American Journal Of Social Sciences And Humanity Research
343
https://theusajournals.com/index.php/ajsshr
VOLUME
Vol.05 Issue05 2025
PAGE NO.
343-344
10.37547/ajsshr/Volume05Issue05-69
24
Qadiriyya Is A Creative Doctrine
Kodirova Muattar Ganidjonovna
Lecturer of the Department of Social Sciences of the Bukhara State Pedagogical Institute, associate professor, Uzbekistan
Received:
31 March 2025;
Accepted:
29 April 2025;
Published:
31 May 2025
Abstract:
This article analyzes the emergence and genesis of the Qadiriya, which played an important role in the
lives of the peoples of Central Asia. It also describes the motto "activity through leisure", which expresses the
creative nature of this doctrine.
Keywords:
Order, genesis, Sufism, sect, Qadiriyah, Zoroastrianism, leisure and occupation.
Introduction:
Qadiriya is a widespread mystical
doctrine in the history of the peoples of Central Asia,
and the ideas of the Naqshbandi doctrine formed on its
basis are widespread in social life. Its founder,
Abdulqadir Gilani, lived in the 11th century and left
behind a large scientific and philosophical legacy.
When speaking about the genesis of the Qadiriyya
order, it is first necessary to dwell on the two roots that
laid the groundwork for the emergence of this doctrine:
its non-Islamic and Islamic foundations.
One can also include the Zoroastrian religion, which
existed in ancient Turan and dominated for a long time,
and the teachings of Mani and Mazdak, which are
recognized as its two major sects.
It should be emphasized that rare monuments like the
Avesta, no matter what idea or purpose they serve,
have become universal human values in their time.
Regardless of their ideas, ideology, teachings, and
beliefs, a person always learns from them useful
aspects, aspects and factors that serve development.
The spiritual and philosophical basis of Qadiriyya
teachings may be traced back to Zoroastrianism. The
sacred book of this religion, the Avesta, contains ideas
about the qualities that Zoroaster considered
important for human perfection, namely, hygiene
issues and purity of heart, attention to the upbringing
of young children, dislike of work, dislike of laziness and
idleness, and avoidance of swearing.
For example, in the "Azerbad Pandnamesi", that is, in
the section on those who worship fire and light, it says:
"Do not swear by truth or falsehood." It is emphasized
that one thing is to be careful not to take money.
The famous historian Herodotus wrote about the
Avesta sayings: “The followers of Zoroaster equated
lying with the most shameful act, and considered
borrowing a loan to be the next most shameful act after
lying. According to them, anyone who is in debt can
lie.” Avoiding the rules and regulations of religion and
Sharia, staying away from things that are forbidden and
forbidden. In particular, avoiding usury, selfishness,
envy, greed, arrogance, conceit, disobedience to
accepted and established laws and regulations, theft,
anger, hostility, arrogance, conceit, hostility, slander,
slander, and gossip, that is, avoiding spreading
someone else’s words to o
thers and causing conflict
between them; The necessity of striving and striving to
acquire knowledge, that is, avoiding begging, is
emphasized.
In this sense, let us analyze the meaning of the wisdom
of our great ancestor, the founder of the Qadiriya
order, Abdul Qadir Gilani, called "Rest in work." That is,
if a person is busy with something, he will never make
a habit of asking for a loan from someone to make a
living, and he will also not succumb to negative traits
such as theft, anger, hostility, arrogance, and conceit.
That is, he strengthened it with the idea that a person
works hard, creates pleasures, and enjoys them, and
lives in his heart with the love of the Creator.
From the above conclusions drawn from Zoroaster's
moral views, ten qualities that lead a person to
perfection as a person who benefits society are:
American Journal Of Social Sciences And Humanity Research
344
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American Journal Of Social Sciences And Humanity Research (ISSN: 2771-2141)
-the quality of not swearing
-the quality of not telling lies
-the quality of keeping promises
-the quality of refraining from cursing and inflicting
pain
-the quality of responding patiently to the oppressed
-the quality of not blaming others
-the quality of staying away from what is forbidden
-the quality of not being a burden to others
-the quality of not coveting
-the qualities of humility, modesty, and modesty are
described in detail in Abdulqadir Gilani.
Also, if we look at the teachings of ancient and
medieval European philosophers, we will see that the
creative ideas they contained were also present in the
doctrine of qadiriyah and were further developed in
them.
The ancient Greek philosopher Thales (625-547 BC)
expressed the following idea: “What is the most
common thing for all?
–
Hope, because even if
someone has nothing, he has it.” The same idea is also
found in the teachings of Abdulqadir Gilani:
To abad yo rab zi tu man lutfho doram umid,
Az tu gar umid bibaram az gujo doram umid.
Translation:
To abad yo rab zi tu man lutfho doram umid,
Az tu gar umid bibaram az gujo doram umid.
Translation:
To abad yo rab zi tu man lutfho doram umid,
If I do not hope, where can I hope from you,
That is, when a servant is in the most helpless situation,
the only one he trusts and relies on is the Almighty God.
The saying that hope dies last is also an indication of
this.
Thales also contains this wisdom, which fully expresses
the essence of the teaching of Sufism: “What is
difficult? -
To know oneself.” That is, in the teaching of
Sufism, which is considered the main problem of
human perfection, the principle of “Knowing on
eself is
knowing God” is paramount. Perfection can be
achieved primarily by a person who has been able to
reform himself, who has realized himself. The same
idea is also paramount for the teaching of
omnipotence.
The ancient Chinese philosopher Lao Tzu (579-499 AD)
said, "Respond to hatred with kindness" and Abdul
Qadir Gilani said, "Respond to the oppressed with
patience."
Also, while Lao Tzu's saying, "A wise man knows himself
and does not become arrogant," refers to the need for
a person to be humble, Abdulqadir Gilani interprets
humility and modesty as one of the qualities of a
perfect person.
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