Volume 04 Issue 10-2024
160
American Journal Of Philological Sciences
(ISSN
–
2771-2273)
VOLUME
04
ISSUE
10
P
AGES
:
160-166
OCLC
–
1121105677
Publisher:
Oscar Publishing Services
Servi
ABSTRACT
This article reflects on the three places mentioned by Babur Mirzo in "Boburnoma" with special affection, which left
a bright mark on his life. It should also be noted that Babur Mirza had great satisfaction and great gratitude in the
king's heart. It is precisely because of this feeling of gratitude that Babur Mirza quickly notices the favour in the world,
discovers the good in every situation and acknowledges it wholeheartedly.
The article searchs the role of Dizak (Jizzakh), which kept bread and salt after the siege of Samarkand, the village of
Yakka Olang, which he embraced warmly after the snowfall, and Kabul, which was the cradle of his great dreams, in
the life of Babur Mirza.
KEYWORDS
Ethicalbecause of this feeling of gratitude that Babur Mirza quickly notices -spiritual credo, favor, Dizak, "Ilon utti"
gorge, International expedition of "In the footsteps of Babur", Snowfall incident, the village of Yakka Olang, Kabul,
Kabul-Ghazna dams , Kabul Mosque, Babur Mirza's will, "Bogi Navruzi".
INTRODUCTION
At the conclusion of Baburnama, the manuscript
copyist (a scribe whose identity remains unknown) lists
eight attributes of Bobur Mirzo. One of them is the
ability to show kindness and generosity to the
Creator’s servants. Bobur Mirzo made the pursuit of
good deeds and righteous actions the foundation of his
personal, social, and moral values. In Baburnama, he
evaluates historical figures based on this philosophy,
Research Article
BOBUR MIRZO’S CHERISHED PLACES
Submission Date:
October 13, 2024,
Accepted Date:
October 18, 2024,
Published Date:
October 23, 2024
Crossref doi
https://doi.org/10.37547/ajps/Volume04Issue10-25
Yulduz Karimova
Associate Professor at Jizzakh State Pedagogical University, Candidate of Philological Sciences, Uzbekistan
Journal
Website:
https://theusajournals.
com/index.php/ajps
Copyright:
Original
content from this work
may be used under the
terms of the creative
commons
attributes
4.0 licence.
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American Journal Of Philological Sciences
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VOLUME
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OCLC
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Publisher:
Oscar Publishing Services
Servi
acknowledging only those who have contributed
something valuable to society, science, culture, and
the people.
Bobur’s recognition of kindness is not limited to
individuals but extends to cities, regions, and towns
that left a positive mark on his turbulent life, reminding
him that goodness and human compassion endure in
the world. In Baburnama, he fondly mentions three
places that brought him great comfort and
satisfaction
—
one of them being Dizak, which
corresponds to modern-day Jizzakh.
After a six-month siege of Samarkand, Bobur Mirzo,
leaving the city to Shaybani Khan, passed through
Dizak on his way to Andijan. In this context, a
noteworthy passage from Baburnama provides a
glimpse into Bobur's lively character:
“... Crossing Khwaja Didar, we reached the Kharbugh
ridge during the circumcision ceremony. From the
north of Kharbugh, following the foot of Hudak village
and Ilon Valley (a gorge located between Samarkand
and Jizzakh
–
Y.K.), we swayed along.”
While riding on horseback, Bobur playfully raced with
his companions Qambar Ali and Qosimbek. Although
he unexpectedly fell from his horse and was
unconscious until evening, he still won the race. One
wonders how Bobur, deprived of his country, throne,
and most loyal men, still found room for such light-
heartedness amid his many burdens.
The loss at the Battle of Sar-e-Pul, the death of his most
trusted commanders, and the desertion of many
followers had deeply affected him. The six-month siege
had left the people in despair, facing hunger and
scarcity. To add to this, he surrendered not only the
throne of Samarkand but also his sister, Khanzoda
Begim, to the enemy.
Did the weight of these overwhelming losses not crush
the spirit of the 19-year-old Bobur? Perhaps Bobur
spurred his horse onward during the race to liberate his
mind from these tormenting thoughts. Maybe the race
was his way of escaping the sorrow and anguish
—
an
attempt to reconnect with his inner self and find
solace.
Throughout Baburnama, moments appear when Bobur
Mirzo longs for solitude, even though he values
gathering with friends and considers society a form of
wealth. In 1527-1528, Bobur describes one such
moment:
“On Sunday, we stayed at the home of Rawiy Servani
in Sepandara. After the meal, we set out before dawn.
Along the way, I separated from the group under a
pretext and rode alone until I reached a village near
Agra, where the others joined me later.” (p. 232)
These moments of solitude offered Bobur a reprieve
from the constant turmoil of ruling, allowing his
thoughts to clear and his spirit to rejuvenate. Literary
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scholar Ibrahim Gafurov aptly describes this aspect of
Bobur:
“There is a precious and sacred gem within Bobur’s
heart that never fades. No matter the circumstances,
he always urges himself toward goodness. His
goodness manifests in courage, justice, and sincerity.
