American Journal Of Social Sciences And Humanity Research
105
https://theusajournals.com/index.php/ajsshr
VOLUME
Vol.05 Issue06 2025
PAGE NO.
105-107
10.37547/ajsshr/Volume05Issue06-27
24
Humanism and Ethical Idealism of Zahiriddin
Muhammad Babur
Khamdamov Bekhzod Khabibovich
Assistant Department "Social Sciences", Bukhara State Medical Institute, Uzbekistan
Received:
25 April 2025;
Accepted:
21 May 2025;
Published:
23 June 2025
Abstract:
This paper explores the humanistic and ethical ideals in the philosophical worldview of Zahiriddin
Muhammad Babur (1483
–
1530), the founder of the Mughal Empire and a prominent poet-thinker of the Islamic
East. Through an analysis of his autobiographical wo
rk Baburnama and lyrical poetry, the study highlights Babur’s
commitment to moral self-awareness, justice in governance, respect for human dignity, and introspective
leadership. His humanism is reflected in his appreciation of inner virtue over social status, his tolerance toward
cultural and religious diversity, and his Sufi-influenced understanding of love as a means of spiritual refinement.
Babur’s ethical idealism is expressed through his self
-critical reflections, his critique of tyranny, and his moral
interpretation of political responsibility. The article argues that Babur represents a unique synthesis of
statesmanship and moral philosophy, offering a legacy that remains relevant for contemporary discussions on
ethical leadership and intercultural humanism.
Keywords:
Zahiriddin Muhammad Babur, humanism, ethical idealism, Baburnama, Sufi philosophy, justice, moral
leadership, introspection, Islamic ethics, spiritual love.
Introduction:
Zahiriddin Muhammad Babur (1483
–
1530), founder of the Mughal Empire and a prolific
poet, thinker, and statesman, left behind a rich
philosophical legacy embedded in his literary and
political works
—
most notably in the Baburnama and
his lyrical poetry. Babur’s philosophy reflects a
synthesis of Islamic thought, Sufi mysticism, Turkic
cultural identity, and humanistic worldview.
Zahiriddin Muhammad Babur’s worldview is deeply
rooted in humanistic values and ethical reflection,
shaped by both Islamic moral teachings and his
personal experiences as a ruler, poet, and thinker. In
Babur’s writings —
particularly in the Baburnama and
his lyrical divan
—
one finds a clear concern for the
human condition, moral duty, and the inner
development of the self.
Babur's attention to individual character, regardless of
social or political standing, reflects his internalized
humanistic ethic. He frequently describes his
companions, advisors, and even adversaries in moral
terms, assessing their honesty, courage, generosity, or
cowardice. In one passage of the Baburnama, he writes
admiringly of a local leader not for his wealth or
influence, but for his modesty, loyalty, and generosity.
Central to Babur’s thought is the ideal of just rule. In
accordance with Islamic principles of governance,
particularly those articulated by thinkers such as Al-
Mawardi and Al-Farabi, Babu
r saw justice (‘adl) not
only as a political necessity but as a divine obligation.
He criticizes rulers who act with arrogance, cruelty, or
corruption, and praises those who listen to their
advisors, protect the weak, and seek balance in
governance.
For Babur, the legitimacy of power was tied to moral
conduct. In his memoirs, he expresses regret for harsh
decisions and strives to explain the ethical reasoning
behind certain political or military actions. His tone
suggests that rulership is an ethical burden, a test of
moral character rather than a source of personal glory.
This emphasis on inner virtue over external status
resonates with both Islamic moral teachings and
broader classical humanist principles, where the
American Journal Of Social Sciences And Humanity Research
106
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American Journal Of Social Sciences And Humanity Research (ISSN: 2771-2141)
cultivation of the self and moral character are
considered the highest goods. Unlike autocratic rulers
who glorified power, Babur's reflections reveal
someone concerned with the inner quality of life, his
own and that of those around him. Babur consistently
demonstrates an elevated view of human potential. His
descriptions of friends, scholars, soldiers, and even
enemies often highlight moral qualities such as
bravery, loyalty, wisdom, and humility. He judges
people not solely by their social status or success, but
by their character and virtue. This indicates a humanist
perspective, in which the moral worth of the individual
is placed above material or political considerations.
As a ruler, Babur viewed governance as a moral
responsibility, not merely a quest for power. In his
reflections on leadership, he expresses admiration for
rulers who are just, compassionate, and moderate. He
criticized despotism and excess, favoring balanced,
ethical rule grounded in Islamic principles of justice
(‘adl) and consultation (shura). His practical ethics align
closely with classical Islamic political philosophy (such
as that of al-Farabi and Nizam al-
Mulk), but Babur’s
approach is also personal and introspective
—
rooted
in his lived moral dilemmas.
One of the most striking features of Babur’s thought is
his openness to self-criticism. Unlike many rulers of his
time, Babur did not portray himself as infallible. In the
Baburnama, he reflects on his mistakes, weaknesses,
and moral failings with honesty and philosophical
humility. This aspect of his writing shows a
commitment to ethical self-awareness and personal
growth, core ideals of both Islamic ethics and
humanistic thought.
One of the most unique philosophical aspects of
Babur’s writings is his open and continuous self
-
reflection. The Baburnama is not simply a chronicle of
events; it is an autobiographical narrative rich in
philosophical introspection. Babur often admits his
doubts, weaknesses, and moments of despair,
including his struggles with alcohol, emotional losses,
and political uncertainty.
This self-critical posture reflects the Islamic tradition of
nafs (the self) and tazkiya (purification)
—
themes also
central in Sufi thought. However, Babur’s introspection
goes beyond religious asceticism. It is existential: he
seeks meaning in suffering, searches for stability in
change, and examines the limits of human will in the
face of fate.
Living in a culturally and religiously diverse region,
Babur demonstrates a surprising degree of tolerance
and empathy. His observations about Indian society,
customs, and religions in the Baburnama show interest,
respect, and philosophical curiosity rather than
judgment. While he remains firmly within the Islamic
tradition, his attitude reflects ethical universalism
—
the belief that all people share moral worth.
This perspective is closely related to Sufi humanism,
which emphasizes the unity of all creation and the
presence of divine truth across cultural and religious
boundaries. Babur’s aesthetic appreciation for gardens,
languages, architecture, and poetry also mirrors this
inclusive, harmonious worldview.
Although a devout Muslim, Babur often interacted with
people of various cultures and faiths, including Hindus,
Christians, and Buddhists. His tone in such encounters
is rarely polemical; rather, it is curious, observant, and
often respectful. This attitude illustrates a humanistic
openness to diversity
—
a recognition of shared human
values beyond religious or ethnic boundaries.
Zahiriddin Muhammad Babur’s humanism and ethical
idealism form a central thread of his thought and
legacy. He saw the human being not merely as a
political subject but as a moral agent, capable of
growth, reflection, and spiritual elevation. His
commitment to justice, moral introspection, self-
restraint, and compassion situates him within a noble
tradition of rulers-philosophers.
In an era of conquest and uncertainty, Babur offered a
vision of leadership grounded not in domination, but in
ethical responsibility and human dignity
—
a vision that
remains remarkably relevant in contemporary
philosophical and political discourse.
Babur’s humanism and ethical idealism reveal a
philosophical depth that goes beyond his political and
literary achievements. Through his respect for human
dignity, advocacy for moral leadership, and
introspective self-examination, he contributes to a
tradition of Islamic humanism that values justice,
compassion, self-knowledge, and moral integrity. His
legacy continues to serve as an example of how ethical
thought can guide both personal and public life, even
in times of political turbulence.
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