The Impact of Hazrat Khodja Ubaydullah Ahror on Zahiruddin

Muhammad Babur's Personality Formation

I. N. Aslanov

Tashkent State University of Uzbek Language and Literature named after Alisher Navoi, Tashkent, Uzbekistan

Keywords. Doctrine of Nakshbandiyya, Philosophy of Sufism, Perfection, Babur's Personality, Faith, Spiritual Support,

Rules of the Sunni Sect.

Abstract: In the present day, the philosophy of Sufism, which attracts the attention of scientists, philosophers, and

psychologists worldwide, is a profound doctrine encompassing knowledge and practices that lead an

individual to perfection. Sufism flourished from the 10th to the 13th centuries, and it achieved its pinnacle

and culminated in the development of the Nakshbandi doctrine. The Nakshbandi doctrine had a significant

influence on the political, spiritual, and economic processes of the Timurid era, particularly in relation to the

formation of the personality of Zahiruddin Muhammad Babur.

1 INTRODUCTION

It is known that Babur, a renowned statesman, poet,

prose writer, and scientist, had interactions with many

historical figures of his time, and he documented

these events himself. Additionally, he recorded a

significant amount of historical information about

figures he did not personally communicate with. One

such historical figure is Khodja Ubaydullah

(Batirkhan Valikhojhayev). This article scientifically

analyzes passages from the work "Boburnoma" that

reveal the author's worldview, beliefs, and

engagement in jurisprudential matters. Drawing from

the researched sources, Zahiruddin Muhammad

draws scientific conclusions about the influence of

Hazrat Khodja Ubaydullah Ahror on Babur's

personality formation, as well as Babur's contribution

to the dissemination of Nakshbandi ideas through the

translation and promotion of works by Hazrat Khodja

Ahror.

Sufism, often referred to as mysticism, can be

seen as the doctrine of the perfect human and human

perfection. To become a perfect individual, one must

first transcend the needs and desires of the body and

soul. Being attached to worldly possessions and

wealth enslaves a person to their desires. Those who

follow the Sufi path renounce the ego, as lust is the

root cause of selfishness, pleasure, disaster, and

Corresponding author

spiritual ruin. Lust drags individuals into the depths

of despair. The only true path to escape these

calamities and evils is to transcend the desires of the

soul. This requires renouncing love for the world and

focusing on the love of God.

Sufism views this path as a means to discover

one's true identity. As Khodja Bahavuddin once said,

"He who recognizes the evil within himself truly

knows his identity" (Electronic resource.).

Babur was born in the heart of the great empire

founded by Amir Timur, where religion played a

dominant role in state affairs. Sahibkiran, in every

aspect, was an exemplary individual of his time. He

possessed unmatched qualities not only in terms of

kingdom and politics but also in matters of human

relations, science, and spirituality. For instance, in the

seventh gathering of the "Majolis-un Nafais"

Tazkiras, Hazrat Alisher Navoi writes about

Jahangir's profound spirituality, particularly his

ability to express words and verse: "It is said that he

recites one verse and speaks a thousand good verses"

(Alisher Navoi. Majolis un-nafois. 2012). European

scholars also recognized Amir Timur's spiritual and

intellectual qualities to some extent. For example, the

French historian Alphonse de Lamartine writes:

"Amir Timur was a scholar of religion, medicine,

history, and law. He was well-read, fluent in the three

most widely used languages in Asia – Turkish,

Persian, and Arabic. He possessed grace and power,

228

Aslanov, I.

The Impact of Hazrat Khodja Ubaydullah Ahror on Zahiruddin Muhammad Babur’s Personality Formation.

DOI: 10.5220/0012483300003792

Paper published under CC license (CC BY-NC-ND 4.0)

In Proceedings of the 1st Pamir Transboundary Conference for Sustainable Societies (PAMIR 2023), pages 228-231

ISBN: 978-989-758-687-3

and he was a ruler who excelled in the art of writing...

