Organization of Islamic Conference. languages.

36 THE ACTUAL PROBLEMS OF RELIGIOUS STUDIES 4-number 2017 Uzbekistan's consistent policy aimed at ensuring EUROPEAN EXPERIENCE IN SUPPORTING peace, stability and interethnic and interfaith rapport has OF RELIGIOUS TOLERANCE won broad acclaim and support with the international community. The global public has been impressed by the economic growth and socio¬political development rates. ДИНИЙ БАҒРИКЕНГЛИКНИ ҚЎЛЛАБ- Add to that the fact that Uzbekistan works to serve as a ҚУВВАТЛАШДА ЕВРОПА ТАЖРИБАСИ universal bridge. Tolerant attitudes are an integral part of the Uzbek nation's political culture, which enables representatives ЕВРОПЕЙСКИЙ ОПЫТ В УКРЕПЛЕНИИ of various ethnicities and adherents of various religious РЕЛИГИОЗНОЙ ТОЛЕРАНТНОСТИ beliefs to coexist in peace and accord while working in the name of the republic's prosperity and further deepening of democratic reforms and building a civil society. Key words: tolerance, religion, Islam, OSCE, In the context of the process of internationalization of ODIHR, TANDIS (TheTolerance and Non- religious terrorism, it requires an assessment of religious Discrimination Information System), Friedrich tolerance through the prism of its social significance. It Ebert Foundation. has meaning and meaning only when it does not violate human values. Antisocial phenomena must be treated Калит сўзлар: бағрикенглик, дин, ис- intolerantly, and in all other cases intolerance is useless, лом, ЕХҲТ, Демократик институтлар ва инсон and often even harmful 4. ҳуқуқлари бўйича Бюро, Бағрикенглик ва дис- криминацияга қарши кураш масалалари бўйича маълумотлар тўплаш Маркази, Фридрих Эберт BIBLIOGRAPHY: номли жамғарма. 1. The Decree of the President of Uzbekistan "On Ключевые слова: толерантность, религия, ис- the Strategy of actions of development of the Republic of лам, ОБСЕ, БДИПЧ (Бюро по демократическим Uzbekistan in 2017-2021"// Narodnoe slovo, -Tashkent. институтам и правам человека), Центр сбора дан- 2017. - №28 (6692). ных по вопросам толерантности и недискримина- 2. Mirziyoyev Sh.M. Speech at the 72nd session ции, Фонд имени Фридриха Эберта. of the United Nations General Assembly // Narodnoe slovo, -Tashkent. 2017. - №189(6853). Religion is an expression of the collective, traditional, 3. Alimov U. Religious tolerance as the factor of spiritual and historical experiences of individuals and peaceful life. //Khidoyat, - Tashkent. 2015. - №12. p.7. people. A lively co-existence between a modern secular 4. Yakupov R.I. Ethnology as the factor of shaping state and Religious communities promotes tolerance, tolerant consciousness. // The collection of materials of understanding and the spiritual diversity of human the fourth international conference - Ufa (Russia), 2011. cooperation and interaction, both within a country and p.62. beyond national borders. There is no doubt that the value of Islam in the modern world provides an opportunity for the harmonious development of religion in secular states. Social stability of countries with a predominantly Muslim population directly depends upon the establishment and Mamadjan MAMATOV, maintenance of a reasonable balance between secularity the Fergana State University and religiosity. The idea of innovation and modernization in the Islamic world, the fight against ignorance is reputed as factors of international terrorism and extremism and it is an urgent task both for the Central Asian region and for the whole world.The President of the Uzbekistan Sh.Mirziyoyev in his speech said this at the 72nd Session of the UN General Assembly in New York: "Strengthening of terrorist threats in the world, especially in recent years, indicates that the use of mostly 4 Yakupov R.I. Ethnology as the factor of shaping tolerant consciousness. forceful methods of counteraction with them does not // The collection of materials of the fourth international conference - Ufa (Russia), 2011. p.62. justify itself. Often efforts are reduced to combating the

37 4-number 2017 THE ACTUAL PROBLEMS OF RELIGIOUS STUDIES The United Nations Educational, Scientific and In the modern world the idea of tolerance plays an Cultural Organizations was adopted in London after the important and vital role. We are talking in this article about European experience and best practices in support of religious WWII on 16 November 1945. It states “Since wars begin tolerance. in the minds of men, it is in the minds of men that the Ҳозирги вақтда бағрикенглик ғояси ҳаётий аҳамиятга defenses of peace must be constructed. The ignorance эга. Ушбу мақолада Европанинг ижобий тарбияси ва диний of each other’s ways and lives has been a common cause, бағрикенгликни мустаҳкамлаш бўйича амалий чоралар throughout the history of mankind, of that suspicion and таҳлили келтирилган. mistrust between the peoples of the world through which В современном мире идея толерантности имеет their differences have all too often broken into war.” These жизненно важное значение. В статье на основе примеров европейского опыта в укреплении религиозной lines of the Constitution recognize that the importance of толерантности анализируются наиболее успешные “cultivating respect for the different” is at the very heart практики в этой сфере. of the mandate of UNESCO. Religious and community leaders play a crucial role in the fight against the abuses consequences of challenges, rather than their root causes of the religious message and all the forms of intolerance, ... ignorance and intolerance lie at the basis of international extremism and discrimination. The cultivation of terrorism and extremism along with other factors". The respect for the different and the promotion of common President of the Uzbekistan has addressed the session practices of reconciliation are also the raison d’être of the delegates with a proposal to adopt a special resolution International Decade for the Rapprochement of Cultures of the General Assembly “Enlightenment and religious (2013-2022), for which UNESCO is the lead agency. tolerance”. ShavkatMirziyoyev noted that its main goal is The Decade was launched in 2013 to further mobilize to promote universal access to education, elimination of and engage international, national and local partners illiteracy and ignorance. The head of our country in his to foster mutual understanding and a truer and more speech also stated: “the aggravation of terrorist threats perfect knowledge of each other’s lives. This Decade aims in the world, especially in recent years, indicates that to illustrate the benefits of jointly promoting respect for the use of mainly forceful methods of counteraction human rights and cultural diversity, while acknowledging does not justify itself. Often the efforts are reduced to the importance of intercultural and interreligious dialogue combating the consequences of challenges, rather than to fight against new forms of racism, discrimination, their root causes. I believe that along with other factors, intolerance, extremism and radicalization, thus forging ignorance and intolerance are at the heart of international ties among peoples and nations. terrorism and extremism. "In this regard, the value of The Action Plan for the International Decade identifies education, as a stabilizing factor, rises a new, even higher four main areas of intervention: level. Enlightenment is an important and powerful 1. Promoting mutual understanding and reciprocal weapon in the struggle for the minds of people, especially knowledge of cultural, ethnic, linguistic and religious young people [1]. Today targeted practical work is being diversity; conducted in this direction. In particular, Imam Bukhari 2. Building a pluralist framework for commonly International Research Center in Samarkand and Center shared values; for Islamic Civilization in Tashkent are being established 3. Disseminating the principles and tools of in order to study the great heritage of our ancestors and intercultural dialogue through quality education and the transfer priceless knowledge to future generations. media; and There is no doubt that the value of Islam in the 4. Fostering dialogue for sustainable development modern world provides an opportunity for the and its ethical, social and cultural dimensions. harmonious development of religion in secular states. UNESCO strives to further engage relevant However, social and economic problems, issues of social stakeholders to support the development of justice create prerequisites for activation of people fresh arguments to be provided to governments, with radical ideology; alongside with that destructive intergovernmental and non-governmental organizations groups, sheltering themselves behind Islam use religious as well as the civil society and religious organizations, for rhetoric to achieve their own goals. The United Nations creatively adapting policy frameworks in order to address and international organizations of Europe has broad the challenges which are jeopardizing humankind’s experience in interaction analysis between the Islam cohesion and peaceful co-existence [3]. and a State in Central Asia: UNESCO, OSCE, ODIHR, TheOrganization for Security and Co-operation IFEAC, Friedrich Ebert Foundation, Conrad Adenauer in Europe (OSCE) has 57 participating States from Foundation, most of top European universities and etc. Europe, North America and Central Asia, including Uzbekistan, Kazakhstan, Kyrgyzstan, Turkmenistan

38 THE ACTUAL PROBLEMS OF RELIGIOUS STUDIES 4-number 2017 and Tajikistan. The Organization has a comprehensive There is information about 57 governments, including approach to security that encompasses politico-military, central asians on the official website of TANDIS. The economic and human aspects. It therefore addresses a website helps to broaden international cooperation and wide range of security-related concerns, including arms sharing experiences of states in regulating processes in control, confidence- and security-building measures, area of religion, to actively cooperate with the Internet in human rights, national minorities, democratization, popularization of tolerance idea. policing strategies, counter-terrorism and economic and Scientific community of Europe and particularly environmental activities. All 57 participating States enjoy of Germany have learnt to be cautious when applying equal status, and decisions are taken by consensus on a terms of reference out of European cultural context to politically, but not legally binding basis. situations arising from a different history and culture. The The OSCE Office for Democratic Institutions and terms “tolerance “secularity” and “religion” are not just Human. Rights (ODIHR) has developed a collection of neutral vehicles of thought, but, for instance in Europe, resources and programs to prevention of xenophobia, to have a long controversial history of meaning. The idea of raise awareness about discrimination, hate crimes and tolerance and the practice of toleration play a powerful, other forms of intolerance, including against Muslims, even a crucial, decisive role in maintaining internal Christians and members of other religions. Through coherence and social peace in modern pluralistic, diverse, advising on policy and the training of law enforcement and multi-cultural societies. [5]. personnel and educators, the Office works to build the Some of the brightest examples of the tolerance capacity of governments in preventing and responding to practice is operating of Islamic Banks in Europe, this problem. ODIHR also works to increase the ability entrepreneurs’ investments in business development of civil society to monitor and report on hate crimes and of Arab countries and other kinds of socio-economical incidents. partnership . Islamic banks are developing dynamically in The ODIHR, the Council of Europe, and UNESCO the U.S., Europe and the UK. In the UK, several Islamic have worked together to develop “Guidelines for Educators banks were established and Islamic windows exist in such on Countering Intolerance and Discrimination against banks as Barclays and Citibank. Objectives of ensuring Muslims. Addressing through Education.” sustainable economic growth and the implementation for educators. Metrological principles guidelines are 1) of priority socio-economic programs are inextricably Rights-Based Approach 2) Participatory Approach 3) linked with people. Effective implementation of the Opening Space for Discussion 4) Ongoing Assessment of above-mentioned tasks largely depends on the value the Situation 5) Teaching about Religions and Cultures. orientations and nature of life values of subjects in These guidelines aim to assist educators in identifying banking and financial system. Why problem of human manifestations of intolerance and discrimination against moral values is acute in the banking and financial sectors? Muslims in schools and to provide suggestions on how to prevent and respond to this phenomenon. [4]. Bankers and financiers are closest to material values and ODIHR is preparing a new version of the platform. opportunities to multiply capital: security transactions, TheTolerance and Non-Discrimination Information investment risks, mortgages, etc. System (TANDIS,2003 year) was developed by Theory and ideology of Islamic economics is based the ODIHR's Tolerance and Non-Discrimination on Sharia laws which includes the moral laws governing Department. In order to share and promote practices and the global code of life of Muslim. These laws include a set initiatives and to provide information on issues related to of rules governing all economic activity and the activity tolerance and non-discrimination throughout the OSCE of economic entities. This is not the only example of region. TANDIS gives access to: the projection of religious principles on the economics. ● information received from the OSCE Ethical foundation of the European market economics participating States, specialized institutions and other is also formed by religious principles of Protestantism. organizations; Islamic banking and finance are based on the principles ● country pages providing information on country of fairness, honesty and transparency. These principles initiatives, legislation, national specialized bodies, are not exclusive, they are welcome in all of civilized statistics, and other information; world, which makes Islamic finance attractive not only ● thematic pages with information related to for Muslims but for the whole world. This interaction different key issues; promotes mutual understanding of representatives of ● international standards and instruments; different cultures, religions. In this case, tolerance is a ● information from intergovernmental condition for successful business. [6] organizations including country reports and annual Germany has a rather special history of cooperation reports. between state and religious communities, as it is called,

39 4-number 2017 THE ACTUAL PROBLEMS OF RELIGIOUS STUDIES a “rational balance”. The most important field this [4] Wegmarshaus G.-R. The idea of tolerance.// cooperation is education, as it be in modern Central Asia. International Scientific-Practical Conference of Tashkent The Scientific and Educational Center of Imam al-Bukhari, Islamic University: "Interconfessional dialogue and the Tashkent Islamic University, National Human Rights religious tolerance-guarantee of stability in society."-P. Center of the Republic of Uzbekistan & Friedrich Ebert 149. Foundation hold the International Scientific-Practical [6] Tulemetova G., Karabaeva D. Social principle of Conference “Secularity and religion in Muslim countries: Islamic banking and financial system.// International searching for a rational balance” (1-3 October 2004, scientific-practical conference of Tashkent Financial Samarkand). The book of the same name has the actual Institute jointly with the Central Bank of the Republic socio-cultural problems of contemporaneity: “Given of Uzbekistan and Association of Banks of Uzbekistan the unprecedented surge of interest in religious values in on the theme: "The role of the banking and financial the post-Soviet countries with a predominantly Muslim institutions in accelerating the modernization, technical population and the real shift of the place of religion in and technological renovation of the economy". -May 29, the public life of these countries, one can easily observe 2014.- Tashkent. P. 36. See also: Tulemetova M., Arifjonov the process of the polarization of Islam and the active G. Principles of Islamic investment on example of Dubai penetration of Islamic movements, centers and parties” real estetmarket.-Pp.31-33. [7]. [7] International Scientific-Practical Conference The Friedrich Ebert Foundation has been operating in “Secularity and religion in Muslim countries: Kazakhstan for 20 years. Experts of "Almaty club" in 2017 searching for a rational balance”.- Edited by Z.I. published a "The reflection cycle on Central Asia in the Munavvarov&R.J.Krumm.- Samarkand, 1-3 October socio-political context," in which it consistently analyzes 2004,.-P.144. See also: Central Asia: the space of "silk the dynamics of changes in CA countries. The publication democracy". Islam and the state. Edited by E.Nogoibaeva. describes the changes in the policies of these states on © The Fund. Friedrich Ebert 2017.-Almaty, 2017. - P.2 religions and Islam for the entire period of independence until 2016, as well as examples from the experience of institutionalization religious sphere. [9]. Gulchekhra TULEMETOVA, Thus, the study of the European experience in the PhD, docent prevention of religious discrimination and other forms of intolerance, as well as the study of non-European Makhfuza ALIMOVA, regional practices, can significantly expand knowledge Phd, Tashkent Islamic University and experience.

BIBLIOGRAPHY: [1] Sh. Mirziyoyev, speech of the President of the Republic of Uzbekistan at the 72nd Session of the UN General Assembly (New York, September 19, 2017) .- Pravda Vostoka, September 20, 2017, No. 183. [2] Krista Pikkat, Speech by UNESCO Representative in Uzbekistan on Promoting peace through inter-cultural and -religious dialogue. // International Scientific- Practical Conference of Tashkent Islamic University jointly with the UNESCO Representative in Uzbekistan and Committee of the Religion affairs under the Cabinet of Ministers of the Republic of Uzbekistan: "Interconfessional dialogue and religious tolerance- guarantee of stability in society."-P.17-18 [3] Guidelines for Educators on Countering Intolerance and Discrimination against Muslims. Addressing Islamophobia through Education.- ISBN 978-92-9234-816-8. © OSCE/ODIHR, Council of Europe, UNESCO, 2011.- P.12http://www.osce.org/ odihr/84495?download=true

40 THE ACTUAL PROBLEMS OF RELIGIOUS STUDIES 4-number 2017 THE KHARIJITES’ ATTITUDE TOWARDS and carried out a ruthless fight against their political and HADITHS ideological opponents, who were judged to be killed physically by them. During their fight, the Kharijites applied terroristic methods. We can see in sources on the ХОРИЖИЙЛИК ОҚИМИНИНГ history of Islam that this sect was given different names. ҲАДИСЛАРГА МУНОСАБАТИ Especially, it was mentioned in some sources that this sect was named as al-, al-Nawasib, al-Shurat, and al-Marikun [5:57]. Furthermore, it is known that the name “Kharurites” also was used for this sect in sources. ОТНОШЕНИЕ ХАРИДЖИТОВ К The reason that they were called so was that they went the ХАДИСАМ village named as Kharura, which located near when they separated from Ali. In that period, their leaders were those people such as ′Abdullah ibn Kawwa, Attab ibn Key words: Kharijites, kharuriya, , A′war, ′Abdullah ibn Wahb Rasi, Urwa ibn Khadir, Yazid najadat, ijaara, ibadiya, Sunna, fabricated hadith, ibn Osim Mukharibi and Kharqus ibn Zuhair [6:107]. The statements said by Ibn Hajar Asqalani have an takfir (disbelief). acute importance in the study of the belief and political Калит сўзлар: хорижийлик, ҳарурия, азориқа, views and history of the Kharijites. As he quoted from нажадот, ижора, ибодия, суннат, тўқима ҳадислар, Abu Bakr ibn al-′Arabi in his book, the Kharijites were такфир. divided into two groups. The first group of them blamed Ключевые слова: хариджиты, харурийа, аза- Usman, Ali and all people, who took an active part in рика, наджадат, иджара, ибадийа, сунна, вымыш- the battle siffin and agreed with the event of tahkim, in ленный хадис, такфир. disbelief.The second group blamed all people, who committed big sins, and claimed that such kind of The Kharijites, being one of the early religious and people would remained in the hell forever. Najda ibn political sect in the history of Islam, were distinguished Amir also studied the belief views of the Kharijites and from other sect that developed in the history of Islam stated that the Kharijites claimed that “Whoever does that they blamed those who had not joined them and not oppose Muslims and does not fight against them, supported their ideological views in disbelief, and he will be disbeliever although he practices the belief of theycarried out a ruthless fight against their political the Kharijites”[2:284]. According to Maturidite belief and ideological opponents and were very irreconcilable teaching, faith means to admit with a word and to affirm against them, even they applied ruthless terroristic with a soul. According to this conception, someone, who methods in killing other people. The name of this sect does not practice in religion, will not be considered as was derived from an Arabic word “Kharaja”, and it means a disbeliever. Nevertheless, the representatives of the “to go out”, “to separate” in Uzbek language. This sect was Kharijite sect have added a practice into the pillars of developed in the beginning of the second half of the 7th faith, and for this reason, they have considered those who century because of the battle siffin, which ended with the had not practice in religion as disbelievers and have killed event of tahkim that occurred during the power struggle them ruthlessly. between Ali and Muawiya’s supporters. In the end of Thus, the Kharijites developed their own ideas the battle siffin, Ali agreed with Muawiya’s supporters that allowed them to consider other real Muslims as in tahkim, and that is why 12 000 people separated from disbelievers and to carry out “” against them, and they him. For this reason, a group of these people was known started to kill leaders and Muslims in societies physically as the Kharijites, i.e. those who separated in the history applying the method of terror [8:56]. Nowadays we can of Islam. see an example of the terroristic battle carried out by the This sect opposed Ali because he accepted tahkim. Kharijites in the method of the different extremist and The most interesting is that the Kharijites firstly accepted terrorist groups, which are carrying out their non-Islamic tahkim and agreed with it. According to their views on activities under the mask of Islam. belief, a man can be a caliph by a free choice, and it is not By the second half of the 8th century, the Kharijites have obligatory to accept or to considered as a decision what been divided into several groups, which each of them was Imam chooses. A caliph may be chosen not from the same named after its own leader [5:59]. Shahristani states that family, but he may be chosen from the different families. the major groups among them were 6, and these groups From the very beginning of their activity, people, who were named as azariqa, najadat, ijaara, ibadiya and sa′aliba. followed this sect, considered themselves as real Muslims The rest small groups have formed and developed on the

41 4-number 2017 THE ACTUAL PROBLEMS OF RELIGIOUS STUDIES their ideological views into different regions. Especially, This paper includes information and analysis of ideological Ibn Jawzi has quoted Ibn Lakhi′a’s statement in the and theological opinions of the Kharijites, how they have introduction of his book “Mawzu′at”, “I heard that a interpreted the real meaning of hadiths wrongly or fabricated them in order to prove their ideological views as well as their person from the Kharijites had repented of his sins and attitude toward the Prophet’s (PBUH) hadiths. returned from his wrong path. He said, “These hadiths are Ушбу мақолада ислом тарихида вужудга келган энг from the religion. Pay attention to whom you receive a биринчи террористик оқим хорижийликнинг ғоявий hadith from him. When we wanted to do something, then ва ақидавий қарашлари, ўз ғояларини асослаш йўлида we made this thing hadith”. Then′Abdurahman ibn ҳадисларнинг асл моҳиятини бузиб талқин қилганликлари said that the Kharijites had fabricated the following ёки уларни тўқиганликлари, умуман хорижийлик hadith and attached it to the Messenger of Allah (PBUH), оқимининг суннатга нисбатан тутган муносабатлари ҳақидаги маълумотлар ва таҳлил ўрин олган. “If a hadith comes to you from me, compare this hadith Данная статья посвящена анализу идеолого- with Allah’s Book. If this hadith corresponds to Allah’s теологических воззрений хариджитов. В частности, Book, then it will be mine”[7:87]. рассматривается распространённая среди хариджитов In general, the Kharijites accepted the Prophet’s практика искажённого толкования подлинных смыслов hadiths and considered them as one of the main sources хадисов или их прямая фальсификация для поддержки своих of Islam. Nevertheless, after the event of tahkim, they идеологических взглядов. started to deny hadiths narrated from some companions ground of these major divisions. They blamed all people, of the Prophet. who have committed a big sin, in disbelief. According to As it is stated in sources, Sibai mentioned, “The their belief, it was obligatory to oppose Imam, who has Kharijites were in a disagreement among their contradicted Sunna [6:107]. In fact, to blame Muslims in subdivisions. They considered all companions of the disbelief is condemned and forbidden in the saint sources Prophet (PBUH) as fair before the discord among of Islam, especially in hadiths. One of these hadiths says, Muslims. But after this discord, they started to blame “Narrated Abu Huraira: the Messenger of Allah said, “If Ali, Usman and all participants of the events of jamal and a man says to his brother, “O (disbeliever)!” then tahkim and those who had agreed with tahkim in disbelief. surely, one of them is such (Kafir)” [4:77].Another hadith Thus, after this discord, they started to deny hadiths of says, “Narrated ′Abdullah ibn Mas′ud: The Messenger of many companions because they had agreed with tahkim Allah said, “Abusing a Muslim is fisq (an evil doing) and as well as they started to deny the narrations of Imams, killing him is kufr (disbelief)”[3:80]. who had not supported their claims”[1:22]. However, As it was emphasized above, the Kharijites considered one of subdivisions of the Kharijites, ibadiya, accepted themselves as real Muslims and declared others as the Prophet’s (PBUH) hadiths, besides they narrated disbelievers. Their belief views were directed at killing hadiths from Ali, Usman, Aisha, Abu Huraira, Anas ibn innocent people, applying the method of terror in order Malik and other companions as well. to assassinate rulers, threatening society’s peace and Although there is information in sources that the stability and revolting it. They even claimed that Ali, Kharijites rarely addressed to the fabricated hadiths, Usman and their supporters also were disbelievers. In fact, the statement given above shows that they have used the Kharijites were a group of people, who were not aware such kind of hadiths in part. In fact, the Kharijites have of the real essence of Islam, abandoned the Prophet’s interpreted the real meaning of some hadiths in order to (PBUH) Sunna and society of Muslims, and opposed prove their views, and they might fabricate some hadiths them. They divided people into believers and disbelievers. themselves. According to their opinions, those who follows any It is worthy to emphasize that the Kharijites have used religious practice and abstains from prohibitions can be the fabricated hadiths less that other sects. The reason considered as a real Muslim. The Kharijites considered that they have done this depends on several factors. those people, who had not done these things, as Firstly, according to their belief, a lie is considered as a disbelievers without any ground. Besides it, they blamed sign of disbelief. This factor caused that the Kharijites those people, who had opposed themselves in disbelief were careful in fabricating false hadiths. Secondly, the as well. Kharijites were not ready to use such kind of method of According to the belief views of the Kharijites, propagandizing because many of them were nomad, bad people, who tell lies, are also considered as disbelievers. mannered and rough people in their nature. Thirdly, the Nevertheless, they fabricated false hadiths in order to main thins, which the Kharijites have used in the battle prove their ideas and to propagandize their teaching. with their political and ideological opponents was a There is some information in sources that the Kharijites weapon. They did not choose a careful way in killing their spread the false hadiths fabricated by them that included opponents as did it other sects. But they mainlyaddressed

42 THE RESEARCHES OF SOURCE STUDIES 4-number 2017 to a weapon, not to the false hadiths. According to their SOURCES ON THE PROCEDURAL AND opinion, all people except themselves are disbelievers, NOTARIAL ACTS COMPOSED IN X–XIII and nothing cannot redeem their faults, but only a sword. CENTURIES IN THE MUSLIM WORLD These factors mentioned above caused the Kharijites to fabricate hadiths rarely. As a conclusion, it may be said that the Kharijites have X–XIII АСРЛАРДА МУСУЛМОН been distinguished from other sects in the history of Islam ДУНЁСИДА ТУЗИЛГАН ПРОЦЕЦУАЛ that they had opposed the rulers of the Umayyad and Abbasside dynasties,killed innocent people illegally, and ВА НОТАРИАЛ ҲУЖЖАТЛАРГА ОИД used the method of terror in order to reach their political МАНБАЛАР aims. Their view of belief that those, who committed a big sin will never be forgiven, was a ground for their followers to revolt against the rulers of their time. Nowadays, ИСТОЧНИКИ ПО ПРОЦЕССУАЛЬНЫМ different groups have been developed under the mask И НОТАРИАЛЬНЫМ АКТАМ, of Islam, and they have adopted the Kharijites’ methods СОСТАВЛЕННЫМ В X–XIII ВВ. and principles of takfir in their activities. They also prefer В МУСУЛЬМАНСКОМ МИРЕ themselves to others in all issues of the religion as did it the Kharijites as well. Today to fight against such kind of groups in spiritual and educational ways remains very important. The Prophet’s hadiths as the second source of Key words: Islamic courts, maddhabs, Hanafi Islam after Qur′an have very great importance. Fiqh, Maverannahr, shurta (police), hisba and muhtasib, notarial activities in islam Калит сўзлар: қозихоналар фаолияти, BIBLIOGRAPHY: маҳкама ҳужжатлари, мазҳаблар, Ҳанафий фиқҳи, 1. Dr. Muhammad Mustafa al-A′zami. Dirasatun fi al-Hadith al-Nabawi wa Tarikhu Tadwinihi. – Beirut: al- Мованоуннаҳр, шурта (полиция), муҳтасиб, ис- Maktab al-Islami, 1980. p. 712. ломда нотариал ҳаракатлар. 2. Ibn Hajar Asqalani. Fath al-Bari. – Beirut: Dar al- Ключевые слова: казийские учреждения, маз- Ma′rifa, 1997. Vol. XII. p. 450. хабы, ханафитский фикх, Мавераннахр, шурта 3. Imam Bukhari. Sahih al-Bukhari. – Al-Riyadh: (полиция), мухтасиб, нотариальные действия в Maktaba Dar al-Salam, 1997. Vol. VIII.p. 479. исламе. 4. Imam Bukhari. Sahih al-Bukhari. – Al-Riyadh: Maktaba Dar al-Salam, 1997. Vol. I.p. 448. The study of the Islamic courts conducted 5. Husniddinov Z. Islom: yunalishlar, mazhablar, in X–XIII centuries by western researchers, their oqimlar. – Tashkent: Uzbekiston milliy ensiklopediyasi, comparative analysis and appearance of Islamic 2000. p. 160. legal documentation and its legalization in various 6. Muhammad ibn ′Abdulkarim Shahristani. Al- Milal wa al-Nihal. – Beirut: Dar al-Kutub al-′Ilmiya, 1992. Maddhabs, scientific and practical significance of the p. 734. study of historical experience obtained Hanafi Fiqh 7. Muhammad Muhammad Abu Zahw. Al-Hadith school of Maverannahr were discussed. wa al-Muhaddithun. – Al-Riyadh: al-Maktaba al-′Arabiya Activity of the Islamic courts which were al-Sa′udiya, 1984. p. 512. considered a component of Islamic law has left a 8. Tulepov A. Islom va Aqidaparast oqimlar. – positive mark in the period of the eastern renaissance. Tashkent: Sharq, 2014. p. 535. This legal system formed in the period of early Islam and gradually spread all the Islamic countries of the Aziz TAJIEV, East. In the history the Islamic courts had deeper a researcher of the “Islamic Studies” department, activity than the modern courts and in X–XIII Tashkent Islamic University. centuries, the Islamic courts had also authority to design shurta (police), hisba and muhtasib (the organization that controls law), various agreements and contracts made among people and notarial activities. So the Islamic courts controlled cases of the justice and notarial activities in that time. 43 4-number 2017 THE RESEARCHES OF SOURCE STUDIES To justify legal regulations by certain religious belief is inherent to all ages and very widespread. The article is based on most recent accomplishments, In the West German scholar who conclusions and methods in World Islamic and historical made a great contribution to the research of sources sciences. The historical-comparative method was applied to study the sources including various manuscripts of “Hanafi Law” written in the genre Shurut of Islamic law has carried and many other sources written in Arabic that are available in out several studies based on this principle. He is the Fund of Manuscripts of the Institute of Oriental Studies an orientalist who has carried out scientific studies under Academy of Sciences of the Republic of Uzbekistan. В статье с учётом новейших методологических on drawing contracts in Islam and put forward достижений в истории и источниковедении ислама на scientifically based conclusions in this area5 . основе историко-сравнительного метода исследуются Canadian scholar Wael Hallaq has carried out различные рукописные и другие арабоязычные источники по ханафитскому праву, хранящиеся в Институте a number of scientific studies on sources relating востоковедения имени Абу Райхана Беруни Академии наук to samples of documents composed in XI–XIII Республики Узбекистан. centuries in the Muslim countries. According to Мақолада ислом тарихи ва манбашунослиги бўйича him, it is wrong to connect making notarial acts эришилган энг сўнгги методологик тажрибаларга, сўнгги ютуқлар, хулосалар ва усулларга таянади. Мақолада in Islam, the legalization of the juridical process, тарихий таққослаш усули орқали "Ҳанафий фиқҳи"га оид developing rules of wrtinig protocols with Qadis, on турли қўлёзмалар ва араб тилида ёзилган бошқа манбалар, the contrary theoretical rules of the activity of the жумладан, Шарқшунослик институтининг қўлёзмалар фондида мавжуд бўлган манбаларни ўрганишга эътибор Islamic rules were mainly developed by Faqihs in X– қаратилган. XIII centuries. As a result, Shurut – rules of making notarial contracts have become an integral part of والخصومات الباب التاسع في الوقفيات والوصيات الباب العاشر works written in the genre of furu‘ al-fiqh (areas of قضاء القضاة. الباب األول في األقارير وفيه فصول أربعة .الفصل األول في اإلقرار بالدين حاالّ .(Fiqh) and al-qadi (rules of qadi Afterwards the science of Shurut has become Translation: «After somebody who comes to me a bridge between the legal teaching in Islam and wanting to use and showing sincere friendship, asked practice. Muslim Faqihs have written works on the me to collect a number of problems on the science of science of Shurut mainly for Qadis who did not Shurut and perfect aspects of Shari’ah as a gift from know rules of drawing documents well and did not me for him… I noticed his desire and fulfilled his have certain experience. An example of this is the desire. I divided the problems into 40 chapters and work named «Arba’in al-mustatoba» (40 pleasant made each of them a foundation. And united them issues) of Hanafi scholar Mahmud Nishapuri (d. in 10 chapters. 401/1011) lived in in the Samanid era. In With the hope of reward, asking for help this work after the praise and glory, the opinion of from Allah, relying only on Him, calling it «40 the author about himself follows: pleasant issues», I called the first chapter of Fihrist Recognition and consciousness», the second» وبعد فقد التمس مني بعض من يتردد ّإلي مستفيدا ويظهر ... chapter «Trade agreements», the third chapter في المودة إخالصا مفيدا بأن أجمع له نيفا من علم الشروط وطرفا Pledge and distributed property», the fourth» مما هو في الشرع مضبوط كي يكون تذكرة لديه وهدية مني إليه chapter «Parnership and mudaraba», the fifth فلما ُتفرست إربه أنجحت إربه وجعلتها أربعين فصال كل واحد chapter «Giving authority», the sixth chapter منها أصال وضممتها عشرة أبواب وسميتها باألربعين المستطابة Leasing», the seventh chapter «Marriage, divorce» لما فيه من الصواب وهللا المستعان وعليه التكالن فهذا فيرت and release a slave», the eighth chapter «Enmity )فهرس( األبواب الباب األول في األقارير واالعترافات الباب ,«and conditions that occur between warring parties الثاني في المبايعات الباب الثالث في الرهان والمقاسمات الرابع the ninth chapter «Waqf and commandments», the في الشركة والمضاربات الباب الخامس في التوكيالت الباب .tenth chapter «Solutions of Qadis»…6 السادس في اإلجارات الباب السابع في األنكحة والتطليقات Wael Hallaq prefers to use the term Majlis والتدبير واالعتاقات الباب الثامن فيما تجري منه بين الخصم 5 Schacht Joseph. Das kitаb aš-Šuf’a aus dem al-gаmi‘ al-Kabir fiš- (assembly) for the judicial process of the Islamic Šurut des Abu Ga’far Ahmad ibn Muhammad at-Tahаwi. Heidelberg: Carl Winter´s Universitätsbuchhandlung, 1930. – 58 p; The same author. Das court to the term court. Because in the West the kitаb adkаr al-huquq war-ruhun aus dem al-gаmi‘ al-Kabir fiš-Šurut des Abu Ga’far Ahmad ibn Muhammad at-Tahаwi. Heidelberg: Carl Winter´s 6 Mahmud ibn Muzaffar ibn Mahmud Nishapuri. Arba‘in al-mustataba. – Universitätsbuchhandlung, 1927. – 38 p. Istanbul: Bayazid library. – Manuscript № 2672. – В. 24б.

