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ISSN: 2692-5206, Impact Factor: 12,23
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page 1226
PHILOSOPHICAL METHODOLOGICAL FOUNDATIONS OF ALISHER NAVOI'S
MYSTICAL VIEWS
Uzaqova Lola Abdurashitovna
Samarkand State Institute of foreign languages independent researcher
The idea of loving life in mysticism, recognizing nature as a divine mazhar and appreciating all
its blessings, was used in the activities of Alisher Navoi in promoting the principles of purifying
society, peace and tolerance.
The great thinker, in his" Khamsa", describes with high skill what a person should
refrain from, hazar from, and vice versa, what behavior, qualities and qualities he should possess
in order to reach the level of perfection. Alloma believes that a person who is raised
quantitatively becomes a person who is qualitatively perfect. From the"Bismillah "of
the"khamsa", Alisher Nawai's thoughts on man begin. That is, in the opinion of the philosopher
poet, "Bismillohir rahmonir Rahiym" is an invaluable necklace:
"Har dur anga javhari jondin fuzun,
Qiymat aro ikki jahondin fuzun”
.
The" soul and soul " bond is the thread of a necklace in which such rings are lined. When
the temple we accept these as a feature of the necklace, its virtue is manifested in another case.
Whichever person glorifies this necklace and indulges in the path of truth with pleasure, ganji
gets baqo (treasure of Eternity).
"Wonder-ul Abror" has a special emphasis on volunteering and is divided into two
categories. One of them is a bud-shaped heart that will be in all living things, and the other is a
heart that will be in people who are considered to have a common heart. So what properties and
qualities do category volunteers acquire? They are the Bulbul of the mystery Chaman, from
which the smell of paradise Noble is blown. He is described by the Sufi order as "olami Kubro"
– the realm of greatness, while the obids describe him as "arshi muallo". The poet explained that
there is no value for the Kaaba in front of him. Reason:
"Kim bu xaloyiqqa erur sajdagoh,
Ul biri Xoliqqa erur jilvagoh”
.
1
Алишер Навоий. Тўла асарлар тўплами. Ўн жилдлик, 6-жилд. Хамса. Ҳайрат-ул аброр. Фарҳод ва Ширин. –
Тошкент: Ўзбекистон Матбуот ва ахборот агентлиги Ғафур Ғулом номидаги нашриёт-матбаа ижодий уйи,
2011. –Б -6.
2
Алишер Навоий. Тўла асарлар тўплами. Ўн жилдлик, 6-жилд. Хамса. Ҳайрат-ул аброр. Фарҳод ва Ширин. –
Тошкент: Ўзбекистон Матбуот ва ахборот агентлиги Ғафур Ғулом номидаги нашриёт-матбаа ижодий уйи,
2011. – 62-б.
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ISSN: 2692-5206, Impact Factor: 12,23
American Academic publishers, volume 05, issue 02,2025
Journal:
https://www.academicpublishers.org/journals/index.php/ijai
page 1227
Alisher Nawai's interpretation is that those who have such a disposition are Sufis. Not
limited to this, Khoja perceives that it is created, and not caused by any coincidence of the
contemplative universe. The main quality of the soul, who is the owner of the heart, is the
perception of the world through the eye of perception.
In the epic "Wonder ul-Abror", there are sections dedicated to the description of the "three
wonders of the mind", in which we see Alisher Nawai's views on religious tolerance. And they
can be judged as an extremely reduced view of philosophical-mystical views about reality.
It is understood from this that, although the figures in religions are different, the essence
of them is formed by a single God. According to The Thinker, idolatry is also a cult of one of the
tajalliats of the Lord God, and all religions in the world, in fact, worship only God. In "Lisonut-
thaire", the same idea as above is thrown into the middle:
"Qolmasa olam matoidin jihot,
O'zga nav'o'lg'ay sanga ul dam sifot.
Kufr ila imong'a urg'aysan ilik,
Bu tama'din ochilg'ay bir eshik.
Chun eshik ochildi ne kufru ne din,
Ichkari kirgach, qutulding barchadin.
