SOLUTION OF SOCIAL PROBLEMS IN
MANAGEMENT AND ECONOMY
International scientific-online conference
129
THE GREAT PHILOSOPHER MIRZAJON SHEROZI TEACHER OF
MAVLONA YUSUF KARABAGI
Davronov Otabek Ulug’bek o‘g‘li
Teacher of the Department of Social and Political Sciences, Faculty of History
and Law, Bukhara State University.
https://doi.org/10.5281/zenodo.16687071
Abstract:
This article covers the socio-philosophical thought processes that
developed in the territories of Central Asia and Azerbaijan in the 16
th
-17
th
centuries. In particular, information is provided about the activities and
scientific heritage of the great philosopher Mirzajon Shirozi and his student
Yusuf Karabaghi. Attention is paid to the difficulties in the scientific and cultural
life of that period, religious contradictions, and the formation of scientific
schools. The philosophical and theological works of Mirzajon Shirozi, as well as
their influence on the territory of Central Asia, are analyzed.
Keywords:
Central Asia, Azerbaijan, Yusuf Karabaghi, Mirzajon Shirozi,
16th–17th centuries, socio-philosophical thought, religious views, scientific
heritage.
In the 16
th
-17
th
centuries, Azerbaijan experienced difficult times. Wars and
persecutions were rampant. This was a difficult period in the history of
Azerbaijan's cultural development. Sufi scholars Abu Talib Tabrizi and Mirza
Muhammad Urdubodi were executed. Many scholars were persecuted. The
famous philosopher and theologian Habibullah Mirzajon Shirazi al-Baqnavi was
also born at that time, in the early 16th century, in the village of Baqnav near
Shiraz. The exact date of his birth is unknown. He studied at the madrasa of Haji
Kamoliddin Mahmud Shirazi in Shiraz. Habibullah Mirzajon Shirazi is known as a
famous philosopher and theologian of his time. Since the Safavids paid great
attention to science, education, and state building, Shiraz was very developed
and became one of the scientific centers of its time. During the reign of Shah
Tahmasib I, he was known as a famous philosopher and theologian. Since the
Safavids paid great attention to science, education, and state building, Shiraz
also developed considerably and became one of the cultural centers of its time.
During that period (1524-1576), Mirzajan Shirazi taught theology, and people
from different parts of Iran came to him to study. Most of them were famous in
philosophical, pedagogical, and literary fields.
During the reign of Shah Ismail II (1576-1578), Mirzajan Shirazi went over
to his supporters. For this reason, local scholars, philosophers, and theologians
accused them of converting to Sunnism. Shirazi, however, did not pay attention
SOLUTION OF SOCIAL PROBLEMS IN
MANAGEMENT AND ECONOMY
International scientific-online conference
130
to such views, since he was under the protection of the king. Despite the
opposition of the Shia clergy, Shah Ismail II forbade the first three Rightly
Guided Caliphs - Abu Bakr, Umar, and Uthman (may Allah be pleased with them)
- to openly curse in the streets and squares. The king ordered that Sunni clerics
such as Mirza Makhdum Sharaf, Mawlana Mirzajan Shirazi, and Mir Makhdum
Lola be treated with special respect and honor. However, accusations and
persecutions did not stop. After the death of Shah Ismail II, such actions
intensified. Therefore, Mirzajan Shirazi came to India from Shirazi in 988 AH
(1584 AD) along with Yusuf Karabagh, who had come from Karabagh to study
with him. He studied the secrets of mathematics in the city of Lork [1.68 ] .
At that time, Central Asia was considered one of the largest centers of
enlightenment in the East. Along with local scholars, scholars and virtuous
people who had left their homelands for various reasons lived and worked in
Samarkand and Bukhara. Among these scholars, Mirzajon Shirozi held a special
place [2.] . Even before arriving in Central Asia, Mirzajon Shirozi met Mir Baba
Kokaldash, the brother of Abdulla Khan II, a high-ranking official, in Balkh. At his
invitation, accompanied by Yusuf Karabogi, he first went to Samarkand and then
to Bukhara. Mirzajon Shirozi taught at the Khiyabon madrasah built by Abdulla
Khan in Bukhara. His arrival here was not welcomed by local religious figures.
