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jects. That is why not only historians can use it; also it can be used by Islamic
studies scholars, linguists together with other disciplinary researches.
The result of investigation can be basis for creating monographs, textbooks,
manual books and lecture books.
To publish scientific articles as per investigation title and topic; to prepare
lectures and presentations in order to participate in scientific conferences and
seminars; to prepare textbooks for students who are studying at universities are
the works planned to do as per the plan.
PULATOVA MALOHAT
Researcher, TSIOS
Handwritten copies of “Arba‘in” works
Abstract.
This article gives the information about handwritten copies of “Arba’in”
works in which there were collected 40 hadiths together and given them a poetry expla-
nation and which were very popular in Eastern Islamic classical literature.
Keywords and expressions:
Arba‘in, Koran, Hadith, “Chihil Hadith”, manuscripts,
poetic explanation.
Аннотация
.
Ушбу
мақолада
Шарқ
мумтоз
адабиётида
анъана
бўлган
, 40
та
ҳадисни
бир
ерга
жамлаб
,
унга
шеърий
шарҳ
берадиган
арбаъин
асарларининг
қўл
-
ёзма
нусхалари
ҳақида
маълумот
берилган
.
Таянч
сўз
ва
иборалар
:
Арбаъин
,
Қуръони
карим
,
ҳадис
,
қирқ
ҳадис
,
қўлёзмалар
,
бадиий
шарҳ
.
Аннотация
.
В
данной
статье
рассматриваются
рукописные
копии
произведе
-
ний
,
написанных
в
традиции
Востока
«
Арбаъин
»
–
собрание
40
хадисов
в
одном
пргоизведении
с
поэтическими
комментариями
к
ним
.
Опорные
слова
и
выражения
:
Арбаъин
,
Коран
,
хадис
,
сорок
хадисов
,
рукопись
,
поэтический
комментарий
.
It was tradition to write “Arba‘in” – “Chihil Hadith” works in Eastern Islamic
classical literature which means collecting forty hadiths in one place, explaining
their meaning to ordinary people, writing comments on them. The observations
show that every time has its “Arba‘in”, which put forward a clear theme and
purpose. According to Hadith, the Prophet Muhammad (peace be upon him),
“Whoever memorize forty hadiths, follows and teaches them, he will be under my
intercession on the Day of Resurrection”. According to this hadith people tried to
memorize forty hadiths and deliver them to people. The lexical meaning of
“Arba‘in” is forty. In addition, to be in chilla for forty days means the prayers’
purifying and praying in the nook for forty days, forty days after the death. These
forty days are called as a period of “cleansing”
1
.
1
Mukhammad Giyosiddin. Giyos ul-lugat. 1-tom. – T., 1997.
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Medieval thinkers chose forty hadiths which were about Islamic rules and place
together. They attempted to explain the meaning and significance of these forty hadiths
to people in easier way. For this they used the prose and poetry effectively.
In this article we aimed to give some information about handwritten copies of
“Arba‘in” works which are stored in the fund of the Center of oriental manuscrip-
ts named after Abu Rayhan al-Biruni under the Tashkent State Institute of Orien-
tal studies of the Republic of Uzbekistan. There are a few copies of “Arba‘in” –
“Chihil Hadith” works and written comments on them. The “Arba‘in” works
stored there weren’t still included in the scientific use. We know “Chihil Hadith”
– “Arba‘in” works by Djami and Navai in classical literature, which are in scien-
tific circulation, but the “Arba‘in” works written in Arabic, Persian and Turkish
languages which are stored in Republican funds aren’t studied completely from
the point of word processing and literal source study.
It was known that there are about 80 handwritten copies of “Arba‘in” works
by looking through the catalogue of the fund of the Center of oriental manuscripts.
In particular, it includes following books:
Yahya b. Sharaf ad-Din al-Nawawi, “Chihil Hadith” (in Arabic);
Djalal b. Muhammad b. ‘Ubaid Allah al-Qayini al-Bukhari al-Haravi “Arba‘in
fi-l-akhlaq”, (in Arabic);
‘Usfuri Muhammad b. Abu Bakr, “Arba‘in ‘Usfuri” (in Arabic);
Majd ad-Din Sharaf b. al-Mu’ayyid al-Baghdadi “Arba‘in” (in Arabic);
‘Abd al-‘Aziz b. al-Qawi b. ‘Abd Allah al-Muhtadi “Arba‘in fi-l-akhlaq” (in Arabic);
‘Abd ar-Rahman Djami, “Chihil Hadith” (in Persian);
‘Alisher Navai “Arba‘in” (in Turkic);
Muhammad Nomrod “Chil hadith manzuma” (in Arabic);
Abu Tahir Muhammad b. Hasan ‘Ali Ushi “Arba‘in Hadsan” (in Arabic);
Sayyid Ahmad Wasli Samarqandi “Chihil Hadith mahzuma” (in Persian);
Muhammad al-Jazari al-Shafi‘i “Arba‘in al-masa’il”;
‘Abd al-Djalil bin Muhammad Ibrahim “Arba‘in” book (in Turkic language);
Shaykh Muhammad al-Omosawi “Arbain al-mawsum bi shifai al-qulub" (in
Persian);
Amir Sayyid (b.) ‘Ali Shahab Hamadani “Chihil Hadith dar sifat fuqara'”,
“Arba‘in al-‘Ali” and “Chihil Hadith” (in Persian);
‘Abd al-Latif b. Shaikh Sulayman Turbati “Chil hadith manzuma” (in Persian);
Mir Shaikh b. Nur ad-Din Muhammad Purani “Chil hadith-i manzuma” (in Persian);
Mukhayyira “Arba‘in manzuma” (in Turkic), etc.
