International Journal Of Literature And Languages
68
https://theusajournals.com/index.php/ijll
VOLUME
Vol.05 Issue06 2025
PAGE NO.
68-71
10.37547/ijll/Volume05Issue06-21
On Manuscript, Literary And Publishing Sources Of
Khilvati's Literary Heritage
Boltaboeva Ozodakhon Yuldashaliyevna
Doctor of Philosophy (PhD), University of Business and Science, language and Associate Professor of the Department of Literary
Education, Philology, Uzbekistan
Received:
12 April 2025;
Accepted:
08 May 2025;
Published:
17 June 2025
Abstract:
This article provides information on the textual study of manuscripts and lithographic copies of the
works of the poet Mulla Yuldash Turaboy ugli Khilvati and their genre features. The content and essence of the
poet's works and their significance today are highlighted.
Keywords: -
scholar, writer, poet, divan, bayaz, manuscript, lithograph, printed source, inventory, colophon,
calligrapher, bookbinder, bilingual.
Introduction:
The literary heritage of the Uzbek people
has served as a source of spirituality for the peoples of
the East for millennia. Thanks to independence, our
values have been restored, and we have begun to
understand our identity. The opportunity arose to
study and truthfully study the unique works of our
ancestors. There are many aspects of our literature that
have not yet been studied and overlooked by scholars
and intellectuals.
The beginning of the 20th century is distinguished by its
richness and complexity of social contradictions. During
this period, representatives of the Namangan literary
movement made a worthy contribution to the
development of education and culture.
The activities and literary heritage of representatives of
the Namangan literary movement of the early 20th
century, such poets as Nadim Namangani, Hayrat
Turakurgani, Mulla Yuldash Khilvati, Iskhakhan Ibrat,
Mukhammadsharif Sufizada, Yuldashkhoja Dogi,
Dadakhon Kori Suhayli, occupy a special place in the
development of Uzbek literature of the national revival
period. Currently published books by these poets, as
well as articles published in periodicals such as "Oyna"
magazine, "Turkiston viloyatining gazeti" ("TVG"),
"Sadoi Turkiston," "Sadoi Farg'ona," manuscript and
lithographic works stored in the manuscript fund of the
Institute of Oriental Studies of the Academy of Sciences
of the Republic of Uzbekistan, and sources of the
Namangan literary movement in some tazkiras and
bayazes are eager to find their scientific research.
In order to create a scientific biography of Khilvati and
to conduct a comparative study of some information, it
became necessary to first divide the sources into two
groups. The studied sources were divided into two
groups - manuscript and published sources. They
provide valuable information about the poet's
biography, social background, worldview, literary
heritage, and the literary movement of Namangan in
general. Existing sources on the works of
representatives of the Namangan literary movement of
the early 20th century are classified as follows:
1. Manuscript works written in the author's hand.
2. lithographic works published at the beginning of the
20th century.
3. Bayoz and tazkiras compiled by contemporary poets.
4. Periodicals of the early 20th century.
5. Periodical and published sources covering the life
and work of poets.
There are two manuscript collections of poems by
Mulla Yuldash Turaboy ugli Khilvati:
1. The manuscript titled Devon I is kept in the
manuscript fund of the Beruni Institute of Oriental
Studies of the Academy of Sciences of the Republic of
International Journal Of Literature And Languages
69
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International Journal Of Literature And Languages (ISSN: 2771-2834)
Uzbekistan under inventory number 1870. The
manuscript was written by Khilvati in 1895-1910 on
Kokand and Russian paper in naskh, sometimes
nasta'liq script. The divan consists of 233 pages. Divan
format: 21x33.
2. Divan II. This divan has now been transferred by the
poet's grandson, Akmalov Marufjon, to the "Khilvatiy
House-Museum," established in the house where the
poet Khilvatiy lived in the village of Jiydakapa, Uychi
district, Namangan region. This Devon was written by
Khilvati in 1878-1910 on ordinary Kokand paper in
naskh, sometimes nasta'liq script in black ink. In some
places, small headings are written in red ink. The divan
consists of 273 pages, in a thick binding. Devon format:
13x19.
