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SCIENTIFIC REVIEW OF THE RESEARCH ON “HATIBO‘G‘LI
MUHAMMAD AND HIS WORKS”
Sodiqov Mirjalol Asomiddin o‘g‘li
Master’s degree
Alisher Navo’i Tashkent State University
of Uzbek Language and Literature
https://doi.org/10.5281/zenodo.16882636
ARTICLE INFO
ABSTRACT
Qabul qilindi: 07-Avgust 2025 yil
Ma’qullandi: 11- Avgust 2025 yil
Nashr qilindi: 15- Avgust 2025 yil
This study focuses on the life and literary legacy of
Khatiboghli Muhammad, a prominent representative of
15th-century Turkic Sufi literature. Special attention is
given to his works such as Bahr al-Haqa’iq,
Latoyifnoma, and Farohnoma, exploring their religious
and mystical ideas, folk style, and linguistic features.
The research examines the poet’s use of Qur’anic verses,
hadiths, Sufi symbols, and elements of oral folk
tradition. Based on the scholarly approach of M.A.
Joshan, Khatiboghli’s works are analyzed within the
framework of textual studies, linguistics, and historical-
cultural context, clarifying his role in the history of
Turkic literature.
KEY WORDS
linguistics, Latoyifnoma, literary
legacy, folk style, poet, literature,
hadiths.
In the field of world literary studies, interpreting the scientific and educational activities
of creators who have made significant contributions to the development of national
spirituality and science is considered one of the crucial tasks facing literary scholarship and
society. In this context, studying the scientific work of Mahmud Asad Joshon, a multifaceted
scholar worthy of special recognition in the spiritual world and literary studies of Turkic
peoples, will undoubtedly provide numerous important conclusions and generalizations for
this branch of knowledge. “Engaging in science, making new discoveries and inventions is like
digging a well with a needle. Therefore, the work of our scientists who are selflessly
dedicating themselves to this challenging field deserves praise and encouragement”.
The 15th century occupies a special place in the history of Turkic literature. This period
was famous for its outstanding creators in religious, moral and mystical directions. In
particular, individuals such as Hatiboʻgʻli Muhammad, who lived and worked in this century,
made a great contribution to the formation of religious and spiritual consciousness among the
people with their works.
In today's globalization environment, it is extremely important to strengthen the
spirituality of young people, to acquaint them with age-old values. At the same time, the
scientific study of the heritage of thinkers such as Hatiboʻgʻli Muhammad, and the in-depth
study of the instructive ideas in their works are also of great importance for the development
of modern literary thought.
Mystical literature occupies a special place in the culture of the Turkic peoples, and is
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considered not only a model of artistic creativity, but also a powerful means of religious and
educational education. This literary movement, which emerged in the 13th-15th centuries in
the regions where Islamic sciences and Sufi views were widespread, in particular between
Anatolia and East Turkestan, served to strengthen the concepts of moral values, patience,
honesty, loyalty, and compassion among the people. Among the creators who worked during
this period,
Hatiboʻgʻli
Muhammad deserves special attention. His works played a major role
in the formation of religious and philosophical thought among the people and its expression
through language. Hatiboʻgʻli Muhammad lived in the 15th century and is known as one of the
representatives of advanced mystical literature of his time. His creative heritage, including
works such as "Bahrul Haqoyiq", "Latoyifnama", "Farahnama", is enriched with religious
admonitions, mystical symbols, and folk expressions. Through these works, he expressed
Islamic beliefs in a language understandable to the people, in a simple but deeply meaningful
style. In this respect, his works are among the written masterpieces that served to elevate the
spirituality of the people.
Researcher M.A. Joshon, commenting on the work of Hatiboghly Muhammad, describes
him as “a creator who combined Islamic concepts with the language of the people.” Joshon
notes that Hatiboghly’s works, along with verses of the Quran, hadiths, and the wisdom of
saints and Sufis, also widely used examples of folk oral art. This brought him closer to the
people and created an approach aimed at educating the reader not with heavy religious texts,
but with examples taken from everyday life.
This study will comprehensively cover the life of Hatiboghly Muhammad, his literary
direction, the content and form of his works, their basis in religious and mystical ideas,
language features, and their place in the literary and cultural environment of his time. In
particular, the mystical thinking of Hatiboʻgʻli, religious symbolism, and the style of narration
focused on wisdom are analyzed in the example of the work "Bahrul Haqoyiq".
