American Journal Of Social Sciences And Humanity Research
40
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VOLUME
Vol.05 Issue04 2025
PAGE NO.
40-44
10.37547/ajsshr/Volume05Issue04-07
The Image of Hakim as A Carrier of Sufi Ideas
Umarova Gulmalika Qahramonovna
A PhD candidate at Shahrisabz State Pedagogical Institute (SSPI), Uzbekistan
Received:
12 February 2025;
Accepted:
13 March 2025;
Published:
10 April 2025
Abstract:
Sufism has developed since the early centuries of Islamic history. Among its founders are figures like
Hasan al-Basri, Rabia al-Adawiyya, and Bayazid al-Bistami. Later, Sufism was further developed by great mystics
such as Imam al-Ghazali, Ibn Arabi, and Jalaluddin Rumi. In Central Asia, individuals like Ahmad Yasawi, Bahauddin
Naqshband, and Alisher Navoi played a significant role in advancing Sufism through their important written works.
Keywords:
Sufism, hakim, suf, yun, sheikh, Omar Khayyam, Sheikh Sa'di, Jalaluddin Rumi, Farid al-Din Attar, Nizami
al-Dihlavi, Alisher Navoi.
Introduction:
Sufism - a spiritual and mystical branch of
Islam that focuses on a person’s closeness to Allah,
their spiritual purification, and the attainment of moral
and spiritual perfection. The word 'Sufism' is derived
from the Arabic word 'suf' (wool), as the early Sufi
sheikhs wore simple woolen garments, which led to this
name. The main goal of Sufism is for a person to
overcome their ego (nafs), get closer to Allah, and live
in pursuit of His approval.
Sufism has developed since the early centuries of
Islamic history. Among its founders are figures such as
Hasan al-Basri, Rabia al-Adawiyya, and Bayazid al-
Bistami. Later, Sufism was further developed by great
mystics such as Imam al-Ghazali, Ibn Arabi, and
Jalaluddin Rumi. In Central Asia, figures like Ahmad
Yasawi, Bahauddin Naqshband, and Alisher Navoi made
significant contributions to the development of Sufism
with their influential written works [1].
The ideas of Sufism have had a profound influence on
the works of many writers and poets in the Islamic
world. For example, in Alisher Navoi's "Khamsa," Sufi
ideas play a significant role. His works express themes
such as divine love, enlightenment, and the overcoming
of the ego. Jalaluddin Rumi's "Masnavi"[2] is
considered one of the brightest examples of Sufi
poetry. Sufi ideas are also reflected in the Rubaiyat of
Omar Khayyam.
The main principles of Sufism that have been studied
up to the present day in understanding and living this
path include: enlightenment, love, ego (nafs),
asceticism (zuhd), acceptance of fate, unity of existence
(wahdat al-wujud), spiritual education, and the
relationship between the disciple (murid) and the
spiritual guide (murshid). These principles encompass
the key aspects of human nature and guide the spiritual
journey.
If we examine these principles, in Sufism, the path of
enlightenment (ma'rifat) is considered the source of
true knowledge about Allah. In Sufism, it is the sheikhs
who guide the individual towards achieving
enlightenment, that is, understanding the essence of
Allah. They teach that in order to attain enlightenment,
a person must overcome their ego (nafs) and renounce
worldly desires.
In the principle of divine love (Ishq), true love for Allah
is emphasized, and this love is said to guide a person
from worldly love to divine love. Current scholarly
research shows that the theme of divine love is
extensively discussed in the works of Sufi poets and
mystics, holding a central place due to its relevance. For
ex
ample, Alisher Navoi’s Layli and Majnun expresses
the idea of divine love, which supports this idea. In the
principle of overcoming the ego (nafs), it is argued that
nafs represents a person's internal struggle, desires,
and wishes. In Sufism, overcoming the nafs involves the
spiritual purification of the individual, renouncing
worldly desires, and drawing closer to Allah. By
overcoming the nafs, a person becomes spiritually
cleansed and connects with the divine through a
profound inner feeling and understanding.
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American Journal Of Social Sciences And Humanity Research (ISSN: 2771-2141)
In understanding and interpreting Sufism, the concept
of asceticism (zuhd)
—
renouncing worldly pleasures
—
plays a crucial role. This principle encourages
individuals to abandon worldly wealth, fame, and
desires. Zuhd elevates a person spiritually and
differentiates itself from other principles by offering
the opportunity to draw nearer to Allah.
In Sufism, the principle of accepting fate (taqdir)
encourages a person to fully surrender to Allah's decree
and be content with His will. This principle brings
spiritual tranquility to the individual and is studied as a
source of spiritual strength.
