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PHILOLOGICAL SCIENCES
Sadraddin Huseyn Bayram
PhD in philology, Baku Engineering University Associate professor of the Department of Azerbaijani Language and Pedagogy
Gafar Ojagli Ramazan PhD in philology, Baku Engineering University Associate professor of the Department of General Subjects DOI: 10.24412/2520-6990-2024-7200-32-37 SEYID NIGARI AND THE NAQSHBANDI IN ARTISTIC AND SCIENTIFIC SOURCES
Summary
The roots of Sufism in Azerbaijani literature date back to very ancient times. Though its spreading and development are observed with tides, it has always existed in this area and played an essential role in the protection of Islam. Since Azerbaijan underwent Russian occupation in the XIX century, religious views had their crisis and downturn period just like some values. Sufism maintained its existence in Azerbaijan till the XX century, though it was weak. Sufi centers disappeared completely, however this topic could stay in the literature for a long time. The article studies the case of Sufi world in the XIX century, adherents of Sufism of that period and sufi issues in literature. Mir Hamza Nigari from Karabakh, a successor of Sirajaddin Ismayil Afandi from Shirvan and her relations with nagshibands from Gazakh are explored. The ancestors of Dilbazis had great services in this tariqa. The villagers of Khanliglar, Gazakh: Allahyar agha, his son Hajirahim agha Vahidi carried on Sufi literature with their poems, along with being prestigious members of this tariqa.
Camal agha Dilbazi, the son of Hajirahim aga Vahid had a great role in this sphere as well. A part of his life coincides with large-scale repressions period of tsar Russia in Azerbaijan, and the other part with Soviet period. The swaps in worldviews, moral and cultures, national and religious values, conflicts, stagnancy and renovations, changes were the main features of this period. Both Camal agha's life and his works are of great importance in terms of learning the truth of this period. In addition to the facts mentioned here, sectarian conflicts and new facts related with Mir Hamza Nigari appear, and sufi views are considered in the poet's works.
Keywords: Sufism, tariqa, bid'ah, falling info an ecstasy, khalifa, murshid, murid, divine, love repression
Introduction.
After Islam spread and took root in Azerbaijan, Sufism began to spread and its cells began to be established here, as in the entire Islamic world. Although at first glance it appeared to be against official Islam, later it confirmed its existence and was able to maintain its influence for centuries. According to N.Shamsizade, "The Renaissance in Europe, or Sufism, is an artistic-philosophical trend, an artistic-philosophical system, which has occupied the entire world's philosophical thought for more than a thousand years." (9. 330-334) Apparently, attention is paid to the artistic and philosophical aspect of Sufism. Unfortunately, as a tradition from the Soviet era, the concept of "religious meeting" is either forgotten, or reserved, or does not exist at all, or is opposed, at best it is accepted, but the approach is often traditionally "scientific"-philosophical. However, the important part of the idea in this quote is that "it has occupied the world's philosophical thought for more than a thousand years". Although its origins are clear, Sufism manifested itself with differences due to national, ethnic, geographical, historical, and political conditions. From this point of view, Azerbaijani Sufis m also had different characteristics. The relationship of Azerbaijani Sufism, which is rooted in Hallaj Mansur, Sohrawardis, Sheikh Yusif Hamadani, Ahmad Yasavi, Sheikh Mahmud Shabustari, Faridaddin Attar, "with
the Anatolian wises weakened relatively after the fall of the Seljuks. In the later periods, the tariqas of the Naqshbandi, Hurufism, Safavidism, and Khalvetism spread widely. Of course, in addition to these, there were tariqas such as relatively deviant Qalandariyya, Nebatism, and completely deviant Babilism and Baha'i Faith. But they could not operate in a very wide circle". (15. 510) Although tariqas with different names operated in Azerbaijan at different times, the most famous were Khalvati and Naqshbandi. However, the activity of both of them was restricted starting from the 16th century. Hurufiness remains in memories and works. Although Safavidism has come to the fore, other open and secret tariqas continue to exist. Especially the naqsbandi is long-lasting. Even though all religious activities were restricted during the Russian occupation, In the example of Sirajeddin Ismayil Shirvani of Kurdamir, doesn't let the Russian state to sleep well. Sheikh Shamil receives such spiritual support from Ismail Efendi and becomes his disciple. The village of Bash Mukhakh of Dagestan plays the role of a spiritual center. The Mukhakh people who were forced from there later settled in the present village of Mukhakh in Zakatala and preserved their religious values.
