American Journal Of Philological Sciences
9
https://theusajournals.com/index.php/ajps
VOLUME
Vol.05 Issue08 2025
PAGE NO.
9-11
10.37547/ajps/Volume05Issue08-02
The Image of The Prophet Muhammad (S.A.V) And
Enlightening Ideas in Navoi's Ghazals
Jumaniyazova Dinara Shukhratovna
Teacher at School No. 6, Khiva district, Khorezm region, Uzbekistan
Received:
09 June 2025;
Accepted:
05 July 2025;
Published:
07 August 2025
Abstract:
In Navoi's poetry, especially in his ghazals, the image of the Prophet Muhammad (pbuh) is not simply
the founder of a new religion or a prophet who performed various miracles and set an example with his beautiful
morality, but rather the image of a perfect human being. According to the Sufi creed, the creation of the world
was based on the "light of Muhammad" or the "truth of Muhammad." They cite the hadith "Avvalu mo
khalakallahu ta'ala kona nuri" (The first thing that Allah created was my light) as evidence for this. In his ghazals
and epics, Navoi interprets the Prophet Muhammad (pbuh) as the one who was created before all people and
everything in the world:
In terms of service, you were before all religions, and
You are the greatest before all religions, and your life is eternal.
Keywords
: Jalaluddin Rumi's "Masnavii Ma'navii", God of the Zilli, "Kun!" (Be! Be!), the letter "Ho" (
ﺡ
).
Introduction:
Although Hazrat Navoi's main purpose in
writing poetry, like Sheikh Attar or Mawlana Jalaluddin
Rumi, was not "the spelling of divine secrets and
enlightenment," it is also an undeniable fact that the
basis of his faith and worldview is Islam and Sufi-
mystical ideas, and his humanism was formed on the
basis of these eternal and immortal beliefs.
Literature review. In the process of creating the article,
the theory of artistic creation in Uzbek literary studies,
the interpretation of religious-educational, national,
and universal problems, in particular, monographic
studies and scientific articles dedicated to the work of
Navoi, were comprehensively studied. Also, references
were made to the literature indicated in the
comparative typological analysis of Navoi's work.
METHODOLOGY
The study of religious and educational ideas in the
poetic works of Alisher Navoi in harmony with the
philosophical and Sufi views of his time, as well as the
interpretation of Quranic verses in the poet's work, was
studied. The scientific and theoretical views of such
literary
scholars
as
Oybek,
S.Ganieva,
M.Mirzaahmedova,
A.Hayitmetov,
H.Yakubov,
I.Hakkulov, S.Olimov, D.Yusupova, N.Bozorova serve as
a scientific and methodological basis for the research.
RESULTS
The first poem in "Hayrat ul-Abror" is called "Ul
Hazratning nuri qidamiyatidakim, zot bahrining avvalgi
junbushida ul durri bebaho lam'asi xalo rishtasini uzdi
va ul gavhari yakto ashi'asi lam'a ko'rguzdi va durjdin
durjga intiqol etti to Safiyullohdin Abdullohga etti." In
it, an attempt was made to prove with various
arguments that the light of Muhammad illuminated the
lamp of eternity, that everything that acquired the
quality of being in the universe reached this rank thanks
to the grace of this light, and that humanity is actually
its children. In particular, the fact that the word Adam
actually consists of three letters in the word "Ahmad,"
and the letter "Ho" (
ﺡ
) is divine love given to Ahmadi
mursal, and because of this, the Truth predicted that he
is His Beloved, is presented in verse as follows:
O‘zga dalil istasa tab’i saqim,
Basdurur Odamda “alif”, “dol”u “mim”.
Borchasi Ahmadda topib izzu shon,
O‘g‘lida uch harf atodin nishon.
American Journal Of Philological Sciences
10
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American Journal Of Philological Sciences (ISSN
–
2771-2273)
“Ho”i muhabbat sanga
-
o‘qdur nasib,
Kim seni Haq dedi o‘ziga habib. [6.163]
According to the Holy Quran, all beings in the universe
are guided by Allah's command "Day!" (Go on! Yaral!)
emerged from the world of nothingness. The truth of
Muhammadiyah is the essence of this command:
Muhammad kofu nung‘a qurratul’ayn,
Tufayli kavn o‘lub, yo‘q
-
yo‘qki kavnayn. [1.189]
The reason for this was that Allah the Almighty's
purpose in creating this world was the Prophet
Muhammad. In his commentary on the sacred hadith
"Lav loka lamo xalaqtul-aflok" (I would not have
created the world without you), Mawlana Jalaluddin
Rumi, in his "Masnaviyi Ma'navi," reflects that although
the Prophet Muhammad was born much later than the
creation of the world, he is like a fruit and tree paradox
that all beings in the world, and even the world itself,
are pre-existing. When a person plants a fruit tree, they
take care of it for the fruit it will bear in the future. If it
weren't for the fruit that should be given in the future,
this sapling would be worth nothing but firewood.
