INTERNATIONAL MULTIDISCIPLINARY JOURNAL FOR
RESEARCH & DEVELOPMENT
SJIF 2019: 5.222 2020: 5.552 2021: 5.637 2022:5.479 2023:6.563 2024: 7,805
eISSN :2394-6334 https://www.ijmrd.in/index.php/imjrd Volume 12, issue 04 (2025)
373
ANALYSIS OF THE PHILOSOPHICAL WORKS OF AMIR KHUSRAV DEHLAVI
Kazimova Guljakhon Raimovna
Independent researcher, Bukhara State Technical University
Abstract:
The article presents the philosophical and theoretical ideas and poems, creativity,
works, and manuscripts of the great Indian philosopher and poet, thinker Amir Khusraw Dehlavi.
The creativity of Amir Khusraw Dehlavi, as an important phenomenon of medieval verbal art, has
been the focus of attention of researchers from various countries. The philosophical thoughts of
the thinker Amir Khusraw Dehlavi are analyzed.
Keywords:
Philosophy, Amir Khusraw Dehlavi, art, poetry, social life, social development,
manuscript, history, literature.
Introduction
. From the first days of our independence, the restoration of the vast, invaluable
spiritual and cultural heritage created by our ancestors over the centuries has become a state
policy. Among the figures who created this heritage is Amir Khusrav Dehlavi, a great
representative of Persian-Tajik literature, a child of a native of Kesh who fled to India from the
Mongol invasion and was born in Delhi, whose work was formed in that country, a creator who
will forever occupy a place in the hearts of literature lovers. The work of Amir Khusrav Dehlavi
has been the focus of attention of researchers from various countries as an important event in the
art of words in the Middle Ages.
In the works of medieval scholars Davlatshah Samarkandi ("Tazkirat ush-shuaro"), Amin Ahmad
Razi ("Haft iqlim"), Sheikh Ozari ("Javohir ul-asror"), Sherkhani Ludi ("Mir'ot ul-hayol"), Amir
Kamoliddin Husayn Gozurgohi ("Majolis ul-ushshaq"), and in the tazkiras of Shamsiddin Sami,
Abdurakhmon Jami, Alisher Navoi, and Rizaqulikhan Hidoyat, we come across general
information about the personality and work of Amir Khusrav Dehlavi.
Khusraw Dehlavi (pseudonym; full name Yaminiddin Abdulhasan) (1253, Patyoli - 1325.27.9
Dekhdi) - Persian-Tajik poet, literary critic, composer. Khusraw Dehlavi 's father, Sayfuddin
Mahmud, was from Kesh ( Shahrisabz ), who moved to India, where the Turkic dynasties ruled,
during the Mongol invasion. The Delhi Sultan Shamsuddin Iltutmish (1211-36) granted him the
title of emir. Sayfuddin Mahmud was a Mongol against After his death in battle (1261), the young
Khusraw was raised by his grandfather, Imad al-Mulk. His person His mother, Davlatnozbegim,
also played a significant role in his development as a poet. Since he was a calligrapher, his father
initially trained him to be a calligrapher. Judge Sa'duddin Muhammad But the child poem that he
is strong enough to write seen His teacher and grandfather entrusted him to the upbringing of the
poet Hoja Azizuddin. Khusraw Dehlavi, who was distinguished by his special talent from a young
age, had a broad and deep knowledge of the main sciences of that time knowledge Olib, Turkish,
Persian, Arabic and Indian Khusraw Dehlavi, known as a poet, scholar, and composer, palace was
recruited into the service. 7 belonging to the Three Dynasties sultan Khusraw Dehlavi, who was
serving in the palace of period According to tradition, he dedicated his works to these sultans. At
the end of his life, Khusraw Dehlavi left the court service and went to the famous sheikh of the
Chishtiya order, Nizamuddin Awliya. student fallen, sect They have passed through the stages and
achieved the status of Waliullah. Royal Khusraw He gave up his name and adopted the humble
name Muhammad Cosales. Navoi In the commentary "Nasayim ulmuhabbat" he is listed among
the saints mention Khusraw Dehlavi was in Delhi, where he was the son of Saint Nizamuddin .
foot buried on the side.
