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186
American Journal Of Social Sciences And Humanity Research
(ISSN
–
2771-2141)
VOLUME
04
ISSUE
11
P
AGES
:
186-197
OCLC
–
1121105677
Publisher:
Oscar Publishing Services
Servi
ABSTRACT
This article focuses on the study of Abdurahman Jami's image as reflected in the literary and historical sources of the
15th-16th centuries. It highlights Jami's creative legacy, his connections with Alisher Navoi and other contemporaries,
and his role in the cultural and national environment of his time. The article explores Jami's multifaceted identity not
only as a great poet and writer but also as a literary scholar, philosopher, jurist, Sufi, and public figure. Through
examples from historical sources, it demonstrates the continuation of Jami's creative school and traditions.
KEYWORDS
Abdurahman Jami, Alisher Navoi, historical sources, literary influence, Sufism, Timurid era.
INTRODUCTION
The great figure of Abdurrahman Jami, a thinker of the
Timurid Renaissance, a great representative of Persian-
Tajik literature, whose masterpieces began to be
studied in his time. Interest and study in the life and
work of Abdurrahman Jami in the history of Uzbek
classical literature began in his glorious time and
continues to this day. Valuable information presented
in the literary and historical works of Jami's
contemporaries is written in the works of Alisher
Navoi,
Sultan
Husayn
Boykaro,
Abdurazzak
Samarkandi, Davlatshah Samarkandi, Zayniddin Vosifi,
Mirkhond, Khondamir, and Babur. In the following
Research Article
THE IMAGE OF ABDURAHMAN JAMI IN LITERARY AND HISTORICAL
SOURCES OF THE 15TH-16TH CENTURIES
Submission Date:
November 20, 2024,
Accepted Date:
November 25, 2024,
Published Date:
November 30, 2024
Crossref doi:
https://doi.org/10.37547/ajsshr/Volume04Issue11-25
Radjabova Burobiya Tangirovna
Uzbek Language and Literature, Academy of Sciences of the Republic of Uzbekistan, Candidate of Philological
Sciences and a leading researcher of the Institute of Folklore, Uzbekistan
Journal
Website:
https://theusajournals.
com/index.php/ajsshr
Copyright:
Original
content from this work
may be used under the
terms of the creative
commons
attributes
4.0 licence.
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centuries, under the influence of Navoi and Jami's
school, rare information about Jami was written in the
books of Mirza Haydar, Hasanhoja Nisori, Mutribi
Samarkandi, and Ali Safiykitob, who entered fiction.
Based on the information written by Navoi, we see that
the information about Jami belongs to Malik ul-kalam
Lutfi, but this information is also mentioned in the fiqra
written about Lutfi in Navoi's works. That is, the first
information is of a will nature and is the third of the
unique wills given in the "Majolis un-nafois" tazkira
[Alisher Navoi, 1997: 15]. This will was analyzed by the
author of the article in his book "Eternal Wills"
[Rajabova, 2022: 17-30]. This is the will made by ninety-
nine-year-old Lutfi to his disciple Abdurrahman Jami
before his death. According to Navoi's tazkira, Lutfi,
who was unable to complete his will, wished Jami to
complete the ghazal with the refrain "aftad" and
include it in his divan.
The question that interests us in the information about
Lutfi is the important information that "Va o'tar
vaqtida bu g'azal matla'inkim, tug'anmaydur erdi,
vasiyat qildiki, hazrati Maxdumi Nuran tugatib, o'z
devonlarida bitisunlar..." S. Erkinov, who prepared
Lutfi's divan for publication, spoke about the execution
of this will in the chapter of the divan entitled "Papers
from the Relationships of Lutfi and Jami" [Lutfi, 2012:
393-396].