1. Mir Hamza Nigari. Another caliph of Ismayil Efendi was Mir Hamza Nigari from Karabakh. He kept
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alive the ideas of the tariqa with his works, and cultivated murids with his personal activities. Nigari was also among those who fought against the Tsarist government. Therefore, he cannot stay long in Azerbaijan. He migrates to Anatolia. One of his four caliphs was in Kazakh. Here, one of the pillars of the tariqa was the Dilbazis. Representatives like Allahyar agha, Hajirahim agha, Jamal agha are some of the Dilbazis who played an important role in the activities of the Naqshis. Abdurrahman agha was a poet, because of his sympathy for Javad khan, the Georgian Tsar Heraclius II captured him and put out his eyes. Dedicated a poem in the occupation of Ganja. His son Allahyar agha is considered the first representative of this generation to accept Naqshbandi. He made friends with Mir Hamza Nigari, kept him in his house for up a year, then he passed him secretly from the state, to Erzurum. Allahyar agha's son Hajirahim Aga Vahidi was Nigari's regent in Gazakh, wrote poems with Sufism spirit.
2. Jamal agha Dilbazi (Giryan) Jamal agha is the last Sufi poet of the Dilbazis generation. Even in the Soviet era, he was able to keep Sufism alive both through his personal life and his works, revealed many secrets about Nigari and clarified the darkness related to Nigari mentioned in I.Shikhli's "Deli Kur". Jamal agha lived in 1860-1945. He is from the Khanliglar (now Musakoy) village of Gazakh. He received his education from his father Haji Rahim, studied Arabic and Persian languages, and was engaged in sequential reading in the rich library left by his grandfathers. In 1905, he moved to Gazakh, in 1812 he rented a house and organized a reading room-library. He brings books, newspapers and magazines from different places. He organizes literary gatherings there. Jamal agha became the head of the Gazakh city administration in 1917-19. (4. p.5) He is sympathetic to the mission of the Musavat faction and joins the independence movement. When Nuru Pasha comes to Gazakh, he welcomes him, gives a speech and gives a feast in his honor.
Jamal agha writes a book consisting of three volumes and "In these volumes, in the period after 1801, he wrote down the historical events that took place in and around Gazakh district from his own perspective, analyzed the trends of Sufism and Muridism, which he knew in depth, with a new eye, perhaps for the first time, and thought about printing these valuable works." (4. p.6) But, unfortunately, during the years of repression, two volumes of this book fell into the hands of the "troika" and were burned. Thus, the history of Azerbaijani thought is deprived of a very rich and valuable resource. His property is confiscated twice. When Azerbaijan was invaded by the Bolsheviks, and in 1931. Although they were arrested and accused many times, they could not find any evidence to convict. Finally, in 1931, by the decision of the "troika" for the second time, his property was confiscated and he and his family were exiled to Kazakhstan for five years. When the house was confiscated, his third book "Divani-Fasahat" and the book "Nijati-abadiyya" by Khulusi Efendi from Istanbul remain safe under the bed of his sick daughter Sanam. Jamal agha gives it to his neighbor, a girl
named Abuhayat, to give to the mosque. When this girl took the book to the mosque, she saw that the books were burned there and she returned and kept and protected the deposit until the years of independence. Jamal Agha loses his sick and young daughter Sanam on the way to exile. He was buried in a sandy field. He was able to escape from exile in 1936. He is hiding in the house of his relatives in Baku. With the advice of S.Vurgun, he was received by the chairman of the Supreme Soviet, Mirbashir Gasimov, and said that he had come to his homeland to die because ofhis age. He also says go live in Bulbula. In 1941-42, his sons Siraj and Khulusi went to the front. The poet took his wife Zeyneb and went first to Ganja and then to Gazakh. He died in 1945. According to his will, he is buried next to the grave of his murshid Khulusi efendi in the village of Khanliglar.
