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ABSTRACT
In this article, the author philosophically analyzed the work of Mirzo Bedil. Mirzo Abdulkodir Bedil, who made a great
contribution to the development of Eastern culture, was honored by his contemporaries and scholars, and became
famous with the nickname Abulmaani, is an incomparable poet, thinker and sociologist, a person with unique
philosophical views.
KEYWORDS
Sociologist, worldview, historical and philosophical roots, philosophical teachings, contemporary.
INTRODUCTION
Mirza Abduqadir Bedil was born in 1644 in Patna, near
the Indian city of Azimabad, in the family of Abdul
Khaliq, an enlightened person who immigrated to India
from Central Asia for service or necessity during the
Babur Shah period. (The poet's paternal grandparents,
originally from the Barlos clan of Shakhrisabz, moved
to India and settled there permanently).
It is known from history that the Barlos clan was one of
the ethnic components that actively participated in the
formation of the Uzbek nation. Bedil’s father,
Abdulkhaliq, was a military officer in his youth, but
soon gave up the military life and entered the service
of learned people. He named his son “Abdul Qadir”
because of his worship and respect for Sheikh Abdul
Qadir Geloni, the founder of the Qadiriya sect, which
Research Article
HISTORICAL AND PHILOSOPHICAL ROOTS OF MIRZO ABDULKADIR
BEDIL’S OUTLOOK
Submission Date:
Aug 04, 2023,
Accepted Date:
Aug 09, 2023,
Published Date:
Aug 14, 2023
Crossref doi:
https://doi.org/10.37547/ajps/Volume03Issue08-04
Shalola B. Sattorova
Researcher Bukhara State Pedagogical Institute, Uzbekistan
Journal
Website:
https://theusajournals.
com/index.php/ajps
Copyright:
Original
content from this work
may be used under the
terms of the creative
commons
attributes
4.0 licence.
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was widespread in Khorasan, Movarunnahr and India
at that time.
The word “Mirza” in Bedil’s name is a clear proof that
he is from the Timurid dynasty, because the word
“Khan” is characteristic of the Mongol dynasty, so the
word “Mirza” is characteristic of the Timurids.
If we analyze the term
“bedil” in a mystical and
romantic way, it will not leave anyone indifferent to the
fact that it is connected with the heart, mind, and soul.
“Bedil” means a lover who lost his tongue in fiction.
There are also opinions about the meaning of a person
who loves his work with all his heart and devotes his
heart to science and literature. At first glance, the
nickname “Bedil” means “heartless”, “heartless”, but
in fact it means a lover who devotes his whole heart
and tongue to the love of God.
THE MAIN FINDINGS AND RESULTS
“Bedillik” is the perfection of love, self
-denial, the
career level of infinite and stable love for Allah.Bir so
ʻ
z
bilan aytganda, Bedil o
ʻ
z qalbini Allohga bag
’
ishlagan
faylasuf-sh
о
irdir [1].
His father died when Abdulkadir was five years old, so
his mother took care of his education first, then his
uncles named Mirza Qalandar and Mirza Zarif. When he
was young, he could not acquire consistent and perfect
knowledge, but later, thanks to his unique ability and
sharp mind, he mastered the main sciences and
knowledge of his time.
Mirzo Bedil, with his diligence, diligence and talent,
studied the world-famous Arabic language textbook
“Qafiya” from a young age and mastered the Persian
-
Tajik literary language perfectly. From his teenage
years, he developed a great interest in science. He
went to school at the age of five and by the age of
seven he was able to read and write freely. He studied
under Sheikh Kamal, Shah Fazil and Mirza Abdul Qasim.
During his youth, thanks to the close support of his
uncle Mirza Qalandar and uncle Mirza Zarif, Abdul
Qadir independently mastered the official sciences of
his time, especially the teachings of Sufism and the
philosophy of mysticism. He also learned Arabic, Hindi
and Urdu, and later Sanskrit.
From a young age, he studied theological sciences,
(from the age of 7) Qur’anic interpretation and hadith
sciences with great interest, reaching the point where
he
could
easily
discuss
some
controversial
philosophical issues in Hindi. From the age of 10, he
began to engage in artistic creation and created his
first ruby during this period. When he was young, he
wrote his poems under the pseudonym “Ramzi”, later
changing it to “Bedil” (Mouthless).