Now let's turn to the "Mavlono Lutfi zikri" from
"Nasoyim ul-muhabbat." In it, Navoi narrated a
fascinating story. "Sukhan" is a saj qasida by Mawlana
Lutfi with the refrain "Sukhan." It was dedicated to
Abdurrahman Jami. This ode became very popular in
the literary environment of Herat. Alisher Navoi
expressed this with special love and enthusiasm in his
"Mavlono Lutfiy zikri" from "Nasoyim ul-muhabbat":
"When he aggressed from the age of ninety, Hazrat
Makhdumi n.m.n. said the radif of his name "Suhan" in
the saj' qasida that the good people of the time saluted
all the hoblugs" [Alisher Navoi, 2001: 15].
In his tazkiras "Nasoyim ul-muhabbat" and "Majolis un-
nafois," Navoi dedicated separate fiqra to Jami. These
fiqras have been carefully studied by Uzbek and Tajik
literary scholars. In particular, in the introduction of
"Majolis
un-nafois,"
he
mentions
the
work
"Bahoristan," dedicated to the son of the great thinker
Ziyovuddin Yusuf. And he highly valued the 7th stanza
of this work as a tazkira. In this chapter 7, Jami
mentioned that he wrote information in the form of
fiqra about Navoi and his contemporaries, beginning
with Rudaki. Navoi, giving information about 459
creators in the tazkir, began the 3rd meeting of the
work with a fiqra dedicated to Jami. According to our
study, the name and works of Jami are also mentioned
in the fiqra of the tazkiras related to Mawlana Sogari,
Hafiz Ali Jami, Mawlana Mir Ali, Mawlana Ma'sud,
Mawlana Sultan Ali Koini, and Mawlana Khoja.
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In the concluding part of the 3rd meeting of the tazkira,
Navoi mentions Jami and Sultan Husayn Boykaro as
"bu hazratu ul hazrat." In this rubai, referring to the
death of Jami, he wrote that he wished Sultan a long
life: Chun bor edilar bu hazratu ul hazrat,
Kim, ul hazrat haq sari qildi rihlat.
Bu hazrat ko
ʻ
p umr ila topsun davlat,
Men bandag
ʻ
a davlatida kunji uzlat.
It is known that Abdurrahman Jami was also the owner
of a large estate during the Timurid Renaissance. He
built a madrasa inside Herat at the expense of his own
private property. Babur also visited this madrasah of
Jami and wrote information in "Baburnama." H. Nisari
also mentioned it.
Mawlana Ma'sud was a poet who was a contemporary
of Navoi and Jami. According to Navoi's information,
he studied at the Jami madrasah, worked as a servant
for Jami, and based on these qualifications, he later
became a teacher at the Gavharshodbegim madrasah,
built by Shahrukh Mirza's elder wife, and other
madrasahs. Or in the introductory part of Navoi's
"Khamsa" epics, Nizami Ganjavi and Khusrau Dehlavi,
along with the great khamsa writer, dedicated
separate chapters to Jami. It is interesting that Navoi
dedicated a chapter to Nizami Ganjavi and Khusrau
Dehlavi, and a separate chapter to Jami. In certain
excerpts of the work, Navoi, listing the epics of
"Khamsa" one by one, wrote that he was pleased with
the devotion, generosity, and acknowledgments of his
great teacher.
In particular, he tried to describe Jami's portrait in
artistic terms, and in this regard, we found it
appropriate to recall the book "Jami in Miniatures of
the 16th Century" by the renowned orientalist M.
Ashrafi, published in Germany in 1966. In other works,
Navoi also wrote valuable information about the thirty-
eight works of Jami. For example, in the "Third Article"
section of "Khamsat ul-mutahayyirin," he listed 38 of
his works as "Kutub va rasoil bobidakim, alarning
musannofati ning tedod (adadi) budurkim." The Hero
of Uzbekistan Suyima Ganieva also mentioned the
books of Abdurrahman Jami in her treatise "Works
memorized by Navoi" [Ganieva, 2019: 36] and gave
special explanations to the commentaries written by
Jami for Navoi. In this regard, A. Mirzayev in his article
"Alisher Navoi and Abdurrahman Jami" also
commented on the place of Jami's books and treatises
in Navoi's life, that is, Jami encouraged Navoi to pay
more attention to his work and he wrote special
treatises for Navoi [History of Uzbek Literature, 1978:
382]. Or, as S. Ayni writes, "Jomi wrote twenty-seven
Persian-Tajik books and pamphlets at the request of
Navoi or dedicated to him". [Ayni, 1967: 32].
