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PUBLISHED DATE: - 19-06-2024
DOI: -
https://doi.org/10.37547/tajssei/Volume06Issue06-20
PAGE NO.: - 128-132
THE SOCIO-POLITICAL AND PHILOSOPHICAL
PERIOD IN WHICH THE UZBEK POET AND
THINKER BOBORAKHIM MASHRAB LIVED
Mumin Hashimkhanov
Professor of "Department of Philosophy, Education and Legal Education" of Jizzakh State Pedagogical
University, doctor of philosophical science, Uzbekistan
INTRODUCTION
Makhdumi Azam, the grandfather colony of
Mashrab's spiritual teacher Ofaqkhoja, was known
as a pir in the Dahbed region. Therefore, we felt it
necessary to think briefly about Dahbed, where he
lived.
In addition to the famous cities of the East, such as
Samarkand and Bukhara of Uzbekistan, small
regions such as "Khoja Ismail", "Khoja Ahror" and
"Dahbed" are also famous in the Islamic world.
Dahbed is one of the ancient and historical regions
located on the Mionkol island between the
Okdarya and Karadarya rivers, in the north-
eastern part of the city of Samarkand.
According to sources belonging to the Shaibani
period, Dahbed is located in Ofarinkent district
[1;5].
You can find a number of historical and cultural
monuments inextricably linked with the history of
Dahbed in Central Asia and beyond. For example,
Dahbed itself has a madrasa, two mosques and a
house with a dahlam; In Samarkand, Sherdar
madrasa is located on Sozangaron Street, Khoja
Avliya (one of the grandsons of Makhdumi A'zam)
mosque, Khoja Ishaq Vali mosque in Bogi Baland;
In Bukhara, the house of Shah Akhsi (the house of
Makhdumi Azami); in the cities of Kosonsoy and
Akhsikent in the Fergana region; in Hisar,
Urmetan, Fulgor regions of Tajikistan; in Uzgand,
Kyrgyzstan; In the cities of East Turkestan (China),
such as Yorkent and Kashgar, as well as in
neighboring regions of Afghanistan, you can find
several monuments related to the history of
Dahbed, built under the name of Makhdumi azam
Khoja. "Guzari Dahbedi" was established in the
central part of the city of Samarkand in the XVI-
XVII centuries[2;36]. It started near the
Shaibanikhan Madrasah of Guzar Registan Square
and continued to the back of Amir Temur's
RESEARCH ARTICLE
Open Access
Abstract
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mosque. The current Dahbed street is one of the
central streets of the city and extends to Motrud.
In 1993, as a tribute to the dignity of Makhdumi
Azam, the regional leadership named a street
adjacent to Dahbed Street after him.
Most of the descendants of Hazrat Makhdumi
Azam's children still live in Dahbed district and
their genealogies are also available[1;6-7].
The emergence of Dahbed is connected with the
name of Sayyid Ahmad Jalaluddin Kosani (1461-
1542), who was born in the city of Kosan in the
Ferghana Valley in the second half of the 15th
century. He moved to Mionkol at the invitation of
the rulers of Samarkand, in particular Jonibek
Sultan from the Shaybanites, and planted ten
willows there. As a result, the area where he lived
was called "Dahbed" (Persian for "ten willows").
According to another interpretation, it means
"Dehai bed" (village of willows), and according to
the third interpretation, it means "Dah bor bed"
(come to pilgrimage ten times), according to the
fourth interpretation, "Dahband ” (ten ways
- a link
of sects), and the first two meanings are close to
the truth [3;28].
Hazrat Makhdumi A'zam, who worked in the
Ferghana Valley, must have come to Samarkand to
live permanently between 1515 and 1528. Because
in 1515, Maulana Muhammad Qazi, the teacher of
the royal family, died, and Jonibek Sultan, who
invited the royal family to Samarkand, died in
1528. That is, Mahdumi A'zam came to Samarkand
between the deaths of his teacher and the murid of
the ruler.
Dahbed was considered the center of Ofarinkent
(Sogdi Hurd) district during the Shaybani,
Ashtarkhani and Manghit dynasties. It was
surrounded by walls and there were many
mosques. In the Dahbed region there were villages
and neighborhoods such as Kokchi, Mir Otaboy,
Safeduk, Sartaroshkhana, Shakhob, Tongotar,
Beshtut, Oynaqorgon, Kattakorgon and Ochidogar.
According to the sources, in the last century, there
were 1206 households in Dahbed and 45
mosques[4].
In spite of its small location, Dahbed was the
largest leeward center of Naqshbandi, the largest
chain of Sufism in Islam, since the 16th century. It
is interesting to note that it is a rare occurrence in
the history of Sufism that representatives of such a
great order as the Naqshbandiyya lineage, who
came from the same family, i.e., the Makhdumi
Azami class, have been in charge for centuries at
the same time[3;29].
In its history, Dahbed has experienced various
events. For example, during the reign of King
Abdulaziz Khan (1645-1680), a member of the
Ashtar Khans, Dahbed became a center of
rebellion.