He studied Eastern literature, Greek philosophy,
especially Aristotle's philosophy. In the period when
Mirza Abdul Qadir Bedil lived, there were powerful
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poets in Persian literature, and Persian poetry made a
significant contribution to world literature. Mirza Bedil
proved with his creativity how limitless is the miracle of
God, and his legacy proved that development is an
incomparable miracle.
Bedil was honored as “Abulma’ani”, “poet of poets”,
“father of meanings”. Our teacher Jafar Kholmominov
commented on this in the monograph “The Spirituality
of Abulmani” Bedil’s Life and Phil
osophical Views: "Out
of thousands of poets who have their own style and
tone in the history of Eastern poetry, only a handful of
poets have been awarded high status and titles. .
Among them, among others, Rudakiy - Adam
ushshu’aro, that is, the Adam of po
ets (the first person
is a reference to Hazrat Adam - J.H.); Unsury
–
Malikushshu’aro, i.e. the poet of poets; Sa’di
- Prophet
of Ghazal; Hafiz - Lisonul Ghayb, that is, the one who
knows the language of the Unseen, the Sultan of the
Navoi-Poetry estate... and so on.
In this context, Mirza Abdulqadir Bedil has a special
place. It can be said that Bedil not only has a special
place in this tradition, but also is unique in discovering
meanings that are not easy for the human mind to
understand and weaving them into the thread of
poetry in the most beautiful and elegant way. Because
Bedil had a special power and potential in finding and
delivering a rare, unique, completely new idea and new
philosophical, mystical and social meanings, later
generations called h
im “Abulma’ani”, i.e. “Father of
Meanings” gave the title. Such a title was given only to
Bedil in the history of mankind [2].”
In fact, the poet's pen flutters in the infinite space from
the smallest particle to the infinity of the universe with
such an elegant intensity that it is difficult to grasp all
the complexities at a glance. These beautiful writings
are the vibrating lines of a common heart that belongs
to the land and time, the soul and the human being.
Mirza Abdulkadir Bedil was the owner of extremely
beautiful taste and delicate taste. As a proof of this, in
his work “Safinai Khushgo”, Tazkiranavis Khushgo
describes Bedil as a person of tall stature, beautiful
facial structure and physically strong person. Research
also shows that he is a beautiful letterer - a master
even.
Mirzo Bedil also worked hard in writing Rubaiyyah,
which is considered the most relevant genre. It is said
that he left 3861 Rubai's. In Mirzo Bedil’s ghazals,
eternal themes come to life with surprising
uniqueness. Eternal and eternal experiences such as
love for truth and people, birth and death are instilled
into the soul of the reader with extraordinary
miraculousness.
The poet’s pen penetrates into the depths of
spirituality and the ocean of the Spirit verse by verse.
If i
t’s not you, happiness will come to the heart, flower,
come,
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If you come, let it be summer, let heaven come, let
spring come [3].
Bedil lived by giving such “Paradise” and such “Bahor”
to his readers. At the same time, this gift is a special
test for us. Because it is possible to enter this
“Paradise”, this “Spring” kingdom only through the
tangled paths spelled out in the verses.
Bedil traveled many roads during his life, closely
studied the life of the people, saw the hypocrisies of his
time and tried to reflect them in his work. He always
called humanity to excellence, kindness.
The personality of Mirza Abdulkadir Bedil is an
unbreakable link in the chain that unites the Turkic,
Persian and Indian peoples. In this blessed poetry,
Turkoan wild humor, Persian enlightened wit, hasham,
and Hindu charm live closely together. Mirza
Abdulkadir Bedil in a ghazal:
Enter the field of loyalty and love,
I am a martyr, I will rest forever.
You know, I can’t care for you.
I worry about it every day.
Solib, Bedil, who does not know me,
If everyone wants to join, I will be a messenger.
comforted by saying, in another stanza:
I am weak in prostration, circumambulation, and then I
pray together
I made a pattern for the wind.
Look, listen for a day, it's enough, stop, be quiet, O
Bedil,
I screamed at the mirror!
he laments.
By nature, Bedil did not like nobles who oppressed and
betrayed the people, he always looked at them with
hatred. He did not like the trampling of human
freedom, the impermanence of the autocratic system.
