Volume 02 Issue 12-2022
21
International Journal Of Literature And Languages
(ISSN
–
2771-2834)
VOLUME
02
I
SSUE
12
Pages:
21-30
SJIF
I
MPACT
FACTOR
(2021:
5.
705
)
(2022:
5.
705
)
OCLC
–
1121105677
METADATA
IF
–
5.914
Publisher:
Oscar Publishing Services
Servi
ABSTRACT
Khoja Mohammad Porso. The full name of this honorable man is Muhammad ibn Mahmud al-Hafiz Bukhari.
Khoja Muhammad Porso was born in 1345 in Bukhara [1]. “It is said that the nickname “Porso” (devout, pious) was
given to him by his teacher Khoja Bahauddin Naqshband.
The nickname “al
-
Hafiz” in the blessed names of Khoja Muhammad Porso indicates his high status in the science of
hadith. After all, Muhaddis belong to one of the five classes, and the title of “al
-
Hafiz”, the third rank, is give
n only to
a great scholar who memorized three hundred thousand hadiths with their sanads and their text. Khoja Muhammad
Porso was one of those rare khafiza sahibs.
KEYWORDS
Holy Qur’an and hadiths, disciple, murid, attention, high trust and respect, Hanafi fiqh, Is
lamic sciences.
INTRODUCTION
Khoja Muhammad Porso is considered one of the great
mashoyikh zatoars in the Khojagon-Naqshbandiyya
series. It is stated in “Nafohatu
-l-
uns”, “Rashahot” and
many other works that Khoja Muhammad Porso Khoja-
Research Article
KHOJA MUHAMMAD PORSO AL-HAFIZ BUKHARI AND HIS WORK
“SHARH
-I MUSTALOHAT-
I SUFIYYA” (REVIEW OF SUFISM REFORMS)
Submission Date:
December 19, 2022,
Accepted Date:
December 24, 2022,
Published Date:
December 29, 2022
Crossref doi:
https://doi.org/10.37547/ijll/Volume02Issue12-05
Bahriddin S. Umurzoqov
Doctor Of Philological Sciences (Phd), Senior Lecturer, Department Of Source Studies And Hermeneutics Of
Sufism, Tashkent State University Of Oriental Studies, Senior Researcher Of The Institute Of Oriental Studies
Of The Academy Of Sciences Of The Republic Of Uzbekistan
Journal
Website:
https://theusajournals.
com/index.php/ijll
Copyright:
Original
content from this work
may be used under the
terms of the creative
commons
attributes
4.0 licence.
Volume 02 Issue 12-2022
22
International Journal Of Literature And Languages
(ISSN
–
2771-2834)
VOLUME
02
I
SSUE
12
Pages:
21-30
SJIF
I
MPACT
FACTOR
(2021:
5.
705
)
(2022:
5.
705
)
OCLC
–
1121105677
METADATA
IF
–
5.914
Publisher:
Oscar Publishing Services
Servi
i Buzurg, that is, Khoja Bahauddin
Naqshband’s most
trusted disciple, murid, and later became his caliph
(deputy)[2]. According to the information in the work
“Rashahot”, Khoja Muhammad Porso was born in 1345
in the city of Bukhara, and died in 1419 in the city of
Hejaz - Medina-i Munawwara.
According to the information given by Maulana Ali Safi
Koshifi, the author of “Rashahot”, Hazrat Khoja
Muhammad Porso was buried in the Baqi’ cemetery in
Medina, next to the grave of Amir-ul-
Mo’minin Hazrat
Usman ibn Affan, may God bless him and grant him
peace.
Khoja Muhammad Porso received his primary
education in schools and madrasas in Bukhara. He
studied the Holy Qur’an and hadiths, especially the Ahl
al-Sunnah wal-l-
Jama’at aqeed. According to the
Khojagon-
Naqshbandiyya sources, the name “Porso”
(pious, dieter) was given to him by Khoja Bahauddin
Naqshband. According to what is written in
“Rashahot”, Khoja Bahauddin Naqshband paid so
much attention, high trust and respect to his student
Muhammad Porso, which can be seen from the
following statement: One summer day, when he saw
Muhammad Porso sleeping in the shade with his feet in
the water of the pool and leaning on a tree trunk, Khoja
Bahauddin Naqshband immediately dived into the pool
and swam to hug Muhammad Porso’s feet and said,
“Lord, don’t m
ake Bahoudin suffer in the hereafter for
the sake of these feet!’ turned.
The Main Findings and Results
Whenever Khoja Ubaidullah Ahror remembered this
incident, he used to say, “Wow, Khoja Muhammad
Porso has some qualities that we don’t know about, so
Khoja -
i Buzurg ul Zat is doing this favor...” So, Khoja
Muhammad Porso was the most trusted caliph, i.e.
deputy, of his elder, teacher Khoja Bahauddin
Naqshband.
The fact that Khoja Bahauddin Naqshband entrusted
all his talibs and murids to the education of Khoja
Muhammad Porso during his last pilgrimage also
confirms this opinion.
Khoja Muhammad Porso also participated in the
political processes of that time. He communicated with
Khalil Sultan, the ruler of Transoxiana. Corresponded
with Shahrukh on various important issues,
participated in academic discussions in the palace
(Bukhara and Samarkand) during Ulugbek’s reign.
Khoja Ubaidullah Ahror continued this activity.