It is known that in the poem "Nasim ul-zuhd"
(Tatabbu'i Khaqani), consisting of 129 verses, written in
response to the qasidas of Navoi Khakani, Khusrau
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proudly mentions Abdurahman Jami alongside Dehlavi
and Khakani, and notes that he continued the genre of
the qasida, following their high classical style and
footsteps, in this sense, we pay attention to the verse
where Jami's name is mentioned:
Ba Jomi gar nadoram rohi da
ʼ
vo andar in ma
ʼ
ni,
Ki hast ustodi man v-in nazm gashta zebi devonash.
Content: There is no claim to Jami on his qasida. This
(gapim) is in the sense that this (zot) is a decoration of
the "master" - "my teacher" and the sofa of his qasida
[Alisher Navoi, 2003: 309].
In the first chapter of the epic poem "Lison ut-Tayr,"
titled "Excuse for the Suffering of the Pseudonyms in
This Book," Navoi describes the pseudonyms of the
poets as "tavqi," "muhr," "tamg'o," and recalls Jami's
nickname through the art of complex talmeh, which
we read in the following verses:
Kim-o
ʻ
zi tahsisig
ʻ
a imlodur ul,
Muhri yo tavqi
ʼ
yo tamg
ʻ
odur ul.
Safha debosiyu nazm inshosidur,
Kim taxallus nozimi tamg
ʻ
osidur.
Bu nishoni birla topti imtiyoz,
Ne varaqkim nazm qildi ahli roz.
Kim bu Sa
ʼ
diy, yo Nizomiyningdurur,
Yo bu Xisravning, bu Jomiyning
durur[Alisher Navoiy, 1996: 282].
Academician V. Zokhidov in his book "The Heart of the
Great Poet's Work" wrote a comment that "Navoi also
wrote verses about Jami in the epic "Lison ut-tayr"
[Zokhidov, 1970: 394] and cites two verses as an
example.
According to Khondamir's book "Makorim ul-Akhlak,"
with Navoi's mentor and cover, the attention of the
people of Herat developed in the cultural environment.
In turn, Jami and other poets and writers praised Navoi
for his praiseworthy position in his works. ..."they
wrote books dedicated to the praise of his Majesty,
perhaps the owner of truth, Makhdumi Jami, praised
this clear-thinking Amir in his many poetic works. As a
result, they increased the beauty and decoration of
their elegant poems. The names of some of his valuable
works are as follows: "Tuhfat ul-ahror," "Subhat ul-
abror," "Layli and Majnun," "Yusuf and Zulaikha,"
"Hiradnomayi Iskandari" [Khandamir, 2015: 51]. In
other words, Khondamir listed the works in which Jami
mentions Navoi.
Khondamir also writes that Navoi was engaged in
reading in the presence of Jami and in the library of
Jami Navoi:..."In particular, his noble makhdumi was
close to Jami, and in his presence he was engaged in
reading the books of dervishes and Sufis. Jami also
read in the presence of the Emir the classification he
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made in this chapter, and this man (Navoi)
embroidered the subtle points of his books on the
tablet of his noble memory, perhaps he wrote these
noble works dedicated to the name of the guide emir.
If you read the preface to "Nafahat ul-uns" and "Ashi'at
ul-lamaat," it will be as clear and transparent as the
sun" [Ahmedov, 1988: 89].
