Exploring the Work, Authorship, and Structural Composition of the
Nahjul Farodis
Sayd Akbar Khan Valiev
a
Tashkent State University of Oriental Studies, Tashkent, Uzbekistan
Keywords: Nahju-l-farodis, Khorzam, Golden Horde, Mahmud ibn Ali al-Kardari al-Sarai, Arbain, Paradise, the Prophet,
Hadith.
Abstract: In this article, the analysis of the religious-philosophical, scientific, historical-artistic, and didactic work called
Nahju-l-farodis created in Khorezm belonging to the Joji ulus (Golden Horde) in the 14th century is described.
1 INTRODUCTION
"Nahju-l-farodis" – “The Way of Paradise” or
“Uštmaxlarnїŋ ačuq yolї” is a work of religious-
philosophical, scientific, historical-artistic, and
didactic content, written in the "Chigatay language"
in the Khorezm region belonging to the Golden Horde
state in the 14th century. Its author is Mahmud ibn Ali
al-Kardari al-Sarai. The work is a unique “Arba'in”
book based on forty hadiths. The work consists of a
prologue, four sections, and ten chapters each - a total
of forty chapters. Sections are dedicated to a
particular theme. At the beginning of each section,
there is a hadith, in which the essence and content of
this hadith are interpreted based on exemplary stories,
religious narrations, and teachings. In preparing the
article, we mainly used a copy of the manuscript No.
879 kept in the New Library in Istanbul. This copy is
more complete and one of the oldest among the
manuscripts of the work. A copy of "Nahju-l-farodis"
stored in the library of Kazan State University under
the number 60261 is sometimes used to compare
texts. This copy is also one of the earliest, and we
assume it must have been copied under the author's
supervision. The reason we say this is because when
we compare this copy with the copy of New Jome, it
turns out that the copy of New Jome is an updated and
supplemented version of this copy. Also, there is a
difference of two years between the copying years of
this copy and the copy of the New Jome.
a
https://orcid.org/0009-0009-6683-8600
2 DISCUSSIONS
There is almost no information about the author of
"Nahju-l-farodis". The author refers to himself in the
introduction to the work. He hoped that: “Ḥaq ta’ālā
bu kitābni jam’ qїlğan ’āṣî va jāfî qulїnї yarlїqağay”,
(NFİ.2a,1) “May God bless the disobedient slave who
wrote the book.”
At the end of the work, the calligrapher calls the
author "Musannif" and gives the following
information: “Taqї bü kitābnїŋ muṣannїfї maδkür
yakšanba kün däru-l-fanādїn däru-l-baqāğa riḥlat
qїldї” (NFİ.222a,16-17). “The editor of this book died
on Sunday.”
In the Kazan copy of “Nahju-l-farodis”, at the end
of the work, there is a sentence about the author of the
work: “Ikkinčї yїlqa yettї yüz ellik toqüzda Sarāy
šahrїnda erdї. Jam qїlğüčї al-‘alimu-r-rabbani va-l-
‘alimu-ṣ-ṣamadāni ustadu-l-muṭlaq Maḥmud bin ‘Ali
Šayx as-Saro’î manša’an va-l-Bülğārî mavlidan va-l-
Kardarî” (NFQ.264a,13-15). “In 759, Saray was in
the city. The compiler is teacher-scholar Mahmud bin
Ali Shaykh al-Saro'î”.
Sharafuddin Marjani, citing the above quote
about the author in the first part of his work
"Mustafadu-l-akhbar fi ahwali Kazan va Bulg'ar",
emphasizes that this sentence is not found in other
copies.
The author himself called his work "kitāb" in
several places. In the introduction, the author says
that the book consists of four chapters, and says that:
“Bu kitābnï tört bāb üzä qïlduq” (NFİ.1b,11).
1148
Valiev, S.
Exploring the Work, Authorship, and Structural Composition of the Nahjul Farodis.
DOI: 10.5220/0012955300003882
Paper published under CC license (CC BY-NC-ND 4.0)
In Proceedings of the 2nd Pamir Transboundary Conference for Sustainable Societies (PAMIR-2 2023), pages 1148-1154
ISBN: 978-989-758-723-8
Proceedings Copyright © 2024 by SCITEPRESS – Science and Technology Publications, Lda.

He wrote about the title of the work: “Bu kitābgä
“Nahju-l-farādis” at berdük” (NFİ.1b,16)”. “We
named this book “Nahj-ul-faradis””.