Scientific legacy of Khoja Muhammad Porso
In total, Alloma has more than thirty works, all of which
are Ahl al-Sunnat aqeed, Hanafi fiqh, a collection of rare
hadiths, mystical works, treatises:
1. “Risola
-
i Qudsiya” (“A treatise on the blessed words
of wisdom of Khoja Bahauddin Naqshband”),
2.“ Avsaf
-i Qudsiya-i Mashoyikh-
i Tariqat” (“Holy
words
of the sheikhs of the Tariqat”),
3.“ E’tiqodot” (“Matters of faith”),
4. “Risola dar obob
-
i muriyd” (“Treatise on the
manners of the murid”),
5. “Risola
-
i kashfiya” (“Treatise about discoveries”),
6. “Risola
-
i Mahbubiya” (“Treatise on Friendship”)
,
Volume 02 Issue 12-2022
23
International Journal Of Literature And Languages
(ISSN
–
2771-2834)
VOLUME
02
I
SSUE
12
Pages:
21-30
SJIF
I
MPACT
FACTOR
(2021:
5.
705
)
(2022:
5.
705
)
OCLC
–
1121105677
METADATA
IF
–
5.914
Publisher:
Oscar Publishing Services
Servi
7. “Mukhtasar
-i Tariq-
i Makka” (“Brief history of
Makkah Mukarrama”),
8. “Maqamot
-
i Khoja Aluuddin Attar” (“A work about
the guiding activities, blessed events, achievements
and discoveries of Khoja Aluuddin Attar”),
9. “Maqamot
-i Khoja Bahauddin Naqshba
nd” (“A work
about the activities of Khoja Bahauddin Naqshband
irshad,
blessed
events,
achievements
and
discoveries”),
10. “Haftodu do’ firqa” (“About seventy
-
two sects”),
11. “Tahqiqat” (“Treatise about Sufism’s revolutions”).
12. “Tafsir
-
i Qur’an” (“Explanation of the Holy Qur’an”)
13. “Al
-hadith al-
arba’una” (“Forty hadiths”)
14. “Sharh
-
i “Fiqh
-
i Kaidani” (“Commentary of the
work “Fiqh
-
i Kaidani”).
15. “Faslu
-l-hitab bi-vusul-
i ahbob” (“The book that
separates white from black in reaching the friendship
of friends”)
16. “Fusul
-
i Sitta” (“Six Seasons”).
17. “Maktub
-i Khoja Muhammad Porso va Mawlana
Zainuddin” (“Correspondence of Khoja Muhammad
Porso to Mawlana Zainuddin”).
18. “Mukadddima li
-
Jami’u
-l-
kalim” (“Preface to the
book” Jami’u
-l-
kalim”).
19. “Aqsom
-
i Qayyani” (“Parts of Worry”)
“Faslu
-l-
Khitab”
is one of the large-scale works of Khoja
Muhammad Porso, and this work served as the main
guide for the Islamic scholars of Transoxiana in the
middle ages. The work is devoted to 494 important
issues, all of which are considered controversial in
Islamic sciences, and the author has presented
beautiful solutions to them with various arguments.
About the newly discovered manuscript book of Khoja
Muhammad Porso’s works
The main fund of the Institute of Oriental Studies
named after Abu Rayhan Beruni of the Academy of
Sciences of the Republic of Uzbekistan contains rare
manuscripts of Khoja Muhammad Porso, which are not
yet known to science and have not been studied by
researchers.
One such collection of rare and rare works belonging
to Alloma’s pen is No. 31
00 inv. is a digital manuscript
book. Several treatises of Khoja Muhammad Porso
were read in it, and the most important thing is that
these treatises are from the author’s pen (i.e.,
autograph copies). For example, on the last page of
this manuscript we read the following inscription:
ىراخبلا ظفاحلا دمحم نب دمحم دبعلا ىهابملا هئاعد ىف صخلملا
That is, Muhammad Hafiz Bukhari, the son of
Muhammad, the one who hopes for blessings...
In the index card, this collection, that is, No. 3100 inv.
there is a note that the scribe of the digital manuscript
book is Muhammad ibn Muhammad Hafiz Bukhari. But
the fact that this breed is Khoja Muhammad Porso has
been overlooked by researchers until now.
Four lines of Arabic sentences are written on page 1a of
this collection:
نم اهب صتخي ام و اهجراخم و اهيناعم و فورحلا صاوخ اهيف ةلاسر هذه
اذكه ، الله همحر ىنوبلا ملاك
Volume 02 Issue 12-2022
24
International Journal Of Literature And Languages
(ISSN
–
2771-2834)
VOLUME
02
I
SSUE
12
Pages:
21-30
SJIF
I
MPACT
FACTOR
(2021:
5.
705
)
(2022:
5.
705
)
OCLC
–
1121105677
METADATA
IF
–
5.914
Publisher:
Oscar Publishing Services
Servi
ىلارحلا نسحلا ىبا خيشلا ملاك نم هنا رهاظلا و هنم عمتسملا ىف دجو
هملاك نم ذوخام وا الله همحر
حورشم ىكي ره صوصخ ات ملايا ار تيلاو سفن فلا زا ميح دشك ىم
دنك
ملاسلاو
Below this note are two seals. One of the seals is
ancient, that is, inside the seal is black:
یراخب ملاسلاا خيش یولوم رصن وبا ريم
راکدرک یاص رهب زا هخسن نيا درک
[3] 1223
(Mir Abu Nasr Mawlavi Shaykh-l-Islam Bukhari, Kard in
nusxa az ba-har soy girdikor. Sana-i hijr.1223.) the
inscription is reflected.
