European International Journal of Philological Sciences
12
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TYPE
Original Research
PAGE NO.
17-20
DOI
OPEN ACCESS
SUBMITED
20 January 2025
ACCEPTED
19 February 2025
PUBLISHED
17 March 2025
VOLUME
Vol.05 Issue 03 2025
COPYRIGHT
© 2025 Original content from this work may be used under the terms
of the creative commons attributes 4.0 License.
Understanding Mysticism
i
n Alisher Navoi’s “Foniy”
Divan
N.K. Shoaliyeva
Associate Professor, Department of Uzbek and Foreign Languages
International Islamic Academy of Uzbekistan
Abstract
: This article explores the mystical (irfaniy)
perspectives of the 15th-century renowned Muslim
poet and thinker, Mir Alisher Navoi, as reflected in his
divan Foniy. Sufism and its teachings have long played a
significant role in shaping Islamic thought, influencing
human perception, self-awareness, and moral
refinement. Alisher Navoi, as a distinguished poet of his
time, deeply engaged with Sufi philosophy and
incorporated its themes into his literary works. His Foniy
divan vividly illustrates key Sufi concepts such as
repentance (tawba), annihilation of the self (fana), unity
(wahdat), and divine bewilderment (hayrat). The article
examines Navoi’s poetic reflections
on these spiritual
ideas, particularly his view that love and divine truth
transcend religious and physical boundaries. Drawing
comparisons with the works of earlier Sufi poets such as
Rumi, Hafez, and Sa’di, the study highlights Navoi’s
mastery in blending poetic elegance with profound
mystical thought. His expressions of religious tolerance
and unity resonate with modern concepts of pluralism
and inclusivity. Through a close reading of selected
ghazals, especially his famous verse equating the Ka‘ba
and
the monastery, the paper sheds light on Navoi’s
belief in the universality of divine love and the ultimate
goal of spiritual unity.
Keywords:
Alisher Navoi, Foniy divan, Sufism, mystical
poetry, irfan, spiritual unity, fana, wahdat, Rumi, Hafez,
Islamic literature, religious tolerance.
Introduction:
The works of Mir Alisher Navoi, a
prominent and renowned poet and thinker of the 15th-
century Muslim world, testify to his deep engagement
with mystical philosophy, Sufi teachings, and literature.
Sufis and the teachings of Sufism have always held an
important place in the Islamic world. These teachings
have influenced people’s perception and inner essence,
helping them realize their true self, refine their desires
and will, and achieve spiritual elevation, which in turn
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European International Journal of Philological Sciences
has laid the foundation for humanism and tolerance in
actions. Sufi poets, philosophers, and representatives
of Sufi literature have sought to elevate people’s
thoughts and social activity levels by presenting the
ideas of Sufi teachings and enriching human
knowledge and spirituality. Alisher Navoi, a prominent
Muslim poet of his time, demonstrates through his
works that he mastered the teachings of Sufism with
great attention and precision, incorporating these
ideas into his writings. Indeed, his works, especially in
the Foniy divan, uniquely and powerfully express the
lower and higher levels of Sufism, from repentance to
the ultimate stages of Sufism, such as annihilation
(fana), unity (wahdat), and spiritual wonder (hayrat).
This is not surprising, as Navoi, being a disciple of
Hazrat Jami, also drew inspiration from the ideas and
works of Hafez, Sa’di, and Rumi, which reflect his
awareness and mastery as a poet. His following of his
predecessors' path further demonstrates his literary
skill and deep connection to mystical literature.
Navoi’s Sufi perspectives and the outcomes of his
spiritual journey lead him to embrace the path of
attaining the ultimate truth and essence. The concepts
known today as religious pluralism and tolerance find
clear expression in his Sufi philosophy. In his Foniy
divan, particularly in the ghazal Tatabu-ye Xoja (No.
153), Navoi emphasizes that there is no fundamental
difference between the Ka‘ba and the monastery,
highlighting the unity of all paths leading to the Divine.
هبعک
و
د
ی
ر
توافت
دنکن
نوچ
همه
،اج
د
ی
هد
رب
ور
ی
وت
و
م
ی
ل
ملد
وس
ی
وت
دوب
[1].
There is no difference between the Ka‘ba and the
monastery because everywhere
My eyes see your face, and my heart longs for you.
Ka’ba bilan dayrda tafovut yoʻq,
chunki hamma joyda
Koʻzim yuzingda
-yu, dilim mayli edi senda.
