Abu Abdullah Muhammad Hakim Termizi Complex

Abu Abdullah Muhammad Hakim Termizi Complex
Termez architectural complex, Hakim Termizi mausoleum is an architectural monument in Termez (9th-15th centuries). The complex is named after Abu Abdullah Muhammad Hakim Termizi. Termez architectural complex. rebuilt several times over the centuries. It consisted of a mosque, a mausoleum, a khanaqah, and a qorihana. Initially, a khanaqah (9th century) was built of raw bricks, and Hakim Termizi lived and taught here. The building has a large courtyard, a thick wall, and a small basement in the northeast corner. In time, on the tomb, the khanaqah's jan. In the western corner, a mausoleum was built of raw bricks facing south (9th century). The mausoleum of Termez is revered by the people as the tomb of a saint, a sacred place of pilgrimage. Later, on the east wall of the mausoleum, there is a small tomb and the tomb of his son al-Hakim Abdullah (10th century), a mosque with three domes and an arched corridor overlooking a small courtyard in the north (11th-12th centuries) and a number of additional rooms. During the reign of the Timurids (15th century), the khanaqah was rebuilt from solid brick on a high foundation (1.5 m). The adjoining rooms were repaired. Pants of the inn. and jan. The roof was worked on the sides. The walls of the room, with their simple and precise structure, are supported by a "rhombus-shaped" pedestal. The mausoleum of Hakim Termizi was one of the khanaqah rooms built in the 9th century. The 3-domed mosque to the west of the khanaqah courtyard is adjacent to the mausoleum, with 3 arches leading to the courtyard. There is a wide-framed altar in the center of the western wall of the mosque. The reliefs, pottery, and carved plaster on the intermediate floor are unique. The pillars of the mosque are decorated with bricks. From the mosque there is a passage to the mausoleum. The inside of the mausoleum is richly decorated with ganch carvings and carpets. In honor of the underside of the dome, 36 suras of the Qur'an are engraved in Kufic script. The interior of the room is also decorated with star-shaped entrance patterns. Fences are installed on the tops of the porches. The white marble inside the mausoleum is a masterpiece of stone carving in the Timurid period. The sagana has 3 steps, the base is decorated with Islamic patterns and inscriptions, the central part of the 3 altar shelves in the middle is decorated with muqarnas cups, and the sides are decorated with the image of a lamp. The inscriptions on the right describe the life and work of Termez. The small mausoleum was also repaired. During the reign of Abdullah (16th century), a 9-domed mosque (including an old mosque) was built in the Khazira (courtyard) area. In front of it is a light porch. In the 19th century, a four-domed mosque was built instead of a nine-domed mosque. Another mausoleum (consisting of a tomb and a shrine) was built at the entrance to Jan. Termez architectural complex. It was studied scientifically in 1955-57, and its appearance in the 14th and 15th centuries was restored. 1980— 81 y. and the mausoleum and khanaqah were redecorated in 2001-2002. The total history of the complex is 28.0x29.0 m, the mausoleum is 5.10x4.70 m. The mausoleum of Al Hakim al-Termizi, sacred to Muslims, is an architectural monument located on the outskirts of the ancient city of Termez. Abu Abdullah ibn Hasan ibn Bashir al-Hakimi al-Termizi, a great Islamic figure, author of various philosophical and religious works, the founder of the dervish community, is buried in the mausoleum. He is also popularly known as Termez-ota. Legend has it that at the age of ten, a revelation came to him and an old man taught him. In time, he became famous, but he continued to live modestly in his parents' house. Hakim al-Termizi died as a martyr - in his old age he was beheaded by enemies who invaded the city (late ninth century). because he believed that the building was created by gods, not people.The dome rises above the mausoleum, and inside the building there are very luxurious ornaments. The tombstone of the saint, made of marble and decorated with unique patterns and Arabic inscriptions, attracts attention. Next to the ensemble there is a mosque, which was built a little later. There are several other interesting places in the territory of the At-Termizi complex.