It is clear from this that the owner of this book was
Abu Nasr Porso, the son of Khoja Muhammad Porso.
So, it turned out that this collection actually belonged
to Abu Nasr Porso’s personal library. In “Nafahotu
-l-
uns”, “Nasoyimu
-l-
muhabbat’ and especially in the
work "Rashahot" important information about the life
and activities of Abu Nasr Porso is described.
The second seal in the collection is the seal of the
Manuscript Fund of the Institute of Oriental Studies. It
is rectangular in shape and the inscriptions inside - they
are blue - are as follows:
Ozв. Davlat xalq kutubxonasi. SHARQ QOLYOZMALARI
BOLIMI.
(Ozv. State People’s Library. DEPARTMENT OF
ORIENTAL MANUSCRIPTS)
ОТДЕЛ ВОСТОЧНЫХ РУКОПИСЕЙ. ИНВ.№3100[The
seal and its inscriptions are blue]
(DEPARTMENT
OF
ORIENTAL
MANUSCRIPTS,
INV.№3100)
A total of eight works have been published in this
collection, and they are as follows:
1.
“Risola fiy khawass
-i al-huruf va ma'aniyha va
makhrajiha” (
A treatise on the properties, meanings
and denominators of letters).
The beginning (1
ب
):
ميحرلا نمحرلا الله مسب
ىتلا فورحلا ىناعم نم ٍقرطي ميهفت و بيرقت هدمح دعب و الله لوحب اذه
لتي و ًةبسن نوينّبرلا اهمّهف
ةقباطمب اهمّهفتي و اظفح مهنم ىاولا ُعمتسملا اهنق
-
--
ملكلا نم اهقفاوم ىف اهيناعم نم ٍّظح ِةظحلامب اهُنيبتي و ًارابتعا قلخلا و
ءارغتسا
[4. 1b]
The end (11
ا
–
11
ب
):
ميهاربا نب دعس نب نسحلا نب یلع نيچلا جات هوچقلا ماملاا خيشلا ملاک نم
فورحلا ملع یف هنع ىلاعت الله یضر ّیيجتا ّیلارحلا دمحم
یمورلا نيدلارخف نب یقاب دمحم بلاطلا فيعض دي ىلعةلاسرلا هذه تمت
تقو
---
هنس نابعشلا دحلاا عبارلا ةليل نم
747
[4. 11a-11b]
2.
“Riso
la fiy ilm-i al-
huruf” (About the science of
letters).
The beginning
(
11
ميحرلا نمحرلا الله مسب :)ب
نسحلا نب يلع اللهدبع ىقتملا ظفاحلا ءاملعلا ةودق دحولاا ماملاا خيشلا لاق
حتاف لله دمحلا هنع ىلاعت الله ىضر ّيِلا ّرحلا دمحم نب ميهاربا نب دعس نب
م و تامهبملا
ةولصلا و تاهبشتملا تانيبلا تايلآا ل ّزنم و تامكحملا لّصف
نم وهلآ ىلع و تاهبشتملا تايلآلا نّيبُم هلوسر و اللهدبع دمحم انديس ىلع
ناف دعب اما ،تآ هدعب وه نمم هناوخا نم هيلا قاتشا
---[4. 11b]
The end (114
ا
):
Volume 02 Issue 12-2022
25
International Journal Of Literature And Languages
(ISSN
–
2771-2834)
VOLUME
02
I
SSUE
12
Pages:
21-30
SJIF
I
MPACT
FACTOR
(2021:
5.
705
)
(2022:
5.
705
)
OCLC
–
1121105677
METADATA
IF
–
5.914
Publisher:
Oscar Publishing Services
Servi
---
لاطلا فعضا دي ىلع باهو كلملا نوعب باتكلا هذه ّمتخا
یقاب دمحم ب
نابعشلا نم نورشعلا و عبارلا مويلا نم رصعلاتقو ّیمورلا نيدلارخف نب
هنس
747
[4. 114b]
3.
“Kifayat al
-
faroiz” (A Treatise Sufficient for the
Science of Heritage).
Beginning:
ميحرلا نمحرلا الله مسب
ىا الله كقفو نادب
---[4. 114b]
The end
(
122
:)ا
---
دراد رادقم نيا هسطع و ملاس باوج و
---
تدابع
اللهو دش ضيارفلا تيافك زين باتك نيا مان ،تسا تيافك ضيارف زا ىكدنب و
باوصلاب ملعا
[4. 122b]
4.
“Risola bar bayani Imani mujmal and Imani
mufassal” (A concise and detailed explanation of the
word of faith).
The beginning (139
ا
):
123
باوج ؟تسا مادك لّصفم ناميا و تسا مادك لمجم ناميا هكدنسرب ركا لاوس
هماكحا عيمج تلبق و للهاب تنمآ ميوك هك تسنآ لمجم ناميا :
هجنى اور ىناملسم نيد مدرك لوبق :هكدنا هتفك نينج يسرافب نيا لصاح و
و زا هج ره و ىرفاك و رفك زا مرازيب و تسا ىو رد
لا نا دهشا تسا ى
ىلاعت و هناحبس هلوسر و هدبع ادمحم نا دهشا و الله لاا هلا
[4. 122b]
The end:
دندنخ ملاع ود ره دعت و هبسن رب دندنج دنادن سك ودنج ىدنر
[4. 122b]
5.
“Voridot
-i Sayyid Aliy Hamad oniy ibn
Shihobiddin Suhravardiy)” (About the cases of Sayyid
Aliy Hamad oniy ibn Shihobiddin Suhravardiy).
