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ANALYSIS OF PHILOSOPHICAL VIEWS IN THE WORKS OF NASIR
KHUSRAV
Asrakulova Adiba Nabievna
Doctor of philosophy (PhD) philosophycal sciences,
Teacher of Namangan state pedagogical institute
https://doi.org/10.5281/zenodo.14937140
Annotation:
This article provides a detailed analysis of the life and creative
work of Nasir Khusrav, based on his philosophical views in the works “Zod al-
musafirin” and “The Harmony of Two Wisdoms”, on the importance of human
essence and human value.
Keywords:
work analysis, country, philosophy, thought, essence, idea,
interpretation, culture, center, city, philosophical thoughts.
Annotatsiya:
Mazkur maqolada Nosir Xusravning hayoti, ijodiy
faoliyatidagi “Zod al-musofirin” va “Ikki donishmandlik uyg‘unligi” asarlaridagi
falsafiy qarashlarining asosida inson mohiyati va inson qadrining muhimligi
haqida batafsil yoritilgan.
Kalit so‘zlar:
asar tahlil, mamlakat, falsafa, fikr, mohiyat, g‘oya, talqin,
madaniyat, markaz, shahar, falsafiy fikrlar.
Аннотация:
В статье дается подробный рассказ о жизни и творчестве
Насира Хусрава, основанный на его философских взглядах, изложенных в
его трудах “Зод аль-мусафирин” и “Гармония двух мудростей” о важности
человеческой сущности и человеческой ценности.
Ключевые слова:
анализ произведения, страна, философия, мысль,
сущность, идея, интерпретация, культура, центр, город, философские
размышления.
Nasir Khisrav was a sensitive poet and thinker from Central Asia. He liked
to repeat the phrase “the seeker is the finder”. Nasir Khusrav searched for truth
throughout his life, to the point of forgetting his own identity. Abu Muin Nasir,
the son of Khisrav, was born in 1004 in the city of Kabadian, Tajikistan. As its
name suggests, the city is said to have been founded by the legendary king Kai
Kubad (sung in the Shakhnameh). Excavations in the second half of the 20th
century have shown that it was an ancient cultural center. Nasir Khusraw spent
the last years of his life in Yumgan, a remote mountain village in the Jurm district
of Badakhshan province, present-day Afghanistan. It was here that he wrote his
main work, which was aimed at establishing his religious sect of Karmatism
(Ismailism). At that time, a new genre in Persian poetry, philosophical odes, was
in vogue, and Nasir Khisraw alone took a leading position in this field. He
created many poetic and prose works, such as “Safarnama’, “Zad ul-musafirin”,
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“Wajhi din”, “Saodatnama”, “Rushnoinama”, “Khan ul-ikhwan”, “Boʻstan ul-uqul”,
“Dalil ut-mutahayyirin”, “Jomeʻ ul-hikmatayn”, “Risola dar hibobi 99 savoli
philosophia”, “Kushoyish va rahoyish”. That is why it can be called the first
philosophical paradigm for expressing the issue of economic policy.[1]
Two of Nasir Khusraw’s philosophical works are most notable: “Zad al-
musafirin” (“Food for the Traveler”) and “The Harmony of the Two Wisdoms”.
The main issue raised in both works is the greatness of human thought. The two
wisdoms are ancient Greek philosophy (Greek wisdom) and Karmatian theology.
Nasir Khisraw tries to prove that they are not contradictory to each other. In his
opinion, the Karmatian system is the only idea that correctly interprets and
develops the essence of the philosophical thoughts of such thinkers as Socrates,
Plato, Empedocles, Pythagoras and Aristotle. In the words of the French scientist
Corbin, Nasir Khisraw believes that the search for truth is a displaced divinity,
and the thinking spirit was created for this reason: it must enter into the essence
of things, ask them questions, clarify and investigate.
As a result of deep thinking, Nasir Khusraw realized that in understanding
events, it is necessary to move from their appearance to their essence, and to
pay attention to abstract thinking in order to reach the fundamental essences
from superficial essences. Only then will one be able to get rid of all accidental,
transient things and discover the internal laws of reality. His scientific and
philosophical courage was such that he drew attention to all reality and to each
individual object, both its external appearance (outward), which covers all its
aspects, and its internal (inner) characteristics, which express its essence.
However, he gave such a belief a divine tone, considering the “inner” essence to
be higher than nature, belonging to the other world.
Nasir Khusraw, who deeply mastered secular sciences, was a freethinker.
He philosophically thought about the essence of the Universe and Man through
the medium of reason. He also wrote a poem called “A Dispute with God” about
the imperfection of the world and the shortcomings of human nature. Through
his work, he criticized the unjust era, ignorant and selfish people, glorified the
hardworking farmer, the craftsman, the people of knowledge, and called for
human perfection. According to Nasir Khusrav, everything in the world is in
change and movement, like “flowing water”. What has appeared becomes
obsolete and perishes, but there is no reverse movement, movement does not
lead the world to mortality, but rather to the birth and emergence of a new one.