44 THE RESEARCHES OF SOURCE STUDIES 4-number 2017 استأجر فالن بن فالن فالن بن فالن المعلّم مليعلّ ابنه فالنا judicial process is mainly based on the presented القران ة،والسنّ األدب، الفقه، الشعر، يدفع إليه )فالن( ّكل شهر evidence and documents, but in the Islamic courts ما ينو به منها، و ذلك كذا )و كذا(، و شرع فالن المعلّم فى تعليم .the council of Muftis and Faqihs is more important 7 . فالن المذكور، شهد، و تمضى إلى التاريخ الفالن Collection of fatwas related to of the Islamic world in X-XIII centuries has enabled Translation: Some son of somebody hired a some to create a new system which served as a reason teacher son of somebody for the son of somebody for the formation of organizational and theoretical to teach Koran, Hadith, Adab, Fiqh and poetry. It is foundations in the activity of the Islamic courts, as paid a fee for the teacher according to the agreement. well as foundations of drawing documents in Islamic The teacher somebody began to teach somebody. law. Creation of the procedural and notarial acts in They have witnessed and signed up to some day 10. Islam is a common concept for all Madhhabs and Abu Ja’far Tulaytuli giving a sample of this directions and this issue mainly took place in the document focused attention on a comprehensive area of Islamic law muamalat – that studies relations explanation of the rights and obligations of parties of civil law. involved in the contract. According to him, if a school called the science of drawing pupil dies, education stops in accordance with the the procedural and notarial acts «Ilm al-vasa’iq». specified order in the contract. If a payment for The activity of Andalusian Fiqh school which was education is defined in the daily order according considered the centre of Maliki Madhhab has an to the contract, the teacher’s pay also ends here. important place in the history of Islam. Scientifically- However, if the payment is defined in the monthly comparative analysis of the work «Kitab al-vasa’iq order, the pay must be paid starting from the day of va-s-sijjilаt»8 of Ibn Attar Andalusi highlights pupil’s death until the end of this month. Because the special features of the legal culture in X–XIII pupil’s death happened in a position that does not centuries. In this source rules of drawing documents apply to the teacher and his or her rights. In turn, the were given on 29 topics. agreement has legal significance11 . Another representative of the Andalusian school German scholar of the Islamic studies Monika Abu Ja‘far Tulaytuli’s work «al-Muqni fi ilm-al- Gronke studied the notarial acts of Ardabil 12. In these shurut»9 is also important for the study because documents of XII–XIII centuries the name of Faqih Faqih mainly noticed the design of the issues Muhammad Izzuddin Khorazmi (d. 648/1250) who related to family, trade and individual rights that was from Khorazm and moved to Tabriz before the were widespread in Andalusian society in medieval Mongol invasion was mentioned in many places. centuries. A document related to the issue on the As it was defined, Faqih continued his activities in legalization of hiring a teacher for self-education in Tabriz and gained the position of rais and Qadi аl- Andalusia that was defined during the study of the qudаt of the city 13 . source: In X–XIII centuries under the reign of Karakhanids (ruled. 389-607/999-1211) and 7 Wael B. Hallaq. The qаdi’s diwаn (sijill) before the Ottomans. Bulletin of the School of Oriental and African Studies, University of London, Vol. 61, No Khorasm shah (Anushtegini) (ruled. 470-628/1077- 3. (1998). – P. 421. 1231) in the central cities of Maverannahr fatwas 8 Spanish researches whose life was studied by Spanish scholars Pedro Chalmeta and Fedrico Carriente have used on new issues were given and it caused discussions a manuscripts of this work kept in the Fund of Manuscripts on controversial problems in the meetings. As a named after Miguel Asine in Madrid city (Instituto Miguel result Faqihs regulated fatwas based on certain Asin de Madrid) under number №11, in the library of Rabat the capital of Marocco (Biblioteca de Rabat) under number decisions and a number of scholars wrote works on №1671, №11590/1, №11590/2. See: Chalmeta P; Carriente methodological and practical areas of making legal F. Formularo notarial Hispano-Arabe (por elalfaqui y notario documents. cordobes Ibn al-Attar(sX) Madrid: Academia Matritense del Notariado Instituto Hispano-Arabe De Cultura, 1983. – P. 26. 10 Ahmad B. Mugit al-Tulaytuli. – P. 45. 9 Spanish researcher Francisco Javier Aguirre Sadaba in the preparing this 11 Ahmad B. Mugit al-Tulaytuli. – P. 47. work for publication has relied on the manuscripts of the work kept in the Fund 12 Ardabil province, its centre is Ardabil city (population 650 000, 92% of the Academy of History (Academia de la Historia) under number №11 and Azerbaijanis) – is located in the north-west of modern Iran, in the borders of in the National Library of Spain (Biblioteca Nacional) under number №5452. Iran with Azerbaijan. See: Ahmad B. Mugit al-Tulaytuli. Al-Muqni‘ fi ‘ilm al-Šurut (formulario 13 Monika Gronke. Arabische und Persische Privaturkunden des 12. und 13. notarial). ed. Francisco Javier Aguirre Sadaba. – Madrid, 1994. – 405 p (After. Jahrhunderts aus Ardabil (Aserbeidschan). – Berlin: Klaus Schwarz Verlag, Ahmad B. Mugit al-Tulaytuli.). 1982. – P. 31.

45 4-number 2017 THE RESEARCHES OF SOURCE STUDIES In many fatwas issued by Faqihs of Maverannahr Faqihs lived in medieval centuries in the East had we may see an approach to the problem based on the main goal to restore human rights in society and the conditions and traditions peculiar to the region. protect them basing on fair decisions and resolutions. It should be noted that the formation of the central Tahawi has added the phrase «kutiba bil adli» – cities in Maverannahr is characterized by an increase written with fairness at the end of the text of each in the volume of fatwas related to trade, monetary and document and it suggests that the most important property relations. Faqihs and Qadis of Maverannahr requirement for the appointment of Qadi was the referred to family relations in many cases. The most ability of the candidate to judge with fairness. interesting is that they focused attention on the One of Maverannahr scholars who developed solution of divorce issues rather than marriage issues. the legalization of the legal documents is Abu Nasr It can be justified with an attempt to save family Samarkandi (d. 550/1155) but research works on durability. The works devoted to these decisions and his life, scientific heritage and his role in the life of official documents that reflected historical events society of Maverannahr in XI–XIII centuries have of Maverannahr in X–XIII centuries were highly not been carried out. appreciated at that time and used as a manual in the Only works of Faqih on the procedural documents Islamic courts of the region and other countries. and the Islamic courts affairs are kept to our time. Works of Abu Ja’far Tahawi are written in He studied the procedural documents related to the accordance with requirements of Hanafi School Islamic courts divided into ten parts: and considered earlier sources on the history of the In the first chapter the historical documents notarial contracts which are kept to our time. Tahawi relating to the testimony of witnesses, mahzars (d. 321/933) is a scholar who deeply studied the stamped with a sign of Qadi – the protocols of legal documents composed by his predecessors. the court are kept. In the second chapter the fixed «Shurut аl-kabir» is a major work of Tahawi days and months of witnesses are kept. In the third devoted to making of the notarial contracts and rules chapter the documents relating to offenders and of contracts as well as samples of document types on their crimes, in the fourth chapter the documents the form of ownership are given. relating to women offenders and their affairs, in the The full text of the issues discussed in «Shurut аl- fifth chapter the documents relating to the waqf sagir» was not given. However, it was limited to give 14 (property) and its location, in the sixth chapter the summary of the rules of contract for,ation . information about people responsible for the According to western researcher Michael Tung waqf (property) and the documents relating to who studied works of Tahawi, in archaic law – archaic the financial revenue and expenditure of the waqf legal system the documents were legalized only in property were kept. In the seventh chapter reports of one side 15. Accordingly, the documents of this type the responsible people for the waqf property sent to can be called unilateral – documents having only one- Qadi, in the eighth chapter information about qadis, sided significance. Although the documents given in faqihs, sultans, emirs, descendants of the Prophet, sources as a sample were legalized by Qadi, in reality viziers, military commanders and other state bodies we may characterize them as bilateral – documents who lived and live in a city or region in which the having mutual significance. Because Qadi tried to Islamic court was in action was kept. In the ninth express the interests of both sides equally. chapter the documents relating to representatives From the studies and conclusions of scholars under the control of the Islamic courts, in the tenth mentioned above we can see that the legalization of chapter the reports of all affairs that carried out by documents was developed in ancient Rome, Egypt, representatives in each city were kept 16. Mesopotamia, Babylonia and Assyria before Islam. The work of Husamuddin Sadr Shaheed (d. However, the study of works of Tahawi shows that 536/1141) called «Sharh adab al-qadi li-l-Hassaf» 14 See: Abu Ga‘far Tahawi. Shurut as-sagir. 2 volume / edited Ruhi Uzajan. was studied in detail by the Iraqi scholar of source – Baghdad: Matba‘а al-‘ani, 1974. – 823 p (This publication was prepared on 17 the basis of manuscript № 212266 consists of two volumes which are kept in studies Mahi Hilal Sarhan in 1978 . This source has the Central Library of Mosul of ). 16 Abu Nasr Samarkandi. Rusum al-qudat / edited Muhammad Jasim 15 Michael. H. Thung.Written obligations from the 2nd \8th to the 4th\10th Hadithi. – Baghdad: Dar al-hurriyya li-tiba‘а,1405/1985. – 450 p. century. – Amsterdam: Amsterdam University press, 1997. – P. 35. 17 Husamuddin Sadr Shaheed. Sharh adab al-qadi li-l-Hassaf. 4 volume /

46 THE RESEARCHES OF SOURCE STUDIES 4-number 2017 played the role of the main manual for Hanafi Qadis. traditions of the office documentations developed in For this reason nine famous comments were written these cities to be a model for others. devoted to it in the East 18. Six of these comments The term shurut used in the sense of drawing were composed in Maverannahr. notarial contracts was first used by one of the In the article the issues related to the position of founders of Hanafi Madhhab Muhammad Shaibani Qadi and his authorities were mentioned in many (d. 189/805) in his work «Siyar аl-kabir» and by places. For example, it was studied the issues relating his initiative was widely adoptet into practice. The to behavior and job responsibility of Qadi, prohibited sijil procedural documents stored in the office of the and permitted situations in the position of Qadi, Islamic courts were considered the nomenclature19 Ijtihad of Qadi, Qadi’s office management, Qadi`s collection of cases handled by the court at that court, types of claims, Qadi’s board, psychological time. Because documents sijil contained the behavior of Qadi, giving bribes or gifts to Qadi. At documentations composed on trade, marriage, the same time, the order of meetings which were lease, interstate relations, property of waqf and iqta’. held in the Islamic courts was also described in this Official protocol in which the court process was fully work. In the last chapters of the work the criminal fixed was called mahzar. Formation of the archive issues were studied and it was given a comprehensive of Qadi in X–XIII centuries in several senses caused analysis of the issues relating to the process of the to increase the work productiviry and prevent from Islamic courts, detention of criminals and witnesses, crimes and the development of the activity of the types of claims on various social relations, being Islamic courts as an important legal and social system authorized, pensions, trade contracts, witnessing that was able to apply the law in many areas of the life. The subsequent study of documentation mahzar and its species. and sijil which were the basis of the procedural We can divide the procedural and notarial acts documents has caused the expansion of scientific given in the work called «Muhit» of Burhanuddin conclusions about perfect system of the Islamic Mahmud (d. 616/1219) into three groups: courts of Maverannahr in medieval centuries. In documents relating to the family, property and slave particular, at that time all cases of family, property relations. and criminal matters at the meeting of the Islamic Mahazir va-s-sijillаt is one of the big chapters courts were formally recorded by the secretary. of «Muhit» and it was given an analysis of the This shows the development of institutions such documents related to the process of 63 Islamic as institutions of claiming, protecting themselves courts and rules of their legalization. and bringing arguments in the organization of In this article general rules on the conditions of the meeting of the Islamic court. So it shows writing mahzar and sijil, samples of the procedural that Qadi addresses official letters to a number of documents of family, property and criminal matters, authorized people if Qadi wants to get additional the instruction of the claim against claims and their and complementary information on the case when samples, the way of addressing of a claimant to Qadi he judges the claim and in medieval centuries the relative absence of the defendant, the official letter Islamic courts carried out their activities on a large on this matter sent by Qadi to Qadi of a city in which scale. This kind of document was a letter of Qadi of the defendant lives or travels, samples of appeals – any city or region on various issues sent to Qadi of hukmi kitab were given. another city or region. In medieval centuries such In the texts of documents legalized by the Islamic kinds of an official letter written by Qadi was called courts the names of cities such as Bukhara, Samarkand, hukmi kitab. , , Ardabil, Baghdad, Damascus, Cordoba, The notarial contracts composed in X–XIII Granada and Cairo were mentioned and it caused the centuries had several types: conditional contracts – edited Mahi Hilal Sarkhan. – Baghdad: Dar al-‘аrab, 1977-78. overall shape of the documents, abstract documents 18 These commentaries were written by following Faqihs: Abu Bakr Jassas – the original form of the documents, exact (d. 370/980), Abu Ja’far Muhammad ibn Abdullah Hinduvani (d. 362/973), Abu Husayn Ahmad ibn Muhammad Quduri (d. 438/1046), Ali ibn Husayn contracts – internal structure of the documents Sugdi (d. 461/1069), Shams al-A`imma Muhammad ibn Ahmad Sarakhsi (d. divided into small groups, contracts peculiar to a 483/1090), Shams al-A`imma Abdulaziz Ahmad Halvani (d. 456/1064), Abu Bakr Muhammad Haharzada (d. 483/1090), Husamuddin Sadr Shaheed (d. certain individual – structure form of the text of a 536/1141), Fakhruddin Hasan ibn Mansur Uzdzhandi Kazihan (d. 592/1196). 19 The collection of names and terms relating to the various branches.

47 4-number 2017 THE RESEARCHES OF SOURCE STUDIES single document 20. Contracts were divided into the following categories. These are: a) contracts ABUL MUIN NASAFI’S POSITION composed on the ownership of property and sale of TOWARDS ASH’ARIA TEACHING (BASED property; b) contracts composed on family relations, ON “TABSIRAT AL-ADILLA”) marriage, divorce, setting pensions, divorce of a woman on her own desire. Most of protocols written by Qadi in Maverannahr АБУЛ МУИН НАСАФИЙНИНГ are distinguished that they are devoted to issues АШЪАРИЯ ТАЪЛИМОТИГА НИСБАТАН of witnesses and evidence. If a witness took part in МУНОСАБАТИ (“ТАБСИРАТ АЛ-АДИЛЛА” the process of the Islamic court, after the phrase in АСАРИ АСОСИДА) the form shown in this sijil it was written the phrase with the testimony of these witnesses. If it was obvious that the witness was fair, before this phrase ПОЗИЦИЯ АБУ-Л-МУ‘ИНА НАСАФИ it was written – in the witnesses of those who were ПО ОТНОШЕНИЮ К АШ‘АРИТСКОЙ popular with fairness, if his fairness was recognized ДОКТРИНЕ (НА ОСНОВЕ КНИГИ by validation, it was written mu’addalin (recognized «ТАБСИРАТ АЛ-АДИЛЛА») fair). If some of witnesses was fair and others were not, it was written the phrase with the testimony of two witnesses recognized fair among these witnesses21 . Key words: maturidiya, ash’ariya, , We can classify and divide samples of the theology, mu’tazila, mutakallim, Koran, philosophy, procedural and notarial acts composed in X–XIII khanafiya, sunni scholars, shafi’iya. centuries in Maverannahr into the following Калит сўзлар: мотуридия, ашъария, калом, те- categories: contracts on social relations, documents ология, муътазила, мутакаллим, Қуръон, фалсафа, of waqf, testaments, documents on the donation ҳанафия, суннийлик мактаби, шофиия. of property, confidentiality, letters of guarantee, Ключевые слова: матуридийа, аш‘арийа, ка- documents on the obligations, documents on conflict лам, теология, му‘тазила, мутакаллим, Коран, фи- and reconciliation, civil documents, documents that лософия, ханафийа, суннитская школа, шафи‘ийа. define the scope of activities of qadis, documents on social protection, documents on the donation of It is nearly impossible to perceive the development lands by Sultan to state servants iqta’ , international of maturidiyya doctrine in Maverannahr without contracts, kitab аl-aman – documents on security mentioning contribution of Abu-l Mu’in an-Nasafi (died guarantee to foreign citizens, and also samples of 1114), which was born in Nasaf (Kashkadarya region of modern Uzbekistan) and worked in Samarkand. To prove documents on the general terms for outer features of this, it is enough to mention his book called “Tabsirat a person and his/her other features. al-adilla”. Because, this book was written in order to systemize the theological views of Imam Maturidi (died 944), and to protect it from criticism [4:101-105]. In Ilhomjon BEKMIRZAEV, this article we tried to describe position of Abu-l Mu’in Teacher of Academy of Arbitration courts. an-Nasafi to criticism from representatives of ash’ari theological school, which is more closer to maturidiyya than mu’tazilis, qadaris or murji’is. Abu Mansur Maturidi developed his teachings in conditions of harsh debates with mu’tazilis, which were still strong. As mentioned above, in lifetime of Maturidi there was no school called after his name [2:320]. All mutakallims (theologians) of Maweranahr were called hanafi scholars. Thus, undoubtedly, mu’tazilis, batinis, qarmats were first ideological adversaries of Imam 20 Григорьев А.П. Монгольская дипломатика XIV–XV вв. – Санкт-Петербург, 1998. – C. 22. Maturidi. From this point of view, in first period, we 21 Burhanuddin Mahmud Bukhari. Muhit al-burhani fi-l-fiqhi an-nu‘mani. do not see any opposition between Maturidi and Abu-l 9 volume / edited ‘Аbdulkareem Sami Djundi. − Beirut: Dar al-kutub аl- ‘ilmiyya, 1424/2004. – Vol. 9. – P. 417. Hasan Ash’ari (died 936) in this period. It means that

48 THE RESEARCHES OF SOURCE STUDIES 4-number 2017 there was no controversy between founders of those two This paper includes some materials about a distinguished schools, who worked in two various countries without representative of Maturity teaching, Abul Muin Nasafi has any contact. protected this school from Ash’aria teaching based on his work To the end of 10th and beginning of 11th centuries we “Tabsirat al-adilla”. This paper makes us to understand that the can observe increase of the authority of ash’ariyya then work “Tabsirat al-adilla” was written as a denial for the scholars maturidiyya. There were several reasons of that: mainly, of Ah’aria teaching. shafiites became almost main madhab in neighboring Мазкур мақолада мотуридия таълимотининг энг ёрқин вакили Абул Муин Насафийнинг мотуридия Khorasan. таълимотини ашъария таълимотидан ҳимоя қилгани Second reason, was connected with personality of унинг “Табсират ал-адилла” асари асосида очиб берилган. descendant of Basra Abu-l Hasan al-Ash’ari who founded Мақоладан “Табсират ал-адилла” асари айнан ашъария his own theological school in Baghdad. олимларига раддия сифатида ёзилганини англаш мумкин. As mentioned above, Ash’ari was a student of Abu Ali В данной статье на основе произведения выдающегося Muhammad bin Abdulwahhab al-Jubbaiy (850-917), one матуридитского учёного Абу-л-Му‘ина Насафи «Табсират ал-адилла» рассматривается апологетика доктрины of the main leaders of mu’tazilis, and adhered mu’tazili матуридизма от обвинений представителей аш‘аритской doctrine for 40 years[7:282]. But, in the famous problem теологической школы. Автор статьи приходит к about “three brothers” he did not satisfy with his teacher выводу, что «Табсират ал-адилла» оказалось успешным and rejected this school. Then he moved to Baghdad. In источником по опровержению взглядов аш‘аритских this period most scholars of Baghdad were . In учёных. this city he started harsh ideological war against mu’tazilis. In this period, political conditions were also Because, hanbali scholars of Baghdad at first hesitated complicated. In Khorasan seljuc dynasty was a protector that he fully rejected mu’tazili doctrine [5:143]. of shafii-ash’aris, where karahani dynasty was of khanafi- In such conditions, Ash’ari had to compete against maturidi. mu’tazilis from one side, and deserve confidence of In 1089 seljuk king Malikshah crossed Amudarya and hanbali scholars from the other side. That is why in his conquered Bukhara and Samarkand[6:1/292]. Shafii works he preferred arguments from Koran and hadithes scholar Abu Tahir bin Alik asked from saljuks to help in to rational ones. It is enough to look through Ash’aris spreading shafii madhab in Maverannahr. This caused “Kitab al-Ibana ‘an usul ad-diyana” to prove these facts. activation of shafiism in these territories [5:15]. According to Ibn Asakir the mentioned book was Abu-l Mu’in Nasafi could not just observe written to dissipate distrust hanbalis to Ash’ari. That is strengthening of the authority of ash’arites in Maverannahr. why we can see hanbali style in the book [1:390-391]. In this period territory of influence of ahs’aris widened, As for Maturidi, he lived and worked in more liberal and it became weidely spread first in Baghdad and political and spiritual conditions. That is why in his then Nishapur in Khorasan. From 11th century ash’ari works he assigned much place to rational arguments theologians opened their first schools in Nishapur. together with Koran and Sunna [7:353]. Just this fact Particularly, famous ash’ari theologians Abu-l Ma’ali became a main reason for preference of ash’ariyya to Abdulmalik bin Abdullah al-Juwayni (1028-1085) and maturidiyya by muhaddithes and mufassirs of that time, his student Abu Khamid Muhammad bin Muhammad which considered rational thoughts as influence of Greek al-Ghazzali (1058-1111) contributed a lot for the spread philosophy[5:144]. of their teaching in Khorasan. Vizier Nizamulmulk of In addition, some critics of methods of Maturidi saljuk Sultan Sanjar founded new religious school under from his own students badly influenced to the spread of the name “Nizamiyya” in Nishapur for Imam Abu-l Ma’ali maturidiyya doctrine. For instance, another follower of Abdulmalik bin Abdullah al-Juwayni[2:321]. In this maturidiyya Abu Yusr Pathdawi criticized methods of period we also can see decrease in activity of mu’tazilis. Imam Maturidi used in his “Kitab at-tawhid”. However, It happened after one century from the death of Qadi al- we must note that, those scholars criticized some parts quddat ABduljabbar (died 1024) [2:321]. of his methods, and in general respected Maturidi as Some ash’ari scholars from Khorasan as Juwayni great mutakallim of hanafi madhab. Nevertheless, this and Fakhriddin ar-Razi often visited Maverannahr and fact, most scholars continued relying on critics which disputed with khanafi-. Eventually their visites resulted decrease of the authority of maturidiyya [2:327]. influenced enough for the development of maturidiyya For instance, as a result of such criticism to the period school in Maverannahr[5:146]. Fakhriddin ar-Razi wrote of Abu-l Mu’in an-Nasafi ash’arites dominated all over a separate book on his scientific journeys to Maverannahr, Khorasan and started harsh disputes and blames against which he called “Mubahatha Fakhriddin ar-Razi fi bilad khanafi theologians in Maverannahr. Maverannahr”.

49 4-number 2017 THE RESEARCHES OF SOURCE STUDIES Later ash’aris from Khorasan started harshly always held this path. To prove this the scholar turns criticizing khanafi-maturidi teaching. Those attitude was to history and lists names of all khanafi scholars of not only in theological questions but also in methodology Maverannahr. of Islamic law. Even in his critics Nasafi says no disrespectful words Maturidi scholars, in turn, did not hurry for refutations about founder of ash’ariya from Baghdad. Also, he does against ash’aris. For instance, Abu-l Mu’in an-Nasafi not disclose names of some ash’arites who slandered shows very accurate approach towards views of ash’aris. maturidis. From this fact, we can see that he was just, Although criticizes them in some questions at the same truthful and very respectful towards other Sunni scholars. time respects Ash’ari as Sunni mutakallim. Nasafi says that those people even accused other Abu-l Mu’in was well acquainted with works of such ash’arites. According to him, after death of some famous ah’ari representatives as Abu Bakr Muhammad outstanding ash’ari scholars, others slandered and blamed bin Tayyib Bakillani (died 1012), Abu Bakr bin Furak them [3: I/372]. And still Nasafi does not disclose any (died 1015) and Abu Ishak Isfarayini (died 1017) and name. often cited to them. Nevertheless, this fact, an-Nasafi British researcher Madelung supposes that one of the gives refutations to ash’ari scholars which criticized slanderers whose name hided Nasafi was Abu Mansur maturidiyya school without saying names of his rivals. bin Ayyub an-Naysaburi [2:327]. We also support this Also, in his book he writes how he disputed with one opinion. Ibn Asakir gave biography of Abu Mansur bin ash’ariya follower [3: I/364-365]. Ayyub, where wrote that he was a student of Abu Bakr bin In fact, khanfi scholars of Maverannahr considered Furak and died in 1030 in Nishapur [1:249]. ash’aris as sunni theologians and did not pay much There is a big probability that “the attack” to theological attention to their emergence in this land. That is why we school of Maverannahr started by above-mentioned can see positive attitude towards ash’ari teaching in works ash’ari theologian. It seems obvious that attacks have been of such outstanding khanafi scholars as Pathdawi, Salimi started by shafii-ash’ari scholar from Nishapur in Khorasa and even in Nasafis “Tabsira”. In general, during lifetime not from Baghdad [5:150]. of Nasafi there was much resemblance in dogmatic Such slanders from ash’arite followers about khanfis in questions between these two schools in Maverannahr Maverannahr irritate Abu-l Mu’in an-Nasafi. He considers [5:149]. those slanders as disrespect to his spiritual teacher Abu Studying “Tabsira” of Nasafi we can witness that in Mansur Maturidi. Because he loved Maturidi more that its first pages scholar mainly gives refutations to deviated other theologians from Maverannahr. groups as mu’tazila and others. In some places he even It should be noted, that Nasafi was the first to use supports views of Imam Ash’ari. the name of Maturidi as a name for separate school of Later Nasafi starts to comment on differences of theology. After his death, Najmuddin Abu Khafs an- opinion between those two schools of theology. In Nasafi wrote his famous “Akaid an-Nasafi” where he “Tabsira”, Nasafi reveals main points of tangency of described maturidiyya teaching through words of Abu-l disputes between ash’aris and maturidis. According to Mu’in an-Nasafi. him, everything started when three ash’ari theologians Such ideological disputes of khanafi scholars from started criticizing khanafis of Maverannahr with slanders. Maverannahr with shafiis from Khorasan determined Giving arguments from Koran, hadithes and grammar their attitude towards shafi’is. those three accused khanafis in ignorance. The main To this period, theological teaching which previously point was in question of Allah’s attribute “The creator”. In called under various names as “juzjaniyya”, “iyadiyya” this subject ash’aris assert that views of maturidis are not called maturidiyya. This was because of contribution supported with reliable arguments and accuse them in of such scholars as Abu-l Mu’n an-Nasafi, Abu-l Yusr novelty [5:149]. al-Pathdawi, Abu Shakur as-Salimi and Alauddin as- Of course such accusations touched Nasafi bad. Samarkandi. Because he was very devoted to khanafi madhab and That way emerged a new tradition of Islamic theology, could not bear any negative attitude towards it. That is which determined further development in this branch of why, in “Tabsira”, he gives as much information about science. Though was still called as “Askhab Abi Khanifa”, khanafi scholars of Maverannahr as possible. Concluding it belonged to scholar from Samarkand. That is why this subject, he apologizes for making this part so long. without any hesitation it was called as “maturidiyya” and In this list he gives special attention to Maturidi as a worthy for it. leader of khanafi scholars [3: I /310-372]. As his last If Maturidi founded his own theological direction in opinion Nasafi says criticized teaching (maturidiyya) is response to mu’tazilis, in 11th century Abu-l Mu’in Nasafi not a novelty and deviation, all followers of Abu Khanifa

50 THE RESEARCHES OF SOURCE STUDIES 4-number 2017 in response of ash’ari attacks contributed to formation of THE IMPORTANCE OF THE FIQH WORKS Maturidis theological heritage as separate theological WRITTEN IN MAVERANNAHR school. Not long passed after Nasafis death when Muslim world started using the term “Maturidis theological school” [5:152]. МОВАРОУННАҲРДА ЯРАТИЛГАН As a conclusion we can say that still there is a problem ФИҚҲИЙ АСАРЛАР МОҲИЯТИ with various diverted theological groups in Uzbekistan and neighboring countries which contradict traditional khanafi-maturidi teachings. In conditions of globalization ЗНАЧЕНИЕ ПРОИЗВЕДЕНИЙ ПО ФИКХУ, it became more actual. That is why, we think that it is very НАПИСАННЫХ В МАВЕРАННАХРЕ important to study scientific heritage of Imam Maturidi and his followers in the struggle against such extremist groups which threaten social development, peace and Key words: Islamic law, Islamic lawyer, fetwa, belief. source, kazi, adjudication, interpretation, family BIBLIOGRAPHY: problems, matrimonial relationships, women rights, 1. Ibn Asakir. Tabyin al-kazib al-muftari fi ma family code law, Qur’an and Hadiths. nusiba ila Imam Abil Khasan al-Ash’ari. – Damscus: 1947. Калит сўзлар: фиқҳ, фақиҳ, фатво, манба, қози, 2. Madelung W. Abu l-Mu'īn al-Nasafī and Ash'arī ҳукм чиқариш, шарҳ, оилавий масалалар, никоҳ Theology // Studies in Honour of Clifford Edmund муносабатлари, аёл ҳуқуқлари, оила ҳуқуқи кодек- Bosworth. Vol. II: The Sultan's Turret: Studies in Persian си, Қуръон, Ҳадис. and Turkish Culture / Edited by Carole Hillenbrand. – Ключевые слова: фикх, факих, фетва, источ- Leiden, Boston, Köln: Brill, 2000. ник, кади, вынесение решения, толкование, се- 3. Nasafi, Abu-l Mu’in Maymun bin Muhammad. мейные вопросы, брачные отношения, права жен- Tabsirat al-adilla fi usul ad-din: II volumes / K. Salama. – Damascus: 1990-1993. щин, семейный кодекс, Коран, хадисы. 4. Okilov S. Mâturîdî Doktrininin Reformu: Ebu’l- Muīn en-Nesefî Örneği. Materials of conference. The fundamental pillars of the state and law of 5. Okilov S. Scientific heritage of Abu-l Mu’in Uzbekistan - the foundations of national statehood, being an-Nasafi abd maturidiyya teaching. – Tashkent: Nur very ancient and powerful, have a centuries-old history. polygraphy, 2008. The rich culture of our region, which has an ancient 6. Trever K. History of people of Uzbekistan. – history, has been enriched and perfected over the Tashkent: 1950. centuries by the creativity of our great ancestors, who are 7. Yazicioglu. Mâtürîdî kelâm ekolu’nun iki büyük conductors in the field of science, eventually rose to the simasi: Ebu Mansür Mâtürîdî ve Ebu'l-Mu’in Nesefi // highest stages of development, becoming the property not An¬kara universetesi basimevi. – Ankara: 1985. only of our country, but of all human civilization. The first President of Uzbekistan Islam Karimov on this occasion expressed the following idea: "The invaluable legacy of Saidmukhtor OK ILOV, our ancestors formed the spiritual and psychological PhD, Associate professor, consciousness and way of life of many generations, even today it retains its influence" [1]. Tashkent Islamic University. As Islam Karimov rightly states, "Since the emergence of Islam on earth for centuries, hundreds and thousands of scholars and religion servants many countries have been engaged in Islamic jurisprudence" [2]. These include the faqihs of Maverannahr, whose greatest works and legal doctrines have made a huge contribution to the expansion of the branches of Islamic law and the all- round development of science fiqh. The faqihs of Uzbekistan achieved universally respected scientific achievements on the way to improving Islamic jurisprudence, not only during the Tahrizh and Tarchish periods that followed the period