The beginning
(
139
ميحرلا نمحرلا الله مسب :)ا
ىلوق وهقفي ىناسل نم ةدقع للجا و ىرما ىل رسي و ىردص يل حرشا بر
ىا ىشيورد ره تحار و سنوم ىا و ىشير لد ره تحارج مهرم ىا ،
ره دزم ىاب تمحر ىا و هراجيب ره ريبك تسد تمرك
فطاوخ ىا ُهراوآ
فطاوع ىا و هتخود رب وت لامج رارسا ءهظحلام زا نايسدق رياصب بيرغ
راثآ ىا هتخورف ارب هتسكش ره لد ءهشوك رد افص عمش نارازه تفا ُر
ىا و ىحوتف ره ءهيامرس تفطل تاحفن
---
The end: (132
ا
)
---
لاا مركا اي نادركم هايس ام لاعفا حيابق ئموشب ام ديما ىور
اي و نيمرك
نيمحارلا محرا اي كتمحرب نينمؤملا ءاجر
6. “Min favoyid
-
i Shayx Sa’diddin al
-Hamaviy fiy
ma’noy
-
i “Kuntu kanzan maxfiyyan...” (These phrases
are written in red to make them stand out from other
words and phrases in the text)[5. 132a] (What Shaykh
Sa’diddin al
-Hamawi said about the meaning of the
holy hadith “Kuntu kanzan maxfiyyan...” i.e. “I was a
hidden treasure, I wanted them to know me”) [4. 132a].
7. “Fi izhori daqoyiqi ofot...” (About the occurrence of
calamities).
The beginning
(
145
ميحرلا نمحرلا الله مسب :)ب
دمحلا هنع ىلاعت الله ىضر ىناهفصلاا دعس نب دمحم روصنم وبا خيشلا لاق
اعد ىذلا لله
---
ننسلا و تاميلاا املاا و تانايبلا تايلآاب هسفن ىلا
ىف مهبتر مث نامهملا ينس مهل دحو تاماركلا باوبا مهل حتف و تاحضاولا
و لضافتلا
تاجردلا
---[4. 153a]
(
153
: )ا
---
و ءانف و دح و تاماقم ثلاث ىلع فوصتلاو ،فوصتلا باب
زع ءانف
هتقيقح حتفلا و هماكحا رهطم هزاربا ىداب دجولاف ءانفلا
---[4. 153a]
The end (155
ا
):
نيدلارخف نب یقاب دمحم فيعضلا دبعلا دي ىلع ةفيرشلا ةلاسرلا هذه تمت
موي ىف یمورلا
--
-
ةدعقلا ىذ رهش
---[4. 155a]
8. “ Al
-Ahodis ash-
shariyfa” (Blessed Hadiths).
The beginning (155
ب
):
Volume 02 Issue 12-2022
26
International Journal Of Literature And Languages
(ISSN
–
2771-2834)
VOLUME
02
I
SSUE
12
Pages:
21-30
SJIF
I
MPACT
FACTOR
(2021:
5.
705
)
(2022:
5.
705
)
OCLC
–
1121105677
METADATA
IF
–
5.914
Publisher:
Oscar Publishing Services
Servi
هناف هارت نكت مل ناف هاري كناك اللهدبعت نا ناسحلاا":ملاسلا هيلع يبنلا لاق
كاري
"---
ةروص ىلع مهضعب ىتما نم فانصا ةرشع رشحت":ملاسلا هيلع يبنلا لاق
هضعب و ةدرقلا
قوف مهلجرا نوسكنم مهضعب و ريزانخلا ةروص ىلع م
مهضعب و اّمص مهضهب و ايمُع مهضعب و اهيلع نوفرصي نوثهسي مههوجو
حيقلا ليسي مهرودص ىلع ةلام ىهف مهتنسلا نوغتغي مهضعي و امكب و اّمص
مهضعب و مهلجرا و مهندبا ةعطقم مهضعب و عمجلا لها مهرذقتي مههاوفا نم
دخ ىلع نوبلصم
مهضعب و فيبجلا نم انتن دينا مهضعب و ران نم عو
انايح نوسبتلم
---[4. 155b]
The end (159
ب
):
ءاملعلا نوملعي لا ىتما ىلع نامز ىتأيس":ملس و هيلع الله ىلص يبنلا لاق
لاا الله نودبعي لا و نسح توصلاب لاا نآرقلا نوؤرقي لا و نسح بوثب لاا
ناضمر رهش ىف
زلا اذه ءاج اذاف
ناطلس مهيلع الله طلس اهلوا تايلب ثلاثب الله مهلاتبا نام
نم نوجرخي مهرثكا ثلاثلا و مهقارزا نم ةكربلا الله عفر ىناثلا و ارياج
ناميلاا ريغب ايندلا
"[4. 159b]
9.“ Ajubatu
-l-
fatavoy”i Shayxu
-l-islom va-l-muslimin,
Murshid-i ahli-d-
din Khoja Muhammad Porso.....”
(From
the fatwas of Sheikhu-l-Islam, the murshid-peshw of
Dig people, Khoja Muhammad Porso).
