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Y.E. BERTELS ON THE ROLE OF THE COMMON SOCIO-PHILOSOPHICAL
HERITAGE IN THE DEVELOPMENT OF MEDIEVAL PHILOSOPHICAL IDEAS
G’ovsidinov Ma’ruf Nasridin ugli
Associate Professor, Department of Humanities
and Information Technologies, SamSIFL
Annotation:
The article discusses the influence of Abdurahman's views on the formation of his
15th-century philosophical views based on the research of orientalist scholar Y.E. Bertels. At the
same time, it reflects the views and opinions of his contemporaries about the thinker's views and
works
.
Keywords:
Jami, Farobiy, Porso, Ibn Sina, Navoi, Bertels, philosophy, literary environment
.
In the 14th-15th centuries, science and cultural life began to revive in the Central Asia. At the same
time, the genre of poetry also developed significantly. Also, the role of religious and mystical
literature in the formation of philosophical views of this period is important. In our time, the works
of such scientists as al-Farobi, Beruni, and Ibn Sino with a philosophical content have not appeared.
Most of these works were written in many cases inextricably linked with theology and religion.
However, not all works created during this period were written within the framework of the
influence of the Islamic religion. For example, the famous treatise “Fasl al-xitob” by Khoja
Muhammad Porso testifies to the great knowledge in philosophy, in addition, it contains quotes from
the main religious literature, mainly collections of interpretations and hadiths.
In the words of our President Shavkat Mirziyoyev, “We, preserving the bright memory of our
ancestors, forever keep them in our hearts and minds. "We are infinitely proud of our teachers,
mentors, and contemporaries who have demonstrated an unyielding will, dedication, and courage in
practice, dedicating their lives to the comprehensive development of our beloved homeland".
Jami was considered a supporter of the Naqshbandi path of Sufism. Naqshbandiyya, as a religious
and philosophical doctrine and a specific direction of Sufism, had a great influence on the
development of socio-economic, socio-political and philosophical thoughts of the peoples of Central
Asia, Iran, Afghanistan, Pakistan, India in the 14th century.
Orientalist scholar Y.E. Bertels published a number of studies on the science of Sufism, which was
of great importance in medieval philosophy. We can conclude from such diverse and scientifically
rich research that the place of Sufism in the science of that time was incomparable. The results of
the scientist's scientific research can be approached from an epistemological point of view. This
research method is manifested in the works of Y.E. Bertels in four stages: finding a specific problem
(in most cases, he creates such phenomena by asking questions), posing a problem to which an
answer must be found, presenting initial views on the situation and presenting a detailed analysis of
the problem. Based on the comparative studies in the works of Y.E. Bertels, we can simultaneously
learn about the views and opinions of several scientists. (In particular, Navoi, Nizami, Dehlavi,
"Layli va Majnun"). In the atmosphere of competition between Western and Russian orientalism at
the beginning of the 20th century, it becomes possible to get acquainted with the works analyzed by
the scientist, along with the specific advantages of the ideas put forward by the scientist. According
to the well-known scholar I. Hakkulov, orientalist scholar Y.E. Bertels "combined the power of
1
Shavkat Mirziyoyev. Erkin va farovon, demokratik O‘zbekiston davlatini birgalikda barpo etamiz. Toshkent
– “O‘zbekiston” - 2016.-B.5.
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science and art, while summarizing seemingly simple and straightforward facts and information
with the support of a highly artistic style"
.
The dialogue between the ideas of Sufism and Peripatetics, the harmonization or approchement of
Sufism and the philosophy of Kalam created all the conditions for Jami and all philosophers of later
periods to get acquainted with new ideas. This is evidenced by the place and role of the socio-
political and moral ideas of the representatives of this movement in the work of Abdurahman Jami.
For example, in the works of Nasiriddin Tusi's "Akhloqi Nasiriy", Jaloliddin Davani's “Axloqi
Jaloliy”, Firdawsi, Nizami Ganjavi, Xusrav Dehlavi, Abdurahman Jami and other thinkers, classical
Tajik literature is clearly reflected.
Of course, it is far from realistic to understand or interpret Jami's philosophical, moral and socio-
political ideas in a way that is closely related to the traditions of the Eastern Peripatetics.
Nevertheless, a careful study of his works, especially the "Book of Alexander's Wisdom", indicates
that he, in one way or another, believed in the traditions of the Peripatetics. M. Asimov wrote about
the utopian views of Farobi and Jami: "Even Farobi dreamed of a virtuous city, which, in his
opinion, should build a whole moral and aesthetic system based on the principles of goodness and
justice, which should lead to the intended paths of "happiness". Jami, in the "Book of Alexander's
Wisdom", also puts forward his ideas about an ideal society without rulers, masters and slaves. Here,
labor is free, the harvest is distributed equally, and all residents live well. "There is no injustice, and
therefore there is no need for rulers, for a single authority"
.
Jami's views on the ideal city have been studied by many researchers, including Y.E. Bertels, I.S.
Braginsky, A.N. Boldyrev, M. Rajabov and a number of Western and Eastern scholars. Jami in his
philosophical poetic works - "The Sea of Secrets" and "The Shine of the Soul" puts forward
sharp arguments against the ontological and epistemological ideas of Ibn Sina. At the same time, in
the works “Jila ar-ruh”, “Lujatu-l-asror”, “Tuhfat al-ahror”, he expresses his point of view on the
ideological and philosophical views of Ibn Sina. Nevertheless, in the third book of "Silsilat al-
zahob" he calls Ibn Sina a great scientist, endowed with unparalleled knowledge and intelligence in
medicine, and an incomparable scientist in the art of healing.
