American Journal Of Philological Sciences
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https://theusajournals.com/index.php/ajps
VOLUME
Vol.05 Issue04 2025
PAGE NO.
5-11
10.37547/ajps/Volume05Issue04-02
"NASOYIMU-L MUHABBAT" As A Sufi Work
Abdulloh Ubaydullaev
lecturer at the Oriental University, Uzbekistan
Received:
09 February 2025;
Accepted:
12 March 2025;
Published:
08 April 2025
Abstract:
The article provides a comprehensive overview of Alisher Navoi's contributions to Islamic spirituality
and Sufi literature through his works such as Arba'in, Vaqfiya, Nazmu-l-javohir, Siroju-l-muslimin, Munojot,
Risolayi tiyr andokhtan, and particularly Nasoyimu-l-muhabbat. It analyzes how Navoi, influenced by his teacher
Abdurrahman Jami, incorporated religious, ethical, and philosophical themes into his poetry and prose. His works
often begin with praise to Allah and the Prophet Muhammad (peace be upon him), followed by discussions on
spiritual and moral values derived from the Quran and Hadith. The piece highlights Navoi’s adaptation and
expansion of Jami’s Nafahot ul
-uns, increasing the number of mentioned saints and including underrepresented
groups like Indian, Turkish, and female Sufi figures. Through these works, Navoi emerges as a spiritual thinker who
merges poetic artistry with deep theological and ethical reflection, enriching Turkic literature with Sufi wisdom.
Keywords:
Alisher Navoi, Nasoyimu-l-muhabbat, Sufism, Arba'in, Nazmu-l-javohir, Islamic ethics, Jami, Turkic
literature, Hadith interpretation, spiritual poetry, tazkira, Sufi saints, religious literature.
Introduction:
According to sources, Davlatshah
Samarkandi exalted Alisher Navoi as "Mir Nizomiddin,"
meaning "the order of religion." It would not be an
exaggeration to say that the presence of praise to Allah,
odes to the Prophet, supplications, and eulogies to the
Messenger of Allah (peace be upon him) in almost all of
Hazrat Navoi's works, particularly in the introductions
to the epics of "Khamsa," serves as evidence for our
assertion. In some classical works inherited from Navoi,
Alisher Navoi emerges not only as an accomplished
scholar of Sharia and Sufism but also as a profound
theorist in these fields.
In particular, if we examine his work "Arba'in" ("Forty
Hadiths"), we find that it is a poetic translation of
hadiths, which traditionally begins with praise and na't.
In the introductory part of the work, titled "Sababi ta'lifi
manzuma,"
Navoi
informs
that
his
teacher
Abdurahman Jami selected forty authentic hadiths and
created "Arba'in" in Persian. However, Navoi
emphasizes that the Turkic reader was deprived of this
source, and states that he translated these forty
hadiths into the Turkic language with Jami's
permission.
Furthermore, in the introduction, Navoi mentions that
Jami composed his work in 886 AH (1486 AD), and that
he himself soon received permission from his teacher
and completed the translation within a day or two.
From this information, one can conclude that Alisher
Navoi created his work during the same period as Jami.
The poet first presents the hadiths of our Prophet
(peace be upon him) in Arabic and then offers their
translations in poetic form.
The main part of "Arba'in" begins with Navoi's unique
interpretation of the famous hadith: "None of you can
be a true believer until he wishes for his brother what
he wishes for himself."
Materials
. We can observe that almost all the hadiths
selected in the work reflect views on the morality of a
perfect person. These hadiths encourage people to do
good, warn against evil deeds, and generally define a
person's role in life and society. For example, Alisher
Navoi expresses the hadith "The best of people are
those who benefit others" in the Turkic language as
follows:
Who, you ask, is better among the people?
Hearing this, dispel any doubt about it.
Know that the best among people is the one
From whom the most people derive benefit.
It is evident that through this commentary, Navoi
glorifies the service of man to the nation - society. The
poet's interpretation of the famous hadith "A hero is
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not one who wins in wrestling, but one who can control
himself when angered" can be seen as follows:
He is not a hero who raises his own worth,
Carrying it on his head and bowing down.
Know that a hero is one who, when anger comes,
Subdues his commanding self.
In a nutshell, this hadith encourages a person to
exercise control over their ego and anger. Alisher
Navoi, through his translation, emphasizes that one
should avoid becoming enslaved by anger.