Because he constantly strives for goodness, no
hardship frightens him or makes him retreat. He never
succumbs to hopelessness.”
Bobur's profound sense of gratitude and contentment
shaped his worldview. This attitude enabled him to
recognize
goodness
in
every
situation
and
acknowledge it sincerely. For example, during his
retreat through Dizak (Jizzakh), despite the hunger
and hardships, Bobur expressed deep gratitude for the
hospitality shown to him and his companions:
“There was an abundance of good lamb
meat,
delicious bread, sweet melons, and fine grapes. After
such prolonged hardship and hunger, we found peace
and safety here. The specter of death disappeared, and
hunger no longer tormented the people. We had not
experienced such comfort in our lives.”
(p. 86)
This passage not only reflects Bobur’s ability to
appreciate kindness and generosity but also provides
insight into the agricultural and economic prosperity of
Jizzakh during the 15th century. Known for its
advanced horticulture, livestock breeding, and trade,
Jizzakh was already a flourishing hub during Bobur's
time.
Five centuries later, the international expedition “In
the Footsteps of Bobur” passed through Jizzakh,
following the path of the great ruler. Expedition
member and writer Qamchibek Kenja recorded his
impressions:
“The serene beauty of nature, the crisp air... The hills
were lush and green, as if spring had arrived, though it
was December. Yet, as if to remind us that winter was
still here, snow-covered peaks suddenly came into
view. After descending from Bakmalsay, on both sides
of the road, apples of various colors
—
yellow, blue, and
brilliant red
—
were carefully displayed for sale in
wooden crates. Even those with no intention to buy
couldn’t resist admiring them. ‘Heavenly apples,’
remarked Muhammad Sodiq (a member of the
expedition), expressing his admiration.”
The fertile soil and fresh produce that delighted the
expedition members are the same gifts that
astonished Bobur five centuries earlier. In Baburnama,
alongside the “pears of Andijan,” the “pomegranates
and apricots of Margilan,” and the “plums of Bukhara,”
the “sweet melons and fine grapes of Jizzakh” receive
special mention, showcasing Bobur’s habit of
recognizing and valuing goodness wherever he found
it.
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Publisher:
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One particularly intense narrative in Baburnama
describes Bobur's journey through the snow-covered
peaks of the Hindu Kush mountains. Much like the
harrowing events of Karnal, the passage evokes great
tension and anxiety. Here, we see Bobur not as an
exalted ruler but as a tireless traveler, enduring the
same hardships as his men. During a severe winter
storm, with snow so deep that even the horses
struggled to move, Bobur and his loyal entourage
pressed on. Many suffered frostbite, and Bobur himself
was afflicted with an ear infection that troubled him for
the rest of his life.
Despite these difficulties, Bobur’s unwavering
gratitude shines through. Guided by the principle
“Nothing happens except by the will of the Almighty,”
he sought meaning and wisdom in every hardship:
“Al
though the heavy snow caused us great distress for
several days, it ultimately enabled us to reach our
destination. Without it, we would not have made it
across the treacherous cliffs, and our horses and
provisions would have been lost.”
“Every hardship, w
hen examined closely, holds a
hidden blessing,” Bobur writes, displaying his
resilience and ability to find goodness in every
challenge.
Even during the most perilous moments, Bobur
maintained his commitment to goodness and sought
to bring kindness to all he encountered. His courage,
tenacity, and devotion to noble ideals earned him the
rewards of life itself. As the Indian historian Muni Lal
aptly put it:
“He (Bobur) achieved everything with courage and
integrity. On the foundation of his greatest defeats, he
built his greatest victories.”
Bobur's enduring legacy as a ruler, poet, and human
being continues to inspire, reminding us of the
transformative power of kindness and perseverance.
The foundation of the victory Bobur Mirzo built was
rooted in goodness, while the mortar binding the
bricks of his triumph was the acknowledgment,
encouragement, and example of that goodness. Like a
great warrior returning from battle, Bobur Mirzo and
his companions, weary from hunger, cold, and
exhaustion, found solace and hospitality in the village
of Yakka Olang. This small, generous village, nestled in
the foothills of the majestic Hindu Kush mountains, is
one of the two places after Dizak (modern Jizzakh)
that Baburnama commemorates with deep gratitude.
Bobur Mirzo expresses his heartfelt appreciation for
the hospitality extended to him:
“When we arrived in Yakka Olang, word spread quickly.
Warm houses, fat sheep, abundant grass for the
horses, and limitless firewood and dung for fuel
awaited us. Finding such comfort and nourishment
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after cold, hardship, and hunger is a relief known only
to those who have experienced such trials.” (p. 148)
Through Baburnama, this remote village has gained
recognition worldwide.
Bobur's Affection for Kabul
One of the regions Bobur cherished most was Kabul. It
was here that he realized many of the dreams that had
remained unfulfilled in his homeland. Kabul became
the cradle of his creativity, governance, and
architectural endeavors. Bobur did not enter Kabul as
a conqueror but as a responsible and just ruler
committed to improving the socio-economic and
cultural well-being of the region.