Like the great thinker, poet, and founder of the
Mevlevi order, Rumi, Navoi also believes that for those
who follow the path of love, all roads leading to the
Ka‘ba are open.
رد
هار
بلط
لقاع
و
د
ی
هناو
ی
ک
ی
تس
رد
ش
ی
ٔ هو
قشع
وخ
ی
ش
و
بی
هناگ
ی
ک
ی
تس
نآ
ار
هک
بارش
لصو
ناناج
دنداد
رد
بهذم
وا
هبعک
و
هناختب
ی
ک
ی
تس
[3]
In the path of seeking, the wise and the mad are one.
In the tradition of love, the familiar and the stranger
are one.
Those who have reached the union with the Beloved
through the wine of love,
In their path, the Ka‘ba and the idol temple are one.
Talab yo`lida oqilu devona birdir
Ishq rasmida o`zgayu begona birdir
Sharobdan jonon vasliga yetganlar
Ul mazhabida Ka`bayu butxona birdir
In this quatrain, Mawlana Rumi emphasizes that in the
search for love and truth, there is no difference between
a rational person and a mad one; both walk the same
path. Likewise, in true love, everything appears the
same, and for the lover, any place that brings them
closer to the beloved is sacred and dear. Therefore, in
love, semantic distinctions disappear, and everything
merges into unity (wahdat). For one who has
experienced the intoxicating depth of love, there is no
difference between the Ka‘ba and an idol templ
e
—
both
become symbols of divine presence. In other words, in
the realms of love and spirituality, all things are equally
sacred and valuable. Navoi echoes this idea in his Foniy
divan, particularly in the 82nd ghazal, where he states:
هداب
هد
ز
نآ
هک
رهز
خ
هنا
وس
ی
قح
هار
تسا
رگا
زا
هشوگ
دجسم
و
رگ
زا
جنک
تشنک
Bo’da ber, chunki har uydan yoʻl bor Xudo sari,
Whether it be the corner of a mosque or the nook of a
church.
Xoh u masjid burchagi boʻlsin, yo kaliso kunji.
In Alisher Navoi’s mystical perspectives,
the highest goal
is unity (wahdat). He considers the distinctions between
“you” and “me’ as the result of error:
نم
و
ام
یی
دوبن
رد
هر
،تدحو
رادشه
هک
نم
ای
ن
ام
و
نم
ی
زا
ع
ی
ن
اطخ
م
یب
ی
من
On the path of unity, there is no “you” and “me’ —
be
aware,
For I see this distinction between us as a pure mistake.
Vahdat yoʻlida siz biz (degan soʻz) yoʻq, hushyor boʻl,
Chunki men, bu sizu bizni ayni xato deb koʻraman.
Navoi criticizes the sermons of preachers in his time, as
well as the state of religion and spirituality, considering
the preaching of religious figures to be nothing more
than an expression of selfishness. According to Navoi,
the preacher is in a state of despair, while the bird is in
fear. He advises people not to listen to the preacher’s
cries but instead to listen to the melodies of the singer
(mug‘anniy) (Navoi A., 1996:286). He views the sermons
of preachers as a cause of ignorance, comparing them
to a mythical sleep (Navoi A., 1996:73).
Navoi emphasizes this idea, stating that he will not
abandon love and wine for the sermons and advice of
the sheikh, as the sheikh’s words are sometimes mere
fables and sometimes spells (Navoi A., 1996:99).
Continuing his criticism, Navoi also refers to the
constant conflict between reason, love, and morality.
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He argues that knowledge and deeds are powerless on
this path, and the only way to attain union with the
Divine (Haq) is through the doctrine of fana (self-
annihilation). According to him, madness and love
cannot be comprehended by reason (Navoi A.,
1996:227).
The conflict between intellect and love is a prominent
theme in Sufi literature, and Navoi also pays special
attention to it: “In our intoxication, we have stepped
beyond the bounds of reason.” (Navoi A., 1996:100). In
his view, even the wisest elder is like a schoolchild in
the face of love (Navoi A., 1996:90). Navoi also argues
that many concepts that once held value have
deteriorated over time, losing their original meaning
and significance. He pays special attention to the
concept of zuhd (asceticism). In early Sufi literature,
asceticism had a positive connotation. The great Sufi
scholar Ansari defined the signs of a true ascetic as
three: constant remembrance (zikr), contentment with
what one has, and companionship with dervishes
(Ansari Kh., 1989:25). However, by the time of Navoi
and Hafez, this concept had undergone significant
changes. Hafez also condemns hypocritical ascetics,
stating: “Misguided elders—
the ascetic sheikhs
—
have
turned us into mere fables.”
