Mir Alisher Navoi was a great poet, thinker, a linguist and a statesman. His full name was Nizomiddin Mir Alisher Navoi. He is the outstanding figure of Uzbek literature, known in the West as Chagatai literature. There is no greater personality than him in the literature of the Turkic peoples. He was a founder of Uzbek literature. Mir Alisher Navoi knew languages. He knew the Arabic, Persian and Turkic languages very well. Mir Alisher Navoi’s contribution to the world civilization is great. We will celebrate his 584th anniversary widely this year.
He wrote his poems under the pen-names of Navoi (in his poems which were written in the old Uzbek language) and Foni (in his poems which were written in Persian language).
He was born on February 9, 1441 in Herat and spent the main part of his life there. He studied in various educational establishments of Herat, Mashhad and Samarkand (in Ulugbek madrasah). Mir Alisher Navoi's family was close to Timurid's palace. According to the information of great historian Giyasiddin Hondamir, an old poet Mavlona Lutfi met with Mir Alisher Navoi, when he was a child and Mavlona Lutfi appreciated his talent.
Famous poet and thinker Abdurahmon Jomi was the teacher and adviser of Mir Alisher Navoi,
Mir Alisher Navoi had no his own family. He dedicated his life to the science, the young people who studied and trade. He always wanted people to be educated and helped them.
One of the Timurid's Sulton Husayn Boyqaro took the crown of Herat in 1469, and a new period began in Mir Alisher Navoi's life. In 1469 he was given a title as a stamper and in 1472 as a minister (vazir) of the state by Husayn Boyqaro. Mir Alisher Navoi was famous as a poet and a statesman, he owned a great wealth at that time. During 1480 he built a number of madrasahs, 40 robots (the place where karavan could have a little rest), 17 mosques, 10 honaqohs, 9 bath-houses, 9 bridges, 20 pools in Herat and in other parts of the country for his own money (from his own account). Mir Alisher Navoi was sent to Astrobod as a governor (head) in 1487. Husayn Boyqaro gave a title to Navoi as "Muqarribi hazrati sultoniy (the closest person to sultan)". One of the main features of that title was that who could do state work instead of Husayn Bayqaro.
The great poet Mir Alisher Navoi died on 3rd of January in 1441 in Herat. He was buried in Herat (in Afghanistan).
According to the capacity of Mir Alisher Navoi's "Hamsa" includes the following dostons (plays): "Hayratu-l-abror", "Farhod va Shirin", "Layli va Majnun", "Sab'ai sayyor" and "Saddi Iskandariy". Mir Alisher Navoi Navoi was the first poet who created completed "Hamsa" in Turkic language (the old Uzbek language) and proved that such great work could be written in the Turkic language.
The problems which are connected with the leader were the main plan in "Sab'ai Sayyor" and "Saddi Iskandariy" which are the parts of "Hamsa". In the tradition of writing Hamsa Mir Alisher Navoi's "Hamsa" is distinguished with its social-political character and being original. Having read Navoi's "Hamsa" Abdurahmon Jomi was impressed and appreciated his work.
Mir Alisher Navoi's thoughts, the quintessence of philosophical views - tasavvufiy ideas of the last days of his life were described in "Lisonu-t-tayr" .
During 1491-1498 Mir Alisher Navoi created 4 devons (collection) called "Hazoinu-l-maoniy". The general capacity of it is more than 50000 verses. There were 21 lyric genres in Eastern literature and Navoi used 16 of them in his poems. The collection of his poems in the Persian language is called "Devonu Foni". These two devons include 3150 poems which were written in gazal genre. Mir Alisher Navoi collected his qasidas in Persian and made 2 miscellane as called "Sittai Zaruriya: ("Olti Zarurat") and "Fusuli arbaa" ("Four seasons").
Mir Alisher Navoi's "Muhokamatu-l-lugatayn" is devoted to the comparative analysis of Turkish and Persian. His tazkira "Majolisun-nafois" was written in the way of literary criticism. His "Mezon ul-avzon" was written about the theory of aruz, "Mufradot" was written about the rules of problems.
Also he created the works called "Tarixi muluki ajam", "Tarixi anbiyo va hukamo". In the base of his collection called "Munshaot". In memorialistic genre he wrote "Hamsatu-l-mutaxayyirin" ("Besh hayrat") devoting to Abdurahmon Jomi (1494), "Holoti Sayyid Hasan Ardasher"). In Mir Alisher Navoi's nasriy work "Mahbubu-l-qulub" (1500) the social and political thoughts were expressed in high level.
Mir Alisher Navoi knew languages. He knew the Arabic and Persian languages very well.
His contribution is great in the world civilization. Mir Alisher Navoi’s works are translated into many languages in the world. Throughout his life, Mir Alisher Navoi combined literary works with politics. Being a high-ranking official, he made a significant contribution to the socio-economic development of the country; He sponsored the development of science and art, and always strived for peace and harmony.
Mir Alisher Navoi put forward the global problems with the sufizm in his poetry.
After the independence of the Republic of Uzbekistan Navoi's poems about religion and sufizm are widely studied. Especially from this point of view the objective study of Navoi's poems are increased. The religious poems of Navoi called "Arbain", "Munojot" were adopted firstly. The work "Nasoyimu-l-muhabbat", which includes information about 750 shayxs of tasavvuf was adopted.
