22Academic Research in Educational Sciences VOLUME 2 | ISSUE 10 | 2021
ISSN: 2181-1385
Scientific Journal Impact Factor (SJIF) 2021: 5.723 Directory Indexing of International Research Journals-CiteFactor 2020-21: 0.89
DOI: 10.24412/2181-1385-2021-10-1259-1265
CHARACTERISTICS OF PHILOSOPHICAL AND SPIRITUAL VIEWS IN THE WORK OF MIRZA ABDULQADIR BEDIL
Oynisa Mustafaqulovna Muhammadiyeva
Associate Professor of Civil Society and Law Education, National University of Uzbekistan, Candidate of Philosophical Sciences
ABSTRACT
Mirzo Abdulkadir Bedil (1644-1721), whose sources state that he was originally from Shakhrisabz, was born and created in India by fate, in the late eighteenth and early twentieth centuries, especially in Central Asia, was extremely popular among the Uzbek people. His works have been taught in Turkestan madrassas and schools along with the works of great poets such as Khoja Hafiz, Sheikh Saadi, Navoi, Fuzuli, as well as read with great interest by teachers and students. Literate people also read Bedil's works in their homes, and such gatherings were called "bedilkhanism". Those who can interpret the meaning of the poet's works are described as "bedilkhan", his works were copied by "bedilnavis" calligraphers living in Bukhara, Shakhrisabz, Samarkand, Tashkent. This article discusses about the specifics of Mirza Bedil's life, analysis, and philosophical as well as spiritual views in his work, philosophical, moral and cultural-enlightenment ideas.
Keywords: Mirza Abdulkadir Bedil, way of life, philosophical views, spirituality, scientist, works, "Chor unsur ", "Irfon".
INTRODUCTION
Bedil lived in India during the perilous crisis of the Baburi dynasty, which, while denying the political system of this feudal society, was concerned about the need for the unification of Indians and Muslims. It is self-evident that he was deprived of the opportunity to express his philosophical thoughts and views openly, so he had to express his thoughts through various gestures, metaphors, and symbolic allusions.
Mirzo Abdulkadir Bedil, a great representative of Eastern literature, a great poet, sage and philosopher, is well-respected not only in Central Asia and India, but also in the whole East as a prominent thinker of the XVII-XVIII centuries, and his works are loved and read. Unfortunately, despite Bedil's vast literary, artistic, philosophical and philosophical legacy, his work, legacy and views were virtually unexplored until the
Academic Research in Educational Sciences VOLUME 2 | ISSUE 10 | 2021
ISSN: 2181-1385
Scientific Journal Impact Factor (SJIF) 2021: 5.723 Directory Indexing of International Research Journals-CiteFactor 2020-21: 0.89
DOI: 10.24412/2181-1385-2021-10-1259-1265
middle of the twentieth century. Of course, some scholars' research papers or articles provide a brief account of Bedil's biography and creative work, quotes from his works, and some ideas about his worldview, but all of this is at the level of today's requirements. will not.
METHODOLOGY
Abdulkadir's father died when he was five years old, so his mother, then his uncle and aunt took care of him. He did not acquire a consistent and perfect knowledge at a young age, but later, due to his unique abilities and sharp intellect, he mastered the basic sciences and knowledge of his time. Bedil studied Persian-Tajik language and literature from an early age and began writing poetry in this language at the age of 10. As a young man, he wrote his poems under the pseudonym "Symbolic", which he later changed to Bedil "heartless" that means he had a great heart. He gave his heart to Allah, to poetry, and called himself a heartless Bedil.
As a young man, Abdulkadir, with the close assistance of his uncle Mirza Qalandar and uncle Mirza Zarif, independently mastered the official sciences of his time, especially the teachings of mysticism and philosophy of gnosis. He is also fluent in Arabic, Hindi and Urdu, and later Sanskrit. Given that he is of Turkish descent, it is possible that he was also fluent in Turkish. From an early age, he studied theology, Qur'anic interpretation and hadith with great interest. Bedil was educated under Sheikh Kemal, a scholar of Indian literary language and philosophy at the time, and was able to discuss some controversial philosophical issues with him in Hindi. He writes in his book The Four Elements that he wrote important rules of Indian philosophy from Sheikh Kamal.