The author also said about the benefits and
wisdom of this book to people: “Bu kitābnï oqïğanlar
bolğay-kim, bu kitāb sözläri birlä ’amal qïlğanlar, taqï
bu kitāb anlarqa Ḥaq ta’alānïŋ uštmahlarïnğa yolčï
bolğay. Ol ’amal qïlğanlar barākatïnda bolğay-kim,
Ḥaq ta’alā bu kitābnï jam’ qïlğan āsî-jāfî qulïnï
yarlïqağay (NFİ.1b,17–2а,1).” “Let those who read
this book know that those who follow the words of
this book and this book will be welcome to the
paradise of Allah. May those who do well be blessed,
and may God bless the slave who wrote this book.”.
The writing history: In the copy of "Nahju-l-farodis"
in Istanbul New Jame says about the date of writing
of the work: “Bü kїtāb tamām boldї tärix yetї yüz
āltmїš birdä šahrullāhi-l-mubārak jumādi-l-ulä āyїnїŋ
āltїnč künїndä erdї-kim, kїtābnї qošlüq vaxtїndä
tamām boldї. Taqї bü kitābnїŋ muṣannїfї maδkür
yakšanba kün däru-l-fanādїn däru-l-baqāğa riḥlat
qїldї” (NFİ.222a,15-17) “This book was written and
completed on the 6th day of the month of Jumadil-
Awwal in the year 761. The author of this book died
this Sunday.”
According to our calculations, this date is April 5,
1359 AD, Friday, and the day of Musannif's death is
March 31, Sunday, the 1st day of Jumadul Ula.
Ahmad Zaki Walidy turns this date into AD and
says that the writing date of the work corresponds to
Wednesday, March 25, 1360, and the death of the
author corresponds to March 22, 1360. However,
according to our calculations, Ahmad Zaki Walidi's
birthday coincides with Jumodul Ula month of 762
Hijri.
The Kazan copy of the work and Shahabuddin
Marjani's copy tell the history of writing the book,
“Ikkinčї yїlqa yettї yüz ellik toqüzda Sarāy šahrїnda
erdї.”.
The language of the work: Many people recognize
that the work "Nahju-l-farodis" was written in the
Chigatoy Turkic language. Sharafuddin Marjani in
"Mustafadul Akhbar" about the language of "Nahju-
l-farodis", “Bü kitāb lisānї Usmānlї va Čiğatāy va
Turkmān va Qāzāqїstān lisānlarїna mābayandїr”,
“The language of this book is very similar to
Ottoman, Chigatai, Turkmen and Kazakh languages.”
that is, it is close to these languages.
Ahmed Zaki Walidiy writes in the article
"Turkish works written in Khorezm": “Bu kitābnїŋ
lisānї eski adabiy türk dїlї olmāğla Xārazm türk
lahjasїndä yāzїlmišdir” “The language of this book is
the old literary Turkish language, written in Khorezm
Turkish dialect.”
The language of "Nahju-l-farodis" is the Khorezm
Turkic language, developed from the Karakhanli
language under the influence of the Oghuz and partly
Kipchak local dialects in the lower part of Khorezm
and Syrdarya from the 13th-14th centuries.
The reason for writing the work: About the
reason for writing the book, the author cites a hadith
narrated by Abdullah ibn Umar, may Allah be pleased
with him, and then writes: “Bu ḥadisgä tamassuk
qïlïp, qïrq ḥadis jam’ qïlduq” (NFİ.1b,9) “Following
this hadith, we made forty hadiths”.
From his words, it is understood that this hadith
was the reason for writing the work.
Then he mentions the sources that are the basis of
the book and informs about the scientific value of the
work saying:“Payğambar ’alayhi-s-salām
ḥadisläridin mu’tamad kitāblardїn yana bu ḥadislärgä
munāsib ḥikāyatlar Payğambar ’alayhi-s-salām
aḥvālidin, taqї xulafā‘-i rāšidīn af’ālidin, taqї ’ulamā
va mašāix aqvālidin ḍam qїlduq”, (NFİ.1b,9-1)
“Books on the hadiths of the Prophet Muhammad,
may God bless him and grant him peace, and stories
worthy of the hadiths, the condition of the Prophet,
peace be upon him, the deeds of Khulafai Rashidin,
and the words of scholars and sheikhs were also
cited.”.
The structure of the work: After that, he
mentions the approximate structure of the work, that
is, how many chapters and chapters of the book and
how they are named, and says: “Taqї bu kitābnї tört
bāb üzä qїlduq. Taqї tekmä bir bābїnї on fasl üzä
qїlduq. Taqї tekmä bir fasl avvalїnda bir ḥadis
keltürdük. Payğambar ’alayhi-s-salām ḥadisläridin-
kim majmu’ї qїrq ḥadis bolur”, (NFİ.1b,11-13). “We
divided this book into four sections and each section
has ten chapters. There are forty hadiths from the
hadiths of the Prophet, peace be upon him.”