51 4-number 2017 THE RESEARCHES OF SOURCE STUDIES As is known, in the 12th century in Central Asia, The article is devoted to the study of the scientific activities of the great Hanafi faqih of the including in the territory of Maverannahr, events began 12th century in Maverannahr, such as Burhaniddin that affected the progress and improvement of the science Marginani, Iftikhoruddin Tohir al-Bukhari, Alouddin of physics. One of these factors, A. Muminov believes, is Samarkandi, Alouddin al-Kosoni. The article analyzes the structure, methods, chapters and that as a result of the creation of the Karakhanid state themes of the famous works of these scientists, which in this period, "ties with Khorasan were weakened in are significant for today. The article also talks about Maverannahr, which became the basis for strengthening the role of their works in Islamic law, and examines the universal values and ideas of philanthropy, and independent development of local legal schools. The especially the oriental moral education set out in strengthening of autonomies in the central cities led to the views of the scientists of Maverannahr relating the expansion of the scale of influence of the Muslim to family relationships. Also, the article emphasizes and analyzes the importance and role of family rules clergy. Thus, real conditions arose for the realization of in Islam, its peculiar properties, socio-economic, the rules of fiqh in life. Bukhara and Samarkand have cultural and educational bases that are very effective in educating members of the family in the spirit of a turned into true centers of scientific creativity. In these national idea, values and patriotism. cities also worked the faqihs of such large cities as Nasaf, Ушбу мақола Мовароуннаҳрда XII асрда Merv, Fergana" [3]. яшаб ижод этган ҳанафий мазҳабининг According to the conclusions of the Turkic researchers, беназир фақиҳлари Бурҳониддин Марғиноний, Ифтихоруддин Тоҳир ал-Бухорий, Алоуддин at this time almost 300 faqihs acted, more than 150 works Самарқандий, Алоуддин Косоний каби of fiqh (Islamic law), 20 fatwas (collections of fatwas), алломаларнинг илмий фаолиятини таҳлил 98% of them refer to the current of Hanafites. қилишга бағишланган. Мақолада мазкур The introduction of a huge number of new information алломаларнинг бугунги даврда ҳам аҳамиятини йўқотмаган машҳур асарларининг тузилиши, from the priceless works created during this period, into услуби, ундаги боблар ва мавзулари ҳам илмий the traditional shell of the Hanafi fiqh, was carried out in таҳлил этилган. Шунингдек, мақолада улар three ways: асарларининг фиқҳ илмида тутган ўрни ҳақида алоҳида тўхталиб, Мовароуннаҳр 1) comments were written on the works at the level алломаларининг оилавий муносабатлардаги of labor of Muhammad ibn Hasan al-Shaiboni "Zohir-ar- қарашларида ўз ифодасини топган умуминсоний rivoi"; қадриятлар ва инсонпарварлик ғоялари, Шарққа хос ахлоқий тарбия тамойиллари 2) new independent books were prepared in the ҳақида сўз юритилади. Ҳамда мақолада оила framework of the science of Fiqh; аъзолари онгига миллий ғоя, қадриятлар, 3) The fatwa of the faqihs of the earlier era and ватанпарварликни сингдиришда минтақада азалдан анъана сифатида қаралган ислом contemporaries were combined into collections of fatwas. таълимотидаги оилавий муносабатларнинг As a generalizing of all these works of the textbook моҳияти, ўзига хос хусусиятлари ва ижтимоий- was created the work of Burhaniddin Marginoni "Kitob иқтисодий, маънавий-маданий асосларига al-Hidoya fi sharh al-Bidoya" [4]. алоҳида урғу бериш лозимлиги ҳам таҳлил этилган. Valuable legal work of Marginoni "Al-Hidoya" is Данная статья посвящена изучению научной distinguished by its conciseness, perfection and in the деятельности видных ханафитских факихов – aspect of comparative study of the Hanafi school in Бурхан ад-дина Маргинани, Ифтихар ад-дина comparison with other schools of the Sunni type, has a Тахира ал-Бухари, ‘Алау’ ад-дина Самарканди, ‘Алау’ ад-дина ал-Касани, живших и творивших peculiar great theoretical and practical significance. в Мавераннахре в XII веке. Говорится о роли Burhaniddin Marginoni was able to find many ways их произведений в исламском семейном праве, to solve innumerable legal issues within the broad отражённых в них общечеловеческих ценностях, идеях гуманизма, особенностях восточного framework of the Hanafi school. In spite of the fact that he нравственного воспитания. Особое внимание did not have the authority to directly and independently автор обращает на значимость и роль семейных perform the Izhtihod, he widely used the method of kiyas правил в исламе, их особенности, социально- экономические и культурно-просветительские (kiashi sting) in the creation of his scientific and legal основы, которые могут быть эффективны при works, especially the second type of kiyasah - "kiyashi воспитании членов семьи в духе национальной hafi" or "istihson." Therefore, some scholars recognized идеи, ценностей и патриотизма. Marginoni as "al-Mujtahid phil-mazhab," or Mujtahid of the Sultanah, but also during the Taklid period, along within the current (mazhab) [5]. with the creation of new scientific branches and schools According to Marginoni, knowledge comes from three in the field of Kalyam and jurisprudence, gave the world sources. The first is the Nass, which includes the verses of new legal Theory and doctrine. the Qur'an and the hadith of the Prophet (SAV), which

52 THE RESEARCHES OF SOURCE STUDIES 4-number 2017 are . The second is mind and thinking, and Mukallid (imitators), so he did not have the authority the third is information that is formed in the organs of to directly perform the Ijtihod (interpretation), which is sense of badia, that is, without any mediation (directly by due to the fact that at the beginning of the 4th century man). AH (the 10th century AD) There was an idea that No The thinker in the work "Al-Hidoya" when covering the one has the right to give an independent claim in Islamic issues of fiqh uses the methods of kiyas and compares the law. All activities in the field of jurisprudence should be doctrines of various currents. In the argument, he refers carried out within the framework of the interpretation primarily to the Qur'an, then to the Sunnah, after which () of the basic legislative rules determined by great he proceeds to Izhma and Kiyas. If kiyas can not help scientists [8]. However, Muhammad Abdulhay Laknawi solve a problem, he goes on to the method of istehson in his famous work "Al-Fawoyd al- Bahia" divides the (kiyashi hafiy). In the absence of a decision, he issues a scientists of the Hanafi into six categories, while placing conclusion on the basis of customs (urf). Burhaniddin Marginoni and al-Quduri in a number of Burhaniddin Marginoni, in resolving problems, pays scientists who have the potential to give certain stories special attention to kiyas as a source of mental analysis, "askhabut-tarjiyh"(priority among the others). and also relies on sources such as istehson and urf, which In such conditions Burhaniddin Marginoni was opens up enormous opportunities for effective resolution presented with numerous fatwas (legal collections) of legal problems. He assesses legal issues concerning the written by different authors. They were given thousands practical life of people, not only through prayer rituals, of questions, dozens of conclusions, conclusions on but also by analyzing other evidence, applying the above specific problems, doctrines that often even contradicted criteria. He also uses the method of logical analysis, each other. The author was to refer to the main sources extensively uses methods of piercing (deduction) and of the Shariah, then to the works of the scholars of Abu scientific analysis. He studies each problem from the Hanifah, Imam Molik, Imam Shofi, Imam Ahmad ibn standpoint of a comparative analysis of the currents, draws Hanbal, the books of Al-Shayboni "Zohirur-Rivoya", his conclusions and, choosing, in his opinion, the most the works of "Kitobul-hiroj", "Adabul-Goat", preferable opinion, gives him priority. For this reason, we "Contradictions between Abu Hanifah and Ibn Abilailo", can say that Al-Hidoya, in fact, is a philosophical analysis "Recalling the opinions of Avzoi and Anas ibn Molik on of Islamic law [6]. some legal issues", works by Imam Zufar, and also to "Al-Hidoya" - this is the crown work of Marginoni, read countless books and Collections on specific areas of recognized also by the outstanding faqihs, contemporaries Islamic law, compare the where ideas and opinions, will of Burhaniddin Marginoni. Thus, scholar al-Haddod eventually make its reasoned findings and conclusions noted that: "Hidoya, along with the Quran, discredited [9]. the Sharia books written before her [7]. Naturally, the choice of the most vital and necessary The work "Hidoya" was written for quite a long time, tales, the justification of their fidelity with the help of almost 13 years. The reasons for this are as follows. First, wise aphoristic evidence, the strengthening by means of as the basis of "Bidoyatil-Mubtadi", the works of Imam reasonable arguments, the deep entry into the text and Muhammad al-Shaibony "Al-Jomi al-Sagir" and al-Kuduri the content of selected works, the definition of their legal "Mukhtasar" were taken, where there were thousands of foundations, required very great work and a systematic questions that had some relation to the legal issues given approach. in Work "Bidoyatul-mubtadiy". Among them there were Another feature of "Hidoya" is that it provides for problems connected with the practical life of the people, extensive application of rules based on "Ilmul-hulof" who had not yet found their solution. From this point of (comparative law). This was facilitated by the fact that view, the study of the changing nature of that time, the Burhaniddin Marginoni was a recognized scholar and identification of priority problems from the problems specialist in the field of legal science. Burhaniddin of a lesser property, the determination of ways to solve Marginoni in the work of Hidoya in the process of them, required the author of great intelligence, attention, resolving legal problems takes into account not only in-depth analysis and in-depth observations. the three main trends (the currents of hanafia, molykia, Secondly, because Burkhaniddin Marginoni lived in shafiya), but sometimes (to the place) opinions, ideas the fifth era of the Muharrija (an era when scientists sought about the Zohiri and Avzoi sense, expresses his opinion ways to solve new and complex legal problems within the on each of the studied Opinions, views. From this current framework by referring to the works of the men position, "Hidoya" is considered a very important and who lived in former times the Sultan and great scholars significant source for studying the school "Ilmul Hilof" in of jurisprudence) from six epochs of science Fiqh (the a wide framework. The reason that the relevant questions era of the Prophet, Sahoba, Tobin, Mujtahid, Muharrija

53 4-number 2017 THE RESEARCHES OF SOURCE STUDIES of the Hanbali current were not included in the Hidoya The work of Iftikhoruddin Tohir al-Bukhari "Khulosat and other works of the leading faqihs is that the sunkahs al-Fatwo" is considered to be a shortened work of the of the Sunnah, even before the end of the 12th century, books of the scientist "Kitob an-nisob" and "Khizanat al- recognized the hanbalits not as fakihs, but as muhaddis. vokeot". Thus, the book Al-Hidoya, written by Burhaniddin The Thinker uses his own specific style when writing Marginoni, including four volumes, as the most important a book. He divides his work into books, books into and perfect legal Sunnite text, the Hanafi current, consists chapters, in addition, he applies the term parts, which has of more than 55 books, hundreds of chapters and sections, never been used before, and divides chapters into parts covers virtually all branches of Islamic law, for Exclusion of and chunks into skills. Each book introduces in detail inheritance law. The reason that Burhaniddin Marginoni the questions to be covered, how many chapters are in the book, what issues are discussed in each chapter, what did not include hereditary law in his book is that Imam issues are addressed in each chapter, etc. Azam Abu Hanifa singled out the problem of inheritance The order of writing the chapters of the book differs as a separate science from the teachings of fiqh, giving it from the generally accepted books of the fiqh of Hanafi. the name "al-Faroiz." They begin with the book "Takhorat Kitob" and end with The first volume of "Hidoya" is dedicated to the issues the book "Shuf'a (The Right of Privileged Acquisition) of of takhorat and the practice of worship (namoz, ruza, the Whale." zakat and ), the second volume deals with family In the generally accepted books of the fiqh of Hanafi, law issues, slave maintenance problems, punishments the order begins with the book "Takhorat of the Whale," (defined by Allah), customs of international law, ending with the book "The Phantom of the Whale." cooperation, Law, the third volume - the issues of civil In the work "Khulosat al-fatu", opinions, decisions, turnover (civil law), the court, the trial process, the fourth fatwa of the learned theologians of Iraq, Balkh, Bukhara, volume - the problems of agriculture and land law, types Samarkand, Margelan, Sarahs and some other cities are of crimes, witnesses, prepared, taking into account the local conditions and Another outstanding scholar of the Hanafi trend, who customs inherent in the region. in the twelfth century wrote and wrote a large number The work "Khulosat al-fatwo" by Iftikhoruddin Tohir of works in the fiqh industry, known for his priceless Bukhari is an important source in the history of Islamic fatwas, is the thinker of Iftikhooruddin Tohir ibn Ahmad jurisprudence, its significance in the scientific, doctrinal Bukhari. Works - the fatwas of Iftikhoruddin Tohir ibn and practical progress of the Hanafi doctrine testifies Ahmad Bukhari are considered to be one of the most that it can be recognized as a huge achievement of valuable and significant sources of the Hanafi current ever jurisprudence not only in written in the territory of Maverannahr. Despite the fact Central Asia, Peace. Since, this work served as a source that Iftikhoruddin Tohir ibn Ahmad Bukhari lived all his for works of fiqh of Hanafi, created in subsequent periods. life in Bukhara, Margelan and Sarakhs, his works were This work of the scientist is the largest and most reliable recognized in many countries of the Muslim world. Also, source written in the chapter "Fatwa". The work was used the works of the scientist differ in that they are created on in the practical activities of the fuqaha, kaziev, muftis as an the basis of local conditions and customs inherent in the important source, from the period of the author's life to region. the first quarter of the last century. In the libraries of that Sources report three famous works of the scientist: era there were copies of this work, interested in the issues "Kitob an-nisob", "Khizanat al-vokeot" and "Khulosat al- of many branches of law, found answers from this work. In cases where there were disputes about a particular Fatwo". Ismoil Pasha Bagdadi also speaks of such a work issue, if the Fukiyas said that there was a specific answer of the scientist as "Khizanat al-fatwo" [10]. in the “Khulosa”, no fakie objected to it, and this decision Khoji Khalifa to his work "Kashf az-zunun" testifies was unanimously adopted. Therefore, the work is still that: "Khizanat al-fatwo" is the work of Iftikhooruddin attractive to researchers conducting research in many Tohir ibn Ahmad al-Bukhari al-Sarahsi and is written areas of Islamic law. within the framework of Al-Hanafiyah. This scientist has The work of the author "Khulosat al-Fatwo" has the gift of "Khulosa". The book "Khizanat al-fatwo" is a come down to our days, now ancient copies of this work, very revered work, there are very few copies left" [11]. relating to different centuries, are stored in the libraries Iftikhoruddin Tohir al-Bukhari himself did not of Muslim countries and our country. In the Fund of say anything about the work "Khizanat al-fatwo". He Manuscripts of the Academy of Sciences of the Republic indicated only the works of "Kitob an-nisob", "Khizanat of Uzbekistan under Inv. No. 8868, 6505, 8427 and others al-vokeot" and "Khulosat al-fatwo" [12]. Therefore, the there are altogether eighteen Arabic manuscripts of the presence of such a work of a scientist as "Khizanat al- work. Some of them consist of one volume, some of two fatwo", is not yet clear. volumes, with both volumes included in one book.

54 THE RESEARCHES OF SOURCE STUDIES 4-number 2017 Iftikhoruddin Tohir Bukhari is a third-generation Fotima Bin Muhammad as-Samarkandi (up to 1191) clergyman who has the right to carry out the interpretation from an early age studied with his father in the disciplines of the issue without any permission from the founders and kiroat, arabic, fikҳ. Studying with her father, she reached associates of the current. When we speak of muzhtahidah the greatest heights in the science of fiqh, becoming the flow Hanafi, mentioned the following: "No scientist can most famous scientist. "This woman had in the science of not oppose such jurists as al-Hassof, al-Tahawi, al-Karkhi, fiqh such knowledge and skills, - the sources - that fatwas Shams al-aimma al-Halvoni, Shams al-aimma al-Sarakhs her father also began to put her signature and seal" [16]. Fahrul-Islom Bazdavi, Burhaniddin Mahmud Ibn al-Sadr She knew by heart the well-known work of her father Sohib "az-" and Sheikh Tohir ibn Ahmad Sohib "Tukhfatul fukaho." Unfortunately, from the sources "Hulosat al-fatwa," Fakhriddin Kozihon, Ibn Humom that have reached us it is not known a single work of this in matters of usul and issues Furuya. Because they are outstanding woman - a scientist. scientists who can make decisions, based on the usul and Husband Fotima Bin Muhammad - one of the most koid methods, on non-prohibited (nass) questions" [13]. famous jurists era Qarakhanid Al-Kosoni - Alouddin Faqih Ibn Obidin, to express their opinion on Abu Bakr Ibn Masud ibn Ahmad, it is derived from the scientific degree Iftihoruddina Tohir Bukhari, emphasizes big city Koson, "located in the north of the river Sayhun the author of "Hulosa" - is one of the greatest scientists, (Syrdaya) - near Fergana (Shosh)" [17]. credible. Therefore, following his words, the examples Pupil and son-in-Alouddina Muhammad, a prominent given is mandatory (vozhyb). The confidence of the jurist era Karakhanids Imam Abu Bakr ibn Masud al- faithful in the words of Iftikhooruddin Tohir Bukhari Kosoni wrote a three-volume commentary "Badoius- sanoi, fi tartibish-sharoi" to work his teacher "Tuhfatul- increased to such an extent that they began to follow his fuqaha '(jurists Dar) [18]. opinion in the affairs of fiqh" [14]. This famous work Al-Kosoni was published in 1327- Other great representatives of the school of fiqh 1328 in Cairo (I-VII volumes). Respected not only in the Mavara were Alouddin Muhammad ibn Ahmad Islamic world, but also among Western scholars, the work Samarkand (1145) and Alouddin al-Kosoni (1191). of fiqh, has not lost its value even today. Alouddin Muhammad ibn Ahmad Samarkandi As can be seen from our analysis, during Hanafi is studied the science of fiqh from such prominent figures widely spread on the territory of the Maurya, while a Abul Ma'in Makhuli and Sadrul-Islom Abul-Yusr Bazdavi large number of large and prominent representatives of and became a recognized scientist of his era, who have the Imams and the current, reached perfection, both in made a significant contribution to the jurisprudence religion and in jurisprudence. Based on work Abu Hanifa, of the Hanafi persuasion. The book "Tukhfatul-fukaho" and the books of his talented pupils Muhammad ibn written by him in the framework of the school of fiqh Hasan Shayboni, Abu Yusuf "Zohirur-Rivoya", "Kitobul- Hanafi deserves great attention, many comments have hirozh" that make up the legal and ideological foundations been prepared on this book. Alouddin Samarkandi of the Hanafi doctrine, created some very significant besides science of fiqh as well as prominent figures of legal proceedings, who have made a huge contribution science Kalyam Hanafi, he was a follower and promoter to the development and prosperity Currents of Hanafi. of the teachings of Imam Abu Mansur Moturidi. For example, eight prominent scientists of the faqihs As written in the sources, he had a daughter, Fatima Maverannahr wrote works in the science of fiqh under [15], which is a prominent scientist, having the right to the name "al-Mabsut." Of those work Fahrul Islom Al- give fatwa, worked closely with his father in the field of Bazdavi Mabsut consisted of 11 volumes, the works fiqh. of Sheikh ul-Islam Muhammad ibn Husayn al-Bukhari The time when accommodated Alouddin as- al-Hanafi Mabsut, Shamsul-aimma al-Sarakhsi Mabsut Samarkandi and its daughter Fatima Bin Muhammad, includes 15 volumes. These works, covering almost all accounted for 2 half-century XI and XII one-half century. areas of Islamic law, including marriage and family, crime, During this period in the territory of Maverannahr the property relations, international law, recognized as an contradictions among representatives of various Muslim invaluable heritage of Islamic culture. currents sharply increased, in particular between Hanafi At the present stage of development of our society, and Shafi'i. in the process of improvement of the Uzbek people The first information about Alouddine as-Samarkandi of spirituality, in particular, religious literacy becomes and his daughter Fatima Bin Muhammad, come down to a social need scientific analysis of the provisions of us, found mainly in the works of students as-Samarkandi - the Islamic teachings concerning family relations. introduction to the book Alouddina al-Kosoni "Bado", as Therefore, the study of social norms regarding the nature well as book as-Samoni (1167) "Kitob al-ansob". of family relations in Islam, the scientific analysis is absolutely incorrect beliefs about family relationships

55 4-number 2017 THE RESEARCHES OF SOURCE STUDIES fundamentalist movements, rooting more and more the researchers. Since the legacy of scholars such as today, as well as their negative social consequences aspect Burhaniddin Marginoni, Iftihoruddin Tohir Bukhari, is extremely important from a practical position. Fakhruddin Kozihon, Alouddin Samarkandi Alouddin Under the rule of the totalitarian regime, the concepts Kosoni and many others, it is considered an important of family relationships as equity, debt, commitment, source in the history of Islamic law, and their place in relationships between spouses, parents and children, the scientific, theoretical and practical development of family members, as defined in the verses of the Koran the Hanafi doctrine, it became a significant achievement and the Hadith, the basic requirements arising from the not only for the peoples of Central Asia, but also for universal moral values, have been completely perverted. the law in the entire Muslim world. This is due to the In this context, the study of the problem recognized fact that established in this era of scientific heritage is very important to analyze the real primary sources of has served as a source for works of Hanafi fiqh, written Islamic law, the classical fiqh books, including the works later, was even an important source in the practice of of scientists - natives of Central Asia, for example, was jurists, qadis, couplings up to the first quarter of the last written in the XII century books Fakhruddin Kozihon century. Moreover, the provisions of these works, based "Fatwo Kozihon", Burkhaniddin Marginoni "Al-Hidoya", on the findings of current Hanafi, relatively soft and Alouddin as-Samarkandi "Tuhfat ul-fuqaha, Iftihoruddin comfortable for use, taking into account local traditions, Tohur Bukhari "Hulosat ul-fatwa", Aboul Cosim as- like the laws of this current, widely used in most of the Samarkandi "al-fiqh al-Nafi" Because Islamic law on Muslim states, respectively Qadi (judge), when dealing temporary stage is recognized as one of the types of with controversial cases arising different Public relations customary law, is well-known degree of depth of its impact (civil, marriage-family), along with other sources have on people's lives. At the present stage of development of successfully used these sources. our society, in the process of improvement of the Uzbek So, in Maverannahr, the science of this current has people of spirituality, in particular, religious literacy been further developed by the actions of the Hanafi becomes a social need scientific analysis of the provisions currents analyzed by us. Another important aspect of of the Islamic teachings concerning family relations. that time is that not one direction of the Islamic religion Therefore, the study of social norms regarding the nature developed, but many other related sciences. Therefore, of family relations in Islam, the scientific analysis is the works created at that time attract researchers who absolutely incorrect beliefs about family relationships conduct scientific research in Islamic law at the present fundamentalist movements, rooting more and more stage. For, the definition of new information about the today, as well as their negative social consequences aspect life of our great faqihs, the study of their influence on the is extremely important from a practical position. socio-political picture of Maverannahr of that time, the The laws of Sharia - fiqh, has been essential in the legal study of some aspects of their works that remain relevant regulation of public relations of the peoples Maverannahr and still relevant can prove to be very useful. for over a thousand years, the rules relating to the registration of marriage and divorce, the legal relationship between spouses, parents and children, guardians and BIBLIOGRAPHY: caregivers, taken into care (custody) By persons, as well as by the obligations and guarantees of their execution, 1. Karimov I. (1996). Uzbekistan: national have been settled comprehensively and in a very perfect independence, economy, politics, ideology. Tashkent: - P. manner. Faqihs in their writings sought to bring certain 40-41. rules of law in line with local conditions. 2. Karimov I. (2000). People's word, October 15. When studying the issue of family relations in the 3. Muminov A. (1999). "Muslims of Maveranakhra: writings of the scientists of Maverannahr, one should ҳanafity". // Oriental Studies, No. 9/ Tashkent: - P. 42. approach from the socio-legal position. Since, at the time 4. Muminov A. (1999). "Muslims of Maveranakhra: of our scientists in their works we have tried to highlight The Hanafites" // Oriental Studies, No. 9/ Tashkent: - P. the social and legal status of the family in Islamic law; 42. The basis for the formation and strengthening of family 5. Yusupova N., Zhuzzhoniy A.Sh. (2007). relations. Burhaniddin Marginoni: Life and scientific heritage. In conclusion, it should be noted that the study Tashkent: "Academy”, - P. 17. of the heritage of our great scientists and thinkers, to 6. Yusupova N.Zh., Zhuzzhoniy A.Sh. (2007). fully develop in the XII century, Islamic sciences and Burhaniddin Marginoni: Life and scientific heritage. left behind a priceless works, it is a key challenge facing Tashkent: "Academy”, - P. 18.

56 THE RESEARCHES OF SOURCE STUDIES 4-number 2017 المستملي البخاري وحياته اإلبداعية ومخطوطات كتابه Muhammad Abdulhay. (1394 h). The manual as an .7 شرح التعرف .introduction to Hidoy. Laknau: - P. 3 8. Majid Haddoury, Herbert Lebisni. (1958). "Right in Islam," Tehran-New York. – P. 105. 9. Yusupova N.Zh., Zhuzzhoniy A.Sh. (2007). ON THE LIFE AND WORK OF MUSTAMLI Burhaniddin Marginoni: Life and scientific heritage. BUKHARI AND THE MANUSCRIPTS OF Tashkent: "Academy”, - P. 22. HIS WORK "SHARH AT-TA‘ARRUF" 10. Ismoil Pasha al-Baghdadi. (1951). Hadiyatul- orifin li-asmyl muallifin wa osarul-musannifin. Istanbul: 1 t. - S. 430. 11. Mustafo ibn Abdullah ar-Rumiy al-Hanafiy al- МУСТАМЛИЙ БУХОРИЙНИНГ ҲАЁТИ Shahir bi-Khoji Khalifa. (1992). Kashf az-zunun an asmo ВА ИЖОДИ ҲАМДА УНИНГ «ШАРҲ АТ- al-kutub va-l-fonun. Beirut: "Dor al-kutub al-ilmiyyah". 1 ТАЪАРРУФ» АСАРИ ҚЎЛЁЗМАЛАРИ vols - P. 204. ХУСУСИДА 12. Iftikhoruddin Tohir ibn Abdurrashid al-Bukhari. (1077). "Hulosat al-Fatwo". Turkey. Library of the Mufti of Istanbul. Department of Fiqh // Manuscript. Inventory О ЖИЗНИ И ТВОРЧЕСТВЕ МУСТАМЛИ No: 140. - P. 7. БУХАРИ И РУКОПИСЯХ ЕГО 13. Muhammad Amin al-E'son al-Mujaddidiy al- ПРОИЗВЕДЕНИЯ «ШАРХ АТ-ТА‘АРРУФ» Barkatiy al-Hanafiy. (1407). Qawaid al-fiqh. - Karachi. - P. 568. 14. Sayyid Muhammad Amin Obidin ibn Sayyid Umar Keywords: Sharh al-Ta‘arruf, al-Ta‘arruf, Obidin ibn Abdulaziz ad-Damashki al-Hanafi. Mustamli, Kalabadi, sufism, tasawwuf, kalam, (1386). Hoshitu Roddul-Mukhtor Alad-Durril-Muhtor philosophy, source, sufi. Sharh Tanvirul-Absor. 2-edition. "Dor al- fikr". – P. 38. Калит сўзлар: «Шарҳ ат-Таъарруф», «ат- 15. Yusupova N. (2011). The great scientist from Таъарруф», Мустамлий, Калободий, тасаввуф, ка- Samarkand. // - T: Khidoyat. №1. - P. 28. лом, фалсафа, манба, сўфий. 16. Qurashi Abu Muhammad Abdulkodir ibn Abilvafo Muhammad ibn Muhammad al-Misri. (1913). Al- Ключевые слова: «Шарх ат-Та‘арруф», «ат- Jawohir al-muziyah fi tabaqot al-Hanafiyya. Heydarabad. Та‘арруф», Мустамли, Калабади, суфизм, калам, II volume - P. 278-279; философия, источник, суфий. 17. Toshkuprizoda Ahmad ibn Mustafa. (1905). احتلت علوم التصوف والكالم مكانة خاصة في القرون .Miftakh as-saoda va meesbah as-siyoda. II vol الوسطى بآسيا الوسطى وخاصة في مدينة بخارى التي تحولت .Heydarabad. - P. 135 آنذاك إلى أهم المراكز العلمية في العالم اإلسالمي. وفي القرون -Mustafo ibn Abdullah ar-Rumiy al-Hanafiy ash .18 التاسعة – الحادية عشر الميالدية في بخارى تطورت علوم shahir bihoji Khalifa. (1992). Kashf az-zunun an asmo التصوف والكالم كأفرع العلوم المستقلة حيث ساهم العالم الجليل al-kutub va-l-fonun. Beirut: "Dor al-kutub al-ilmiyyah". 1 vols. - P. 294. أبو إبراهيم إسماعيل بن محمد بن عبد هللا المذكر المفسر المستملي البخاري )سنة وفاته عام 434هـ/1043م( مساهمة بالغة في تطوير علم التصوف في آسيا الوسطى. وكان المستملي ,Nigora YUSUPOVA البخاري عالما بارزا في علم التصوف ومفسرا ومحدثا ومتكلما Assistant Professor of the Department وعالما في الفقه الحنفي وثالث "القضاة السبع" من بخارى. كما "National Idea, the foundations of كان عالما كبيرا في النحو والصرف واألدب والتفسير والحديث ,"spirituality and law وأصول الفقه والفلسفة والمنطق والتاريخ واألخالق والعلوم .Tashkent Islamic University العقلية و النقلية. وعاش المستملي البخاري وألف كتبه في عهد – 973

1048م( وأبو علي بن سينا )980 – 1037م( وخواجه عبد هللا األنصاري )1006 – 1088م( والشيخ أبو سعيد أبو الخير )957 – 1049م( والدقيقي )سنة وفاته 977م تقريبا( والفردوسي )940 – 1010م( والفروخي )القرن العاشر الميالدي( ومنوتشهري )القرن العاشر الميالدي(. واشتهر بلقب "المستملي