Mir Alisher Navoi left rich literary heritage. The great Uzbek poet, thinker, philosopher, creator is the author of unique works, more than thirty collections of poems, prose works, major poems and scientific. His creativity is great. The volume of his six poems is about 60.000 lines (misra). In 1483-85, Mir Alisher Navoi created the work "Khamsa" ("Five"), which consisted of poems: "Khairat al-Abrar" ("Confusion of the Righteous"), "Farhad va Shirin" ("Farhad and Shirin"), "Leyli va Mazhnun", "Sabai Sayyar" ("Seven Planets"), "Saddi Iskandari" ("Wall of Iskandar"). They were created on the basis of the hamsa tradition - the creation of five (five poems)."Hamsa" Navoi - the first work in the genre of serials, created in the Turkic language. He proves that such a voluminous work can be created in the Turkic language.
There are many manuscripts and printed copies of Mir Alisher Navoi's "Hamsa" in Central Asia 166 manuscripts which were copied during XV-XX centuries, are kept in the fund of manuscripts of the Institute Oriental Languages in the Academy of Sciences of Uzbekistan. In 84 of them all dostons (plays) of pentas are given in it.
254 handwritings of 24 works of Mir Alisher Navoi are kept in the Academy of Sciences of Uzbekistan, in the Institute of Oriental Languages (3rd fund).The list of handwriters who copied the works of Mir Alisher Navoi and some information about them can be a risola.
Although Alisher Navoi passed away many centuries ago, his literary heritage and contributions to the Enlightenment continue to endure. Today, he is celebrated as a national hero in Uzbekistan, and his wise words continue to inspire people.
Used Internet sites
1.ziyuz.uz
2. uzbekistan.travel
3.yandex.uz
4.ziyoratga.uz
Fakhriddin Ernazarov
The world is currently witnessing rapid advancements in artificial intelligence (AI) and digital technologies, to the extent that these tools have become integral to various aspects of life—particularly in economics, education, culture, media, and public services.
In the face of this profound transformation, there is an urgent need to examine the dimensions of AI from an ethical and religious perspective that balances leveraging modern achievements with preserving human values and Shari’a (Islamic law) regulations.
In this context, scholars and specialists affirm that AI is a product of human intellect and creativity, falling under the divine indication: "And He creates that which you do not know" (Surah An-Nahl: 8). This verse alludes to emerging scientific and technical innovations that were previously unknown.
Today, AI has become the foundation for many modern applications, such as e-government, smart cities, autonomous vehicles, drones, and other technologies that contribute to facilitating human life.
However, regardless of its significant benefits, this evolution is not without difficulties and potential risks. Therefore, there is a necessity to regulate, control, and monitor the use of AI, taking the required measures to mitigate its negative impacts—especially in sensitive fields related to religion and Fatwa (legal rulings), where this issue must be given special attention.
Artificial Intelligence and Shari’a Fatwa
Scholars and researchers in jurisprudence academies and scientific conferences have reached a consensus that AI can serve as a supportive tool for gathering, analyzing, and classifying Shari’a information, as well as facilitating access to it. However, it is impermissible to rely on it independently to derive Shari’a rulings or issue Fatwas.
Fatwa issuance requires the direct presence of a qualified jurist (faqih), as rulings vary based on the seeker’s circumstances, time, place, customs, and socio-economic conditions. These nuanced human considerations cannot be independently comprehended by AI. Furthermore, a prerequisite for a Mufti in Islamic Shari’a is to be a legally accountable person (mukallaf), a condition that cannot be fulfilled by technical systems.
Consequently, the role of AI in the field of Ifta (issuing rulings) remains supportive rather than substitutive, in application of the verse: "So ask the people of the message if you do not know" (Surah An-Nahl: 43). Trustworthy scholars remain the ultimate reference in issuing rulings and bearing Shari’a responsibility.
Areas of Practical Application for AI
Practical experience, including that of the Fatwa Center under the Muslim Board of Uzbekistan, has proven that AI can be employed in several fields, most notably:
• Analyzing and Classifying Inquiries: Categorizing incoming Shari’a questions by topic and region and identifying the most frequent ones.
• Speech-to-Text Conversion: Transforming audio questions and answers into written text and storing them in organized databases.
• Supporting Fatwa Experts: Suggesting previously archived answers to experts, which are only sent to the inquirer after review and approval by specialists.
• Enhancing Community Security: Through smart, digital, and safe city projects.
• Combating Corruption: By reducing human intervention in administrative procedures.
• Operating in Hazardous Environments: Utilizing smart technologies in environments that are dangerous or harmful to human health.
• Dawah and Education: Facilitating access to Islamic knowledge, lessons, and sermons, and developing educational content that serves the Muslim Ummah.
• Humanity at the Center of Technical Evolution
Specialists emphasize that humans must remain at the heart of the AI development process, and that these technologies must be managed based on a solid ethical and value-based foundation. Technology is not an end in itself, but a means to serve humanity and facilitate its affairs; it should not become a substitute for man or a tool that controls his destiny.
In this framework, the real challenge lies in reconciling AI with religious requirements, legal standards, and national values, ensuring the achievement of cognitive and technical development without compromising Shari’a and human responsibility.
In conclusion, AI, if used with wisdom and clear regulations, can be a great aid to humanity across various fields. Religious and scientific institutions in the Islamic world—including the Muslim Board of Uzbekistan—affirm their permanent readiness to actively participate in employing these modern technologies to spread Islamic knowledge, foster dialogue between religion and science, and contribute to finding solutions for contemporary global challenges.
The ultimate goal remains to harness the blessings of science and technology for the betterment of humanity, in a manner that pleases Allah the Almighty and reinforces the moral values that are the foundation of stability and progress.
Sheikh Nuriddin Khaliqnazar