In addition there are some “Arba‘in” books whose authors are still unknown.
Haji Khalfa mentioned 95 written works about “arba‘in” hadiths in his encyclo-
pedic book “Kashf al-Zunun” and its inlay “Izah al-Maknun”.
It has own rules of writing of “Arba‘in” and the author should note the aim of
gathering forty hadiths and tellers of these hadiths. After that he begins with prai-
ses to Allah (merciful and grace be upon him) and His Messenger Muhammad
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(p.b.u.h). The number of hadiths is given with numerals. Each hadith is given with
names of people by whom the hadiths were passed and narrators of hadith. After
each hadith its poetic explanation are given in some “Arba‘in” works, in another
“Arba‘in” works to understand 40 hadiths properly after hadith some stories and
folktales are given. This is specific characteristic of “Arba‘in” traditions.
One of the founders of creating of “Arba‘in” works traditionally is Abu
Zakariya Yahya b. Sharaf ad-Din al-Nawawi (631–676). His “Arba‘in” work is
very popular. In the preamble of this work mentioned the aim of writing
“Arba‘in” work as follows: “
Some scientists who wrote
“
Forty Hadith” gathered
hadiths about dogma (‘aqa’id), some issues of the religion-asceticism, modesty,
admonition and other topics. They all were written very nice. Allah be pleased
with them. I preferred to collect forty hadiths on the most important theme of all.
In other words, this book should cover all of these topics. I paid attention to the
authenticity of selected forty Hadith. Majority of Hadiths exist in al-Bukhari and
Imam Muslim hadiths ...
1
”
he wrote.
The written date of “Arba‘in” by Nawawi is unknown, work was written in
Arabic language containing 42 hadith in it. Hadiths are numbered with numerals.
Before each hadith there is an Isnad (people who helped to pass the hadith). Each
hadith are commented ideally. The work was copied by different calligraphs at
different times. The manuscripts of this work which are being kept in funds are
considered rare samples of art of calligraphy.
The existence of the “Arba‘in” manuscripts’ 12 copies among “Arba‘in” works of
Nawawi and calligraphing these manuscripts with popular works as “Shama’il an-
Nabi”, “Hashiya”, “Al-Hisn al-hasin min kalam Sayyid al-mursalin”, “Wasiyat-i
Imam-i A‘zam”, “Sharh adab al-munazara” prove that this book became famous
among the people. It will increase the value of “Arba‘in” work.
There are Arbains commented with the stories in the fund of the Center of
oriental manuscripts. One of them is “The Hadith ‘Usfuri”. This work was written
in Arabic language, it is also known as “Arba‘in ‘Usfuri”. The author of this work
is ‘Usfuri Muhammad b. Abu Bakr Lahuri, we have no enough information about
him. In addition, the written date of “Hadith-i ‘Usfuri” is unknown. However, cal-
ligraphed manuscripts and lithography manuscripts copies which were copied by
calligraphs in different years are being kept in the fund of manuscripts. Among
them the manuscript copy under the number
№
5791
–
V (40 papers; pages 171
–
131) which was calligraphed by unknown calligraph in 1310/1892 years and the
comment of “Sharh al-arba‘in”, manuscript copy which was copied in 1306/1888
are stored under the number 17127.
In addition, “Hadisi ‘Arbain sharhi" published by Abraham Eshmavad in Ka-
zan in 1879 is kept under the number 15667 (size 19,5x12,5, 131 pages), as well
as a lithographic copy of the “Hadisi Arbain sharhi” published in Istanbul in
1318/1900
–
1901 years is stored under the
№
17244 (size 15x24, 46 pages) .
1
Imom Mukhiddin Zakariyo inb Sharaf Navaviy. Forty Hadith. – T.: Movaraunnakhr, 1999.
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The “Hadisi ‘Usfuri” or “Arba‘in ‘Usfuri”, translated into Uzbek by Bositxon b.
