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THE HISTORY OF THE FORMATION OF SUFISM IN
MOVAROUNNAHR
Boltaboyev Iqboljon Tursunaliyevych
Independent researcher of Fergana State University
e-mail: alfargoniy.uz@gmail.com
Orchid ID: 0009-0003-2713-5992
https://doi.org/10.5281/zenodo.13162265
Abstract:
The article examines the development of Sufism during the
Timurid period and the theoretical and methodological problems of its research,
the interpretation of the perfect human being in the Sufi-philosophical views of
the Sufis of the Timurid period, the significance of the views of the thinkers of
the Timurid period regarding the education of the perfect person. Also, the
spread of Sufism in Movarounnahr and its sects were analyzed philosophically.
Key words:
The era of Timurids, mystic, mysticism, thinker, perfect
human being, order, spiritual maturity, perspective, social protection, social
state, systemic-functional analysis, theoretical-methodological basis, concept.
INTRODUCTION.
Sufism is a doctrine with gradual development, which
has occupied an important place in the history of Eastern spirituality, and
appeared in the Islamic world in the middle of the 8th century. At first it sprouts
in the form of an ascetic movement. The fact is that after the death of Hazrat
Muhammad Mustafa, may God bless him and grant him peace, there was a
division in the Muslim community, especially during the time of Caliph Uthman,
may God bless him and grant him peace, the emphasis on wealth, honoring
relatives and close friends with expensive gifts. will be By the time of the
Ummaviya caliphate, palace luxuries, luxurious decorations, obsession with gold
and silver, and accumulation of treasure were on the rise. That is, worldly affairs
and love for worldly goods began to take the place of religious activities and
obedience to God. This situation caused the displeasure of religious people who
put the fulfillment of religious commandments above all worldly affairs and
wealth. Among them there were muhaddis who collected hadiths, companions
who were poor before and did not pay attention to housing and property. Some
of the Bos defended the religion and embarked on an open struggle, while the
other part, taking contentment and asceticism (from the word asceticism) as
their main goals, courtiers, wealthy people, and the rich As a sign of protest
against their morals, they propagated the idea of secularism, completely
withdrew from social activities, and engaged in chronic obedience.
LITERATURE ANALYSIS AND METHODS.
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A. Arberry, W. Jones, D. Malcolm, J. Graham, Mir Waliddin, Wilcox Linn,
(England), K. Ernst (USA), I. Goldsier ( Hungary), K. Snook-Heurgronje
(Netherlands), Louis Massignon, J.G. Tassi (France), Alfred von Kremer, Fried
August Toluk, Y. Hammer and F. Rueckert, Jürgen Paul, Annemarie Schimmel
(Germany), YE.E. Bertels, A.M.Bagautdinov, I.S.Braginsky, A.Krimsky,
V.Zhukovsky, I.Petrushevsky, A.D.Knish, ET.Sovitova, (Russia), K.Kodirov,
D.Kh.Fayzaliyev, D.M.Takheri, K.S.Abdurakhimov (Tajikistan), I.Mo Minov, M.
Hazratkulov, Kh. Alikulov, O. Boriyev, Hamidjon Hamidiy, N. Komilov,
Muhammad Sadiq Muhammad Yusuf, G. Navro'zova, O. Usman, H. Boltaboyev, R.
Shodiyev, J. Kholmuminov , B. Nomozov, D. Sayfullayeva, Kh. Samatov, F.
Muzaffarov, V. Cho'liyeva and others.
RESULTS AND DISCUSSION.
There were many ascetics who lived in the
cities of Kufa, Baghdad, and Basra, and it must be said that their reputation was
also great among the people. For example, great Sufis such as Uwais Qarani (7th
century) and Hasan Basri (642–728) were actually ascetics, so the names of
these people are mentioned as ascetics in tazkiras about sheikhs and Sufis, and
some authors refer to them as hermits. and those who did not join the ranks of
the fiy.
The reason for this is that the ascetics, although they were noble and
pious, were ignorant of love and irfan (divine enlightenment). They did not have
such qualities as philosophical observation, striving for spiritual and moral
perfection with a strong will, and showing miracles. The intention of the ascetics
was to gain the forgiveness of the hereafter through prayer, and to reach the
comfort of paradise promised in the Holy Qur'an. In the eyes of the Sufis,
obedience and prayer in the hope of heaven is also a form of tama. However, for
a Sufi, there should be no
The reasons for the origin and development of Sufism have been studied
in many scientific works, dissertations and scientific articles.
Sufism is the essence of Islam, and Sufists base this doctrine on the Qur'an
and Hadiths. At the same time, it shows the influence of other religions and pre-
Muslim beliefs to a certain extent.
"Sufis officially relied on the Qur'an and were satisfied with the
metaphorical interpretation of its words, but in fact they were much closer to
pre-Muslim teachings. The ideas of Sufis about God and the means of
approaching him are reminiscent of the teachings of representatives of ancient
philosophy, Neoplatonists, Neopythagoreans: they also resemble the Kabbalah
of the West Jews, Buddhism in the East, and Indian secularism in general. .
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Sufism quickly took root in the theological literature of Islam, and in its
reworked forms reached a wide range of followers of Islam.
As mentioned above, Sufism appeared in a certain historical, socio-
political environment: To understand the reasons for the emergence and
development of Sufism, we need to identify the main social and cultural reasons
that caused this complex and highly conflicting ideological reality. must It was a
cosmopolitan phenomenon for many reasons, which united representatives of
the peoples of the Near and Middle East, the majority of whose inhabitants
accepted Islam and created Muslim culture, and which incorporated elements of
various cultures. Some believe that Sufism is older than Islam.