In his work "Risala," the Shah and poet Sultan Husayn
Baykara, writing about the cultural environment of
Herat, primarily focuses on the works of Navoi and
Jami, and as proof of his confessions, he cites two
verses of Navoi dedicated to Jami in his "Khamsa." He
was proud to have lived alongside such thinkers as
Navoi and Jami, and to have worked with them both in
public administration and in the cultural and literary
environment. In the book, Sultan Husayn Bayqara
expresses his confessions about Nuran Makhdum in a
high style. For example: "Among them, the most
knowledgeable and virtuous is the pure pearl of the
river of virtues and the bright sun of the heavens of
sainthood, the master of the discipline of the jewel of
poetry, Hazrat Sheikhulislami Mawlana Abdurrahman
Jami (peace be upon him and abqa)... The world's
mother-of-pearl is full of precious pearls, and the atlas
of heaven is decorated with the pearls of prose. There
are countless works on various disciplines, and each
work has a treasury of meanings
His ghazals are shocking to the world, his verses are
elegant and exciting. For many years, may Allah
remove the shadow of their right guidance and
increase the life of a sovereign like him during the
period of this state" [Husayn Bayqara, 1995: 20-21].
Three historical facts about Abdurrahman Jami are
recorded in the book "Matlai Sa'dayn wa Majmai
Bahra'in" by the classical historian Abdurazzak
Samarkandi. The first of these is "The mention of the
prohibition by His Majesty (Sultan Husayn) of a group
that intends to change the khutba and is inclined to
express the Shi'a madhhab" [Abdurazak Samarkandi,
2008: 641-642] Said Ali Vaiz, standing on the altar of
Islam during the Eid al-Adha, speaks about the
shortcomings of the people of Sunnah and preaches
about raising the status of the Shi'a madhhab. Upon
hearing this, Sultan Husayn Bayqara, realizing that this
issue was one of the most important issues in religious
affairs, sent a group of religious scholars and sudurs to
Abdurahman Jami. In this information, we get
acquainted with the image of Jami as a great jurist.
Jami scholar J. Kholmuminov, in his article "Jomi's
Arbitration: Disputes on Sufism, Kalam, and
Philosophy," writes about the life and work of
Nizamiddin Bokharzi Jami, his status and career, his
relationship with his great contemporaries, as well as
his work "Maqomati Jami," in which the author wrote
information on 109 topics. And he listed it as one of the
places where Jami arbitrated or expressed his point of
view, that is, "Naqdi nazari Jami dar borai shi'iyoni
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rözhor (Jomi's critical views on the Shi'ites of the time)
"[Abdurrahman Jami's world of creativity, 2014: 85].
Jami forbids Shi'a programs, and the ruler is also
hostile to the Shi'a community. The speech is assigned
according to the usual program. Also in the chapter of
the book "Humayun's Riding to Mozandaran and the
Mention of the Attack of Mirzo Abu-l-Muzaffar Yodgor
Muhammad," a letter from Khoja Ahrori Vali comes to
Jami from Samarkand. The letter contained a problem
that Sultan Husayn Bayqara could solve. Jami went to
the ruler with this letter and overheard the feast that
was being held at the palace, and wrote a poem. Sultan
also wrote a response poem and Jami wrote another
response poem. Thus, the request of Jami was
positively resolved by the ruler. Therefore, the author,
with high praise in the work, mentions the great Jami
in three places, that is, as a jurist, poet, and public
figure.
We can see that Davlatshah Samarkandi wrote more
important information about Abdurrahman Jami in
"Tazkirat al-Shuaro." He well illuminates the question
of Jami's birthplace, his tendency to seek knowledge
and virtue in nature, his great thinking, study,
impressive works, attention to poets or Sufi sheikhs of
his time, upbringing, achieving a high status in Sufism,
and his generosity. Davlatshah Samarkandi concluded
the concluding part of "Tazkirat ush-shuaro" in a
unique way by saying that "he compared the situations
and statuses of the six virtuous people and their poems
to the edition," that is, he wrote separate fiqra about
the six virtuous people of his time, connecting them
with their names. One of them is the opinion about the
great Jami. If we refer to the Turkish edition of this
tazkira, since the translation into Turkish is a complete
edition, the fiqra dedicated to Jami is also more fully
reflected in the conclusion, along with the people who
wrote a separate fiqra in the tazkira [Devletshah, 2011:
592-604]. If we refer to the thought of Tazkira
"Nuriddin Abdurrahman Jami": "Mavlana's birthplace
and place of birth is in the Jam region, his homeland is
the village of Harjerd, and the place where he grew up
and lived is the capital city of Herat." At first, he was
engaged in the study of science and literature, and
gradually became a leader of the scholars of the time.
