International Journal Of Literature And Languages
107
https://theusajournals.com/index.php/ijll
VOLUME
Vol.05 Issue06 2025
PAGE NO.
107-109
10.37547/ijll/Volume05Issue06-31
The Interpretation of Eternity in Lyric Works
Kaxxarova Shaxnoza Abdimuminovna
Candidate of Philological Sciences, Associate Professor, International Innovation University, Uzbekistan
Received:
22 April 2025;
Accepted:
18 May 2025;
Published:
20 June 2025
Abstract:
This article analyzes the interpretation of Sufi concepts in A. Navoi's works, particularly the categories
of "fano" and "baqo" in lyrical works. The study illuminates the thinker's attitude to Sufism and the artistic
expression of these concepts.
Keywords:
Sufism, fano, baqo, lyrical works, artistic interpretation.
Introduction:
In Navoi studies, A. Navoi's attitude
towards Sufism has been evaluated differently. Some
researchers oppose him to Sufism, while others
emphasize the deep mystical content in his works. This
article is aimed at analyzing the concepts of "fano" and
"baqo" in Navoi's work. In the history of Navoi studies,
Alisher Navoi's attitude towards Sufism has been
evaluated differently. In a certain period, studies were
even created in the spirit of completely opposing Navoi
to Sufism.
In such studies, "Sufism is understood as an overly
complex, intricate worldview," and in the opinions
expressed on the issues of fano and baqo, which are
one of the fundamental directions of Sufi ideology,
views completely contradicting the truth of Navoi's
works, the beliefs and worldview of the thinker are put
forward, and such studies have for a long time hindered
the reader's understanding of the works of the great A.
Navoi. In these aspects, the issue of reassessing the
relationship between the thinker's works and Sufism
based on the criterion of objectivity is relevant. Today,
thanks to independence, it has become possible to
examine the artistic interpretations of every Sufi image
and term in Alisher Navoiy's work as a separate object
of research. In this regard, important research is
emerging in Navoi studies.
METHODOLOGY
The article uses the method of text analysis to study the
Sufi concepts in Navoi's works and their artistic
interpretation. "One of the richest branches of the
concept and literature of Sufism," says Mustafa Kara,
"is fano - baqo." A comprehensive study of the artistic
interpretation of the concepts of fano and baqo in the
writer's work, the disclosure of their phenomenology,
undoubtedly, eliminates various complex views in
science. In this sense, this chapter aims to thoroughly
examine the interpretations of baqo in the poet's lyrics.
RESULTS
The research results show that in Navoi's work, "fano"
means the elimination of bad qualities, and "baqo"
means adornment with divine qualities. Sufis, through
the word fano, intend the disappearance of bad
qualities, and with baqo, the preservation of
praiseworthy qualities within themselves. In a slave,
one of these two is certainly achieved, and it is also
known that if one is not found, the other is found. In a
person whose bad qualities are temporary,
praiseworthy qualities emerge.
Topmading mulki baqo to oʻzni,
Ozimi dashti fano aylamading [2:348].
Meaning: "Until you travel through the desert of
mortality, you will not see yourself in the realm of
eternity." The image of "Ozimi dashti fano" in the verse
means "the annihilation of base qualities." Conversely,
from a person whose bad qualities prevail, the
praiseworthy qualities disappear. Sufis who have lost
their self-identity in Allah's existence are called people
of fano.
Istasang mulki baqo, salb qil oʻzlukni burun,
Ki suluk ichra fano ahligʻa budur uslub [4:48].
The distinctive aspects of a slave are their actions,
morals, and states. Verbs are acquired through their
own action. And morality is bestowed by the Creator.
International Journal Of Literature And Languages
108
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International Journal Of Literature And Languages (ISSN: 2771-2834)
Nevertheless, it can be nurtured. States come after
purity and purity of deeds. If a servant achieves high
morals by polishing their heart and rid themselves of
bad qualities like anger and envy, God will also please
that servant with acceptable characteristics.
Agar baqoi abad istasang fano yoʻli tut,
Yorut koʻzungni qilib toʻtiyo gʻuborin aning [2:357].
In this form, if a servant strives for purification by
expending their deeds and strength, God grants them a
perfect form of their state. The author of "Risolai
Qushayriya" also describes the disappearance of bad
traits in human nature as fano and the establishment
of good character traits in their place as baqo.
Kashani speaks of nine different phenomena. These
include:
a) Al Fano ani-sh-shahovat: To perish in lust, that is, the
elimination of bad traits;
b) Fanou-r-raghib: mortality from the lust of the
possessor of the soul, that is, from the lust associated
with his external organs, mortality from the lust of the
soul because he lives according to the rules of the
tariqat;
d) the encouragement of al-Fano bi: to pass away at
one's own will;
e) Fanou-l-mutahaqqiq bil-Haq: The state of being
unaware of creations because of the Truth. Such a
person desires nothing, because when Truth is with
them, there is no place for others;
f) Fanou ahli-l-vajd: the seeker, due to his proximity to
the Truth, is unable not only to perceive another being,
but also to understand himself;
d) Fanou sohibi-l-vujud: The state of being annihilated
in Truth;
h) Fanou-l-fano: to become annihilated from seeing the
state of annihilation;
i) Fanou-l-vujud fil-vujud: The disappearance of the
existing name in the face of the true being;
j) Fanou-sh-shuhud fish-shuhud: a state in the div
that coincides with the annihilation of the div.