57 4-number 2017 THE RESEARCHES OF SOURCE STUDIES البخاري". ويعتبر كتابه "شرح التعرف لمذهب التصوف" من Although the work "Sharh at-Ta‘arruf li-madhhab أول المصادر العلمية النظرية البارزة والتي ألفت في مدرسة at-tasawwuf" by Khoja Abu Ibrahim Isma‘il b. Mohammad bin ‘Abdullah al-Mustamli al-Bukhari .بخارى لعلم التصوف – 1048 (d.434 AH/1043) was the first Persian work and also one of the most important sources of ancient tasawwuf, it has not caught much attention of the 1140م( هو وراء تطور علم التصوف في آسيا الوسطى researchers so far and it has not been studied well وانتشاره. ورأى الدكتور ويلفريد ماديلونغ المستعرب وبروفسور in the researches, specifically, in the source study of tasawwuf. Nevertheless, this work plays a major جامعة أوكسفورد اإلنجليزية أن تاريخ الطريقة النقشبندية ربط role not only with huge size by four volumes, but also بصورة اصطناعية باسم خواجه يوسف الهمداني في المناقب its value and importance of being an encyclopedic والتواريخ الشهيرة العائدة لهذه الطريقة ]1: 32–39[. ومن source on the history, theory and terminology of tasawwuf and the lives and activities of Sufis, not جانبه طرح الدكتور ديفين دي أويز الخبير الشهير في تاريخ only among Persian Sufi sources, but also among التصوف في آسيا الوسطى، بروفسور جامعة إنديانا فكرة ظهور .fundamental works on general tasawwuf theory أفكار أول شيوخ الطريقة النقشبندية الصوفية في القرنين العاشر Хожа Абу Иброҳим Исмоил бин Муҳаммад бин Абдуллоҳ ал-Мустамлий ал-Бухорий والحادي عشر الميالديين ويظن أنها كانت مأخوذة من أفكار ваф.434/1043) томонидан XI асрнинг бошларида) الطريقة الكبراوية ]2: 83-45, 180–207[. ومع ذلك لم يقدم ёзилган «Шарҳ ат-Таъарруф ли-мазҳаб ат- тасаввуф» асари тасаввуфга бағишланган كال العالمين براهين دقيقة تثبت أفكارهما. وإضافة إلى ذلك لم илк форсча асар ҳамда тасаввуфга оид يعرف كال الباحثين كتاب المستملي البخاري. وكان كتاب "شرح қадимий муҳим манбалардан бири бўлишига التعرف" أحد المصادر العلمية النظرية الرئيسية للطرق اليسوية қарамасдан, шу пайтга қадар тадқиқотчилар ,эътиборидан четда қолиб кетган бўлиб والنقشبندية والكبراوية التي أنشأت في آسيا الوسطى وكذلك тасаввуф борасидаги тадқиқотлар, хусусан للمؤلفات الشهيرة عن التصوف التي ألفت في القرنين الحادي тасаввуф манбашунослигида етарли даражада ўрганилмаган. Ҳолбуки, ушбу асар нафақат .عشر – الثاني عشر الميالديين ўзининг тўрт жилддан иборат бўлган улкан والجدير بالذكر أن خواجه يوسف الهمداني بلغ 5 سنوات من ҳажми, балки тасаввуф тарихи, тасаввуф назарияси, тасаввуф терминологияси ҳамда العمر عندما توفي المستملي البخاري ولم يصل إلى بخارى بعد. сўфийлар ҳаёти ва фаолиятига оид қомусий وجاءت في المعلومات التاريخية العائدة للطريقة النشقبندية أن манба сифатидаги қиммати ва аҳамияти خواجه يوسف الهمداني وصل إلى بخارى ألول مرة في عام жиҳатидан ҳам нафақат форс тилидаги сўфийлик манбалари, балки умуман тасаввуф م1125 وقام بنشاطه فيها. وبالنسبة ألقدم نسخة لكتاب "شرح назариясига оид фундаментал асарлар орасида التعرف لمذهب التصوف" للمستملي البخاري أنها كتبت في عام муносиб ўрин эгаллайди. Ушбу мақолада «Шарҳ ат-Таъарруф ли-мазҳаб ат-тасаввуф» 1081م. وهذا يشير إلى أن خواجه يوسف الهمداني قام بزيارة асарининг тасаввуфга оид муҳим манба بخارى بعد مرور 44 سنة على ظهور ذلك الكتاب. وفي الوقت сифатидаги асосий хусусиятлари тўғрисида сўз .юритилади نفسه قام خواجه يوسف الهمداني بزيارة بخارى بعد مرور 82 Произведение Хаджа Абу Ибрахима سنة على وفاة المستملي البخاري. وكل هذا يدل على أن أفكار -Исма‘ила б. Мухаммада б. ‘Абдаллаха ал التصوف دخلت آسيا الوسطى ليس من خالل خواجه يوسف Мустамли ал-Бухари «Шарх ат-Та‘арруф ли- мазхаб ат-тасаввуф», написанное в начале الهمداني بل كانت قائمة في المنطقة قبل وصوله. ويمكن أن XI века, является одним из наиболее ранних ننظر إلى خواجه يوسف الهمداني كشخص قام بترويج نظرية и авторитетных источников по суфизму .التصوف التي أحدثها المستملي البخاري на персидском языке. Благодаря своему значительному объёму и энциклопедическому ونجد في تاريخ اإلسالم العديد من المحدثين والعلماء واألدباء охвату сочинение занимает достойное место الذين اشتهروا بلقب "المستملي". وتشير المصادر إلى وجود не только среди источников по суфизму на персидском языке, но и среди фундаментальных 120شخصا حمل اسم "المستملي" في تاريخ اإلسالم. المستملي трудов по теории суфизма в целом. Однако هو طالب اإلمالء من الشيخ ؛ يقال : استماله الكتاب أي سأله أن до сего времени это сочинение оставалось вне поля зрения многих исследователей и не было يمليه عليه فالمستملي هو ٍمستمل بالنسبة للشيخ ، وهو بالنسبة изучено в должной степени в исследованиях للطالب ْمم ٍل أو سمي بذلك ألنه يستملي َالشيخ لهم. والحاجة إليه по суфизму, в частности, в источниковедении قائمة إذ كان بعض الشيوخ الكبار من المحدثين يقصدهم الطالبون суфизма. Данная статья посвящена основным особенностям произведения «Шарх ат-Та‘арруф ويحرصون على الرواية عنهم فيعظم الجمع في مجالسهم جداً ، ли-мазхаб ат-тасаввуф» в качестве важного حتى يصعب على الشيخ إسماع كل الحاضرين ، فكان لكل واحد источника по суфизму. من هؤالء شخص - أو أكثر - يُ ِسمع باقي المجلس. وقد كانت المجالس تعقد ببغداد. وبغيرها من البالد، فيجتمع الفئام من وكان الشيخ يسمع ما يمليه مستمليه - : فال خالف في جواز الناس، بل األلوف المؤلفة، ويصعد المستملي. على األماكن الرواية عن الشيخ ، ألنه يكون من باب الرواية بالقراءة على ُ المرتفعة، ويبلغون عن المشايخ ما يملون، فيحدث الناس عنهم .الشيخ بذلك. فإذا كان الراوي لم يسمع لفظ الشيخ وسمعه من المستملي

58 THE RESEARCHES OF SOURCE STUDIES 4-number 2017 وبعد وقوع حادثة منصور الحالج تغيرت نظرة اإلسالم وأما إن كان الشيخ ال يسمع ما يقوله المستملي ، فقد اختلف الرسمي إلى التصوف وأهل التصوف إلى الطرف السلبي تماما. في ذلك : فذهب جماعة من المتقدمين وغيرهم إلى أنه يجوز وحاول أبو بكر الكالباذي توضيح ماهية التصوف اإلسالمي لدي للراوي أن يرويه عن الشيخ . وقال غيرهم : ال يجوز ذلك ، بل أهل السنة وأفكاره بهدف إزالة الخالفات بين الشريعة والطريقة. على الراوي أن يبين أنه سمعه من المستملي ؛ وهذا القول َّرجحه وتمكن من إثبات أصل تعاليم التصوف بصفته طريقة التعبير عن . ُابن الصالح ؛ وقال النووي : إنه الصواب الذي عليه المحققون الحبهلل تعالى والذي يعتبر أساسا لإلسالم. وبعد فترة قليلة والقول األول - بالجواز - هو الراجح وهو الذي عليه العمل ، ألن لتأليف الكتاب نرى بدء كتابة شروح له باللغتين العربية المستملي يُسمع الحاضرين لفظ الشيخ الذي يقوله ، فيبعد جداً أن والفارسية. ومن بين هذه الشروح كتاب "شرح التعرف لمذهب يحكي عن شيخه - وهو حاضر في جمع كبير - َغير ما حدث به التصوف" للمستملي البخاري نصير وبلدية أبي بكر الكالباذي الشيخ ، ولئن فعل ليَ ُردَّ َّن عليه كثيرون ممن قَ ُر َب مجلسهم من .باللغة الفارسية شيخهم وسمعوه وسمعوا المستملي يحكي غير ما قاله ؛ وهذا وبدأ الفالسفة والعلماء المسلمون كتابة الشرح ألول مرة في . واضح جدا تاريخ اإلسالم في القرنين الثامن والتاسع الميالديين. وظهر 1113 – الشرح لدى العلماء المسلمين بهدف فهم وجهات نظر فالسفة 1167م( أول مصدر يعطي لنا معلومات عن المستملي البخاري. اليونان القدماء وبصفة خاصة أرسطو وأفالطون ومحاولة كما جاءت المعلومات عنه في كتاب "تاريخ مالزاده" لمالزاده لتطابقها بالمفاهيم اإلسالمية بقدر اإلمكان. وفي البداية كانت )القرن الخامس عشر الميالدي(، وفي كتاب "تحفة الزائرين" الشروح تخدم لصالح األفكار اإلسالمية العقالنية وفي وقت لناصر الدين توره بخاري )أواخر القرن الثامن عشر الميالدي(، الحق شملت جميع مجاالت العلوم تقريبا وخاصة القرآن )باسم .(وكتاب "هدية العارفين" إلسماعيل البغدادي )توفى عام 1978م التفسير( والحديث والفقه والكالم )العقائد( والتصوف واألخالق وعاش المستملي البخاري في بخارى وهناك ألف كتبه. وال والفلسفة والمنطق وعلم اللغات والبالغة واألدب والتاريخ وعلم توجد أية معلومات عن سنة والدته. وتوفى بعد الظهر يوم االثنين الفلك والرياضيات والطب والجغرافيا وغيرها من العلوم. وفي 26 يونيو عام 1043م بمدينة بخارى. وكان يقع قبره في هضبة "بوغرابيك" بجوار جبانة "قارشي" بمدينة بخارى. وتمت إزالة القرن العاشر الميالدي بدأ تطبيق الشروح في علوم الكالم هذه الجبانة وسور القلعة القديمة المتالصقة لها في الثالثينات والعرفان واعتبارا من القرنين العاشر والحادي عشر أصبحت واألربعينات من القرن العشرين الميالدي. وتم بناء المدرسة من العلوم التقليدية. وفي القرنين الثالث عشر – الرابع عشر – 2005 الميالديين أصبحت الشروح من نوع األبحاث العلمية الهامة 2006م تم إنشاء مقبرة "بهشتيان" الرمزية والضريح. وتم .لكافة مجاالت العلوم بشكل عام ولعلم التصوف بشكل خاص تسجيل أسماء جميع العلماء المدفونين في هذه الجبانة على الالفتة وأجرى المستملي البخاري بالرغم من هدفه الرئيسي في .التاريخية من بينهم اسم المستملي البخاري أيضا شرح ماهية كتاب أستاذه أبي بكر الكالباذي أبحاث واسعة النطاق وقد تعلم المستملي البخاري من خالل كتاب الحديث "مسند لتحقيق هدفه بصورة كاملة وقام بمقارنة أفكار العلماء لمختلف السراج القدر" الذي كان شهيرا في عهده وكان أستاذه أبو حامد مجاالت العلوم وتمكن من توضيح أفكار واردة في كتاب "شرح محمد بن محمد الصائغ. وتعلم علم الحديث من أبي العباس جعفر التعرف لمذهب التصوف" بشكل أوسع ومفصل. ومن هذا بن محمد النقبوني وعلم الفقه من القاضي أبي سعيد خليل بن المنطلق يعتبر شرح المستملي البخاري بحثا مستقال كتبه ملهما أحمد السجزي وعلم التصوف من أبي بكر الكالباذي. وقام بشرح .بكتاب أبي بكر كالباذي علمي باللغة الفارسية لكتاب "التعرف لمذهب أهل التصوف" ولعب شرح المستملي البخاري دورا هاما في انتشار كتاب ألبي بكر كالباذي الخاص بالتصوف والمكتوب باللغة العربية. أبي بكر الكالباذي بشكل أوسع وأكثر انتشارا ًألنه ساعد في وكان يعطف على أفكار المتكلمين في أصول الفقه. وعندما تحول كتاب أبي بكر الكالباذي إلى موضع التفسير باللغتين تجاوز عمره 70 سنة تعلم حتى من شيوخ آمول . وكان للمستملي .العربية والفارسية أو االستفادة منه كالمرجع البخاري تلميذ شهير يدعى أبو علي محمد بن علي الخجادي :وأشهر الشروح المكتوبة لهذا الكتاب تشمل ما يلي )سنة الوالدة 1026م( والذي ولد في قرية خجادة التابعة لبخارى شرح اإلمام إبراهيم إسماعيل بن محمد بن عبد هللا .1 وكان "محدثاً أميناً للغاية وعالماً مدركاً وذكياً فوق العادة" المستملي البخاري بعنوان "شرح التعرف لمذهب التصوف" في )السمعاني( وكان يتعلم علم الحديث من المستملي البخاري إلى .4 مجلدات باللغة الفارسية ووصل إلى عهدنا بصورة كاملة جانب "مشايخ البخاري". وكان اإلمام المستملي البخاري مرشداً شرح شيخ اإلسالم عبد هللا بن محمد األنصاري الهروي .2 في األفعال والمعارف ونموذجاً في مجال العقل )رشيد الدين .باللغة الفارسية ولم يصل هذا الشرح إلى عهدنا .(الواطواط شرح القاضي عالء الدين علي بن إسماعيل بن يوسف .3 وكان المستملي البخاري سنياً في المذهب الحنفي وينتسب القونوي التبريزي بعنوان "حسن التصرف في شرح التعرف". إلى األشعرية في العقيدة. ويمكن كان يبالغ في تعظيم الخلفاء وإن هذا الشرح العلمي مكتوب باللغة العربية بطريقة "شرح الراشدين وأما لم يتوقف من احترام أهل البيت أسرة الرسول بالقول". ولهذا الكتاب تعليق عن الشيخ علي بن أحمد بن محمد صلىعليه والسالم. واعترف بعلي ابن أبي طالب كاإلمام. بن أحمد )سنة الوفاة 1475م(. وتوجد عدة نسخ لهذا الكتاب في وبالرغم من إطالقه على معاوية تسمية باغ لم يوجه أية شتائم مكتبات تركيا )مكتبة السليمانية، مجموعة شهيد على باشا، رقم .تجاهه

59 4-number 2017 THE RESEARCHES OF SOURCE STUDIES الثالث من شرح كتاب التعرف لمذهب التصوف مما شرحه 1231، مجموعة شهيد على باشا، رقم 1232، مجموعة شهيد الشيخ الفقيه اإلمام أبو إبراهيم إسماعيل بن محمد بن عبد هللا على باشا، رقم 1447، مجموعة حافظ باشا، رقم 415، مجموعة البخاري رضي هللا عنه... ". وتنتهي المخطوطة بكلمات تالية: جار هللا، رقم 1017، مجموعة قيليتش على باشا، رقم 591، "قد فرغنا من الكتابة في الرابع والعشرين من شوال سنة ثالث مجموعة عبد هللا جلبي، رقم 176، مجموعة الفاتح، رقم 2661، ."وسبعين أربعمائة بعد الظهر .(مجموعة الحميدية، رقم 6441 نسخة أماسيه. تعتبر هذه المخطوطة أقدم النسخة لـ"شرح .2 شرح نعمة هللا نظام بن محمد األردبيلي بعنوان "راموز .4 التعرف ..." وأكثرها كاملة. وتتكون من 720 ورقة. ولم تكون العارفين وكنوز العاشقين" )تسميته الثانية "شرح مشكالت هذه النسخة كامل الكتاب حيث تتضمن حتى الفصل الـ17 من التعرف في التصوف"( والذي كتب في القرن الثامن الهجري/ .الكتاب الرابع عشر الميالدي باللغة الفارسية. توجد عدة نسخ من هذا وجاءت في الصفحة المتضمنة لعنوان الكتاب كلمات تالية: الكتاب في مكتبة السليمانية بتركيا في مجموعة شهيد على باشا "المجلدة األولى من شرح التعرف لمذهب التصوف ألفه الشيخ .تحت رقم 2708 اإلمام أبو إسحاق إسماعيل بن محمد بن عبد هللا المستملي الشرح بعنوان "خالصة شرح التعرف" الذي كتب في .5 البخاري رحمه هللا والمصنف الكتاب التعرف هذا شرحه الشيخ عام 710هـ/1310م تقريبا ومؤلفه غير معروف. وتم تأليفه على الفقيه اإلمام أبو بكر محمد بن أبي إسحاق البخاري الكالباذي أساس شرح المستملي البخاري باللفة الفارسية ونشرت بعام رحمه هللا عليه". وتنتهي هذه النسخة بكلمات تالية: "آخر المجلدة .1349هـ/1930م في إيران من قبل أحمد علي رجائي بخاري األولى ويتلوه في المجلدة الثانية إن شاء هللا قولهم فيما أضيف إلي يشير عدد كبير من المخطوطات لكتاب المستملي البخاري األنبياء من الزلل والحمد هلل رب العالمين والعاقبة للمتقين والصلوة والسالم على خير خلقه محمد وآله الطيبين. وقد فرغ "شرح التعرف لمذهب التصوف" في العالم وأوزبكستان إلى من كتبه العبد المذنب الفقير المحتاج إلى رحمة هللا تعالى محمد أهميته العلمية الكبيرة. وفي الوقت الحاضر أكثر من 10 بن على بن زياد بن ملكان الساوي في اليوم الجمعة السادس شهر مخطوطات لهذا الكتاب تحتفظ بها مكتبات وطنية في كل من ذي قعده سنة سبعة وستين وخمسمائة غفر هللا له ولوالديه ولجميع ألمانيا وفرنسا وإنجلترا وروسيا وباكستان وتركيا وإيران والهند. ."المسلمين ولمن قال آمين رب العالمين وتعتبر المخطوطة الموجودة في متحف باكستان الوطني]3: 3, ويمكن أن نرى في الصفحة التي تحمل عنوان الكتاب تاريخ .20-14[ من أقدم النسخ والمكتوب بعام 473هـ/1080م .""غره شهر جماد اآلخر سنة ست عشر و سبعمائة وتم نشر كتاب "شرح التعرف" عدة مرات في بالد ما وراء وال توجد معلومات عن منظر الكتاب الخارجي ونوع الورق النهر والهند. وبالرغم من هذا أنه نادر ومن الصعب الحصول وعدد المجلدات. ولم نجد أي شيء عنه في المعلومات على نسخته التي نشرت في بالد ما وراء النهر. وفي الوقت نفسه الببليوجرافية أيضا. ووضحنا أن كل صفحة تتكون من 27 نجد بالكثرة نسخته التي نشرت في الهند. وتم نشر كتاب "شرح سطراً. وكتب بخط النسخ القديم. ولم يضع الكاتب نقاط على التعرف" في عام م1912 في مدينة الكخناو الباكستانية في 4 :مكانها. وراعى طريقة قديمة. وعلى سبيل المثال .[مجلدات ]4: 10 ،كتب حرفان "ب" و"پ" بنقطة واحدة – وتم نشر هذا الكتاب مرتين حتى اآلن في طهران. وفي عام كتب حرفان "د" و"ذ" في جميع الحاالت حسب – 1912م تم نشر بعض أجزاء كتاب "شرح التعرف" في مجلد ،اإلمالء واحد ]7: 241-240[ بشكل جميل من قبل الدكتور حسن ،كتب حرفان "ك" و"گ" بشكل واحد – مانوتشهر وفي األعوام 1363 – 1366 هجرية شمسية )1984 كتب "آنك" و"هرك" و"چنانك" و"همچنانك" – – 1987م( نشر كالنشر العلمي النقدي في 5 مجلدات من قبل ،"و"آنچ" و"هرچ .[محمد روشن ]3 كثيرا ما كتب حرف "ش" في الكلمات الفارسية بدون – واكتشفنا وجود 10 مخطوطات من هذا الكتاب في مركز ،نقاط البيروني للمخطوطات الشرقية لدى جامعة طشقند الحكومية كثيرا ما كتب حرف "ي" بنقاط وأحيانا بدون نقاط – للدراسات الشرقية، وتم تحليلها من وجهة نظر علم المراجع .ولم يراعي هناك على قاعدة معينة والنصوص. وفي هذا السياق تم توفير المعلومات عن 7 نسخ وهناك أخطاء إمالئية وأسلوبية قليلة للغاية. وتتميز هذه موجودة في مكتبات العالم و10 نسخ قائمة بالعاصمة مدينة النسخة بقدمها. ولم يراعي على قاعدة معينة لدي تصنيف أبواب .طشقند .الكتاب :نسخ الكتاب الموجودة في مكتبات العالم هي نسخة قيليتش على باشا. تشمل هذه النسخة 14 بابا من .3 النسخة الموجودة في متحف باكستان الوطنية. انتهت .1 "شرح التعرف". وجاء هذا 14 بابا في 8 أبواب لدى نسخة كتابة الكتاب في 24 شوال عام 473هـ )7 أبريل عام 1081م(. .أماسيه. وكتبت في عام 714هـ/1314م. ولديها 255 صفحة وتعتبر هذه النسخة أقدم النسخ ولكنها وصلت أليامنا 3 مجلدات ولم يذكر خط الكاتب في الصفحة األولى من النسخة وأما منها. ووصفها العالم األفغاني عبد الحي حبيبي بشكل آت: كتبت كتبت كلمات تالية بخط قديم للغاية: "المجلدة األولى من الكشف هذه النسخة على ورق خوقندي قديم سميك بخط خاص للقرن ." المحجوب شرح التعرف الخامس الهجري )القرن الحادي عشر الميالدي(... في الصفحة وفي صفحة كتب فيها عنوان الكتاب نجد الكلمات التالية: األولي من المخطوطة كتب بذلك الخط ما يلي ]4: 10[: "المجلد

60 THE RESEARCHES OF SOURCE STUDIES 4-number 2017 نسخة يوسف آغه. تحتفظ مكتبة "يوسف آغه" في تركيا .5 "كتاب شرح التعرف لمذهب... )وجود األختام في هذا المكان بهذه النسخة تحت رقم 5467. وسنة الكتابة غير معروفة. ولكنها يعيق قراءة الكلمة إلى آخرها( من تأليف اإلمام الفاضل الكامل تحمل ختم الوقف "عام 616هـ/1220م". ومن خالله يمكن أن المحقق المدقق سلطان العارفين قدوة السالكين أبو إبراهيم نعرف أنها كتبت قبل هذا التاريخ. وتبدأ المخطوطة بالجمل ."إسماعيل بن محمد بن عبد هللا البخاري قدس هللا روحه العزيز التالية: "الحمد هلل المحتجب بكبرياﺌﮫ عن درك العيون...". وفي وخلف هذه الكلمة نجد كتابة الكاتب اآلخر أيضا: "المجلد الصفحة الـ576 للمخطوطة مكتوبة "البياض صحيحه ما نست ." األول من كشف المحجوب ولكن ال يصلح" . ونفهم من هذه الكلمات أن هذه النسخة أصل وكتبت نسخة قيليتش على باشا على خط النسخ القديم. .نسخة المؤلف أو نسخت منها وتتكون كل الصفحة من 19 سطراً. ونجد خصائص نسخة ويرى العالم التركي الشهير أحمد آتاش أن هذه المخطوطة أماسيه في هذه النسخة أيضا. وأما حرفان "د" و"ذ" كتبا بشكل نسخة خطية للمؤلف ]6:4[. ومن المعروف أن المستملي واحد. وكتب الخطاط كلمة الكالباذي بالحروف الكبيرة وشرحه البخاري توفى عام 434هـ/1043م. وإضافة إلى ذلك نشك في .وترجمته بالحروف الصغيرة هذا االحتمال من خالل العثور على نسخ أخرى وعدم وجود وتعتبر هذه المخطوطة من النسخ الهامة وتلعب دور النسخة .مقدمة المستملي البخاري لها األساسية. والجدير بالذكر أن استخدام كلمات التأكيد "مر" وتم كتابة هذه المخطوطة من قبل الخطاطين. وتم تغليف و"أندر" و"همه" في بعض األماكن يشير إلى أن هذه النسخة األوراق األخيرة دون ترتيب. وتغيرت طريقة الخط من السطر يمكن أن تكون أقدم مما اعتبرناها كأقدم النسخ. ويكون نص الـ14 للصفحة الـ1436. وقد تحول الخط القريب من خط النسخة التي نعتمد عليها كاألساس مماثال لنص هذه النسخة النستعليق حيث كانت تتكون كل صفحته بهذا الخط من 29 – 31 .اعتبار من الصفحة الـ100 سطرا إلىً خط النسخ وكتب باألحرف الكبيرة ونتيجة لهذا وفي نهاية هذه النسخة نجد السطور التالية: "تم كتاب الشرح .انخفض عدد السطور في كل الورق إلى 17 سطراً ربع األول بحول هللا عز وجل وحسن تيسره والصلوة على :خصائص الجزء األول للمخطوطة تتضمن ما يلي رسوله محمد وآله خير البرية وذلك في شهر جمادى األولى من ،عدم وجود النقاط في العديد من األماكن – شهور سنة أربعة عشر وسبعمائة على يد أضعف الخاليق ،كتابة الحروف "ك" و"گ"، و"ج" و"چ" بشكل واحد – وأفقرهم إلى هللا تعالى محمد بن الحاج حسن بن أبي البركات يكتب حرف الجر "كه" حسب قواعد اإلمالء إذا جاء – ."رحمه هللا من نظر فيه ودعي لكاتبه بالخير منفردا في النص، وأما في كلمات "چنانك" و"آنك" لن تراعى تعتبر المخطوطة القائمة في مكتبة طهران الوطنية بشكل .4 .قواعد اإلمالء ما مواصلة نسخة قيليتش على باشا. وكما ذكر أعاله نسخة وكتب الجزء الثاني بنفس الطريقة ونجد كتابة "پ" بـ3 نقاط قيليتش على باشا تمثل الربع األول من "شرح التعرف" وتشمل .لدى بعض الحاالت 14 بابا. وتتشكل النسخة في مكتبة طهران الوطنية الربع الثالث ولألسف نسخة يوسف آغه أيضا غير كاملة وتنتهي في .وتتكون من 260 صفحة من الباب الـ23 إلى الباب الـ36 .أواسط الباب الـ17 وعندما قلنا "بشكل ما" كنا نقصد عدم مراعاة النظام المعين نسخة خراججي أوغلو. تحتفظ مكتبة "خراججي أوغلو" .6 في تقسيم أبواب هذه النسخة أيضا. وإضافة إلى هذا يعتبر محمد .في تركيا بهذه النسخة تحت رقم 780. وتتكون من 294 صفحة بن حاج حسن بن أبي البركات أيضا كاتب هذه النسخة. وطريقة وتمكنا من قراءة الكلمات التالية في صفحة كتبت فيها عنوان الكتابة أيضا قريبة من طريقة النسخة من مكتبة قيليتش على الكتاب: "كتاب شرح التعرف لمذهب التصوف للشيخ اإلمام ألبو باشا. وتحمل النسخة من مكتبة طهران الوطنية ختم "مكتبة إبراهيم إسماعيل بن محمد بن إبراهيم المستملى البخاري رضي الحكومة العليا إليران" وتحتفظ برقم 1731. وفي وسط صفحة ."هللا عنه... كتاب نور المريدين شرح التعرف لمذهب التصوف العنوان كتبت الكلمات التالية: "ختم المكتبة المباركة. عام وكتبت المخطوطة بخط صغير بين خطين النسخ والنستعليق. 1282هـ/1865م". وذكرت أسماء صاحبي الكتاب السابقين فهما وتتكون كل صفحة من 38 سطراً. وتعتبر هذه النسخة ليست عمر بن عبد اللطيف العوجاني وعوض بن محمد مسعود بالقديمة. ويثبت ذلك استخدام "در" بدال من "أندر" وكتابة حرف .العوجاني "ذ" بالنقطة ليختلف عن "د". وفقدت الصفحات األخيرة للكتاب ووصف الببليوجرافي الشهير سيد محمد عبد هللا أنوار ألنه ينتهي بكلمة "باب الرابع والسبعين". وتعرضت 20 صفحة مواصفات دقيقة لهذه المخطوطة في "كتالوج مخطوطات المكتبة األخيرة ألضرار جسيمة. وتم ترميمها في وقت الحق وبخط الوطنية" بشكل تالي: "خطه النستعليق والنسخ. وتاريخ الكتابة .آخر عام 715هـ/1315م. والخطاط محمد بن حاج حسن بن أبي نسخة المجلس. تحتفظ مكتبة "اإلمام جمعة خوئي" بهذه .7 البركات. وكتبت العناوين باألحرف الكبيرة. وصفحة العنوان النسخة تحت رقم 1370. وكتبت بخطين الثلث والنسخ. وأنهى باللون األحمر وثقيلة. ومقاساتها 150 في 230 مليمتر. واستخدم الخطاط محمود بن حبش بن يونس الرومي كتابتها يوم عرفة ورق اصفهان. ومقاسات النص 110 في 165. وعدد الصفحات مساء الجمعة شهر ذو الحجة عام 667هـ )شهر أغسطس عام 253 صفحة. وفي كل الورق نص يتكون من 19 سطراً. الكامل، 1269م(. وتم تغليفها في بغداد يوم الخميس 11 صفر عام 668هـ ."991 صفحة )9 أكتوبر عام 1269م(. ولدى مقارنة هذه النسخة بمثيلتها تبين

61 4-number 2017 THE RESEARCHES OF SOURCE STUDIES )"أنظر إلى أحوالهم!"(. ويبدأ الكتاب الثاني بكلمات "قولهم في وجود نواقص عديدة لدى نسخة المجلس. وتبدأ هذه النسخة الوعد والوعيد" وتنتهي بكلمات "با جهودان و ترسايان برابرند" ."بالباب الـ20 عن "اإليمان )"يعادل اليهود والنصارى"(. وتمت كتابة المخطوطة من قبل وتم تصنيف وتوصيف المخطوطات الموجودة في مركز أبي نعيم بن محمد نياز قولي بعام 1240هـ/1824م بأمر من أبي البيروني للمخطوطات الشرقية لدى جامعة طشقند الحكومية .الغازي أبي المظفر سيد أمير حيدر :للدراسات الشرقية على النحو التالي المخطوطة رقم .11001 صنع غالفها من الكرتون .3 المخطوطة )رقم ( من4980 عهد األمير نصر هللا )1826 .1 السميك ولصق عليه ورق بني اللون. وعلى الغالف إطار. وعلى – 1860م(. تشمل المخطوطة 4 مجلدات للكتاب. ووردت الغالف 3عمالت بشكل المعين. وعلى العملة األولى والعملة المجلدة األولى في األوراق من 1 إلى 138، والمجلدة الثانية من الثالثة ختم الصحاف وكتب "عمل صحاف محمد خريف". وإن 140 إلى 275، والمجلدة الثالثة من 276 إلى 408، والمجلدة الشريحة بين دفتي الكتاب مغلفة بالجلد وردي اللون. وفي بداية الرابعة من 409 إلى 541. وفي نهاية كل مجلدة بقت صفحتين المخطوطة 4 أوراق فارغة. ومن ورق 5ب تبدأ المجلدة الثالثة .فارغتين. ويقع فهرس الكتاب من ورق 6ب إلى ورق 7أ للكتاب. وال يوجد العنوان. وخطها النستعليق. وداخل الصفحات وصنع الغالف من الكرتون السميك وعليه الغطاء من الجلد أطر. وتم ترتيب الصفحات بالطريقة الشرقية. واستخدم الورق االصطناعي أحضر اللون. وعلى الغالف 3 نقوش بشكل المعين. الخوقندي غير ٌالمنشى. وتوجد بيانات النسخة. وجاءت وال يوجد اإلطار. ولم يرمم غالف الكتاب. وتمزق الجلد االستفسارات في الحواشي. ورسمت حاشيتين. ويتكون الكتاب االصطناعي بين دفتي الكتاب. ومقاسات الصفحة تكون 50 في من 364 ورقة. ومقاسات الصفحة تكون 31 في 21 سنتمتر. 31 سنتمتر. ومقاسات النص تكون 33 في 15،5 سنتمتر. وورد وتمت كتابة المخطوطة في عام 1246هـ/1830م من قبل خطاط النص في 25 سطراً. وانفكت 4 صفحات من بداية المخطوطة. .غير معروف وال عناوين في كل 4مجلدات. وكتبت النصوص بالحبر األسود المخطوطة رقم 10395. تعتبر المخطوطة مجموعة .4 والكلمات الهامة باللون األحمر. وتوجد استفسارات على الكتب وعددها 9 كتب. وفي الكتاب رقم 7 يقع نص "التعرف". .الحواشي. وخط المخطوطة هو النستعليق ويبدأ من ورق 38ب وينتهي في ورق 91أ. ويعتبر الكتاب رقم ويبدأ النص بكلمات "الحمد هلل القاهر العلى القادر" وتنتهي 8 "شرح التعرف". ويبدأ من ورق 93أ وينتهي في ورق بكلمات "سماع بر اختصار ياد كرديم" )"ذكرنا االستماع 194ب. وصنع غالف المخطوطة من الكرتون السميك ولصق باالختصار"(. وتمت كتابة الكتاب في شهر شعبان عام عليه ورق أخضر اللون. وعلى الغالف 3 ميداليات بشكل المعين. 1234هـ/ م في1818 عهد األمير نصر هللا بن بهادرخان أمير وعلى العملة األولى والعملة الثالثة ختم الصحاف. ورسمت .بخارى الحواشي. ويعتبر "شرح التعرف" الكتاب رقم 8 في المخطوطة. المخطوطة رقم 10980. في البداية وردت المعلومات .2 وال توجد صفحة العنوان. وتوجد بيانات النسخة. وكتبت قصيرة عن المؤلف والكتاب. وصنع الغالف من الكرتون السميك النصوص بالحبر األسود وبرزت الكلمات الهامة باللون األحمر. ولصق عليه ورق أحضر اللون. وعلى الغالف إطار. وعلى واستخدم الورق الخوقندي غير ٌالمنشى. وخطها النستعليق. الغالف 3 عمالت بشكل المعين. وإن الشريحة بين دفتي الكتاب ومقاسات الصفحة 20،5 في 13 سنتمتر. وتقع النصوص في 21 مغلفة بالجلد أحمر اللون. وخطه النستعليق. وورقها ورق .سطراً سمرقند. وورد فهرس المخطوطة من ورق 1ب إلى ورق 3أ. ويبدأ نص الكتاب بكلمات "الحمد هلل الذي منتهى" وتنتهي وفي ورق 4أ توجد أختام تشير إلى احتفاظها في مختلف المكتبات بكلمات "والحق حقيق بتحقيقه". وتمت كتابة المخطوطة من قبل للعهود العديدة. على سبيل المثال "مكتبة متحف بخارى ميرزا عناية هللا في مدينة بخارى بشهر محرم عام الحكومي"، وختم "المكتبة الخاصة للقاضي مير محمد شريف .1249هـ/1833م صدور"، وختم "أبي نعيم محمد بن نياز قولي". وإضافة إلى هذا المخطوطة رقم 4979. صنع الغالف من الكرتون السميك .5 ."توجد المعلومات عن "القضاة السبع وعليه الغطاء من القماش أخضر اللون. وإن الشريحة بين دفتي ويشمل ورق 6أ معلومات عن المؤلف والعالم كالباذي. ويبدأ الكتاب مغطية بالجلد أحمر اللون. وفي البداية بقيت ورقتين الكتاب من ورق 6ب. وللكتاب عنوان واستخدمت ألوان زرقاء فارغتين. وفي ورق 3أ توجد أختام تشير إلى احتفاظها لدى وبرونزية وسوداء فيه. وتم ترتيب الصفحات بالطريقة الشرقية. مختلف األشخاص للعهود المختلفة. وتوجد هذه األختام في نهاية واستخدم دهان زنجفر على نص "التعرف". وتوجد األطر في الكتاب أيضا. ويوجد عنوان الكتاب. واستخدم الورق الخوقندي الصفحات. وبرزت الكلمات الهامة باللون األحمر. وجاءت غير ٌالمنشى. وكتبت النصوص بالحبر األسود وبرزت الكلمات االستفسارات في الحواشي. وتوجد بيانات النسخة. ويشمل الهامة باللون األحمر. وتم ترتيب الصفحات بالطريقة الشرقية. الكتاب مجلدتين. وتقع المجلدة األولى حتى الصفحة الـ170. ومن وتتكون المخطوطة من 399 ورقة. وخطها النستعليق. وتضم الصفحة الـ171 إلى الـ344 تقع المجلدة الثانية. ومقاسات المخطوطة جميع 4 مجلدات للكتاب. ووردت المجلدة األولى في الصفحة تكون 31،5 في 20سنتمتر. وعدد األوراق 346 ورقة. األوراق من 1 إلى 104، والمجلدة الثانية من 105ب إلى 212أ، .وفي كل صفحة 23 سطرا.ً وتمزق غالف الكتاب ولم يرمم والمجلدة الثالثة من 212ب إلى 308أ، والمجلدة الرابعة من ويبدأ الكتاب األول بكلمات "الحمد هلل المحتجب بكبريائه عن 308ب إلى 399أ. ووردت االستفسارات في الحواشي. ومقاسات درك العيون" وتنتهي بكلمات "بنگر كه حال او چگونه بود"