In his nature, he wanted knowledge to rise to a higher
level. (Therefore) the pain of victory took him by the
skirt of his high virtue. Said Sa'diddin Muhammad
Kashgari, one of the murids and caliphs of the great
Khoja Bahauddin Naqshband, the master of
enlightenment, Shaykh al-Islam, the qiblah of the
seekers of truth... the sheikhs' sheikh. Mawlana (Abd
al-Rahman Jami) for some time served various and
worthy services in the presence of Mawlana Sa'diddin
(Kashgari); riyozat, mujahideen. He made a full career
out of poverty and poverty. Thanks to the blessed
services of his majesty, he achieved the highest status
in Sufism... He gave many wonderful (and) enlightened
answers to the poems and qasidas of Mawlana akobiru
fuzala, it is (much) difficult to bring them all in this
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tazkira... [Davlatshah Samarkandi, 1981: 183-188]. The
author, mentioning Jami as a poet and writer, refers to
the abundance of his poetic and prose works, and for
the proof of his thoughts and the decoration of the
book, he emphasizes that Amir Khusrau's response to
"Bahr ul-Abror" is good in the qasida of the Mawlana,
the tazkira "Nafahot ul-uns," "Mahzan ul-asror"
written in response to Sheikh Nizami, there are several
books on manzum, problems and some works on
mysticism. In conclusion, he concludes that "Mavlono,
with eternal grace and eternal guidance, will continue
to be a masterpiece from the waves of the river of
wisdom to the shore of creation" [Davlatshah
Samarkandi, 1981: 184-187].
One of Jami's younger contemporaries, writer
Zayniddin Vosifi, began his book "Badoe' ul-vaqoe'" in
Herat and completed it in Tashkent, reflecting the
events of his time. This book also reflects historical
events about the world of Jami. He wrote a very
instructive chapter entitled "The Story of the Amazing
Hamsai" in which he described important events about
the inspection of the activities of the mudarriss of the
Herat madrasas with four great scholars under the
guidance of Jami. This community consists of scholars
such as Muhammad Jojarmi, Abdurrahman Jami,
Kamoliddin Sheikh Hussain, Shamsiddin, Mavlono
Davud, Mu'in Tuni, who investigate the activities of the
madrasah with justice and truth, the writer writes:
"May your opinion be known that the leader of this
noble line is... mavlono Nurriddin Abdurrahman Jami.
There were five of them, one Mawlana Kamoliddin
Shaykhusain, the other Mawlana Shamsiddin, the
discoverer, the other Mawlana Dawud, and the other
Mawlana Mu'in Tuni. No sane person could join them
as the sixth."
Babur Mirza is one of the Uzbek writers who wrote
valuable information about Jami. He wrote seven
important historical facts about the great Jami in
"Baburnama" based on the nature of the work. It is
interesting that while Babur was in Herat in 1506, he
visited Jami's mausoleum, visited the madrasah he
built, and conversed with Sheikh Mawlana Abdulgafur
Lari, who was writing a commentary on Jami's work
"Nafahat ul-uns." Babur also expressed his views on
the great figure of Jami, the title, and the content of
certain works. B. Rajabova studied Babur's information
in detail in the article "Jami and Babur." In the 5th and
8th stanzas of "Mukhtasar," Babur, among the great
masnavi writers, mentions the works of Abdurrahman
Jami, written in the masnavi style. For example: "In this
meter, there is a mansavi köptur ul jumladin "Layliyu
Majnun" by Sheikh Nizami and "Majnunu Lalli" by
Khoja Khusrau and "Layliyu Majnun" by Mawlana
Abdurrahman Jami and "Layliyu Majnun" by Mir Alisher
Navoi and "Layliyu Majnun" by Abdulla Khatifi [Babur,
1971: 161-162].