Kufru imon rohravg'a Kesh emas,
Asl yo'lda bandirohe, besh emas”.
(Meaning: a person thinks about the essence of blasphemy and faith when there is nothing left of
the fabric of the universe (the object of the world) in his character and act. As a result of
Contemplation, a door (Truth) opens. When he steps inside the door (perceives it), you get rid of
all (religious and ecclesiastical differences, disagreements) inaccuracies. You can be sure that the
barrier to understanding the true nature of the world is the concepts of blasphemy and faith.)
Thus, Navoi interpreted that the universe was built for goodness. In the creation of which
various religious teachings are considered irrelevant, it is darcor that a person understands the
essence of creation of a mental being in a self-conscious state.
According to the philosopher poet Alisher Navoi, the human div with a place of
entertainment is a city with a strange character. This fortress is built on two pillars and consists
of four Javelins (grass, el, water, soil). These four elements were radically different from the
elements in other creatures and were tabarroked by the power of the Lord God:
"O'tig'a Muso o'ti yanglig'ziyo,
Eli Masiho damidek jonfizo.
3
Алишер Навоий. Лисонут-тайр. МАТ, 12-жилд, – 215-бет.
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page 1228
Suyi latofatda ziloli bihisht,
Tuprog'i gul, nafhasi Akbar sirisht”
.
It is known that during the time of the former Union, the introductory chapters, in which
parts of praise and NA't in the works of Alisher Navoi were reflected, were called "official
chapters" and were left out of consideration. And in the years of independence, when the legacy
of our grandfather Navoi, who was the" saint of Saints", was analyzed by researchers from a
mystical point of view, it became clear that it was in the introductory chapters that deep
philosophical points of view were outlined. According to Alloma, man, nature, and being are
closely related.
In addition, a person is distinguished from other creatures not only by the fact that his
soul, intelligence are highly developed, but also by the fact that, as noted above, his div
acquires divinity.
Therefore, in every person there is divinity, greatness-dignity is always held in mind.
This situation should be served in the way of his spiritual perfection.
The praise and Naats of alloma, which arose as an expression of unlimited faith and
devotion towards the creator of the universe and His Messenger, are bisyor, and their ideological
coils, mainly the Quran Karim and hadisi sharif.
It is known that for Alisher Navoi, the Prophet na'ti is the perfect human praise, the
chanting of perfection. This is why the thinker said that he also presented this NA'ti as a
declaration of love, Muhammad(P.2003).a.C) expressed in the following verses that the love of
personality and spirit is dear in the soul:
Navoiy o'ldi nihon ishqing ichra, tirguz ani,
Necha nihon tutayin, ayladim o'lub tasrih.
Alloma expresses the end-time Prophet siymo in a way proportional to the artistic
interpretation of the concepts of Nubuwwat, Risolat, Malahat, fasohat, Sharia, Sabahat, ending
the last verse with words infused with love. The poet was able to show by subtle hints that, on
the one hand, his love for the prophet of Islam was not a product of superficial faith, but was
formed due to great Enlightenment, and on the other hand, moral and philosophical concepts and
qualities inherent in the Messenger were precisely the product of love. As many scribes point out,
the most sublime"miracle – miracle"of the prophet of the end is the aspect that indicates the
superiority of this breed over other prophets.
The preamble part of Nawai's mystical work, "Nasoyim ul-Lovat", is called "the
preamble tamhidi in this category Suluk", in which the author touches on philosophical problems
such as man, his creation, his place among other creatures, the tasks of the Saints, the aamol,
AF'ol, treatment and mathematics of the sheikhs, and tries to answer them from the point of view
4
Алишер Навоий. Тўла асарлар тўплами. Ўн жилдлик, 6-жилд. Хамса. Ҳайрат-ул аброр. Фарҳод ва Ширин. –
Тошкент: Ўзбекистон Матбуот ва ахборот агентлиги Ғафур Ғулом номидаги нашриёт-матбаа ижодий уйи,
2011. – 77-бет.
