Бурҳониддин марғиноний исми, унвони ва куняси хусусида

BURKHAN AD-DIN AL-MARGINANI

The interest to Burkhan ad-din al-Marginani has always been immense. It accounts for greatness of his contribution to development of world science. As a result of such deserved popularity the stories about him accreted with new details; human traits that people esteemed as ideals, standards for reverence and models to imitate were added to his historical biography. Considerable scientific interest is represented in evolution of his image from historical to idealistic one. One more reason of so long recognition of the great scholar’s name became his many descendants who during the life span of several generations held the post of the sheikh of al-Islam of the city of Samarkand and its vicinities.

HISTORICAL IMAGE OF BURKHAN AD-DIN AL-MARGINANI

His historical image has found its reflection in written monuments of historical chronicles and biographic literature in the Arabic language. These sources are perfectly analyzed in Doctor A.A.Kariev’s publications.¹

According to accounts of these medieval sources, Burkhan ad-din ‘Ali ibn Abi Bakr ibn ‘Abd al-Djalil ar-Rishdani al-Marginani al-Fargani was born in the city of Rishdan/Rishtan located in the Fergana Valley. As to the administrative division, this city was part of a historical province of Marginan. ‘Ali ibn Abi Bakr was brought up and had grown in the educated family. He received elementary education in the field of Islamic sciences in his grandfather’s family. His grandfather ‘Umar ibn Habib was an excellent jurist (faqih).
Later, having moved to Samarkand, the Mawaraunnahr scientific-cultural center of the time, he continued studies at the foot of local jurists. In his book “Kitab al- masha’ih” (Book about Instructors) al-Marginani mentioned the names of more than forty his teachers - renowned scholars of that time. Among them, there are luminaries in science - Najm ad-din Abu Hafs ‘Umar ibn Ahmad an-Nasafi (1069-1142), Muhammad ibn al-Husayn ibn Nasir al-Bandaniji (died after 1140), ‘Umar ibn ‘Abd al-'Aziz ibn ‘Umar al-Bukhari, known under the epithet “as-Sadr ash-Shahid” (1090-1142), and others.
Al-Marginani carried on his activity in the capital-city of the Karahanid state. He lived all his life in Samarkand, leaving it only for performing pilgrimage to Mecca in 1149 and travels to Baghdad, the center of the Islamic world of that time, though it is quite possible that he visited Baghdad on his way to Mecca.