In the chapter "Babur and Tajik Literature" of the
treatise "Zahriddin Muhammad Babur," Tajik professor
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E. Shodiev writes that Babur's examples of Persian-
Tajik literature were read and studied with great
enthusiasm from his childhood, and he highly
appreciated "Babur's work "Aruz treatise" can be
called a major anthology on Persian-Tajik literature of
the 14th-16th centuries" [Shodiev, 2001: 71-73]. And he
continued his thoughts: "When he spoke about the
masnavi in the work...Abdurahman Jami's "Subha,"
"Haft Avrang." He focuses on his works such as "The
Book of Alexandria" and cites various examples from
them. According to our study, Babur cited many
examples in Jami's lyrical poems in his "Treatise of
Aruz."
After Babur, we will read important information about
Jami in the book "History of Rashidi" by Muhammad
Haydar Mirza. In the Ninth Part of this work, in the
narrative of events related to the departure of the
author's father, Muhammad Husayn Kuragan, to
Khorasan, we read about Jami in three excerpts, which
contain recitations of sudurs, scholars, and poets who
lived during the reign of the Timurid ruler of Khorasan,
Sultan Husayn Baykara. Jami is remembered as a great
representative of Sufism who lived during the time of
Sultan Husayn Mirza, "in the memory of the light of the
Muslim world and the Shaykh al-Islam, Hazrat Mawlana
Abd ar-Rahman Jami (May Allah have mercy on him)
"[Muhammad Haydar Mirza, 2010: 276]. The author's
devotion to Jami's great personality is also evident in
the title of the zikr. Or in the information of the work
related to the poets, we see that Jami's tazkira
"Nafohot ul-uns," his exquisite lyrics, the condition of
writing his five-bayt ghazal and the text of the ghazal
and the commentary of the thinker's student Mavlono
Abdulgafur Lori on the tazkira "Nafohot ul-uns"
consisting of thirty chapters and that the author was
excited about his admiration [Muhammad Haydar
Mirzo, 2010: 289-291].
Muhammad Fahri Hiravi is considered the translator of
Navoi's work "Majolis un-nafois" into Persian, as a
follower of the Herat school of tazkira, he wrote the
tazkira "Ravzat us-salotin," which contains valuable
information and important information about the
creativity and creative heritage of Salatin and emirs
who lived and worked in Maverannahr, Khorasan, Iraq,
India, and Rum before the 16th century. The tazkira
begins with the commentary about Rudaki, "And
Rudaki is the head of the people of poetry..." It seems
that Hiravi, like the tazkiras written in Persian,
dedicated his first fiqh to Rudaki and said that he won
many prizes due to his qasida, in which he called Amir
Nasr from Merv to Bukhara. He cites 10 couplets as
examples from the ode. In his fiqh, he cites a verse
from the odes of Unsuri, referring to his information
that Emir Nasr bin Ahmad Somoni rewarded Rudaki,
who was "the predecessor of Persian poets," with
many gifts. And again he writes; "Mavlono
Abdurakhman Jami in his book "Silsilat uz-zahab" gave
a beautiful description of Rudakiy [Fakhri Khiravi, 2014:
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20].It should be noted that Jami also wrote
information about Rudaki in his works such as "Treatise
of Aruz," "Bahoristan," and B. Rajabova wrote a
separate article about them called "Rudaki and Jami"
[Rajabova, 2024: 11].In historical and literary sources,
there are information about the poetry of Sultan
Husayn Boyqaron's grandson However, in the 7th
meeting of "Majolis un-un-nafois," Alisher Navoi wrote
reports in the form of fiqra about 21 Sahibdevan and
Timurids who created poetry. However, Navoi did not
mention Mumin Mirza at this meeting. As we have read
and studied, in the part of the tazkira dedicated to Amir
Timur and the Timurids, valuable information is written
about the poetry of Mumin Mirza and the fact that he
linked a mukhammas to the ghazal of his great
contemporary, Abdurahman Jami. For example:
"Muhammad Mumin Mirza was the son of
Badiuzzaman Mirza. All his opposition to the father of
the descendants of Sultan Husayn Mirza was due to his
unjust blood" and his qit'a in Persian and the matla'i
giving the meaning that fate did not support me,
therefore my friends became enemies, they were
victorious, and the mukhammasmat is fully quoted as
saying that "the poem of content is famous" which he
linked to Jami's ghazal with a mukhammas. Therefore,
according to Fakhri Khiravi, the mukhammas were
popular in their time. Therefore, the author of the
tazkira dared to include it in his tazkira.