Zohidxon Hakim al-Shashi in the beginning of century, was published in Tashkent in
1910. Translator Bositxon b. Zohidxon Hakim al-Shashi called it “Misbah al-Anwar”
(“The torch with light”). This work spread rapidly among people with its essential ha-
dith and wonderful stories, it became popular with the name of “Nuri anwar”. This
work is being kept in the center of oriental manuscripts under the number 605.
The work wasn’t the subject of special scientific research but the head of the
abovementioned fund Mahmud Hasani in 1993 published this work with the name
of “Hadisi Usfuriy” (with comments). In the preface of the work Mahmud Hasani
gave information about translator who translated “‘Usfuri” from Arabic into Uz-
bek and some of his works
1
.
In the work of “‘Usfuriy” forty certain hadith are separated with the number. Each
separated hadith was filled with one and several folktales and narrations. The value of
the narrations is that it informs the world of hereafter. All Islamic rules are fully
mentioned. Each rule within the framework was proved with verses of the Koran and
a few hadiths. The hadiths about the effect power of certain verses of the Koran and
the meaning of the hadiths given in the folktales and stories were filled with a number
of other hadiths. The forty hadiths of “‘Usfuri” were commented with 13 hadiths and
23 verses of the Koran, 66 folktales and stories.
For example, 12
th
hadith was commented with 4 verses and 2 stories. Hence,
the conditions of revealing several hadiths and reasons of sending some verses
down are commented with the stories. The meaning of hadith is reflected in con-
vincing and influential traditions with coherent and simple language. The value of
many stories lies in the fact that examples are portrayed from the lives of pro-
phets. This fact increases the value of hadith even more. In the center of the
Arbain is fear of wrath of Allah and hope for this mercy.
The rule of narration of hadith was strongly followed in “Hadisi ‘Usfuriy”. In
the composition one’s personality’s all actions and ascension to pray in this world
are reasonable degree of achievement (of hell or paradise; delight or agony) in the
other world and it is reflected in different hadiths and stories.
The way thoughts must be in the soul, different spoken words, work by hand
in front of Allah is given in several hadiths and exciting stories. The complier of
Imam Muhammad ibn Abu Bakir has chosen hadith which purify the upbringing
and behavior of a person and he has led the inherent meaning of each hadith
stories. These hadiths are preached in the stories which enrich spiritual intellection
of a person. Divine character in the stories enacts humanity to the blessing i.e. it
convinces that the reason for achievement of bliss in the other world is good deeds
done in this world. This composition forms another bright page in tradition and
another stream in propaganda of hadith.
So in the manuscripts fund of the Center of Oriental manuscripts among
“Arba‘in” works there are some poetry works too, such as ‘Abd al-Rahman Dja-
1
Mukhammad ibn Abu Bakr. Hadisi Usfuriy. – T.: Movaraunnakhr, 2002.
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mi’s and ‘Alisher Navai’s “Chihil hadith” and “Arba‘in” works. Some of these
works were not known in scientific use.
In spite of the fact that hadiths are not translated into Uzbek and Persian, on
the basis of forty hadiths there were written tracks (
qit’a
) on Uzbek and Persian.
This fact exceeded the value of Djami’s and Navai’s “Arba‘in” work. Particularly,
“Arba‘in” is a special work, which is devoted to hadiths so what it has a great
influence. The literature works of ‘Abd al-Rahman Djami and ‘Alisher Navai
were the most widely-read and were often copied.
Hadiths had a spiritual and artistic influence on eastern literature, including
Uzbek literature. ‘Abd al-Rahman Djami, the mentor of Alisher Navai followed
the traditions of writing arbain compositions and in 1481/886 years sorted forty
easy-learning and short hadiths , based on them he created quartet composition in
Persian and called it “Chihil hadis”, to be more exact – “Arba‘in”. Alisher Navai
followed his edifier, from his words he wanted “to give chance to Turkic to
understand forty hadiths of Persians” and the idea of “translating “Arba‘in” into
Turkic became his dream and he translated it from Persian into Uzbek
1
.
So, relationships of Jami and Navai, mentor and follower, their friendship,
mutual understanding, spiritual association became a reason of writing “Arbain”
among other unique compositions.
Tend to traditions of classical literature, particularly “Arba‘in”, the original
version of hadiths were written first, and after it translated and poetic version took
place, so translation is something like comments to the original writings. To make
a poetic version track form of poetry was used. So, they were far away from
wordplay and assimilations of literality.
Hadiths, which were included to “Arba‘in”, were close to verses of Koran and
due to their shortness and fluency it became easier for students to learn and
understand them. Compositions of “Arba‘in” based on Koran and hadiths were
not only exemplary from religious point of view, but also gave opportunity to
create a special tradition of eastern classical traditions.
In addition to this, “Arba‘in” compositions created in prose and poetry, with
help of simple and extraordinary stories decorated with artistic examples, directed
a real content of Koran to people’s souls. In its turn, it is one of determining
factors of “Arba‘in” artistic properties.
1
Navoi. Romans. XIV case. – T., 1967. – P. 46.
