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THE SPREAD OF SUFISM IN MOVAROUNNAHR DURING THE
PERIOD OF TIMURI AND THE PHILOSOPHICAL ANALYSIS OF
THEIR SECTS
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.13162215
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, during
the Timurid era, the spread of Sufism in Movarounnahr and its sects were
analyzed philosophically.
Key words:
Timurids, mystic, mysticism, thinker, perfect human being,
order, spiritual maturity, perspective, social protection, social state, systemic-
functional analysis, theoretical-methodological basis, concept.
INTRODUCTION.
When it comes to Sufism, people who are aware of the
state of peoples and the characteristics of their society immediately come to
mind with the idea of internal spiritual changes, the phenomenon of alienation
from the total things related to worldly life. Such a trend existed in one form or
another in many nations. However, the word "mysticism" is associated with
deep and complex processes that appeared in the Indian peninsula. And even
today it is impossible to understand the mysterious and complex rich culture of
India without understanding Indian "mysticism". Although a very deep study of
Indian culture leads to nothing but admiration, it is difficult to understand
Sufism without paying attention to the monasticism associated with the spread
and development of Christianity.
LITERATURE ANALYSIS AND METHODS.
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
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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.
Greek philosophy has similarities with later
philosophical movements. We mean the mysterious ideas of Epicurus and
Orpha. In addition, it is possible to dwell on the philosophy of navaplotunists,
especially Plotinus. It is not difficult to feel the influence of their ideas in the
ceremonies of Irfan and Tariqat.
Sufism, like other spiritual and spiritual phenomena of human life, has
experienced extremism and weakness. But the general similarities of these
events can be described as follows:
The main task of Sufism is to give an empirical meaning to existence, to get
rid of its external appearance (image), that is, to choose a psychological and
practical method that helps to find the spiritual and spiritual truth that is
beyond emotions and reason. . In the end, Sufism claims to merge with the whole
divine being, to melt and merge with the supreme truth of the universe.
The author of the book "Awariul Maarif" writes: "Sufis are named after the
woolen clothes they wear, some say that they wear woolen clothes to protect
their private parts. Sufis strive to get rid of the people of the world, those who
are satisfied with the little food that is enough for life, and those who are busy in
the observation of other, divine-spiritual life. They did not care about sensual
pleasures, because their hearts were always occupied with the Supreme Truth,
and they focused all their strength and will on life in the other world. This
assumption (the idea that Sufism arose from the word Suf) is linguistically
correct, because whoever wears woolen clothes is called a Sufi.
There are several views on the etymology of the words Sufi and Sufism. One
of the great mystics of our country, N. Komilov, writes: "Some say that this word
comes from the word "rank", because a Sufi is one who stands in the first line of
those who have entered the path of God. Some scholars say that it is derived
from the word "suffa": the Companions of Suffa are pious people who left the
world during the lifetime of the Prophet, and they explain that Sufis imitate
them. Another group of scholars said that the word Sufi comes from the word
"safa", because the heart of this category shines like the sun of sidqu safa. Others
write that Sufism is derived from the word "sufuh", and Sufuh is the conclusion
of something. They called them Sufis because this community was the
conclusion of the people.
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There are those who say that the word Sufi comes from the word "pure".
Abu Rayhan Beruni in his "Asorul Bakiya" shows that this word is derived from
the Greek word "suf". But many believe that the word Sufi is derived from the
Arabic word "suf". The dictionary meaning of the word "suf" is wool and cloth
woven from wool. Sufis are called "wool-clothed" (Persian "pashminaposh")
because they often wear woolen cloaks or sheepskin coats. In our opinion, this
next etymological meaning is closer to the truth, because the word Sufi is formed
from the word "suf" according to the rules of the Arabic language.
There are also those who say that the origin of this term is derived from the
name of Sufa ibn 'Udd ibn Tobiha, who became famous for his frequent prayers
during the Jahiliyyah period. However, there are researchers who believe that
this interpretation is not acceptable because it is not possible to take as an
example people of a religion other than Islam.
Another quote from the book "Avoriul Maarif":
"They are called Sufi because they are in the first place in the sight of God...
