International scientific journal
“Interpretation and researches”
Volume 2 issue 2 (24) | ISSN: 2181-4163 | Impact Factor: 8.2
165
THE ESSENCE AND MEANING OF THE RUBAI OF BAHAUDDIN
NAQSHBAND
Navruzova Gulchehra Nigmatovna
Doctor of sciences philosophy, professor.
Bukhara engineering technological institute Uzbekistan
Abstract:
The article philosophically analyzes and classifies according to its
content the 137 rubai of the founder of the teachings of Naqshbandiya Bahauddin
Naqshband based on the source “Ruboiyoti Xoja Naqshband”, which are still not
known to the general public.
Key words:
Bahauddin Naqshband, Naqshbandiya, teaching, tariqat, rubai,
classification, tawhid, perfect person.
Introduction.
In order to build the foundation of Third Renaissance
in New
Uzbekistan, the development of science on a global scale is an urgent issue. Studying
philosophy based on new approaches is one of the means to solve this problem. It is
necessary to study the path of life and spiritual heritage of representatives of Sufism
philosophy.
One of the great people from the schools of tasavvuf is Bahauddin Naqshband,
the founder of worldwide tariqat and teaching Naqshbandiya. Understanding the
meaning of the new source about this great person “Ruboiyoti Xoja Naqshband” and
communicating it to the public is one of the main means of improving the spiritual
and educational environment.
Analysis of sources and methodology.
The main sources about Bahauddin Naqshband are “Manoqib” [19],
“Maqomot”[4], treatises written by his disciples Muhammad Porso [17,93-156],
Yaqubi Charxiy [20], works of Abdurahmon Jomiy [2;3,26-27], Alisher Navai [4,26-
265; 6,82-85;16] and work “Rashahot”[20,28-42,78-82]. In these sources very brief
information is given about the preservation of rubai’s from Bahauddin Naqshband. In
our researches [8;11;12;14;15], works of Sayfiddin Sayfulloh[18] and Ergash
Ochilov[10] it is also written about five rubai’s. However, a new source has been
found that Bahauddin Naqshband is a Ruboiynavis poet[1;7]. “Rubaiyoti Xoja
Naqshband”, published in Lahore, Pakistan in 1997, contains 137 rubai's of Bahoudin
Naqshband. Muhammad Sodiq Qusuriy collected rubai’s, and commented on them in
urdu language[1;7]. We used the hermeneutic method to understand, comprehend,
interpret and explain the rubai’s in the source in order to philosophically analyze
them based on their content.
International scientific journal
“Interpretation and researches”
Volume 2 issue 2 (24) | ISSN: 2181-4163 | Impact Factor: 8.2
166
Discussion.
The work “Rubaiyoti Xoja Naqshband” written by scholar and writer
Muhammad Sadiq Qusuri proves that Bahauddin Naqshband is a Sufi poet. Shah
Naqshband's knowledge of poetry is stated in the source as following: “Hazrat Shah
Naqshband also had knowledge about poetry like other Sufis. He chose rubai’s and
with great skill he absorbed his thoughts into the circle of rubai”[1,20].
It is clear from this quote that Bahauddin Naqshband is a poet who wrote rubai’s
just like Ibn Sino, Rudakiy, Umar Xayyam, Hafiz Sheroziy, Abusaid Abuxayr,
Abdulxoliq Gijduvoniy, Xoja Ali Romitaniy, Najmiddin Kubro, Sayfiddin Boxarziy,
Pahlavon Mahmud and others.
The following recognition was written about this great valiy's rubai in the work
"Rubaiyoti Xoja Naqshband": "By summarizing the thoughts of our Prophet (s.a.v.),
in his own words, it is conveyed to humanity. Therefore, this poem will not be
temporary, but will become an eternal and prophetic statement”[1,20]. Before we
begin a philosophical analysis of the rubai of Bahauddin Naqshband, the founder of
Naqshbandiya, we would like to comment on the art of rubai science, which is
inspiring at the sight of this blue spring flower.
