THE MENTION OF SHEIKHS IN NAVOI'S MEMOIR-BIOGRAPHICAL WORKS

Аннотация

This article analyzes the mention of Sufi shaykhs in Alisher Navoi's memoir- biographical works. In particular, it explores the role of prominent mystics such as Khoja Muhammad Parsa and Khoja Ubaydullah Ahrar in Navoi's life, as well as the reasons for mentioning these figures in his works. The study highlights stylistic and thematic features specific toNavoi’s literary method. Keywords:Khamsat al-Mutahayyirin, Haloti Sayyid Hasan Ardasher, Haloti Pahlavon Muhammad, Khoja Muhammad Parsa, Khoja Ubaydullah Ahrar, shaykhs of instruction, shaykhs ofspiritual training, shaykhs ofdiscourse. Introduction. Alisher Navoi’s creative legacy is closely tied to Sufism. Regardless of which work scholars examine, the Qur’an serves as a primary source. Sufi teachings, being rooted in and inspired by the Qur’anic worldview, developed within the Islamic world on this foundation. Representatives of the Naqshbandi Sufi order are frequently and respectfully mentioned in Navoi’s writings. The exemplary lives and rare works of these great shaykhs are always in need of scholarly study, and Navoi’s texts serve as a rich source of information about them. Among these notable figures are Hazrat Khoja Bahauddin Naqshband and his spiritual successors—KhojaMuhammad Parsa and Khoja Ahrar Vali. So, why does Navoi repeatedly honor and praise these individuals in his works? Why does he include anecdotes about them? It becomes clear that Navoi, a poet of deep spiritual insight, urges readers toward inner growth and purification through divine love. To understand his message, intellect alone is insufficient. Without understanding Sufism, one cannot grasp the essence ofNavoi’s writings. Thepurpose ofthisarticle is to explorethese aspects indetail. Analysis of Sources. As literary scholar N. Komilov states, “Alisher Navoi mentions those who positively influenced his upbringing and artistic development with deep respect and gratitude in his works” [6, p.149]. Among them, Abdurahman Jami, Sayyid Hasan Ardasher, and Pahlavon Muhammad stand out. Navoi dedicated manāqib (spiritual biographies) such as Khamsat al-Mutahayyirin, Haloti Sayyid Hasan Ardasher, and Haloti Pahlavon Muhammad to these figures [6, p.149]. Manāqib is a classical genre depicting the biographies and virtues of saintsand spirituallyeminent individuals [10,p.214]. In Khamsat al-Mutahayyirin, dedicated to his teacher Jami, Navoi presents five sections: introduction, three main parts, and conclusion. The introduction discusses Jami’s lineage and early life, the first section recounts dialogues between Jami and Navoi, and the second section contains their letters. In one of these letters, the name of Khoja Nasiruddin Ubaydullah (i.e., Khoja Ahrar) is mentioned. B. Valikhojaev emphasizes that “Khoja Ubaydullah was not only familiar with Navoi’s public activity but also his literary work,” and cites this passage from Khamsat al-Mutahayyirin: “At a time when the noble prince Kichik Mirzo was humble and devoted to thepoor and thepeople of spiritual poverty, he sent my qasida Tuhfat al-Afkar to the page1741 INTERNATIONAL JOURNAL OF ARTIFICIAL INTELLIGENCE ISSN:2692-5206,ImpactFactor:12,23 AmericanAcademicpublishers,volume05,issue06,2025 Journal: https://www.academicpublishers.org/journals/index.php/ijai service of Hazrat Khoja Nasiruddin Ubaydullah in Samarkand...” [4, p.54]. While it is not confirmed whether Navoi personally sent his works to Khoja Ubaydullah, what is clear is that he considered Khoja Ahrar to be his spiritual guide. In this text, Navoi calls him “Hazrat Malazu-Panoh Ahlullah” (a haven and protector of God’s friends). According to annotated dictionaries of Navoi’s language, malazu-panoh means refuge or protector [2, p.218], and ahlullah refers to thesaints orthoseclose to God [1,p.183]. In the introduction to Hayrat al-Abrar, Navoi again elaborates on Khoja Ahrar’s elevated status, his personal virtues, and his significant socio-economic influence. Notably, Navoi does not repeat the same metaphors or phrases in different texts when describing his spiritual master—each portrayal is distinct in form but consistent in meaning. In the concluding part of Khamsat al-Mutahayyirin, when listing works he read under Jami’s guidance, Navoi refers to Khoja Muhammad Parsa’s Qudsiya and Khoja Ubaydullah’s Volidiya. About Qudsiya, he writes: “The spiritual realities expressed in Hazrat Bahauddin Naqshband’s gatherings were recorded by some of his successors. Khoja Muhammad captured these meanings and elaborated them for seekers.” [3, p.59] Regarding Volidiya, he notes: “…Few sons are granted such fortune as to write a valuable book in obedience to their father’s wishes and to be praised for doing so.” [3, p.59] In Haloti Sayyid Hasan Ardasher, Navoi again mentions Khoja Ubaydullah Ahrar. Sayyid Hasan Ardasher was deeply devoted to him. Traits such as indifference to wealth and fame, spiritual solitude, love for poetry and knowledge—all attributed to Ardasher—are also consistent with th