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THE INFLUENCE OF ARABIC LITERATURE OF THE ABBASID PERIOD ON UZBEK
LITERATURE
Muhammad H. Abdullaev
Candidate of Philological Sciences, Associate Professor
Department of Theory and Practice of Arabic Translation
Uzbek State University of World Languages
Tashkent, Uzbekistan
muhammadxonxamzaev@gmail.com
Umarali M. G'afforov
Teacher
Department of Theory and Practice of Arabic Translation
Uzbek State University of World Languages
Tashkent, Uzbekistan
gafforov96u@gmail.com
Abstracrt.
The article discusses the work of one of the founders of Eastern literature, Amr ibn
Bahr al-Basri al-Jahiz, who lived and worked during the Abbasid period, and the creativity of
Ubaydi, one of the Shaybani sultans. In particular, al-Jahiz's relationship with the Abbasids is
explored based on historical sources.
Keywords
: Baghdad, Iraq, Al-Mas‘udi, Ibn Khaldun, Ibn Qutayba, Abbasids, Watwat, Al-
Hayawan, Faza’il al-Atrak, Al-Jahiz, history, poet, Abul Hasan Akhvash, Mubarrid, Lughatnoma,
Ubaydi, Adab al-Katib.
Introduction.
According to historical sources, Eastern literature developed in a shared
literary environment. As a result, it is undeniable that both the first and second renaissance
periods took place in the East. As Ubaydi, a royal poet who contributed significantly to classical
Turkic literature with his poetry in Turkic, Persian, and Arabic, noted:
Ҳақ неъматин тўё ебон ,тўғри юринг,
Эранлардек кўринғондин маъни сўринг.
Маъни олиб, маънили эл била юриб,
Маънисизлиғ хирманиға ўтлар урунг
...
Translation:
Walk upright, having tasted the blessings of truth,
Seek meaning as the noble Persians did.
Embrace meaning, walk with the people of meaning,
And burn the harvest of meaninglessness...
Indeed, the literary atmosphere of the Abbasid era corresponds to the age of “possessors of
meaning” and the “golden age” (يبهذ نامز), during which the East became known worldwide as a
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“nation of meaning.”
The Arab philosopher al-Jahiz, in the introduction of his book: “نييبتلا و نايبلا”
“.هيدهي نأ ا ديري نم بلق يف عقي ،رون وه امنإ ،ملعتلا ةرثكب ملعلا سيل”
Translation:
Knowledge is not attained through much learning; rather, it is a divine light that shines in the
heart of one whom God wishes to guide.When power shifted from the Umayyads to the Abbasids
(750–1258 CE), the new rulers chose Baghdad in Iraq as their capital. Cultural life flourished
extraordinarily in Baghdad, Basra, and Kufa. As interest in science and culture grew and
government support increased, scholars from other regions gravitated toward the center. Many of
them settled in Baghdad and Basra.Fields such as Quranic exegesis, hadith studies, Arabic
linguistics, translation studies, and Arabic literary language saw unprecedented development.
Among the key figures was Abdulmalik ibn Quraib al-Asma‘i (760–821 CE), a leading scholar
during the reign of Caliph Harun al-Rashid (786–809 CE).Historical sources note that Qur'an,
hadith, jurisprudence, and poetry were central in these scholarly gatherings, and even the caliph
himself would attend as a participant.Due to this scholarly and cultural revival, an unparalleled
Arabic literary legacy emerged, reflecting both the cultural richness and the intellectual character
of the golden age. According to the historian Ibn Khaldun, significant attention was given to
education and enlightenment during the time of Harun al-Rashid and his son al-Ma'mun.Writers
affiliated with the Baghdad Literary School include:Ibn Qutayba, author of
Adab al-Katib,
Al-
Mubarrid, author of
Al-Kamil,
Abu Uthman al-Jahiz, author of
Al-Bayan wa al-Tabyin,
Abu Ali
al-Qali, author of
Al-Nawadir
, born in Diyarbakir (modern-day Turkey)Historian Abu al-Hasan
Ali ibn al-Husayn al-Mas‘udi, a descendant of the companion Abdullah ibn Mas‘ud, wrote in his
historical work
Muruj al-Dhahab
:
"...Among both early and later scholars, I have not seen one like al-Jahiz. He was the 'Key
to Entering the Arab World' (برعلا ملاع لوخد حاتفم)."Amr ibn Bahr became known in
scholarly circles under the nickname
al-Jahiz
, meaning “the one with bulging eyes.”
Al-Jahiz – Abu Uthman Amr ibn Bahr (d. 869 CE) – was born in a poor family in Basra.
According to
Rashiduddin Watwat
in his work
"Hada’iq al-Sihr fi Daqa’iq al-Shi‘r"
(“The
Gardens of Magic in the Subtleties of Poetry”), Amr was a short, cheerful boy. His
neighbors gave him the nickname
al-Jahiz
due to his prominent eyes, but his deep and wise
words overshadowed his physical appearance.He was orphaned at a young age. While
studying at a madrasa, he also worked after classes selling bread and fish in the market to
support his family. Despite his responsibilities, he was deeply passionate about books —
even in the streets or markets, he would be seen reading, ignoring his mother's
scoldings.According to one account, one day after class, Jahiz told his mother he was
hungry and asked for food. She brought out a covered tray, set it in front of him, and said,
“Here, my son, is your food.” When he uncovered it, he found books and papers instead.
Surprised, he looked at her, and she said, “My son, this is your nourishment now. There is
nothing else left in the house.”Around this time, he had completed his famous philosophical
and scientific book
al-Hayawan
(“The Book of Animals”). The caliph’s officials had
requested a copy be sent to the palace. Jahiz gave a manuscript to one of the scribes to be
copied. Moved by his mother’s gesture, he took the copy directly to the caliph.The caliph
flipped through the large volume and was so impressed that he gifted Jahiz 50,000 dinars.