From this, it becomes clear that the work consists
of four chapters and each chapter consists of ten
seasons. Another hadith is given at the beginning of
each season. There will be forty hadiths in total. After
that, he begins to list the common names of each
chapter: “Avval bābї Payğambar ’alayhi-s-salāmnuŋ
faḍā‘ilїnїŋ bayānї ičindä turur. İkinči bābї xulafā‘-i
rāšidin, taqї ahl-i bayt, taqї tört imām faḍā‘iliniŋ
bayānї ičindä turur. Üčünči bābї Ḥaq ta’ālā
ḥaḍratїnğa yawunğu eδgü ’amallar bayānї ičindä
turur. Törtinči bābї Ḥaq ta’ālānїŋ ḥaḍratїdїn yїratğu
yawuz ’amallar bayānї ičindä turur”. (NFİ.1b,13-16).
“The first chapter describes the virtues of the Prophet,
the second chapter describes the virtues of Khulafai
Rashid, the third chapter describes the good deeds
that please God and the fourth chapter describes the
evil deeds that cause the wrath of God.” This quote
Exploring the Work, Authorship, and Structural Composition of the Nahjul Farodis
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suggests that each chapter has a distinct common
theme. It is known that the first chapter is about the
description of the qualities of the Prophet, the second
chapter is about the qualities of the four caliphs - the
caliphs, the Ahl al-Bayt, that is, the family members
of the Prophet, and the four religious imams, the third
chapter is about the good deeds that bring closer to
Allah, and finally, the fourth chapter is about the evil
that takes away from Allah. sin is about deeds.
Since there are some shortcomings and
confusions in the naming of chapters and seasons, we
will compare the naming of chapters and seasons in
Istanbul and Kazan copies of "Nahju-l-farodis":
“Avvalqї bāb. Payğambarїmüz ’alayhi-s-salāmnuŋ
faḍā‘ili ičindä turūr”. (NFİ.2a,2). “The first chapter is
about the qualities of our Prophet”.
The following is written in the Kazan copy: “Bāb-
i avval. Payğambar ’alayhi-s-salāmnuŋ faḍā‘ilinїŋ
bayānї ičindä turūr” (NFQ.2a,15-16) “The first
chapter is about the qualities of our Prophet”.
That is the chapter about the condition of the
Prophet (peace be upon him) - (various)
circumstances, and situations. We think this title is
more suitable for the first season. Because in this
season, the biographies of the Prophet, may God bless
him and grant him peace, and information about his
family members are covered.
“Avvalqї faṣl. Payğambar ’alahi-s-salām aḥvālї
ičindä turur” (NFQ.2a,15).
“İkinči faṣl. Payğambar ’alayhis-salāmqa vaḥi
kelmӓkiniŋ bayānï ičindӓ turur” (NFİ.3b,17).
“Üčünči faṣl. Payğambar ’alayhi-s-salām taqї
yārānlärї birlä İslām avvalїndä amkänkänläriniŋ
bayānї ičindӓ turur” (NFİ.5b,14-15).
“Törtinči faṣl. Payğambar ’alayhi-s-salām
Makkadїn Madinaqa čїqmāq bayānї ičїndä türür”
(NFİ.9b,13).
“Bešinči faṣl. Payğambar ’alayhi-s-salāmnuŋ
mu’jїzātїnїŋ bayānї turur” (NFİ.14a,5-6).
“Altїnčї faṣl. Payğambar ’alayhi-s-salām
Makkaga kirmäkiniŋ bayānї turur” (NFİ.18b,2-3).
“Yetinči faṣl. Payğambarnїŋ ’alayhi-s-salām
Me’rājїnїŋ bayānї ičindä turur (NFİ.26b,8).
“Seksinči faṣl. Učmaḥqa taqї tamuğqa tafarruj
qїlmaqї bayānї turur” (NFİ.30b,14).
In the copy of Kazan it is written: “Seksinči faṣl.
Payğambar ’alayhi-s-salām Me’rāj tünїndä učmaḥ
tamuğqa tafarruj qїlğänїnїŋ bayānїnda”
(NFQ.43a,12-13).
“The eighth section is about the flight of the
Prophet to heaven and hell on the night of Miraj.”
The title of this season should be based on the
Kazan copy in our opinion. Because the season is a
continuation of the previous season, the events of this
season took place on the night of Miraj.
“Toqsïnčї faṣl. Payğambar ‘alayhi-s-salām
Ḥunaynda ğazāt qїlmāqїnїŋ bayānï turur”
(NFİ.34b,13).
“Onїnčї faṣl. Payğambar ’alayhi-s-salām
vafātїnїŋ bayānї ičindä turur” (NFİ.39a,4-5).
“İkinči bāb. Xulafā‘i rāšidin taqї ahlї bayt taqї
tort imām faḍāilїnїŋ bayānї ičїndä turür. (NFİ.46a,7-
8).