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ISSN: 2692-5206, Impact Factor: 12,23
American Academic publishers, volume 05, issue 02,2025
Journal:
https://www.academicpublishers.org/journals/index.php/ijai
page 1229
of the doctrine of mysticism. The philosopher argues that the goal of writing it in the preface of
the work is to state that mysticism "knows the paler ado (simple style )in a clearer alphosis
(understandable language)." While Abdurahman Jami's" Nafahot ul-uns "includes 616 Sheikh
biographies, Alisher Navoi reduces the 60 biographies in murshidi and maslakdoshi Jami's work,
but, adding information about the lives of 214 Sheikhs not mentioned in" Nafahot ul-uns",
manages to bring the number of shaykhs mentioned in"Nasoyim ul-Sevgi" to 770. 35 of the
sheikhs in the work are female saints.
Alisher Navoi provides information on dozens of issues such as repentance, war,
Patience, contentment, risk, mathematics, faqr, murshid, enlightenment, ishq, karomat, hol,
samo', vahdat ul-vujud, science apparent, science botiniy, science laduniy in his work "Nasoyim
ul-love". Not limited only to this, he goes into detail about how the sheikhs entered the sect,
about the specific aspects of their life and activities. The work describes that many of the 770
sheikhs mentioned entered the Tariqah, first of all, with severe penance. The Thinker was able
to describe this through instructive stories in the life of Sheikhs.
For example, when Nawab Abu Uthman narrates the story of Maghrebi, at the end of the
story, Abu Uthman quotes the words of Maghrebi: "I repented of my creatures and made this
Tariq at my disposal." The creator, Amir Husayniy, is mentioned as having converted and
entered the Tariqat due to the fact that the deer's gag was heavily influenced by him while he was
hunting. It is also acknowledged that the repentance of Sheikhs such as Abu Abdullah Mubarak,
Fariduddin Attor, Hakim Sanoyi Ghaznawi, Hishom binni Abdon, qariq ul – bon Mawsiliy,
Sheikh Rozbehon Baqliy, Mavlono Wajihuddin, Sheikh Abu Ahmad Abdol Chishtiy arose from
severe remorse.
Alisher Nawai first entered the" Badoe'ul-bidoya "office without a title, and later the
"Wonder US-Fitar"with the title "the adage of the ifshasiyu Naqshbandiya Tariq of the
contentment pattern", the continent recognized by our scholars as finished in the poet's boyhood
years, as well as his extremely sincere attitude towards Naqshbandiya Tariqat in his hymn
dedicated to Khoja Bahoududdin Naqshband and Khoja Ubaydullah vasfi,, characteristic of
Suluk's spiritual pyres, Hamida is equally conspicuous to morality as to see their manifestation as
Bliss, both in the unconscious oshuftaligiyu itself . As observed in the dedication, which consists
of 11 bytes of the continent mentioned above and 45 bytes in the epic "amazement ul-Abror",
with such a passion as the sect of naqshbandism, the ideas of any other sect are not highly
praised.
Alisher Navoi interprets the question of a perfect person and assures that in order
for a person to achieve happiness, he must work hard and learn a trade. According to Islamic
teaching, although everything in this fanatical world is finished by God as fate, Navoi interprets
that a person can mature by his own labor and form as a perfect person and become a person who
serves for the benefit of society
Alisher received the teachings of Nawab's naqshbandism sect under the guidance of his
mentor and friend Abdurahman Jami, while from childhood Fariduddin Attor's deep study of the
gaze laid the groundwork for his support of Naqshbandiya's teaching. Because in the work of
5
Алишер Навоий. Насоийм ул-муҳаббат. Мукаммал асарлар тўплами. Ўнинчи жилд. Т.: Фан, 2011. – Б. 147.
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ISSN: 2692-5206, Impact Factor: 12,23
American Academic publishers, volume 05, issue 02,2025
Journal:
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page 1230
Alisher Navoi, the expression of the doctrine of Naqshbandi and the reflection of the main ideas
of Naqshbandi in Navoi's work are examples of this.