The title of the work:
نيملسملا و ملاسلاا خيش بانج ىلا ةاره نم تلسرا ىتلا ىواتفلا ةبوجا هذه
و هناوضر و هتمحر ىلاعت الله هدمغت اسراب دمحم هجاوخ نيدلا لها ديشرم
نكسا
هنانج ةبوبحب ه
The beginning:
و هناحبس الله اهناص اراخب ىلا ةاره نم تدرو ىتلا ىواتفلا ةبوجا هذه اما
تافاخملا و تافىلا نع نيملسملا دلاب رئاس
ميحرلا نمحرلا الله مسب
(Written in red)
نوج هك ملسم نيردنا مايلاا نيب ىلاعت الله مهرّثك ملاسلاا ءاملع لوق ام
هج ركذ
؟ىن اي تسه هوركم هك نتفك ىر
---
املع نى ديلقتب هك ناناملسم زا ىتعامج مهنع ىلاعت الله ىضر لوق ام و
ملع روكذم ملاع ني زا و دنا هتسنادن هوركم هك دننك ىم
---
بيات و دنزومآ
رهج زا ملاع نيا و دنيوك ىم رهج ركذ رهب ملاع نيا اب دنوش ىم ىقتم و
رب ناشيا تابث و تماقتسا
نياب ناشيا ريغ بيغرت و ىوقت و هبوت و ملعت
ديوك ىم رهج ركذ ناشيا اب ىنعم
---[4. 176a]
ميحرلا نمحرلا الله مسب
---
(
177
هناحبس الله كديا نادب هروكذملا ةلوسلاا هذه ةبوجا ىف لوقلا)ا
لوصا قفاوم هك هنسح تهدب هك هقيرط كولس هلضفب كيلع رتس و هقيفوتب
دوب هرذهطم تعيرش
حلاصم نمضتم و ه
(
177
دشاب هينيد)ب
---[4. 177b]
The end:
الله رهش نم رشاعلا ثلاثلا موي نم ىحضلا تقو ةروكذملا هذه ةباتك تمت
---
هنس بّجرملا بجرلا
857
نم ىلاعت الله ىفع ىمورلا نيدلارخف لام رقاب دمحم هبتاك و
---
لوقلا ىف
لمعلا و
[4. 184b]
10. “Kalimai chand ri’o
yati li-asosi Zohid Sodiq
sallamallohu ta’olo” (Faithful to the covenant of the
ascetic (Zahid - a believer who turns away from the
excesses of the world, especially the desires of the
soul, and focuses more on obedience and
remembrance of Allah) - may God bless him! - a few
words about correct belief, cases).
(
،ىلاعت الله هملس قداص دهاز ساسلا ةياعر دنج ءهملك
ص،
184
ب
№)
3100
/ IX
، ىملق
The beginning:
ميحرلا نمحرلا الله مسب
دمحم نيلسرملا ديس هلوسر ىلع ملاسلا و ةولصلا و نيملاعلا بر لله دمحلا
رد زيمآ افص زيكنا قوش دنج ءهملك نآ دعب اما ، نيعمجا هبحص و هلآ و
بوتكم انايا و ىلاعت الله هملس قداص دهاز ساسلا ةياعر لصف دض
---
هك
Volume 02 Issue 12-2022
27
International Journal Of Literature And Languages
(ISSN
–
2771-2834)
VOLUME
02
I
SSUE
12
Pages:
21-30
SJIF
I
MPACT
FACTOR
(2021:
5.
705
)
(2022:
5.
705
)
OCLC
–
1121105677
METADATA
IF
–
5.914
Publisher:
Oscar Publishing Services
Servi
را هك نيرادلا ىف ىلاعت الله كدعسا نا دعب لصف دشاب لوبقم
هتفك قيقحت باب
تسا قيلاخ سافنا ددعب سدقت و ىلاعت هلا هاكردب هار هك دنا
---[4. 184b]
The end:
---
قيفوتلا يلو هنا ىداهلا ىلعت الله و
[4. 193b]
11. “Dar bayoni onki, tasavvuf chist va ahli tasavvuf
kist?” (What is Sufism and who are the people of
Sufism?)
12
. “Sharh
-i Mustalahat-
i Sufiyyah”
The work begins with the following sentences:
رد ىناعم رد هك لج و زع و ىادخ سابس و دمح ميحرلا نمحرلا الله مسب
زاجم فافز ءهدرب شيب رد ار قياقح زا و دنك ىم نايع ىناعم روص تبحم
س رب رامش ىب تيحت و رايسب دورد و دنك ىم ناهنب
رهظم و تانئاك رور
باحصا و لآ رب و داب هملاس و هيلع الله تاولص ىفطصم دمحم تادوجوم
رد ركم درك ناوتن كاردا ىناعم ملاع هك تسناد ديايب دعب اما وا ناراي و
فيطل ،دنا ىناعم هك ىور نازا ىناعم هكاريز ، تروص و سابل توسك
رجم و سابل توسك زا هك مادام ىناحور دوجو و دنا
دشاب درلجم تر
درب ناوتن هار نادب ىناسنا ىرشب كاردا
ىلعف ىروص توسك رد ار ىناعم رهم هكدرك نآ ءاضتقا ىهلا تمكح سب
تيب ، دسر ناشيا كارداب ات ديامن نايملاعب لوقعم و سوسخم ىلوق و
–
[6.