“Avvalqї faṣl. Abu Bakr raḍiyallāhu ’anhunüŋ
bayānї ičїnda turür. (NFİ.46a,8).
“İkinčї faṣl. ’Umar raḍiyallāhu ’anhunüŋ
faḍāilїnїŋ bayānї ičїndä turür”. (NFİ.52b,13-14).
“Üčinči faṣl. ’Usmān raḍiyallāhu ’anhunїŋ
faḍāilїnїŋ bayānї ičїndä turür.”. (NFİ.61b,16-17).
“Törtinči faṣl. ’Alî raḍiyallāhu ’anhunüŋ
faḍāilїnїŋ bayānї ičїndä turür”. (NFİ.69a,7).
“Bešinči faṣl. Fāṭima raḍiyallāhu ’anhä faḍāilїnїŋ
bayānї ičїndä turür”. (NFİ.78b,13-14).
“Altїnčї faṣl. Ḥasan Husayn raḍiyallāhu ’anhu
faḍāilїnїŋ bayānї ičїndä turür”. (NFİ.84b,4-5).
“Yetinči faṣl. İmām A’ẓam Abu Ḥanifa Kofî
rahmatullāhi ’alayhi faḍāilїnїŋ bayānї ičindä turur”.
(NFİ.93a,11).
“Seksinči faṣl. İmām Šāfi’î rahmatullāhi ’alayhi
faḍāilїnїŋ bayānї ičindä turur” (NFİ.99b,2-3).
“Toqsïnčї faṣl. İmām Mālik rahmatullāhi ’alayhi
faḍāilїnїŋ bayānї ičindä turur” (NFİ.103b,13).
“Onїnčї faṣl. İmām Ahmad Ḥanbal rahmatullāhi
’alayhi faḍāilїnїŋ bayānї ičindä turur” (NFİ.110a,7).
“Üčinči bāb. Ḥaq ta’alā haḍratїnğä yawunğu
’amallar bayānї ičindä turur.
Avvalqї faṣl” (NFİ.115a,3-4).
In Kazan's copy:“Bābu-l-sālis. Faṣl Ḥaq
subḥānahu va ta’alā haḍratїnğa yawunğu ’amallar
bayānї ičindä turur va ḥam ’ilm faḍāilїnїŋ bayānї
ičindä turur” (NFQ.141a,11-13). it is written like
this. “The sixth chapter is about the description of
good deeds and knowledge in the sight of Allah
subhanahu wa ta'ala.”
The third chapter and its first chapter are titled
differently. In the Istanbul copy, the title of the
chapter is written, and the chapter is left untitled. In
the Kazan copy, the name of the chapter and season
is added.
Therefore, in our opinion, if the title of the third
chapter is “Description of good deeds in the sight of
Allah the Exalted”, it would be correct to name the
first chapter "Description of the virtues of
knowledge".
“İkinči faṣl. Namāz faḍāilїnїŋ bayānї ičindä turur”
(NFİ.120b,2-3).
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“Üčinči faṣl. Zakātnїŋ taqї ṣadaqanїŋ faḍāilїnїŋ
bayānї ičindä turur” (NFİ.125a,12-13).
“Törtinči faṣl. Roza faḍāilїnїŋ bayānї ičindä
turur” (NFİ.130a,14).
“Bešinči faṣl. Ḥaj va ’Umra faḍāilїnїŋ bayānї
ičindä turur” (NFİ.135a,11).
“Altїnčї faṣl. Ata-anaqa xidmat qïlmaq faḍāilїnїŋ
bayānї ičindä turur” (NFİ.161a,15).
“Yetinči faṣl. Ḥalāl yemäk faḍāilїnїŋ bayānї
ičindä turur” (NFİ.147a,13-14).
“Seksinči faṣl. Amr-i ma’ruf taqї nahї munkar
faḍāilїnїŋ bayānї ičindä turur” (NFİ.157a,1).
“Toqsïnčï faṣl. Tün-kün termäk faḍāilїnїŋ bayānї
ičindä turur” (NFİ.156b,13).
“Onїnčї faṣl. Ṣabr va riḍā faḍāilїnїŋ bayānї ičїndä
turür”. (NFİ.162a,4-5).
“Törtinči bāb. Ḥaq ta’alā ḥaḍratїdïn yїratğu
tawuz ’amallar bayānї ičindä turur (NFİ.167b,13-14).
“Avvalqї faṣl. Nāhaq qan tökmäkniŋ āfatї ičindä
turur” (NFİ.167b,14-15).
“İkinči faṣl. Zinā qїlmaq āfatїnїŋ bayānї ičindä
turur” (NFİ.173b,4).
“Üčinči faṣl. Xamr ičmäkläriniŋ bayānї ičindä
turur” (NFİ.181b,10-11).