Moreover, the advantage of a fruit tree over other
trees is that the essence of this fruit lies in its presence,
its ability to bear fruit, and moreover, the fruit is the
basis of the seed that caused its sprouting.
Nuri mavjud ofarinishdin burun,
Kim edi xalqig‘a muddat olti kun…
Nur yo‘qkim, Haq taolo soyasi,
Lojaram o‘tti quyoshtin poyasi. [3.204]
Usually, the king is called the shadow of the Almighty
on earth - "Zilli God." In his poems, Navoi describes the
prophet as a "king." However, his reign is different
from an ordinary one. In his obedience, not only
Muslims but all beings submitted to his will. He rules
not only among his contemporaries and under his rule
- all prophets will line up under the banner of his
religion. Badeuzzamon Furuzonfar, in his book "Ahadis
Masnavi," quotes the following hadith from our
Prophet in this sense: "Mo min nabiyyin Adam va mo
sivohu illo tahta livoyi" (Adam (a) and all other prophets
will line up under my banner). Based on this, Navoiy
considers the eternal kingdom, which has no beginning
and no end, to be entrusted to our Prophet. While
conquerors like Alexander the Great abolished the
reigns of other kings with their swords and measures,
imposing their policies on the entire world for a time,
the prophet Khatam al-Ulan succeeded in abolishing all
previous religious laws and firmly establishing the new
religion sent by Allah the Almighty in the hearts of
believers until the Day of Judgment. Thus, his kingship
is confirmed by the fact that the word of martyrdom
has settled in the spiritual world of humanity, in their
hearts:
Falakka bu baxshish qilurg‘a ne had,
Seni Haq shah etmish azal to abad.
Guvoh o‘ldi toji futuvvat munga
Dalil o‘ldi muhri nubuvvat munga. [2.16]
The Prophethood of Muhammad (peace be upon him)
is also an eternal event. Although revelation came to
him at the age of forty, the rank of prophethood was
granted long before Adam was created. According to
Ibn al-Arabi, "Despite being born after all prophets in
terms of time, all previous prophets benefited from his
prophetic difficulty." For this reason, all prophets
essentially invited their followers to its religion. Thus, it
is concluded that Adam Safiyallah and all humanity
after him are considered his children. Sufis, in
substantiating this creed, rely on the hadith attributed
to our Prophet: "Kuntu nabiyyan va Adam baynal-moi
vat-tiyn" (I was a prophet when the water and earth of
Adam were not yet mixed) or "Kuntu nabiyyan va Adam
baynar-ruhi val-jasad" (When I was a prophet, Adam
was between soul and div, that is, he was not yet
created). Hazrat Navoi expressed this in various colors
and tones in his epics and ghazals. Including:
Zihi taqaddumung Odamg‘a bas hadisi sahih,
Bu nukta “kuntu nabiyyan” ishoratida sarih. [B
-v., 78]
Or in the epic "Saddi Iskandariy," Bulbashar, that is,
Adam, in his statement that he is the son of our
prophet, notes that this father-son relationship
occurred due to his true essence, that is, "haqiqati
muhammadiya":
Bu sabqatki, zotingg‘a berdi ahad,
Sanga Bulbashar tong yo‘q o‘lmoq valad…
Ajab yo‘q, sen o‘lmoq ato, ul sabiy,
Bu ma’nig‘adur doll “Kuntun
-
nabiy” [S
-I., 21]
CONCLUSION
In essence, for Khatam ul-Anbiya, the predecessor and
father of all humanity, including all prophets, the
miracles performed by other prophets to guide people
to the path of Truth are, in a sense, acts demonstrating
his perfection and unparalleled potential. Moreover,
this person's personality and genius stand one head
higher than other prophets.
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American Journal Of Philological Sciences
11
https://theusajournals.com/index.php/ajps
American Journal Of Philological Sciences (ISSN
–
2771-2273)
Исҳоқов Ё. Навоий поэтикаси.
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