In his poems and treatises, he opposes the static dogmas that are considered
immutable. On the basis of the above-mentioned opinions and evidence, it is
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possibleto draw clear conclusions about the objective and subjective factors of
forming the economic thinking of our young entrepreneurs.[2] According to his
conclusion, progress is a continuous process, and nature and man are constantly
improving. The primary substance, even if created by the Creator, after its
creation develops in accordance with the laws of its material causes. Initially, the
four elements that are the “base of the material world” appear: earth, water, air
and fire, as well as the nine planetary circles. As a result of their interaction,
minerals, plants, animals and man gradually appear. Man is the highest of these
animals, endowed with a “speaking spirit” and subjugating the world to himself
due to his two distinctive features, namely, intelligence and labor activity: “The
essence of humanity came into being through his activity.”
Nasir Khisraw in his treatise “Zad al-musafirin” (“Food for the Traveler”)
notes that only man in the process of his labor sets in motion and uses four
elements: using water, he builds boats and sails on rivers and seas; using soil, he
builds buildings; using wind, he builds windmills; and using fire, he cooks food
and melts iron. Because one of the main goals of the socio-economic reforms
being carried out in our country is aimed at this very issue.[3] “Every creature
must rise step by step and reach the level of a perfect man.” Such a person does
not perish, because after physical death, his immortal soul merges with the
General Soul of the world – “there is only one terrible death, and that is the soul
that does not rise again, which perishes as a result of ignorance and foolishness.”
Constant search, the desire to acquire knowledge at the level of worship, the
power of reason and human thinking lead to perfection. At the center of Nasir
Khusraw’s poetry is a person who seeks, seeks truth. His poetry in this respect is
close to the "Goths" part of the Avesta. Like the “Goths”, Nasir Khisrav’s poems
are enriched by the experience of the Rudaki school of poetry. He recalls Rudaki
with sincerity in his poems. They considered it a high moral value to use water,
air, fire, soil without polluting them to ensure the harmonious development of
nature and society.[4] His poems sound not like boring propaganda and high-
spirited exhortations, but like sincere prophetic calls that bring good news. Nasir
Khisrav was persecuted by the ruling circles and Muslim clergy of that time for
promoting the ideas of Ismailism. According to his beliefs, if the society
recommended by the Ismailis is built, all problems will be solved, justice will be
established, and all happiness will be achieved. According to Nasir Khusrav, the
external world can be known; if external phenomena are known through the
senses, then internal processes can be known with the help of reason. If we take
into account this golden rule of economic development, the faster we eliminate
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such losses caused by our lack of economic literacy and ignorance, the faster our
life will be prosperous[5]. His theory of knowledge is based on reason: “science
is the knowledge of things as they are, and reason is that which knows things as
they are.” He also notes the infinity of the process of knowledge: “There can
never be a state in which there is nothing left for man to know.” On the verge of
claiming to have found the absolute truth in the study of the material world,
Nasir Khisraw attempts to explain everything through combinations of numbers
in his theology, allowing for completely different interpretations. The views of
Karmatism, to which Nasir Khusraw belonged, were an innovation within Islam.
He put on the agenda ancient worldview traditions, although not in direct
opposition to Islam, against its original dogmas, which were considered
immutable. When talking about the similar aspect of the Development Strategy,
which will be implemented for the next five years, to the Action Strategy, which
was implemented in all spheres of the country’s life in the past five years, it
should be noted that this strategic document was adopted only after a wide
public discussion.[6]
Appealing to the wisdom of ancient times was an impetus for the
awakening of patriotic consciousness. Another great service that Nasir Khusraw
made to science, although he himself did not want to, was his criticism of the
materialistic views of Zakariyya Razi in his own work “Zad al-musafirin”. Thanks
to this criticism, we can get acquainted with and enjoy Razi’s wonderful
philosophical work, which has been lost.
References:
1.Asrakulova, A. (2024). Philosophical deterministic paradigms of economic
policy.
В
ZDIF
(Т.
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Выпуск
10,
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35–38).
Zenodo.
https://doi.org/10.5281/zenodo.13766797
2.Asrakulova Adiba Nabievna. Factors of the development of the economic
thinking of youth during the third renaissance. Berlin Studies Transnational
Journal of Science and Humanities ISSN 2749-0866 Vol.2 Issue 1.7. 76-80 pp.
Philosophy scienceshttp://berlinstudies.de/10.5281/zenodo.7049995
3. Adiba Asrakulova. Theoretical issues related to the formation of economic
thinking of young people Жамият ва инновациялар. 7 (2021) / ISSN 2181-
1415. 15.07.2021.1-6. pp. https://inscience.uz/index.php/socinov/index
4.Asrakulova, A. (2024). Philosophical deterministic paradigms of economic
policy.
В
ZDIF
(Т.
3,
Выпуск
10,
сс.
35–38).
Zenodo.
https://doi.org/10.5281/zenodo.13766797
5.Asrakulova, A. (2024). The role of economic consciousness and economic
thinking in the development of the economic image of the world.
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International scientific-online conference
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Инновационные исследования в науке, 3(9), 29–32. извлечено от
https://inlibrary.uz/index.php/irs/article/view/52657
6.Asrakulova, A. (2024). THE INFLUENCE OF ECONOMIC THOUGHT ON VALUES.
Современные подходы и новые исследования в современной науке, 3(11),
99–103.
извлечено
от
https://inlibrary.uz/index.php/canrms/article/view/53807