¹ On this issue see: Qoriyev O.A. BurHoniddin al-Marginoniy – Huquqshunos // Sharqshunoslik. 1993. № 4; Qoriyev O.A. Islom Huquqshunosligi va Burhoniddin al-Marginoniy // Hayot va qonun. 1994. № 2; Qoriyev O.A. «Hidoya»dan «Nikoh kitobi». Arab tilidan tarjima // Hayot va qonun. 1994. № 3; Qoriyev O.A. Al-Marginoniy – mashhur fiqhshunos. T.: Meros, 2000; Qoriyev
O.A. Hidoyatga boshlagan «Hidoya» // Moziydan sado. 2000; Qoriyev O.A. Burhoniddin al- Marginoniyning «Hidoya» asaridan. Sherikchilik haqida kitob // Imom al-Buxoriy saboqlari. 2000. № 2; Kariyev A.A. Burxan-ad-din al-Marginanii i yego mesto v istori fikxa. (PhD thesis in History). T., 2001; Qoriyev O.A. «Al-Hidoya» asarining qadimiy nusxasi // Imom al-Buxoriy saboqlari. 2005. № 2-3.
Except for his activity in capacity of a sheikh al-Islam, Al-Marginani was engaged in fruitful creative work. He is the author of many writings, among them it is possible to mention “Manasik al-hajj” (Ritual Ceremonies of Hajj), “Majmu‘ an-navazil” (Collection of rare fetwas), “Kitab at-tajnis va-l-mazid” (The Book of Division into Chapters and Enhancement), “Kitab al-fara’id” (The Book on Shares in Inheritance), “Nashr al-madhhab” (Dissemination of the Doctrine of Theological-Legal School), “Kitab al-muntaka” (The Book of Purification), “Bidayat al-mubtadi” (The Beginning Course for Beginners [in studies]), “Kifayat al-muntahi” (Sufficient Course for Those, Finishing [training]), etc. The majority of his collections (some of them have not survived until now) deals with the Muslim law (fiqh). The most popular book was al-Marginani’s extant treatise “Al- Hidayah” (Conducting along the Right Way) devoted to practical issues of law (a waggon ‘). It was arranged in the format of comments to the following works of such well-known Hanafites as “al-Jami‘ as-sagir” (The Small Collection) by imam Muhammad ibn al-Hasan ash-Shaybani (749-805) and “Mukhatasar al-Kuduri” (Compendium by al- Kuduri) by Ahmad ibn Muhammad al-Kuduri al-Bagdadi (d. 1037).
Al-Marginani died in 1197 in Samarkand and was buried in the cemetery “Chakardiza”, where many celebrities of medieval Mawaraunnahr were laid to rest. Within the Soviet period, this cemetery had been destroyed. ¹
The disciples and followers of al-Marginani were his sons ‘Imad ad-din Abu Bakr, Nizam ad-din ‘Umar, Jalal ad-din Muhammad, as well as Burkhan al-Islam az-Zarnudji (died after 1203), Shams al-A’imma al-Kardari (d. 1244), Jalal ad-din Mahmud ibn al- Husayn al-Ustrushani (died in the 13^th century), his son Muhammad ibn Mahmud al- Ustrushani (died after 1232) and others. Many of his disciples achieved significant heights in science, became the authors of unique works and instructors of renowned scholars of the posterior generation.
Studying of the available sources has shown that the issues of the origin of Burkhan al-din al-Marginani, data on his descendants, their place and importance in the history of Mawaraunnahr have still remained a little-investigated theme. We think that studying the questions of the biography of al-Marginani of a general character had overshadowed this, in our opinion, one of central problems, in which many major components of medieval history of Central Asia are reflected.
The late hagiographic literature contains some data on ancestors of Burkhan al-din al-Marginan. They marked that Burkhan ad-din in the direct line originates from the first righteous caliph Abu Bakr As-Siddiq (632-634). It is reported in the work “Kandiya”: “By words of mouth, they relate that among the God-chosen saints, there are three persons that are especially cherished and well-known. The first one is the sultan Burkhan ad-din ibn Sheikh ‘Ala' ad-din Sagardj. The second is Sayyid Burkhan ad-din Kilich that was from among the descendants of Imam ‘Abdallah and from him the family clan of khoja Dakhbed originates. The third person is the author of the “Al- Hidayah” - Imam Burkhan ad-din (Marginani) Siddiqi, whose tomb is in the cemetery