He wrote his first works under the pen name "Sultaniy". He later adopted the pen name Dehlaviy
because he lived in Delhi. He East in almost all genres of literature creativity and thus, Persian
INTERNATIONAL MULTIDISCIPLINARY JOURNAL FOR
RESEARCH & DEVELOPMENT
SJIF 2019: 5.222 2020: 5.552 2021: 5.637 2022:5.479 2023:6.563 2024: 7,805
eISSN :2394-6334 https://www.ijmrd.in/index.php/imjrd Volume 12, issue 04 (2025)
374
poetry was reborn progress He wrote not only poetry, but also prose. He himself says that his
legacy is 500 thousand which was close to a byte. Complete its 99 book He says that he wrote,
some scribes write that the poet is the author of 199 books. Badiuzzaman According to Khorasani,
"None of the poets after him Amir "Khusraw did not leave behind much poetry. In addition to
Persian, he also wrote works in Urdu, Hindi, and Arabic."
He composed 5 volumes of poetry, adapting the poetic legacy he wrote throughout his life to the
seasons of his life . The poet who organized it initiated the tradition of compiling divans in
Eastern literature. Later, Jami and Navoi continued this tradition and compiled their divans in this
order. These divans are called "Tuhfat ussig'ar" ("Gift of Youth", 1272), "Vasat ulhayot" ("Middle
of Life", 1284), "Ghurrat ulkamol" ("Beginning of Perfection", 1293), "Baqiyai naqiya" ("The
Palace of Palaces", 1316), "Nihoyat ulkamol" ("The End of Perfection" 1325), and their total
volume is 32,645 verses . The poet's works in more than 2,000 ghazals, around 300 qasids, about
20 masnavis, more than 1,200 rubai, 500 qitans , etc. genres are included in these divans.
Nizami Ganjavi initiated the tradition of Hamsanavis by writing a response to his "Khamsa". His
"Khamsa", written in 1299-1302 and dedicated to Alauddin Khilji, includes the following epics:
"Matla' ul anwar" ("The place of emergence of lights"), "Shirin and Khusrav", "Majnun and
Layli", "Oinai Iskandari" ("The mirror of Alexander"), "Hasht bihisht" ("Eight heavens"). While
preserving the form and plot of Nizami's epics, as well as the series of images, he interpreted them
in his own way and enriched them with new content. While Nizami's epics demonstrate the
breadth of the poet's worldview and the depth of his knowledge, Khusrav Dehlavi's "Khamsa" has
the depth of spirituality and the richness of the soul. Khusrav Dehlavi's "Khamsa" had a strong
influence on later poets.
In addition, he wrote the epics "Qiron ussa'dayn" ("The Meeting of Two Blessed Planets", 1289),
"Miftah ulfutuh" ("The Key of Victories", 1291), "Duvalroni and Khizrkhan" (1316), "No'kh
sipehr" ("Nineteen Sky", 1318), and "To'g'luqnama". His prose work "E'jazi Khusravi" ("The
Miracle of Khusravi", 1319), consisting of 5 treatises, discusses issues of literary theory .
Although there is information that he wrote historical works such as "Manaqibi Hind" ("The
Manaqibi of India") and "Tarihi Delhi" ("History of Delhi"), they have not been found yet. His
treatise on music has also not reached us. Many melodies are attributed to him ratio they give.
In his works, Khusraw Dehlavi artistically interpreted many socio-ethical issues that were
important for all times. The dream of a just king, state strength and country well-being, citizen
peace, enlightenment Ideas such as the triumph of the ideal, the problem of the perfect person,
constitute the main content of the poet's works. The power of the artistic word manifestation His
works are considered a school of skill for creative people.
Khusraw Dehlavi colorful topic and genres, laid the foundation stone of Persian-language
literature in India. Thanks to his work Khorasan and Movarunnahr word all genres present in art
India entered into literature.
Taking into account the universal significance of the poet's works, in accordance with the decision
of UNESCO, in 1973. The 700th anniversary of Khusrav Dehlavi was celebrated internationally.