Abu Abdullah Muhammad ibn Ali at-Termizi (750-760, Termez, 869, Termez) is a famous representative of Eastern Sufism, the author of more than 80 works. At-Termizi was nicknamed "Al-Hakim" (wise) because of his deep knowledge and broad outlook. 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 al-Shafi`-iyya al-Kubro"), Khatib al-Baghdadi ("History of Baghdad"), Ibn Hajar al-Asqalani ("Lison al- miyzon "), as-Sulami (" Tabaqat as-Sufiyya ") and
cited in the works of a number of other scholars. Hakim al-Termizi describes his life in his book Bad'u sha'ni Abu Abdullah. This work was published in Beirut in 1965 together with the work of the scholar "Khatmul Awliya" by Yahya Ismail. The dates of the birth and death of Hakim at-Termizi are given differently in written sources and 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. Hakim at-Termizi
Given that he lived for more than a hundred years, the sources also state that he lived to 112, 116, or even 120 years, in which case the scientist I was born between 750 and 760 years. 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. Sources do not provide detailed information about the scholar's childhood and adolescence. 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 his nafs and 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. As a result, 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 Hakim al-Termizi's teachers. 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 was a judge of Termez for a long time, and Ibn Hib-bon's Book of Famous People. 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 -Rozi (died 875). Based on written sources describing the life and work of Hakim al-Termizi, his longevity can be divided into the following stages. The first stage is the childhood up to 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 the future scientific life - learned more from his teachers, studied various sciences (especially theology), 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 time he learned from various sheikhs. He traveled to other cities in the East in search of knowledge, visited Mecca and the House of Allah. During this period of his life, he focused on the study of hadith and jurisprudence. In the third stage of his life, the scholar studied the Qur'an in depth. He studied kalamullah, its essence, fasting, praying, piety, and so on. Al-Antoki's philosophical and mystical work, The Treatment of the Heart, was particularly 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, and went to Baghdad, where science and culture were highly developed. In these cities he met with famous scientists and participated in scientific discussions. However, in the scientific and creative life of Hakim at-Termizi, his hometown - Termez played a very important role, where the scholar created his major works. His sermons and sermons, as well as some of his works and, above all,
The rituals of Islam, love of God, certain categories of Sufis, as well as the "Khatmul Awliyya", as well as the "Khatmul Awliya", and the "Ilal al-Shari'a" have provoked protests from some of the jurists and scholars. Hakim al-Termizi was forced to flee to Balkh and then to Nishapur to escape persecution. There the scholar was greeted with joy. Later, his followers and followers increased.
Various figures are given in written sources as to the number of works by Hakim at-Termizi. Some authors estimate that there are four hundred of his works. However, most authors estimate that there are about eighty of his works. According to Abdulfattoh Abdullah Baraka, Hakim at-Termiziyshshg has reached about sixty out of four hundred works. Most importantly, we have received the works of the scientist that form the basis of the scientific and spiritual heritage (2). Among them, first of all, is Navadir 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 survived in manuscript form and are preserved in various manuscript collections around the world. For example, the manuscripts of his works were published in Paris, Cairo, Damascus, Alexandria, Istanbul and London stored. 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-Aʼzo val-nafs wa yusammo kazalika ghawr al-umur.
9. Book Manozil al-ibod 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 by Hakim at-Termizi in the library of al-Zahiriyya in Damascus (Sufism series, No. 104); Three treatises (Maktabat al-baladiiya, under No. 3585) are preserved in Alexandria, Egypt. The list of Alloma's works in London includes five pamphlets. In Cairo, there is a manuscript of Ilal al-Ubudiyya in Dor al-Kutub al-Ilmiyya. An abbreviated version of Kitab as-salat, this pamphlet is better known as Ilal ash-Shari'a. There are also manuscripts of some of his works in Leipzig and Istanbul. It is worth mentioning 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 Islamic Values ​​Department at the Paris Research Center, published Khatmul-Awliyya in 1965 in Beirut. The 586-page edition includes several treatises by Hakim al-Termizi, including a thirty-two-page biography, Bad'u sha'ni Abu Abdullah. Based on this small work, it became possible to obtain a more accurate account of the life of Hakim at-Termizi. It tells about the life of the scholar, that he was first educated by his great-grandfather, his travels to Kufa and Basra, and his visit to Mecca. It is known that the scholar studied the hadith of the Prophet in Kufa. On his way back to Termez, he memorized a part of the Qur'an on the way. As for the content of "Khatmul-Awliyya", he noted that the main content of the work is the right of the governor, as well as issues related to his prophethood and mission.
must do. 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. The 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 al-Termizi in the history of Sufism is largely determined by his treatises. They spoke of the "spirit" and its "state" and "action," of the methods of self-improvement and the suppression of degrading behavior, of the suffering that leads to purification, and so on, which greatly influenced the development of the Sufi psyche. Hakim al-Termizi considered Sufism "enlightenment" ("wisdom") to be the highest knowledge that a person could 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 scope and time of application of science is 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 ideas 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.