







































Volume 02 Issue 09-2022 5 

                 

 
 

   
  
 

American Journal Of Philological Sciences   
(ISSN – 2771-2273) 
VOLUME 02 ISSUE 09 PAGES: 05-11 

SJIF IMPACT FACTOR (2022: 5. 445)  
OCLC – 1121105677    METADATA IF – 5.963 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 
Publisher: Oscar Publishing Services 

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ABSTRACT 

This article covers aspects related to the popularity of Alisher Navoi’s “Khamsa”, existing epics. Warm thoughts of 

Navoi’s contemporaries and students about “Khamsa” were also reflected. It was also mentioned that Alisher Navoiy 

used more than 26 thousand words of vocabulary in his creative heritage. In this context, information is given about 

plural dictionaries compiled according to Navoi’s works. Alisher Navoiy comments of Alisher Navoiy’s manuscripts of 

“Khamsa” kept in Uzbekistan. the attention of scientists who have studied Alisher Navoi’s “Khamsa” aim is enlighten 

to the general public about the issues that have escaped. 

 

KEYWORDS 

“Khamsa”, Dictionary of Navoi’s works, “Panj Ganj”, “Makorim ul-Akhlaq”, “Badayi’ ul-lugat”, manuscript, dictionary, 

miniature, “Saddi Iskandari”, manuscript copy, Khamsanawislik, Navoiy studies, Khamsa studies. 

  

INTRODUCTION

  Research Article 

 

STUDY OF NAVOI’S “KHAMSA” AND ITS MANUSCRIPTS 
 

Submission Date: September 10, 2022, Accepted Date:  September 16, 2022,  

Published Date: September 30, 2022  

Crossref doi: https://doi.org/10.37547/ajps/Volume02Issue09-02 

 

 

Hilola Sh. Shakirova 
Academy Of Sciences Of The Republic Of Uzbekistan Named After Alisher Navoi Trainee-Researcher Of The 

State Literary Museum, Uzbekistan 

  

 

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Copyright: Original 

content from this work 

may be used under the 

terms of the creative 

commons attributes 

4.0 licence. 

 

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Volume 02 Issue 09-2022 6 

                 

 
 

   
  
 

American Journal Of Philological Sciences   
(ISSN – 2771-2273) 
VOLUME 02 ISSUE 09 PAGES: 05-11 

SJIF IMPACT FACTOR (2022: 5. 445)  
OCLC – 1121105677    METADATA IF – 5.963 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 
Publisher: Oscar Publishing Services 

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Classical works of art have always attracted the 

attention of many people. The attitude towards them 

was also different. Each period interpreted and 

evaluated a certain classical work based on the criteria 

of its time. We can take the works of Alisher Navoi as 

the most prominent of our classical works. 

The reason for the universality and eternal life of our 

great poet Alisher Navoi’s works is that he gave high 

thoughts of social importance in a high artistic form 

[Rustamov A. “Navoi’s artistic skills” T.: Literature and 

art, 1979 - P-3]. That is why the creative legacy of Alisher 

Navoi (1441-1501), a great figure of Uzbek literature and 

culture, a great poet and thinker, has been attracting 

the attention of the nation for many years. Learners of 

Navoiy of Uzbekistan continue the scientific and 

creative traditions passed down from generation to 

generation and develop Navoi studies [Kayumov A 

“Alisher Navoi” T.: Uzbekistan, 2011 - P-3]. 

Main part 

 Interest in Navoi’s “Khamsa” began at the time when 

it was written. This indicates that he has gained fame 

since then [Erkinov A “Sources of interpretation of 

Alisher Navoi's “Khamsa” (15th-early 20th centuries)” 

Vol.: TAMADDUN, 2018 - P-212]. So, the study of 

“Khamsa” began from the moment it was created. As 

a proof of my opinion, I would like to quote the 

opinions of Alisher Navoi’s friend Husein Boykara. In 

Husein Boykara’s view, Navoi’s thoughts on creating 

“Khamsa” seemed like exaggeration at the time, but 

Navoi achieved his intention: “At that time, this verses 

were his inspiration, and it was the poet’s exaggeration 

were seen in public eyes. Extremely, at this time he 

started to write “Khamsa” and finished it.” [Husein 

Boykara. Devon, treatise. T.: Science, 1968–P-164]. 

From these words of Boykara, we can learn that Navoi 

touched “Khamsa” for the first time and that it was not 

his poetic praise. 

Husein Boykara pays special attention to the period of 

writing of “Khamsa” with the following comments: 

“Since Sheikh Nizami is a master of poetry, his famous 

“Khamsa” has been perfected for thirty years. And Mir 

Khisravkim reduced the number of “Khamsa” verses 

from thirty thousand to eighteen thousand, and he 

finished it in six to seven years. 