62 THE RESEARCHES OF SOURCE STUDIES 4-number 2017 عليه الورق باللون األخضر. وتوجد الحواشي على العالف. الصفحة 50،4 في 31 سنتمتر. وتقع النصوص في 31 سطراً وعلى الغالف 3 ميداليات بشكل المعين. وختم الصحاف على في كل صفحة. وتبدأ المخطوطة بكلمات "الحمد هلل القاهر العلى الميداليتين األولى والثالثة. ولدى المخطوطة صفحة العنوان القادر" وتنتهي بكلمات "الحمد هلل على ما وقف ويستغفره". واستخدمت من األلوان الحمراء والزرقاء والسوداء في تزيينه. وتمت كتابة المخطوطة من قبل الخطاط عوض محمد بن قربان وكتب النص باللون األسود والكلمات الهامة باللون األحمر. وتم .محمد بعام 1252هـ/1836م ترتيب الصفحات بالطريقة الشرقية. ووردت أسماء األبواب المخطوطة رقم .9467 صنع الغالف من الكرتون السميك .6 والكلمات الناقصة في الحواشي. واستخدم الورق الخوقندي غير وعليه الغطاء من الجلد أخضر اللون. على الغالف 3 نقوش ٌالمنشى. ورسمت الحواشي بالحبر األزرق واألحمر. وخطه بشكل المعين. وإن الشريحة بين دفتي الكتاب مغلفة بالقماش النستعليق. وتوجد بيانات النسخة. ومقاسات الصفحة 50 في 31 أسود اللون. وورد فهرس المخطوطة من ورق 1ب إلى ورق سنتمتر. وتقع النصوص في 29 سطراً. وفي المخطوطة 107 3أ. ومن ورق 4ب تبدأ األجزاء الرئيسية وخاتمة الكتاب. أوراق. وتبدأ المخطوطة بكلمات "الحمد هلل القاهر العلى القادر" واستخدمت األلوان الصفراء والبرونزية )أو ذهبية( والزرقاء وتنتهي بكلمات "بنگر كه حال او چگونه بود" )"أنظر إلى والسوداء والحمراء في نقش العنوان. ويرسم الجدول بالخطوط .("!أحوالهم السوداء والبرونزية والحمراء والزرقاء. ووردت االستفسارات المخطوطة رقم 583. صنع الغالف من الكرتون السميك .9 وأسماء األبواب في الحواشي. وكتب النص الرئيسي باللون ولصق عليه الورق باللون البني الفاتح. وإن الشريحة بين دفتي األسود وبرزت الكلمات الهامة باللون األحمر. وتم ترتيب الكتاب مغلفة بالجلد االصطناعي من اللون البني الغامق. والكتاب الصفحات بالطريقة الشرقية. واستخدم الورق الخوقندي ٌالمنشى. كامل. وتجمع المخطوطة 4 مجلدات. وورد الفهرس في ورقين ومن الداخل يغطي الغالف بالمحمل أخضر اللون ولصق الورق 1ب و2أ. وفي ورق 3أ كتبت تسمية الكتاب واسم المؤلف الملون المنقوش على جزئه السفلي. وتضم المخطوطة جميع 4 وختمت. ويبدأ الكتاب من ورق 3ب. وال يوجد عنوان المخطوطة. مجلدات للكتاب. ووردت المجلدة األولى في األوراق من 1 إلى وتوجد بيانات النسخة لدى كافة المجلدات. ووردت المجلدة 125ب، والمجلدة الثانية من 126ب إلى 245ب، والمجلدة الثالثة األولى من ورق 1 إلى 177ب والمجلدة الثانية من 178أ إلى من 246ب إلى 374أ، والمجلدة الرابعة من 375ب إلى 508ب. 351أ والمجلدة الثالثة من 351ب إلى 510ب والمجلدة الرابعة ومقاسات الصفحة 53 في 29 سنتمتر. وتقع النصوص في 25 من 512ب إلى 642ب. وتتضمن المخطوطة من 643 ورقة. .سطراً في كل صفحة وتم ترتيب الصفحات بالطريقة الشرقية. وخطه النستعليق. وتبدأ المخطوطة بكلمات "الحمد هلل القاهر العلى القادر" واستخدم الورق الخوقندي غير ٌالمنشى. وكتب النص باللون وتنتهي بكلمات "الحمد هلل على ما وقف ويستغفره". وتمت كتابة األسود والكلمات الهامة باللون األحمر. ووردت الشروح في المخطوطة من قبل الخطاط سيد أكرم خواجه بن كمال خواجه الحواشي. وتعتبر حالة الكتاب جيدة. ومقاسات الصفحة 49،5 .في شهر رجب عام 1276هـ/1860م في 30 سنتمتر. وتقع النصوص في 25 سطراً. وتبدأ المخطوطة المخطوطة رقم 4914. صنع الغالف من الكرتون السميك .7 بكلمات "الحمد هلل القاهر العلى القادر" وتنتهي بكلمات "معلول ولصق عليه الورق باللون األحمر الغامق. وتوجد الحواشي على داشتند سخن سماع" )"جعل الكلمة ناقصا من السماع"(. وقام الغالف. وعلى الغالف 3 نقوش بشكل المعين. وإن الشريحة بين مال محمد شاكر بن مال عالم قاراكولي بكتابة المخطوطة. ولم دفتي الكتاب مغلفة بالمحمل السميك أحمر اللون. وقد تمزق القسم .تذكر سنة الكتابة السفلي للغالف. ولصق على داخل الغالف ورق الرق. وإن المخطوطة رقم 11987. تمت تغطية غالفها من الجلد .10 المخطوطة ليست كاملة. ولها عنوان. واستخدمت األلوان أخضر اللون. ورسمت الحاشية على الغالف وفيه عملة بشكل الزرقاء والوردية والسوداء والبرونزية. وتم ترتيب الصفحات المعين. وإن الشريحة بين دفتي الكتاب مغلفة بالجلد االصطناعي بالطريقة الشرقية. ووردت االستفسارات وتسميات األبواب في من اللون األحمر. وإن حالة الشريحة بين دفتي الكتاب جيدة. الحواشي. وخطها النستعليق. وكتبت تسميات األبواب والكلمات ونجد ورقتين فارغتين من البداية والنهاية. وفي ورق 3أ كتبت الهامة باللون األحمر. ورسمت الحواشي باأللوان السوداء تسمية الكتاب واسم المؤلف. وال يوجد عنوان الكتاب وال بيانات والبرونزية والوردية والزرقاء. واستخدم الورق الخوقندي النسخة. وإن الكتاب غير كامل. خطه النستعليق. وكتب النص ٌالمنشى. ويوجد ختم صاحب الكتاب في كل صفحة. وتتضمن باللون األسود والكلمات الهامة باللون األحمر. وتتضمن المخطوطة من المجلدتين والمجلدة الثانية غير الكاملة. ولم ترمم المخطوطة مجلدة أولى من الكتاب وإنها غير كاملة أيضا. المخطوطة. ووردت المجلدة األولى في األوراق من 1 إلى واستخدم الورق الخوقندي غير ٌالمنشى. وتعتبر حالة الكتاب 228، والمجلدة الثانية من 229 إلى 401. وتتكون المخطوطة جيدة. ومقاسات الصفحة 31،5 في 20،5 سنتمتر. وتقع من 401 ورقة. ومقاسات الصفحة 32 في 21 سنتمتر. وتقع النصوص في 25 سطرا في كل صفحة. وتبدأ المخطوطة بكلمات النصوص في 19 سطراً في كل صفحة. وتبدأ المخطوطة بكلمات "الحمد هلل القاهر العلى القادر" وتنتهي بكلمات "همچنان كه شما "الحمد هلل القاهر العلى القادر" وتنتهي بكلمات "و اورا بر ايشان .("بيماران خوش را" )"كأنكم مرضى جمالء .("محبتى نه ﭘسران و هللا اعلم" )"ال يحبوه أبنائه. وهللا أعلم وفي الختام يمكن أن نستنتج أن المستملي البخاري لعب دورا المخطوطة رقم 2703. تعتبر هذه المخطوطة مجلدة أولى .8 مميزا في عهده من خالل إنجازاته المعنوية الروحية ومساهمته لـ"شرح التعرف...". وصنع الغالف من الكرتون السميك ولصق

63 4-number 2017 THE RESEARCHES OF SOURCE STUDIES JALALUDDIN SUYUTI AND THE ANALYSIS الملموسة في تطوير الثقافة اإلسالمية ألنه بذل قصارى جهوده OF HIS WORK “TAKHRIJ AHADITH في إدراك التصوف وحقيقة الكالم وكرست نشاطاته العلمية ”SHARH AL-′AQAID لدراسة عميقة لتعاليم التصوف التي أصبح من القضايا الحيوية الهامة لعهده من جوانبها التاريخية والعلمية. وتمكن من عرض ماهية تعاليم التصوف، ومن خالل أفكاره ومساعيه أثبت خالية ЖАЛОЛИДДИН СУЮТИЙ ВА УНИНГ تعاليم التصوف من البدعة والخرافات والكذب وأثبت علميا «ТАХРИЖ АҲАДИС ШАРХ АЛ-АҚАИД» أهميتها في تربية اإلنسان المتكامل. وعرض المستملي البخاري АСАРИ في كتابه أصل الحقيقة معتمدا على القرآن الكريم والحديث .الشريف ومن خالل الدالئل القاطعة والوثيقة والعلمية

ДЖАЛАЛ АД-ДИН СУЙУТИ И ЕГО المراجع: ПРОИЗВЕДЕНИЕ «ТАХРИДЖ АХАДИС 1. Madelung W. The Early Murji’a in Khurasan ШАРХ АЛ-‘АКА’ИД» and Transoxania and the Spread of Hanafism // Der Islam. 59. 1982. Key words: ′Aqida, Mawzu′, Takhrij, Asar, zaif. 2. D. DeWeese. The Eclipse of the Kubraviyah Калит сўзлар: ақида, мавзуъ, тахриж, асар, in Central Asia // Iranien Studies. 21 (1–2), 1988; заиф. The Mashā'ikh-i Turk and the Khojagān: Ключевые слова: ‘акида, мавду‘, тахридж, асар, Rethinking the Links between the Yasavī and да‘иф. Naqshbandī Sufi Traditions // Journal of Islamic Studies. 7 (2). The scholar’s full name was given in sources as ′Abdurahman ibn Kamal Abu Bakr ibn Muhammad ibn Sabiq al-Din ibn Usman ibn Muhammad ibn Hazir ibn المستملی البخاری، ابو ابراهیم اسماعیل بن محمد. . 3 Ayyub ibn Muhammad ibn Humamuddin Huzairi Suyuti Shafi′i (849/1445-911/1505). His father took him to شرح التعرف لمذهب التصوف / به تصحیح محمد روشن. در 5 Ibn Hajar Asqalani’s lessons when he was only 3 years ربع. تهران: اساطیر، -1363 1366هجرية شمسية. ربع أول. .[old. He was an orphan when he 5 was[2:10, 32; 7:51 .مقدمۀ محمد روشن At this time, he has already learned Quran to the surah حبیبی، عبدالحی. یکی از قدیمی ترین نسخ زبان پارسی 4 Tahrim by heart. When he was 8 years old, he learned by دوره سامانی // دانش. شمارۀ سوم، بهمن. کابل 1331 – فوریه 1953. heart Quran totally. Then he started to study deeply the primary books such as “′Umda al-”, “Minhaj al- Fiqh wa al-Usul” and “Alfiya ibn Malik” [7:51; 3;336]. He عطاء هللا تدين. "جلوه های تصوف وعرفان در إيران 5 composed a huge book about his teachers and mentioned .وجهان". تهران. سنة 1374 هجرية شمسية the biography of his teachers and sheiks in this book. As .مجلة "أدب التبريز". عام 2007م عدد 4 6 it was emphasized, the number of his teachers was near 600 1. The most famous ones among them are these: He studied the science of Fiqh from Salih ibn Sheik al- ;Islam Sirajuddin Bulkini (791/1389-868/1463) 3:444 كاملجان رحيموف He studied Fiqh from Sharafuddin Yahya .[307;7 ;2:52 كبير الباحثين في معهد البيروني للدراسات الشرقية ibn Muhammad ibn Muhammad ibn Muhammad التابع ألكاديمية العلوم بجمهورية أوزبكستان (798/1395-871/1466) and studied “Tafsiri Bayzawi” by Qadi Bayzawi. Suyuti has stated about his teacher: “He was the last of the scholars and experts of the Shafi′i School” [3:444; 2:52; 7;307]. He studies the rational sciences from Mukhyiddin Muhammad ibn Suleiman (800/1397-879/1474) [2;43-44, 45]. He studied the sciences of Faraiz and counting from Shikhabuddin Sharmsakhi (865/1360) [5;6-7]. Ibn Qutlubugha (800/1397-881/1476) was one among Suyuti’s teachers, who died after all [3:478; 6:231; 7:332]. 1 Suyuti has given the biography of 330 high ranked sheiks from his teachers in the book “Nuzul al-Rahma fi al-Tahaddusi bini′matillah. In addition, he has given information about his teachers in the book “Husn al-Muhazara”.

64 THE RESEARCHES OF SOURCE STUDIES 4-number 2017

The scholar wrote the treatise “Sharh li Isti′aza wa The work “Takhrij Ahadith Sharh al-′Aqaid” Basmala” when he was 17 years old, in 866/1462, and by Jalaluddin Suyuti was analyzed from the point in the same year his teachers allowed him to teach of view of Islamic Studies and Source Studies. In Arabic grammar. Bulkini’s son allowed Suyuti to teach addition, some hadiths mentioned in this work were other Islamic sciences and to issue fatwa in 876/1471 studied comparatively based on Hadith Studies. [3:337]. In 769/1368, Suyuti made Hajj, there he met Ушбу мақолада Жалолиддин Суютийнинг many scholars of the Science of Hadith and collected the “Тахриж аҳадис шарҳ ал-Ақаид” асари narrations that received from them in his book “al-Nikhla исломшунослик ва манбашунослик нуқтаи назаридан таҳлил қилинган. Бундан ташқари al-Zakiya fi al-Rihla al-Makkiya” [4:79]. ушбу асарда зикр қилинган баъзи ҳадислар He returned from Hajj in 870/1465 and visited the ҳам ҳадисшунослик нуқтаи назаридан қиёсий provinces of Dimyat, Iskandariya and gave the narration ўрганилган. that received from sheiks of these regions in his book “al- Статья посвящена анализу произведения Ightibat fi al-Rihla ila al-Iskandariya wa Dimyat” [4:83]. Джалал ад-дина Суйути «Тахридж ахадис In addition, he made a journey to the regions such as шарх ал-‘ака’ид» с позиций исламоведения и источниковедения. Кроме того, определённые Syria, Hejaz, Yemen and India [5:8]. From 872/1467 хадисы, упомянутые в данном сочинении, были he started to teach in Madrasah Shaykhuniya, in which подвергнуты сравнительному изучению с точки his father worked as well. Then he was appointed as a зрения хадисоведения. sheik of Barquq after which he was appointed as a sheik of Madrasah Bibursiya in 891/1486. Muhammad ibn Ahadith Sharh al-′Aqaid” in 886/1481 2. This book was Qaytbay discharged him from this position because studied by Hamdi ibn ′Abdulmajid, and it was published some Sufi sheiks made a complaint to him about Suyuti. with takhrij of the hadiths of the book “Mawafiq” by After it Suyuti secluded and started to write books, and Jurjani in 1985. Furthermore, a researcher Muhammad composed a lot of books. Yasir ibn Azizurrahman added the interpretation by Suyuti wrote books on the sciences of Qur′an, Tafsir, Taftazani to this takhrij of Suyuti and made it a textbook, Fiqh, Usul al-Fiqh, Nakhw, Sarf, Lughat, Tarikh, Adab, and then he published this work under the title of “Tahzib al- Arwah al-Nafsiya”. Balaghat. He mentioned in his work “Husn al-Mukhazara” After Suyuti, Mulla Ali al-Qari wrote a takhrij under that an amount of his books was 288 [3:339]. He stated the title of “Faraid al-Qalaid ′ala Ahadithi Sharh al- in his another work that he had wrote 340 books [4:105, ′Aqaid”. Clod Salama also wrote a takhrij to this book. But 136]. Ibn Giyas stated that Suyuti had wrote roughly 600 this work includes a lot of mistakes and defects. It was books. It was stated in the work “Hadiya al-′Arifin” that stated in the work “Tahzib al-Arwah al-Nafsiya”, which Suyuti had written 588 books [8:535]. The books such as was studied by Muhammad Yasir ibn Azizurrahman “al-Itqan fi ′Ulum al-Qur′an”, “al-Durr al-Mansur fi al-Tafsir that Suyuti had made takhrij of 60 hadiths [9:174-75]. al-Ma′sur”, “Tarjuman al-Qur′an fi al-Tafsir”, “al-Musnad”, Hamdi ibn ′Abdulmajid mentioned that Suyuti had made “Qatf al-Azhar fi Kashf al-Asrar”, “Kashf al-Mughatta fi takhrij of 73 hadiths [11:81]. Ali al-Qari made takhrij Sharh al-Muwatta”, “al-Tawshih ′ala al-Jami′i al-Sahih”, of 72 hadiths in his work “Faraid al-Qalaid” [1:27]. The “al-Dibaj ′ala Sahihi Muslim”, “Mirqat al-Sa′ud ila Sunani reason of that the narrations given in the work “Sharh Abu Dawud”, “Sharh ibn Maja” can be an example for this al-′Aqaid” by Taftazani were made takhrij differently was kind of works. Suyuti was mainly busy with the science of mistakes made by some researchers. Because this kind hadith. He was mainly busy with takhrij of hadiths given of researchers considered false narrations and narrations in the books of Tafsir, Fiqh and ′Aqida. His work “Takhrij of the companions and successors as hadith. In Suyuti’s Ahadith Sharh al-′Aqaid” was one of such kind of books. takhrij, Ali al-Qari’s narrations were multiplied and an The work “Takhrij Ahadith Sharh al-′Aqaid” by amount of these narrations reached 73 because Suyuti Suyuti that was chosen as the object of this research was made a takhrij of the following athar that narrated from devoted to Takhrij of hadiths given in the book “Sharh Ibn Mas′ud, “If I solve this issue rightly, it will be from al- Takhrij Ahadith Sharh al-′Aqaid al-Nasafi”, which Allah, on the contrary it will be from Sheitan” [9:75]. As was a commentary on “′Aqaid” by Umar Nasafi (died Muhammad Yasir affirmed, 63 hadiths were narrated in 537/1142). In turn, this commentary was written by the book “Sharh al-′Aqaid”. There are various opinions Taftazani (1312-1392). about the rest 13 narrations. Some of them are mawquf, The first one, who made takhrij of hadiths that given some are maqtu′ and some others are false hadiths. in the work “Sharh al-′Aqaid” by Taftazani, was Qasim 2 Two copies of this book are kept in the Library Zahiriya in Damascus. ibn Qutlubugha (died 879/14740), and he wrote the Haji Khalifa was mistaken when he stated in his work “Kashf al-Zunun” that book “Buhgya al-Raid fi Takhrij Ahadith Sharh al-′Aqaid” Jalaluddin Suyuti and Ali al-Qari had written Takhrij to “′Aqaid al-Nasafi” [10:830]. After him, Suyuti also wrote the book “Takhrij (Vol. II. p. 1149). In fact, any hadith was not given in the text. These two books were devoted to the hadiths of “Sharh al-′Aqaid”.

65 4-number 2017 THE RESEARCHES OF SOURCE STUDIES The main source of Mulla Ali al-Qari’s book “Faraid al- The study of such kind of books enables us to get Qalaid” was the book “Takhriju Ahadithi Sharh al-′Aqaid acquainted with the books of Imam Bukhari, Imam al-Nasafiya” by Suyuti. Because Ali al-Qari has quoted Muslim, and Imam Tirmizi, who lived in Maverannahr from him in many places of his book. closely. Besides it, it helps us to study deeply Imam Suyuti said in the introduction of his book, “I made a Taftazani’s scientific activity, who lived in the Empire short takhrij of hadiths and athars that given in the book of Tamerlane. It is very important today to research “Sharh al-′Aqaid” by Sa′duddin Taftazani. May Allah make manuscript sources such as “Takhriju Ahadithi Sharh al- it safe from various mistakes and defects” [9:49]. When Suyuti gave hadiths, he stated that who among ′Aqaid”. the narrators had narrated them, which collections had included them and from which companions they were BIBLIOGRAPHY: narrated. Especially, when he gave the following hadith, “An act is to a claimant, and an oath is to those who denies 1. Ali al-Qari. Faraid al-Qalaid ′ala Ahadithi Sharh al- it”, he said, “Shafi′i has narrated it from Ibn Abbas in the ′Aqaid. // Hasan Salman. – Beirut: al-Maktab al-Islami, same sentence with a sahih sanad in his book “al-Umm”. 1990. Imam Tirmizi and Imam Daruqutni also have narrated it with a weak sanad like “Amr ibn Shu′aib, he from his 2. Jalaluddin Suyuti. Nuzul al-Rahma fi al-Tahaddusi father, he form his grandfather”. Imam Bukhari and Imam bini′matillah. – Jiddah: Maktaba al-Dar al-Wafa, 1987. P. Muslim have narrated the real text of this hadith” [9:49]. 39. Sometimes, in some places in where Taftazani has 3. Jalaluddin Suyuti. Husn al-Mukhadara fi Tarikhi not given the text of a hadith, but has dropped a hint Misr wa al-Qahira // Muhammad Abulfazl Ibrahim. about it, Suyuti has given its text. For example, Taftazani In two volumes. – Cairo: Ihya al-Kutub al-Arabiya, said that there was information in the narrations about 1387/1967. – Vol. I. P. 1280. what was an inspiration. Suyuti said, “Saying it, Taftazani 4. Jalaluddin Suyuti. Nazm al-Aqayan fi A′yuni al- dropped a hint to the following hadith that narrated by A′yan. – Beirut: Nashr al- Maktaba al-′Ilmiya, 1927. P. 179. Imam Bukhari through Abu Huraira, “Narrated for the 5. Jalaluddin Suyuti. Kitab Asma′ al-Mudallisin // Prophet (PBUH): In fact, there were people who had Mahmud Muhammad Mahmud. – Beirut: Dar al-Jil, made ilqa among the communities before you. If there is 1992. p. 120. a man form this kind of people, of course. He is Umar ibn 6. Jalaluddin Suyuti. Bughyat al-Wu′at fi Tabaqat al- Khattab” [9:50]. (Narrated by Bukhari) Lughawiyyin wa al-Nukha′ // Muhammad Abulfazl. In Suyuti affirmed that the following hadiths narrated by two volumes. – Cairo: Isa al-Babi, 1384/1964. Taftazani were false: 7. Ibn ′Imad. Shazarat al-Zahab fi Akhbar min al- – “If a scholar and a student pass by any village, Allah Zahab // Muhammad Arnaut. In ten volumes. – Beirut: will set this village free from a punishment during the Dar ibn Kathir, 1406/1986. – Vol. VII. p. 5801. next 40 days”; 8. Ismail Pasha Baghdadi. Hadiyya al-′Arifin. In two – “If Allah loves someone, a sin does not hurt him” 3; volumes. – Istanbul: al-Bahiya, 1951. p. 1800. – “Qur′an is Allah’s speech, it was not created. Whoever 9. Muhammad Yasir Azizurrahman. Takhzib al-Arwah says that it was created, then he disbelieves the Great al-Nafsiya fi Taysiri Sharh al-′Aqaid al-Nasafiys. – Great Allah” 4. Britain: (Publishing house was not mentioned), 2010. p. It is observed that Sa′duddin Taftazani has narrated 177. some hadiths spiritually as well. Especially, these hadiths 10. Khalil Ibrahim Qutay. Imam Ali al-Qari wa like “Respect my companions, because they are the best Asaruhu fi ′Ilm al-Hadith. V. I. of you”, “Do not curse those people who pray and people 11. Hamdi ′Abdulmajid. Takhriju Ahadithi Sharh al- of Qibla” can be given as an example of it. ′Aqaid li Taftazani. – Kuweit: Maktaba Dar al-Aqsa, 1985. When the scholar made a takhrij, he did it shortly. He p. 81. gave the text of a hadith and then restricted to say that which authors of the hadith collections have narrated it. He did not divided hadiths into mutawatir and ohod. But Abdulatif ALLAQULOV, taking that mutawatir hadiths are very important in the Senior researcher of the “Islamic Studies” books on Islamic belief into consideration, it would be department. better if Imam Suyuti stated how many mutawatir hadiths he had given.

3 Suyuti said that he had not met the text of a hadith that corresponded to it. 4 Ibn Adi has given this narration through the chain of Abu Huraira in his book “al-Kamil”. Muhaddiths said that this narration was fabricated.

66 THE RESEARCHES OF SOURCE STUDIES 4-number 2017 ALLAMAH SADUDDIN AT-TAFTAZANI’S mutaqaddimin, Mawlana sa’ad al-milla va-d-din, Mu’dil SCIENTIFIC-SPIRITUAL HERITAGE ON mizan al-ma’qul va-l-manqul, Muftih ag’san al-furu’ va MATURIDITE TEACHING al-usul’[6:303-304], ‘al-Imam al-allamah’[4:241], ‘Sa’ad al-millah va ad-din’, ‘Sa’ad al-imam al-allama al-faqih al- adib al-hanafi’, ‘Alim al-Mashriq’, ‘Hibr al-umma, shams АЛЛОМА САЪДУДДИН АТ- al-aimma’[8:446], ‘al-Allama as-sani’ in the Islamic world, but also he is considered as a savant who made a great ТАФТАЗОНИЙНИНГ МОТУРИДИЯ contribution to the world science with many encyclopedic ТАЪЛИМОТИГА ОИД ИЛМИЙ- works relating to exact and social sciences like geometry, МАЪНАВИЙ МЕРОСИ mathematics, philosophy, logic and literature. Sa’duddin at-Taftazani has written forty books relating to theology, syntax, rhetoric, logic, and other fields of НАУЧНО-ДУХОВНОЕ НАСЛЕДИЕ the classification from which people can take a benefit. ‘АЛЛАМА СА‘АД АД-ДИНА АТ-ТАФТАЗАНИ, It should be noted that his main works were created in ПОСВЯЩЁННОЕ МАТУРИДИТСКОМУ Maverannahr. Five of his works were dedicated to the УЧЕНИЮ science of Kalam and they are very important sources on Maturidite teaching. The first book by him on the science of Kalam is Key words: Kalam, manuscript, logic, Usul al- named as ‘Sharh al-Aqaid an-nasafi’, that a commentary Fiqh, sharkh (commentary), hashiya (gloss), source. of ‘al-Aqaid an-Nasafi’ by Abu Hafs Umar an-Nasafi Калит сўзлар: калом, қўлёзма, мантиқ, усул ал- (d. 537/1142). It is considered as the most famous and фиқҳ, шарҳ, ҳошия, манба. important commentary. It was written in Sha’ban 768 / Ключевые слова: калам, рукопись, логика, on April 1367 in Khorezm region. усул ал-фикх, комментарий, супракомментарий, Sa’duddin at-Taftazani said that the purpose of writing a commentary for ‘al-Aqaid an-Nasafi’ was commenting источник. short phrases, difficult issues, themes and interpreting hidden meanings[9:4a]. However, the practical aspect of Hanafi jurisprudence and Maturidite teaching were widely spread and had an official status in Maverannahr the matter was to prevent Muslim belief from controversy in the 14th century [10:465]. Sa’duddin al-Taftazani was that emerged because of the activities of some sects one of the great representatives of the Hanafi School of that developed before that time and refute some of the that time. false doctrines like Khawarijites, the Mutazilites, the Sa’duddin al-Taftazani’s full name is Mas’ud bin al- Qadarites and the Karramites on basis of Koran and Qadi Faxruddin Umar bin al-Mavlo al-Azim Burhanuddin Sunnah. Also, Sa’duddin at-Taftazani tended to provide Abdullah bin al-Imam al-Rabbani Shamsulhaqq mental or textual evidences against philosophical sects Shamsuddin al-Qori al-Samarkandi al-Haravi al-Taftazani like Sophistry [7:377], cited in ‘al-Aqaid an-Nasafi’, that al-Khorasani al-Ajami al-Hanafi [1:190; 4:241; 3:734; tried to interfere with in the Islamic faith with their false 15:471] (722-792/1322-1390). This blessed scholar views. The scholar paid attention to the teachings of some was born in the village of ‘Taftazan’ in Naso, the city of other religions, such as Hinduism and Brahmanism and Khorasan region (currently Ashgabat, Turkmenistan). cited their ideas related to the subject and refuted them A famous historian and scholar Yakhut al-Hamavi (574- based on simple mental evidences. 626/1179-1229) describes ‘Naso’ as a city with fresh air Above, the main texts in old manuscripts of ‘Sharh al- and moderate climate. Naso was the city that situated Aqaid an-nasafi’ were highlighted in the different colors in Khorasan Region [12:281-282]. And, ‘Taftazan’ was (red, black and gray) in order to separate them according the name given to a big village that was just behind the to reviews. However, in fact, they were not divided into mountains of the city [13:35]. chapters and seasons in terms of the structure. Sa’duddin Sa’duddin at-Taftazani was a great scholar in the fields at-Taftazani wrote the preface before commenting on the of Nahv (syntax), Sarf (morphology), Balagat (rhetoric), work 5. However, the basic texts are given in brackets, dash, Usul al-fiqh and Furu’ al-fiqh (both Hanafi and Shafii), parentheses, and using various forms, such as writing logic, Aqida (Islamic belief), Tafseer (interpretation of with capital letters in the old and modern publication the Holy Quran) and others [1:190]. His appellation copies. In some editions, the main themes of the text are was ‘Abu Sa’id’[5:304] and he is not only well known shown in the contents. with names like ‘al-Sheikh Sa’duddin’[14:389-390], ‘al- 5 Note. It has been described on the basis of the manuscript under Ustaz’[5:223], ‘al-Imam al-Kabir’, ‘Ustaz al-ulama al- number № 175 stored in Depository of Sources in Tashkent Islamic mutaakhirin (scholar of last period), Sayyid al-fuzalo al- University.

