American Journal of Interdisciplinary Research and Development ISSN Online: 2771-8948 Website: www.ajird.journalspark.org Volume 36, January - 2025 120 | P a g e TEXTUAL STUDY OF THE MANUSCRIPT COPIES OF THE WORK “MAJMUAT UR-RASOIL” (Based on Manuscript Copy Number 10626) Kattaev Pulat Azamovich Independent researcher of Alisher Navo’i Tashkent State University of Uzbek Language and Literature kattayevpulat@gmail.com Abstract: At the end of the 15th century, in the 16th century, along with a number of political changes, a unique literary environment emerged in Central Asia. In this regard, the Timurid rulers, who constantly sought to ensure the gathering of the country’s creators, and the Shaibanis in the later stages, left a mark in the history of literature as the biggest patrons of the creators. As a result of the efforts of these dynasties, the establishment of a new school of creativity led to the creation of many works. Especially, the didactic works written in the Sufi tradition have not lost their relevance to this day. It is included in the work “Majmuat ur-rasoil”, which includes 29 treatises written in a mystical-didactic spirit. It is noteworthy that until the creation of the “Majmuat ur-rasoil” collection, there was no collection or anthоlоgy that cоmprehensivеly dоcumеntеd the literary environment of Central Asia or its mysticаl pеrspеctivеs. From this point of view, it can be said that the information about the life and work of Jalaluddin Kosoniy Dahbedi is given a place in this work, which indicates the special place of the poet in this literary environment. Taking into account the above, this article provides brief overview of the textual research of the base manuscript copies of the work “Majmuat ur-rasoil”. Keywords: Literary environment, Jaloliddin Kosoniy, Majmuat ur-rasoil, treatise, manuscript, textual research. Introduction It is undeniable that the 15th-16th centuries were of special importance in the history and gradual development of Uzbek classical literature. Literary atmosphere is considered one of the most important aspects of the literature of this period. Studies on the history of literature provide information about the existence of three literary environments in the history of our literature in this century1. They are literary environments of Kokand, Khorezm and Bukhara. A literary environment еmеrgеs undеr the influеncе оf prоminеnt pоets and writers living and creating in a spеcific rеgiоn. Its formation is closely related to the activities of great 1 Abdullayev, V., History of Uzbek literature. Five roofs. 4th floor. -Tashkent: Science, 1980. B-384 American Journal of Interdisciplinary Research and Development ISSN Online: 2771-8948 Website: www.ajird.journalspark.org Volume 36, January - 2025 121 | P a g e artists and creative schools established by them. For example, the literary environment of Herat in the 15th century was created as a result of the work of artists such as Lutfiy, Navoiy, and Jami, while the literary milieu of Bukhara, Khiva, and Kokand appeared during the Central Asian khanates. The Main Part During the research, we aimed to study the manuscript sources of Mahdumi Azam Dahbedi’s “Majmuat ur-rasoil” collection. To implement this, the works of “Majmuat ur- rasoil” available at the Abu Rayhon Beruniy Institute of Oriental Studies, in two parts. The first one focuses on describing the works of Majmuat ur-rasoil attributed specifically to Mahdumi Azam. The second part includes a textual analysis of Majmuat ur-rasoil works not authored by Mahdumi Azam Dahbedi, as well as an exploration of their significance. It was found that there are 23 manuscripts known as “Majmuat ur-rasoil” in the main manuscript fund, some of which have no author’s name, some of which were written by other writers. During the research, only “Majmuat ur-rasoil” belonging to Mahdumi Azam’s pen was extracted from these manuscripts, and the next stage was the principle of restoring the reliable text of the multi-copy manuscripts. For this purpose, first the existing sources were classified, that is, they were divided into manuscripts and