Therefore, when Azam Shah, the son of Shah
Aurangzeb, offered to write a poem in praise of him, he
refused and refused his service. The poet reads and
studies a lot in Delhi and reads every book he can get
his hands on. As a result, several works are finished.
Bedil, a prolific, tireless, inquisitive poet, left a great
legacy. His works included in “Kulliyoti” alone
constitute one hundred and thirty thousand poems
and more than fifty printed plates.
Bedil in
his works “Irfan” (“Knowledge”, 1711
-12;
“Komde and Mudan”, “Nukot”), “Chor Unsur” (Four
Elements” 1703), “Rubaiyot” thinkers turned to the
heritage of Pythagoras, Plato, Aristotle, Hippocrates,
Democritus, Epicurus. He continued the traditions of
Jami, Saadi Shirozi, Navoi and other thinkers [4].
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He always writes only what he thinks is right, because
he was a supporter of the free development of human
thought. At the beginning of the words written by the
poet to his “Kulliyot”, we read the following lines
:
Navishtam anchi dil farmudu, my dear, good luck in the
future
That is, I wrote what my heart dictated, and I read what
I could.
Bedil's views are mainly expressed in the form of
shariat, which, as a rule, is saturated with bright, deeply
thought-out images and artistic symbolism. In other
words, Bedil’s world view, his ontology and
epistemology, social philosophy, moral philosophy,
aesthetics appeared in the form of artistic concepts.
Mirza Bedil tried to fully reveal his worldview in his
work and he succeeded. He was able to explain his
thoughts easily. Anyone who can read it can
understand Bedil's world view that God has a place in
the creation of the world, which indicates that he is a
representative of the Islamic world.
At the time when Bedil lived, there were streams of
“Vahdati Vujud” (physical existence) and “Vahdati
Vujud” (universal existence). In “Vahdati Existence” it
is said that “world” means “God”, while in “Vahdati
Exist” it is said that “God” means “world”. That is, in
the first one, God is understood as the real reality,
while the rest of the things are explained as God's
blessings and blessings. In the second one, the eternity
of nature is analyzed as the unity of matter and spirit,
the existence of God in himself.
According to Bedil’s vie
ws, it is impossible to separate
the spiritual existence and the material world, the
necessary and the possible, because "reality is not
divided into different parts, just like a single root does
not give two different tulips.
Bedil puts the love of God above everything else. He
says that all the events that happen in the world are a
natural process, nature is creative, change is not
absolute disappearance, the end of something is the
beginning of other things. They find a place in the
reality of spirits, hidden until they appear. This can be
compared to the presence of a pitcher in the soil as a
hidden possibility. It states that after they appear in
things, thought manifests itself in a unique way.
In his works "Chor Unsur" and "Irfan", Bedil believes
that everything is based on air. According to him, air is
eternal, absolute, mobile, changeable, colorless and
light. It moves up and down.
From these thoughts of Bedil, it is known that all kinds
of objects and events around are in constant
movement, development, connection, connection.
(We will explain Bedil's thoughts about existence in
more detail in the next paragraphs). For example, in
the following ghazal, he quotes the following verses:
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Motionless even dust appears,
The root is in the water, and the soil is a mask.
"He talks about the spirits and creates a natural spirit,
a plant spirit, a human spirit, an animal spirit, coming
out of the thin air.
In Bedil’s doctrine, great importance is attached to the
unity of existence. “Matter and spirit, div and s
oul
are interconnected. The energy of the div is the
vitality of the organism. If the div is damaged, the
energy of the soul is also damaged.
As an advanced thinker of his time, Bedil also thinks
about human knowledge. The first stage of knowledge
is the objective world. Under the influence of the
material world, feelings and intuitions that create
knowledge come into action. A philosopher who
correctly understood the functions of the senses,
sense of smell (“shoma”), sight (“binoi”), taste
(“zoika”), hearing (‘shunidani”) and sense through the
skin (“lomisa”) and analyzed its essence. In Bedil's
philosophy, knowledge of the world is not limited only
to the senses, but also to human intelligence and
thinking. He correctly understands the dialectical
relationship of emotional and mental aspects of
knowledge. That is, the mind makes a person aware of
the mysteries of the universe.
