The full name of this scholar is Abu Abdullah Muhammad ibn Ali ibn Hasan ibn Bashir (in some sources Bishr) al-Hakim at-Termizi. Information about the scientific and creative activity of Hakim at-Termizi Tajiddin Subki ("Tabaqat ash-shafi`-iyya al-Kubro"), Khatib al-Baghdadi ("History of Baghdad"), Ibn Hajar al-Asqalani ( "Lison al-mizan"), as-Sulami ("Tabaqat as-Sufiyya") and a number of other scholars. Hakim al-Termizi tells about his life in his work "Badu shani Abu Abdullah". This work was published in Beirut in 1965 by Yahya Ismail together with the work of the scholar "Khatmul Awliya". The dates of the birth and death of Hakim at-Termizi are given differently in written sources as well as in modern literature. Some authors, such as Haji Khalifa in Kashf az-Zunun, have indicated the year of Hakim al-Termizi's death as 869 AD. The same date is also mentioned on the tombstone of the scholar. Given that Hakim al-Termizi lived for more than a hundred years, the sources also state that he lived to be 112, 116, or even 120 years old, in which case the scholar I was born between 750 and 760. turns out. Meanwhile, the famous Egyptian scholar Abdulfattah Abdullah Baraka Hakim al-Termizi, who wrote Al-Hakim at-Termizi and Theory of Elephants 30 years ago, was born in 820 AD, lived 112 years and died in 932. The sources do not provide detailed information about the childhood and adolescence of the scientist. According to his biography, he was seriously engaged in religious studies from the age of eight, and at the age of twenty-eight he went on a pilgrimage to Mecca. After returning from the journey, Hakim al-Termizi followed the path of Sufism: he went into solitude, overcame the nafs ammara, and studied Sufi treatises.
His father, Ali ibn Hasan, was a learned muhaddith scholar who went to Baghdad in search of knowledge and took an active part in scientific discussions with well-known scholars of the time on various issues of hadith. Both his parents and his uncle were considered to be true scholars of hadith. Consequently, Hakim al-Termizi grew up in an educated and scientific environment that had a profound effect on his worldview.
Written sources provide reliable information about the teachers of Hakim at-Termizi. His first teacher was his father Ali ibn al-Hasan at-Termizi. Al-Khatib al-Baghdadi's History of Baghdad provides some information. Among his teachers were Qutayba ibn Sa'id as-Saqafi al-Balhi (798-888), Salih ibn 'Abdullah al-Termizi, who for some time had a very charming account in Ibn Hibban's Book of Celebrities. Salih ibn Muhammad at-Termizi, Sufyan ibn Waqi` (died 860), Hasan ibn Umar ibn Shafiq al-Bahri (died 840), Ahmad ibn Hadrawaih (died 854), Abu Turab al-Nakhshabi Yahya ibn Maaz ar-Razi (died 875).
Based on the information of written sources describing the life and activity of Hakim at-Termizi, his long life can be divided into the following stages.
The first stage is childhood until the age of eight. Unfortunately, we do not have accurate information about this period of his life. However, unlike his peers, he did not pay attention to the various games of this age, but prepared himself for future scientific life - learned more from his teachers, studied various sciences (especially kalam). It can be said that he studied science and immersed himself in a mysterious spiritual life.
The second stage covers the life of Hakim at-Termizi from the age of eight to twenty-eight. During this period he learned from various sheikhs. He went to other cities in the East in search of knowledge, visited Mecca and the House of Allah. During this period of his life, he paid more attention to the study of hadith and jurisprudence.
In the third stage of his life, the scholar was engaged in in-depth study of the Qur'an. He studied kalamullah, its essence, fasting, praying, piety and so on. Al-Antoki's philosophical and mystical work "Treatment of the Heart" was especially influential.
Hakim at-Termizi also had many disciples. These are: Abu Muhammad Yahya ibn Mansur al-Qazi (died 960), Abu Ali Mansur ibn Abdullah ibn Khalid az-Zuhli al-Hirawi, Abu Ali al-Hasan ibn Ali al-Jurjani, Ahmad ibn Muhammad ibn Isa, Abu Bakr Muhammad ibn 'Umar al-Hakim al-Warraq, Muhammad ibn Ja'far ibn Muhammad ibn al-Haytham ibn Umran ibn Buraydah, and others.