3. Presentation of the Kazakh Order of Naqshbandi in the work of Jamal agha Giryan. Jamal agha grew up in the Kazakh literary environment. In this environment, along with classical literature, modern literary process was also studied. In addition, he was under the influence of his father Zahid, Nihari, and Yavari Huseyn Hulusi efendi, whom Mir Hamza appointed as the caliph of Gazakh, was a Naqsbandi and "didn't just accept and adopt it by heart, one of its preachers was a sectarian who stood guard over his ideological foundations and raised his voice resolutely against the distortion of his principles" (4. p.15). The work "Divani-Fasahat" describes in detail the processes taking place in Gazakh, especially the sectarian disputes of Haji Mahmud Injavi, who lives in the village of Aslanbeyli, disruptive activities and resistance against it, and battles for the right. Jamal Agha says that there are five caliphs of Mir Hamza and likens them to the caliphs of our Prophet. The fourth of them likens Khulusi efendi to Hazrat Ali, and Mahmud efendi of Inceli to Muaviye. (4. p.105)
4. Mir Hamza Nigari in Ismayil Shikhli. Nigari was forgotten until the years of independence. No one could name him or talk about him. In the film of the same name based on Ismayil Shikhli's novel "Deli Kur", Haji Amrah's phrase "Our master Seyid Nigari said..." is used. In the novel, It is given a little more detail. In the village of Goytepe, Mullah Sadig spread his tariqa with S.Nigari's murids, the number of bearded men in the village increased and one day a meykhana (literary folk rap traditition) meeting was organized. Mullah Sadig wanted to involve Jahandar agha in this meeting, "After sitting for a while and listening to the hadith of the murid from the tomb (italics are ours. S.H.) Jahandar agha expressed his dissatisfaction, and when the murids played and danced, he interrupted the assembly and stood up: "My mind doesn't take of anything, these are all bullshit", he said and left after slamming the door". (5.p.177). Mullah Sadig brought Jahandar agha's sister Shahnigar to vent his anger. But so far, the murids have already given Nigari's book to Shahnigar like others and Like others, "Ms. Shahnigar also placed Seyid Nigari's book alongside the qur'an (The word Qur'an is given in lower case in the source S.H.)..." (5.p.177). It is not clear to us how much Ismayil Shikhli knew Seyid
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Nigari, how well he knew his tariqa and how he knew their activities in Gazakh. The meaning of our words in italics was also not clear to the reader of that time. That is, the author puts a lot of closed ideas. This scene in the work was perhaps due to the discrediting of religion in the image of the mullah, according to the demand of that time. This cannot be believed either, because the novel was written in a national spirit and brought a trend that would subvert the Soviet ideology. The reality is that those who read "Deli Kur" and watched its film recognized Seyid Nigari as presented by Haji Amrah and did so. However, it is clear from the work "Divani-Fasahat" that Mullah Sadig in "Deli Kur" was the same in real life. This may be Haji Mahmud efendi from Inceli whom Jamal agha compares to the fifth caliph Muaviya. In other words, we can say that he is the prototype of the mullah of "Deli Kur". It is difficult to say who Ismail Shikhli meant by the image of that mullah.