“Törtinči faṣl. Takabbur qïlmaq āfatїnїŋ bayānї
ičindä turur” (NFİ.186a,2).
“Bešinči faṣl. Yalğan taqї ğiybat āfatїnїŋ bayānї
ičindä turur” (NFİ.190b,16).
“Altїnčї faṣl. Dunyānї sewmäk āfatїnїŋ bayānї
ičindä turur” (NFİ.195b,8-9).
“Yetinči faṣl. Riyā va sum’a āfatїnїŋ bayānї
ičindä turur” (NFİ.200b,15-16).
“Seksinči faṣl. Gina va ḥasad āfatїnїŋ bayānї
ičindä turur” (NFİ.2,10-11).
“Toqsïnčї faṣl. Ğurur va ğaflat āfatїnїŋ bayānї
ičindä turur” (NFİ.211b,14).
In the copy of Kazan, it is written: “Toquzïnčї
faṣl. Ğurur, ğaflat āfatїnїŋ bayānї ičindä turur”
(NFQ.251b,16-17). “Pride is a description of the
disaster of ignorance”.
“Onїnčї faṣl. Uzaq umїnč tutmaq āfatїnїŋ bayānї
ičindä turur” (NFİ.217a,3-4).
From such a comparative study of the chapters
and chapters, it can be concluded that the author of
the work filled in the names of some chapters and
chapters during the editing of the book, but in some
cases he made mistakes. Therefore, our task is to
compare these two and other copies and make a cross-
text.
3 LITERATURE REVIEW
Musannif used many works in classifying "Nahju-l-
farodis". In the work, he quotes from the Holy Qur'an,
commentaries, hadith collections, history, and several
works of Sufism.
In the introduction to the work, the hadith that led
to the writing of the book and after its translation, he
says: “Bu ḥadisgä tamassuk qїlїp, qїrq ḥadis jam’
qїlduq. Payğambar ’alayhi-s-salām ḥadisläridin
mu’tamad kitāblardїn yana bu ḥadislärgä munāsib
ḥikāyatlar Payğambar ’alayhi-s-salām aḥvālidin, taqї
xulafā‘-i rāšidīn af’ālidin, taqї ’ulamā va mašāix
aqvālidin ḍam qїlduq”. (NFİ.1b,9-11). “Books on the
hadiths of the Prophet Muhammad, may God bless
him and grant him peace, and stories worthy of the
hadiths, the condition of the Prophet, peace be upon
him, the deeds of Khulafai Rashidin, and the words of
scholars and sheikhs were also cited.” That is, it
should be said that the sources of this book are hadith
books, stories, works related to the sayings of the
Prophet, history of the caliphs, and works containing
the words of scholars and scholars.
In another place, he mentions the name of a
mystical work and quotes it: “Šayx İmām İsḥāq
Kalābādî aytur raḥmatullāhi ’alayhi “Ta’arruf” atlїğ
kitābinda” (NFİ.2a,8-9).
The literature used in writing "Nahju-l-farodis"
can be conditionally briefly divided into the following
types:
a) Quranic verses;
b) Tafsir books;
c) Hadith collections;
g) Works on Sufism;
d) Historical works.
The hadiths presented in each chapter are taken
from several hadith collections, tafsir, and mystical
works. Musannif cites the work from which the hadith
was taken and its author at the beginning of each
hadith.
Below, we compare the sources of hadiths in each
chapter of "Nahju-l-farodis" with the Istanbul and
Kazan copies of the work.
1-боб. 1-фасл. “İmām Bağavî raḥmatullāḥi
’alayḥi “Masābiḥ” ātlїğ kitābїnda bu ḥadisni
keltürmiš”. (NFİ.2a,2-3).
1-боб, 2-фасл. “Imām Ṣağānî raḥmatullāhi
’alayhi “Mašāriqu-l-anvār” ātliğ kitābi ičindä bü
ḥadisnї keltürmїš”. (NFİ.3b,17-4a, 1).
1-боб, 3-фасл. “İmām Abü-l-Ma’ālî Muḥammad
İsbaḥānî raḥmatu-l-llāhi ’alayh tafsirїnda Süratu-l-
Aḥzāb ičїnda bü ḥadisnї keltürmїš”. (NFİ.5b,15).
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1-боб, 4-фасл. “İmām Abu-l-’Alā-i Ošî
raḥmatullāhi ’alayhi “Niṣābu-l-Axbār” ātlїğ kıtābїndä
bü ḥadisnї keltürmїš”. (NFİ.9b,13-14).
1-боб, 5-фасл. “İmām Bağavî rahmatullāhi
’alayhi “Maṣābih” ātlїğ kitābdä bü ḥadisnї
keltürmїš”. (NFİ.14a,6-7).