The poet's works are also widely known among the Uzbek people, in particular, his "Khamsa" and
the manuscripts of his divans have been copied many times. Navoi was strongly influenced by
Khusrav Dehlavi, along with Nizami, in creating his "Khamsa", and in the introduction to each of
his poems he quotes his teachers mentioned with respect, and praised for his creativity grade In
response to the philosophical-mystical ode "Daryoi abrar" ("River of Pure People"), he wrote
"Tuhfat ulafkor" ("Thought") created the ode "gift"). Warning He translated the epic poem "Hasht
bihisht" into prose. In the later period, the poet's works were translated by Vasfi, Chusti,
Sh.Shomuhamedov, J. Kamol, N. Muhammad, J. Suvankulov translation Examples of the poet's
works have been published in Uzbek several times.
INTERNATIONAL MULTIDISCIPLINARY JOURNAL FOR
RESEARCH & DEVELOPMENT
SJIF 2019: 5.222 2020: 5.552 2021: 5.637 2022:5.479 2023:6.563 2024: 7,805
eISSN :2394-6334 https://www.ijmrd.in/index.php/imjrd Volume 12, issue 04 (2025)
375
In 1969, Basit Musayev, under the guidance of Prof. Sh.M. Shomuhamedov, defended his
candidate's dissertation on the topic "Textological study of gazelles "Tukhfat as-sigar" by Amir
Khosrova Dekhlevi" at the Scientific Council of the Institute of Oriental Studies of the Academy
of Sciences of Uzbekistan named after Abu Rayhon Beruni. In November 1974, Suyuma
Yuldasheva defended her candidate's dissertation on the topic "Artistic features of the poem
"Hasht behesht" by Amir Khosrova Dekhlevi" at the Scientific Council of the Institute of Oriental
Studies of the Academy of Sciences of the USSR. In 1975, Muhammadjon Imamnazarov
defended his candidate's dissertation on the topic "Statistical and semantic features of the lexicon
of the epic poem "Shirin and Khusrav" by Khusrav Dekhlevi in Moscow at the Scientific Council
of the Institute of Oriental Studies of the Academy of Sciences of the USSR. In 1986, she
defended her doctoral dissertation on the topic “Issues of artistic method and poetics in the epic
work of Khusrav Dehlavi” at the scientific council of the Rudaki Institute of Language and
Literature of the Academy of Sciences of Tajikistan. In April 1980, S. Shomuhamedova defended
her dissertation on the topic “Socio-philosophical views of Amir Khusrav Dehlavi” at the
scientific council of the Institute of Philosophy and Law of the Academy of Sciences of
Uzbekistan and received the degree of candidate of philosophical sciences. In 1993, Iranian
scholar Gulkhumor Toychiyeva, under the guidance of the famous orientalist Sh.M.
Shomuhamedov, conducted scientific work and defended her dissertation on the topic “The
weight of the ghazals of Amir Khusrav Dehlavi’s “Tuhfat as-sig’ar” divan” and also defended her
doctoral dissertation on the topic “Poetics of Amir Khusrav Dehlavi”. The scope and importance
of various forms of research conducted to shed light on the life and work of Amir Khusraw
Dehlavi is commendable.
We see that the Persian scholar Ye.E. Bertels paid attention to the rubai genre in Persian-Tajik
literature. While studying poetry in Bukhara in the 19th century, he briefly touched upon the rubai
genre of that period. “There is no doubt that the primitive state of rubai is a form of poetry that
was observed in the pre-Islamic period. It is still widespread in Iran and to some extent plays the
role of chastushkas in ours,” writes Ye.E. Bertels. He draws our attention to the fact that this
genre, which was not yet well formed in the literature of the Samanid period, developed very
slowly in Persian-Tajik literature and calls for research in this direction.
The scholar AK Kozmoyan, who comprehensively covered the emergence of the rubai genre in
Persian-Tajik literature, conducted his research on the basis of the creative heritage of rubai poets
of the 10th - 12th centuries. This work is one of the main studies devoted to revealing the
theoretical aspects of the rubai genre in Persian-Tajik literature. It well reflects the process of its
gradual development, from its formation.