5. Haji Mahmud efendi of Jamal agha.
According to Mr.Jamal, "Haji Mahmud efendi, who settled in the village of Inceli, was a mullah who passed to the caliphate with the handwriting of Movlana Shah (Nigari's S.H.), and achieved great fame among the ignorant people in the caliphate. After Movlana shah, our ignorant people who came to visit him... would come in streams...(4. p.81-82) These coming people brought with them rams, cows, bulls, cartloads of grain and other foodstuffs from all over the Caucasus, even from Erzurum, and filled them in Mahmud's barns and stables. "...barren women would come together with gifts for the "maybe it will happen" intention. The tuffey people would drive themselves into madness and live there. Women and crazy tuffeys would gather in one room and play, dance naked, mingle with each other. They informed Haji Mahmud. He would say, "Don't interfere, the world is a world of love and compassion" (This point is also described like this in "Deli Kur". S.H.) Barren brides and unborn women would become pregnant. Haji Mahmud also sent some of the wealth he collected to Turkey, to the tomb of Sirajaddin, especially to Mir Hasan efendi, who ruled the place, so that he would not reveal his secret. The secret was that Nigari, after knowing Mahmud's identity, freed him from caliphate and handed the document to his nephew Mir Hasan. He also keeps this matter a secret, lured by what Mahmud sent. This is how Jamal agha writes when characterizing Haji Mahmud: "But one man as sly as a fox was a Sufi. He gathered the people to his head and deceived them through piety. A work of truth would not be seen in a moment. There were not a few people who knew this mood. No one would dare to say a word. The common people are uneducated, blindfolded. People believed that if someone touches him, he will be ruined and disappear. They believed in Haji Mahmud's authority and place. They would swear by his head and his place. They would bow down saying "Swear to my grandfather" and "Swear to his place". This was the oath of all the common people. The whole community would live by that creed. (S.H.)" (4. p.83)
Khulusi efendi of Jamal agha. In 1889, the fourth caliph of Mir Hamza, Yaseri Huseyn Khulusi
efendi from Istanbul, came to Gazakh. Both religious people, ordinary people, and officials show great respect to Mir Hamza. They invite guests, slaughter cows and rams and show respect. Jamal agha is among the guests. Some of the residents of Garagoyunlu knew Khulusi efendi. When they invite guests, Haji Mahmud wants to prevent them, fearing that his identity will be known. However, with Jamal agha's involvement, the trip takes place. This time, Haji Mahmud gave false information to the government about Khulusi, it was investigated, and Haji Mahmud's lie was revealed. Even the Georgian chief of Garagoyunlu defends Khulusi. They give him a month. During this period, he is engaged in guidance. He returns to Sofulu and be a guest of Jamal agha. During three days, Jamal agha reveals all the truth to Khulusi. Then he takes a train for him to Batumi in Akhstafa, and from there to Istanbul.
After some time, Khulusi efendi sent a letter to Jamal agha that Mir Hamza's small harem Latifa, our mother, will arrive in Trabzon. You come there too. (4.p.93) Jamal agha is going, and it happens to be the month of Ramadan. They stay there for a month. Then they traveled to many places with Khulusi and returned to Khanliglar. They go out to the plateau during the summer. When he returned from the plateau, Khulusi efendi caught a cold and died. According to his will, he is buried in the Khanliglar.
Fakhreddin Aghabali about Khulusi efendi. There is interesting information about this in "Humayi arsh". So, his name is not among the 26 caliphs. (14.p.6-7) Jamal agha mentions the seven caliphs of Mir Hamza, two of them in Karabakh, together with Haji Mahmud. F.Aghabali values Khulusi efendi especially among his murids. In one place, talking about Caliph Poslu Mahmud efendi, he says that he got the most valuable information about his death date and grave from Khulusi efendi. He entrusts it to a person in Trabzon on his way to Azerbaijan. He entrusts the delivery to Mir Hamza's son to a wise person and sends it to Amasya. F.Aghabali states that there is also a "Divan" of Khulusi in this deposit. (14.p.300) Khulusi's "Divan" is also discussed in the third book preserved in Jamal agha.