According
to
Sayidoi
Nasafi's
correspondence, the army of Abdulaziz Khan
entered Dahbed from Sogarj at the time when
Khaja Raziq ibn Abdulmominhoja and Khaja Mahdi
ibn Musahoja, the grandsons of Khoja Hashim, who
were the grandsons of Makhdumi Azam, were
leaders in Dahbed. The reason for these conflicts is
that some amirs of Dahbed and Mionkol seem to
have ignored the king's judgment[3;29].
In Central Asia and beyond, you can find a number
of historical and cultural monuments inextricably
linked with the history of Dahbed. For example,
Dahbed itself has a madrasa, two mosques and a
house with a roof; Sherdar madrasa in Samarkand,
Khoja Avliya (one of the grandsons of Makhdumi
Azam) mosque on Sozangoran street of the city;
Bogi Baland Khoja Ishaqi Vali (i.e. his wife
Makhdumi Azamiya); in the cities of Koson and
Akhsikent in the Fergana region; in Hisar,
Urmetan, Fulgor regions of Tajikistan; in Uzgand,
Kyrgyzstan; In the cities of East Turkestan (China),
such as Yorkent and Kashgar, as well as in the
neighboring regions of Afghanistan, you can find
several monuments related to the history of
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Dahbed, built in the name of the Khojas of
Makhdumi Azami, as well as toponyms of the same
name in Dahbed. In addition to this, it can also be
said that in the 16th and 17th centuries, "Guzari
Dahbedi" was established in the central part of the
city of Samarkand[2;36].
It started near the Shaibani Khan Madrasa (now a
department store) of Guzar Registan Square and
continued to the back of Amir Temur's mosque.
The current Dahbed avenue is one of the central
streets of the city and extends to the village of
Moturid[3;31].
Academician A.Muhammadjanov expressed his
scientific views on the etymology of the toponym
of Dahbed, where Makhdumi A'zam lived:
Makhdumi Azam, Afaqkhoja, Dahbed and Eastern
Turkestan are important political aspects of
Mashrab, despite its small location, Dahbed was
the center of the Naqshbandi leech, considered the
largest chain of the Islamic religion and Sufism,
since the 16th century. It is interesting to note that
such a great leech as the Naqshbandi dynasty was
ruled by several representatives from the same
family, that is, from the Makhdumi Azami caste,
which is unprecedented in the history of Sufism.
Hazrat Khwaja Hashim ranks with Hazrat Ghawsul
Azam in rank and Hazrat Bahauddin Naqshband in
rank. Among the mashayikhs of recent times and
among the class of Dahbedis, no mashayikh has
been able to reach his rank. During his time, his
murid Yalangtosh Bahadir built the Fayzli
Khanakah building in Dahbed[3;135].
Looking at the life paths of Khoja Hashim, we admit
that there is no doubt in any of the above words.
He, like Khoja Ahrori Vali, combined his activities
with politics for the benefit of the people.
After Makhdumi Azam, the person who increased
the class of Dahbedi Khojas and the fame of Dahbed
region is Khoja Hashim. The greatness of the
political-historical activity of Khoja Ahrori Vali is
also known from the fact that at the foot of his
grave are the kings of Afghanistan, Shah Hidayat
ibn Shah Qasim, Shah Saodat (who died in the
second half of the 18th century), the rulers of
Samarkand, Amir Yalangtosh Bahadir, Amir
Sultanquli and princess Iqlimabanu were buried.
Except for Amir's mausoleum, nowhere else in
Dahbed are so many rulers buried under the feet of
one pyre[3;136].
Khoja Hashim Dahbedi worked as the main leech
leader of the Naqshbandi dynasty after his father
Khoja Kalonhoja and uncle Khoja Ishaq. During the
reign of Khwaja Hashim, Dahbed again became the
center of the Naqshbandi dynasty.
In the first half of the 18th century, the political
influence of Khoja Hashim Dahbedi in Central Asia
increased. According to Muhammad Yusuf
Munshi's testimony, Ashtarkhani Vali Muhammad
Khan (1605-1611), who was overthrown from the
throne of Bukhara, fled to the side of Shah Abbas,
the ruler of Iran. He sent 80,000 so-called red
soldiers from Iran to Vali Muhammad Khan and
sent them to Bukhara. At this time, Imam Quli Khan
(1611-1642), the nephew of Vali Muhammad
Khan, ascended the throne of Bukhara with the
help of Khoja Hashim. Hearing the news of Vali
Muhammad Khan's march on Bukhara with the
Iranian army, Imam Quli Khan became worried
and came to Khoja Hashim Dahbedi, the piri "pole
of saints", and kissed his hands and asked for
advice. In that meeting, Khoja Hashim Dahbedi was
sitting with a number of his caliphs and
companions. The name of one of his caliphs was
Maulana Saqi, and Hazrat Khwaja, who had
knowledge of the poem, recited verses looking at
him.
At the same time, the ascension of Yalangtosh
Bahadir to the throne of Samarkand by the will of
Khoja Hashim has a positive effect on the
development and creativity of Samarkand.