Moreover, fano is evaluated as two cases under the
titles fana anh and fana fih. While fano has described
various acts of purification and abandonment that
allow the servant to witness monotheism, fano fih is
the servant's final abandonment of their own soul and
their annihilation in Allah's presence. In this case, fano
anh means the state of fano, which is the means of
achieving tawhid, and fano fih means the end of the
process. Moreover, fano fih is a state that lasts much
shorter than fano anh.
CONSIDERATION
In Navoi's works, through important concepts of
Sufism, the human striving for perfection and the path
to divine love are artistically interpreted. Whoever
abandons evil deeds through the language of Sharia
means they have vanished from their desires. If one
passes away from their desires, they become eternal
through their intention and sincerity in worship.
Whoever turns their heart away from the world, for
them it is mortality from worldly desires. When one
passes away from desiring the world, they remain
eternal with their righteousness. Whoever frees
themselves from bad morals and drives away from their
heart vices such as greed, envy, enmity, stinginess and
greed, arrogance and anger - this is for that person
becoming annihilated from bad morals. Through being
annihilated from bad character traits, one remains with
futuwwa and righteousness. Whoever sees the flow of
power in the hands of judgments is mortal from events
that come from the people. He becomes eternal with
the attributes of the Truth by being mortal from
influences coming from others. That is, those who have
passed away from the people will be eternal with the
Truth.
Topmagʻung dayri fano ahlida yong boshtin baqo,
Qilmagʻuncha bodai vahdat vujudungni adam [4:399].
The servant's annihilation from evil deeds and base
states occurs through liberation from them. It is
possible to perish from one's own desires and the
people by losing the ability to hear the people and one's
desires. Even in a time of annihilation from the ego and
the people, the ego and the people actually exist, but
the servant hears neither the ego nor the people. This
is similar to how a person sometimes enters the
presence of a sovereign, but out of fear forgets the
assembly members and themselves, and even the ruler.
When asked "Who was in that great person's assembly,
and what was the state and form of that great person?"
The story of Joseph and the women who cut their hands
in the Quran is similar. If one creature's self-denial
when facing another creature is such, what else can be
said about a person who forgets themselves when they
see God, free from all kinds of flaws? One who perishes
from ignorance becomes eternal through knowledge,
one who perishes from desire becomes eternal through
grace, one who perishes from worldly desires becomes
eternal through asceticism, and one who perishes from
desires becomes eternal through the will of Truth. With
these mentioned things, when a servant perishes from
their own desires, they rise to the level of seeing
perishing from their mortality. Indeed, as a sign, one of
them said: "A group of lovers were amazed at a
husband whom people could never find. Another
congregation was also stunned in the field of God's love
International Journal Of Literature And Languages
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International Journal Of Literature And Languages (ISSN: 2771-2834)
and affection. They were destroyed. Then they were
destroyed again, then they were destroyed again."
The seeker encounters hardships mainly in mortality.
For those who have passed through the difficulties of
mortality, the hardship of eternity seems like a light and
easy task:
Ey Navoiy, dema iqboli baqo mushkil erur,
Foniy oʻlgʻangʻa erur ushbu ish oson asru [1:528].
The disappearance of bad behavior and habits, and
their replacement by beautiful behavior and good
habits, is expressed in Sufism by the concept of
takhalluq bi-akhlaqullah.
The servant's liberation from his attributes (nafs) and
characteristics and adorning himself with Allah's
attributes and characteristics is called ittisaf bi-
awsafillah.
The seeker first vanishes from himself, then, having
seen the Truth, vanishes from the attributes of the
Truth, and then, having completely disappeared from
the existence of the Truth, vanishes from the state of
seeing his own mortality. The fact that a person does
not know that he is in a state of fana is "fana from fana"
- fana andar fana. A person's inability to see
themselves, the people around them, and objects is
eternal.
CONCLUSION
Navoi's work is based on Sufi principles, and the
spiritual elevation of man is reflected through the
concepts of "fano" and "baqo." Fano is a condition for
reaching eternity. It is impossible to achieve eternity
without burning in the fire of mortality. And to
overcome mortality is not easy. Fano is like a calamity,
a hardship. But after being purified by burning in the
fire of this calamity, they will be blessed with eternal
happiness. While a person is eternal in bad character,
state, and qualities, in this journey they are mortal from
good character, traits, and qualities. In this sense, just
as being eternal in filth is bad, being mortal in beauty is
also bad. One enters the path of Sufism with the image
of being mortal in the bad and eternal in the good.
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