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Uzbekistan: a land multifarious geniuses. SUFI ALLAYAR (Part 6)


The above-mentioned three books by Sufi Allayar were well known to the researchers and wide range of readers. However, his next book “Makhzanu-l-muti’in” was not paid enough attention to by the researchers. A researcher Jahangir Abduahadov has recently discovered a copy of its manuscript in the scientific library of the Institute of Oriental Studies named after Abu Rayhan Beruni in Tashkent under the code of 4982. Written in the Arabic language, the book consists of 546 pages. It is devoted to the description of the rules of Shariah (aqida) as well as the legal matters of Islam. Thus, we can consider Sufi Allayar to be a three lingual specialist.


“Muradu-l-arifin” by Sufi Allayar was written in Persian. It is a great work of philosophical importance which enriched the teachings of Sufism with new ideas and new theories. Generally speaking, “Muradu-l-arifin” is a solid philosophical source created both in the style of prose and poetry. There are two commentaries written on this precious work. They are preserved in the library of oriental manuscripts of the Academy of Sciences of the Republic of Uzbekistan. The content of the book was defined by the author as in the following lines: “Chun in kitab dar bayani aham sufiyya va qismi sufiyya va ulumi eshan va rusumi eshan ast” (This book is about the importance of Sufism, the fate of Sufis and Sufi sciences as well as their traditions). This means that this book on the theory of Sufism was the result of a serious research. This fact defines the importance of the book for our times as well.

As is well known that the Sufi order saw the next stage of its highest development in Maveraunnahr in the second half of the 14th century and the first half of the 15th century. Thanks to Bahauddin Naqshbandi’s contribution and because of his consistent activities and efforts, this theory was enriched with new approaches to the teachings of this order and these teachings came closer to the real life of ordinary Muslims. Moreover, as a result of the influence on this order of such figures as Nasiriddin Ubaydullah Khoja Ahrari Vali and Makhdumi A’zam Kasani, the ideas of this order became closely connected with the practical activities of its representatives. Especially, the absorption of the ideas of the Naqshbandiya teachings by the contemporary literature had a noticeable influence on the other branches of art and widened its area of influence from the literary and aesthetic points of view. The fame of such great geniuses as Alisher Navai and Abdurrahman Jami as literary men and men of science, as well as the unlimited area of their estimation are closely connected with the development of the Naqshbandiya order.

Thus, during this period of time, the influence of the Naqshbandiya order widened into a vast area. Sufi Allayar also used the features of this order creatively. Having created a new philosophical book “Muradu-1­arifin”, he made a noticeable contribution to the Naqshbandiya order by enriching it with new ideas and new approaches. If our great ancestors Khoja Ahrari Vali and Makhdumi A’zam showed the ways of introducing the teachings of this order into our social life, Sufi Allayar was known to have introduced these teachings, i.e. oriental and humane moral views, into the process of prayers and education, i.e. into the curriculum of madrasahs, schools and other educational institutions. This fact may be admitted as a great contribution to the formation of good morality among nations and one of the peculiarities of Sufi Allayar. Therefore, it will not be an exaggeration if we say that with his great and incomparable service in this field, Sufi Allayar became the teacher and master of millions of Muslims of the times.

We think that it will be correct if we finish the book “Uzbekistan: a land of multifarious geniuses” you are holding in your hands with “The poe m on modesty” which Sufi Allayar included into his “Sabatu-l-ajizin”. By the way, most of the geniuses we have tried above to acquaint you with reached their appreciation and highest level of honour thanks to modesty.

The poem on modesty

You, a greedy one, don’t aim at having much in all,

Remember the saying ‘Grasp all, loose all’.

If you on having a chance were able to sit on the golden throne,

Don’t be cruel, unjust with those who sit below you on the ground.

Though the men of title of the world shake by hand

Don’t take pride; don’t forget you are man of ordinary rank.

If you are a man of wealth and belong to a rank and fashion,

Get aware; take care of the state of those whose health is broken.

Look up at the Heaven, who ever looks down at the Earth,

Take after him, before your people bend the neck of yours.

Though you found yourself at the top of the ladder,

Climb down to kiss the Earth, the Sun does it so ever.

If one considers to be strongest on Earth,

He has to come up to the means of measurements first.

If you are bold and as strong as the horse is,

Act as Muslims do, deal with noble deeds.

Though it crawls on the ground, under your feet,

Don’t step on it, let it under the Heaven live.

Don’t be so proud, it doesn’t match a man of worth,

And don’t boast that you’re the son of that man of wealth.

Let him wear a slave, give your ear to his confession,

Be careful, think it over, then come to a decision.

Don’t drop a hint that he was unworthy in the past,

As God himself endears him and God is always right.

Do your part yourself, don’t on your titled father rely,

Death does not care who you are, he comes suddenly and stands by.

If doesn’t make reason from which source it sprang,

A well-made rug excels the carpet made of wool taken from ram.

A son of an ordinary Muslim isn’t worse than a son of noble Muslim,

The first on becoming learned can the latter’s holy face darken.

If anybody is too envious, he’s usually furious and rude,

It’s said that envious person’s garden never bears fruit.

If he bends over the candle lit by Father of Just to put it off,

His beard takes fire, there is no need in putting it to the proof.

God did you much good, made your life easy, your days nice,

A new brook let sprang out in your old dwelling once.

If one takes a rifle to make someone a slave anyway,

Flood comes suddenly and washes that man of evil away.

If somebody got used to torturing other ones,

He’ll be doomed to suffer by his victim ones.

Be merciful, it matches Muslims, don’t take pride so high,

As at the end all will go to the same place, in the same place they low lie.

Don’t be sorry about things done by you wrongly, it’s too late,

If you do, you’ll do yourself harm, take it as it were your fate.

Let ruthless men who live in sin, not live long, die soon,

Then people more nights will sleep quietly under the moon.

Inayatulla Suvanqulov
Professor, Doctor of Philology

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