Hakim al-Termizi's scientific and creative activity is closely connected with his travels to other countries and cities. He was in Balkh, Nishapur, Baghdad, where science and culture were highly developed. In these cities he met famous scientists and took part in scientific discussions. Nevertheless, in the scientific and creative life of Hakim at-Termizi, his native city - Termez played a very important role, where the scientist created his main works. His sermons and sermons, as well as some of his works and, above all, Muslim ceremonies, love of Allah, certain categories of Sufis, along with the "Khatamul Anbiya", "Khatmul-Awliyya" "Ilal ash-Shari'a" provoked protests from a number of jurists and scholars. Hakim al-Termizi had to go to Balkh and then to Nishapur to escape persecution. There the scholar was greeted with joy. Later, his followers and followers increased there.
Works of Al-Hakim at-Termizi
Various figures are given in written sources on the number of works by Hakim at-Termizi. Some authors say that the number of his works is four hundred. However, most authors believe that the number of his works is about eighty. According to Abdulfattah Abdullah Baraka, Hakim at-Termiziyshshg has reached about sixty out of four hundred works. Most importantly, we have the works of the scientist, which form the basis of the scientific and spiritual heritage (2). Among them, first of all, it is necessary to mention the work "Navodir al-usul fi ma'rifat akhbar ar-Rasul", which contains 291 hadiths. In this play, Hakim al-Termizi's worldview is described to a certain extent. A manuscript copy of "Navodir al-usul" is kept in Tashkent, in the library fund of the Religious Board of Muslims of Uzbekistan. Among the other published works of the scholar are "Kitab haqiqat al-odamiya", "Adab an-nafs". Most of Hakim al-Termizi's works have come down to us in manuscript form and are preserved in various manuscript collections around the world. For example, the manuscripts of his works are kept in Paris, Cairo, Damascus, Alexandria, Istanbul and London. The following works of Hakim at-Termizi are kept in the National Library of Paris (under inventory 5018 in the Arabic section):
1. Kitab as-salat and maqosidiho.
2. Kitab al-Hajj and Asrorihi.
3. Kitab al-Ehtiyat.
4. Kitab al-Jumal al-lazim ma'rifatiho.
5. Kitab al-Furuq and man` at-taroduf.
6. The book is the truth al-adamiyya.
7. Book Urs al-muwahhadiyn.
8. Kitab al-A`za val-nafs and yusammo kazalika ghawr al-umur.
9. Book Manozil al-ibad min al-ibadati.
10. Kitab al-Aql val-havo.
11.Kitob al-Amsol min al-Kitab vas-Sunna.
12. Kitab al-Manohiy.
Manuscripts of two works and five treatises of Hakim at-Termizi in the library of al-Zahiriya in Damascus (Sufism series, under number 104); Three treatises (Maktabat al-baladiya, under No. 3585) are preserved in Alexandria, Egypt. The list of his works preserved in London includes five pamphlets. In Cairo, there is a manuscript of Ilal al-Ubudiyya in Dor al-Kutub al-Ilmiyya. This treatise, which is an abbreviated version of Kitab as-salat, is better known as Ilal ash-Shari'a.
In addition, there are manuscripts of some of his works in Leipzig and Istanbul. It is worthwhile to dwell on one of the main works of Hakim al-Termizi - "Khat-mulavliyya". For a long time it was considered that this work has not reached us. Fortunately, this assumption turned out to be wrong. Osman Ismail Yahya, a member of the Department of Islamic Values at the Paris Research Center, published Hatmul-Awliyya in 1965 in Beirut. The 586-page edition includes several treatises by Hakim al-Termizi, including a thirty-two-page biography, Badu sha'ni Abu Abdullah. Based on this small work, it became possible to get some information about the life of Hakim at-Termizi. It tells about the life of the scholar, how he first learned from his great-grandfather, his travels to Kufa and Basra, and his visit to Mecca. It turned out that the scholar had studied the hadith of the Prophet in Kufa. On his way back to Termez, he memorized a part of the Qur'an. As for the content of "Khatmul-Awliyya", it should be noted that the main content of this work is the right of the governor, as well as issues related to his prophethood and mission. The pamphlet consists of an introduction and twenty-nine chapters. Its main content is stated in the form of the sheikh's answer to the murid's questions.
In this work by Hakim at-Termizi, for the first time in the history of Sufism, the issues of guardianship were described as an absolutely complete theory. This work was a new phenomenon in the history of Sufism for the famous "Khakimiya" Sufis, who spread in Termez and Balkh. This doctrine served as a religious testament or enlightenment program. Hatm al-Awliyya had a strong influence on the worldview of the Muslims of the East, but, as noted above, it provoked protests from some jurists and scholars.