As we can see, the political changes in Central Asia
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at that time were solved by Dahbed. The rulers of
Bukhara and Samarkand, no matter how good they
did or built a monument, first of all they started
their work by receiving fatwas and prayers from
Khoja Hashim as a pir. He was sometimes called
"Imam" and "Muhammad Vali"[3;138].
Amir Yalangtoshbi Bahadir, the creator of many
architectural monuments that have become our
pride, is a famous and popular ruler who left a very
influential mark on the history of Samarkand, and
his life and work are inextricably linked with
Dahbed. He was the son of Boyhojibi, one of the
leaders of the Olchin clan, and at the age of 12, he
joined the army of Ashtar Khan Dinmuhammad
Khan. During those times, he came with his father,
gave his hand to Khoja Hashim Dahbedi
(grandsons of Makhdumi Azam), became a murid
and entered his education. Later, he took the
Samarkand throne with the help of Khoja Hashim,
who was the leader of the Naqshbandi sect in his
time [3;144].
The gallant commander Yalangtosh Bahadir
almost did not obey the central authority in
Bukhara. He ruled Samarkand during the reign of
three Ashtarkhan kings: Imam Quli Khan, Nadir
Muhammad Khan and Abdulaziz Khan. His word
was of decisive importance for the Ashtarkhan
rulers; he independently organized several
marches to foreign countries, including Iran's
Khorasan region and Afghanistan. In addition, he
traveled to Tashkent and Turkestan and calmed
the local conflicts there. In general, it is safe to say
that Yalangtosh Bahadir was the head of the army
of Bukhara. Because of this, many neighboring
kingdoms sent gifts - greetings - to Yalangtosh. He
returned from foreign campaigns with many
captives and treasures.
During his time, Yalangtosh Bahadir also built
Sherdor and Tillakori madrasas in place of the
ruined house and caravanserai without destroying
the structure of this building complex built by
Ulugbek. When the time comes, it is also worth
saying that the gold spent inside the mosque of the
Tillakori madrasa could have built a large
monument (that's why the madrasa was called
Tillakori (made of gold)[3;149].
Yalangtosh Bahadir, who built the Sherdar and
Tillakori madrasas, could afford to build more
magnificent monuments. We mention this word for
the reason that some foreign and local monuments
experts believe that the masters of his time were
not able to create monuments of a different color
by taking only a copy from the monuments of
Yalangtosh Bahadir Ulugbek Mirzo. However, the
Sherdar and Tillakori madrasas are among the
most beautiful monuments adorning the city of
Samarkand. Yalangtosh Bahadir, who did not see
his Olchin clan as inferior to the Barlos clan of the
Timurids, humbly copied the structure of the
Ulugbek madrasa in his monuments out of respect
for the Timurids. In other words, he wanted to
harmonize the architecture and build only one
bouquet of monuments on Registan Square.
It is also necessary to say that "Sherdar" means
"There is a lion's reflection", and the sun, lion and
deer (ohu) in it are 12 signs of Hijri Shamsi (solar
year); lion (Asad) is the fifth month of the year; and
the deer (Jaddy) is the tenth month; The beginning
and completion of the construction of the
madrasah probably took place during these
months [3;150].
During the period of Nalangtosh Bahadir, culture
developed
tremendously
and
dozens of
monuments were built. Following the example of
Yalangtosh, courtiers, scholars, scholars, and
religious leaders built the necessary facilities for
the needs of the people, such as madrasas,
mosques, baths, bridges, wells, as a gift. During his
time, so many madrassas were built in Samarkand
itself that it was rare in the Middle Ages[6;97].
Yalangtosh Bahadir, who preferred construction
work to ruling, died in 1656. According to his will,
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he was buried in the house of Makhdumi Azam in
Dahbed, at the foot of the grave of Piri Khoja
Hashim Dahbedi (great-grandson of Makhdumi
Azam).
Amir Yalangtosh made a will: "Bury me at the feet
of my ancestors; Let those who come to visit my
elder step over my grave, I could not serve my
elder properly!" How great is the epitome of
humility from this testament.
These words of Yalangtosh Bahadir, the creator of
the Registan ensemble built in the 18th century,
are an expression of his boundless respect for his
elder - Makhdumi Azam.
REFERENCES
1.
Kattaev K. Maxdumi va Dahbed.-Samarqand,
“Sug‘diyona” nashriyot
i, 1994.
2.
Abramov M. “Guzari Samarqanda”.
-T.:
O‘zbekiston, 1989.
3.
Komilxon Kattaev. Maxdumi A’zam Dahbediy.
“Oltin kitob”, Toshkent. 2023.
4.
Veselovskiy N. ZVO, t
–
XVIII . Dagbit, A.
Ikramov muzeyi kutubxonasi.
5.
Komilxon Kattaev. Maxdumi A’zam
Dahbediy.
“Oltin kitob”, Toshkent. 2023.
6.
Kattaev. K. Samarqand madrasalari, ilm
–
fan
rivoji. Samarqand. “Zarafshon”. 2003