He united fragmented territories into an independent
state, established a standing army, and built
remarkable gardens such a
s the “Garden of Shahr
Ara,” “Garden of Jahān Ara,” “Central Garden,” and
“Garden of Nawrozi.” These achievements earned
Bobur great respect not only in Afghanistan but
throughout Khorasan and Transoxiana.
Bobur restored and expanded the Bala Hissar fortress,
making it his royal residence. Reflecting on the
importance of this moment, he wrote:
“Until now, they referred to the descendants of Timur
as ‘Mirza,’ despite their royal lineage. But I gave the
order that they should call me ‘Padishah.’”
During his time in Kabul, Bobur also experienced a
profound personal joy
—
the birth of his son Humayun
in 1508. After the loss of his first daughter, born to
Aisha Sultan Begum, Bobur had longed for a child, and
this wish was fulfilled in Kabul. As Gulbadan Begum
notes in Humayun-nama:
“All the children of Babur were born in Kabul, except
for those born in Khust: Mehrjang Begum from
Mohimbegim and Gulrang Begum from Dildor Begim.”
Thus, Kabul was not only the center of Bobur’s political
success but also the place where his personal dreams
came to life.
The Strategic Importance of Kabul
Bobur strengthened his influence in Kabul to lay the
groundwork for his conquest of India. As noted in
Muzakkir-i Ahbab:
“According to Indian belief, no one can become the
true ruler of In
dia without first capturing Kabul.”
With this in mind, Bobur made Kabul the starting point
of his Indian campaign. His mastery over the region
was instrumental in establishing a powerful empire in
India.
Bobur’s Legacy and Governance in India
After conquering India, Bobur implemented a
governance model based on Timurid principles. Indian
historian Sharma writes:
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“In the medieval period, only a powerful ruler was
considered a good governor. India could only flourish
under strong and effective administration. For
centuries, the Rajputs, Turks, and Afghans attempted
to establish empires and monarchies, but none
succeeded. Only Babur managed to establish a dynasty
of capable rulers and build a vast empire. He fought
three decisive battles
—
at Panipat, Khanwa, and
Ghogra
—
and won them all, laying the foundation for
Timurid rule in India.”
While focusing on the prosperity of India, Bobur never
forgot Kabul. From afar, he monitored the
construction of mosques, caravanserais, and dams,
issued instructions for repairs, and ensured water
supply to barren lands.
In a letter to his son Humayun, Bobur highlighted the
importance of Kabul:
“Kabul has been the site of many victories. I kept it
under my control and made it my own. None of you
should have any desire for it.” (p.
244)
Bobur’s deep affection for Kabul is also evident in his
correspondence with Khwaja Kalon:
“I have kept Kabul for myself. None of the princes
should covet it... My attachment to Kabul is boundless.
If the affairs of India stabilize, with the grace of the
Almighty, I will immediately set my sights on Kabul.
How can one forget the charm of those lands?” (p. 249)
Bobur’s attachment to Kabul was so profound that his
family, including his young wife Bibi Muborika,
arranged for his remains to be moved there after his
death. Although some historians argue that Bobur did
not leave a written will, his longing for Kabul,
frequently expressed in Baburnama, likely inspired his
family’s decision.
The Final Years of Bobur’s Life
During his last days, Bobur focused on securing the
future of his dynasty. On his deathbed, he arranged
marriages for his daughters Gulrang and Gulchehra
Begum and entrusted the throne to his son Humayun.
Yet, despite his deep connection to Kabul, Bobur made
no explicit mention of being buried there. As historian
Vahob Rahmon points out:
“There is no historical evidence of Babur writing a will
requesting to be buried in Kabul. Even Gulbadan
Begum, his daughter, does not mention this in
Humayun-
nama.”
It is likely that Bobur refrained from making such a
request to avoid unsettling his followers, who had
reluctantly settled in India’s unfamiliar climate.
Instead, he focused on unifying the people and
stabilizing his new empire.
In keeping with his philosophy, Bobur believed:
“Even when things seem
unfavorable, they often
contain hidden benefits.”
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This unwavering optimism and commitment to
goodness defined Bobur’s life and legacy. No hardship
could deter him, and his actions were always guided by
his inner conviction to do good for others. Muni Lal, an
Indian historian, summarized Bobur’s life beautifully:
“He (Babur) achieved everything with courage and
honesty. Upon the foundation of his greatest defeats,
he built his greatest victories.”
Bobur’s ability to recognize, encourage, and practice
goodness was the cornerstone of his empire. His
triumphs, from Kabul to India, were not just military or
political achievements but victories of the spirit, built
on the values of kindness, perseverance, and gratitude.
After Humayun’s defeat by Sher Shah Suri and his
forced departure from India, there was a concern that
the tomb of the late emperor could be desecrated.
Thanks to the courage and resourcefulness of Bibi
Muborika, Bobur Mirzo’s remains were
relocated in
1540 to Kabul, to the Garden of Nawrozi, where his
mother, Qutluq Nigar Khanum, had been buried. For
eternity, Bobur Mirzo rests in Kabul
—
his second
homeland, the cradle of his dreams, and the guardian
of his children
—
facing the winds blowing from
Transoxiana, his birthplace.
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