1-боб, 6-фасл. “İmām Bağavî rahmatullāhi
’alayhi “Maṣābih” ātlїğ kitābїndä bü ḥadisnї
keltürmїš”. (NFİ.18b,3).
1-боб, 7-фасл. “İmām Bağavî rahmatullāhi
’alayhi “Maṣābih” ātlїğ kitābїndä bü ḥadisnї
keltürmїš”. (NFİ.26b,8-9).
1-боб, 8-фасл. “İmām Bağavî rahmatullāhi
’alayhi “Maṣābih” ātlїğ kitābdä keltürmїš bü
hadisnї”. (NFİ.30b,14-15).
1-боб, 9-фасл. “İmām Abü-l-’Alā‘i Ošî
rahmatullāhi ’alayhi “Niṣābu-l-axbār” ātlїğ kitābdä
bü ḥadisnї keltürmїš”. (NFİ.34b,13-14).
1-боб, 10-фасл. “İmām Bağavî rahmatullāhi
’alayhi “Maṣābih” ātlїğ kitābdä bü ḥadisnї
keltürmїš”. (NFİ.39a,5).
2-боб, 1-фасл. “İmām Ṣağānî raḥmatullāhi
’alayhi “Mašāriqu-l-anvār” ātliğ kitābїndä bü ḥadisnї
keltürmїš. (NFİ.46a,9).
2-боб, 2-фасл. “İmām Bağavî rahmatullāhi
’alayhi “Maṣābih” ātlїğ kitābїndä kormїš bü ḥadisnї
keltürmїš”. (NFİ.52b,14).
2-боб, 3-фасл. “İmām Abü-l-’Alā‘i Ošî
rahmatullāhi ’alayhi “Niṣābu-l-axbār” ātlїğ kitābїndä
bü ḥadisnї keltürmїš”. (NFİ.61b,17).
2-боб, 4-фасл. “İmām Muslim Nišāpürî
rahmatullāhi ’alayhi “Ṣaḥiḥ” ātlїğ kitābїndä bü
ḥadisnї keltürmїš”. (NFİ.69a,7-8).
2-боб, 5-фасл. “İmām Abü-l-’Alā‘i Ošî
rahmatullāhi ’alayhi bü ḥadisnї “Niṣābu-l-axbār”
ātlїğ kitābїndä keltürmїš”. (NFİ.78b,14).
2-боб, 6-фасл. “İmām İsmā’il Buxārî
rahmatullāhi ’alayhi “Ṣiḥāh” ātlїğ kitābїndä bü
ḥadisnї keltürmїš”. (NFİ.84b,5-6).
2-боб, 7-фасл. “İmām Ṣağānî raḥmatullāhi
’alayhi “Mašāriqu-l-anvār” ātliğ kitābї ičїndä bü
ḥadisnї keltürmїš. (NFİ.93a,12).
2-боб, 8-фасл. “İmām Muḥammad bin
Bašraviyya rahmatullāhi ’alayhi “Kanzu-l-axbār”
ātlїğ kitābїndä bü ḥadisnї keltürmїš”. (NFİ.99b,3-4).
2-боб, 9-фасл. “İmām Qāḍî aydї Abu ’Abullāh
Quḍā’î rahmatullāhi ’alayhi “Šihābu-l-axbār” ātlїğ
kitābїndä bü ḥadisnї keltürmїš”. (NFİ.103b,13).
In the copy of Kazan is written that: “İmām Qāḍî
Abu ’Abullāh Quḍā’î rahmatullāhi ’alayhi “Šihābu-l-
axbār” ātlїğ kitābїndä bü ḥadisnї keltürmїš”
(NFQ.131b,18-19).
2-боб, 10-фасл. “İmām ’Abullāh Saraxsî
rahmatullāhi ’alayhi “Maväqit” ātlїğ kitābїndä bü
ḥadisnї keltürmїš”. (NFİ.110a,7-8).
3-боб, 1-фасл. “İmām Ğazzālî rahmatullāhi
’alayhi “İḥyā‘u-l-‘ulum” ātlїğ kitābїndä bü ḥadisnї
keltürmїš”. (NFİ.115a,3-4).
3-боб, 2-фасл. “İmām Bağavî rahmatullāhi
’alayhi “Maṣābih” ātlїğ kitābїndä bü ḥadisnї
keltürmїš”. (NFİ.120b,3).
3-боб, 3-фасл. “İmām ’Abullāh Quḍā’î
rahmatullāhi ’alayhi “Šihābu-l-axbār” ātlїğ kitābїndä
bü ḥadisnї keltürmїš”. (NFİ.125a,13-14).