Bedil did not love the nobles who by nature oppressed and betrayed the people, and always looked at them with hatred. He did not like the oppression of human freedom, the tyranny of the dictatorial regime. So when King Avranzeb's son Azam Shah praised him and offered to write a poem, he flatly refused and refused his service. Bedil works in Delhi as a bookworm and earns a living. The poet reads and studies a lot in Delhi and reads every book he can find. As a result, several works are completed. He always wrote only what he thought was right, because he was a supporter of the free development of human thought. In the preface to the poet's "Kulliyot" we read the following lines:
"I wrote what I wanted, but I read what I could."
Academic Research in Educational Sciences VOLUME 2 | ISSUE 10 | 2021
ISSN: 2181-1385
Scientific Journal Impact Factor (SJIF) 2021: 5.723 Directory Indexing of International Research Journals-CiteFactor 2020-21: 0.89
DOI: 10.24412/2181-1385-2021-10-1259-1265
Bedil Rudaki, Firdausi, Ibn Sina, Attar, Rumi, Jami and Navoi were extremely prolific thinkers, poets and writers. Scholars estimate that the works included in his Kulliyot include 125,000 lines of poetry and more than 50 plates of prose. The nature and meaning of Bedil's work can also be seen in the names of his works included in the collection. Bedil's "Kulliyot" includes the following sixteen of his works.
Bedil's works became very popular among the peoples of Central Asia, especially in the seventeenth, eighteenth and nineteenth centuries. With the advent of lithographic printing, his works were published in beautiful lithographic books and spread throughout India and Central Asia. There are also Mumbai editions of Bedil's works published in 1847 and 1882. Bedil's poetry is rooted in Islamic philosophy on the one hand, and ancient Indian philosophy on the other. However, in his work, the influence of the thinking of the peoples of the Muslim East is more noticeable. L. Klimovich writes, "The essence of the Bedil language and style is that it reflects a rebellion against traditional symbolism. It is "old Indian" - the style that prevailed under the name of Indian style has been passed on to poets living in India and elsewhere. "
RESULTS AND DISCUSSION
Mirza Bedil promotes humanity, glorifies human qualities, and at the same time condemns bad qualities and shortcomings. He exalts man not on the basis of national and religious differences, but on the basis of the notion that he is of universal human descent, and that is why he considers man to be of the highest esteem and respect. At the heart of Bedil's philosophical worldview is the philosophy of Wahdat ul-Wujud, founded by the great philosopher, theologian and mystic Sheikh Muhyiddin ibn al-Arabi. In particular, his masnavi "Muhiti a'zam" was created under the influence of Ibn al-Arabi's famous work "Fusus ul-hikam", in which Bedil created the whole being as the Saqiysi Haq ta'ala, and the eternal and eternal Mastu mahmur imagines it as a holistic tavern.
Bedil expresses his most delicate, pure and pure feelings and love for the human race in beautiful lines. At the same time, he glorifies his homeland and patriotism because he loved his homeland, India. Because the humanist poet prioritizes man, he criticizes the evils of his nature, such as deceit, greed, greed, betrayal, ignorance, and cruelty, by means of art and art, but by his humility, generosity, and truthfulness. Describes and describes good qualities such as kindness, wisdom, loyalty and diligence. In Bedil's work, the question of the connection between being and man is
Academic Research in Educational Sciences VOLUME 2 | ISSUE 10 | 2021
ISSN: 2181-1385
Scientific Journal Impact Factor (SJIF) 2021: 5.723 Directory Indexing of International Research Journals-CiteFactor 2020-21: 0.89
DOI: 10.24412/2181-1385-2021-10-1259-1265
central, as he has been constantly engaged in this philosophical question, perfecting a worldview that is unique to him.