F.Aghabali adds to a six-page piece of information the biography written by someone named Abbas Zimni about Khulusi and his thoughts there: "According to the narrations of those whose words are trusted, he was allowed to teach the method of the tariqa and read khatmi-khajagan. In other words, he was from khalifeyi-kiram" (14. 320). From this, it is known that Khulusi also copied the pages of books with beautiful calligraphy, corrected his murshid's divan, and edited the Persian divan and printed it. He named his completed divan "Hadiyeyyi-mujda-rasan Nijati-abadiyya". Another information about this work: "Nijati-abediya" divan in Turkish, completed in 1884 by Huseyn Khulusi efendi and published in Istanbul, is kept in the personal library of the son of Khulusi, Ilham Dilbazi, grandson of Jamal agha. In addition to didactic content sections written in poetry and prose, there are also romantic poetic examples in the divan. Some poems are in Persian." (D. 17) So, if the opinions given about Khulusi's divan in both sources are the same, and
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if this divan came to Gazakh and is preserved to this day, it would not be right to ignore Dilbazi's beliefs. From this point of view, the information provided by Dilbazi can be taken as a basis in thoughts about the death of Khulusi. That is, if in F.Aghabali, it is like "After the death of his murshid, this noble person went to Russia [Karabakh]. He was martyred there in the village of named Khanli in Gazakh uezd by bandits bearing the name of Islam", In Jamal agha, it is reported to have died of a cold. That is, the first idea is possible. If not, then doubts are raised by Mahmud efendi, who does not want him to stay here the most. This is also not acceptable, because if it were, Jamal agha would have written. According to Jamal Agha, government officials are investigating Haji Mahmud. Exile to Russia is decided. However, with a bribe of ten thousand manats given by Mahmud's son Veyis, the exile is replaced by Turkey. Meanwhile, Haji Mahmud drinks poison and dies. He thinks that they will make his grave a shrine and the offerings that come there will be enough for his children. It happens as Jamal agha wrote. The common people turn his grave into a shrine. "...It does not help that, as he himself said, his grave is a large shrine arrangement... money is pouring in... Come and explain to such blind people..." (4. p.100)
In his book, Jamal agha, listing the characteristic features of Sufis, tries to prevent them from coveting worldly goods like Mahmud, and to refrain from mortal things, and concludes his opinion as follows: "Movlana Haji Mir Hamza efendi used to say that Haji Mahmud's wife used to make him drink wine. Greed for the world closed the eyes of the Sufi, and it is known to those who see the truth that he is a seeker of the worldly goods..." (4.p.107)
This is how the poet expresses his attitude towards Mahmud in a poem dedicated to him:
Sufiyi-xudbini gor kim, heqqi inkar eyledi,
Berk tutub batil yolun, dunyani iqrar eyledi...
Lenete oldu sezavar Haci Mahmud Incevi
Bu leinin aqibet yerini haqq nar eyledi. (4. p.64) It is worth noting here that it is beyond the height of a human being to think whether a person will go to heaven or hell based on his visible actions. It is not permissible. Only God knows that. From that point of view, it does not seem logical for Jamal agha to issue such a verdict.
6. Other approaches. We found different and conflicting opinions about Mahmud efendi in the sources. It is said that he is a descendant of Veysel Garani. He opened a school in Aslanbeyli, engaged in charity work, became the caliph of Mir Hamza, and performed many miracles. Among the people, the name is still mentioned as a place of oath as "Oath to the blue tomb, oath to the grave of Mahmud agha". (11. p. 171 -181)
In another source, there are opinions that refute what Jamal agha said. In it, it is stated that in the work "Divani-fasahat" what is said about Mahmud efendi is a lie. Shahnigar khanum Ranjur's poems in praise of Mahmud efendi and Fakhreddin Aghabali's work called "Humayu-arsh" are mentioned about Mahmud efendi's services. (Seyidov. 2017. p.186-193) However, unfortunately, A.Seyidov does not indicate the exact
location ofthe source, the references section either does not exist, or was not provided when the article was printed.
Apparently, there are different approaches to historical events. The third source we will refer to is Mir Hamza's own poems. In his famous stanza "Siz bir teref, biz bir teref" (You are one side, we are one side), on his Divan, a force representing Muaviyas and Yazidis appears in front of the poet:
Ey Muaviler ummeti, vey dusmeni -Muhammedi,
Siz kufrani, biz shukrani, siz bir teref, biz bir teref
Sizler tughyani milleti, biz Muhammed ummeti.