Rubai – it is a complex art. Learning rubai’s with in-depth look opens the buds
of the heart. Not everyone gets a chance of its footsteps. This very short poem is the
creation of a poet that requires strong definition and reflection. The proof of each
verse is the next verse, and every second couplet reinforces the statement of the first
couplet. The last couplet is a thought-provoking masterpiece. The poet spends all of
his word skills on it.
If we look into the meaning of the rubai’s of Bahauddin Naqshband, if we
deeply reflect on its content, our iymon (faith) will be complete, deep thoughts will
come, our level of knowledge will increase, and the philosophy of Sufism will
flourish.
In the work “Ruboiyoti Khoja Naqshband” 137 rubai’s of Bahauddin Naqshband
are collected and digitized. All of them are written in the style of munojot (prayer),
gratitude and hope are reflected in Allah for His grace and lutf.
In the work “Maqomoti Khoja Naqshband” the rubai’ number 103 is dedicated
to the issue of tavhid and it has following content:
زا
تعاس
لد
رابغ
ترثک
نتفا
هب
ز
نآ
هک
رهب
هز
تدحو
نتفس
رورغم
نخس
وشم
هک
دیحوت
ادخ
دحاو
ندید
دوب
هن
هک
دحاو
نتفگ
Az soati dil g’ubori kasrat aftan,
International scientific journal
“Interpretation and researches”
Volume 2 issue 2 (24) | ISSN: 2181-4163 | Impact Factor: 8.2
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Beh z-onki bahar zih vahdat suftan.
Mag’ruri suxan mashav, ki tavhidi Xudo,
Vohid didan buvad na, ki vohid guftan. [1,148]
Meaning:
Cleaning the clock of heart from mist of kasrat (plurality),
Is better than talking about vahdat (loneliness).
Do not be conceited about your words,
Tavhid of Allah is seeing vohid, not saying vohid.
What is tavhid? Tavhid is understanding that Allah is single, has no partner.
Basically, adhering to tavhid and filling it with practical life. It is important to keep in
mind that you should not be proud of your words about tavhid, because tavhid is
seeing Allah as one. Therefore, Bahauddin Naqshband in his rubai’s emphasizes that
it is essential to clean heart from kasrat, which is mist of plurality. Great Valiy in his
rubai’s sings about superiority and goodness of seeing vohid than saying vohid.
In the rubai’ number 1 of the work greatness of Allah is illuminated as
following:
یا
تاذ
وت
رترب
ز
ءانث
یلاس
ام
فصو
وت
نوریب
ز
دح
یایوگ
ام
دمح
وت
نانچ
تسا
هک
دوخ
ییوگیم
یب
هطساو
ترابع
یارآ
ام
Ey zoti Tu bartar zi sanoi soli mo,
Vasfi Tu berun zi haddi go’yoi mo.
Hamdi Tu chunon ast, ki xud mego’i,
Be vositai iborat oroi mo. [1,40]
Meaning:
Oh, your kind is greater than the age of mankind,
Your vasf (exposition) is greater than our ability to speak.
Your hamd (praise) is at the level as you said,
It is supreme than our art of description.
Bahauddin Naqshband through these rubai’s emphasizes that the human mind is
unable to praise and glorify Allah. In order to realize the glory of Allah, it is
necessary to rise in the level of divinity.
International scientific journal
“Interpretation and researches”
Volume 2 issue 2 (24) | ISSN: 2181-4163 | Impact Factor: 8.2
168
Bahauddin Naqshband in his rubai number 43 mentioned the qualities of a
perfect person. In this rubai Bahauddin Naqshband emphasized that perfect person is
a true muslim.
یا
لد
وت
عیطم
چیپ
نامرف
یدشن
زاو
مرج
هانگ
دوخ
نامیشپ
یدشن
یتفم
و
یهیقف
و
ملاع
و
دنمشناد
نیا
هلمج
یدش
یلو
ناملسم
یدشن
Ey dil, tu mute’pechi farmon nashudi,
V-az jurmi gunohi xud pushaymon nashudi.
Muftiyu, faqihiyu, olimu, donishmand,
In jumla shudi, vale musulmon nashudi. [1,84]
Oh heart, you did not follow any divine judgement,
You did not repent of your sins.