In the work of Abdurahman Jami, the four principles of the Sufi teaching of Naqshbadiya
are highlighted, namely, the khilvat dar anjuman (loneliness in society), nazar bar step (attention
to everything), safar Dar Vatan (travel around the motherland), hush dar dam (enjoyment of
every moment), while in the interpretation of Alisher Navoi, these principles are recognized as
an indicator of human behavior, its spiritual and spiritual. The main emphasis in Navoi's work
was to prioritize the interest of the people in state politics.
Alisher Navoi informs the reader that the subject of thought is about Khoja Bahauddin
Naqshband by saying that Khoja is seven, busy with the pattern on each page to become the high
sky Naqqash, and begins to give an artistic decoration, comparing his foundation for grandeur to
the high-ranking Naqqash. In the next stanzas, it is described that this pattern forms a lot of
sheets decorated with patterns and decorates them with charming patterns, but even a real pattern
pencil is not able to draw a catchy, pleasant pattern, which, like its pattern, attracts enthusiasm.
Khawaja Bahuddin notes in the fourth verse of the hymn that in the siymos of Naqshband, the
author saw an Orif person who achieved the status of Fano in his dream. It is said in the Beit
that the reason why Bahauddin Naqshband's nakshi jud – generosity naqshi was so fixed is that
the image of the presence from ul safha, that is, from the soul, was completely destroyed. Orif's
heart, which relies on an honest bite, without the need for molu Joh, has become such a fano
status when he sees a life of good fortune for himself. The various attractive manifestations of
existence in front of him, as described in verses 5-9 of the dedication, do not matter. The whole
world was told that the naqshi of the land of chin, which had gone with its naqshi nigori with its
grain, could not match its pattern, the universe turned into the same pattern of the ring on Khoja's
finger (in which there is a hint of the power of the Solomon ring), and the devu fairies, with their
– although with his attempts he can see every number of attractive patterns, in front of his naqshi,
the most ostentatious naqshi of the gunbaz of Heaven is also worked on paper, and the example
of a pattern hanging on the wall depicts the worthlessness of Navoi with a high degree of poetic
passion in these lines.
As can be seen from the above points, Navoi was sufficiently aware of the creative
activities of the Arab, Persian-Tajik and Uzbek predecessors, as well as their mystical views.
That is why Alisher Navoi's mystical visions have a deep scientific basis.
References:
1. Алишер Навоий. Тўла асарлар тўплами. Ўн жилдлик, 6-жилд. Хамса. Ҳайрат-ул аброр.
Фарҳод ва Ширин. – Тошкент: Ўзбекистон Матбуот ва ахборот агентлиги Ғафур
Ғулом номидаги нашриёт-матбаа ижодий уйи, 2011. –Б -6.
2. Алишер Навоий. Тўла асарлар тўплами. Ўн жилдлик, 6-жилд. Хамса. Ҳайрат-ул аброр.
Фарҳод ва Ширин. – Тошкент: Ўзбекистон Матбуот ва ахборот агентлиги Ғафур
Ғулом номидаги нашриёт-матбаа ижодий уйи, 2011. – 62-б.
3. Алишер Навоий. Лисонут-тайр. МАТ, 12-жилд, – 215-бет.
INTERNATIONAL JOURNAL OF ARTIFICIAL INTELLIGENCE
ISSN: 2692-5206, Impact Factor: 12,23
American Academic publishers, volume 05, issue 02,2025
Journal:
https://www.academicpublishers.org/journals/index.php/ijai
page 1231
4. Алишер Навоий. Тўла асарлар тўплами. Ўн жилдлик, 6-жилд. Хамса. Ҳайрат-ул аброр.
Фарҳод ва Ширин. – Тошкент: Ўзбекистон Матбуот ва ахборот агентлиги Ғафур
Ғулом номидаги нашриёт-матбаа ижодий уйи, 2011. – 77-бет.
5. Алишер Навоий. Насоийм ул-муҳаббат. Мукаммал асарлар тўплами. Ўнинчи жилд. Т.:
Фан, 2011. – Б. 147.