Another principle is the concept of Wahdat al-Wujud,
or the idea of unity in Sufism, which asserts that in
reality, all existence is one and that everything
originates from Allah. Through this idea, Sufi sheikhs
guide individuals to unite with Allah and understand His
essence.
Furthermore, spiritual education and the relationship
between the disciple (murid) and the spiritual guide
(murshid) are among the central principles of Sufi
teachings. In Sufism, spiritual education holds a
significant place as it aims to lead a person to spiritual
perfection. The disciple receives spiritual training from
the spiritual guide and, based on the guide's
instructions, attains spiritual enlightenment. The
spiritual guide's role is to lead the disciple on the right
path, providing them with spiritual knowledge and
experience.
Sufism continues to play an important role in meeting
the spiritual and emotional needs of individuals today.
It directs people towards peace, comfort, and spiritual
purification. In the modern world, where problems like
stress, anxiety, and spiritual emptiness have increased,
Sufism is valued as a means of spiritually strengthening
individuals and providing them with spiritual energy.
Sufism is an inseparable part of Islamic history and
culture, fulfilling the task of uplifting people spiritually
and granting them inner peace and strength. From
ancient times to the present day, the tradition of
conveying and expressing the essence of Islam through
Sufi ideas has been a means of communicating these
ideas to society. Through this, the creator has used
images to convey their ideas and interpretations
accurately to their followers. Among these images, the
figure of the Hakim holds a special place, as it embodies
both its literal meaning and the deeper interpretations
of the image. In promoting Sufi ideas through the
figure of the Hakim, we can see that great scholars of
the Eastern world, such as Sheikh Sa'di, Jalaluddin
Rumi, Fariduddin Attar, Nizami al-Dihlavi, and Alisher
Navoi, have made significant contributions through the
many stories and anecdotes they included in their
works.
Stories related to the figure of the Hakim are
widespread in various literatures, and these stories
often revolve around wisdom, moral values, and the
understanding of truth. The following stories and
examples demonstrate the role of the Hakim and his
significance in teaching people Sufi ideas.
In particular, in Sheikh Sa'di's work Gulistan, we see the
moral lessons of the Hakims and wise individuals
through numerous stories. In one of his stories, Sa'di
describes the wise thoughts of a Hakim as follows: One
day, a Hakim came to a large city, where he made
efforts to ensure justice. Upon arriving, the people of
the city, upon recognizing him, asked for his advice.
One person complained to him, demanding that
someone who was not fulfilling his duties be punished.
The Hakim, not wanting to punish the person,
responded with the following: "If you truly seek justice,
instead of correcting the mistakes of others, try
correcting your own mistakes."
Through this story, Sa'di emphasizes that justice,
patience, and correcting one's own mistakes are more
important than trying to fix the mistakes of others.
In Jalaluddin Rumi's Masnavi, the figure of the Hakim is
depicted through numerous stories. Rumi’s tales often
promote the idea of seeking life’s truths in order to
achieve spiritual or moral elevation. One such story
gives an example: One day, a man came to Rumi asking
how to attain spiritual elevation. Rumi responded as
follows: "If you wish to seek the truth, abandon the
things within you and learn to dedicate yourself only to
the truth for years. All other things will become
invisible, and only the elevation of the soul will
remain."Bu hikoya orqali Rumiy haqiqatni izlashda
birinchi o'rinda insonning ichki dunyosini, qalbini va
niyatini to'g'ri shakllantirishni ta'kidlaydi.Faqatgina
inson ruhini ya’ni bilim olishni yuksaltirish nazarda
tutilgan.
Fariduddin Attar, in his work Mantiq ut-Tayr, portrays
the inner world of humans and the wise individuals
guiding them through the metaphor of birds. One such
story presented in the book is as follows: One day, the
birds gather and decide to seek their true purpose.
They turn to their Hakim, the wise bird, and ask, "How
will you lead us to our goal?" The wise bird responds,
"When you first know yourself, when you truly
understand yourself, only then will you reach the truth,
beauty, and tranquility."
This story presents the guidance of a true Hakim in the
process of self-realization and discovering inner truth.
In Nizami al-Dihlavi's work Mahzan ul-Asrar, there are
many stories about the wisdom of scholars and their
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American Journal Of Social Sciences And Humanity Research (ISSN: 2771-2141)
responsibility towards humanity.
As an example, we can cite the following story: One
day, a member of a city's population approaches a
Hakim, expresses his pain, and asks for a solution to his
problem. The Hakim responds: "To understand your
pain, first, analyze your inner world. Without
illuminating the darkness within your heart, we cannot
change the external world."
Through this story, the Hakim, with his wise and
insightful advice, helps illuminate the inner world of
individuals and aids them in finding the truth.