Europe has never witnessed such magnanimity and

determination in the personalities of Alexander,

Attila, or the modern conqueror (Napoleon) who

triumphed in Moscow" (Khurshid Davron. 1995).

Sahibkiran Amir Timur had a deep understanding

of Sufism and wisely employed Sufi knowledge to

enrich spirituality within his country.

Amir Timur's attitude towards Islam and Sufism

can be understood from the following quote:

"...Mashoyikhs, Sufis, are scholars who have

knowledge of God. I served them, engaged in

conversations with them, and received spiritual

benefits... Upon hearing the words of God Almighty,

I witnessed blessings through them, observed their

extraordinary practices, and enjoyed their

conversations and hospitality" (Timur's rules. T.:

Gafur Ghulam, 1991.).

This attitude towards religion and Sufism was

continued by his sons and descendants after Timur.

In particular, one of the representatives of the

Nakshbandi sect, who played an important role in the

socio-political, cultural and intellectual development

of the peoples of Central Asia in the second half of

the 15th century, should be mentioned separately.

Hazrat Khodja Ubaydullah is a historical person who

enriched the theoretical and practical aspects of the

Nakshbandiyya tariqa and contributed to the

popularity of this teaching. He was born in the month

of Ramadan 806 Hijri (March 1404) in Bogistan from

Shosh-Tashkent region. His father, Khodja Mahmud,

and his grandfathers were enlightened people and

were engaged in agriculture and commerce. On his

mother's side, Khodja Ahror is connected to the

famous Sheikh Khavandi Tahur.

2 METHODS

We obtain accurate information regarding the

religious beliefs and lifestyle of Abusaid Mirza and

his sons, who ruled in Mavorunnahr, Khurasan in the

15th century, directly from Zahiruddin Muhammad

Babur's "Baburnama."

As we delve into the text, Babur emerges as a

deeply devout individual. When reflecting on his

father Umarshaykh Mirza and his brothers Sultan

Ahmad Mirza and Sultan Mahmud Mirza, Babur

primarily emphasizes their faith, sect, and

commitment to Islamic obligations (Aslanov Ilkhom

Nizomovich. (2022)).

According to the information presented in

"Baburnama," despite occasional instances of

indulgence and the use of cosmetics by the ruling

mirzas of that time, they made efforts to adhere to the

tenets of the Sunni sect and expressed their allegiance

to Hazrat Khodja Ubaydullah, the successor of the

Nakshbandi sect.

Babur speaks about his father Umarshaykh Mirza,

underscoring his devoutness to the Sunni sect, his

unwavering commitment to prayers, and how he

"fulfilled all the obligations of his life" and frequently

engaged in conversations with Hazrat Khodja

Ubaydullah. Hazrat Khodja even referred to him as a

"child" (Zahiruddin Muhammad Babur. 1960).

Similar to Zahiruddin Muhammad Babur and

prominent figures such as Abdurrahman Jami and

Alisher Navoi, Alisher Navoi did not have direct

interactions with His Holiness Khodja Ubaydullah.

This was primarily because his social activities began

after the passing of Khodja Ubaydullah. However,

from his youth until the end of his life, Alisher Navoi

not only possessed extensive knowledge about Hazrat

Khodja Ubaydullah, his sect, and his family, but also

held this family in high regard. He sought assistance

from Hazrat Khodja Ubaydullah's soul, read his

works, and even wrote a poem titled "Validiya,"

which he also translated into Turkish. By referring to

"Baburnama," various remarks pertaining to Babur's

mentor Khodja Ubaydullah and his offspring can be

found (Batirkhan Valikhojhayev).

Regarding Zahiruddin Muhammad Babur's faith,

his religious views are somewhat nuanced and

intricately linked to the experiences of his psyche and

the complex trajectory of his life. This understanding

is derived from the authentic information he provided

about himself and his relatives in his rare work,

"Vaqo'e." The depiction of his faith, particularly

during the Timurid era when he sought solace,

support, and aid from the spiritual guidance of Hazrat

Khodja Ubaydullah and his successors amidst

hardships and adversity, shines as a beacon within

Babur's psyche, as expressed within the verses of

"Baburnama."