67 4-number 2017 THE RESEARCHES OF SOURCE STUDIES In addition, the ‘us’ in the form of opinions. Sometimes, This paper explains the works by an encyclopedic some scientists believe that the matter of the scholar scholar Saduddin Taftazani such as ‘Sharh al-Aqaid al-Nasafiya’, ‘Kitab al-Maqasid’, ‘Sharh al-Maqasid’, scientist’s name and work side-by-side format. ‘Kitab Rad al-Fusus’ and ‘Al-Takhzib fi al-Mantiq wa Otherwise commented on the issue on behalf of al-Kalam’ written on Maturidi teaching. Especially, a third party. To illustrate the idea of the place of the it gives us information about the structure of these scientists conclude, ‘our’, ‘us’, ‘answer’ format. In general, works, commentaries and super-commentaries to the text Sa’duddin at-Taftazani compact form review the them and their authors as well. main focus, and the evidence is strong and credible so Мазкур мақолада қомусий олим Саъдуддин that his works will be published again and again studied ат-Тафтазонийнинг мотуридия таълимотига оид “Шарҳ ал-Ақоид ан-насафия”, “Китоб ал- hard in different regions of the world today. Мақосид”, “Шарҳ ал-Мақосид”, “Китоб радд ал- Sa’duddin at-Taftazani ‘Sharh al-Aqaid an-nasafi’ Фусус” ва “Ат-Таҳзиб фий ал-мантиқ вал-калом” wrote the preamble of the first ‘word’ origin of the term, каби асарлари ҳақида сўз боради. Хусусан, мазкур the stages of the formation of the Greek philosophers, the асарларнинг таркибий тузилиши ва уларга reasons for his books to be translated into Arabic, Islamic ёзилган айрим шарҳ ва ҳошиялар ҳамда уларнинг муаллифлари ҳақида маълумотлар келтирилган. philosophy and theology to integrate cutting aspects of the causes of the various streams, Abul Hasan al-Ash’ari В данной статье говорится о произведениях учёного-энциклопедиста Са‘ад ад-дина ат- (260-324/873-935) and Muhammad bin Abdul Wahhab Тафтазани “Шарх ал-‘ака’ид ан-насафийа”, al-Jubbai (d. 330/941) talk briefly departed from his “Китаб ал-макасид”, “Шарх ал-макасид”, “Китаб Mutazila. радд ал-фусус”, “ат-Тахзиб фи-л-мантик ва- Sa’duddin at-Taftazani described in the knowledge of л-калам”, относящихся к учению матуридийа. this written work, as follows: ‘The word is the beginning Приводятся сведения относительно структуры этих сочинений, рассматриваются некоторые of knowledge of the legal provisions on the basis of комментарии и супракомментарии к ним. religious knowledge and Islamic doctrine because he was the most honored of science. The purpose of his is A Method of commenting in the work is original. religious and worldly happiness[9:6b-7a]. Once the scholar said ‘I have tried to explain the brief This work is given creedal matters such as the theory treatise so as to give the details of its general principles of knowledge, the causes of knowledge, the parts of the and clarify the intricacies of the subject, to straighten out concept being, things appear, the Creator of the world, a the involved things and reveal those that are concealed, monotheistic faith, Allah’s attributes, grave, paradise, hell, while at the same time keeping the record concise, clearly the Prophets, saints and the . As well as he cited calling attention to its purpose. The verification of the the legal issues such as the drinking of nabidh, the wiping problems is a result of their statement. The detailed on the inner shoes and prayers for the dead, which caused application of the proofs is an effect of their presentation. variety of conflicts. The interpretation of the doctrines comes after proper It began as follows: بسمهللا الرحمن الرحيم الحمد هلل المتوحد بجالل ذاته وكمال introduction. The values of the work are manifold in صفاته المقدس في نعوت الجبروت عن شوائب النقص وسماته والصلوة spite of its conciseness. I achieved this end by ridding على نبيه محمد المؤيد بساطع حججه وواضح بيناته وعلى آله وأصحابه my commentary of tautology and wear is omens, and [bهداة طريق الحق وحماته وبعد....]by striking the happy medium between brevity and 9:3 tediousness. Allah is the guide to the path of those who This commentary of ‘Al-Aqaid an-nasafi’ is the most are led, and of Him, we seek preservation from error important and famous by Sa’duddin at-Taftazani. For and guidance to the goal. He is my sufficiency, and the this reason, the scholars of the Hanafi School have excellence is the Guardian’[9:6b-7a]. Words, sentences, taken into consideration ‘Sharh al-Aqaid an-nasafi’’ and phrases and terms of the main text were commented to written commentaries, super commentaries and glosses. In addition, this work of Sa’duddin at-Taftazani widely its lexical meanings and usages; sometimes, a specific used medieval system of school education as a textbook. issue was studied is the first evidence that the power Below, some well-known commentaries: transmission and mental lit and the status of this issue The supra-commentary of Ahmad bin Musa al-Xayali wrong, and current flows along with the other teachings (d. 860/1456) on ‘Sharh al-Aqaid an-nasafi’ known as of Islam and religious leaders, as well as the names of their ‘Hoshiyat al-Xayali’. He is a scholar of the Hanafi School views. Sometimes, certain issues brought on behalf of a who lived in close period to Sa’duddin at-Taftazani. He third party comments on this issue, ‘he said’, ‘read’ and studied under many scholars of that cycle. In particular, ‘said’ passive ratio. However, these opinions available to he studied under Mawlana Hizirbek bin Jalaluddin (d. anyone, although it brought attention to the fact that these 863/1459) who was a teacher of the madrasa ‘as-Sultani’ views will be revealed by a particular party or person said. in Istanbul, and became his assistant. This condition is due to face a lot of work during the study.

68 THE RESEARCHES OF SOURCE STUDIES 4-number 2017 Ahmad bin Musa al-Xayali previously excelled at Taftazani named it as ‘al-Jizr al-asam’. This is the great work knowledge and worked in a number of schools as a teacher. of his on the Science of Kalam, which was completed in He taught many famous students such as Kamoluddin Samarkand in 786/1384. He has begun as follows: بسم هللا الرحمن الرحيم نحمدك يا من بيده ملكوت كل شيء وبه -Ismail ar- known as ‘Qara Kamal’. Kamaluddin ar .[اعتضاده ومن عنده ابتداء كل حي وإليه معاده ... ]Rumi wrote a gloss on ‘Hashiya al-Xayali’. 10:153 Ahmad bin Musa al-Xayali is the author of dozens This work consists of an introduction and six chapters. of works such as ‘Hashiya ala Sharh al-Aqaid an-nasafi’, In other words, the scholar allocated the creedal matters ‘Hashiya ala hashiya sharh at-Tajrid’, ‘Sharh nazm al-Aqaid’, to six ‘parts’ (maqsad). The first chapter is about the ‘Tafsir al-Qazi’ and ‘at-Talvih’. His ‘Hashiya ala Sharh Science of Kalam, the second is creedal general issues, the al-Aqaid an-nasafi’ is different with lucid and language third is about ‘a’raz’ (accident), the fourth is about ‘javhar’ fluency from the others. (substance), the fifth is about ‘theology’ and the sixth is Ramadan bin Abdu-l-Muhsin Bihishti al-Rumi al- about ‘sam’iyat’ (the unseen world). Hanafi al-Maturidi (d. 979/1571) is a one of the great Soon later, the work of the scholar has been widely scholars of the Hanafi School, known as ‘Maulana spread and known. This is an important work relating to Bihishtiy’. He was a guide of Sufi, also wrote a number of the Hanafi-Moturidi Schools; along with that it is major works such as ‘Hashiya al-hashiya ala Sharh al-Aqaid an- source to study of the doctrines of sects and to refute to nasafi’, ‘Hashya al-Mas’udi’, ‘Ta’liqot ala sharh al-Miftah’ their untrue teachings. In addition, this is also important and ‘Divan’. to study the theory and history of medieval philosophy. Muslihuddin Mustafa al-Qastalani (or al-Kastali, d. It is thought that the source always been the focus of 901/1495) is a one of the great scholars of the Hanafi attention of scholars, and they wrote commentaries, school and a guide of Sufi, known as ‘Khaja Zade’.He super commentaries and glosses. The scholars may be studied under great scholars of his time, such as Mavlana mentioned as the following: Hizirbek bin Jalaluddin. He wrote many works such as Hizir Shah Bin Abdullatif al-Muntashavi ar-Rumi al- ‘Hashiya ala Sharh al-Aqaid an-nasafi’, which clearly and Hanafi (d. 853/1450) is a Hanafi Scholar and the author easily distinguished. of many works such as a super commentary on ‘Sharh Ramadan Muhammad (d. 1025/1616) is the one of al-Maqasid’ of Sa’duddin at-Taftazani and a gloss on ‘at the great scholars of the Hanafi School and a guide of Sufi, Talvih’ of the scholar and ‘al-Mawaqif’ of Sayyid Sharif known as ‘Ramadan Afandi’ and was born in the province Jurjani. of Edirne. He is author of dozens of works such as ‘Sharh In addition, Ahmad bin Musa al-Xayali wrote a gloss ala Sharh al-Aqaid an-nasafi’, ‘Ta’liq ala sharh al-Miftah’, on ‘Sharh al-Maqasid’. ‘Hashiya adabal-Mas’ud’. ‘Sharh ala Sharh al-Aqaid an- Elias bin Ibrahim as-Sinabi al-Bursavi al-Hanafi (d. nasafi’ is clear, easy to use and understand. 891/1486) is a one of the most famous Hanafi scholar, It is known as the name ‘Sharh Ramazan Afandi’ and known as with the name ‘Haji Zada’. He was a teacher in published in 1327/1909 in Delhi and in 1308/1891 in the madrassa of ‘Sultoniya’ in the city of Bursa. The scholar Istanbul. In addition, he quoted from ‘Sharh al-maqasid’ was a skillful calligrapher, so, he copied ‘Mukhtasar al- of Sa’duddin at-Taftazani while commenting on ‘Sharh al- Quduri’ in a day and ‘Sharh ash-Shamsiya’ of Sayyid Aqaid an-nasafi’. Sharif in one night. As-Sinabi wrote a commentary on ‘al- The hadiths of ‘Sharh al-Aqaid an-nasafi’ extracted by Fiqh al-Akbar’ of Abu Hanifa (r.a.) and a gloss on ‘Sharh Imam Abdurrahman bin Kamal Jalaluddin Suyuti (849- al-Maqasid’. 911/1445-1505) and Ali bin Muhammad Qari Makki (d. Vajihuddin bin Nasir al-Alawi al-Kujarati al-Hindi 1014/1616). Ali Qari called his work as ‘Faraid al-qalaid (911-998/1505-1590) is a Indian scholar who educated, fi Takhree jahadisal-qalaid’. lived and died in Gujarat. He wrote several works in ‘Sharh al-Aqaid an-nasafi’ has been used as a textbook Arabic and Persian languages such as glosses on ‘Sharh al- for educational institutions in the Islamic world, like Aqaid an-nasafi’’ and ‘Sharh al-Maqasid’ of Sa’duddin at- ‘Al-Azhar’, and has been translated into many foreign Taftazani, ‘Tafsir al-Bayzavi’, ‘at-Talvih’ and ‘al-Mutavval’ languages. and a commentary on ‘Risala dar ilm al-hay’at’ of Ali Sa’duddin at-Taftazani’s second book on the Science Qushchi in the . of Kalam is ‘Kitab al-Maqasid’. Its full name is ‘Maqasid Mullah Nuruddin Abu-l-Hasan bin Ali bin as-Sultan at-Taliban fi usul ad-din’, which was completed in Muhammad al-Qari al-Haravi al-Makki (d. 1014/1606) Samarkand in 786/1384. It began as follows: is the one of great scholars of the Hanafi School and the author of about three hundred works on the various بسم هللا الرحمن الرحيم حمدا لمن تفوح نفحات اإلمكان بوجوب fields of Islamic science. Seventeen of them are related .[وجوده ... ]2:1780 The scholar wrote this work as a short text. So, he to Tawheed knowledge and, a commentary on ‘Sharh commented on his own, and called it as ‘Al-Maqasid fi ilm al-Maqasid’ is one of them. In addition, Ali al-Qari al-kalam’. Moreover, Haji al-Khalifa said that Sa’duddin at- used of quotations from ‘Sharh al-Aqaid an-nasafi’,

69 4-number 2017 THE RESEARCHES OF SOURCE STUDIES ‘Talvih fi haqaiq at-tanqih’ and ‘Sharh al-Maqasid’ while vujud’ of bin al-Arabi is a contrary to the belief of Ahl as- commenting creedal issues based on the Hanafi school Sunnah. His work has been printed (lithographic) and on ‘al-Fiqh al-Akbar’ which called as the name ‘Minah al- modern means. Ravz al-Azhari’. In this respect, it should be noted that, along with Hisomuddin Mustafa bin Hisamuddin Hussein bin Sa’duddin at-Taftazani and also, some Hanafi-Moturidi Muhammad bin Hisam al-Bursavi ar-Rumi al-Hanafi scholars wrote refutation to the work of bin al-Arabi. In (d. 1035/1626) is a one of savants of the Hanafi School particular, Mulla Ali al-Qari al-Hanafi wrote a refutation known as ‘Hisam Zada’. He wrote glosses on ‘Sharh al- to it, called as ‘Ar-Radd ala al-qailin bi Vahda al-vujud’, Maqasid’, ‘Talkhees al-Miftah’ and ‘at-Talvih’ of Sa’duddin and it has been published several times. at-Taftazani. Allamah Sa’duddin at-Taftazani’s another important Abu-l-Abbas Ahmad bin Muhammad bin Muhammad work is ‘at-Tahdheeb fi al-mantiq va al-kalam’ written bin Ya’qub Dalaiy Maknasi (d. 1128/1716) wrote a in 789/1387 in Samarkand. This is his last work about commentary on ‘Sharh al-Maqasid’ of Sa’duddin at- Kalam. The work in the form of a text, the eminent scholar Taftazani in 1120/1708, called as the name ‘Ashraf Haji al-Khalifa said that creedal part of the book is short al-Maqasid fi Sharh al-Maqasid’. The commentary was form of ‘Sharh al-Maqasid’[2:1780]. It began as follows: بسم هللا الرحمن الرحيم الحمد الذي هدانا سواء الطريق وجعل لنا .published in two volumes in 1935 in Cairo, Egypt التوفيق خير رفيق والصالة والسالم على من ارسله هدى هو باالهتداء Malik Ahmad al-Malik Bir Muhammad al-Faruqi حقيق ونورا به االقتداء يليق وعلى اله واصحابه الذين سعدوا في ’wrote a commentary on chapters ‘Ilahiyat’ and ‘Sam’iyat مناهج الصدق بالتصديق وصعدوا في معارج الحق بالتحقيق وبعد of ‘Sharh al-Maqasid’. It was written on the basis of the Hanafi School. 16:3[...]. Abu Abdullah Valiyuddin bin Mustafa al-Qanstantini ‘At-Tahdheeb fi al-mantiq va-l-kalam’ divided into two (d. 1151/1738) is scholar of the Hanafi School, known parts, the first part is about logic consists of four seasons as the name ‘Jarullah ar-Rumi al-Hanafi’ and author of and the second part is about Kalam consists of seven several books such as ‘Hashiya ala Tafsir al-Bayzavi’ and chapter, eleven seasons and conclusion. ‘Hashim Ala Sharh al-Maqasid’. This work is widely read and popular books of all time. Nuruddin Ahmad bin Muhammad Saleh Ahmedabad It is therefore written comments to it at different times by al-Kujaroti al-Hindi (d. 1155/1742) wrote a commentary many scholars. on ‘Sharh al-Maqasid’, called as the name ‘Sharh al- Ubaidullah bin Fazlullah al-Xubaysi (d. 1050/1640) Maqasid’ and ‘Sahih al-Bukhari’, called as the name ‘Nur wrote a commentary to it called it ‘At-Tazhib’ and on al-Qari sharh Al-Sahih al-Bukhari’ and a gloss on ‘Tafsir this commentary was written glosses by Muhammad al-Bayzavi’. bin Ahmad bin al-Arafa ad-Dusuqi (d. 1230/1815) Muhammad bin Muhammad ar-Rumi al-Amasi al- called as ‘at-Tajrid ash-shafi Ala Tazhib al-mantiq al-kafi’, Hanafi (d. 1187/1773) is a one of the scholars of the Muhammad bin Ali bin Said al-Hajar (d. 1119/1707) Hanafi School. He is the author of many works such as called as ‘Tahrir al-tazhib li kitab at-Tahzib’ and Sheikh ‘Hashiya ala Risalat al-istiara’ of Isomiduddin, ‘Mukhtasar Abu-s-Saadat Hasan bin Muhammad al-Attar ash-Shafii al-Mawaqif’ and ‘Mukhtasar Sharh al-Maqasid’. al-Misri (1190-1250/1776-1834). Shamsuddin Abu Abdullah Muhammad bin In addition, this work was commented by Jalaluddin Muhammad ad-Dilaji al-Uthmani al-Hanafi (860- Muhammad bin al-Asad as-Sadiqi ad-Davvoni (d. 947/1456-1540) shortened ‘Sharh al-Maqasid’ and 907/1502), and also Sa’duddin at-Taftazani’s great- called it ‘Sharh Maqasid al-Maqasid’. He finished writing grandchildren Ahmad bin Yahya, Najmuddin Abdullah this work in 917/1511. bin Shihobuddin Hussein al-Yazidi ash-Shahabadi One of the most important works of Sa’duddin at- (d. 981/1573), Ubaydullah bin Fazlullah al-Xubaysi, Taftazani is ‘Ar-Radd ala Zindiqa bin al-Arabi’. This is Zainuddin Abdurrahman bin Abu Bakr (d. 893/1488) called as the names ‘Risala fi Vahda al-Vujud’ and ‘Kitab and Muhiyuddin Abu Abdullah Muhammad bin Radd al-Fusun’ and a refuting to ‘Fusus al-hikam’ of Sulayman bin Sa’d bin Mas’ud ar-Rumi al-Kafiji al-Hanafi the founder of the theory Muhiyuddin Abu Abdullah (788-879/1386-1474). Muhammad Bin Ali al-Hatami at-Ta’iy (560-637/1165- In conclusion, it should be noted that, Sa’duddin at- 1240). It began as follows: Taftazani is the one of the great scholars of the Hanafi- Maturidi School, and his works on the science of Kalam بسم هللا الرحمن الرحيم الحمد هلل المتعالي عما يقول الظالمون علوا are important sources relating to teachings of the كبيرا والصالة والسالم المتوالي على نبينا الصادع بالحق بشيرا ونذيرا Moturidi School. In addition, they are significant to study وعلى اله عترته الحافظين لشريعته وصحابته الناصرين لدينه وملته the views and history of sects and refute to them, based .[وبعد ... ]2:1780 According to the sources that at the beginning bin on science. The same time, his legacies are still in use by al-Arabi was a chief of scholars and sheikhs, and his last today’s scholars. In this case, research and scientific use of position became as chairman of the mulhid. ‘Vahdat al- them is the one of the most important tasks.

70 PHILOLOGICAL ANALYSES 4-number 2017 According to some of the latest scientific researches, LEXICA-SEMANTIC GROUPS OF SENSE Sa’duddin at-Taftazani is mentioned as ‘philosopher’. PERCEPTION VERBS IN ENGLISH AND Expressing their opinion about the scholar has no UZBEK scientific basis. On the contrary, it looks through his creedal works, the scholar refused on the based on mental and textual evidences to teachings of ‘philosopher’ such as the world. The same time, Sa’duddin at-Taftazani ИНГЛИЗ ВА ЎЗБЕК ТИЛЛАРИДАГИ divided Islam Belief from the philosophical teachings СЕЗГИ ФЕЪЛЛАРИНИНГ ЛЕКСИК- in his works. That is why the scholar’s sense of the word СЕМАНТИК ГУРУҲЛАРИ ‘philosopher’ would not be appropriate to say. BIBLIOGRAPHY: 1. Abulxayr Isamuddin Ahmad ibn Mustafa ibn ЛЕКСИКО-СЕМАНТИЧЕСКИЕ Jalil Tashko’prizada. Miftah as-sa’adah. – Bierut: Dar al- ГРУППЫ ГЛАГОЛОВ ЧУВСТВЕННОГО kutub al-ilmiya, 1975. – V. I. ВОСПРИЯТИЯ В АНГЛИЙСКОМ И 2. Hoji Khalifa Mustafo bin Abdullah. Kashf az- УЗБЕКСКОМ ЯЗЫКАХ zunun. – Bierut: Dar ihya at-turos al-arabiy, 2001. – V. II. 3. Jamaluddin Abu-l-Mahasin Yusuf ibn Tug’ra Burda. Ad-Dalil ash-Shafi ala al-Manhal as-Safi. – Cairo: Key words: general meaning, specific meaning, Maktabat al-Xaniji, 1955. – V. II. polysemous, differentiating, components, spoken 4. Jamaluddin Abu-l-Mahasin Yusuf ibn Tug’ra language. Burda. Al-Manhal as-Safi. – Cairo: Dar al-kutub al-vasoiq al-qoamiya, 2005. – V. XI. Калит сўзлар: умумий маъно, хусусий маъ- 5. Muhammad Abdulhay Hindiy Laknaviy. Al- но, кўп маънолилик, фарқловчи компонентлар, Favoid al-bahiyya fi tarojim al-hanafiya. – Bierut: Dar al- оғзаки нутқ. Arqam ibn Abi al-Arqam, 1998. Ключевые слова: общее значение, частное 6. Muhammad ibn Ali ash-Shavkoniy. Al-Badr at- toliy. – Cairo: Dar al-kutub al-islomiy, 1997. – V. II. значение, полисемия, различительные компо- 7. Philosophy encyclopedic dictionary. – T.: Sarq, ненты, устная речь. 2004. 8. Sa’duddin Taftazani. Al-Mutovval. – Bhupal: al- “Without acquiring the semantic aspect of the Matbaa ash-Shojohoniy, 1311. language, it is impossible to learn deeply its connection 9. Sa’duddin Taftazani. Sharh al-Aqoid an-nasafiya. with human intelligence and behavior, its stages of Manuscript. Depository of Sources in Tashkent Islamic development, its nature and functions”.[1. p4] University. № 175/I. A word and its meanings exist in our brain not 10. Sa’duddin Taftazani. Sharh al-Maqosid. – Bierut: Olam al-kutub, 1998. – V. I. only separately, but also in correlation and it results 11. Sa’duddin Taftazani. Sharh al-Maqasid. – Beirut: in formation of variety of groups with the same and Dar al-kutub al-ilmiya, 2001. – V. III. different words. 12. Shihabuddin Abu Abdullah Yaqut ibn Abdullah The notable feature of polysemous words is the al-Hamawi. Mu’jam al-buldan. – Beirut: Dar al-kutub al- combination of words with one core sense. They are ilmiya, 1998. – V. V. mainly in the frame of one category. They form lexica- 13. Shihabuddin Abu Abdullah Yaqut ibn Abdullah semantic group via combining words that are closer in al-Hamawi. Mu’jam al-buldan. – Beirut: Dar al-kutub al- meaning to each other. ilmiya, 1998. – V. II. There are some problems in the lexical system of the 14. Shihabuddin Ahmad ibn Ali ibn Muhammad language that it is impossible to find solution to them al-Asqaloni. Ibna al-g’umr bi abna al-umr. – Cairo: Dar through analyzing the structure of lexica-semantic at-Taovun, 1969. – V. I. groups. It is vital to note that they may be in correlation 15. Taqiyyuddin Ahmad ibn Ali al-Maqrizi. Durar al-Uqud al-Farida.– Bierut: Dar al-G’arb al-islomiy, 2002. by substituting and affecting each -other mutually. – V. III. Investigating the lexical-semantic group of verbs of 16. Sa’duddin Taftazani. at-Tahdheeb fi al-mantiq va sense perception in English and Uzbek serves to meet al-kalam. – Cairo: Matbaa the challenges to compose dictionaries in the field of lexicography. Uktam POLVONOV, When it comes to analyzing these verbs mostly oral Teacher of "Islamic civilization ISESCO" speech has been applied and certain phraseology units department, Tashkent Islamic |University. have been taken into consideration. Lexica-semantic

71 4-number 2017 PHILOLOGICAL ANALYSES Yotgan joyimda boshimni burib, ostonada mo’ltirab In this article the lexica-semantic groups of turgan bolani ko’rdim. (direct meaning). [4.p213] sense perception verbs are investigated in spoken Lexica-semantic groups of auditory perception verbs language. Their components are analyzed through examples taken from fiction books, daily press and in English and Uzbek dictionaries in the English and Uzbek languages. To hear and Eshitmoqare the cognitive verbs. They Мазкур мақолада инглиз ва ўзбек are defined as non-intentionalverbs..Due to general тилларидаги сезги феълларининг оғзаки meaning,they are used in neutral position, нутқда қўлланилиши ўрганилган. Уларнинг компонентлари инглиз ва ўзбек тилларидаги to listenand tinglamoqare active verbs in auditory бадиий асарлар, газета ва изоҳли луғатлардан perception verbs. олинган мисоллар асосида таҳлил қилинган. Their components are Their components are to В статье на основе материалов из have heard, to hear out, to listen for,eshitibko’rmoq, художественной литературы, толковых tinglabko’moq, quloqsolmoq, quloqbermoq, словарей и газет анализируется использование глаголов чувственного восприятия в устной речи quloqosmoq, quloqqachalinmoqrwhich have intentional на английском и узбекском языках. and purposeful connatations in usage. Chiqib ketayotganimda chol-kampirning pichir- groups of sense verbs have been investigated extensively pichirqilayotganin isezdim. Bobomning “a” degani therefore, some examples have been given. [1.p43]. qulog’imga chalindi.[4.p133] Sense verbs are classified intosimilar and different, Lexica-semantic groups of flavor perception verbs in active and passive verbs when they are analyzed in terms English and Uzbek of their quality. While examining verbs through their To taste and to lickare active verbs in usage quantity, the number of components, their connection frequency in flavor perception verbs in English.They and components’ structure should be taken into account. both have intentional action in usage. They can be used in Apart from that, in terms of methodological usage, the figurative meaning too, where they express the meaning following categories can be added: official – non-official, of experiencing some hardships or joy in life. spoken style - written style; neutral- up and down; Once you have tasted the outdoor life in southern scientific and spoken style. [2.p15]. California . It takes a peculiar kind of masochism to Explicit and implicit meanings of words return to a Nottingham winter.[5.p23] There are core words which have a general meaning Totmoqand yalamoqare active verbs in usage and differential words (periphery) that have private frequency in flavor perception verbs in Uzbek. They meanings. It is difficult to show exactly the core and both have intentional action in usage They have direct periphery of each lexica-semantic group of sense verbs. and figurative meanings too. Like the English verb to It is very challenging to confront the problem of border taste, totmoqexpresses to experience some adventure or between the core and periphery. These factors are of great hardship in life. importance in using a word correctly both in spoken and Сен бошқаларнининг бошига офат тошларини written discourse. ёғдириб кун кўрдинг.Энди бу тошларни ўзинг хам бир Lexica-semantic groups of visual perception verbs in тотиб кўрчи. [6. p346] English and Uzbek Lexica-semantic groups of olfactory perception verbs To see and ko’rmoq are cognitive verbs and they in English and Uzbek are defined as non-intentional verbs. They have basic To smell and to sniffare olfactory perception verbs in meanings belonging to a sense modality higher in the English.They both have intentional actions in usage. To hierarchy. This means the higher the position of the verb, smell is utilized by people whereas to sniff by animals. the more polysemous it is. They can be used in figurative meaning too. To look andqaramoq are the active counterparts of I took a fresh rose out of the vase on our table and the visual perception verbs. They are intentional and smelled it.(direct meaning) purposeful verbs controlled by a human agent. When she entered the room, she smelled the danger. Their components are to glance, to gaze, to (figurative meaning)[5. p 32] stare,tikilmoq, tinglamoq, termulmoq, baqraymoq, Hidlamoqand iskamoqare active verbs in usage chaqchaymoq, o’qraymoq which have either positive or frequency in flavor perception verbs in Uzbek. They both negative connotations in usage. have intentional action in usage They have direct and The sales assistant looked me up and down and ( figurative meanings too. told me not to try the dress on bescause ) didn’t think Ularningo’yinpaytidanashatortishodatlaribo’lardi. I would get into it.[3.p986] Hechbo’lmasatuguninihidlarman, deb o’shatomonyurdi. [6. p 339]

72 PHILOLOGICAL ANALYSES 4-number 2017 Endi Elchinotilgani bilan shug’ullanishsa, latta isi THE EFFECTIVE WAYS OF kelishi hech gap emas. [ 6 p.66] STORYTELLING IN TEACHING SPEAKING Lexica-semantic groups of general perception verbs in English and Uzbek TO EFL LEARNERS To feel is a general perception verb in English.It expresses human’s inner sense and correlated with other verbs of sense perception. It can be used in figurative ИНГЛИЗ ТИЛИНИ ХОРИЖИЙ meaning too.. ТИЛ СИФАТИДА ЎРГАНУВЧИЛАР I know we can love deeply, tenderly and lastingly. I have seen such love and УЧУН ГАПИРИШ КЎНИКМАСИНИ have felt such love myself.(direct meaning)[5. p27] ЎРГАТИШДА ҲИКОЯДАН Even today , some experts feel that the wisdom of the ФОЙДАЛАНИШНИНГ САМАРАЛИ body can play at least some role in cravings . (understand) УСУЛЛАРИ [5. p36] Sezmoqis a general perception verb in Uzbek. It expresses human’s inner sense and correlated with other verbs of sense perception. It can be used in figurative ЭФФЕКТИВНЫЕ ПРИЁМЫ meaning too.Analyzing patterns of polysemy of sense ИСПОЛЬЗОВАНИЯ РАССКАЗОВ В verbs in Uzbek the verbsezmoq also coverseshitmoq, РАЗВИТИИ РЕЧЕВЫХ НАВЫКОВ tushunmoq, which is not the case in English. Jamila otdan tushsa ham, egardan tushmay go’yo У СТУДЕНТОВ, ИЗУЧАЮЩИХ ko’nglida hech gap yo’qday hazil-huzul qilib yuraverdi. АНГЛИЙСКИЙ ЯЗЫК КАК Lekin ich-ichidan ezilib, hafa bo’lib yurganini aniq ИНОСТРАННЫЙ sezardim.(direct meaning).[7. p 452] Kimsanakam avval oyimni quchoqladi. Qiziq, oyim shunda ham yig’lamadi. Entikib nafas olayotganini Key words: speaking skill, speaking ability, sezdim.( eshitdim). [6. 94-b] U byruq qilib oshirib yuborganini sezdi.- Robiya..,dedi interaction, storytelling, method, technique, yalinib. Ho’p degin, hursand bo’lasan.(tushundi)[6. p47] communicate, creativity, encourage, understand. In comparing and contrasting the perceptual verbs Калит сўзлар: гапириш кўникмаси, гапириш we encounter similarities and differences in the usage of қобилияти, ўзаро таъсир, ҳикоя сўзлаш, услуб, тех- these verbs. Through analyzing the examples taken from different sources, perceptual verbs are interchangeable ника, муомала қилмоқ, ижодкорлик, руҳлантириш, and substitute each-other within one semantic field in тушуниш. Uzbek. Whereas in English they are interrelated with the Ключевые слова: навыки «говорения», спо- verbs of other semantic field. In short semantic field of собность говорить, взаимодействие, пересказ, perceptual verbs vary due to linguacultural aspect of the language. метод, техника, общение, творчество, мотивация, понимание. BIBLIOGRAPHY: English is used among different nations as a lingua 1. Vasilev L. Lexicologiya sovremennogo russkogo franca. It is taught, learnt, spoken and understood even yazika. Moskva. Prosvesheniye. 1981. in those countries where English is not a native language. 2. Seliverstova O. Komponentniy analiz The importance of speaking skill among other four skills mnogoznachnix slov. Moskva. Nauka. 1975] is enormous. There are variety of methods and activities 3. Collins’ Cobuild dictionary. Penguin. Kuala teaching speaking to ESL learners. Speaking fluently Lumpur. 1998. is defined as the ability to converse with others by the 4. Hoshimov O’. Umr Savdosi. Sharq. Toshkent. 1998. learners. Thus, in the communicative model of language 5. Reader’s Digest. New York. March 1994 teaching, instructors help their students develop their 6. Malik T. Shaytanat-3. Sharq. Toshkent. 1998. speaking skills providing them with authentic materials 7. Aytmatov Ch. Tanlangan asarlar-1. Sharq. that prepare students for real-life communication Toshkent. 1994. situations. As foreign language, English is not easy to learn by the students. For the students, speaking exercise is difficult Gulbakhor ABDUKADIROVA, to try. Naturally, they feel confused on the rule, like: grammar, vocabulary, pronunciation, and fluency. Some A senior teacher of the Uzbekistan State of the students are afraid to be active in speaking. This World Languages University. phenomenon makes many students have low scores in