194]
لصف
---
The beginning:
(
194
ميحرلا نمحرلا الله مسب )ب
و ىادخ سابس دمح
نامع ىناعم روص تحت رد ىناعم ر َرُد هك لج و زع
و دنادرك ىم ناهن زاجم قياقد ءهدرب شيب رد ار قياقح زارط و دنك ىم
دمحم تادوجوم رتهم و تانياك رورس رب رامش ىب تيحت و رايسب دورد
اما ،وا ناكاب و باحصا و لآ وب و داب هملاس و هيلع الله تاولص ىفطصم
، دعب
--
رد لصف
قوشعم و قشاع و قشع ىماسا
هقلاع يب دنيوك ار ضحم ىتسرد رد بيحم
ىلاعت قح اب دنيوك ار ضحم بتسود بحاص بحم
دنناد نيفسم هك ىتقو ودنيوك ار ىلاعت قح بوبحم
(
195
ىتسود زادنناد )ا
هن اي دناد تسود هك نا زا رتماع قلطم دنيوك ار قح نتسج بلط
يوك ار ىلاعت قح هدنب وج بلاط
دن
دنيوك ار ىلاعت قح
---
The end:
---
ىوك تفوك
---
---
بآملا و عجرملا الله و ،باوصلاب ملعا وه الله و
[4. 199b]
These works belong to the pen of Khoja Muhammad
Porso, and they are rare works that have been
neglected by foreign and local researchers who have
studied the scientific heritage of Khoja Muhammad
Porso until today.
For example, in the book “Sharh
-i Mustalahat-i
Sufiyya” (Review of Sufism Reforms), which is part of
this collection, the Sufi words that we often encounter
in classical poetry texts are explained in a concise form.
The work “Sharh
-i Mustalahat-
i Sufiyya” (Review of
Sufism Reforms)[4. 203a-206a]
The work consists of two parts. The first chapter of the
first part is called “Dar asom
-i ishq va ashiq va
ma’shuq” (Names related to Love, Lover and Beloved)
and in it (pages 203a-206a of the book) the following
words are explained:
Volume 02 Issue 12-2022
28
International Journal Of Literature And Languages
(ISSN
–
2771-2834)
VOLUME
02
I
SSUE
12
Pages:
21-30
SJIF
I
MPACT
FACTOR
(2021:
5.
705
)
(2022:
5.
705
)
OCLC
–
1121105677
METADATA
IF
–
5.914
Publisher:
Oscar Publishing Services
Servi
“
muhabbat (love)
”(
بحم
ت
), “
muhibb
”(
ّبحم
), “
mahbub
(lover)
”(
بوبحم
),
“
talab (demant)
” (
بلط
), “
tolib
”(
بلاط
), “
matlub
”
(
بولطم
),
“
ishq (love)
” (
قشع
), “
oshiq (lover)
”(
قشاع
), “
ma
’
shuq
”
(
قوشعم
),
“
shavq
(enjoyment)
”(
قوش
),
“
ishtiyoq
(enthusiasm)
”(
قايتشا
),
“
husn (beauty)
” (
نسح
), “
jamol (charm)
”(
لامج
), “
jalol
”(
للاج
),
“
lutf
(Goowill)
”(
فطل
),
“
malohat
(charm)
”(
تحلام
),
“
zarofat
”(
تفارظ
),
“
mushohada
(observation
”(
هدهاشم
) , “
shangiy
”(
ىكنش
),“
sho
‘
xiy
”
(
ىخوش
), “
karashma (coquetry)
” (
همشرك
), “
shakl (form)
”
(
لكش
), “
shamoyil
” (
ليامش
), “
sheva (dialect)
” (
هويش
),
“
makr (cunning)
” (
ركم
), “
qurb (strength)
” (
برق
),
“
qariyb (nearly)
” (
بيرق
),
“
vafo (loyalty)
” (
افو
), “
jafo (torment)
” (
افج
), “
javr
” (
روج
), “
juud
” (
دوج
), “
xishm
” (
مشخ
), ”
jang (battle)
” (
كنج
),
“
sulh (truce)
” (
حلص
), “
parda (curtain)
” (
هدرب
), “
hijob
”
(
باجح
), “
niqob (mask)
” (
باقن
), “
payom
”(
مايب
), ”
masturiy
” (
ىروتسم
), “
teziy
” (
ىزيت
), “
sultoniy
” (
ىناطلس
),
“
sarkashiy
” (
ىشكرس
), “
tundiy
” (
ىدنت
),
“
amiriy
” (
ىريما
), “
tavongariy
” (
ىركناوت
), “
chokiy
”
(
ىكاج
),”
dastgoh
” (
هاكتسد
),
“
mutavoziy
”
(
ىزاوتم
),
“
tarktoz
”
(
زاتكرت
),“
g
‘
orat
”(
تراغ
), “
taroj (
جارت
), “
asnoyiy
” (
ىانسا
),
“
begonagiy
” (
ىكناكيب
), “
mehribon (kind)
” (
نابرهم
),
“
dildor
” (
رادلد
), ”
dilbar
” (
ربلد
), “
dilkusho
” (
اشكلد
),
“
jonon
” (
ناناج
), “
jon fizoy
” (“
jon fizo
”) (
ىازف ناج
),
“
do
‘
st (friend)
” (
تسود
), “
qadd
” (
دق
), “
qomat (figure)
”
(
تماق
), “
parastish
”(
شتسرب
),“
zulf
”
فلز