3 RESULTS AND DISCUSSION

Babur's connection with Khodja Ubaydullah Ahror

began from his birth. According to Mirza Alim

Mushrif's historical work "Ansab us-salatin fi

tawarikhi khavaqin" ("History of sultans' lineages and

khans"), Umarshaikh bestowed the name Zahiriddin

Muhammad upon his eldest son, as suggested by

Khodja Ubaydullah Ahror. Regarding the

interpretation of the name, "Zahiri religion" means

the support and guardian of the religion of

Muhammad, while "Babur" carries the connotation of

The Impact of Hazrat Khodja Ubaydullah Ahror on Zahiruddin Muhammad Babur’s Personality Formation

229

qualities resembling a lion (Qayumov, H. Sultanov,

B. Alimov et al.;).

The environment in Mirza Umarshaikh's family,

his father's faith, and his reverence towards Khodja

Ubaydullah as a "child" undoubtedly instilled deep

respect and devotion to Hazrat Khodja Ubaydullah in

Babur's worldview from his early years.

Consequently, he regarded Hazrat Khodja and his

descendants as his spiritual guides throughout his life.

Zahiriddin Muhammad Babur attributed all his

significant decisions, such as assuming the throne of

Samarkand, confronting death, and recovering from

illness, to the influence of Khodja Ubaydullah, whom

he deeply believed in.

Babur recounts that in 906 AH, while residing in

the village of "Asfidak" in the Yor plain, he had a

remarkable dream in which Khodja Ubaydullah

bestowed upon him a "white blessing" to claim the

throne of Samarkand. "At that time, I had a strange

dream. I saw Hazrat Khodja Ubaydullah appearing

before me. Khodja approached and shook my hand.

The victor of the Khodja wrote a better decree. What

have you done for Hazrat's sake? Mullah Baba took

care of my sorrow and pointed. I gestured that it

wasn't mine, the fault was with the servant. Khodja

understood, and this excuse fell upon him. I went out.

In the courtyard of that house, they grabbed either my

right hand or my left hand and lifted me, and one of

my legs was off the ground. I said in Turkish: The

sheikh advised. Within a few days, I took over

Samarkand" (Zahiruddin Muhammad Babur. 1960).

This passage from "Baburnama" indicates that

dreaming, as one of the intricate manifestations of

human mental experiences, often reflects impressions

from life events and strengthens a person's

determination to achieve their goals, provided they

possess true faith and sincerity towards their leader—

the elder. Therefore, this event should be seen as a

result of Babur's unwavering faith in Khodja

Ubaydullah.

One of Babur's masterpieces is the poetic

translation of Hazrat Khodja Ubaydullah's treatise,

"Validiya." Babur mentions that he embarked on this

work as a means to cure his bodily illness. However,

it is evident that he had long harbored a desire to

describe this work in a poetic form accessible to all.

"On Tuesday night, on the twenty-seventh of the

month of Safar, I felt inclined to recite Hazrat

Ubaydullah's treatise, 'Validiya.' I supplicated to the

soul of Hazrat and realized that if this verse is

accepted in the same way my beloved ode, 'Qasidai

burda,' was accepted, not only would I be relieved of

the affliction of 'Afrij,' but it would also serve as

evidence of my poem's acceptance" (Zahiruddin

Muhammad Babur. 1960).

In the corresponding chapter of the poem, Babur

further explains the primary purpose of "Validiya" in

his verse. The intention behind rendering this work in

Turkish verse was to "awaken my dormant mind" and

foster alertness: "I translated it so that dullness

(ignorance) would dissipate, and the mind would

become aware and enlightened, comprehending its

benefits."