lithographs, and at the second stage, the classified sources were separated by dates. Description of the manuscript 106262 This resource contains 29 treatises. It was copied in 1272 AH. It consists of 262 pages. The author of the manuscript is Ahmad ibn Mawlana Jaloliddin Khojagi Kosoniy, who passed away (Hij: 949 or 956). The inscription is written in nasta’liq on local coarse paper, with dimensions of 15*26 cm. The 1st treatise. اسرار النکاح رساله در It begins with the traditional praise, followed by the basmala: الحمدهلل الزی جعل النکاح سنه لالنامالخ The 2nd treatise. رساله سماعیه It begins with the traditional praise, followed by the basmala: الحمدهلل الزی خلق االنسان من صلصال کا انفحار... اما بعد سبب تأیف این نسخه آن بودکه الخ The 3rd treatise. رساله وجودیه It begins with the traditional praise, followed by the basmala: الحمدهلل الزی اعطی االنسان وجودا الخ Location in the work is pp. 23a-31b. 2 Institute of Oriental Studies named after Abu Rayhan Beruni, main fund. Inv 10626 American Journal of Interdisciplinary Research and Development ISSN Online: 2771-8948 Website: www.ajird.journalspark.org Volume 36, January - 2025 122 | P a g e The 4th treatise. السالطینرساله تنبیه It begins with the traditional praise, followed by the basmala: الحمدهلل ربالعالمین والصلوة والسالم علی رسوله محمد و آله اجماعین: الخ Location in the work is pp. 32a-41b. The 5th treatise. رساله اداب السالکین It begins with the traditional praise, followed by the basmala: الحمدهلل الزی خلق االنسان المعرفت النفسی الخ Location in the work is pp. 41a-68b. The 6th treatise. رسالهٔ بقأیه It begins with the traditional praise, followed by the basmala: واالثام الخالحمدهلل الزی غافر الزنوب Location in the work is pp. 68a-81b. The 7th treatise. رساله نصیحت السالکین It begins with the traditional praise, followed by the basmala: حمد بیحد و ثنای بیعدد خدأ ر اجل Location in the work is pp. 81a-94b. The 8th treatise. الوجه فی الدارین رساله سواد It begins with the traditional praise, followed by the basmala: الحمدهلل الزی نور قلوب العارفین یانور جماله الخ Location in the work is pp. 95a-100b. The 9th treatise. رساله علمیه It begins with the traditional praise, followed by the basmala: قوله تبارک و تعالی ان هللا بالناس وروف رحیم حمد بیحد مر آن علمی را سزدکه الخ Location in the work is pp. 100b-119a. The 10th treatise. رساله ولد سرابیه It begins with the traditional praise, followed by the basmala: صورته الخ الحمدهلل الزی حلق آدم علی Location in the work is pp. 119b-122b. The 11th treatise. رساله نفحات السالکین It begins with the traditional praise, followed by the basmala: الحمدهلل الزی ظهر نفوس السالکین بتجلیات نفحات اسمأ الخ American Journal of Interdisciplinary Research and Development ISSN Online: 2771-8948 Website: www.ajird.journalspark.org Volume 36, January - 2025 123 | P a g e Location in the work is pp. 122b-132a. The 12th treatise. رساله ذکر It begins with the traditional praise, followed by the basmala: الحمدهلل الزی اظهر عیون الحکمتة والمعرفة فی قلوب المحلصین الخ Location in the work is pp. 132b-142a. The 13th treatise. رساله سلسله الصدیقین It begins with the traditional praise, followed by the basmala: الحمدهلل الزی انزل من القر آن ماهو شفأ و رحمت للمومنین الخ Location in the work is pp. 142a-148b. The 14th treatise. رساله مر آت الصفا ٔ It begins with the traditional praise, followed by the basmala: قال داود یارب لم خلقت الخلق قال هللا تبارک و تعالی الخ Location in the work is pp. 148b-151b. The 15th treatise. رساله احوال العلمأ وامرا ٔ It begins with the traditional praise, followed by the basmala: حمد پاک از جان پاک آن پاک را الخ Location in the work is pp. 152a-164b. The 16th treatise. رساله کل و نوروز It begins with the traditional praise, followed by the basmala: حمد بسیار و ثنای بیشمار خدا یرا عزوجل الخ Location in the work is pp. 165a-171b. The 17th treatise. معراج العاشقینرساله It begins with the traditional praise, followed by the basmala: الحمدهلل الزی حلق االنسان لمشاهدة حماله و جالله الخ Location in the work is pp. 171b-192a. The 18th treatise. رساله مرشد السالکین It begins with the traditional praise, followed by the basmala: الحمدهلل ربالعالمین والصلوة والسالم علی رسوله محمد... اما