And they say again that the first form of this istilah was "Safawi" and gradually
became "Sufi" because it was difficult to pronounce... Another the idea is that
"sufi" is derived from the word "sufa" (supa), because in the time of the prophet
(pbuh), there were poor immigrants who lived on the sufa, so they were called
"people of the sufa" . Even if this idea is incorrect from the point of view of
linguistic rules, it is consistent from the point of view of meaning.
And he adds: "There was no such custom during the Prophet's time, it
corresponds to the time of the subjugated people. It is narrated from Hasan
Basri that he said: I saw a Sufi while circumambulating the Kaaba and offered
him help. He said to me: "I have four coins. This also confirms what Sufyan said:
"If Abushim was not a Sufi, I would never have understood the meaning of
hypocrisy. They said that this istilah ("Sufi" term) was not used until the year
200. And about the specific characteristics of this category, the author of
"Avoriul Maarif" writes after enumerating the sensual desires that lead
enlightenment to darkness: people of this category who are bound have left the
world and are shunned from people, choosing to be happy. They would have
some kind of slum corner, where they would gather and talk, and sometimes
each of them would be treated separately. These people learn from the people of
Sufa. Relinquishing worldly opportunities, they seek the presence of the Lord
and as a result, due to their meritorious deeds, they attain enlightenment
through duty, attain enlightenment through duty, learn the language of divine
secrets. As Haris said: "I sat awake until dawn and realized the essence of faith."
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Thanks to this, they gained high enlightenment and knowledge and became the
owners of special morals. And then they began to use special terms and words
that only they understood in their meaning.
All this was passed down from the big to the small, and it became a strict
tradition. And these names became a picture among them and settled in this
way. And these names and terms express their awareness of God's
enlightenment, their mystical knowledge, their self-control, slogans, truths and
secrets discovered about the Truth.
However, Henry Corbin, noting that the word "Sufi" is derived from the
Arabic word "suf", suggests that it is derived from another word, which in our
opinion is more plausible: "The term is from the Greek "zorpoz". The opinion
that it is a modified form of the word "(wise or learned)" is reliable and seems...
Beruni drew attention to it in the fourth century of the Hijri, but not all
orientalists unanimously accepted this assumption. .
"Although the letter ("sin") in the word "zorpoz" has been replaced by the
letter ("sod") in the word "sufi", this letter has been preserved in the word
"philosopher". If this assumption is correct, we will have to pay attention to the
extraordinary talent of Arab linguists, because they find a Semitic root for a
word borrowed from abroad.
When did this istilah, which appeared in Arabia in the early Islamic times,
enter Movarounnahr and Khurasan? The first tabaqat books written about Sufis:
"Kitab al-ta'arruf 'ala mazhab ahl al-tasawuf" by Kalabadi from Bukhara (v.
380/990-384/994), "Kitab al-lum'" by Sarraj (v. 988) fi-t-tasawwuf", Sulami's (v.
1021) "Tabaqat al-Sufiya", Qusayri's (v. 465/1074) "Ar-risala fi ilm at-
tasawwuf", Hujwiri's (approx. v. 1071) "Kashf al -mahjub" works, many
Movarounnahr and Khurasan mystics appear under the name of "Sufi".
At the same time, it should be noted that al-Hakim al-Tirmizi (approx. v.
932), who is mentioned under the name "Sufi" in all these works, once used the
word "Sufi" or "Tasawwuf" in his work "Nawadir al-Usul". we did not meet. In
the work, the phrase "fwṣгlа sbгl" (he wears wool on the path of asceticism) is
used several times. But people who wear wool are not called "Sufi".
According to Sulam's "Tabaqat al-Sufiya" work: "Ja'far al-Khuld (d.
348/959), the collector of Sufi divans, said: "I have more than 130 divans of
Sufis," then Husayn ar-Razi followed him. said: "Do you have any books of Al-
Hakim at-Tirmidhi?" - when asked, he said: "I do not consider him one of the
Sufis." Also, al-Ansari of Herat (d. 481/1089) in his work "Tabaqat al-Sufiya"
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written in the dialect of Herat, wrote about Abu Bakr al-Warraq at-Tirmizi (d.