The importance of Hakim at-Termizi in the history of Sufism is mainly determined by his treatises. They speak of the "spirit" and its "state" and "action," of the ways of self-improvement and the suppression of degrading behavior, of the suffering that leads to purification, and so on, to the development of the Sufi psyche. showed a secret. Hakim al-Termizi considered Sufism "enlightenment" ("wisdom") to be the highest knowledge that a person can attain. He likened this knowledge to the "divine light" in the human heart. Unlike the ordinary science of interpreting and applying the rules of the Shari'ah, "enlightenment" understands the inner essence of things and, ultimately, the "divine essence." If knowledge can be acquired in the process of education, then "enlightenment" is a mercy revealed by Allah to His beloved servants. The field and time of application of science are limited, and "enlightenment" has no limits. Only those who purify their hearts from the love of the world and love Allah will attain enlightenment. Hakim at-Termizi considered Sufi governors to be one of them. They differ from other believers in that they have attained the same enlightenment.
It seems that Hakim al-Termizi was the first to theoretically substantiate the Sufi notions about the saint and to equate them in law with the apostle and the prophet. The scholar's ideas about the relationship between mission and authority, the level of sainthood in Sufism were developed in the works of the famous scholar Ibn Arabi. Ibn Arabi often included in his works large passages from the treatises of Hakim at-Termizi. Researchers say Hakim al-Termizi may have been familiar with Buddhism, Christianity, and Monism. The influence of these teachings can be seen in his works. Recognizing the deep and comprehensive knowledge of the scholar, his contemporaries did not give him the honorary title of al-Hakim - the sage in vain (3).
Abu Abdullah Rudaki
Abu Abdullah Ja'far bin Muhammad bin Abdurahman Adam was born in 858 in a peasant family in the village of Panjrudak near Samarkand. Having received his primary education in a family environment, Jafar thoroughly mastered all the knowledge of his time in the madrasas of Samarkand, reaching the level of memorizing the Qur'an; folk poetry, loves to sing songs; learns music from Abu Abbas Bakhtiar, a famous musician and musician; gains fame in playing barbat, rud, ud, dust, instruments of law; he wrote poems to the music and began to use the nickname Rudaki in them.
After the end of the Arab conquest and the establishment of a centralized state, science, culture, literary life, handicrafts and trade flourished in Khorasan Movarounnahr. In particular, the power of the state increased during the reign of Amir Nasr II Somoni (914-943). He gathers people from towns and villages, from far and near, to the center of Bukhara, creates conditions for their activities and sponsors them. Rudaki, who became famous in poetry and music, was also invited to the palace. As a result, the poet is completely immersed in creativity: he creates poems, ghazals, rubai, qita, epics. His prestige will increase and his wealth will also increase. In this regard, the famous historian, writer and literary critic Muhammad Awfi wrote in his commentary "Lubab ul-albob" (1222): "When Rudaki became a master musician, his voice spread throughout the world. When the Emir of Khurasan, Nasr bin Ahmad Somoni, added him to his ranks, he rose to prominence, and his wealth increased exponentially. No one among his successors had such wealth, and no one was as happy as him. could not own. "
Indeed, Rudaki had an incomparable reputation as the "closest nadimi" (Awfi) of the Samanid emirs, a cheerful hafiz, a skilled craftsman, and a punctual poet. This is confirmed by the fact that during all the travels of the Samanid emirs, the manuscripts of the poet's works were loaded on camels from Turan to the cities of Khorasan and passed around. By the middle of the tenth century, the situation in the palace worsened. Rudaki, who had lost his patron and friends, was old, and spent the last years of his life in his village, and died in 941.
Ancient sources contain many conflicting opinions about Rudaki's personality and destiny: some scholars say that the poet was born weak, while some studies and articles suggest that he became blind in his old age due to diabetes. They say. In our opinion, it is close to the truth that Rudaki was "born blind". For, such great artists as Homer, Abu A'la al-Ma'ari, and Ahmad Yugnaki, despite their innate weaknesses, were the only ones of their age.