بعد الخ Location in the work is pp. 192a-195a. The 19th treatise. رساله فتح نامه It begins with the traditional praise, followed by the basmala: الحمدهلل الزی جعلی آدم خلیفته فی االرض الخ American Journal of Interdisciplinary Research and Development ISSN Online: 2771-8948 Website: www.ajird.journalspark.org Volume 36, January - 2025 124 | P a g e Location in the work is pp. 195a-198b. The 20th treatise. رساله بابوریة It begins with the traditional praise, followed by the basmala: حمد بسیار و ثنای بیشمار خدا یرا جلت غظمته که الخ Location in the work is pp. 198b-210b. The 21st treatise. رساله تنبیه العلما ٔ It begins with the traditional praise, followed by the basmala: الحمدهلل الزی جعلنا من امته محمد علیه الصلوة و السالم الخ Location in the work is pp. 211a-216a. The 22nd treatise. رساله فنأ یه It begins with the traditional praise, followed by the basmala: قال رسول هللا ٓعم الدنیا دار الفنأ الخ Location in the work is pp. 216b-221a. The 23rd treatise. رساله شیبیه It begins with the traditional praise, followed by the basmala: الحمدهلل الزی حلقکم من ضعف ثم جعل من بعد ضعف قوة الخ Location in the work is pp. 221a-225a. The 24th treatise. رساله آداب الصدیقین It begins with the traditional praise, followed by the basmala: خدایرا که سینه آدم را کنجینه کنج ذات شریف خود کردانید الخسپاس بیحد ستأ ش بیعدد Location in the work is pp. 225a-233a. The 25th treatise. رساله کنج نامه It begins with the traditional praise, followed by the basmala: خلقت الخلق الخ الحمدهلل الزی جعل آدم خلیفة فی االرض... قال داود یارب لم Location in the work is pp. 232b-234b. The 26th treatise. رساله شرح ابیات It begins with the traditional praise, followed by the basmala: الحمدهلل الذي طهر قلوب الطالبین و العاشقین بنوبتحلیت اسمأ ه الخ Location in the work is pp. 244a-250a. The 27th treatise. رساله بیان سلسله It begins with the traditional praise, followed by the basmala: الحمدهلل الزی حلق االنسان... اما بعد سبب تالیف این نسخه آن بودکه محب و محلص الخ American Journal of Interdisciplinary Research and Development ISSN Online: 2771-8948 Website: www.ajird.journalspark.org Volume 36, January - 2025 125 | P a g e Location in the work is pp. 250a-254b. The 28th treatise. رساله چهار کلمه It begins with the traditional praise, followed by the basmala: بدان ایطالب صادق که حضرت خواجکان الخ Location in the work is pp. 254b-256b. The 29th treatise. رساله بطیخیة It begins with the traditional praise, followed by the basmala: الحمدهلل الزی انزل علی عبدهالکتاب... اما بعد قال النبی ٓعم الخ Location in the work is pp. 256b-262b. CONCLUSION To sum up, the manuscript copies of the work “Majmuat al-rasoil” attributed to Dahbedi, hold a significant place in the history of Central Asian Islamic literature and Sufi teachings. This work is distinguished by the fact that it embodies mystical teachings, moral advice and modern scientific and analytical thoughts. During the research, the differences between the manuscript copies were identified and the editorial work on the texts was examined. The textual research of these manuscripts revealed the following important aspects: - Publication history of the texts: It was found that the manuscripts were copied at different times and places, and there are differences in writing styles, language features, and even content. - Uniqueness of language and style: The combined use of Arabic, Persian and Uzbek languages in the text shows that it has a high scientific and literary value. - The state of preservation of manuscripts: The state of preservation of manuscripts and their adaptation to modern scientific research are of great importance. As a result of the research, the scientific-theoretical analysis of the manuscripts of “Majmuat al-rasoil” makes a significant contribution to the efforts to study the Islamic cultural heritage, present it to the general public, and preserve it for future generations. References: 1. Abdullayev, V., History of Uzbek literature. Five roofs. 4th floor. -Tashkent: Science, 1980. B-384. 2. Institute of Oriental Studies named after Abu Rayhan Beruniy, main fund. Inv 2352 3. Institute of Oriental Studies named after Abu Rayhan Beruniy, main fund. Inv 10626.