In the copy of Kazan is written that: “İmām Abu
’Abullāh Quḍā’î rahmatullāhi ’alayhi “Šihābu-l-
axbār” ātlїğ kitābїndä bü ḥadisnї keltürmїš”
(NFQ.153b,15-16).
3-боб, 4-фасл. “İmām Abu-l-Lays Samarqandî
rahmatullāhi ’alayhi “Tanbihu-l-Ğāfilin” ātlїğ
kitābїndä bü ḥadisnї keltürmїš”. (NFİ.130a,14-15).
3-боб, 5-фасл. “Abü-l-’Alā‘i Ošî rahmatullāhi
’alayhi “Niṣābu-l-axbār” ātlїğ kitābїndä bü ḥadisnї
keltürmїš”. (NFİ.135a,11-12).
3-боб, 6-фасл. “İmām Ğazzālî rahmatullāhi
’alayhi “İḥyā‘u-l-‘ulum” ātlїğ kitābїndä bü ḥadisnї
keltürmїš”. (NFİ.161a,16).
3-боб, 7-фасл. “İmām Ğazzālî aytür rahmatullāhi
’alayhi “İḥyā‘u-l-’ulum” ātlїğ kitābїndä bü ḥadisnї
keltürmїš”. (NFİ.147a,14-15).
3-боб, 8-фасл. İmām Bağavî rahmatullāhi
’alayhi “Maṣābih” ātlїğ kitābїndä bü ḥadisnї
keltürmїš”. (NFİ.157a,1-2).
3-боб, 9-фасл. “İmām Muslim Nišāpürî
rahmatullāhi ’alayhi “Ṣaḥiḥ” ātlїğ kitābїndä bü
ḥadisnї keltürmїš”. (NFİ.156b,13-14).
3-боб, 10-фасл. “İmām Abu-l-Lays Samarqandî
rahmatullāhi ’alayhi “Tanbihu-l-Ğāfilin” ātlїğ
kitābїndä bü ḥadisnї keltürmїš”. (NFİ.162a,5).
4-боб, 1-фасл. “İmām Bağavî rahmatullāhi
’alayhi “Maṣābih” ātlїğ kitābїndä bü ḥadisnї
keltürmїš”. (NFİ.167b,15).
4-боб, 2-фасл. “İmām Muḥammad Buxārî
rahmatullāhi ’alayhi “Ṣaḥiḥ” ātlїğ kitābїndä bü
ḥadisnї keltürmїš”. (NFİ.173b,5).
4-боб, 3-фасл. “İmām Muḥammad bin
Bašraviyya rahmatullāhi ’alayhi “Kanzu-l-axbār”
ātlїğ kitābїndä bü ḥadisnї keltürmїš”. (NFİ.181b,11-
12).
4-боб, 4-фасл. “İmām Bağavî rahmatullāhi
’alayhi “Maṣābih” ātlїğ kitābїndä bü ḥadisnї
keltürmїš”. (NFİ.186a,2-3).
4-боб, 5-фасл. “İmām Abu ’İysā Termidî
rahmatullāhi ’alayhi “Jāmi’” ātlїğ kitābїndä bü
ḥadisnї keltürmїš”. (NFİ.190b,16-17).
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In the copy of Kazan is written that:“İmām taqї
Abu ’İysā Termidî rahmatullāhi ’alayhi “Jāmi’” ātlїğ
kitābїndä bü ḥadisnї keltürmїš” (NFQ.228b,16-17).
4-боб, 6-фасл. “İmām Abu-l-Lays Samarqandî
rahmatullāhi ’alayhi “Tanbihu-l-Ğāfilin” ātlїğ
kitābїndä bü ḥadisnї keltürmїš”. (NFİ.195b,9-10).
4-боб, 7-фасл. “İmām Bağavî rahmatullāhi
’alayhi “Maṣābih” ātlїğ kitābїndä bü ḥadisnї
keltürmїš”. (NFİ.200b,16).
4-боб, 8-фасл. “İmām Abu-l-Lays Samarqandî
rahmatullāhi ’alayhi “Tanbihu-l-Ğāfilin” ātlїğ
kitābїndä bü ḥadisnї keltürmїš”. (NFİ.206a,11).
4-боб, 9-фасл. “İmām Say’ān bin Mahdî
rahmatullāhi ’alayhi “Musnadü Anas”,“ātlїğ
kitābїndä bü ḥadisnї keltürmїš”. (NFİ.211b,14-15).
Also, Kazan’s copy written that:“İmām Sam’ān
bin Mahdî rahmatullāhi ’alayhi “Musnadü Anas”
ātlїğ kitābїndä bü ḥadisnї keltürmїš” (NFQ.251b,17-
18).
The author of the work is different in two copies.
As a result of our search, the name of the author
written in the Kazan copy turned out to be correct. As
mentioned above, the author may have made a
mistake during the editing process.