Stories related to the figure of the Hakim typically
highlight the importance of wisdom and justice in
addressing moral and spiritual issues in life. Wise
individuals often strive to understand not only the
external world but also the inner world of a person,
including their heart and intentions. These stories
teach us the significance of self-realization and
ensuring justice in order to find the right path in life.
In Navoiy's Xamsa, the influence of wise and righteous
Hakims is felt through various characters in the five
epics. In particular, the following epics feature this
figure prominently:
"Hayrat ul-Abror" is an ethical-philosophical work
consisting of 64 stories. It depicts various wise
individuals, just kings, pious people, and mystics. One
of the stories related to the figure of the Hakim is as
follows: In a story about a wise Hakim choosing his
profession, the Hakim explains the reasons for his
pursuit of knowledge and enlightenment. He
understands the falseness of life, the temporality of
worldly pleasures, and the true purpose of human
existence, which is spiritual purification. This story
illustrates the mystical idea of the importance of
knowledge in overcoming the ego.
"Farhod va Shirin" is an epic centered around the
theme of love, but the figure of the wise Hakim also
makes an appearance in it. Farhod is a young man who
strives for knowledge and enlightenment, learning
from wise Hakims. He is taught the following ideas: love
is the path to divine truth, overcoming the ego is the
key to true happiness, the wealth and pleasures of the
world are fleeting, and true ascension lies in the purity
of the heart.
"Layli va Majnun" is an epic dedicated to Majnun's
spiritual struggles and his experiences on the path to
attaining divine love. Majnun's mentors, the wise
Hakims, constantly advise him on patience and mystical
reliance. The truth that Majnun hears from the Hakims
is that love is the means that brings a person closer to
Allah, and by renouncing worldly love, one can attain
divine truth. True wisdom is reflected in spiritual purity.
In the epic "Sab’ai Sayyor," consisting of symbolic
stories related to seven planets, each planet is
associated with tales of wise individuals and just kings.
In these stories, the wise Hakims teach lessons on
understanding the truth, renouncing the deceptions of
the world, and the path to moral perfection. They
emphasize the importance of inner wisdom, self-
purification, and spiritual growth as central themes,
guiding people toward a higher understanding of life
beyond material pursuits.
“Saddi Iskandariy” (The Alexandrian Wall) is a poetic
work in which Alisher Navoi portrays Alexander the
Great (Iskandar Zulqarnayn) not only as a powerful
conqueror but also as a seeker of truth, deeply engaged
with spiritual and philosophical ideas. The dialogues
between Iskandar and wise Hakims (sages) convey
profound Sufi concepts. Among the advice given to
Iskandar by these sages are the following: the true
meaning of power lies in serving justice and truth;
worldly rule is temporary, but spiritual elevation is
eternal; and true greatness is associated with
knowledge and righteousness.
Through this work, Navoi emphasizes that the true
greatness of any leader lies not in material power but
in spiritual maturity, wisdom, and justice.
The figures of Hakims and Greek philosophers are
among the traditional characters found in Eastern
literary works such as the Khamsa collections,
especially in those poems dedicated to Alexander
(Iskandar). The tendency to depict Greek philosophers
like Socrates, Plato, and Aristotle as Muslims began as
early as the 10th century. This was due to the belief
that their views on perfect morality aligned with Islamic
and Sufi ideals. Their wisdom was considered to serve
the cause of Islam, and thus they were often portrayed
as figures who embodied Islamic values.
The wisdom originating from ancient Indian, Persian,
and Islamic thought also began to be attributed to
these figures. Alisher Navoi scholar Ilyos Ismoilov, who
studied the genesis of Greek philosophers in the
Iskandarnama traditions
, notes that “they entered the
Khamsa-writing tradition as characters with a Muslim
appearance. That is, by the time of Nizami and Navoi,
perceptions of Greek sages had already taken on an
Islamic character.” Therefore, it is logical to trace the
interpretations of these figures in Nizami and Navoi's
works back to Eastern sources
—
particularly Persian
andarz (moral teachings) and Arabic wisdom literature.
Among these figures, Socrates, Plato, and Aristotle are
considered the most prominent.
In the Iskandarna
ma, scenes such as Iskandar’s
secluded conversation with seven sages about the
foundation of the universe, his question-and-answer
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American Journal Of Social Sciences And Humanity Research (ISSN: 2771-2141)
exchange with Indian philosophers, and the guidance
manuals written specifically for him by Aristotle, Plato,
and Socrates ar
e included to demonstrate Iskandar’s
spiritual and intellectual maturity as a sage. These
episodes aim to justify his elevation to the level of
prophethood and emphasize the influence of scholars
on the fate of a nation. Naturally, the circle of true
scholars and philosophers is illuminated by the light of
knowledge.