Another source preserving the creative heritage of
representatives of the Namangan literary movement of
the early 20th century is the "Bayoz-to'plam," compiled
by Khilvati's friend, Qazi Muhammad Arifkhan
Makhdum, which has not yet been studied in literary
studies. The poems in this collection, which were kept
by the grandson of Khilvati, Akmalov Marufjon, and are
now transferred to the "Khilvati House-Museum," are
written in black ink and pencil on dark blue, dark pink,
light yellow Russian papers and notebook sheets. The
manuscript consists of 228 pages (456 pages). The back
of the thick cover is secured with leather. The name
"Mulla Usman sahhof ibn Ibrahim" is written in four
places on the cover. Format: 12.5x21. This notebook
contains several prose writings and historical dates in
Persian and Uzbek. Through these dates, it became
known that the bayaz was written from 1896 to 1935
by Qazi Muhammad Arifkhan, the son of Khilvati,
Akmalkhan Tura, and the grandsons of Khilvati,
Fazliddin and Fayzullah Nasriddin. These are of great
importance in the study of the biography of Khilvati and
the literary and cultural life of Namangan and Kokand
of that time, as well as in acquaintance with the works
of poets whose names are first mentioned in the
science of literary studies.
Published sources of Khilvati's work are also found in
some tazkiras and bayazes published during his
lifetime. For example, on pages 89-91 of "Bayozi
Haziniy," published in 1328 AH (1910 AD) in Tashkent
at the printing house of Ghulom Hasan Arifkhanov,
there is a satire by Khilvati titled "Khatun." In 1329 AH
(1911 AD) in Tashkent, two mukhammas of Khilvati
were published on pages 122-124 of the collection
"Bayozi Yangi," printed at the G.A.Yakoblev printing
house. On pages 135-136 of the "Bayozi Muhallo"
collection, published by G'ulom Hasan Orifxonov's
printing house (year not indicated - I.A.), is printed a
ghazal with the refrain "Qilding." In the collection
"Bayozi Murtazo," published in 1329 AH (1911 AD), one
ghazal and a mukhammas by Khilvati are included [19,
21-22].
The first published examples of Khilvati's work are
found in M. Murodov's book "In Search of Masterpieces
of Creativity." The scientist, who was the first to study
the poet's work, gave a brief overview of his life and
work. The book includes Xilvatiy's ghazals such as
"Aylansun quling," "Yig'ladim, kuldi," "Necha kun
bo'ldi," "Qachon keladi," and "No'noq shoir" [20, 48-
55]. In the work of the literary scholar P. Kayumov
"Tazkirai Kayyumi," there is an article about Khilvati.
The article mentions that the poet studied at one of the
madrasas in Namangan, became an imam, knew Arabic
well, and was a teacher of Mulla Obid, and also gained
fame by writing a work about the birth of Muhammad
(peace be upon him). The book provides the text of the
poet's ghazal beginning with "I don't know which
homeland this beautiful beauty is from," and it is noted
that Zoriy from Kokand and Zululi from Namangan
composed mukhammas to this ghazal [21, 383-384].
The translation and preparation for publication of
Uzbek poems from two manuscript divans of Khilvati
and other bayazes from the old Uzbek script into Cyrillic
script began in 1984 at the initiative of the poet's son
Akmalkhon Tura and nephew Abdullah Yuldash. This
charitable work was completed in 2001 with the help of
Ismatulloh Abdulloh and Hoshimxo'ja Yoldoshxo'ja
o'g'li [19, 524]. This published divan of Khilvati is of
particular value as a source of research.
Khilvati's three lithographic poetic treatises, published
at the beginning of the 20th century, were well-known
and popular among the people. These are the works
"Charoği maktab," "Mavludi Sharif," "Sayr ul
-jibol."
"Charoği maktab" was printed in 1325 AH (1907 AD) at
the O.A. Porsev printing house in Tashkent. On the first
page of the book, titled "School's Light," there was a
commotion among the crowd: "This treatise is a
textbook of creed. It is necessary for teachers to teach
students to memorize" [2,1]. A copy of this treatise,
transcribed and lithographed by the calligrapher Mulla
Yusufjon binni Mulla Zokirjon, is preserved in our
personal library.