4-боб, 10-фасл. “İmām Bağavî rahmatullāhi
’alayhi “Maṣābih” ātlїğ kitābїndä bü ḥadisnї
keltürmїš”. (NFİ.217a,4).
In the conclusion of this topic, it can be said that
the author has chosen the sources on which the forty
hadiths are based on a very thorough and scientific
basis. Almost all sources are works that are popular
and highly regarded among Islamic scholars.
However, the author's name, surname, and title of the
work are given differently even in one copy.
In this table, we can see that the hadiths used in
the four chapters and forty chapters are taken as a
source from the works of 13 authors. It should also be
noted that there are differences in the author and the
names of the works.
The author himself mentions at the end of the
book that he used several other books: “Bü kitābnї
jam’ qїlğüčї andāğ aytürkїm bü soznї-kїm tekmä bir
sozkїm tafsirga muta’lliq bolğāy ol sozlär jumläsї
İmām Jārullāh al-’Allāma raḥmatullāhi ’alayhi ozїnїŋ
“Kaššāf”їdїn naql qїldї. Taqї İmām Abü-l-Ma’ālî
Muḥammad İsbaḥānî ozїnїŋ “Tafsir”їdїn naql qїldї.
Yanä tekmä bir faṣl avvalїndä-kїm Payğambar
’alayhi-s-salāmdin ḥadis rivāyat qїldї. Bü kitāb ātї
aytmїš turür. Taqї onkїn ḥadislär taqї ol maδkür
kitāblärdin naql qїlmїš turür. Yanä ol kalmät ’ulamā
ma mašāyїx bolğāy. Yā taqї anlärnїŋ ḥikāyatї bolğāy.
Anlärnїŋ jumläsї Šayx Abu Ṭālib Makkî raḥmatullāhi
’alayhi ozїnїŋ “Qütu-l-qulüb” Qulüb ātlї kitābїdin
naql qїldї. Taqї İmām Zaynu-l-A‘yimma-l-Firdavsî
raḥmatullāhi ’alayhi ozїnїŋ “Mujtalї” ātlїğ kitābїdin
naql qildї. Ham yanä bü “Mujtalї” šarḥїdin naql qїldї.
Taqї İmām Vāqidî raḥmatullāhi ’alayhi ozїnїŋ
“Mağāziy” ātlїğ kitābїdin naql qїldї. Taqї İmām
Muḥammad Kātib raḥmatullāhi ’alayhi ozїnїŋ
“Mağāziy” ātlїğ kitābїdin naql qїldї. (NFİ.222a,17 –
222b.1-9).
This quotation at the end of the work also lists
several books and their authors. They are:
1) İmām Jārullāh al-’Allāma - “Kaššāf”;
2) İmām Abü-l-Ma’ālî Muḥammad İsbaḥānî -
“Tafsir”;
3) Šayx Abu Ṭālib Makkî - “Qütu-l-qulüb”;
4) İmām Zaynu-l-A‘yimma-l-Firdavsî -
“Mujtalї”;
5) İmām Vāqidî - “Mağāziy”;
6) İmām Muḥammad Kātib - “Mağāziy”.
From the information given in the above lines, it
can be understood that the author used several other
pieces of literature related to tafsir, hadith, fiqh,
aqeedah, and Sufism, in addition to the twenty
sources whose names were mentioned in the
classification of "Nahju-l-farodis".
4 CONCLUSION
"Nahju-l-farodis," penned by Mahmud ibn Ali al-
Kardari al-Sarai in the 14th century, is a multifaceted
religious and philosophical text written in the
Chigatay language. This work, structured around
forty hadiths, is divided into four sections, each
comprising ten chapters. Each chapter begins with a
hadith and is elaborated with exemplary stories,
religious narrations, and teachings. The manuscript
utilized in this article, housed in Istanbul's New
Library, is considered one of the most complete and
oldest copies of the work. Comparisons were also
made with a copy from Kazan State University,
believed to be overseen by the author himself, to
understand the textual variations and the work's
historical context.
The intricacies of "Nahju-l-farodis" reflect its rich
didactic content, aiming to guide readers towards
virtuous living. Despite scant information about the
author, the text provides a profound insight into his
spiritual aspirations and scholarly contributions. The
work's language, a blend of Khorezm Turkic
influenced by various dialects, underscores its
historical and cultural significance. Through detailed
analysis and comparison of different manuscript
copies, the study aims to preserve and illuminate this
valuable piece of religious literature, highlighting its
Exploring the Work, Authorship, and Structural Composition of the Nahjul Farodis
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enduring relevance and impact on subsequent Islamic
scholarship.
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Walidi, A. Z. (1928). Old Turkish works written in
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Mahmut b. Ali. (2014). Nehçü'l-feradis. The open road of
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