Babur's noble objective was to disseminate these

ideas among the Turkic people and attempt to

elucidate them. Hence, he translated "Validiya" in a

straightforward and clear manner, avoiding excessive

artistic embellishments. This simplicity and

abstention from excessive artistry align with Babur's

style and artistic skill. Familiarity with "Validiya" in

Babur's translation reveals that Khodja Ubaydullah's

soul is reflected in his work. In it, Haqq speaks about

the necessity of self-revelation, emphasizing the need

for a clear and alert mind, free from any dullness or

impurities, establishing a connection with these

concepts (Batirkhan Valikhojhayev).

At this juncture, let's direct our attention to the

phrase "owner of 'Qasidai Burda'". Academician

Botirkhan Valikhojhaev provides insight on this

matter: It is widely known that in the melodious VII

Arabic literature, there was a poet named Kaab ibn

Zuhayr. Initially, he did not acknowledge the Prophet

of Islam, Muhammad Rasulullah (peace be upon

him). In fact, he even engaged in combat with him

and sustained injuries and illness. However,

following the counsel of his brother, he sought an

audience with Prophet Muhammad (peace be upon

him), confessed his wrongdoing, and presented his

ode, which begins with "Suaod has left me." This ode

also contained praise for Rasulullah. Muhammad

(peace be upon him) was pleased with this qasida,

offered his protection to the poet, and bestowed his

robe upon him. Consequently, Kaab ibn Zuhayr

recovered from his illness, and his ode gained fame

throughout the Muslim world under the name

"Qasidai Burda" (Khanna al-Fakhuri. 1959). It is

apparent that the theme of overcoming illness through

devotion establishes a parallel between the

experiences of Babur and Ka'b ibn Zuhair. Both

authors wrote works and achieved their goals: one

through the blessing of Prophet Muhammad, and the

other through the spirit of Khodja Ubaydullah

(Batirkhan Valikhojhayev).

After Babur Khodja translated Ahror's treatise

"Validiya," he sent a copy of it to Sayyid Ahmad ibn

Jalaluddin, renowned as Mahdumi Azam, a

distinguished representative and popular advocate of

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the Nakshbandi order, along with several of his

ruba'is.

Mahdumi Azam highly commended the

translation of the treatise and, inspired by it and

Babur's poems, composed a work titled "Risolai

Boburia" which he wholeheartedly presented to

Mirza Babur.

Consequently, the treatise "Baburiya" serves as a

response to Khodja Ahror's treatise "Wolidiya,"

serving as a precious bridge connecting the great poet

and ruler, Babur, with the eminent representative of

the Nakshbandi order, the supreme Sufi, Mahdumi

Azam (Khodja Ahror Vali: 2004).

Babur Mirza instructed his children to have faith

in Hazrat Khodja and his descendants. Particularly, in

his letter to his son Komron Mirza, he advises: "Taqi

Movorounnahr eli bisyar sodalavh eldurlar" –

Regardless of any incompetence they may have, they

are trustworthy. The candle of Takhsis ul Kursi

Shabistan is Anwari, and the nightingale of the Aya

Gulistan is Hazrat Khodja Ubaydullah, may they

provide assistance. Even the prosperity of these

works is bestowed by the saints.

Should the murid and companions from that

lineage come to you as kings, you must honor and

respect them, refraining from belittling their dignity.

Everyone is love-stricken; they adore the dog of

lovers" (Khurshid Davron. 1995).

Babur Mirza's children cherished their father's

testament, remaining devoted to the Nakshbandi

family and the descendants of Hazrat Khodja.

4 CONCLUSION

Thus, Zahiriddin Muhammad Babur's perspectives

regarding Khodja Ubaydullah and his descendants

find extensive expression in his prose and poetic

works. Throughout his life, he acknowledges and

respects Khodja Ubaydullah as an esteemed figure, a

great mentor, a helper, and a guiding murshid.

By translating Khodja Ahror's treatise "Wolidiya"

into Uzbek, Babur made a valuable contribution to

facilitating the reading and comprehension of this

work among intellectuals in Turkic-speaking

countries. Simultaneously, he played a role in

disseminating the ideas of the Nakshbandi sect.

Babur's writings contributed to raising the profile and

renown of Khodja Ubaydullah across Central Asia,

Afghanistan, and India.

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