Mirza Abdulkadir Bedil has worked in many fields of science, including philosophy, literature, and art history. He is a leading scholar who has deeply studied the scientific heritage of Indian, Arab, Iranian and many Asian peoples. In addition, Mirza Bedil was well acquainted with the poetry and worldview of Saadi, Attar, Jami, Hafiz, Navoi. His most important works are "Chor Unsur", "Irfon", "Ruboiyot", "Ghazaliyot" and others. Proponents of the oneness of nature recognize the eternity of nature, the unity of matter and spirit, and believe that God is in the universe. Mirza Bedil was a supporter of this doctrine. Bedil believed that air was the basis of everything in his works "Chor Unsur" and "Irfon".
Bedil's work is often motivated by the struggle against such social injustices. The poet also observes a great deal about how a person should behave in a difficult situation where injustice is rampant, and urges people to be steadfast, to resist evil with an inner will, and thus to overcome it. So, Bedil brought a new meaning to the classical poetry of the East. For example, while more love, May, and Safa dominated poetry, socio-political issues dominated Bedil's poetry. It was, of course, a matter of life and death.
Bedil takes the air as the basis of the world. According to Bedil, matter and form are in a state of unity: "If matter is formless, where does form come from? If form is omnipotent, what kind of clothing does matter wear?" Bedil also addresses the issue of freedom and necessity. According to him, man is free in his actions. He has to decide for himself what to do. Bedil recognizes natural necessity, the laws of nature. On the other hand, he sees necessity as a manifestation of the divine will. Bedil criticizes the Sufi abandonment of secular ideas and the theory of eternal destiny. He is critical of India's widespread belief in the transmigration of the soul, and is skeptical of certain religious rules. According to Bedil, the origin of the world and man is as follows:
Researchers attribute the rapid spread of Bedil's works to Turkestan to the historically close cultural and socio-political ties between Central Asia and India. It should be noted that the country of Turkestan, which is in the throes of a deep crisis, was threatened by Russia after the second half of the 19th century, just as India was subjected to a colonial attack by Europe. As a result, the region was in a difficult social situation, the people were deprived of their political rights, and this began to plague the intelligentsia. It was in this context that Bedil's work came to them as a
Academic Research in Educational Sciences VOLUME 2 | ISSUE 10 | 2021
ISSN: 2181-1385
Scientific Journal Impact Factor (SJIF) 2021: 5.723 Directory Indexing of International Research Journals-CiteFactor 2020-21: 0.89
DOI: 10.24412/2181-1385-2021-10-1259-1265
heartfelt gospel from another environment. Therefore, in Bukhara, Samarkand, Shakhrisabz, Tashkent, Kokand, Khiva, this was the main reason for the great interest in reading and commenting on Bedil's works. It should be noted that the works of Bedil ideologically influenced the work of Uzbek enlightenment literature, such as Munis, Turdi Farogi, Nodira, Muhyi, Furkat, Muqimi, Zavqi, Almai, Sidqi-Khandayliqi, Kami, Hazini. Bedil's work had an ideological impact not only on the Enlightenment, but also on the Jadid literature that followed.
Moreover, while Bedil expresses in his poems about the "Four Elements" those are water, fire, soil and wind. He writes their philosophical contradictions poetically as follows.
God added dust, water, and fire, He joked.
From it grew a plant.
As it continued to evolve, it became an animal, He opened his mouth to speak.
The first stage of cognition is through the external senses. The mind is a more perfect stage of thinking. The philosopher views emotional and mental cognition in unity and interconnectedness. He emphasizes reason: "Thought has understood the mysterious meaning, judgment has understood the origin and consequence of action. If the mind hadn't lost it, no one would have seen it. " Everything that is learned by the mind is closed to man. Science plays an important role in understanding the world:
Until you pick up the pen, You can't draw an image of anything.
What is written other than science? It means nothing but nonsense. Science is everywhere - a guarantee of intellectual norms, Victory is the proof of action.