Generally speaking, the work "Arba'in" is considered a
piece that serves to elevate human spirituality. The
poet mentions this in the concluding part of the work:
It is the beginning of that arba'in,
Act with this "Arba'in."
The total volume of the work is 108 bayts. It is
noteworthy that the introductory (hamd and na't) and
concluding parts are identical - each consisting of 5
bayts.
The poems presented in the main part are similar in
form to the qit'a, where only even lines are rhymed and
odd lines are left unrhymed:
If you seek mercy from God,
First, you must be merciful to the people.
Whoever does not show mercy to the people,
The Merciful One shows no mercy to him.
METHODS
Navoi's work "Vaqfiya" was created between 1481-82
and is considered a work that provides information
about Navoi's activities as a statesman, the lands he
endowed, and the buildings he built. "Vaqfiya" begins
with a large introduction, which includes Hamd, na't,
and praise of Sultan Husayn Bayqara. The main part of
the work can be conditionally divided into two parts:
1. Places reflecting Navoi's activities as a statesman in
the court of Sultan Husayn Bayqara.
2. Navoi's charitable works and endowed property,
lands; description of the method of administration in
waqf places, positions established for service, assigned
salary, established rules and regulations.
Each part of the work contains a certain type of
introduction and conclusion. It also reflects Navoi's
important thoughts on the prosperity of the country
and the well-being of the people:
Until the harvest of greed and desire is destroyed,
Until the palace of desires is destroyed.
Until oppression and tyranny do not harm his soul,
The people are not happy, the country is not
prosperous.
Alisher Navoi's work "Nazmu-l-javohir" consists of an
introduction written in prose and an interpretation of
Hazrat Ali's teachings in Arabic, arranged under two
hundred and fifty-five numbers, in the form of a rubai
in the Turkic language.
The introduction of the work begins with praise and
na't, in which the description of the word and its power,
religious and Sufi views related to the creation of man
is given. The poet also touches upon the information
related to the writing of "Nazmu-l-javohir." Each idea is
proven by quoting excerpts from surahs and hadiths,
and to increase their effectiveness, rhyming rhymes -
taronai rubai are used in all four lines.
In the introduction, the poet says that he had long
wanted to put Hazrat Ali's teachings into verse, but for
some reason he couldn't bring himself to do so. After
Shah Husayn Bayqara completed his "Treatise," he
decided to write this in response. The translation of
"Nasru-l-laoli" as a response to Husayn Bayqara's
treatise also has meaning, which is explained by Hazrat
Ali's high position in the Islamic world. Husayn
Bayqara's rank is compared to Hazrat Ali's status.
Moreover, at that time, the wisdom of Hazrat Ali was
translated into verse by Persian poets, with whom
Alisher Navoi was well acquainted and aimed to
implement this tradition in the Turkic language.
After lovingly describing the king's generosity and
justice, Alisher Navoi states that he interprets Hazrat
Ali's teachings in the form of rubaiyat. There is a
symbolic meaning in the fact that all four lines of these
rubais rhyme: the four stems of the king's throne
support it, we can imagine the Kaaba because it has
four walls, the fourth floor of the heavens is the
dwelling of the sun, and so on:
Call each of them four pearls.
In the fourth heaven, love is precious.
Don't call it the Holy Kaaba in Rubi Maskan.
The Holy House has four walls.
Then it is said that Hazrat Ali's teachings are called
"Nasru-l-laoliy"
("Scattered
Pearls"),
and
this
translation is called "Nazmu-l-javohir" ("Pearls of
Poetry"), which also indicates that the scattered pearls
are arranged on a thread - like jewels on a thread, and
the poet appends the melodies of his third rubai, which
implored that these verses be beneficial and pleasant
for the people.
RESULTS
The main part of the work has a unique structure. First,
Hazrat Ali's philosophical teachings in Arabic are
presented, and then an interpretation in the form of a
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American Journal Of Philological Sciences (ISSN
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rubai in the Turkic language is given. We are using the
term interpretation here, not translation. Because
Alisher Navoi presents not a direct translation, but
artistically enriched thoughts.
The rubaiyat in "Nazmu-l-javohir" are diverse in theme.
In them, we enjoy rare ideas about the essence of life,
the greatness of friendship and love, and the value of
humanity. For example, the hundredth rubai is based
on Hazrat Ali's teachings: "Visiting friends increases
love":
Whoever your beloved dies is at the head of the world,
Destroy her face, sacrifice your life for her eyebrow,
If a stone strikes, hit him on the head because of your
rope.