According to our study, we learned that after Fakhri
Hiravi, the Bukharan tazkiranavis Hasanhoja Nisori
wrote the lofty words about Nuran Makhdum. His
tazkira "Muzakkiri ahbob" ("Memory of Friends") is
considered one of the most reliable and important
sources in literary criticism. With a good
understanding of Jami's work, Nisari wrote
information, news, comments about 288 people in his
tazkira, and cited examples of his virtues and creativity.
Among his information, Jami also wrote about his
name, lineage and origin, parents, place of birth and
education, his place in the cultural environment of
Herat, peculiar high points of his work and his death
[Khasanhoja Nisari, 1993: 40-41]. He also recalled Khoji
Abdul Ghafir Lori.
In his 1605 tazkira "Tazkirat ush-shuaro," Mutribi
Samarkandi, continuing the traditions of Alisher Navoi
and Abdurrahman Jami's school, provided unique
information about over 340 poets who were artistically
and ideologically mature, created works on colorful
themes and in various genres. It is important that the
name of Abdurrahman Jami is mentioned in the fiqh of
poets such as Payravi, Vasili Marvi, Yatimi Hiravi, Shokhi
Bukhari, Zavki Miyankoli. The Bukhara poet Payravi
wrote books under the influence of two works by Jami:
"He had a good taste. Following the books "Yusuf and
Zulaikha" and "Tuhfat ul-ahror" by Hazrat Makhdumi
Khujasta Farjomi Abdurahman Jami, he created works
and
wrote
treatises
on
various
topics
of
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science..."[Mutribi Samarkandi, 2013: 139]. The poet
Vasily Marvi quoted a parable and a poem from the
work "Bahoristan" by Nuran Makhdum, denouncing
the consumption of alcohol that harms the mind and
religion [Mutribi Samarqandi, 2014: 247-248]. In the
tazkira, the poet Yatimi Hirawi wrote that he lived in
exile near the light-filled tomb of Abdurrahman Jami in
Herat and that after Abdullah Khan conquered Herat,
he went to Balkh and died there [Mutribi Samarqandi,
2014: 307]. Mutribi Samarkandi, reporting that the poet
Shohi Bukhari was studying science under Hasanhoja
Nisori, also mentioned that he was memorizing
Abdurahman Jami's treatise "Risolai Qafiya," which is
an important source of poetry [Mutribi Samarkandi,
2014: 512]. The poet Zavki Miyonkoli, while writing his
poems, said that Abdurahman Jami wrote a book
called "Nozu Niyaz" in the style of "Yusuf and Zulaikha"
and that the work was liked by Kagan Vali Muhammad
Khan, who gave the poet a good reward [Mutribi
Samarqandi, 2014: 555]. In the tazkira, Mutribi added
the full text of the ghazal, which contains an
interesting life story about his conversation with
Abulkhair Sultan in the Oqsaroy of Samarkand in
"Tazkirat ush-shuaro" and the reading of Jami's ghazal
dedicated to Ramadan Hayit. For example: "On the day
of Ramadan Hayit, I reached the happy conversations
of Abulkhair Sultan at the Oqsaroy in Samarkand.