It is known that Ibn Sina was one of the first to introduce the theory of the relationship between the
div and the soul into the science of philosophy. Trying to break with the dualistic concept and the
desire for a certain cycle, Ibn Sina establishes an intermediate instance - the nafs ("soul"), which is
the same substance, and according to its attributes it is close to the div. According to tradition, this
concept was developed by Ibn Sina. This concept was developed by Abdurahman Jami in the form
of a figurative legend in "Solomon and Ibsol"
.
According to Y.E. Bertels, we can see the similarity between Jami's moral, philosophical and social
ideas and the views of Ibn Sina in his works "Bahoristan", "Yusuf and Zulaykha", "The Book of the
Wisdom of Alexander". Ibn Sina also mentions religious books such as "Hidaya", but it is not
correct to conclude from this that Jami is against science in general, it is enough to recall his
2
Haqqulov I.Ch. Olimlik ma’no izlash demak // O‘zbekiston adabiyoti va san’ati, 2008 yil, 30 may .
3
История таджикской философии. Том. 2. – С.444.
4
Асимов М. Реалност против мифов//Дружба народов. – 975. – С.288.
5
Бертеьлс .Е Э.Избранные труды. История литиратуры и културы Ирана. -Москва.1988. -С.248.
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wonderful thoughts about the book, which is a person's best friend. According to the thinker,
knowledge that does not benefit others is useless
According to Y.E. Bertels, Jami in his poem “Solomon and Ibsol” analyzes this and cites four
qualities that are the basis of the conditions of rule. These are respect, wisdom, generosity and a
powerful hand, which should be inherent in a ruler. Of these, wisdom is more important than the rest
of the qualities. This indicates that Jami was deeply influenced by the rational ethics of the scholars
of theology, the ideas of the Eastern peripatetics and mutakallim. However, the science of Sufism
had a decisive influence on the development of the thinker's philosophical, socio-ethical and
religious ideas. According to the majority of scholars who have studied his creative heritage, Sufism
turned Jami into a great poet and wise teacher.
The thinker, having fully utilized the vast spiritual heritage of the cultures of different eras, was able
to select all that was most valuable and necessary for his time, connecting the ideas of the past with
the current problems of his time. It was the synthetic union of various knowledge that allowed the
thinker to form ideas that have been preserved in himself for many centuries. Thus, Jomi was able to
open up a new approach to anthropological problems and the prospects for a philosophical and
metaphysical interpretation of moral issues.
Jami Khoja Muhammad Porso tried to continue the work begun by him. As a devotee of the
Naqshbandi order, the thinker made a great contribution to the development of the doctrine of
“Vahdat al-vujud”. In his opinion, two main ways are important to achieve the goal. First,
commentaries on works dedicated to Ibn al-Arabi and his teachings, and secondly, independent
writing of scientific works based on his teachings.
After Uzbekistan gained its independence, Naqshbandi studies reached a new level, and our great
thinkers such as Navoi and Jami laid the foundation for it scientifically, theoretically and
philosophically. It is natural that we, the compatriots of Hazrat Bahouddin Naqshband, should be
delighted and satisfied to note that this scientific method is now becoming an important object of
research in a number of countries, including the Muslim East.
This is one of Jami's great contributions to medieval mystical science. If Jami began studying the
teachings of Ibn al-Arabi five years before writing the book "Naqd un-nusus fi sharhi nakshi al-
fusus", then Jami devoted thirty-eight years of his life to a detailed explanation and interpretation of
Ibn al-Arabi's views. Jami's attitude to the teachings of Ibn al-Arabi has attracted the attention of
many great scholars. For example, Iranian scholar Muhsin Jahangiri, who studied the life and work
of Ibn al-Arabi, considers Jami to be a follower of Ibn al-Arabi and a great thinker who made a
fruitful contribution to the development of Islamic culture. He emphasizes Jami's role in the
development of the philosophy of "Wahdat al-wujud" and notes that Jami is the most famous
commentator on Ibn al-Arabi's teachings after Sadriddin Kuniyawi
USED LITERATURE
1.Shavkat Mirziyoyev. Erkin va farovon, demokratik O‘zbekiston davlatini birgalikda barpo etamiz.
Toshkent – “O‘zbekiston” - 2016.-B.5.
2.Haqqulov I.Ch. Olimlik ma’no izlash demak // O‘zbekiston adabiyoti va san’ati, 2008 yil, 30 may .
6
Бертеьлс Е.Э. Навои и Джами. Главная редакция Восточной литературы. Составител и редактор. Э.Р.
Рустамов. Избраные труды. Том 4. М.: Наука, 1965. -С.260
8.Muhsin Ҷaхongirӣ. Muhiddin ibn al- Arabӣ chehrai barҷastai irfoni islomӣ. - S.593.
INTERNATIONAL MULTIDISCIPLINARY JOURNAL FOR
RESEARCH & DEVELOPMENT
SJIF 2019: 5.222 2020: 5.552 2021: 5.637 2022:5.479 2023:6.563 2024: 7,805
eISSN :2394-6334 https://www.ijmrd.in/index.php/imjrd Volume 12, issue 03 (2025)
46
3.История таджикской философии. Том. 2. – С.444.
4.Асимов М. Реалност против мифов//Дружба народов. – 975. – С.288.
5. Бертеьлс .Е Э.Избранные труды. История литиратуры и културы Ирана. -Москва.1988. -
С.248.
6.Бертеьлс Е.Э. Навои и Джами. Главная редакция Восточной литературы. Составител и
редактор. Э.Р. Рустамов. Избраные труды. Том 4. М.: Наука, 1965. -С.260
9.Ja’far Хolmo‘minov. Naqshbandiya tariхi va falsafasining Eronda o‘rganilishi.
10.Muhsin Ҷaхongirӣ. Muhiddin ibn al- Arabӣ chehrai barҷastai irfoni islomӣ. - S.593.