One day, Iskandar awoke from sleep and ordered that
Socrates be brought to him. However, Socrates, who
led an ascetic and secluded life, declined the king's
invitation twice. He listed the reasons why he could not
come:
My intellect, which can distinguish between good and
evil, tells me that I must not enter the royal palace;
There is no affection in the king’s heart or words for an
ascetic like me;
A human does not play with Gabriel who stands at the
threshold of the divine;
The king’s confidants do not lo
ok kindly upon a poor
man
—
they are like sea monsters ready to devour
pearls and jewels.
A person who serves a king must have a sweet tongue,
but someone like me, who speaks bitter truths, will
undoubtedly face the king’s wrath;
Even if I wanted to go to the palace, a single stone on
the road would be an obstacle to me, and my horse
would stumble;
Those who try to harm me are in fact harming
themselves, because:
"What benefit or gain do I seek from the people?
I have fastened the belt of truth upon my waist."
The envoy conveys Suqrot’s response to Iskandar.
Deeply affected, Iskandar sets out for the secluded
place where Suqrot lives. The philosopher’s humble
lifestyle leaves a strong impression on the king.
“Come with me to the palace,” Iskandar says, “and
you
will be free from the worries of the world.”
Suqrot’s refusal to accept this offer inevitably reminds
one of the conversation between Özgürmish and
Ögdülmish in the epic "Qutadghu Bilig", as explored in
discussions on Alisher Navoi’s literary and schol
arly
legacy.
“Your wheat bread is less sweet to me than my barley
bread;
If a person tires from lifting a single straw, how can he
bear a burden as heavy as a mountain?”
"You eat a lot, while I eat little;
The world is like a feast spread before you,
Yet no matter how much you consume, you are never
satisfied.
In both heat and cold, I make do with a single worn
cloak,
While you wear layer upon layer of robes..."
In conclusion, both stories present the depiction of
wise figures through various characters. Through the
figure of the Hakim, Navoiy expresses the concept of
searching for truth. He guides people towards
achieving true spirituality. Moreover, through the
Hakim figure, Navoiy advocates for the idea of divine
love, directing individuals to transition from worldly
love to divine love.
The Hakim's wisdom in these stories becomes a symbol
of higher knowledge and spiritual enlightenment,
serving as a beacon for others to follow on the path of
truth and divine affection.
Through the figure of the Hakim, Navoiy promotes the
idea of overcoming the ego and attaining spiritual
purity. He calls on people to renounce the desires of the
ego. In the narratives of the epics, the Hakims play a
crucial role in advancing the ideological motifs of the
story, complementing and refining the main character,
Iskandar. Iskandar consults the Hakims on every
matter, follows their wise counsel, and, with their help,
resolves problems and overcomes dangers.
Thus, in Saddi Iskandariy, the Hakims do not merely
remain within the confines of their scholarly work; they
actively participate in socio-political life, fighting for the
practical and real-world outcomes of knowledge,
science, and thought. Navoiy envisions and desires that
the scholars and intellectuals of his time should be
similarly engaged
—
contributing not only through their
learning but also by participating in the betterment of
society. Navoiy advocates the idea that state leaders
should act in consultation and collaboration with
intellectuals and wise individuals. He addresses various
socio-political and ethical-educational issues through
the language of scholars. This is often presented in the
form of a dialogue, such as the exchange between
Iskandar’s questions and Aristotle’s answers. Alisher
Navoiy was a wise individual who always revered and
valued knowledge and wisdom. In many of his works,
the figure of the Hakim or wise scholar appears
frequently. Throughout the Khamsa (Five Epics), the
image of the Hakim is repeatedly included.
For example, in Hayrat ul-Abrar, there are examples
from the lives of wise men, while in Farhod va Shirin, it
is mentioned that in Chin Khaghan's palace, there are
four hundred scholars serving, each of whom could be
compared to Aristotle in terms of wisdom. The figures
of Socrates, Suhaylo, Mulkoro, Moniy, Bonyi, and
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American Journal Of Social Sciences And Humanity Research (ISSN: 2771-2141)
Qoran are all depicted as Hakims and wise men around
Farhod. The figures of Hakims and scholars are also
present in Layli va Majnun and Sab‘ayi Sayyor. In all the
Khamsa epics, the kings are portrayed as individuals
who consult with wise and learned people to guide
their actions.
However, in Sab‘ayi Sayyor, Navoiy refrains from
including wise figures around the character of Bahrom.
The absence of advisory Hakims in this particular story
increases the significance of the narrative's aim, as the
lack of these wise figures highlights the separation of
kingship and love in this context.
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