Navoi discusses asceticism and its implications more
than forty-five times in his Divan, highlighting it as both
a religious and social shortcoming. He considers zuhd
and afiyat (spiritual well-being) to be mere illusions
(Navoi A., 1996:99). He perceives asceticism as a flaw,
acknowledging that he did not achieve his goals
through asceticism and piety. Furthermore, Navoi finds
hypocritical asceticism unbearable.
ناف
ی
ردنا
س
ی
ر
راوطا
رط
ی
تق
هچره
د
ی
،د
دوب
نی
لوک
ی
شنک
دهز
ر
یا
یی
قاش
دوب
( Navoi A.,1996:142)
“
In the tariqa, whatever attire or habit one may adopt,
All is good, except for asceticism and hypocrisy, which
are bad and difficult.”
Foniy, tariqatda har qanday atvor va odatni koʻrsa
Hammasi yaxshi, faqat zuhd-u riyo yomon va qiyin.
Navoi repeatedly emphasizes the negative aspects of
asceticism (zohidlik). He describes it as an obstacle to
attaining the Divine Friend, a source of numerous
spiritual ailments in people, and the root of hypocrisy
(Navoi A., 1996:158). In his view, the cloak of
asceticism and piety is worthless, and hypocritical
asceticism has become a source of darkness for
humanity.
ارم
رد
هقناخ
دهز
و
درخ
سب
تی
هر
م
ی
دنراد
شوخ
نآ
دنر
ی
هک
رد
د
ی
ر
ناغم
تسمرس
ش
ی
اد
دش
(Navoi
A.,1996:143)
In the khanaqah, asceticism and reason wear down my
soul,
How blissful is the carefree wanderer, drunk and
enraptured in the monastery of the Magians!
Xonaqohda zuhd-
u aql ta’bimni tirriq qiladi,
Mugʻlar dayrida mast va shaydo boʻlgan rindga qanday
yaxshi.
Navoi openly invites moving away from the house of
asceticism and hypocrisy, stating that if one turns
towards the monastery (dayr), Allah will be with them
(Navoi A., 1996:221). He describes wine as the source of
purity and freedom, the cure for old pain. Alisher Navoi
even prefers the wine of love to the asceticism of the
sheikh.
م
ی
هد
هک
مرج
م
ا
هب
ود
دص
راز
ی
و
نی
زا
ناز
دهز
هب
هک
ش
ی
خ
هب
بجع
و
ر
یا
دنک
. (Navoi A.,1996:146)
Give me wine, for the sins we committed with much
force and desire
Are better than the good deeds performed by the sheikh
with arrogance and hypocrisy.
May ber, koʻp zor
-u niyoz bilan qilgan gunohimiz
shayxning takabburlik va riyo bilan qilgan savobidan
yaxshiroqdir.
The mystic who seeks divine intoxication and pleasure
sees all happiness and joy in this world. Navoi thinks in
the same way as Shaykh Sa’di:
مغ
و
داش
ی
رب
فراع
هچ
توافت
دراد
قاس
یا
هداب
هدب
داش
ی
نآ
اک
ی
ن
مغ
زا
تسوا
. (Sa
’
diy Sh.,
1975:13)’
Orif uchun qaygʻ
u va quvonchning farqi nimada?
Soqiyo, unga oʻsha gʻamning shodlik bodasidan ber.
Navoiy ham xuddi shu mavzuni koʻtaradi:
مدشاب
مرخ
ی
زا
هچره
رد
ی
ن
ملاع
زا
تسوا
زا
شمغ
نی
ز
ملد
داش
اک
ی
ن
مه
تسوزا
دوبن
ه
ی
چ
توافت
ز
طاشن
و
مغ
رهد
هب
ملاصو
وچ
طاشن
و
هب
مقارف
مغ
تسوا
نی
متس
مدآ
ی
را
داش
مشابن
ز
شمغ
نوچ
مغ
و
داش
ی
عاونا
نب
ی
مدآ
تسوزا
.
(Navoi A.,1996: 128)
Every joy I experience in this world is only from Him,
That is why my heart rejoices in sorrow, for that too is
His.
There is no difference between the sorrow and joy of
this world
—
The joy of union and the grief of separation are both
from Him.