¹ Kariyev Ad. al-Marginani // Islam na territorii bivshey Rossiyskoy imperii. Ensiklopedicheskiy slovar. Vip. 4 / Sostavitel i otvetstvenniy redaktor S.M. Prozorov. M.: Izdatelskaya firma «Vostochnaya literatura» RAN, 2003. p. 47.
Chakardiza and whose opinion was that Hulagu had been a Muslim”.¹ The similar accounts are also contained in the “Chakhar makala” by Davlat-shah Samarkandi.² Another author ‘Abd al-Hayyi ibn ‘Abd al-Fatkh al-Husayn, the author of the “Nasab- nama-yi Khoja Akhrar” (The Family Tree of Khoja Akhrar), in listing Burkhan al-din al- Marginani’s ancestors stated that he originated in the direct line from the first righteous caliph Abu Bakr As-Siddiq, “Burkhan ad-din ‘Ali, the author of the “Al-Hidayah”, was known under the nickname “Sahib-i Hidayah”. Sahib-i Hidayah’s genealogy is as follows : Burkhan ad-din ibn Abi Bakr ibn ‘Abd al-Jalil ibn Halil ibn Abi Bakr ibn Muhammad ibn ‘Abd ar-Rahim ibn ‘Umar ibn Abi Bakr ibn ‘Abdallah ibn Qasim ibn Muhammad ibn Amir al-mu'minin Abi Bakr As-Siddiq”.³
Actually, at present in the city of Margelan in the makhalla Yurmaduz there is a survived sacred place (mazar) under the name “Pur-i Siddiq” in which, by local popular beliefs, one of the ancestors of Burkhan al-din al-Marginani had been buried. The mazar “Pur-i Siddiq” is also known under another name – “Kaptarlik mazar” (Pigeon cemetery). According to the legends written by us from the local residents, Pur-i Siddiq lived at times of pagans and was exposed to their prosecutions. His life was rescued by pigeons, when he was hiding from enemies in a cave. Pigeons in the wonderful way constructed their nests at entrance to the cave. Having seen a pigeons’ nest, the enemies had returned back. This fable of the Margilan legend reminds the events of 622 (the year of Hegira, the Prophet Muhammad’s migration from Mecca to Medina in order to escape persecution), when in a cave on mountain Saur (Tavr) the Prophet Muhammad accompanied by his companion Abu Bakr within several days was hiding from prosecutions of heathen citizens of Mecca.
Now inside Pur-i Siddiq mausoleum there are also two esteemed burials. Under legends, they - tombs Pur-i Siddiq and his sisters.
According to other data, the complex of a sacred place “Pur-i Siddiq” included a mosque and madrasah under the same name. A chilla-khana had been built to the mazar “Pur-i Siddiq”. They say that Burkhan ad-din al-Marginani lived in this chilla-khana when he was trained in madrasah “Pur-i Siddiq”. For this reason, today chilla-khana is referred to as “Chilla-khana-yi Burkhan ad-din al-Marginani”.
Our conversations with local population concerning the figure of Pur-i Siddik did not bring exact results. It is possible to assume that the name Pur-i Siddiq is related to one of Abu Bakr as-Siddiq’s descendants. There exists such an opinion that word “Pur” in Farsi means “a son”. Then, it is possible to translate “Pur-i Siddiq” as “Siddiq’s Son”.
During our research in the Central State Archives of the Republic of Uzbekistan (TsGA RUz), it was possible to find a waqf document issued in the beginning of the 19^th century to the sacred place (mazar) Pur-i Siddiq (also called As-siddiq (Arabic, “The


¹ Abu Xafs Najmiddin Umar an-Nasafi as-Samarkandi. Kandiya ili istoriya drevnego Samarkanda / Avtori perevoda s uzbekskogo na russkiy yazik: Komilxon Kattayev i Akmaliddin Axmedov. Samarkand, 2007. p. 59.
² Davlatshox Samarkandi. Shoirlar bostoni / Fors-tojik tilidan Boriboy Ahmedov tarjimasi. T., 1981. p.131 (in Uzbek).
³ Xoja Ubaydulloh Ahror. Tabarruk risolalar / Nashrga tayyorlovchilar: Mahmud Hasaniy, Bahriddin Umrzoq, Hamidulloh Amin. T.: Adolat, 2004. p. 278 (in Uzbek).
Upright") on behalf of the Kokand khan Amir ‘Umar-khan (1810-1822). It is underlined in this document that “the holiest Abu Bakr buried at this dovecot had become famous under the name of Pur-i Siddiq”. ¹ On this basis, it is possible to assume that one of Abu Bakr as-Siddiq’s descendants, having the same name - Abu Bakr, had been buried at this mazar. It is quite possible that it was his great-grandson also called Abu Bakr.
As is known, much of waqf property was allotted to the mazar Pur-i Siddiq. Thus, one of the last Ashtarkhanids - Subkhan-kuli-khan (1680-1702) transferred into ownership (waqf) of the mazar a plot of land. The Kokand khans, namely, Amir ‘Umar- khan, Muhammad-’Ali-khan (Mad’Ali-khan), and Hudayar-khan specially bought land allotments, waterways, merchant’s stores with the purpose of their subsequent transfer to possession (waqf property) of the mazar. The quantity of such documents accounts for ten pieces. ²
All newly discovered materials allow up to claim that in the territory of the present-day mazar Pur-i Siddiq in the Middle Ages a mazar was originally erected, which in the Karakhanid period turned into a large complex including the mosque and madrasah.
Thus, as a result of the carried out research, by comparison of data of written sources with the data of folklore material, it was possible to establish some facts concerning Burkhan al-din al-Marginani’s ancestors.