Conclusion.
Tajik scholar Muhammadvafo Bakayev, who has conducted extensive research on
the work of Khusrav Dehlavi, wrote a monograph about the poet's life and work. This study
provides a rather extensive analysis of the aspects of Amir Khusrav's life and his great legacy. In
this study, Bakayev expressed important thoughts on the poet's epics, ghazals, and odes. First of
all, the author discussed the total number of Amir Khusrav's rubaiyats and their arrangement
within the five divans and gave figures (868). He also agrees with the general opinion that the
number of rubaiyats should be much higher. The author categorizes the topics and lists what some
of the rubaiyats are dedicated to.
Many scientific studies have been conducted on the work of Amir Khusraw Dehlavi, especially on
his masnavi, qasid, rubai, and ghazal. Therefore, this article aims to study Dehlavi's work, to get
acquainted with his literary work, and to discover new aspects of his artistic skill.
REFERENCES
1.
Shomuhamedov Sh., Musayev B. Amir Xusrav Dehlaviy. – T.: Fan, 1971.
INTERNATIONAL MULTIDISCIPLINARY JOURNAL FOR
RESEARCH & DEVELOPMENT
SJIF 2019: 5.222 2020: 5.552 2021: 5.637 2022:5.479 2023:6.563 2024: 7,805
eISSN :2394-6334 https://www.ijmrd.in/index.php/imjrd Volume 12, issue 04 (2025)
376
2.
Baqoyev M. Hayot va ejodiyoti Xusravi Dehlaviy. –Dushanbe: Donish, 1975.
3.
Aliyev G.Yu. Persoyazichnaya literatura Indii. –M., 1968.
4.
Imomnazarov.M. Iz opыta sostavleniya slovarya yazыka Amira Xosrova. -V sb.: Amir
Xosrov Dexlevi, – T., 1978.
5.
Yoʻldosheva S. Xarakteristika sravneniya v poeme “Hasht behesht” Amir Xosrova
Dexlevi. – V sb.: “Amir Xosrov Dexlevi”. –T., 1975.
6.
Munirov Q. Amir Xusrav Dehlaviy asarlarining ќoʻlyozmalari. –T.,1975.
7.
Musayev B. Amir Xusrav Dehlaviy va Alisher Navoiy, – Sharq yulduzi jurnali, –T.,
1968.
8. Qakhorova, S. (2023). PHILOSOPHICAL AND THEORETICAL TEACHING OF AMIR
KHUSRAV DEHLAVI.
Farg‘ona davlat universiteti
, (5), 17-17.
9. Jurakulovich, S. J. (2024). THE ROLE OF SPIRITUALITY IN THE IMPLEMENTATION
OF THE DEVELOPMENT STRATEGY OF THE NEW UZBEKISTAN.
Ethiopian International
Journal of Multidisciplinary Research
,
11
(11), 307-311.
10.
Kakhramonovna, K. S. (2024). THE ROLE OF SPIRITUAL EDUCATION IN THE
DEVELOPMENT OF THE NEW UZBEKISTAN.
JOURNAL OF INTERNATIONAL
SCIENTIFIC RESEARCH
,
1
(3), 84-102.
11. JJ Shodiev. A STEP TOWARDS HUMAN DIGNITY. GOLDEN BRAIN 1 (24), 59-67.
12. Jo‘raqulovich, S. J. (2023). O ‘ZBEKISTON-INSON QADR TOPGAN YURT.
SUSTAINABILITY OF EDUCATION, SOCIO-ECONOMIC SCIENCE THEORY, 2(13), 191-
197.
13. Jahongir, S. INTERPRETATION OF THE IMAGE OF MAY IN THE RUBA OF UMAR
KHAYYAM.
Zbiór artykułów naukowych recenzowanych.
, 126.
14.
Kozmoyan A.K. Ruboi v klassicheskoy poezii na farsi (X-XIIvv.). – Yerevan, 1981.