- Did you sing a Haitian ghazal? - they asked then.
I was in a very difficult position to apologize for not
writing such a gazelle, and could the words of "this
servant" still be worthy of the noble conversations of
the sovereign? If I found the honor of a mandatory
decree, that is, everyone should fulfill it, I would have
transferred a ghazal from the poems of Hazrat haqoik
panohi, khojasta farjomi Abdurahman Jami to his
glorious petitions," I said trying to get out of the
embarrassment.
You've found a great way out!' said the Sultan, smiling.
After that, I got permission to read the poem and
presented this elegant ghazal to the attention of
Sharif" [Mutribi Samarkandi, 2014: 36].
Fakhruddin Ali Safi dedicated his book "Rashahot Aynul
Hayot" [Ali Safi, 2003: 181-221] to Khoja Ahror Vali. The
work is also one of the valuable sources for studying
the political, social, and spiritual life of Central Asia. It
is written in Persian. This book was prepared for
publication from this copy, translated into the old
Uzbek language in Khorezm in the 19th century by
Domla Khudoybergan. Although Ali Safi dedicated
"Rashahot" to the life and work of the renowned
Sheikh Khoja Ahrori Vali, separate chapters are
dedicated to many mashoikhs, scholars, statesmen
who lived and worked in Maverannahr and Khorasan,
that is, thinkers such as Jami. In it, Abdurahman, one of
the sheikh's interlocutors, dedicated a weighty page to
Jami. It mentions Jami's birth, acquisition of
knowledge, joining the people of grace, his education
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in Samarkand and Herat madrasas, his study of Sufism
from Mawlana Saduddin Kashgari, his adherence to the
Naqshbandi tariqa, his hijāz
-hajj journey and the
issuance of 10 rashhas about him, and Jami's orderly,
exemplary habits, the history of his death. He
mentioned his father as his teacher and emphasized
that his father filled his mind when he was a child: "And
we are truly the disciples of our father, who learned the
language from him" [Ali Safi, 2003: 185]. "Nafahat ul-
uns" is mentioned in his works. It is interesting that
after Jami, a separate chapter is written about his
faithful student, Mawlana Abdulghadur Lari [Ali Safi,
2003: 221-234]. This chapter also mentions the
honorable name of Jami and his works such as
"Nafahot ul-uns," "Sharhi Mullo," "Silsilat uz-zahab,"
"Hiradnomai Iskandari."
The conclusion is that Husayn Bayqara financially and
morally supported many talents such as Jami and
Navoi, and the great poets, writers, scientists,
historians, musicians, calligraphers, and painters of his
time developed and actively created at the same time.
Thus, the article examines about 20 historical and
literary sources containing information about
Abdurrahman Jami, as well as some works written by
the great thinker. In a certain sense, the question and
problem of "Jami and Uzbek literature" are revealed.
In the studied books, it was noted that Jami was
mentioned not only as a genius poet and writer, but
also as a literary scholar, philosopher, jurist, Sufi, and
public figure. The works of poets and writers who
entered fiction under the influence of the Navoi and
Jami schools were also addressed, and the issue of
tradition and literary influence was illuminated. We are
convinced that sources from the 15th-16th centuries
depict the exemplary life path of Abdurrahman Jami,
his fruitful work, his rich creative heritage, his qualities
as a poet, writer, scholar, philosopher, jurist, public
figure, and as a kind father. We learned that the
traditions of Jami's literary and Sufi school continued.
In a certain sense, we tried to familiarize you with the
history of Jami studies. However, despite this, we
cannot say that we have fully studied the issues and
problems related to Jamiatology during these periods,
and we hope to continue our research in subsequent
years.
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(ISSN
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1121105677
Publisher:
Oscar Publishing Services
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