)), “
mo
‘
y
” (
ىوم
), ”
kapshu
” (
وشبك
), “
xam zulf
” (
فلز مخ
), “
panj zulf
” (
جنب
فلز
), “
tor zulf
” (
فلز رات
), “
sar
” (
رس
), “
farq
” (
قرف
),
“
peshone
”
هناشيبى
), “
abru
” (
وربا
), “
pinhon abru
” (
ناهنب
وربا
),”
toq abru
” (
وربا قاط
),
“
mujja
” (
هجوم
),”
tiyr-mujja
” (
هجوم ريت
), “
chashm
” (
مشج
),
“
chashm-i xumor
” (
رامخ مشج
), “
chashm-i ahvona
” (
مشج
هناوها
),“
chashm-i shahlo
” (
لاهش مشج
), “
chashm-i tark
”
(
كرت مشج
),
“
ruuy
” (
ىور
), “
ruuy-i tajalliyotiy
” (
ىنايلجت ىور
), “
moh
ro
‘
y-i tajalliyotiy
” (
ىتايلجت ىور هام
), “
chehra
” (
هرهج
),
“
surux
” (
خوروس
),“
chehra-i gulgun
” (
نوكلك هرهج
),
“
xol
” (
لاخ
), “
xatt-i sabz
” (
زبس طخ
),
“
lab (lip)
” (
بل
), “
lab-i la
’
l
” (
لعل بل
), “
lab-i shakkarayn
”
(
نيركش بل
),
”
dahon
” (
ناهد
), “
dahon-i ko
‘
jak
” (
ناهد
كجوك
), “
zabon
”
(
نابز
), “
zabon-i talx
” (
خلط نابز
),
“
zaqn
” (
نقذ
), “
zanax
” (
خنز
), “
seb-i zanax
” (
خنز بيس
),
“
mushohid-i joh-i zanax
” (
خنز هاج دهاشم
), “
g
‘
ab-g
‘
ab
”
(
بغبغ
),
“
banogo
‘
sh
” (
شوكانب
), “
do
‘
sh
” (
شود
), “
siyna
” (
هنيس
),”
barr
”(“
birr
”) (
ّرب
), ”
bar chun-i siym
” (
ميسش نوج رب
), ”
hayyon
” (
نايح
), “
jo
‘
y-i miyon
” (
نايم ىوج
), “
mo
‘
y-i
miyon
” (
نايم ىوم
),
”
dast
” (
تسد
),”
so
’
id
” (
دعاس
),”
angusht
” (
تشوكنا
),
“
bozu
” (
وزاب
), “
suxan
” (
نخس
), “
suxan-i shiriyn
” (
نخس
نيريش
), “
radd-i suxan
” (
نخوس در
), “
suxan-i chun
” (
نخس
نوج
)
, “
suxan-i chun-i guhar
” (
رهوك نوج نخس
), “
guhar-i
suxan
” (
نخس رهوك
), “
salom
” (
ملاس
), “
payom
” (
مايب
),
“
hadiya
” (
هيده
), “
ba
’
sat
” (
تثعب
).
In the second part of the work (pages 206a-208b of the
book) the following words are explained:
Volume 02 Issue 12-2022
29
International Journal Of Literature And Languages
(ISSN
–
2771-2834)
VOLUME
02
I
SSUE
12
Pages:
21-30
SJIF
I
MPACT
FACTOR
(2021:
5.
705
)
(2022:
5.
705
)
OCLC
–
1121105677
METADATA
IF
–
5.914
Publisher:
Oscar Publishing Services
Servi
”
majlis (meeting)
” (
لجم
س
), “
ishrat
” (
ترشع
), “
tarb
”
(
برط
), “
aysh
” (
شيع
), “
sharob (wine)
” (
بارش
), “
sharob-
i xom
” (
ماخ بارش
), “
sharob-i puxta
” (
هتخب بارش
), “
sharob-
xona (wine room)
” (
هناخ بارش
), “
may
” (
ىم
), “
may-xona
(pub)
” (
هناخ ىم
), “
qadah (a glass)
” (
حدق
), “
jom (goblet)
”
(
ماج
),
“
xamr
” (
رمخ
), “
jur
’
a
” (
هعرج
), “
hastiy
” (
ىتسه
),
“
xarobot
” (
تابارخ
), “
lo uboliy
” (
ىلابا لا
), “
sam
’” (
عمس
),
“
shohid
” (
دهاش
), “
kabob
” (
بابك
), “
shabongoh
” (
هاك نابش
),
“
ruz
” (
زور
), “
shab
” (
بش
), “
kofir (unbeliever)
” (
رفاك
),
“
tarso
” (
اسرت
), “
kaliso
” (
اسيلك
), “
noqus
” (
سوقان
), “
tavba
(repentance)
” (
هبوت
), “
iymon (faith)
” (
ناميا
), “
islom
(islam)
” (
ملاسا
), “
diyn
” (
نيد
), “
zuhd
” (
دهز
), “
ibodat
(prayer)
” (
تدابع
), “
zakot
” (
ةوكز
), “
hajj
” (
جح
), “
biyobon
”
(
نابايب
), “
xirqa
” (
هقرخ
), “
sajjoda
” (
هداجس
), “
furuxtan
”
(
نتخورف
), “
barxostan
” (
نتساخرب
),”
omadan
” (
ندمآ
),
“
darun
” (
نورد
), “
berun
” (
نوريب
), “
aql
” (
لقع
), “
bahor
”
(
راهب
), “
zimiston
” (
ناتسمز
), “
mushohada
” (
هدهاشم
),
“
sabza
” (
هزبس
), “
sho
‘
xiy
” (
ىخوش
), “
sabziy
” (
ىزبس
),
“
safiyd
” (
ديفس
), “
kabudiy
” (
ىدوبك
), “
boron
” (
ناراب
), “
jo
‘
y
”
(
ىوج
), “
ob-i ravon
” (
ناور ىبآ
), “
tarona
” (
هنارت
), “
nola
”
(
هلان
), “
samo'
” (
عامس
).