Philosophy plays an important role in understanding existence and the mysteries of nature. Philosophy is wisdom, it reveals the mysteries of science, it studies the relation of the soul to things. His philosophical and moral views were influenced by mystical beliefs. Bedil's worldview is based on the doctrine of the unity of mysticism, that is, he sees the universe as a mirror of God and the human heart as the center of that mirror. The more a person's heart is polished, the more he reflects the light of
Academic Research in Educational Sciences VOLUME 2 | ISSUE 10 | 2021
ISSN: 2181-1385
Scientific Journal Impact Factor (SJIF) 2021: 5.723 Directory Indexing of International Research Journals-CiteFactor 2020-21: 0.89
DOI: 10.24412/2181-1385-2021-10-1259-1265
Allah. That is why Man is great and powerful. But he says he needs to understand that.
Bedil wrote more than 120,000 lines of poetry and many prose works. The number of ghazals, rubais, qasida, qita, and tarjibands alone is 75,000. His major work was The Four Elements (Four Elements, 1703), which included poems. In the first chapters of the book, Bedil tells the story of his life. The last two chapters deal with the four elements - air, water, earth, and fire; talks about the origin of plants, animals and man. He speaks of the absolute soul, spirit and thing, and expresses his views on religion and the role of priests.
In his socio-political views, Mirza Bedil reflected on society, man, the state and its origins, ways of governing it, farming and its benefits. In particular, he elevated man to a higher level, emphasizing that he was respected regardless of race, religion, or nationality. He valued patriotism, diligence, loyalty, generosity, sincerity in people, condemned laziness, arrogance, greed, lies, deceit.
CONCLUSION
In short, Mirza Bedil's social and philosophical ideas, imbued with the spirit of humanity, were important at that time. With his philosophical views, the scientist has made a significant contribution to strengthening cultural, scientific and friendly ties between Uzbekistan and India. Abulmaani Mirza Abdulkadir Bedil as the most beautiful and valuable cultural values and spirituality created by our great ancestors in India, as a great thinker who was able to combine the treasury of religious, philosophical and social thought of our people with Indian philosophical thought. left an indelible mark on the history of literature and philosophy. As Alexandra Bauza, an Italian orientalist and professor at the University of Naples, puts it, "Historical figures like Bedil belong not only to one country, but to all the peoples of the world, and their love is in the warm embrace of all people."
REFERENCES
1. Shomuhamedov Sh., Humanism in the works of Persian-Tajik classics, T., 1968; Mo'minov I., Mirzo Bedil, T., 1974; Shukurov Sh., Mirzo Bedil's poetic heritage, T., 1979.
2. Ja'far Muhammad. Abu al-Ma'ani's Spirituality (Drawings on Bedil's Life and Philosophical Thoughts) | Khurshid Davron Library. https://kh-
Academic Research in Educational Sciences VOLUME 2 | ISSUE 10 | 2021
ISSN: 2181-1385
Scientific Journal Impact Factor (SJIF) 2021: 5.723 Directory Indexing of International Research Journals-CiteFactor 2020-21: 0.89
DOI: 10.24412/2181-1385-2021-10-1259-1265
davron.uz/library/jahon/jafar-muhammad-abulmaoniy-manaviyati-bedil-hayoti-va-falsafiy-qarashlarini-chizgilar.html
3. Life and work of Mirzo Abdulkadir Bedil. https://hozir.org/1-bilet-amir-temurun-davlat-boshkaruvidagi-islohotlari.html?page=3
4. Gould R. "Bïdel," Encyclopedia of Indian Religions. Ed. Arvind Sharma.. New York: Springer, 2013.
5. Theorists of Sufism. Philosophy of Sufism and its currents in Central Asia. http : //genderi. org/1 -mavzu-falsafaning-predmeti-uning-muammolari-j amiyatdagi-orni.html?page=5
6. Abdul-Qadir Bedil - Wikipedia. https://en.wikipedia.org/wiki/Abdul-Q%C4%81 dir_Bedil
7. The Book of Abdul-Qader Bedil PDF - reisofnilisfori6. https://sites.google.com/a7hn.books-now.com/en437/9781507576205-42lialaGEgramin73
8. Bedil: Life & Poems (Introduction to Sufi Poets Series Book 13) - Kindle edition by Smith, Paul. Religion & Spirituality Kindle eBooks @ Amazon.com. https://www.amazon.com/Bedil-Life-Poems-Introduction-Poets-ebook/dp/B00KJ99CU6