Understand the curse of love to go to her side.
As we can see, while interpreting Hazrat Ali's thought,
Navoi complements this thought and gives a
perspective that increases its power of influence:
"Whoever is your friend, be their head, that is, be
aware of every thought and thought, sacrifice your life
to meet them, to go to them. Even if he hits you with a
stone, dedicate yourself to him, and understand that
going to him increases your love!"
Or in the two hundred and thirty-seventh rubai, Navoi
comments on the idea that "A person's greatness is
known by his generosity":
Whoever has fortune is his companion.
Whoever faces him, his ambition is his guide.
The pearl of generosity is the pearl of the crown of
pride.
For his generosity is the leader of the sons of Adam.
In general, Alisher Navoi in his work "Nazm al-javohir"
demonstrates his philosophy of the world and life in a
more precise form with high artistic skill. Through this
work, we see the poet as a philosopher-wise man.
Unlike other works, Alisher Navoi's work "Siroju-l-
muslimin" ("Light of Muslims") is a work of purely
religious orientation and is notable for its dedication to
illuminating the tenets of Islam. The work is written in
the form of a masnavi and consists of 197 verses.
"Siraju-l-muslimin" includes praise and praise, the
reason for writing the book, a commentary on Islamic
jurisprudential and doctrinal issues, and the conclusion.
After sending praise to Allah and peace and blessings to
our Prophet Muhammad (peace be upon him), Hazrat
Navoi begins by explaining the reason for the verse in
this book. First, the Sultan, expressing his boundless
respect to Husayn Bayqara, recounts an incident.
According to it, at one of the royal assemblies, a wise
man expressed an opinion to Husayn Bayqara: "Navoi's
poems are very wonderful, someone who has
benefited from them wants to benefit again, but what's
the use of it?"
DISCUSSION
In fact, the poet had long intended to write a work on
fiqh and aqidah but couldn't find time for it due to the
abundance of work. After a great man from Samarkand
visited Herat and mentioned that the spiritual mentor
Khoja Ahror Vali had asked the poet to write a book
explaining
religious
matters,
Alisher
Navoi
enthusiastically began his work:
...Chu breathed this moment of Jesus,
And at that moment I sharpened my pen...
In the section "The Reason for Book Poetry," Alisher
Navoi first explains the explanation of creed, then the
obligation, obligation, and sunnah, stating that this
would benefit the people of Islam:
...I will also make a commentary on the creed first,
That He may give favor to the people of Islam.
It is also obligatory, necessary, and recommended.
Everything that is said is good and bad...
In the main part of the work, Alisher Navoi, as he
himself said, first dwelles on the interpretation of the
rules of the creed and Sharia. In this, the poet writes
that Islamic law consists of two parts: creed and
practice (Sharia), emphasizing that if the creed is not
pure, the importance of practice will not be high.
Alisher Navoi lists belief in the oneness of Allah, angels,
divine books, prophets, the Day of Judgment, and
destiny as conditions of faith.
In the next part, the poet describes the attributes of
Allah. According to it, a believing person must believe
that Allah is free from time and space, has no partner,
has eternal knowledge, hearing and seeing, speech,
and is the owner of destiny. Hazrat Navoi also,
explaining the Islamic creed that Allah has no equal, His
power is free from any div, and He is not in need like
other people, cites the eleventh verse of Surah Ash-
Shura as proof of this.
In the next chapter, the poet emphasizes that the
torment of the grave, questions and answers in the
grave, the bridge of Sirat, scales, hell, paradise, the
intercession of the Messenger of Allah, the miracles of
the prophets, the miracles of saints are true in Islamic
creed, and also mentions that confirming a priest is
disbelief. After explaining the conditions of Islamic
creed, Alisher Navoi illuminates Islamic rulings. In it, the
poet explains in detail the rules of Sharia related to the
obligations of Islam - ablution, ghusl, prayer, zakat,
Ramadan fasting, and Hajj.
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In the concluding part of the work, the poet emphasizes
that he named this book "Siroju-l-muslimin" ("Light of
Muslims"), hoping that his poem would be useful for
people and illuminate the hearts of Muslims.