The third chapter of the work is called “Dar asomi
ahvali ashiq” (Names related to the condition of the
lover) and in it (pages 208a-210b of the book) the
following words are explained:
”
visol
” (
لاصو
), “
firoq
” (
قارف
),”
hijron
” (
نارجه
),”
umr
”
(
رمع
), “
xun
” (
نوخ
), “
g
‘
am
” (
مغ
), “
xona
” (
هناخ
), “
sahar
”
(
رهس
), “
mehnat
” (
تنحم
), “
faryod
” (
دايرف
), “
fig
‘
on
” (
ناغف
),
“
ranj
” (
جنر
), “
murdan
” (
ندرم
), “
zindagiy
” (
ىكدنز
),
“
rohat
” (
تحار
), “
tan-durustiy
” (
ىتسرد نت
), “
aftodagiy
”
(
ىكداتفا
), “
xarobiy
”(
ىبارخ
), “
bandagiy
” (
ىك هدنب
), “
faqiriy
”
(
ىريقف
),
“
sa'odat
”(
تداعس
),
“
shaqovat
”
(
تواقش
),”“
behushiy
” (
ىشوه يب
), “
devonagi
” (
ىك هناويد
), “
bandagiy
”
(
ىك هدنب
),”
ozoriy
” (
ىرازآ
), “
faqiriy
” (
ىريقف
), “
sa'odat
”
(
تداعس
), “
duriy
” (
ىرود
), “
kohiliy
” (
ىلهاك
), “
shitob
”
(
باتش
), “
huzur
”(
روضخ
), “
bedoriy
” (
ىراديب
) etc.
“
Muhabbat
” (
تبحم
) ,“
Mahbub
” (
بوبحم
) the words are
interpreted as follows:
اب دنيوك ار ضحم ىتسود بحاص بيحم و دنيوك ار ضحم تسود تبحم
ىلاعت قح
قح بوبحم
دنيوك ار ىلاعت
That is, “Muhabbat” refers to true friendship, “muhib”
refers to true friendship with the Most High, and
“mahbub” means the Most High.
دنيوك ار ىهلا للاج و لامج ءهتفشآ قشاع و دنيوك ار ىلاعت قح بولطم
مامت دحب دشاب ندرك بلط هك
“
Matlub
” (
بولطم
) means - Truth is supreme.
” “
Oshiq
”
(
قشاع
) and he is the one who is the embodiment of the
beauty and majesty of Allah the Exalted.
لاع و لج قح روضح زا تس راونا راهظا تفارظ
That is,
“
Zarofat
” (
تفارظ
) this is the expression of
anwar (lights).
دنيوك ار تافتلا همشرك و دنيوك ار تافتلا ترثك ىخوش
That is, “Sho’khiy” is a lot of compliments, and
“Karashma” is a compliment.
Such a perfect explanation and review of Sufism's
words and terms cannot be found in modern
publications and studies. Therefore, the work “Sharh
-i
mustalohat-
i Sufiyya” by Khoja Muhammad Porso is
considered a very rare and unique scientific source in
this respect.
CONCLUSION
The study of the legacy of Khoja Muhammad Porso has
a long history abroad. In particular, the work of
researching his manuscript heritage and searching for
rare manuscripts has not yet been completed.
Volume 02 Issue 12-2022
30
International Journal Of Literature And Languages
(ISSN
–
2771-2834)
VOLUME
02
I
SSUE
12
Pages:
21-30
SJIF
I
MPACT
FACTOR
(2021:
5.
705
)
(2022:
5.
705
)
OCLC
–
1121105677
METADATA
IF
–
5.914
Publisher:
Oscar Publishing Services
Servi
Tashkent manuscript funds, in particular, the Institute
of Oriental Studies of the Academy of Sciences of the
Republic of Uzbekistan and the resource treasury of
the library of the Office of Muslims of Uzbekistan, are
more likely to have unique, rare autograph copies of
the works of Khoja Muhammad Porso. The above
manuscript book is one such rare copy. The fact that
there is no information about it in the monographs and
studies published by foreign researchers of the
scientific heritage of Khoja Muhammad Porso indicates
the importance of these seven treatises, especially
“Sharh
-i Mustalohat-i Sufi
yya” in science. On the one
hand, this manuscript helps to enrich the scientific-
literary heritage of Khoja Muhammad Porso, on the
other hand, it helps to understand and correctly
interpret the meanings of mystical terms in the prose
and poetic texts of Eastern classical literature, and to
clarify some textological differences in manuscript
copies and editions of certain works will come.
REFERENCES
1.
In some reports, the date of birth of the scholar
is 1355 (see: https://moturidiy.uz/uz/news/370).
2.
Rashahot.-T., 2004. p.....
3.
Institute of Oriental Studies of the Academy of
Sciences of Uzbekistan is the main fund.
Manuscript #3100/9. -p.1 a.
4.
The Institute of Oriental Studies of the
Academy of Sciences of Uzbekistan is the main
fund. Manuscript #3100/9. -p.114.
5.
( هدعاق هد هلاسر :ةيساح ىف و
132
)ا
3
. Institute of
Oriental Studies of the Academy of Sciences of
Uzbekistan is the main fund. Manuscript
#3100/9. -p.132 .
6.
194 is written in the pen. Pastida Arabic 202.
7.
UzFA is the main fund of the CIS.
حرش
تاحلتصم
هيفوص
Manuscript #3100/12. -p.194 p.