He returned home with the grand reward and presented it to his mother.
Stories like this often mark moments of divine favor in the lives of great people. As the
poet Ubaydi said:
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If divine grace and generosity descend from God,
All of my affairs shall be taken care of sufficiently.
Al-Jahiz’s love of knowledge helped him grow into a prominent scholar. He first studied at his
local madrasa, then under well-known scholars of his era, including: Abu Ubayda, Abdul Malik
ibn Quraib al-Asma‘i, Akhvash.
Under Asma‘i’s leadership, scientific gatherings were held in the caliphal palace. These
gatherings became a source of great comfort and joy for Jahiz.His versatility in knowledge is
evident in his writings. In many of his works, he repeatedly returned to the theme of “man and the
universe.” He described matters of etiquette, human virtues and vices, and divine miracles in the
animal world in both prose and poetic styles. This timeless quality is why his works have
remained appreciated across generations.Al-Jahiz is said to have authored around 360 works.
Though many were lost during the Mongol invasions, a significant number have survived:
1.
نييبتلا و نايبلا
– Al-Bayan wa al-Tabyin
This book explores eloquence and rhetoric, the science of expression, and includes discussions of
eloquence in hadith literature. It was published with commentary in Egypt (1333 AH).
2.
ناويحلا باتك
– Kitab al-Hayawan
Published in seven volumes by "Al-Taqaddum" publishing house in Egypt (1323 AH), it is a
philosophical and scientific encyclopedia about animals.
3.
ظحاجلا لئاسر
– Rasa’il al-Jahiz
A famous multi-volume collection (11 volumes), published in Egypt (1323 AH), translated into
several languages. Each volume includes multiple chapters.
One notable section:
ةفلالا دنج ةماع و كرتلا بقانم يف – On the Virtues of the Turks and the Common Soldiers of the
Caliphate
This was dedicated to the caliph’s Turkish commander and vizier, Fath ibn Khaqan al-
Turki.
It was published in London in 1903 by the British Orientalist Von Flotow and details the
bravery, virtues, and noble character of Turkish soldiers serving in the caliph’s army.
4.
كارتلا لئاضف
– Fada’il al-Atrak (The Virtues of the Turks)
Written at the request of the Abbasid vizier Fath ibn Khaqan, the introduction praises the Turkish
people's valor, moral excellence, and sincere Islamic beliefs, emphasizing their respected role in
the caliphate.
Published in 1898 by "Matba‘at al-‘Umumiyya" in Egypt.
Educational Philosophy and Influence
Two more notable works of al-Jahiz are:
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1.
نيملعملا باتك
– Kitab al-Mu‘allimin (The Book of Teachers)
2.
قلاخا بيذهت
– Tahdhib al-Akhlaq (Refinement of Morals)
These books discuss the relationship between teachers and students, and the proper methods of
acquiring knowledge. Interestingly, they bear strong resemblance to the later work of Imam al-
Zarnuji, who lived two centuries later in Central Asia.
Imam al-Zarnuji’s famous treatise,
ملعتملا ميلعت – Ta‘lim al-Muta‘allim (Instruction of the Student)
...is thematically and stylistically similar to al-Jahiz’s works. It is likely that Imam Zarnuji
studied al-Jahiz’s writings and drew inspiration from them in composing his own
educational manual.
Influence on Uzbek Literature and Poets
Just as al-Jahiz influenced Zarnuji, his impact extended into the Turkic literary tradition as well.
Several great figures in Uzbek and Turkic literature may have drawn upon al-Jahiz’s style and
themes, including:
1. Alisher Navoi
His works such as:
●
نيتغللا ةمكاحم – Muhakamat al-Lughatayn (The Judgment Between the Two Languages)
●
بولقلا بوبحم – Mahbub al-Qulub (The Beloved of Hearts)
…reflect rhetorical styles and ethical themes similar to those found in al-Jahiz’s writings.
2. Ubaydi
In his epistolary genre works like:
●
Ghayratnoma (Book of Zeal)
●
Shavqnoma (Book of Joy)
●
Sabrnoma (Book of Patience)
…we can detect parallels to the content and stylistics of Jahiz's philosophical and moral prose.
●
3. Zahiriddin Muhammad Babur
In his historical and autobiographical work:
●
Baburnama
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●
…the tone and analytical approach may have been influenced by al-Jahiz’s
Kitab al-
Hayawan
and similar writings.
These connections are not surprising — as the narrative techniques, moral reflections, and
analytical depth of al-Jahiz were widely admired and served as models across the Islamic world. It
is likely that al-Jahiz’s works were part of the personal libraries of major literary figures like
Navoi, Babur, and Ubaydi. If we say they made productive use of his ideas, it would not be an
exaggeration.
References / Bibliography
1. ـه 1345 – نارهت ،اداهد ربكا يلع ،همان ةغل
(
Lughat Nameh
, Ali Akbar Dehkhoda, Tehran – 1345 AH)
2. ـه 1333 ،رحب نب ورمع – ظحاجلا – نييبتلا و نايبلا
(
Al-Bayan wa al-Tabyin
, Al-Jahiz – Amr ibn Bahr, 1333 AH)
3. رصم ،يرابنلا ،ءابدلا مجعم – 2006
(
Mu‘jam al-Udaba
, Al-Anbari, Egypt – 2006)
4. رصم ،برعلا ناسل – 2017
(
Lisan al-‘Arab
, Egypt – 2017)
5. دنقشط ،رلتمكح ،يديبع – 2021
(
Ubaydi, Hikmatlar
, Tashkent – 2021)