You became mufti(priest), faqih(jurist), scientist, wise man,
However, unfortunately, you did not become a true muslim.
From the meaning of this rubai it can be noted that Bahauddin Naqshband calles
a human to follow the command of the heart and claims as following: “Oh, heart!
You did not follow any kind of commands and did not face the guilt of your sins.
Thus, you became a muftiy, a scientist, a wise man. You pretended to be wise by
acquiring knowledge of all these things, but tell me, have you become a Muslim or
not?” Poet Muhammad Iqbol also has a verse with this meaning:
Sen Sayyid ham bo’l, Mirzo ham bo’l,
Afg’on ham bo’l, hammasi bo’l, lekin musulmon ham bo’l! [1,31]
Meaning:
Be Sayyid, also be Mirza,
Be an Afghan, be everything, but also be a Muslim!
Bahauddin Naqshband recognized that being a Muslim, that is, doing good to
humanity, is the highest virtue, and described a person who is not a Muslim in rubai
number 87 as following:
رب
هرهچ
مرادن
ز
یناملسم
گنر
دراد
فرش
رب
نم
یگس
گنررف
International scientific journal
“Interpretation and researches”
Volume 2 issue 2 (24) | ISSN: 2181-4163 | Impact Factor: 8.2
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نآ
ور
هیس
ما
هک
زادنآ
یهیسور
خزود
ار
گنن
و
لها
خزود
ار
گنن
Bar chehra nadoram zi musulmony rang,
Dorad sharaf bar man sagi ahli farang.
On ro’siyaam, ki ondoz ro’siyahe,
Do’zaxro nangu ahli do’zaxro nang. [1,131]
Meaning:
There is no colour of Muslim in my face,
French dog is more honorable than me.
I might have a black face, so black that
Hell is ashamed of it and it is shame for infernals.
From this rubai it can be noted that Bahauddin Naqshband considered people
who are not Muslims as black faced and the worst of infernals.
Results.
The activities of Khoja Ahror Valiy, who greatly contributed to the spread of
Naqshbandiya teachings to the world, differed in essence and content from the views
of the sheikhs of Khonaqoh. Because of the following wise words of Sheikh Umar
Baghistani, his great grandfather, to his son - Sheikh Khavandi Tahur: "Tahur, don't
be a mullah, don't be a sheikh, don't be a Sufi - be a Muslim!" [9,68] the content, that
is, to be a Muslim is to be a real person, and discovered for themselves that it is to
live for the interests of the country and citizens, lived according to it, and showed
endless multifaceted activities to realize it. Due to these aspects, citizens admired
Khoja Ahror as pushti panoh (protector). We know that Hotamtoy is a legendary
person, but generous Khoja Ahror Valiy and his services are a historical fact.
Conclusion
Based on the above discussion and results, the following conclusions can be
drawn:
1.
The work “Ruboiyoti Khoja Naqshband” is a proof that Bahauddin
Naqshband is a poet who writes rubai’s.
2.
Based on the philosophical analysis of 137 Rubaiyat collected in the work
"Rubaiyoti Khoja Naqshband", 13-part classifications show that their main content is
devoted to tavhid, which helps to reveal the existential problems of philosophy.
3.
The classification of Rubaiyat shows that most of them are dedicated to
human nature, self-awareness, and perfect human qualities. This indicates that
Bahauddin Naqshband's Rubaiyat is a source for the study of human philosophy.
International scientific journal
“Interpretation and researches”
Volume 2 issue 2 (24) | ISSN: 2181-4163 | Impact Factor: 8.2
170
4.
Rubaiyat of Bahauddin Naqshband is one of the treasures that help to
strengthen the spiritual immunity of young people, to raise their moral virtues and
aesthetic taste.
List of references:
1.
تایعابر
هجاوخ
دنبشقن
بترم
و
حراش
دمحم
یروصق
رازابودرا
روهلا
ةینیدلا
زنشیکیلیپ
۱۹۹۸
۱۸۴
هفیحص
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International scientific journal
“Interpretation and researches”
Volume 2 issue 2 (24) | ISSN: 2181-4163 | Impact Factor: 8.2
171
17.
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