73 4-number 2017 PHILOLOGICAL ANALYSES stories and the latter prompts them to learn to use new Speaking skill is of a particular importance in words and expressions. Besides, pictures, movie and teaching foreign languages and requires a certain other materials would also be great help in storytelling. skill of a teacher. This article discusses the effective After a few months, the students speaking ability can be ways of improving speaking skill using story telling improved to considerable degree. to EFL learners and teachers. Some Benefits from Using Storytelling for EFL Xорижий тилларни ўқитишда гапириш Students: кўникмаси алоҳида аҳамият касб этади ва ўқитувчидан ўзига хос маҳорат талаб этади. 1. It can introduce the students to a range of story Мазкур мақолада инглиз тилини хорижий experiences. тил сифатида ўқитувчилар ва ўрганувчилар 2. It can provide the students with models of story учун гапириш кўникмасини ҳикоя орқали patterns, themes, characters and incidents to help them ривожлантириш усуллари ёритиб берилган. in their own writing, oral language and thinking. Речевые навыки занимают особое место 3. It can nurture and encourage the students’ в изучении иностранных языков и требуют особого мастерства от преподавателя. В данной confidences. статье освещаются приёмы, развивающие 4. It can help put the students own words in речевые навыки, полезные как для обучающихся, perspective. так и для преподавателей английского языка. 5. It can increase knowledge and understanding of other places, races, and beliefs. speaking class. The English teachers state the most of the students complain that they do not understand how to Effective types of activities using stories that improve speak English correctly. They say that learning English is language learners speaking skills confusing activity. It is caused by the teaching technique Activity 1 which is applied by them. The English teacher still implements the direct method, which places the teacher Show the students the picture of a famous fairy tale as a center of the class, while the students are less active. or story. Ask them the title of the story in order to check The teacher also can not make a good interaction with the weather they are familiar or not with the content of the students in teaching speaking process. story. Choose 3-4 students and ask them to come to the For speaking class teacher who wishes to use blackboard. Give them different items what you have storytelling, it is best to begin by choosing a simple in the classroom (for example; ruler, mouse, staplers) story with only a few characters and an uncomplicated and ask them to retell the story one by one adding that plot. The story should have action, the plot should be objects to the story. This activity helps them to improve understandable to the students, and the events of the story their critical thinking and speaking ability. should have a definite climax that leads to a conclusion Activity 2 the students will find satisfactory. According to Ramey Divide the students into groups and each group (1986), Folk and fairy tales are the easiest kinds of stories prepares a story. Each member of the group tells two to for beginning storytellers to communicate. In selecting three sentences and the next one continues until the end these or any story, it is important to keep in mind the of the story could gradually increase from two or three characteristic of the students. minutes. Before the lesson, the students could divide The students listen to some stories and repeat as their tasks in advance and practice their own parts. They they listen. This gives them an opportunity to improve could also be given a few minutes to practice in class their speaking ability. They are offered three stories each the whole story if necessary. The teacher moves among time and required to practice the one they like best. A the groups and chooses two or three groups to present competition is held every other week. When every their stories before the class. Because the students have student has learned to tell three to five stories naturally enough time to prepare and they are working together, and expressively, they feel much more confident in telling this helps them to build confidence and create a lively stories in English than before. and brisk atmosphere. In the process of using stories, the teacher should Activity 3 choose the ways how to encourage the students to Divide the students into four to five groups and each rewrite the stories, using their own language or ask group is given an opening of a story and asked to finish them to keep the original language as much as they can the story in about 20 minutes. Then select one student and also active students, good story tellers and the best from each group to tell their story in the class and the group presentations should be awarded with prizes. The best one wins 10 points for their group. To get everyone former way encourages the students to understand the fully involved and avoid the liability that each group just

74 PHILOLOGICAL ANALYSES 4-number 2017 asks their best storyteller to do the job, the storyteller think of a functional and grammatical features of the is selected by drawing lots instead of being chosen by material that will be used in storytelling technique; e) them. This also helps to enliven the atmosphere of the evaluate the storytelling activity, for example ask your classroom. So each group must work together to make students to retell the story to their group mates in front the story as interesting as they can. An alternative way is of the class; f) apply your technique in stages as your to ask each member of the group to tell a part of the story students can adapt with it. and make a whole. Activity 4 BIBLIOGRAPHY: Ask each group to hand in an incomplete story and redistribute them among the groups. Give the students 1. Celce-Murcia. M. 2001. Teaching English 20 minutes to read their stories and finish them. After as a Second or Foreign Language (3rd ed). USA: each group presents their story, compare it with the Heinle&Heinle. original one. The most interesting one and the one closest 2. Chaney, A.L., and T.L. Burk. 1998. Teaching Oral to the original wins. Communication in Grades K-8. Boston: Allyn&Bacon. Activity 5 3. Baruah, T.C. 1991. The English Teacher's The teacher gives the first sentence to the class and Handbook. Delhi: Sterling Publishing House. then each student adds one more sentence to make a 4. Brown, G. and G. Yule. 1983. Teaching the whole story impromptu. Because there is no preparation Spoken Language. Cambridge: Cambridge University and nobody has an idea about what the next person will Press. say and where the story is going, there are often lots of 5. Harmer, J. 1984. The Practice of English fun and surprise in the game. Language Teaching. London: Longman. It is few example of using storytelling technique in 6. McDonough, J. and C. Shaw. 2003. Materials speaking class arranged due to difficulty. At first, if the and Methods in ELT: a teacher’s guide. Malden, MA; students are not confident in their speaking skills, it is Oxford: Blackwell. recommended that the students are given some time to 7. Nunan, D., 2003. Practical English Language prepare. As the students build their confidence and the Teaching. NY:McGraw-Hill. classroom language environment becomes more free and 8. Abrams, M.H. 1970. A Glossary of Literary active, the teacher could gradually increase the difficulty Term. New York: Rinehart. and make the game more versatile. To motivate and 9. Carter, R., and Long, M.N. 1991. Teaching encourage the students, points and prizes are granted to literature. Harlow: Longman. good tellers and groups each time. 10. Collie, J., and Slater, S. 1991. Literature in the After analyzing the information given in the article, Language Classroom. (5th ed.). Glasgow: Cambridge it can be concluded that, using storytelling technique University Press. in teaching speaking for the learners of English as a 11. Hill, Jeniffer. 1994. Using Literature in Language foreign language is proven well. In using this technique, Teaching. London:Macmillan. the students can be able to speak correctly and bravely. By using storytelling technique, the teacher also should make more interactions with them. This thing makes the Barno SHAMSEMATOVA, students feel comfortable. They can enjoy and have fun Senior English teacher, when they learn speaking. If the students enjoyed with Western Languages Department, the material and the teacher’s method in the process of Tashkent Islamic University. learning speaking, their speaking ability becomes better and better. Of course when they can speak well, the productivity will be good. According to the given facts, it can be concluded that storytelling is a powerful tool to teaching speaking for the learners of English at any age. So that, it is suggested to the teachers who teach speaking; storytelling technique can be used widely without any hesitation. There are certain steps that teachers should follow: a) teacher should carry out needs analysis and find out about their interests; b) choose and prepare the most effective technique; c) choose the appropriate material based on the topic; d)

75 4-number 2017 PHILOLOGICAL ANALYSES THE ORIGIN OF PROVERBS also presented on papyrus and in inscriptions. One of the prolific sources of proverbs is religious writings. Mieder & Dundes [6, vii] state that the greatest religious texts contain МАҚОЛЛАРНИНГ КЕЛИБ ЧИҚИШИ a great number of proverbs that is still relevant in modern societies. It is vital to note that according to “Short literary encyclopedia” (Краткаялитературнаяэнциклопедия) ПРОИСХОЖДЕНИЕ ПОСЛОВИЦ proverbs and sayings are originally used in the religious books including Koran, Bible, Panchatantra [14:907]. Admittedly, many proverbs and sayings in common use Key words: Proverb, aphorism, Islam, Koran, today have been quoted from the Bible, Koran and most hadith, Bible. of them were formed on the basis of moral ideas in above Калит сўзлар: мақол, афоризм, ислом, Қуръон, mentioned religious books. Additionally, it is important ҳадис, Инжил. to notify that the Koran and Bible have an important position among the great religious books of the world. Ключевые слова: пословица, афоризм, ислам, They were sent to the earth by God. Thus, we reckon that Коран, хадис, Библия. not proverbs were firstly used in the Bible and Koran but quotations, moral statements after having been popular There is no folk and language in the world that don’t use among people through times, eventually entered common and create proverbs. It is well known that there is no folk wisdom or traditions of people and gained the status of a without language and consequently there is no language proverb. Mieder [7, 9] writes that process of adaptation of without proverbs. So every nation in the world has its own a statement or quotation as a proverb is a gradual process proverbs which are regarded as disseminator of traditional as it must pass several levels of social relations, i.e. at first wisdom, knowledge and apparent truth handed down from the expression is used by a circle of family members or generation to generation. Being vehicles of popular morality community, then its usage is spread throughout a region, a proverbs are considered one of a means of transmitting country, and then ultimately the world. moral ideas of our ancestors. That’s why they are widely The genealogy of Uzbek proverbs begins with Uzbek used around folks of the world. ancient traditions, culture and oral literature. A great part Formerly having arisen in individual consciousness, of them were formed on the basis of Islam, themes (surah) in course of time proverbs became a part of public of Koran and hadiths. In other words, Islam inspired many consciousness. Expressing folk consciousness, they have proverbs in the Uzbek language. Moreover, Islam influenced been remaining a mirror reflection of the folk and its on the formation of mentality, traditions and values of experience, world outlook, cultural and spiritual values Uzbek people. yet. Besides, proverbs may also reflect history of a nation. Islam was introduced into Central Asia by the in For example, one can meet the proverbs that might depict the second half of the seventh century. The religion soon scenes specific to a certain historical period or contain took root in the great cities of the region and then more distinct words or phrases characterizing them. gradually spread out to the remoter areas. Within relatively It is noticeable that provability has its roots in oral short period an institutional infrastructure was set in place. tradition that’s why proverbs have been used in language for And the written word was Islamicized too as the Arabic many centuries. Before appearing in written form, some of script came to replace the various writing systems that has proverbs were used in everyday speech by common people been used previously for local languages. Many Arabic with a purpose of affecting the actions and thoughts. Thus, words were adopted, extending existing vocabularies in proverbs appeared earlier than written literature i.e. having new directions. Within Arabic words, proverbs which origin been overtaken on the time of origin, proverbs were bolted trace back to Arab language began to be used by common in oral folk arts then fixed in written monument of the people. Hitherto some of the proverbs have been using in culture. the Uzbek language such as followings: Eshshak Makkaga No doubt, the most intriguing question concerning borgani bilan hoji bolmas (A mule can go to , but it proverbs is the way they were created. According to their will not come back as a pilgrim), Dostini aybini qidirgan origin proverbs may be of two types: dostidan ayrilar (He that counts his friend's mistakes will be 1. Proverbs which appeared according to certain sources. abandoned by him). Apropos of this it is important to note, But some of them in the process of historical development great Uzbek scholar, arabist, poet and writer Abu al-Qasim have completely lost their source of origin. Mahmud bin Umar al-Zamakhshari is considered as a 2. Proverbs which authors are unknown. They are compiler of old Arabic proverbs. He compiled 3461 Arabic considered as an example of oral folk arts. proverbs and arranged them in strict alphabetical order. Proverbs and aphorisms are as widely distributed across Like other scholars al- Zamakhshari was keen to explain the our written remains. They appear not only in independent origin and the setting of his proverbs [9, 19] collections and are embedded in works of literature, but are From the eighth century onwards the Mavarranahr saw

76 PHILOLOGICAL ANALYSES 4-number 2017 a remarkable economic, scientific and cultural development. World-known scholars as Imam al-Bukhari, Ibn Sina, At present day in Uzbek and English languages there are many proverbs and aphorisms originally Beruniy and Khorazmiy lived and worked in this period. belonging to the religious sources. Considerable Arabic was the language of composition for many Turkish part of Uzbek and English proverbs and aphorisms scholars, notably in the field of religious and philological appeared on the basis of sacred books such as Koran, studies. From ninth and tenth centuries the science and hadiths and Bible. Such proverbs and aphorisms learning developed at an increasing pace in Mavarranahr. are widely spread and successfully used in modern In early medieval centuries in Mavarannahr the science Uzbek and English languages. The article is an developed in two directions: 1) humanitarian science attempt to define aforesaid proverbs, aphorisms. which includedmethods, fundamentals of Arabic, language Moreover, the article gives brief information on appearance of Islam in Central Asia as well as its of Koran and norms of Islam as well as hadith studies; 2) influence on folk culture, mentality, lifestyle and rational science which comprised mathematics, natural languages in this region. sciences, logics and metaphysics [12, 44]. In the medieval Ҳозирги кунда ўзбек ва инглиз тилларида centuries Mavaraunnahr was the center of excellence for диний манбаларга мансуб кўплаб мақол ва studies of the Holy Koran and Hadith. As the result of it, афоризмлар мавжуд. Ўзбек ва инглиз тилидаги many world-known scholars in Islamic theology such as сўзлар ва афоризмларнинг аксарияти Қуръон, Imam Bukhari, Imam Termizi, Imam Maturidi, Abu Laith ҳадис ва Инжил каби муқаддас китоблар Samarqandi were brought up in Mavarannahr. асосида пайдо бўлди. Бундай мақолалар ва It is known Koran and hadiths of Prophet Muhammad афоризмлар кенг тарқалган ва замонавий had a significant place in the life of people of Central Asia ўзбек ва инглиз тилларида мувофаққиятли as well as they were the ultimate source of legal authority қўлланилмоқда. Мақола юқорида келтирилган мақоллар, афоризмлар аниқлашга урунишдир. for many centuries. Besides their legislative and theological Бундан ташқари, мақолада Марказий Осиёда value, Koran and hadiths of Prophet Muhammad have also исломнинг кўриниши ва унинг ушбу маданияти, served as a source of spiritual guidance for them. Being миллат, турмуш тарзи ва тилларига таъсири considered not only religious sources but also the reflection ҳақида қисқача маълумот берилган. of the complexity of moral virtues which is regarded as У разных народов существует множество universal value, hadiths and quotations of Koran spread пословиц и афоризмов, происхождение among the people of Central Asia. которых связано со священными писаниями. After converting to Islam radical changes occurred in Значительная часть как узбекских, так и the social life of people of Central Asia and of course, these английских пословиц и афоризмов появилась changes were reflected in the literature.Thus, masterpiece на основе таких текстов, как Коран, хадисы и Библия. Подобные пословицы и афоризмы имеют works of literature were created under the influence of широкое распространение и употребление в Islamic culture as well as fiction of regional traditions. For современном узбекском и английском языках. example, the “Kutadgu Bilig” by Yusuf Khas Hajib, written Статья посвящена изучению именно таких in the eleventh century, the first example of Turkic literature пословиц и афоризмов. Кроме того, в ходе which was developed under the influence of Islamic culture. статьи автором кратко затрагивается тема In his “Kutadgu Bilig” ("The Wisdom that Conduces to влияния ислама на культуру, менталитет, Royal Glory or Fortune") Yusuf Khas Hajib discusses the образ жизни и языки народов Центральной Азии. morality and values of good rulers: to light and an attribute of morality that is superior, wide- The foundation of kingship, the core of it, is based on ranging, and very different from the daily behavior of many righteousness people [3, 10]. Additionally, in Koran the concept sabr The root of kingship is the road of righteousness. (patience) is mentioned 90 times. Yusuf surah is one of the If the leader advances a just policy for the tribe, if he be Koran surah which glorify patience and leads people to it. right, And it has significant place in the history of . The wishes and desires that he may want, he will be find. The following lines of Qutadgu bilig is the most striking [1, 19] example to it Although it was written in pure Turkic language, we 1297: Barcha ishda ham shoshilma, sabrli bo‘l, o‘ylab may witness the usage of Koranic themes, quotations and ko‘r, phrases and hadiths. Moreover, “Kutadgu bilig” is regarded Sabrli kishilar orzuga yetadi as valuable contribution to the formation of modern Uzbek (Don’t be in haste in every work, be patient, think a while, proverbs. Patient man attains his aim.) In Qutadgu bilig patience is regarded as one of the 1304: Qachon qahring kelsa, o‘zingni tut, sabrli bo‘l, highly moral virtuous of human being. The author of the Sabrli kishining sevinchi oldida. book called people for being patient because patience is the (When you are angry, you should control yourself, be ballast of the soul that will keep it from rolling and tumbling patient, in the greatest storms of the life. Moreover, Koran defines Joyful days of a patient man are ahead of him.) patience as one of the paths that lead people from darkness 1306: Kishi sabr qilsa, o‘z tilagin topadi,

77 4-number 2017 PHILOLOGICAL ANALYSES Sabr qilib turguvchi kishi oqqush tutadi. Shoshmagan er oqqush tutar. (If a man is endurable, his desires will come true, (Patient man catches a swan). If a man is patient he may even catch (hunt) a swan). Oshiqmagan ovchi humo ovlar. 1309: Sabr qilgin, sabr qilmoq kishilarning odati, (Patient hunter catches humo ). Sabr qilsa, kishi bamisoli ko‘kka ham yo‘l topadi. Oyning o‘n beshi qorong‘u bo‘lsa, (Be patient, patience is inherent feature of a man, O‘n beshi – yorug‘ If a man endures he will find the way to the heaven) The last proverb is formed on the basis of Surat al- The last line is a hint to Prophet Yusuf (Joseph): The Inshirah of the Koran: Koran relates that Prophet Yusuf (A.S) faced many injustices "For truly with hardship comes ease; truly with hardship throughout his life, but that because of his devotion and comes ease" [Surat al-Inshirah, 5-6]. patience, Allah helped him and gave him strength. All that Also Prophet Muhammad gives Moslems many happened to him from his childhood onward was designed advantages, good information and great chances of patience. to test his patience and that of his father, Prophet Yaqub For example: “And know victory comes with patience”. (A.S.). First Prophet Yusuf (A.S.) was thrown into a well In English there are some proverbs which conform to by his jealous brothers. After this, a passing caravan found the meaning of above-mentioned hadith: He conquers him and took him to Egypt, were he was sold as a slave. In who endures (Chidamli inson g‘alaba qozonadi), He addition to this, Prophet Yusuf (A.S.) was slandered by that endures is not overcome (Chidamli insonni yengib the wife of his master, the Egyptian vizier. Even though his bo‘lmaydi), Patient men win the day (Sabrli insonlar g‘alaba innocence was perfectly clear, Prophet Yusuf (A.S.) was qozonishadi). thrown into prison, where he remained unjustly imprisoned It is obvious from foregoing examples that some above- for many years. However, he never forgot that Allah was mentioned proverbs verbally correspond to the quotation testing him and so took refuge in Him, asked for His help, from Holy Koran and Qutadgu bilig and some of them and exhibited outstanding patience. He did not forget conform with respect to their meaning. From the preceding that Allah will eventually confound the schemes of the study it is possible to say that many Uzbek proverbs and unbelievers and that the faithful will be successful. In return also instructions in Qutadgu-bilig are appeared under the for his steadfast devotion and patience, Allah gave him influence of Koran i.e. they were premised on the Koranic blessings that would please him both in this world and in quotations. Besides Yusuf Khas Hajib, in the work of many the afterlife. Thus through patience he was at the top of the famous Uzbek writers such as Fariuddin Attor, Zahirriddin heap, he gained respect with patience because of his deep- Bobur, Alisher Navai and etc. we may witness the usage of seated faith. Koranic quotations and hadiths. The ideas about patience in Qutadgu-bilig are met in Proverbs also have a multitude of sources and Koran and amongst Uzbek proverbs. For example, Koranic represent eons of human knowledge passed down in the quotations about patience corresponding with statements oral tradition, such as hadiths. Some patterns of hadiths in Qutadgu bilig are as followings: we can call aphorisms. According to many encyclopedic The reward of those who exercise patience is doubled dictionaries aphorisms, unlike the common treasure trove of anonymously authored proverbs, are gems of wit and wisdom which can usually be traced to well-known writers أُولَٰـئِك َيُ ْؤتَ ْو َن أَ ْج َر ُهم َّم َّرتَ ْي ِن بِ َما َصبَ ُروا َو يَ ْد َر ُء َون بِ ْال َح َسنَ ِة َّالسيِّئَة َ and thinkers. After becoming popular and being used by َو ِم َّما َر َز ْقنَ ُاه ْم يُ ِنفقُ َون mass of people, aphorisms can be turned into proverbs. These will be given their reward twice over, because Many hadiths of Prophet Muhammad are short, pithy, witty they are patient, and repel evil with good, and spend out sentences containing a truth of general importance. Such as: of what We have provided them. [Koran 28:54] “Hitoyga borib bo‘lsada ilm izla” (“Seek knowledge even it is in China”), “Jannat onalarning oyog‘i ostidadur” (“Paradise lies under the feet of mothers”), “Mol dunyosi kam odam إِنَّ َما يُ َوفَّى َّالصابِ ُر َون أَ ْج َر ُهم بِغَ ْي ِر ِح َس ٍاب kambag‘al emas, balki nafsi och odam kambag‘aldir” (“He Only those who are patient shall receive their reward in is not poor that has little but he who desires much”), “Va'da– full, without reckoning. [Koran 39:10] qarzdur ("Promise is a debt"), “G‘azabi kelganda o‘zini Uzbek proverbs about patience which originated from bosib olgan odam kuchlidir”, “Birovni kurashib yiqitgan Holy Koran and Qutadgu-bilig are the followings: polvon ermas, balki g‘azablangan vaqtida jahlini yutgan Sabr etgan yetar murodga, odam polvondir” (“The man who is able to curb his anger Besabr qolar uyatga. is strong”), “ O‘ng qo‘ling bersin, chap qo‘ling bilmasin” Sabr etgan – murodga yetgan. (“One’s left hand mustn’t know what one’s right hand is Sabrli kishining ishi soz. doing”) and etc. The last hadith is given in the dictionary of Sabrli qul murodiga yetar. Uzbek proverbs as a proverb [16, 441]. The meaning of these four proverbs corresponds in At presentin Uzbek language there aremany proverbs English to following proverb: Everything comes to him who which originated from hadiths or were formed on the basis waits. of hadiths. Some of them correspond to hadiths verbally

78 PHILOLOGICAL ANALYSES 4-number 2017 and some of them conform with respect to their meaning. connected with Islamic doctrine. It is well known that Islam For instance: places a heavy emphasis on the importance of loving and Hadith: “Iqtisod qilgan kishi xor bo‘lmas” (“Thrifty man respecting parents. Of course it is reflected in the hadiths never be in need”). and Koran. The role of a father is also highly appreciated Uzbek proverbs corresponding above-mentioned in the following hadith: “Allohning rizosi otaning rizosida” hadith: (“God’s pleasure is in the father’s pleasure,and God’s displeasure is in the father’s displeasure”). After becoming “Tejab yegan och qolmas”; popular among Uzbek people and being used by mass of “Tejagan dar qolmas”; people, this hadith has been turned into proverb in Uzbek “Tejagan terga tushmas”. language (Ota rozi – hudo rozi – God’s pleasure is in the Hadith: “Kengashib ishlagan kishi o‘kinmas” (“A man father’s pleasure). having got others advice never regrets”). It is obligatory to show kindness, respect, and obedience Uzbek proverbs corresponding above-mentioned to parents in Islam. Respect and obedience to parents are hadith: emphasized in Koran’s surahs such as Al-Baqarah [2:83], Al- “Kengashib kesilgan barmoq og‘rimas”; Isro [17:23], Al-Ankabut [29:8] as well as in many hadiths of “Kengashli ish buzilmas, yaxshi eshilgan ip uzilmas”; Prophet Muhammad. For instance: “Paradise is at mother’s “Kengashli tadbir silliqlashar, kengashsiz tadbir feet”, “Disobedience to parents is a major sin”, “One of the xunuklashar”; dearest deeds to God is being good and dutiful to parents” “Kengashli ishning kami bo‘lmas” etc. Many Uzbek proverbs also place great emphasis on “Kengashli to‘y tarqamas”. respectful and considerate behavior to parents. For instance: Hadith: “Yoshlikda olingan bilim toshga o‘yilgan naqsh Otangni ko‘rsang otdan tush (If you see your father climb kabidir” (Knowledge gotten in youth is as pattern embossed down from a horse), Ota-onang o‘tirgan uyning tomiga ham in stone). chiqma (Don’t climb on the roof of a house where your Uzbek proverb corresponding the above-mentioned parents), Onangni uch marta xajga yelkаngda opichlab olib hadith: “Yoshlikda bilgani – toshga yozgani, qarilikda borsang ham, uning oldidagi qarzingni ado etolmaysan (you bilgani – muzga yozgani. owe a debt of gratitude to your mother even you take her to Hadith: “O‘ziga ravo ko‘rganni o‘z birodariga ravo Mecca on your shoulder) etc. ko‘rmaguncha hech kim chin mo‘min bo‘la olmas” (“Not Having analyzed a sufficient number of proverbs, one of you truly believes until you wish for others that quotations from Koran and hadiths, it is possible to note that which you wish for yourself”). the origin of many Uzbek proverbs stretches back to Koran Uzbek proverbs corresponding the above-mentioned and hadiths. Additionally, it is expedient to emphasize that hadith: the text of Koran hasn’t been changed over 14 centuries O‘zinga ravo ko‘rmaganni o‘zgaga ham ravo ko‘rma; and hadiths have never lost its value. On the contrary many O‘zinga yaxshilik tilasang, o‘zgaga yomonlik qilma; Koranic quotations, phrases and hadiths were acquired by This priceless rule ofmorality existing in one form or language of people who were converted to Islam and they another in many nations of the world is known as "The served as fundamental bases for forming many proverbs and Golden Rule". The Golden Rule or the ethic of reciprocity sayings. is found in the scriptures of nearly every religion. For It is well- known that proverbs come from many example, it appears in the New and Old Testaments sources, and one of the richest sources of proverbs in the (Matthew 7:12 “Therefore all things whatsoever ye would west, of course, is Bible. Funk [18, 110] believes that “The that men should do to you, do ye even so to them: for this New Testament is an ideal starting point, not only for its is the law and the prophets; Luke 6:31 “And as ye would relevance to every European culture, but also because of its that men should do to you, do ye also to them likewise”) large amount of proverbial usage”. Hence, the appearance of in the Analects of Confucius (fifth and sixth centuries B.C.) Christianity introduced biblical wisdom to people which who himself quoted from more ancient works (Do not do became popular and spread throughout the world. After to others what you would not like yourself. Then there will Christianity had been wide spread, the Bible was translated be no resentment against you, either in the family or in the into many languages. The knowledge it contains was state), Buddhism (Hurt not others in ways that you yourself disseminated throughout the world with little or no essential would find hurtful), Hinduism (One should never do that change. Moreover, in Europe first people who successfully to another which one regards as injurious to one’s own self) used proverbs were churchmen. In Medieval century in and etc. England the church not only approved using proverbs but A judicious reading of some Uzbek proverbs shows that church men themselves used the ancient wisdom during the old Uzbek society—and to a large extent Uzbek society divine services and liturgies borrowing quotations from today—is patriarchal. Fathers have a significant place in Bible and” Collections of proverbs of philosophers” which a family, because they provide the physical, educational, existed in handwritten variants and were used as manual for psychological, and spiritual needs of a child in the family and speakers [2, 113]. In XIII-XVI centuries proverbs served at they are the head of the family. That’s why they are highly sermons as means of intimidation of careless Catholics and respected. A great respect to fathers in Uzbek society is were pronounced in usual understandable language: “Don’t

79 4-number 2017 PHILOLOGICAL ANALYSES cast pearls before the swine”, “Cast not the first stone”, “A 2. Fox. A. (2002) Oral and Literature culture in house divided against itself can’t stand” [17, 8-11). Thus, England.-Oxford: Oxford University press. the use of proverbs in monasteries and churches, in sermons, 3. Harun Yahya. (2003) The importance of patience homilies, and didactic works made proverbs widely known in the Koran. New Dehli: ©Goodword Books. and led to their preservation in manuscripts. Furthermore, the first proverb collections contain religious and moral 4. Martin. H. Manser. (2002). The Facts On File precepts. For instance, the earliest proverb collections such Dictionary of Proverbs.-New York: Facts On File, Inc as Proverbs of Alfred and “Book of proverbs”also contain Facts On File, Inc. religious and moral instructions. Both of them appeared on 5 Merriam Webster’s Encyclopedia of Literature the basis of” Wisdom of Amenemope” [5, 912] and Bible (1995) Webster. Inc. proverbs which were written mainly by King Solomon. The 6. Mieder W. & A. Dundes. (1994) Preface to the Bible Proverbs are truly one of the greatest and the most Paperback Edition, in Mieder, W. &A. Dundes (eds). practical sources of wisdom. The Bible Proverbs are a part of the biblical book of Proverbs and are placed in the Old The Wisdom of many: Essays of the Proverb. Madison, Testament part of Holy Bible. Wisconsin:University of Wisconsin Press. At present many proverbs which originated from Bible 7. MiederW. (2004) Proverbs: A Handbook. Westport, exist in many languages as English and to this day they have Connecticut: Greenwood Press. already permeated conversation, literature and speeches. 8. Profantova Z. (1998). Proverbial Tradition as In addition, many works on Biblical provability have been Cultural-Historical and Social Phenomenon, in Ďurčo, done and much information on Biblical proverbs and their P. (ed.). Europhras ’97: Phraseology and Paremiology. interpretations can be found in the writings of Bruce K. Bratislava: Akademia. Waltke , Katharine Dell, Richard Clifford, Roger Norman Whybray . In the work of Waltke, one can find many 9. Riad Aziz Kassis. (1999) The book of proverbs examples of biblical proverbs, for instance, Better alittle Arabic proverbial works. - Leiden; Boston; Koln; Brill. with righteousness than a large income with injustice [10, 10. Waltke B. K. (2005). The Book of Proverbs: 4], As for the onewho replies before listening, it is to him Chapters 15-31.Grand folly and shame, Better is a poor personwho walks in his Rapids/Cambridge: William B. Eerdmans Publishing integrity than one who twists his lips, for he is a fool,As a Company. dog returns to his vomit, so a fool returns to his folly, The 11. Whybary R. N., 1995. The Book of Proverbs: A borrower is servant to the lender, The laborer is worthy of Survey of Modern Study. The Netherlands: E. J. Brill. his hire, No man can serve two masters, Seek and ye shall find,A soft answer turneth away wrath, Sow the wind and 12. Боҳодиров Р.М. (1998) Имом ал-Бухорий ва reap the whirlwind [4, 27] etc. This type of proverbs entered ҳадис илми // “Имом ал-Бухорий ва унинг дунё мада- the common knowledge of people and was accepted due to ниятида тутган ўрни” мавзуидаги халқаро конферен- their conventional character. ция материаллари. Тошкент: Ўзбекистон Республика- To conclude, it should be stated that in Moslem си ФА “Фан” нашриёти. countries Koran, hadiths lie on the basis of spiritual 13. Кароматов Ҳ. (1993) Қуръон ва ўзбек адабиёти. upbringing and in many western countries the Bible and Тошкент: Ўзбекистон Республикаси ФА “Фан” нашри- spiritual inheritance of western thinkers. Although many ёти. centuries have passed since they were created, they have 14. Краткая литературная энциклопедия. (1968) been widely acknowledged to be the authority on moral 5-том. – М.: Изд.“Советская энциклопедия”. education yet. Certainly these sources greatly influenced not only on shaping folk consciousness, custom, traditions 15. Мансур A. Қуръони карим маъноларининг тар- and beliefs but also language of a nation who considers жима ва тафсири. Тошкент: “Тошкент ислом универ- them sacred i.e. many religious writings such as in the Koran, ситети” нашриёт-матбаа бирлашмаси, 2007. Bible, hadiths entered various strata of language and most 16. Мирзаев Т., Мусоқулов А., Саримсоқов Б. Ўзбек of them are identified as popular expressions or sayings of халқ мақоллари. - Т.:”Шарқ” нашриёти-матбаа бир- common wisdom. лашмаси, 2005. 17. Райдаут Р. Уитинг К. Толковый словарь англий- NOTE ских пословиц. – С.П: Лань, 1997. Humo is a mythical bird that brings people happiness 18. URL: http//www.academia.edu/9303899/Ма- стерская. BIBLIOGRAPHY: 1. Allworth E.A. (1990) The modern Uzbeks: Nilufar MAKHSUDOVA, From fourteenth century to the present: Hoover Press Scientific researcher of Uzbek state world languages Publication 373. University.