Opinions about Rudaki's creative heritage are also diverse. Scholars such as As-Saalibi (XNUMXth century), Muhammad Awfi, Nizami Aruzi Samarkandi (XNUMXth century), Davlatshah Samarkandi (XNUMXth century) estimate the size of the poet's works from one million to three million bytes. No matter how exaggerated this number may be, it is natural that the legacy of Rudaki, who was constantly engaged in artistic creation and always recited poetry in the style of Badiha, was enormous. The history of the creation of the poem "Bukhara" in the spirit of high patriotism also supports this view. Unfortunately, due to the savagery of the Mongols, the manuscripts in the libraries of Otrar, Samarkand and Bukhara were burnt to ashes. As a result, more than two thousand bytes of Rudaki's works have survived. But these eternal verses alone allow us to imagine Rudaki's genius.
In the IX-X centuries the Persian literary language was not yet fully formed, it did not create enough artistic blessings. Under such conditions, Rudaki laid the foundation of the Persian literary language, relying on the pearls of folklore, laid the foundation of Persian literature. Where there was not enough tradition in the field, he wrote classics in all genres of the lyrical genre. He created masnavis such as Kalila and Dimna and Sindbondnoma. He was the first in all fields of artistic creation. That is why his contemporaries called him "Adam ush-shuaro - the father of poets Adam." Indeed, when we look at Rudaki's poems, they contain real love and figurative love, humanity, patriotism, learning, profession, honesty and religion, justice and a just king, love for mother nature. , we witness that the ideas of caring for the environment are depicted in a uniquely elegant imagery. In the poems, the poet manages to express the spiritual experiences of the lover in a virgin way, and describes the beauty of the mistress in even more beautiful means. For example, in one byte, the pearly teeth of the earth resemble transparent grains lined up on a branch of a sapling after rain, while in another verse, He says. As the mistress dragged her skirts off the ground, it was permissible to purify the soil and perform tayammum without water. Such an image is also found in Mawlana Lutfi. When the lover went for a walk in the garden in the morning, the river smelled of roses. The lover wonders if he has washed his face and hands at the head of the ditch before me. Mood is drawn through the definition of the unique elements of natural beauty:
When the month of spring came, the month of winter came,
The space was covered with dust, the steppe was filled with blood.
From the tears of the first spring the color of the face before the branches,
The pregnant bear was from the fragrant smell of the soil anbaroso.
Like Lily's face, the tulip smiles in the wide desert,
Like a mad eye, a cloud makes a river tear blood.
The smell of roses comes from the running water every hour,
It's as if I've washed the face of a flower in a half-ditch.
In Rudaki's works, the call to acquire knowledge, to honor man, to live in this world "for the good of mankind", to study the short life given by Allah and to spend it on socially useful work are the leading motives:
Do not look at it with the naked eye, but,
To the world of knowledge.
The world is a sea of good deeds,
Make a ship and go to Nargi.
Joy and happiness in the works of the poet, Navruz is the beauty of the world, the vitality of wine, the beauty of the land, the blissful power of the home of friends, charity, honesty and mercy, compassion are also in the verses of the Masnavi. r is sung in music.
Rudaki created the most classic examples of the genre in the poem. In his works, such as "Bukhara", "Mother of May", "Complaint of old age", the poet, on the one hand, thinks passionately about patriotism, humanity, diligence, the value of life; on the other hand, the love of beautiful nature always motivates us to live happily ever after. In the poems dedicated to the Samanid aristocracy, the poet sought to describe their contribution to the development of the state, their efforts to improve the welfare of the people. Rudaki's works are written in a very simple, fluent way - sahli mumtane '- easily impossible. In the past, many Persian poets wrote poems, similar to his works. But no artist has reached the level of Rudaki. In particular, 120 poets from the classics of Persian-Tajik literature wrote nazira in the Bukhara poem, which begins with "Boyi joyi Moliyon oyad hame…". But none of them reached the level of the original text: those who found the weight, the tone, stumbled on the subject, and those who were able to target the subject, those who could not master the music, the rhyme…
That is why the great wordsmiths of the past valued Rudaki's genius and praised his poetic power. In particular, the great lyric poet, the first royalist Daqiqi describes it as follows:
It's beautiful to be a ghazal rudakiyvar,
I could not write a ghazal like Rudaki.
Trying with a very delicate imagination,
I couldn’t find my way into that curtain.
Abu Abdullah Rudaki has always served humanity with the ideas of patriotism, enlightenment and friendship of peoples that he sang. The poet's work has been very close to the Uzbek people since ancient times. Babur in his pamphlet "Mukhtasar" gave examples of the poet's works, Polatkhan Domullo Qayumi in his commentary on the poet's work. Our teachers S.Aini, N.Mallaev, Sh.Shomuhammad and M.Muinzoda analyzed the life and work of Rudaki, translated and promoted his works.