Differences arose between the opinions of foreign scholars and the views of local
scholars. The debate that took place in the Khiyabon mosque between the
scholars led by Amir Sadriddin Bukhari and Mirzajon Shirozi soon became
famous. Uzbek scholar M. Nuriddinov writes in his book “From the History of
Socio-Philosophical Thought in Central Asia in the 16th–17th Centuries”:
“Mirzajon Shirazi’s scope of activity was very wide. But he was primarily
engaged in philosophy. He achieved great success in the system of logic. His
works as a theologian gained fame, he knew theology deeply. His name was
mentioned along with ten scholars who were famous in those times - al-Farabi,
Ibn Sina, Abu Walid ibn Rushd, Abu Bark as-Safi, Nasir al-Din Tusi, Shahobiddin
al-Maqtul, Qutbiddin ash-Shirvani, Jalaluddin Davvani, Muhammad Zohid al-
Hirovi and others”[3.28]. Mirzajon Shirazi al-Baqnavi died in 1585 in Bukhara
during the reign of Abdullakhan II. 15 works by Mirzajon Shirazi are kept in the
Abu Raykhan Beruni Center for Oriental Manuscripts. His books are also found
in Egyptian libraries. We have considered it appropriate to cite the original titles
of the works stored at the center:
1. "Commentary and additions to Ibn Sina's "Book of Instructions and
Notes"" ("Kitabul isharat vat-takbihat"). The author dedicated this work to the
SOLUTION OF SOCIAL PROBLEMS IN
MANAGEMENT AND ECONOMY
International scientific-online conference
131
Shaybanid prince Abul Muzaffar Sultan Shah Ismail Bahadir Khan. Nasir al-Din
Tusi and Fakhrid al-Din al-Razi wrote different commentaries on Ibn Sina's
work. Muhammad al-Razi at-Takhtani also wrote comments in order to reconcile
them. Mirzajon Shirazi in this work is more inclined towards Takhtani.
2. Commentary and additions to “The Wisdom of the Fountain” (“Hashiya
ala sharhi hikmatil-'ayn”). Commentary (on metaphysics and physics) on the
treatise “The Wisdom of the Fountain” (“Hikmatil 'ayn”) by Najimiddin Ali
Qazvini, a student of Nasir al-Din Tusi.
3. “Commentary and Additions to the Spread of Light” (“Hashiyat ala
tasdiqati sharhil matole'”). Written about the treatise “The Spread of Light” by
Sirajuddin Abus-Sano bin Bakr al-Urmawi.
4. Commentary and additions to the work “Proving Necessary Things”
(“Khashiyat bar risola-i isboti wajib”). Commentary on the work of the 15th
century philosopher and theologian Alaluddin Davwani.
5. “Addition to the Commentary on the Permanent Places” (“Hashiya bar
sharhi mawakif”). A commentary on the work of Abdurrahman al-I'ji.
6. Additions to the commentary on the “Foundation of Beliefs” (“Khashiyat
sharhi tadjridul aqoid”). N. Tusi’s “Commentary on Beliefs” It was written as a
supplement to the work “I”, based on the commentary of Jalaluddin Davvani.
7. “Additions on the Broadness” (“Khashiyat alal mutawwal”). A
commentary on the third part of al-Khwarizmi's three-part work “Miftah ul-
ulum” (Key to the Sciences).
8. “A Treatise on the Separation of Sciences” (“Amuzadjul Ulum”. Consists of
7-8 pages.
9. “Examples of the Sciences” (“Anmuzadjul funun”). This is the only copy
and is a list written in Arabic. The writing is indecipherable.
10. “Seven Studies on the Seven Denials” (“Sab'atu abkhasin-al-mutaallika
bis-sawalib as-sab'a”).
11. “Treatise on Reflections” (“Fi aksil mustava”).
12. Explanation of the issues mentioned in the “Conditions” section of the
benefits of Diyaiyya (“Hashiyatun ala mabkhasi halal li-fawaid ad-Diyaiyya”).
About the commentary written by Abdurrahman Jami on Ibn al-Hajib’s book “al-
Kofiya” on Arabic grammar.
13. “Research treatise on the issues of perceiving Allah” (“Rasail dar
takhniki masail-i ru'yo”). Written in Persian on religious-Sufi views.
14. A clip from the discussion between Mirzajon Shirazi and Amir Sadriddin
Bukhari on the commentary of Surah Fath.
SOLUTION OF SOCIAL PROBLEMS IN
MANAGEMENT AND ECONOMY
International scientific-online conference
132
15. "About the beginning of Surah Al-Fath."
References:
1. H. Arasli. History of Azerbaijani literature of the 17th-18th centuries. Baku.
1956. P. 68.
2.https://arxiv.uz/uz/documents/referatlar/falsafa/xvi-xvii-asrlarda-markaziy-
osieda-izhtimoiy-falsafiy-fikr
3. Nuritdinov M. Yusuf Karabakh and social and philosophical thought in Central
Asia in the 16th-17th centuries. T.: Fan. 1991. P. 28.
4. Sobirovich, T. B. (2024). Renewal of Societal Ideosphere: An Analytical Study
of Medieval Philosophical Thought. Philosophy, 8(3), 12-18.
5. Sobirovich, T. B. (2024). The Dynamics of Ancient Thought: How Philosophies
Shaped Changing Societal Ideospheres. Dynamics, 8(3), 19-24.