"Munojot" is a prose work created in the form of
supplication to Allah and includes three parts called
"Hamd," "Na't," and "Munojot." While "Hamd" speaks
of Allah's greatness and eternity, "Na't" describes our
Prophet's noble messenger. The "Munojot" section of
the work is directly dedicated to the poet's
supplications to Allah asking for salvation. Each
sentence of the work begins with an address to Allah,
that is, with the word "divine." When Navoi calls
himself infinitely sinful, the creator pure and noble, he
calls himself infinitely rebellious and the Creator
merciful and kind, we see that the unique examples of
the art of inner rhyme, contrast, and passion are in
harmony with the poet's feelings:
O Allah, the Most Gracious - you and I are sinners.
Oh God, you and I are the arham ar-rahim
In essence, the work "Munojot" reflects the feelings of
a lover who is thirsty for union with the Truth, who has
reached the status of enlightenment, and shows the
characteristics of poetry and prose in terms of genre. It
can be said that the unique musical tone of the work,
the skillful use of the saj' method, increased its artistic
value. This work, with its ideological and artistic
features, occupies its place as a masterpiece of our
classical literature.
Alisher Navoi's treatise "Risolayi tiyr andokhtan,"
dedicated to the virtue of archery - archery, is
characterized by the fact that each thought is explained
by purely religious evidence - hadiths and narratives.
The treatise is small in size, and the author focuses on
substantiating how virtuous archery is.
The treatise contains several hadiths and narrations,
which are as follows:
"His Excellency Adam, peace be upon him, after being
sent down from paradise to earth by Satan's trick,
farmed by Allah's command - sowed wheat. But when
the crows began to dig up and eat the sown wheat, he
prayed to God. Then God sends a bow and arrow. Angel
Gabriel (peace be upon him) taught Adam (peace be
upon him) archery. The first arrow that Adam (peace be
upon him) fired at the crows missed, the angel Gabriel
(peace be upon him) smiled, the second shot hit the
target, and then Gabriel (peace be upon him) explained
his smile as follows: "If your first arrow had hit the
target, nothing would have escaped your children's
hands until the Day of Judgment."
After this, Hazrat Navoi concludes that archery is God's
grace, a miracle of Adam Safi (peace be upon him).
One of the sheikhs, Shafiqi Balxiy, brought a bow and
arrow and shot it at the moment of death. Seeing this,
his friends rejoiced, saying, "The Sheikh has recovered."
Then the sheikh described his condition: "My life has
ended, so I wanted to do a good deed. I didn't find any
action better than shooting from a bow. Because there
is much reward in shooting arrows."
"Whoever learns archery and then abandons it is
considered to have turned away from my Sunnah. It's
not mine."
Alisher Navoi's work "Nasoyimu-l-muhabbat" (full
name
"Nasoyimu-l-muhabbat
min
shamoyilu-l-
futuvvat" - "Breezes of Love Spreading the Fragrances
of Courage") was created in 1495-96 and is a creative
translation of Abdurahman Jami's work "Nafahot ul-uns
min hazarotu-l-quds" ("The Freshness of Friendship").
The critical text of the work was created in 1996 in
Turkey (Ankara) by Kamal Eraslon based on a copy
copied during the author's lifetime. In 2011, Navoi
scholar H. Islamov also created and published a
scientific-critical text of this work.
Abdurrahman Jami's work "Nafahot ul-uns" provides
information about 616 sheikhs. Hazrat Navoi, having
processed and supplemented this information, brought
the number of sheikhs to 770, of which 35 were female
saints.
Literary scholar N. Ramazonov, in his article "On the
Peculiarities of Nasoyim," comparing "Nasoyimu-l-
muhabbat" and "Nafohatul-uns," states that Hazrat
Navoi wrote the introductory part of the tadkirat
himself, without translating it.
"Nasoyimu-l-muhabbat" consists of an introduction
(praise, na't and the reason for writing the work, "This
type of introduction's tamhidi," "Mentioning some of
this type's deeds and actions and dealings with
mathematicians"), a main part containing the mention
of 770 sheikhs, and a conclusion.
Hazrat Navoi, discussing the reasons for writing the
work, mentions the differences between Jami and his
own tazkira. According to him:
- In "Nafahatu-l-uns," some saints from Fariduddin
Attar's "Tazkiratu-l-avliyo" are omitted, and Navoi
mentions them in his tazkira;
- In Jami's work, Indian and Turkish sheikhs are not
given much space, but Hazrat Navoi reflects all of them
in his work as much as possible;
Also, the poet states that in "Nasoyimu-l-muhabbat" he
also covered the life and work of Abdurrahman Jami
and his contemporaries.