906-7): "Hakim, who was a scholar, non-Sufi, Sufi is something else," he says.
Also, in the work "Tarikh Naysobur" by al-Hakim al-Naysoburi (d.
404/1014), information is given about the scholars and sheikhs of Nishapur in
the 9th-10th centuries. The work mentions 50 famous mystics of Nishapur. But
they are not called by the name "Sufi", but by the names "zahid", "abid", "voiz",
"muzakkir". Abu Bakr al-Wasiti (d. 320/932) is the first to be called a "Sufi" in
this work. Abu Bakr al-Wasiti lived in Nishapur for a long time, but he was
originally from Baghdad, and in his youth he attended the circle of the famous
mystic Junayd Baghdadi (d.910). Abu Bakr al-Wasiti was a prominent
representative of Iraqi Sufism, who contributed to the spread of Iraqi Sufism in
Khorasan. This is the reason why he got the name "Sufi".
Also, when the famous Jerusalem geographer and traveler Abu Abdullah al-
Maqdisi (d. 380/990) wrote about Khurasan mystics in his work "Ahsan al-
Taqasim fi marifati aqalim", he did not call them "Sufi" but "obid" and "hermit". ,
called "preacher".
In the first centuries of the Hijri, the Muslim mystics of Movarounnahr and
Khurasan were not called "Sufi". But in the sources of the later period, they were
completely "Sufi" or, to be more precise, the name "Sufi" was attached to them.
So, in the early Hijri centuries, the term "Sufi" was not applied to all mystics. This
name was mainly used in relation to the people of the school of Sufism in
Baghdad and in general in Iraq. That is why some medieval scholars divided
mystics into "Sufis" and others. What is the reason for this separation? Were
there any conflicts between these two schools?
Sufologist N.Komilov: "If the word "suf" is derived from the word "suf", in
turn, the words "mystic", "mustasuf", "muttasuf", "mutasawwif" are derived
from "sufi". formed. Mustasuf is a word used to refer to people who pretend to
be Sufis, but whose real goal is to pursue career and wealth. are people who
could not rise to the level of fiy. Sufis are considered to be Sufis who are inclined
to Sufi ideas at heart, who have taken Sufism as their faith, but who have not
undergone the practice of Tariqat, and who are not officially Sufis.
Husayn Voiz Koshifi divided the Sufis into three groups in his work entitled
"Futuvvatnamai Sultani": modernists, mutarasms, and scholars. Contributors are
fans and friends of the people of the sect. They look at the dervishes with love,
participate in their conversation, perform their services, and consider
themselves partners in the merit. The meaning of the word "mutarasm" is those
who follow the customs and rituals of dervishes, but although they outwardly
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imitate the customs of dervishes, they are inwardly demanding and hope to
enjoy divine favor due to their devotion to this category.
Scholars - those who have reached the truth, they can be described as Sufis
of high rank. Real saints, sheikh murshids grew out of them.
Most of the people of Sufism who lived in Khurasan found the views of
Sufism that prevailed in Iraq to be "formal" and did not reveal Sufism outwardly,
but believed that it should live only in the heart. those who claim that it is a joke.
These mystics considered it a hypocrisy to separate themselves from the society
and live in a separate group by building houses, wearing special clothes, and
organizing open zikr meetings. That is, Khorasan mystics prioritized the inner
over the outer. On the other hand, the mystics of Khorasan and Mowarounnahr
paid too much attention to the subject of the self (for example, blame, they
looked for faults and defects in the self and sought to blame themselves), and
were criticized by the Sufis of the Iraqi school.
CONCLUSION.
From what we have discussed above, it is known that the
school of mysticism of Baghdad was called "Sufi", and its mystics were called
"Sufi", but these terms were not applied to the mysticism of Movarounnahr and
Khurasan until the 10th century. There were some disagreements and
arguments between these schools. Probably for this reason, "Sufi" term was not
in circulation in these regions in the early days.
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Radtke B. Theosophie (hikma) und philosophie (falsafa). Asiatische
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