In addition, the article also examines the relationship of Hatiboʻgʻli Muhammad with his
contemporaries and followers, including Tajiddin Muhammad. This will further clarify the
author's place in the scientific and cultural environment. The relevance of the study is that
Hatiboʻgʻli Muhammad's works have not yet been fully introduced into scientific circulation,
many copies are in manuscript form. Their scientific analysis and preparation for publication
on the basis of textual studies will be one of the important steps in the full restoration of the
history of Turkish literature.
As a result, this study serves to illuminate Hatiboʻgʻli Muhammad's literary heritage on a
scientific basis, reveal the mystical spirit of his works, and rediscover them for the modern
reader.
The innovation made by M.A. Joshon was that the works of Hatiboʻgʻli Muhammad are
studied on the basis of primary sources and their didactic and mystical essence are
interpreted in a simplified way for today's reader. In addition, the spiritual and philosophical
approaches within his work are harmonized with the modern spiritual environment.
Hatiboʻgʻli Muhammad is a famous religious and mystical poet, thinker and writer who lived
and worked in the 15th century. He occupies a special place in the history of Turkish
literature with his works of moral, educational and religious content. The full name of the poet
is not clearly recorded in many historical sources, but the nickname "Khatib" provides
information about his lineage. The word "Khatib oglu" in Turkish means "son of the orator".
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This means that his father was one of those who delivered sermons in mosques and preached
on religious topics. There are no clear written sources about the place and year of birth of
Hatiboʻgʻli Muhammad. Nevertheless, historians believe that he was born in one of the inner
regions of the Ottoman Empire, most likely in the Anatolian region. The poet may have
received lessons from the leading scholars, mystics and writers of his time. He received a very
thorough religious education, knew Arabic and Persian well, which is evident from the
widespread use of religious expressions and Arabic-Persian sources in his works. Hatiboʻgʻli
Muhammad's work played an important role in the formation of Turkish mystical literature,
and many studies have been carried out in this regard. The master scholar M.A. The works of
Joshan are considered one of the leading sources in this direction. Joshan, analyzing the works
of Hatiboʻgʻli, especially his mystical-philosophical epic "Bahrul Haqoyiq", evaluates it as a
powerful tool for religious enlightenment and moral education.
According to Joshan, Hatiboʻgʻli Muhammad widely uses verses of the Quran, Hadiths,
mystical treatises and folk oral literature in his works. In his works, he skillfully adapts Arabic
and Persian terms to the rules of the Turkic language, striving to convey complex religious
concepts to ordinary people in an understandable way.
In the study, Hatiboʻgʻli's work is interpreted as a literary expression of mystical ideas in
the Turkish language. This situation has created the basis for studying the writer's works not
only as a religious, but also as a linguistic, historical and cultural source.
Other scientific studies on Hatiboʻgʻli's works also highlight a number of aspects. For
example, I. Dogan analyzes the wisdom, rhythmic structure and didactic spirit of his literary
style. B. Gunesh explains the symbolic images found in his works and their symbolic meanings
in Sufism.
In addition, the study "Hatiboʻgʻli Muhammad and His Works" also discusses the
Anatolian language and literature. Anatolian Turkish literature is a literary and cultural
phenomenon that played an important role in the establishment of Islamic culture among
Turkic-speaking peoples in the Middle Ages. This literary movement, which took shape from
the 13th-14th centuries, especially during the Seljuk period and later the Ottomans, was
aimed at expressing religious and moral knowledge in the vernacular - that is, in the Turkish
language. This situation is closely related to the need to popularize religious enlightenment
among the people, and it was this need that was one of the main factors that determined the
form and style of Anatolian literature.
According to M.A. Joshan, Anatolian literature is “one of the first cultural experiments in
which the beliefs of Islam were tried to be explained in the vernacular language.” He considers
this literature in two stages: in the first stage, the translation of religious sources in Arabic
and Persian, and in the second, the independent creation of works with religious and moral
content in the Turkish language itself. It was at this second stage that writers such as
Hatiboʻgʻli Muhammad worked. They enriched the vernacular with religious and philosophical
ideas and provided spiritual and moral education through language. The mystical work of
poets such as Yunus Imro, Suleyman Chalabi, Ashiq Pasha, and Ahmad Yassavi paved the way
for the formation of Anatolian literature, and Hatiboʻgʻli Muhammad continued these
traditions. They created works based on the content of the Quran, Hadith commentaries,
mystical treatises, and moral wisdom in the Turkish language, which was used as a literary
language. These texts, according to Joshan, were “divine words that came from the hearts of
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the people, not from the walls of mosques.”
