THE AESTHETIC BEAUTY OF LANGUAGE IN NAVOIY'S POETIC STYLE

Аннотация

В данной статье анализируются понятия духовного развития и внутреннего путешествия в творчестве Алишера Навои. Рассматриваются стадии духовного роста, представленные в произведениях Навои, процесс самопознания человеческого сердца, а также влияние просвещения и суфизма. https://scientific-jl.org/obr 1 7 Выпуск журнала №-69 Часть–6_ Мая –2025 ОБРАЗОВАНИЕ НАУКА И ИННОВАЦИОННЫЕ ИДЕИ В МИРЕ 2181-3187 Также обсуждаются пути преобразования внутреннего мира и значение достижения духовного совершенства в философии Навои. Ключевые слова: духовное развитие, внутреннее путешествие, мысль Навои, просвещение, суфизм, сердце, духовное совершенство, человек, самопознание. Alisher Navoiy, the great 15th-century poet, philosopher, and thinker, occupies a special place in the intellectual and spiritual history of the East. His works reflect a deep engagement with the mystical dimensions of human existence and the inner journey that a person must undertake in pursuit of truth, self-knowledge, and union with the Divine. In his poetry and prose, Navoiy often illustrates the stages of spiritual development not only as abstract concepts but as lived experiences, embedded within the moral and cultural fabric of his time. This essay explores the stages of spiritual development in Navoiy's thought, tracing the journey of the soul from ignorance and egoism toward enlightenment and divine union. Navoiy’s vision of the spiritual journey is fundamentally shaped by the philosophy of Tasavvuf (Sufism), which posits that human beings are created with a divine essence that must be rediscovered and purified through inner struggle, love, and surrender. In this framework, life itself becomes a path—a sayr-u suluk—with various stages that each seeker must traverse. According to Navoiy, the soul begins its journey in a state of ghaflat (heedlessness), a condition marked by attachment to the material world, ignorance of one’s spiritual nature, and domination by the lower self (nafs). This is the initial stage of human existence, where the inner light is clouded by ego, desire, and illusion. To transcend this state, the seeker must engage in mujahada—spiritual struggle against the ego. Navoiy frequently speaks of the importance of battling the nafs, portraying it as the first and greatest enemy on the path to God. In his masterpiece "Hayrat ul-abror" (“The Wonder of the Righteous”), Navoiy writes of how the seeker must cleanse the heart from pride, greed, and hypocrisy. It is only through this inner purification that the soul becomes receptive to divine knowledge and grace. As the https://scientific-jl.org/obr 1 8 Выпуск журнала №-69 Часть–6_ Мая –2025 ОБРАЗОВАНИЕ НАУКА И ИННОВАЦИОННЫЕ ИДЕИ В МИРЕ 2181-3187 Sufi tradition teaches, the heart is like a mirror that must be polished to reflect the truth; in its rusted state, it cannot perceive reality. The second stage in the spiritual journey involves awakening (yaqza) and repentance (tawba). In this phase, the individual becomes conscious of their inner emptiness and longs to return to their spiritual origin. This awakening is often marked by suffering, loss, or existential dissatisfaction that compels the person to seek a deeper meaning in life. Navoiy emphasizes the necessity of this inner turmoil, suggesting that pain itself is a form of divine mercy. He notes: “Without suffering, the soul would sleep forever in the comfort of illusion” [1]. It is this pain that breaks the illusion of the self and opens the way to divine love. Love (ishq) is, for Navoiy, both the path and the destination of the spiritual journey. He sees love as the transformative force that burns away all false identities and connects the soul with the Beloved. The true lover, in Navoiy’s thought, is one who is willing to sacrifice everything, including selfhood, for the sake of divine proximity. Following fana, the soul enters the stage of baqa—subsistence in God. Here, the individual no longer identifies with the ego but lives through the divine presence. This is the highest stage of spiritual development, where the seeker becomes the friend (wali) of God, embodying divine attributes such as compassion, justice, and wisdom. Navoiy rarely describes this state directly, recognizing its ineffable nature, but his poetry hints at this union through symbols of light, ocean, and silence. The silence, in particular, is crucial—it represents the stillness of the soul that has found its home, where words no longer suffice. It is important to understand that for Navoiy, the inner journey is not merely personal but also ethical and social. A spiritually mature individual must also embody virtues in the world— kindness, humility, service, and justice. This emphasis is especially evident in his prose work “Mahbub ul-qulub” (“The Beloved of Hearts”), where he discusses the qualities of rulers, scholars, and common people, linking external behavior with inner states. In doing so, Navoiy asserts that true spirituality must transform both the h