Siz Mervani, biz "Quran"i, siz bir teref, biz bir
teref.
Siz sheytani, biz Rahmani, zidd ender ziddiz, elhasil,
Siz zulmani, biz nurani, siz bir teref, biz bir teref.(10. p.566-567)
The difference between them across the stanza is listed and means that they are "zidd ender zidd" (contrary to each other). Undoubtedly, Mir Hamza would not write such a thing against a murid who lost his way, not the Russian state, which is the prototypical enemy of this other side, and not members of another tariqa on his level. (If it was, it could be understood from the poem) It could be someone close to him, who had parted ways, or a caliph. Then who is this person or persons? In F.Aghabali, the names of those who caused Mir Hamza's exile and harassment until his death, and even prevented his body from being brought to Amasya, are mentioned. One of them was a murid and other supporters of Muaviya in time. In this case, the target is avoiding Haji Mahmud efendi. Then who is the prototype of I.Shikhli's Mullah Sadiq, does Jamal agha write a lie, where to interpret Mir Hamza poem However, according to us, the identity of this prototype is not so important. What is important is that there have always been hypocrites, infidels, seditionists, those who use religion for their own purposes, false Mehdis, and even false prophets, but they also existed at that time. God knows the truth. Because He himself says in the sixth vers e of Surah "Kafirun": "Your religion is for you, and my religion is for me" (Qur'an. 1305.h. p.605). We seek refuge in God from sinning in this matter by paying homage to the souls of all those mentioned before. There is a truth that the mullah of I.Shikhli can be a generalized image of this type of people, although he does not have a specific address, but he is a real historical personality presented by Jamal agha.
The fourth source is the book "Humayu -arsh" by Fakhfeddin Aghabali. There is a conversation about two Mahmud efendi there. One of them says that Haji Mahmud efendi sent Nigarzade Mahmud efendi to Merzifon through Javahir efendi. This Mahmud is the son of Huseyn, the son of Nigar khanum That is, he is a grandson. He stays with Mir Hamza and takes care of him. Mahmud's mother's name is Zuleykha. When Hazrat Pir (Mir Hamza S.H.) died, he bequeathed that the muezzin of his tomb should be Mahmud, and his imam Dahnali khoja Bahaaddin efendi. Although this Mahmud was in serious trouble after Pir's death, Mahmud did not lose his worldly possessions, he lived
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faithfully to his will, and died of liver disease in 1911 and was buried in the Shamlar cemetery. (14. 191-193). And there is Haji Mahmud efendi, who was mentioned above, that is, who sent Mahmud to Marzifon and received a letter of praise from Pir for his compliments. In "Humayi-arsh" Mahmud efendi's name is in many places. This is from Inceli (Aslanbeyli) village of Gazakh. In other words, it is the same person presented by Jamal agha. He is mentioned as the third of the four caliphs of Hazrat Pir. It is very interesting that here it is shown that Mahmud efendi took lessons from Mir Hamza in Inceli (Aslanbeyli). F.Aghabali in his cited work only mentions the presence of the master in Gazakh, there is no information about it anywhere else. This is consistent with the opinion of other authors that Mir Hamza resided in Gazakh in order to go to the Ottomans.