Khilvati's work "Charoği Maktab" was translated from
old Uzbek script to Cyrillic script and published in 2014
in Tashkent by "Sharq" publishing house [3,149-153].
Khilvati's work "Mawludi Sharif" became popular
among the people as "Mawludi Sharifi Turki" and, at
the request of many, was repeatedly printed in 1908,
1911, 1913, 1916 at the printing house of Ghulom
Hasan Arifkhanov in Tashkent. One reason for the high
demand for this work is that our people struggled to
understand the essence of the Arabic books read
during the Mawlid ceremony. For example, the work
International Journal Of Literature And Languages
70
https://theusajournals.com/index.php/ijll
International Journal Of Literature And Languages (ISSN: 2771-2834)
"Iqdul-javhar fi mavlid an-nabi al-azhar" [13,11] by the
Arab poet Sayyid Ja'far Barzanji (died 1763) was read
only by scholars who knew Arabic well. This work by
Khilvati is the first poetic work written in the Turkic
language about the birth of our Prophet Muhammad
(peace be upon him), which is convenient for reading
and studying. Many people even memorized the work
at that time. A lithographic copy of the work,
transcribed by the calligrapher Abduqodir Shashi in
1331 AH (1913 AD), is kept in the "Khilvati House-
Museum." Thanks to independence, the opportunity
arose to read and publish religious works. Rare
manuscripts of our ancestors are being published by
our textologists and presented to our people. For
example, Khilvati's work "Mawludi Sharif" was
translated from old Uzbek script into Cyrillic script in
1991 by Khayrulla Kasim Elturk, and in 2000 by
Abdulhamid Kurbanov. The demand for reading the
work grew day by day, and new editions of it appeared
again. In particular, the work was published in 2003,
2004, 2013, 2015, 2017, 2019, 2021, 2023.
Khilvati's work "Sayr ul-jibol" (Mountain Journey) was
written in 1910. In the summer of 1910, famous
Namangan poets Nodim Namangani, Khilvati,
Fuzayluddin,
Abdulmusavvarkhan,
Nodim's
son
Musallamkhan, and Sayfuddin Makhdum, Mirzo Olim
qori from Turakurgan went on a trip to the
mountainside to visit the "Pochcha ota" mausoleum.
This travelogue by Khilvati was published in 1328 AH
(1910 AD) at the printing house of Ghulom Hasan
Arifkhanov in Tashkent. Translating this work from old
Uzbek script into Cyrillic script, comparing it with
manuscripts, publishing and analyzing it was one of the
tasks facing our literary studies. As a result of scientific
research, this work was published in Cyrillic script in
2009 and in Latin script in 2012 [11,13]. These sources
indicate that the poet Khilvati, who wrote prolifically in
Uzbek and Persian, was one of the successors of the
tradition of bilingualism.
The "Dog'iy Divan," compiled by Yoldoshxo'ja Otaxo'ja
o'g'li Do'giy, includes excerpts from the works of
Namangan poets Nodim Namangoniy, Partav, Suhayliy,
and also Xilvatiy. The divan contains eight ghazals, two
mukhammases, and one fard by Khilvati [19, 20].
The sources covering the life and creative heritage of
representatives of the Namangan literary movement,
in particular, Nodim Namangani, Hayrat Turakurgani,
Mulla Yuldash Khilvati, Iskhakkhon Tura Ibrat,
Mukhammadsharif Sufizoda, Mulla Yuldashkhoja Dogi,
and Dadakhon Qori Suhayli, as well as textbooks and
brochures, are of particular value. For example, A.
Khalilbekov's
brochure
"Namangan
Literary
Environment"; In such sources as "Selected Works"
about Ibrat, Ajzi, Sufizoda, prepared for publication by
U.Dolimov,
B.Kosimov,
S.Akhmedov,
"National
Awakening" by B.Kosimov, as well as the textbook
"Uzbek Literature of the National Awakening Period"
published in 2004 in co-authorship, the book
"Namangan Writers" by H.Homidi and M.Ma'murov,
the textbook "Uzbek Literature of the National
Awakening Period" by M.Tojiboeva, examples of their
work are given, and their life activities are highlighted.
The above-mentioned sources are of great importance
in the study of the life and work of representatives of
the Namangan literary movement of the early 20th
century.
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