80 PHILOLOGICAL4-number ANALYSES 2017 ISLAM KARIMOV AS A GREAT SPIRITUAL the study and restoration of our great scholar ancestors’ LEADER heritage in his book “High Spirituality is an Invincible Power”. At the end of this work, he emphasized owners of the spiritual courage. It provides the book with a special ИСЛОМ КАРИМОВ БУЮК МАЪНАВИЙ symbolicalness. This symbolicalness is not only the ЙЎЛБОШЧИ СИФАТИДА courage of the brave heroes that have done their best for peace of their nation and defense them from enemies as well as enlightener owners of a great soul, but it is also the spiritual courage of Islam Karimov, who has freed people ИСЛАМ КАРИМОВ – ВЕЛИКИЙ from a grave condition to freedom and liberty. ДУХОВНЫЙ ЛИДЕР If we analyze the processes connected with an achievement of independence and freedom by Uzbek Key words: pursuit, dependence, decline, policy, people, we see that the development of a hard situation economy, people, freedom, creation, spirituality, that connected with the plaintive consequences of the political-social and economic condition in 1989, enlightenment, heritage, historical restoration, great repress of national spirit and language, negation of ideas, development, cooperation, spiritual courage. religious views, pursuit of the scholars, intellectuals, and Калит сўзлар: қарамлик, таназзул, сиёсат, religious leaders, disable of the spiritual life, worship of иқтисод, халқ, эркинлик, бунёдкорлик, маънавият, ignorant ideas and false “genius leaders” that made-up маърифат, мерос, тарихий тикланиш, буюк ғоялар, for diverting people was a decline for Uzbek people and ривожланиш, ҳамкорлик, ҳамжиҳатлик, маънавий its great history. In such critical, dangerous dilemma, in жасорат. the period that bloody wars have reached its peak, Uzbek Ключевые слова: преследование, зависи- people needed a brave leader, who can join, unite and мость, политика, кризис, экономика, народность, deliver Uzbek people that has a long history, and has trained and took care of great scholars to a bright way, to свобода, креативность, духовность, просвещение, a free life. Islam Karimov was a great leader for our people, наследие, восстановление исторической справед- for our nation, for our freedom. A movement for freedom ливости, великие идеи, содружество, коллегиаль- and independence that began in 1989 finally came true ность, политическая смелость. in 1991. In a hard political and social-economic state in 1989, Islam Karimov began his first speech as the first There may be such people, who prefer others’ President of Uzbekistan with an invocatory statement happiness and joy to their life. They look like a star that “Since then we cannot live as in the old times, the which lights up people’s ways. This star is so bright that time itself does not allow us to live as it”. This statement lights up not only people’s ways, but fills their souls with made people to have a hope for and to believe the future brightness and enlightenment as well. We can compare [1:5-12]. So people followed a leader of independence Islam Karimov’s life that a founder of our independence, and supported his ideas. So a head that was a victim of a statesman, skilful politician, leader of the freedom of plaintive policy named as “a case of cotton”, toil-hardened Uzbek people to such bright and lighter star. hands, a peasant whose body was weakened and forehead Islam Karimov’s personality, his life was a bright was covered with the salt of the earth and who did not example of those who loves his motherland, every person have a bright life, aт enlightener intellectual that was a that lives in it, and lives concerning about people’s grief victim of the “genius leaders’” ideology, Imam that could and problems and accepts it as happiness for himself. All not use the light of Quran and Hadith, a weak woman achievement and triumphs gained during the history of that cotton furrows were weakened by her steps – all of the glorious independence period might be connected these people became a thing of the past because of a good with the spiritual courage of an owner of a great soul. yell that “Since today I declare the first of September as The spiritual courage is a conception that belonged to the “Independenceсу Day”” made by a brave leader to perfection and maturity. This perfection and maturity his people on August 31, 1991. Finally, Uzbek people had have an originality that means to be a close servant of own freedom and independence. First some deeds such as Allah and to be at the center of His attention. an allocation of grounds for building houses that aimed at Islam Karimov advanced his philosophic observations the improvement of social-economic situation, denial of about owners of the spiritual courage when he stated a bureaucracy, liberalization processes of the government about the spiritual life of society, changes and resumptions, property; and some deeds in political-law fields such as enlightenment, reforms in the educational field as well as adopting laws on basis of the requirements of democracy,

81 PHILOLOGICAL4-number 2017 ANALYSES establishing a multi-party system, covering certain fields of society in the activity of parties, developing “Uzbek In the paper the spiritual courage of Islam Model” that complies with the world standards were Karimov, a great statesman and politician, a founder of our independence that he has displayed for the carried out under the guidance of a clever leader [2:42- sake of Uzbek people and its independence was 47]. Especially, good deeds that aimed at the restoration analyzed on basis of scientific-artistic observations. and study of the spiritual life of people, national spirit, Мақолада буюк давлат ва сиёсат арбоби, and rich history were carried because of the spiritual мустақиллик асосчиси Ислом Каримовнинг ўзбек courage of a clever leader, Islam Karimov. Particularly, the халқи, унинг мустақиллиги йўлида кўрсатган recovery of names of the great scholars and thinkers such маънавий жасорати илмий-бадиий мушоҳадалар асосида таҳлилга тортилган. as ′Abdukhaliq Ghijduwani, Bakhauddin Naqshband, В статье на основе материалов научно- Imam Maturidi, Burhanuddin Marghinani, Ahmad художественных источников анализируется Farghani, Imam Bukhari, Imam Tirmizi, Hakim Tirmizi, духовная доблесть Ислама Каримова - Najmuddin Kubra, Alisher Nawai and their rich scientific выдающегося государственного и политического heritage, the celebration of their birthday on a world scale, деятеля, основоположника государственной delivering patriotic activities of the commander such as независимости Узбекистана, - проявленная им на пути укрепления независимости узбекского Amir Temur and Jalaluddin Manguberdi and their deeds народа. to people objectively, world-wide recognition of them as owners of courage, celebration of a jubilee of some cities Today our people are remembering own leader that such as ancient Samarkand, Khiva, Bukhara, and Tirmiz, has made them independent. An intellectual is looking restoration of museums and sacred places, good deeds at his work, a poet is looking at his poem, a peasant is that aimed at the transmutation of tombs of great men looking at an abundant harvest, a woman is looking at her into sacred places, the study of our mother tongue and child and they all are happy, and old men are thanking religion, reforms in the education field and other deeds Allah for bright days. that carried out in the spiritual field are bright example Especially, a decree “About the celebration of the of it [3:35-50]. A clever and seeable future leader Islam eightieth anniversary of the first President of the Republic Karimov has paid attention to every field. First he of Uzbekistan Islam Karimov, a great statesman and has paid attention mainly to the improvement of the politician” was issued by the President of the Republic economic-social life of people, then he has emphasized of Uzbekistan, many good deeds were carried out and with his actions that the spiritual field was very important are being carried out for the immortalization of Islam in building a great future. We can see it clearly analyzing Karimov’s remembrance and delivering it to the next his speech, lectures and books. He has proved that “High generation according this decree. Spirituality is an Invincible Power” in peace and well- “If Allah loves one, He will make him beloved”. In fact, being of society during the creation of his book under Islam Karimov has been beloved one and dear leader of this title. people. Islam Karimov that has made great deeds will Furthermore, Islam Karimov has made a lot of things always has remained in memory of people, in their soul, for his people and motherland. Today old men are proud in their good deeds, in their good and sincere words for of that they are spending their old ages in cheerfulness, many centuries. children are proud of that they are spending their childhood in happiness, pupils are proud of that they are BIBLIOGRAPHY: spending their school years in free education, students are proud of that they are spending their student days 1. Karimov I.A. Uzbekistan Mustaqillikka Erishish with scientific achievements, sportsmen are proud of that Ostonasida. – Т.: Uzbekistan, 2011. they are spending their life gaining great wins. The most 2. Karimov I.А. Ona Yurtimiz Bakhtu Iqboli important is that today any representative of every field wa Buyuk Kelajagi Yulida Khizmat Qilish – Eng Oliy is proud of his achievements and good deeds in this area. Saodatdir. – Т:. Uzbekistan, 2015. Such peace and abundant, free life was only established 3. Karimov I.А. Yuksak Ma′nawiyat – Yengilmas because of the activity, hard work and wide-awake nights Kuch. – Т.: Ma′nawiyat, 2008. of a clever leader. A fair leader gas craved for an abundance 4. Juraev Н. Tafakkurdagi Evrilish. – Т:. Academia, and happiness for his people. He has devoted his life, his 1998. happy days to his people. He has took care of his people Lola AZIMOVA, until his last day on the earth. It is symbolic and wise that Tashkent Islamic University. he died in the same day in which he has made his people independent.

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MAKOM TRADITIONS IN MIRKHALIL MAKHMUDOV’S FIRST SYMPHONY “NAVO This article discusses the poppy tradition in the Symphony "Navo" Mikhail Mahmudov. They are analyzed from the point of view of intonation, rhythm, harmony, principles of МИРҲАЛИЛ МАҲМУДОВНИНГ development and formation. БИРИНЧИ "НАВО" СИМФОНИЯСИДА Мазкур мақолада композитор Мирхалил МАҚОМ АНЪАНАСИ Махмудовнинг “Наво” симфониясидаги мақом анъаналари кўриб чиқилган. Ушбу анъаналар асарнинг интонацион оҳанги, усули, лади, ривожланиш тамойиллари ва шакл ҳосил қилиш ТРАДИЦИЯ МАКОМА В ПЕРВОЙ мусиқий таҳлил қилинган. СИМФОНИИ МИРХАЛИЛА МАХМУДОВА В данной статье рассматриваются ма­ «НАВО» комные традиции в симфонии «Наво» ком­ позитора Мирхалила Махмудова. Они анали­­зируются­ с точки зрение интона­цион­ ности, ритма, лада, принципов развития и Keywords: macamnya tradition, symphonic формообразования. , ' creativity, makany Symphony, traditional music, Navo, cycle, way. In this respect demonstrative is Mirkhalil Калит сўзлар: мақом анъаналари, симфоник Makhmudov’s First Symphony “Navo” which is мусиқа, композиторлар ижоди, мақом симфониз- closely connected with Makom traditions. The title ми, анъанавий мусиқа, наво, туркум, лад. of this manifest symphony tells about its contents. Ключевые слова: узбекская симфоническая The composer uses the resources of the Makom музыка, Мирхалил Махмудов “Navo” which helped him to enrich his work with deep philosophical sense. By choosing the genre Various genres of Uzbek composers’ creativity of symphony, one of the most complicated types embody Makom traditions on different levels of of instrumental music, the composer managed to their works ranging from quoting to reintonation reveal the depth of this tune and its expressive nature. and utilize Makom principles of morphogenesis. The symphony brought success to its talented The most diverse and artistically valuable are author and therefore soon after its creation musical applications of Makom artistic means in symphony. critics published a number of works commending As this genre is constantly characterized by lyrical this composition. So Yanov-Yanovsky N. marked and philosophical images realization of Makom “Updating old traditions bravely the composer thus traditions makes it possible for composers to preserves them lovingly” [2,29]. fully apply conceptual plot and express national The piece is a four-part cycle whose composition roots in symphony. It has led to the advent of is distinguished from that of a classical symphony Makom symphonizm in Uzbek music. Doctor of by the fact that Makhmudov creatively realizes the arts, professor Yanov-Yanovsky N. asks herself a principles of musical forms originated from Makom question “Isn’t “Makom symphony” a new symbol tradition. The basis of the first part of Andante are of a new time blowing away barriers in spiritual tunes taken from Makom “Navo” whose application communication of people? This symphony stems made it possible for the composer to express national, from ancient traditional art and has proved striking inspired, exalted, philosophical essence of music. viability of its expressive and technical means” AlisherNavoi’s words about music perfectly reflect [1,189]. I would like to respond to the researcher the mood of introductory part of the symphony of Uzbek symphonic music by saying that Makom “When the singer starts his with sad tunes his symphony has indeed become the most interesting strums of the strings leave deep traces in the hearts and significant phenomenon, symbol and omen of struck with love [3,27].” Makhmudov also starts his a new time in modern music and is considered as a symphony with melancholy notes which does affect factor of interpersonal communication and spiritual the listeners greatly and the music touches the strings of one’s soul. This melody develops within the first growth of a person’s intellectual world. part of the composition following the patterns of

83 4-number 2017 Makom which is typical for the national music and The final part of the symphony Allegro is contributes to the lyrical and philosophical imagery. performed in solemn and festive tone. This approach Defining the form of the first part of the cycle is typical for the end of classical national symphony. Kadyrov N. stressed that “symphonized rondality The shape of the forth part is rondo with numerously matches the principles of Sonata thinking. It repeated refrains and here we can hear exceptionally is perceived as the reflection of controversial beautiful melody performed by electro contemporary imagery in the context of Uzbek which finalizes the first part. The introduction of symphonic music which creatively interprets forms folk instruments such as electro tanbur and nagora of national professional art of oral tradition” [4,62]. into the score of symphony orchestra is undoubtedly Modal development of refrain follows the pattern: novelty for Uzbek symphony. the first refrain is performed in mi Aeolian, the Thus Symphony “Navo” by Makhmudov is a second – sol Phrygian, the third - do Ionian. Musical pearl in history of Uzbek symphonic music in the development leads to augeu. In the culmination XX century as by bridging symphony and Makom “Navo” theme can be widely heard in orchestra the composer reveal monogenic tradition in a new of . The first part of the way synthesizing principles of classical means of symphony ends with the solo of an electro tanbur symphony with Uzbek national and traditional decorating the music with national ornamentation resources. Thereby he qualitatively renovated particularly with nola which helps the piece to sound Symphony genre, enriched it with new Makom authentic and extraordinary. features which allows me to speak about innovational The second part Presto is dynamic and impulsive approach to the symphonic cycle. and is written in a freely interpreted form of Sonata. By its character and rhythmical pulsation the music is BIBLIOGRAPHY: close to scherzo and toccata. The theme of the main part is based on folk melody “Navocharhi” which the 1 Yanov-Yanovsky N. –Makom traditions in author included into the symphony after changing Uzbek symphonic music // Makoms, mugams and the outline and sharpening the metro rhythms. The modern music composition. T.1978. secondary theme is lyrical and calm, in the orchestra 2. Yanov-Yanovsky N. – The young gain it is performed by an English horn and cello. Modal “symphonic voice” // The Soviet music. 1972# 5 background is characterized by mi Dorian with 3. Navoi A. – The notion of two languages. Navoi modulation of Dorian mode. The theme of the main A. Works in ten volumes.Vol.X. T.,1970. party is developed in different variations. Here the 4. Kadyrova N. Themes and shapes in symphonic lyricism of the melody enhances even more and music of Uzbekistan. Т., 1989. canonic imitations are strengthened by a trombone. In the reprise the secondary theme acquires a new Orzigul ALIMUKHAMEDOVA, variational quality and merges with main theme in teacher, State Institute of Art and Culture of general picture of folk festivity and conviviality. Uzbekistan. The third part Largo is constructed on the basis of two thematic elements. The first theme is severe chorale whose character is embodied in the orchestra by clarinet and bassoon. In the second lyrical theme flute solos mournfully. This part is imbued with national ornamentation which is testified by intonational structure and modal tunes of the whole part. Later the development of these thematic elements forms the combination of chorale and melodic theme. In the culmination intonational mixture of the two themes intensifies agitation and tension of the music.

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REFORMING MOVEMENT IN CENTRAL The article analyzes the process of reformation ASIA IN THE BEGINNING OF XX CENTURY in the early twentieth century, connected with the renewal of the education system, changes in the socio-cultural and spiritual life of the Muslims of РЕФОРМАТОРСКОЕ ДВИЖЕНИЕ Central Asia. Ушбу мақолада ХХ аср бошида Марказий В ЦЕНТРАЛЬНОЙ АЗИИ В НАЧАЛЕ XX Осиё мусулмонлари ижтимоий-маданий ва ВЕКА маънавий ҳаётидаги ўзгаришлар, таълим тизимидаги янгиланишлар билан боғлиқ амалга оширилган ислоҳотлар таҳлил этилган. В статье анализируется процесс реформации ХХ АСРНИНГ БОШИДА МАРКАЗИЙ в начале ХХ века, связанный с обновлением ОСИЁДАГИ ИСЛОҲОТЧИЛИК ҲАРАКАТИ системы образования, изменениями в социально- культурной и духовной жизни мусульман Центральной Азии. Key words: Central Asia, Turkistan, independence, jadidism, education, muslim society, progress, modernization, reforming movement, intelligent persons. Sadriddin Ayniy, Mahmudkhodja Bekhbudiy, Abdullo Avloniy, Ключевые слова: Центральная Азия, Туркестан, Zakiy Validiy, Toshpulat Norbutabekov, Abdurauf Fitrat, независимость, джадидизм, образование, мусульманское Ubaydulla Khodjayev. общество, прогресс, модернизация, реформаторское дви- There is an opinion that at the beginning, jadidism was a жение, интеллигенция. cultural enlightening course, working mainly for the reform Калит сўзлар: Марказий Осиё, Туркистон, мустақиллик, жадидчилик, таълим, мусулмон жамияти, тараққиёт, янгила- of Muslim schools and adopted the European educational ниш, ислоҳотчилик ҳаракати, зиёлилар. system. In some aspects­ we can agree with that. In reality, the ideology of early jadidism was not yet connected with the idea Since the achievement of independence has become more of national liberation. But still it facilitated the national rebirth, actual for the historical sciences of the Republics of Central and the Central Asian people became acquainted with the Asia, the objec­tive learning of the historical problems of the achievements of world civilisation. national-liberty move­ment, in developing process of this The most direct way of solving the problems which came movement, goes through the ideas for the struggle of political to a head was via enlightenment. That’s why in the beginning, independence and state sovereignty. Today,­ the priority of the pro­blem of educational reform was at the centre of jadids social science is the necessity of remembering old stereotypes attention. One of the first new-method schools in the region and estimations, recreating an objective historical pic­ture of was opened in Ko­kand in 1898 by Salohiddin Domla. The the struggle of Central Asian people for independence. jadid school in Tokmak was opened in the same year. In 1899, Mannon Kori in Tashkent and Shamsiddin Domla in Andijan During the long soviet period the liberation struggle of 1 Central Asian people was either consigned to oblivion or supported the opening . premeditately falsi­fied. Today, in conditions of independence By 1917 about one hundred new-method schools were where the chance of re­creating historical truth exists, the need registered in Turkistan in which over four thousand children to decisively review the for­mer orders about the role and place were taught: thirty nine in the Syrdarya region, thirty in Fergana, eighteen in the Semi- rechensk region, five in Samarkand and in the historical process ripen both the national-liberation 2 movement and its separate social-politi­cal movements. others. As we know from historical experience, jadidism was one There were several basic principles in the ideology of of the notable social-political movements of the past, and if it the jadids. First of all, they understood that the progressive assisted the growth of national self-consciousness, it also had development in Turkistan­ was impossible without educated an important role in the creating and developing the reformists’ people. The people needed to know the achievements of Russian ideology. In other words jadidism was the movement needed and world cultures. That’s why they decided that the spiritual for the reformation and the renovation of the society. liberation must come hand in hand with the improvement of For a long time in soviet history, jadidism was imagined as life conditions and the freedom from colonialism. a “reactionary”, a “panturkist”, a “panislamic” movement. In our Second, the leaders of the jadid movement organically times, thanks to the efforts of native scientists, new methods of linked the fast historical progress with the modernisation of approach have been confirmed. Now it becomes more obvious Islam and forming of social-economic prerequisites of creation that the jadids movement expressed the most progressive of civilised market space. direction in the complicated­ interweaving of political powers Unlike many thinkers of Europe and Russia, jadids did not of the Turkestanian society at the end of XIX-XX centuries. It reject religions. They were not atheists. They defended the was based on humanitarian and na­tional values. It satisfied the keeping of Islam as a necessary factor, favouring the integrity of needs of social development and interests of close concern of high Muslims for the achievement of social progress as a means the region’s native population. of cultivating the people in areas such as morality, patriotism, The reformistic movement went through hard times in friendship, solidarity and the con­solidation of their efforts in a histori­cal multi-faceted way. Jadidism became the arena struggles in order to save themselves from a crisis condition. of struggle of va­rious philosophies and worldly methods of Jadids saw in the islamic religion the most essential means of approach to perspectives of social development. It focused on spiritual purification. They also considered however, that it had key questions about social deve­lopment: the conceptual sense to be purified from the scholasticism of the Middle Ages. of the ideology of braking the basic foundations of feudalism At first, the jadids were against the monopoly of confessional and colonialism. education, which was rooted in middle age scholasticism. The first jadid groups originated in Turkestan and 1 “Hur Turkistan ichin”, 1976, May 15. Bukhara at the beginning of XX century. The most known 2 ЦГА РУз (Central State Archive of Uzbekistan). Ф И-47 on. 1. Д.955. Л. representatives were Munawar Kori Abdurashidhan ugli, 230.

85 4-number 2017 They proposed­ the introduction of a new method in teaching. created in 1906. They considered that it was impossible to stop However, to measure the progressive development of their chaos through the death penalty and arrests by cannon. ideology in reforming Islam, they made more conceptual The only way to end chaos could be with State Duma, depth and interconnection with the needs of social progress. which ap­peared as a constitutional democratic institute and The jadids wished to see their people educated and freed guaranteed liberty, equality and justice for all people.3 Thus the from slavery and national reserve. Since the beginning of their jadids supported parlia­mentarism. Of course, the development existence they offered their own way to link the people of of the jadids idea of demo­cracy was based on constitutional Turkestan to the achievements of world civilisation. This did monarchy. At that time, however, they did not apply radical not mean that they refused national and religious values. They measures, because they thought tragic re­sults could arrive from wanted, with the help of non-violence, step by step reforms and this. Their tactics included supporting the de­mocratic process, the elimination of old dogmas and prejudices, which blocked, giving stability to new democratic institutes, crea­ting normal hindered further development and progress. conditions for the government’s work, and at the same time, These ideas had a real authority among the different layers demanding rationally to obtain independent rights in educa­ of the population. Already by the beginning of the 20th century, tional and religious fields. not accidentally,­ the jadids movement had conquered almost As a whole, during the revolution of 1905-1907, jadidism all the lower area of Syrdarya, Samarkand, the Fergana regions appeared as a progressive political movement. It assisted in and Bukhara. It was very strong in big cities like Tashkent, awakening the Turkistan population and forming the ideology Samarkand, Kokand, An­dijan, Namangan, Margilan, Bukhara of a national li­berty movement. and Kattakurgan. The years between 1908-1916 were characterised by The first Russian revolution had a noticeable influence a quantita­tive and an organisational growth for jadidism. on the or­ganisation and ideological development of the jadid Hundreds of people were members, however, even at that time movement had. During the period 1905-1907, the jadids views it had not yet achieved its massive character. The secret groups began to have growing political peculiarity. The radicalisation of jadids appeared there after. intensified. The deviation from former mainly loyal positions According to the police reports, in Tashkent such groups were headed by teacher Akhmedjanov and consisted mainly (with reference to primary feudal political institutions) were 4 identified. The jadid movement in Tashkent­ became stronger of national in­telligence representatives and educated students. The Kokand underground­ group counted for more than fifty in both organisational and ideological matter. members. The Andijan jadids had an illegal organisation The main index of activating the social-political life was the named “Taraqqiyparvar”, one of the leaders of which was a blunt and sharp animation of the press. famous reformer, Ubaydulla Khodjayev.5 The first national newspaper of the turkestanian jadids was During the interrevolutionary period, political “Ta- raqqiy” (first printed on 27 June 1906), which was edited differentiation among jadids continued. At that time the jadids by a well- known public benefactor Ismoil Obidov. movement began to have clearly expressed political features. At the same time with “Taraqqiy” (“Progress”) Turkestan’s Some external and internal factors made a substantial ja­dids began to edit in Tashkent such newspapers as “Hurshid” influence on this. The jadid movement became more organised (The Sun), in 1907-1908 “Shuhrat” (Greatness), “Tudjor” after that, when under the influence of the “Mladoturk” (Young (Buyer). Turks) revolution in 1908 and the Persian revolution of 1905- Later on in Turkestan several jadids’ newspapers and 1911. magazines appeared: “Osiyo”, “Samarkand”, “Sadoi Turkiston”, It should be noted that the “Young Turks” revolution “El Bayrogi”, “Turon”, etc. Most of them were short lived, but interested intelligent persons and entrepreneurs of Turkistan they had a big role in disseminating the idea of reforms. and Bukhara. It gave the impulse for the growth of national Uzbek publishing and Uzbek national theatres became self-consciousness and formed the ideology of national effective instruments in spreading the enlightenment and independence. Under its influence in programs of jadids the national renais­sance. Tashkent and Kokand publishers strengthening antifeudal and anticolonial fea­tures, ideas of supported national poets and writers, especially Alisher Navoi. fighting with imperial and local despotism appeared more Spiritual philosophy of XVII- XVIII centuries scientists like clearly, constitutional reforming of formed institutions of Khodja Akhmad Yassaviy, Mirza Bedil, Sufi Olloyor were power. published along with poetry and prose, to underline­ jadids Experiences of revolutions in 1908 in Turkey and during ideas. They offered their jadids readers publications not only 1905- 1907 in Russia expanded the ideological and practical by Central Asian scientists, but also books published in other activities of ja­dids. Most of them become defenders of Muslim countries such as East Persia, Turkey, Egypt and Syria, “YoungTurks”. which were going through the epoch of national renaissance. This model became for them like the standard of practical In this period, the jadids did not have an exact agenda, deci­sion-making of social-economic and cultural problems, which could have united all progressists. Everyone expressed and for gai­ning national freedom. As a result, a considerable their own views and offered their own model of national part of the local na­tional intelligentia persons saw in Turkey the development. Thus we can see different views, sometimes natural ally in struggling with Russian nationalism. According varying from each other with contradictions in jadids to the information of the secret Police Department, a notable expressions and programs, reflecting diffe­rent influences. representative of jadids Obidjon Makh­mudov from Fergana, The jadids attentively observed political processes in the more than once repeated that Turkistan must be liberated metro­polis, studied programs of political parties arisen in Russia from the Russian dominion. According to him it was pos­sible and adopted experience in their political activities. Proceeding to reach this aim simply with a friendly relationship and assi­ from the specific national mentality and inclination of Uzbek stance from Turkey. people for peace and experience in Russian democratic forces, The revolution of Iran (1905-1911) arouse visible resonance they undertook trends during the years of the revolution in Turkistan. This revolution used slogans of constitutional to achieve concessions from authorities­ via social petitions, 3 “Hurshid”, 1906, October 26. public debates in State Duma and other le­gal ways in order 4 ЦГА РУ3 (Central State Archive of Uzbekistan). Ф И-l on. 31. Д.433. JT. to create the least minimal conditions requiring ob­jective 274. demands of Turkistans national development. Turkestanian 5 E.FEDOROV, Ocherki natsionalno-osvoboditelnogo dvijeniya, Tashkent, ja­dids accepted excitingly the news about State Duma being 1925, p. 48.

86 4-number 2017 limitation of absolute monarchy and modernisation of the As a basic form of administration, the republican form was social system. cho­sen. Forming a democratic society in which democratic The first World War assisted the radicalisation of the jadids rights and freedom had to be represented and constitutionally way of thinking. It strengthened the criticism of basic postulates guaranteed defined­ a prioritical goal. The idea of equality of of official ideology and the mechanism of political life. During all the nations of Tur- kistan in all spheres of economic, social- that time there was a growing interest in democratic, political political, legal and cultural life before the law had been the and legal institutions and mechanisms, which were established great progress of that time. Turkistan jadids connected the in developed countries of Europe. implementation of state independence with peace and accord In particular, they wrote about the parliamentary among different social forces of the country with convection of monarchy and the republican way of governing, president legal council of Russia formed on a democratic basis. power, democratic rights and freedom of citizens, ways citizens Ideas of the reformation of Muslim society began to deepen. participated in governing the state society, creating state organs Call­ing for recreation of former powers of Islam and Islamic and drafting lands. nations by means of simplification of customs and termination Understanding the ideology and the tactics of the national- of everything un­bearable fanatics sounded in the theoretical libera­tion struggle of colonial people became another centre points of view of jadids. of stable atten­tion of the national democrats. The jadids Having no doubts on a religious basis of Muslim society, approached the assimilation of political-law experiences of their reforming­ idea was oriented for renewing only the different countries of Europe, very crea­tively and learned the structure. They suggested­ to overlook the public philosophical experiences of anticolonial movements. From the extensive system of Islam not only by the positions of developing knowledge of state building and legislation of European culture, science and education, but also by the framework of countries, ideology and tactic struggles of anticolonial and anticolonial fighting. The jadids learnt, in particular, that “the democratic movements of Russians and people from the East; idea of the power of people is contained in Isla­mic teaching”, the jadids chose everything that could satisfy the conditions of based on principles of Islamic democracy. The tea­ching of their country and they gave up or modified everything that did reformers, sharply directed against the colonial yoke, for not satisfy these conditions. na­tional renaissance was very popular among the Muslim The February Revolution in 1917, had become the population. They tried to modernise Islam and prepare it for transformation period in political thought of the Muslims aims regarding the national-liberty of Muslim oriented people of Turkistan. The new powers in the political theatre which as a united factor in the fight against European colonists. committed their independence to lead these democratic Therefore, noted in the development and evolution of processes began to appear. Central Asian reformism at the beginning of XX century, one The national political parties and organisations were created can underline several main stages (levels): and the new magazines (“Turon”, “Ulug Turkiston”, “Najot”, 1. reformism on the eve and in the period of the Russian “Kengash”, “Hurriyat”, etc.) reflected ideas and interests of the Revolu­tion in 1905-1907; democra­tically oriented national intelligentia and different 2. reformism of 1908-1916; levels of the local population under its power. 3. reformism in revolutionary events in 1917. The February Revolution had made it possible to change the directions­ of the jadids. Most of the former jadid circles In view that the reformism at the beginning of XX century already did not act independently - many of their members was a plural-type movement, we can see constitutional - were united to the organisations “Shuroi Islamiya” and “Turon” monarchy, autonomic­ and republic-secular as well as a religious and also “Ittifoq” (“The Union of Muslim Labours”). (Islamic) type of movements. The jadids began to actively work out the programme docu­ ments, strategies and the tactics of the practical operations. BIBLIOGRAPHY With the change of a common position in one country, jadids in­sistently began to bring forth the actual problems of 1. The Politics of Muslim Cultural Reform. Jadidsm in the reformation of the social-political structure along with the high school graduation. Central Asia.London, England. University of California They sharply criticised colonialism. They had nominated Press Ltd, 1998. – 335. the idea of conquering the state independence on the first 2. “Hur Turkistan ichin”, 1976, May 15. plane, completely opened the former idea of supporting the constitutional monarchy and were for giving to Turkistan the 3. Central State Archive of Uzbekistan. Ф И-47 on. 1. status of national territorial autonomy in Russian Democratic Д.955. Л. 230. Federative Republic.6 4. “Hurshid”, 1906, October 26. “Yashasin qushma halq jumhuriyati” (“Long live the 5. Е.Федоров., Очерки национально-освободитель- Federation Republic”) was the slogan of the new jadidistic papers which began to be published in 1917 and it was also the ного движения, Ташкент, 1925. – 48 с. slogan of the Turkistan federal party’s newspaper “Turk eli”. The 6. “Hurriyat”, “Kengash”, “Najot”, 1917. slogan meant “The unity of Turkistan with benevolent nations 7. “Turk eli”, 1917, October 4. on the rights of national, cultu­ral and territorial autonomy”.7 Great attention was paid to working out mechanisms 8. “История общественно-культурного рефор- of realisa­tion of principles of national territorial autonomy. маторства на Кавказе и в Центральной Азии” (XIX- In particular, the organisation of the higher body of power, начало ХХ века) – Самарканд: МИЦАИ, 2012. – 335 с. administration and court of Turkistan. These were called to maintain Turkistan’s independent power to adopt laws Saidakbar AGZAMKHODJAEV, concerning issues referring to the competition of the Turkistan Federative Republic and to create its own state struc­ture and professor of the Department of History so on. of the Tashkent Islamic University

6 “Hurriyat”, “Kengash”, “Najot”, 1917. Lutfullo ABDULKADIROV, 7 “Turk eli”, 1917, October 4. researcher of the Tashkent Islamic University

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