Haji Mahmud Nigarzade visited Merzifon with several people three months after Mahmud. At the same time, he paid the sheikh's debts and partially provided for the needs of the khangah. (14. p.196) "Accordingto the amount in the book, a copy ofwhich is shown below, it was created thanks to the funds donated by the faithful followers in Russia, with the sincere testimony of one of the caliphs, Haji Mahmud efendi. This noble and honest man, showing no inclination at all to this money entrusted to him, immediately sent what came into his hands, and thanks to this, the tomb was built".(14.p.263) "His enlightened services in the construction of the tombs of Hazrati Pir and Nigar khanum are truly commendable."(14.p.296). Let's add that there is an approved endowment document in hand, and it shows who sent how much money for the tomb and how much was presented. A list of the document belongs to Mahmud efendi. It shows the amount (between 10 and 525 lira) that he and twenty other people sent in Ottoman lira. "Indeed, the service rendered by this person was highly appreciated in the blessed of Hazrat Pir."(14. p. 196) The author admits that he cannot say anything better than Pir's assessment of Haji Mahmud's service to the master and his spiritual status, and concludes his opinion as follows: "This person is a short, pleasant-looking, smiling, good-looking person. I don't know about the details, even though it was inspected during the Russian tsarist period due to suspicion of its state of mind (italics are ours. S.H.). He was buried in Inceli (Aslanbeyli) village of Gazakh-Akstafa uezd, which is subordinate to Tbilisi province. There is a beautiful tomb on it... Since I did not see in myself the authority to give information about morality, behaviors, actions, I was forced to be satisfied with this." (14.196) Let us also note that the tomb of Haji Mahmud for Aslanbeyli people is still considered a sacred shrine.
As can be seen, the approaches are varied. The last reference can be archives. That archival material is not available in Baku. Since the viceroyalty is in Tbilisi, the archival materials are also in Georgia. Still, it is possible that those materials can be non-objective. Because it is not a secret to anyone that the tsarist government changes and arranges the facts in any way it wants. In any case, the truth may be revealed after what can be left in the archives about this is
investigated and refined. But for us it is not what kind of life someone leads, but the fact that, like everywhere else, there can be negative situations in the world of Sufism From this point of view, it would not be appropriate to overshadow and exclude such a historical course due to one or two facts. One important issue is related to miracles and virtues. Unambiguously, the miracle comes to the prophets, and the virtues comes to the servants after them Saints actually want their miracles to remain a secret. Because when the secret is revealed, self-power comes, man knows this from himself, not from God, the established saint thinks he is something, and people find them, worship them, and fall into polytheism This exposes both the believers and the possessor of good fortune to the greatest sin. In the sources, there are such approaches about the members of the Mir Hamza place. "Mir Fattah agha, the grandson of Mir Aghalar agha, who was the uncle of Mir Hamza Nigari, Fattah agha lived the end of his life in this village (Cicimli) and the place where he lived became a place of hope for everyone, miracles (italics are ours. S.H.) have survived to this day by being passed on from mouth to mouth." (Guliyev. 2017. p.214). In fact, these events, which are presented as miracles, cannot be called miracles. Because the owner of the grave is not in the world, so there is no wonder and miracle of him. If these come from the grave, that would be greater shirk. The article shows many "miracles" of this place as an example. However, if these things happened, it may not be a miracle, but a virtue. Secondly, virtues are kept secret, they remain a secret for the reason mentioned above. It is useful to take this into consideration.
Conclusion. Aburrahman agha, Allahyar agha, Hajirahim agha and Jamal agha dilbazis fought for the protection of the interests of the people and the tariqa, and kept these values alive with the works they wrote and left an indelible mark on our literature. It is clear from the life and works of Jamal agha Giryan that he was able to keep alive the spirit of Sufism even in the Soviet era, and showed selflessness to stand guard over it even at the cost of his life. In Jamal Agha's presentation, new facts of Mir Hamza Nigari's relations with the Gazakh region were revealed and some issues were clarified. Seyid Nigari's life, creativity, Sufism is richer, deeper, more turbulent, more inaccessible than we know, he is one of the irreplaceable figures in the understanding and recognition of our national identity. On the example of Haji Mahmud efendi, it turned out that it was not without reason that hermits and sufi dervishes were condemned from time to time and criticized in literature. It had deep roots in historical truth. In Soviet times, keeping such literary-religious -national figures secret from the people actually served to erase the genetic memory of the nation. Giryan's works are also an interesting object of study from a linguistic point of view. It turned out that there are many dark, unsolved mysteries about the lives of Nigari, Giryan and many others like them, and their creativity needs serious research. If they are investigated in more detail, more precisely, more objectively, this rich wealth can be returned to the people.
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Literature:
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