If I do not find joy in His sorrow, I am not truly human,
For the sorrow and happiness of all people come from
Him.
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Dunyoda boʻlgan har bir shodligim faqat undandir,
shuning uchun dilim gʻamdan shodlanadi, chunki bu
ham uning (gʻami)dir.
Dunyoning gʻam
-
u shodligida hech tafovut yoʻq, visol
shodligi-
yu, firoq gʻami ham undandir. Agar uning
gʻamidan shod boʻlma
sam, odam bolasi emasman,
chunki turli odam bolalarining gʻamginlig
-u xursandligi
undandir.
He sees a heart without love as doomed to destruction.
He attributes his own transformation and transition
into another world to the fortune he found in the realm
of love. Navoi considers ordinary knowledge powerless
in attaining the source of divine union:
هب
سرد
قشع
آرد
فوص
ی
،ا
وچ
تبولطم
تشگن
حتف
ز
حاتفم
و
فشک
زا
فاشک
(Navoi A.,1996:218)
O Sufi, if your desire is not unlocked through the
revelations of Miftah and Kashshof,
Then enter the school of love and learn its lesson.
Ey soʻfiy, agar matlubing «Miftoh» va «Kashshof»ning
kashfi bilan ochilmasa, ishq darsiga kirib sabaq oʻrgan.
He considers wisdom to be nonsense and calls on
the owner to follow the path of love (Navoiy A.,
1996:291). He calls the fire of love the source of the
speed of action of the tax:
هب
دصقم
هچرگ
هر
تسرود
رگا
شتآ
دسر
زا
قشع
وچ
قرب
اسآ
دناوت
درک
هب
ماگ
ی
عطق
اهلزنم
(Navoiy A.,1996:68)
The path to the goal is long, but if the fire of love ignites
within you,
With a single step, you can reach the destination like
lightning.
Maqsadga yetmoq yoʻli uzoqdir, lekin agar senga ishq
oʻti tushsa,
bir qadam tashlab yashin kabi manzilga yetmoq
mumkindir.
Navoi believes that all beauty originates from the
foundation of love:
Navoi considers love (ishq) to be the source of human
prosperity, the solution to all difficulties, a path to
discovering and reaching other worlds, and a means of
abandoning mundane knowledge. He sees it as a state
of intoxication, madness, and liberation from disgrace
(Navoi A., 1996:79). Love, in his view, frees one from
both sorrow and joy, removes the garment of worldly
well-being, and resolves life's dilemmas. Ultimately,
the trials of love rescue many from aimless wandering
and guide them toward righteousness and virtue
(Navoi A., 1996:77).
Examining Alisher Navoi’s thoughts confirms the
assumption that he was well-versed in the stages of
spiritual journey (suluk), its different levels, and the
mystical states (maqamat) of Sufism. He was aware of
the flaws in his society and openly criticized the
hypocrisy and duplicity of ascetic preachers. In his
works, he masterfully interprets profound mystical
concepts
—
ranging from repentance (tawba) to
annihilation (fana), from love (ishq) to divine witnessing
(shuhud), and from the mosque and khanaqah to the
tavern and monastery. This demonstrates his deep
understanding of Sufi teachings. His mystical worldview,
influenced by Rumi and Hafiz, revolves around the
essence of divine unity (wahdat) and love (ishq), which
hold a central place in his philosophy.
CONCLUSION
Alisher Navoi, both as a thinker and a poet, possessed
exceptional skill and intellect, which is reflected not only
in his works written in Turkic but also in those composed
in Persian. In particular, his Devon-e Foniy demonstrates
his deep familiarity with the works of renowned Persian
poets who came before him
—
ranging from Sanai to
Sa’di Shirazi, Hafiz Shirazi, Mawlana Balkhi, Umar
Khayyam, and others. It would not be an exaggeration
to say that Navoi masterfully incorporated the finest
thoughts of these poets into his own verses, enriching
them with a uniquely Turkic sensibility.
REFERENCES
https://ganjoor.net/fani/divan/ghazal/sh153
The content of the poems is given
https://ganjoor.net/moulavi/shams/robaeesh/sh305
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Sa’irin (Stages of the
Seekers). Tehran: Institute for Humanities and Cultural
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Sa’di, Sh. (1975). Gulistan
va Bustan. Tehran: Amir Kabir
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Hafez, Sh. (1996). Divan-e Hafez. Tehran: Zavar
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Jami, A. (1983). Nafahat al-Uns (Breaths of Fellowship).
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