Bedil strives to justify the rule that a person is free in
his actions through life examples, he glorifies work and
craft, learning and acquiring a profession. It is known
that the belief in tanosukh - the transmigration of the
soul -
was widespread in India at that time. “According
to the Hindu imagination,” says Bedil, “the soul exists
completely independently and has the ability to move
to all things and bodies.” It is worth noting that Bedil
revealed the true nature of the theory of intercourse
and philosophically justified the fact that this theory is
not in accordance with reality.
If we pay attention to Bedil’s social and polit
ical views,
his social and humanitarian ideas occupy an important
place in Bedil's worldview. In particular, it elevates a
person to a high level, he said that he deserves respect
regardless of his race, religion and nationality. In one of
his poems,
The value of a person is not money - it is a coin,
The value of a person is knowledge and skill.
comments that.
In this opinion, the value of a person is determined not
only by material wealth, but also by knowledge and
skills. He appreciated people's patriotism, hard work,
loyalty, generosity, and sincerity, and condemned
laziness, arrogance, greed, deceit, and deceit. The
scientist glorifies the hardworking person in his
teachings. He especially appreciates the work of
farmers who feed everyone with consumer products.
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In his opinion, they can achieve happiness. A person
without skills is worthless and weak.
“Knowledge has blossomed in the human client,
Spring in the desert to bloom”
Bedil closely studied the life of the people, saw the
changes and hypocrisies of the times, he reflected
these in his work, called people to always be high, in
unity and kindness, these feelings are sometimes
revealed,
sometimes
sarcastically,
sometimes
allegorically. he tried to convey to the hearts.
CONCLUSION
In general, the basis of Mirzo Bedil’s philosophy is his
recognition that the only way to conquer the world is
through science. He calls to connect science with
production. According to him, all knowledge will not
reach the human heart if practice and experience are
not connected. In his philosophy, he calls people to
work halal and eat halal. His philosophical and moral
views, which said that you should not be strangers to
good people, do not be friends with bad speakers and
gossipers, are also of great importance for today.
Mirzo Bedil’s social and philosophical ideas, imbued
with the spirit of philanthropy, became important at
that time. With his philosophical views, the scientist
made a great contribution to strengthening the
cultural, scientific and friendly relations between
Uzbekistan and India. Bedil’s works and poems reveal
various aspects of life. It is precisely because of these
unique and brilliant aspects that he has established a
magnificent course for himself both in the world of
literature and in the world of philosophy.
REFERENCES
1.
Muhammadiyeva
O.
Bedil
va
axloqiy
qadriyatlar falsafasi, -
Toshkent, “Yangi nashr”
2016 27-bet
2.
https://kh-davron.uz/kutubxona/jahon/jafar-
muhammad-abulmaoniy-manaviyati-bedil-
hayoti-va-falsafiy-qarashlariga-chizgilar.html
3.
https://kh-
davron.uz/kutubxona/jahon/matnazar-
abdulhakim-bedil-tarjimalar.html
4.
Falsafa ensiklopedik lug’at
- Toshkent,
“O’zbekiston milliy ensiklopediyasi” davlat
ilmiy nashriyoti, 2010, - 43 bet
5.
Mirzo Аbdulqodir Bedil Ruboiylar. Shoislom
Shomuhamedov tarjimasi.
–
Toshkent, 1986,
6.
Айни Х.С. Бедиль и его поэма «Ирфон».
-
Сталинабад 1956
7.
Bedil M.A. Kulliyot .- Dushanbe.-1993
8.
Нуров Н., Салим
ӣ
Н
.
Поэтикаи
ғ
азалиёти
Мирзо
Абдул
қ
одири
Бедил
.
–
Nashriëti
Noshir, 2020.
9.
Мухаммадиева О. Бедил ва ахло
қ
ий
қ
адриятлар
фалсафаси
.
–
Yangi nashr, 2016.
10.
Салимов М. С., Тагоймуродов Р. Х. БЕДИЛ О
НОСТАЛЬГИИ
//Вестник
Бохтарского
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государственного
университета
имени
Носира Хусрава. Серия гуманитарных и
экономических наук. –
2018.
–
№. 1
-2.
–
С. 37
-
40.