In the section entitled "Introduction in the Sufi Ways of
This Category," Navoi explains the reason for the
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creation of man, the wisdom of Allah, and the
understanding that the master of the prophets,
Muhammad (peace be upon him), was a lover of the
Truth.
Alisher Navoi emphasizes that although the door of
prophethood was closed after the Messenger of Allah,
peace and blessings be upon him, believers can achieve
the status of friendship to Allah - sainthood - with pure
faith and piety, because "Scholars are the heirs of the
prophets," all saints are steadfast in the way of Allah,
they lead people to the right path.
The part of the introduction, entitled "To mention
some of the deeds and actions of this category," is
devoted to highlighting the deeds - actions, actions -
character, deeds and actions of saints (relations with
the people) and the hardships they endure on the path
of Truth. It mentions actions related to saints such as
the permissibility of sustenance, adherence to Sharia,
instilling the word of faith in the soul, performing five
daily prayers, giving zakat, fasting, performing Hajj,
manners, forbearance, acceptance of destiny and
patience, truthfulness, and spiritual abstinence. These
virtuous deeds differ from those of ordinary people.
According to the work, everyone can say the word of
faith - the word of testimony - from the bottom of their
heart, but saints can lose consciousness by saying this
word.
Or in Sharia, while zakat is performed by giving one-
fortieth of wealth to the poor, there are instructive
thoughts about how saints consider giving charity with
excess of what they have as zakat (as in the example of
Sheikh Abu Bakr Shibli's response to a faqih).
Moreover, to achieve the permissibility of earnings,
each saint had their own profession. For example,
Sheikh Abu Said Kharroz and Khoja Abdullah Ansari
were engaged in shoemaking, Sheikh Muhammad
Sakkok in knife making, and Sheikh Abu Hafz Haddad in
blacksmithing.
CONCLUSION
According to Islamic creed, miracles and miracles are
true. Miracles are phenomena that are carried out by
the power of Allah by the prophets and beyond human
comprehension, while such actions of saints are called
karamat. These are called common habits - unusual,
unnatural actions. For example, the acceptance of
prayers, awareness of the secrets of the unseen,
understanding the thoughts in a person's heart, fasting
without water and food, traveling from one end of the
world to the other in an instant, which are unusual for
the ordinary human mind, are characteristic of saints,
and not revealing them much indicates the high status
of a saint.
After this, information related to the names and
biographies of the saints is given. The first saint whose
name is mentioned is Uvays Qarani, who was glorified
as the sultan of saints. The fact that Uwais Qarani fell in
love with our Prophet peace be upon him from afar,
and his strong and firm love, serves as an example for
the entire Islamic ummah.
In the work, information about saints is of different
volumes, and if one sentence is enough about some,
then a large place is given to the description of some
sheikhs. The biographies of saints do not have specific
criteria: some sheikhs provide more detailed
information about their years of life, places,
professions, and so on, while others only provide
excerpts from their miracles or teachings.
In the tazkira, the main focus is on the deeds of the
saint. Every saint, unquestioningly and obediently
fulfilling the laws of Sharia, completely renounces the
worries of worldly possessions and their existence in
the pursuit of union with God. It is believed that the
slightest love for this world casts a shadow on the love
of Truth. Information about each saint includes verses
and wise thoughts in Arabic.
Among the saints mentioned in "Nasoyimu-l-
muhabbat," we encounter various interesting and
instructive stories about the leaders of the four schools
of Islam - from Imam A'zam, Imam Malik, Imam Shafi'i,
Imam Ahmad ibn Hanbal to Muhammad Ghazali,
Bahauddin Valad, his son Jalaluddin Rumi, and Rumi's
son Sultan Valad.
Information about these saints has a scientific basis and
is of particular importance in the study of the history of
Sufism (for example, the gift of Fariddin Attar's work
"Asrornoma" to Jalaluddin Rumi in his childhood or
information related to the meeting of Shamsiddin
Tabrizi and Rumi).
In general, this work of Hazrat Alisher Navoi
"Nasoyimu-l-muhabbat min shamoyilu-l-futuvvat,"
dedicated to the biographies of saints, is an important
source showing the poet's activities as a mature Sufi
scholar.
By studying the works of Alisher Navoi in this religious
direction, along with obtaining certain information
about his attitude to religion, his beliefs, we get an idea
that he was an accomplished scholar of Islamic
sciences. This is significant because it is a unique factor
that determines the importance of the great poet's
place in the social life of his time.
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