INTERNATIONAL JOURNAL OF ARTIFICIAL INTELLIGENCE
ISSN: 2692-5206, Impact Factor: 12,23
American Academic publishers, volume 05, issue 08,2025
Journal:
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747
ALISHER NAVOI’S PHILOSOPHICAL VIEWS ON KINGSHIP(AN ANALYSIS OF
THE 53RD CHAPTER OF FARHOD AND SHIRIN)
Siddiqova Umidaxon Soxibjon qizi
Master’s Degree in Uzbek Language and Literature
Abstract:
This article examines Alisher Navoi’s philosophical and artistic views on kingship as
expressed in the 53rd chapter of his poem Farhod and Shirin. Through symbolic imagery and
poetic counsel, Navoi addressed Shoh Gharib Mirzo, the son of Sultan Husayn Bayqaro. The
chapter conveys essential virtues of rulership such as justice, devotion to knowledge, and care
for the people. Special attention is given to the artistic expression of these ideas and their
significance for state governance.
Keywords:
Kingship; Rulership; Ethics; Philanthropy; Farhod and Shirin; Timurids; Amir
Temur; Ulugh Beg Mirzo; Shoh Gharib Mirzo.
Introduction
In his poem Farhod and Shirin, Alisher Navoi not only depicts love and fidelity but also
conveys profound social, ethical, and political ideas in an artistic and philosophical manner.
The 53rd chapter of the poem is particularly notable for its rich themes of rulership, justice,
labor, and devotion to the people. Through this chapter, Navoi indirectly yet symbolically
addressed Shoh Gharib Mirzo with advice that extends beyond its immediate historical context.
This study aims to analyze the content of Navoi’s counsel through literary analysis, supported
by scholarly interpretations and historical sources. The work demonstrates how Navoi
combined poetic artistry with political philosophy, presenting a universal model of just and
enlightened leadership.
Methodology
This research is based on textual analysis of the 53rd chapter of Navoi’s Farhod and Shirin.
Classical verses are presented in their original form alongside English translations. The analysis
applies historical-contextual interpretation and literary criticism, focusing on symbolic imagery
and thematic motifs. Primary sources include Navoi’s works, while secondary references
involve scholarship on Timurid thought, literature, and governance.
Results and Discussion
Kingship as Moral Responsibility
The 53rd chapter presents kingship not merely as power but as a moral and intellectual
responsibility. Navoi calls the ruler “the pillar of the dome of justice” and “the sheltering
canopy of the people”, highlighting both personal virtue and social duty.
INTERNATIONAL JOURNAL OF ARTIFICIAL INTELLIGENCE
ISSN: 2692-5206, Impact Factor: 12,23
American Academic publishers, volume 05, issue 08,2025
Journal:
https://www.academicpublishers.org/journals/index.php/ijai
748
Knowledge as the Light of Rule
Navoi stresses that no ruler can achieve perfection without knowledge. He compares the ruler to
the moon, which only shines when it receives light from the sun:
“Yangi oy badrliqdin keldi mahjur,
Quyoshdin har kecha kasb etmasa nur.”
Translation: “The new moon remains distant from fullness, unless it receives light from the sun
each night.”
Here, the sun symbolizes knowledge, the true source of illumination.
Navoi further equates respect for scholars with reverence for prophets:
Birovning qilsa olimlargʻa taʼzim,
Qilur goʻyoki paygʻambarga taʼzim.”
Translation: “Whoever shows respect t“o scholars, it is as though he shows respect to the
prophets.”
Beyond External Symbols of Power
Navoi emphasizes that kingship is not conferred by external adornments like crowns. This idea
is illustrated through the metaphor of the peacock:
“Vale tovuskim, ming zevari bor,
Ne zevarkim, boshida afsari bor.
Bu afsar birla shah demaslar oni,
Ki, bor adlı Yamon Hindustoni.”
Translation: “Though the peacock wears a thousand ornaments and a crown upon its head, no
one calls it a king, for it remains only a bird of India.”
Thus, rulership requires knowledge and justice, not mere appearance.
Exemplary Rulers: Alexander and Ulugh Beg
Navoi points to Alexander (Iskandar) and Ulugh Beg as examples of rulers who embodied
knowledge. Alexander conquered land and sea through wisdom, while Ulugh Beg “conquered
the skies” through astronomy:
“Temurxon naslidin sulton Ulugʻbek,
Ki, olam koʻrmadi sulton aningdek.
Rasadkim bogʻlamish—zebi jahondur,
INTERNATIONAL JOURNAL OF ARTIFICIAL INTELLIGENCE
ISSN: 2692-5206, Impact Factor: 12,23
American Academic publishers, volume 05, issue 08,2025
Journal:
https://www.academicpublishers.org/journals/index.php/ijai
749
Jahon ichra yana bir jahondur.”
Translation: “From the lineage of Timur came Sultan Ulugh Beg, unmatched among rulers. His
observatory adorned the world, a world within this world.”
Here Navoi links greatness with intellectual achievement, reminding future rulers that
knowledge and justice must guide governance.
Conclusion
The 53rd chapter of Farhod and Shirin encapsulates Alisher Navoi’s political and ethical
philosophy. His counsel to Shoh Gharib Mirzo shows that kingship is not merely inheritance or
external splendor, but a responsibility rooted in justice, knowledge, patience, and service to the
people.
Although written in the 15th century, these ideas remain universal: power without justice is
unsustainable. Navoi’s poetic advice thus transcends time and continues to offer guidance for
leadership and governance in any era.
References:
(as in your original text, unchanged)
1. Alisher Navoiy. Farhod va Shirin(nazm).PDF. www.ziyouz.com.
2. Alisher Navoiy. Farhod va Shirin. - T.: G‘afur G‘ulom nashriyoti, 2006.
3. G‘ulomov G‘. Sharq adabiyoti nazariyasi. – T.: O‘qituvchi, 1978.
4. Juraev M. Navoiy va davr ijtimoiy fikri. – T.: Fan, 1982.
5. Valixo‘jaev B. Mumtoz siymolar. I jild. – Toshkent: Abdulla Qodiriy nomidagi xalq merosi
nashriyoti, 2002. – 304 b.
6. Valixo‘jaev B. Mumtoz siymolar. II jild. – Toshkent: Abdulla Qodiriy nomidagi xalq merosi
nashriyoti, 2002. – 175 b.
7. Valixo‘jaev B. Saylanma. II qism. – Samarqand: SamDU nashri, 2022.
8. Алишер Навоий. Фарҳол ва Ширин. МАТ, 8-жилд. -Тошкент: Фан, 1997. 460-468-
бетлар.