Under the influence of Hallojiya, Junaydiya, Suhravardiya, Uvaisiya,
Qadiriya sects, which appeared in the land of the Arabs and flourished in the
10th-11th centuries, the Yassaviya, Kubraviya, and Khojagan sects appeared in
Central Asia in the 11th-12th centuries. developed with Although the formation
of schools of Sufism was initially associated with areas where Islam was
widespread, such as Kufa, Baghdad, Basra, and Egypt, later in Central Asia, such
as Yassawiya, Khojagon-Naqshbandiya, and Kubrawiya, which were generally
recognized throughout the Islamic world. large Sufism sects emerged.
It is known that Islamic spirituality and national traditions make up a
large part of the spiritual heritage and sacred values of peoples in the cultural
foundations of the development of mystical and philosophical teachings in
Central Asia. The sources of religious values are expressed in the Holy Qur'an,
hadith, commentaries, and Sharia rules.
An important part of our Islamic heritage is the mystical heritage, the
teachings and values of Sufism. A unique aspect of the factors that led to the
development of Sufism in Central Asia is that the ascetics in this region
advocated a socially active way of life. Most of the ascetics established trade and
cultural relations with many cities in the Islamic world. For example, Abdullah
ibn Mubarak (died 797), one of the founders of Central Asian asceticism, was a
famous merchant who established trade relations with Syria, Iraq, Egypt and
other Arab countries. In addition, Fuzayl ibn Iyaz, another ascetic, was said to
have been born in Samarkand, and his later activities were related to Marv.
It is mentioned in the sources that the representatives of Bukhara school
of asceticism Khushnom ash-Sharani (8th century), Julvan ibn Samura Ponabi
(8th century) were in contact with the ascetic environments of Marv and other
cities. Under the influence of these cultural contacts, by the 9th century, Isa ibn
Musa Gunjor (d. 801), Abu Abdullah Muhammad ibn Salam ibn Farj al-Poykandi
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(9th century), Ahmad ibn Ishaq Surmari (d. 856), Khashid ibn Abdullah from
Bukhara. Ascetics like Bukhari (d. 860) flourished. In Abdulkarim Qushayri's
work "Risolai Qushayriya" it is mentioned that Abu Turob Nakhabiy (d. 834)
from Kashkadarya studied in the cities of Balkh and Basra, which were famous
centers of knowledge of his time, among the hermits of Central Asia. All this
shows that representatives of Central Asian Sufism have a deep cultural
connection with many cities of the Islamic world. Sufism of Central Asia,
influenced by the ideas of these schools, also showed its own characteristics.
By the beginning of the 9th century, the theoretical foundations of Sufism
were developed, practical, spiritual-psychological exercises of Sufis, methods of
self-education and training were formed. The concepts of tariqat, enlightenment,
and truth emerged, and a set of views on these three parts of Sufism was formed
- Sufism was established as a separate science.
Azizuddin Nasafi also says in the book "The Perfect Man" about Sharia,
tariqat and truth: "Know that sharia is what the prophets (prophets and
prophets) said, tariqat is what the prophets did, and truth is what the prophets
saw." citing the virtues of people: "O dervish! Whoever accepts the words of the
Prophet is from the people of Sharia, whoever does what the Prophet did, he is
from the Tariqat, and whoever sees what the Prophet saw is from the people of
truth. The one who has (those three qualities) has all three (virtues), the one
who has two - he has two (virtues), and the one who has one (virtues) has one
(virtues). It is said that whoever does not have one of these, he has nothing. So,
in Rumi, Nasafi and Mahmud Shabustari, Sufism is classified through 3 stages of
sharia, tariqat and truth.
In the early period of Sufism, Abuali al-Haris Muhasibi (781–857), Zunnun
Misri (796–861), Abuyazid Bistami (died 875), Junayd Bagh were responsible
for developing the foundations of authority and tariqat, defining Sufism
guidelines and spreading divine truths among the people. 'dadi (died 910),
Hakim Termizi (died at the end of the 9th century) and Mansur Halloj (858-922)
had a great service. Later, Abusaid Abul Khair (967–1049), Abdullah Ansari
(1006–1089), Ahmed Yassavi (died 1166), Yahya Suhravardi (1155–1191), Ibn
Arabi (1165–1240), Najmuddin Kubra (1145–1221), Bahuuddin Naqshband (
1318-1389) enriched the science of Sufism with new ideas and views, created
new trends and series. In scientific literature, these trends are mentioned as
"school", "tariqat".
Sufism of Central Asia was formed on the basis of Hanafi traditions. This is
explained by the fact that most of the muhaddis, commentators, jurists,
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mutakallims and scholars in the region were ascetics. These teachings have their
place in Sharia, and they are interpreted within the framework of orthodox
Islamic traditions. The mystics who lived and worked in Central Asia turned the
central problems of Islamic teachings into the main points of their ideas and
views. Their ideas and visions about statuses in human development, purity of
div and soul, moral purity and self-cultivation are considered priority ideas
even today.
CONCLUSION.
Sufism consists in trying to reach the level of a perfect human
being by purifying the soul, emdiving noble qualities such as asceticism, piety,
and humility while fulfilling the requirements of Islamic law. Thus, the formation
and development of Sufism was directly related to the theological outlook. In the
9th-12th centuries, the natural sciences developed in an unprecedented way, but
the great thinkers and scientists explained such issues as the unity and
development of the universe, the harmony of man and nature, in connection
with the name of the one God, the "first cause".
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