In the study “KHatiboʻgʻli Muhammad and His Works” about the life of Haji Bektash:
“The oldest source that speaks about him is “Manaqib ul-Arifin” (authored by Ahmad Eflaki,
died in 761/1360), in which Haji Bektash is listed as a contemporary of Mevlana Jaloliddin
Rumi (1207-1273). Ashiqpashaza also says that he did not meet the Ottomans, but lived
during the Seljuk period. Golpinarli emphasizes that in a number of copies and in the series of
records next to the Bektashi sheikhs, there are records that he lived between 606 and 669 AH
(1209-1210 and 1270-1271) and died at the age of 63. Again, in the burning library of
Koprulu Baha Sand Bey in Tire, there is a “Fatiha” by Haji Bektash Vali He said that he had
seen the Tafsiri. In a collection belonging to Mahmud Bey, the head of the Faculty of
Literature, which Golpinarli copied from himself, it is noted that, along with some other
treatises, there is also the Hadisi Arbayin Sharhi by Haji Bektash Vali. It is also known that
there are some poems dedicated to Haji Bektash Vali. In a manuscript in the British Museum,
among the poems collected by Sayyid Muhammad Asim Ota in 1187, there are two fragments
about him.
The results of the study show that Hatiboʻgʻli Muhammad was one of the most
prominent mystical writers of his time, and his works such as “Bahrul Haqoyiq”,
“Latoyifnama” and “Farahnama” are distinguished by their religious and philosophical
content, enlightening ideas and closeness to the vernacular. In his works, the writer skillfully
used verses of the Quran, hadiths, examples of folk oral art, wise sayings and mystical symbols
to express complex religious concepts in a simple, understandable and impressive form.
The scientific research conducted by M.A. Joshon is aimed at jointly illuminating the
textual, linguistic and historical-cultural aspects of Hatiboʻgʻli Muhammad’s works. In the
study, the author deeply analyzes the connection of the works with sacred sources, their
mystical content and spiritual and moral ideas expressed in the vernacular. Especially in the
case of the work "Bahrul Haqoyiq", the mystical thought of Hatibo'guli Muhammad, religious
symbolism and
In conclusion, this scientific study by M.A. Jo'shon should be appreciated as a major
scientific work that serves to illuminate Hatibo'guli Muhammad's work on a deep scientific
basis, reveal the mystical spirit in his works, and harmonize them with modern literary
thought. The significance of the study is that through it, the legacy of an important writer in
the history of Turkish mystical literature is introduced into scientific circulation, the
ideological and artistic wealth in his works is rediscovered, and ways of using it in today's
spiritual and educational process are shown.
References:
1.
Mahmud As’ad Jo‘shon. Xatib o‘g‘li Muhammad va uning asarlari. 2-nashr. – Istanbul: 2011.
2.
Ўзбекистон Республикаси Президенти Ш.М.Мирзиёев мамлакатимизнинг етакчи
илм-фан намояндалари, Фанлар академияси аъзолари, ҳукумат аъзолари, вазирлик ва
идоралар, давлат ва жамоат ташкилотлари, тижорат банклари раҳбарлари, етакчи
олий ўқув юртлари ректорлари билан 2016 йил 30 декабрь куни бўлиб ўтган
учрашувда сўзлаган нутқидан / Халқ сўзи, 2016 йил, 31 декабрь.
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Алишер Навоий. “Лисонут-тайр” (Қуш тили). –Тошкент: Ғафур Ғулом номидаги
Адабиёт ва санъат нашриёти, 1984. –Б 27.
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Тўхта Бобоев. Адабиётшунослик асослари. Тошкент: – “Ўзбекистон”, 2002. –Б52.
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5.
Алишер Навоий. Мукаммал асарлар тўплами (Йигирма томлик). тўққизинчи том.
Хамса. Лайли ва Мажнун. –Тошкент: “Фан” нашриёти, 1992. –Б. 239.
