O‘zbekiston Respublikasi fanlar akademiyasi Volume 4 | Conference Proceedings 1 | 2023 O‘zbek tili, adabiyoti va folklori instituti Alisher Navoiy adabiy va ilmiy merosini o‘rganish masalalari DOI: 10.24412/2181-1385-2023-1-19-30 25 8-fevral https://tai.uz/ Xalqaro konferensiya tafsirlar butun islom olamida e‟tirof etilganiyoq buyuk mutafakkirning Qur‟on ilmiga
e‟tibori nechog„liq kuchli ekani isbotidir. Husayn Voizning “Javohiru-t-tafsir” asari
bevosita hazrat Navoiy tavsiyasi va homiyligida yozilgan. Tafsir xotimasida muallif
ulug„ amirning islom dini rivojiga doir faoliyatiga yuksak baho bergan.
Hazrat Navoiy
hadis ilmiga doir nodir manbalarni o„rganishga ham alohida
e‟tibor bergan. Bu ilm rivojida beqiyos ahamiyatga ega bo„lgan Imom Buxoriyning
“Al-jomi‟ as-sahih”, Imom Muslimning “Sahihu-l-Muslim”, Imom Termiziyning
“Sunani Termiziy”, Majduddin Muhammadning
“Jome‟u-l-usul” asarlari, hadis
ilmining badiiy adabiyotga ta‟siriga doir Imom an-Navaviyning “Arba‟inu-n-
Navaviy”, Abdurahmon Jomiyning “Sharhi hadis” va “Arba‟in” asarlari buyuk shoir
tafakkuri miqyoslarining yuksalishida alohida o„rin tutgan.
Tasavvuf ilmi hazrat Alisher Navoiy hayoti va ijodida nechog„liq muhim o„rin
tutgani isbot talab qilmaydi. Shu bois bolalik kezlaridan tasavvufiy adabiyotning
mumtoz namunasi bo„lgan Shayx Fariduddin Attorning “Mantiqu-t-tayr” asarini
sevib mutolaa qilgan, hatto yodlab olgan edi. Tasavvuf ilmining ulkan nazariy-
falsafiy va adabiy-ma‟rifiy ahamiyatga molik manbalari hisoblangan al-Arabiyning
“Fususu-l-hikam”, Abu Homid G„azzoliyning “Ihyou ulumi-d-din”, Ka‟b binni
Zuhayrning “Qasidai burda”, Abdulloh Ansoriyning “Manozilu-s-soyirin”,
Shahobuddin Suhravardiyning “A‟lomu-t-tuqo”, Hakim Sanoiyning “Hadiqatu-l-
haqoyiq”, Shayx Sayyiduddin Farg„oniyning “Manohiju-l-ibod ala-l-mi‟od”, Xoja
Muhammad Porsoning “Faslu-l-xitob”, Amir Qosim Anvorning “Anisu-l-oshiqin”,
Jaloluddin Rumiyning “Masnaviyi ma‟naviy”, Abu Ali Jullobiy Hujviriyning
“Kashfu-l-mahjub”, Shayx Alouddin Simnoniyning “Iqboliya”, Abulhusayn
Jahzam Hamadoniyning “Bahjatu-l-asror”, Shayx Najmuddin Kubroning
“Favotihu-l-jamol”, Xusrav Dehlaviyning “Mir‟otu-s-safo”, Horis Muhosibiyning
“Kitobu-l-munqiz va-l-vasoyo”, Shayx Fariduddin Attorning “Mantiqu-t-tayr”,
“Tazkiratu-l-avliyo”, Abdulloh al-Yamaniyning “Ravzu-r-rayohin”, Shayx
Mahmud Shabustariyning “Haqqu-l-yaqin”, Abulqosim Qushayriyning “Risola fi-
t-tasavvuf”, Abudurrahmon an-Nishoburiyning “Tabaqoti sufiya”, Hakim at-
Termiziyning “Xatmu-l-valoya”, Jomiyning “Ashia‟tu-l-lama‟ot” hamda al-
Arabiyning “Naqshu-l-fusus” asariga yozgan “Naqdu-n-nusus”, “Fususu-l-hikam”
asariga yozgan “Naqdu-l-fusus” nomli sharhlari va boshqa asarlar buyuk shoirning
mutasavvif sifatidagi kamolotiga xizmat qilgan, ijodiy yuksalishida manba
vazifasini o„tagan.
Hazrat Alisher Navoiyning 1483-1485-yillarda ijod qilingan
«Xamsa»
asari besh dostondan tarkib topgan bo„lsa-da, yagona