... he gave sincere interpretations and made 

corrections in many legends, and it took less than two 

years from the beginning of his writing to the end of his 

writing, and if we include the mentioned time, I can say 

that I did not reach six months” [Husein Boykara. 

Devon, treatise. T.: Science, 1968 – P-164.].  

In these words, Baykara paid special attention not only 

to the period of writing, but also to the size of the bytes 

in it. Nizami finished “Khamsa” in 30 years, Khusrav 

Dehlavi in 6-7 years, but he says that he reduced the 

number of bytes (if Nizami has 30 thousand bytes) to 

18 thousand [Erkinov A “Sources of interpretation of 

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American Journal Of Philological Sciences   
(ISSN – 2771-2273) 
VOLUME 02 ISSUE 09 PAGES: 05-11 

SJIF IMPACT FACTOR (2022: 5. 445)  
OCLC – 1121105677    METADATA IF – 5.963 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 
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Alisher Navoi’s “Khamsa” (15th-early 20th centuries)" 

Vol.: TAMADDUN, 2018 - P-164]. However, Nizami and 

Dehlavi are his teachers. Unlike them, Navoi finished 

writing his “Khamsa” consisting of 32,000 bytes in 6 

months. This is recognized as a virtue in the Khamsa 

tradition. In addition, “Navai, - says Baygaro, 

“interpreted the legends of Hamsa in a pleasing way 

(“gave sympathetic interpretations of the legends”), 

updated them (“made significant reforms”)”. In 

addition, Husayn Baygaro gave high evaluation 

mentioned above to Navoi’s work of “Khamsa”, and in 

his “Risola” the great poet is glorified as “the owner of 

the wealth of words”. 

Khondamir also writes about Navoi’s “Khamsa” in his 

work “Makorim ul-Akhlaq” (1501): “One of the poems 

of the emir of beautiful quality is the Turkish 

“Khamsa”, which contains 27 thousand verses. It was 

composed as an alternative to Sheikh Nizami’s “Panj 

Ganj”. They put subtle meanings and beautiful 

thoughts in this book. In this speech, Khondamir pays 

special attention to the cultivation of Navoi’s “Hamsa” 

in the Turkish language, and he also emphasizes its 

size. This is what attracts Khondamir’s attention that 

Navoi creates his “Khamsa” as an alternative to 

Nizami’s “Panj Ganj” and Navoi has placed subtle 

meanings and beautiful thoughts in his work. 

Alisher Navoi used more than 26 thousand words of 

vocabulary in his creative heritage. For more than five 

centuries, this great genius has been surprising the 

people of the world with his deep philosophical 

observation, the wide scope of meaning and the 

vastness of the sea of eloquence in his poetic 

heritage.(Yusupova D “History of Uzbek classical 

literature (Alisher Navoi era)” T.: “Akedemnashr”, 2013 

- P-6) Therefore, it is no coincidence that the study of 

his works, in particular the study of “Khamsa”, has 

become widespread and has stimulated the creation of 

such sciences as Navoi studies and Hamsa studies. 

Special dictionaries have been compiled for studying 

the works of Alisher Navoi, including “Khamsa”. The 

fact that the work of creating a dictionary also began 

during the time when Navoi lived, as I mentioned at the 

beginning of my article, is proof that the study of his 

“Khamsa” began during that period. 

In the last years of Navoi’s life, based on his works, 

“Badoyi’ ul-lugat” (compiler Tole’ al-Imani al-Hirawi), 

and a little later “Lug’ati Navoi” were created. In 1560, 

Alayi bin Muhibi compiled the dictionary “Al lug'at un-

Navoiyyat wal istishhodat ul-chig’atioiyat” (“Navoi’s 

dictionary and proofs of the Chigatai language”) 

[Sirojiddinov SH, Yusupova D, Davlatov O 

"Navoiyshunoslik (Book 1)" T.: "Tamaddun", 2018 - P-

10]. Based on this and several other dictionaries and 

sources, the study of Navoi’s Khamsa continues to this 

day. Especially after the 20th century, studies of 

Navoi’s “Khamsa” in all aspects intensified. First, 

copies of the manuscripts of Alisher Navoi’s “Khamsa” 

were studied. 

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American Journal Of Philological Sciences   
(ISSN – 2771-2273) 
VOLUME 02 ISSUE 09 PAGES: 05-11 

SJIF IMPACT FACTOR (2022: 5. 445)  
OCLC – 1121105677    METADATA IF – 5.963 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 
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4 manuscript copies of “Khamsa” copied during 

Navoi’s lifetime have reached us. 

The most complete and delicate manuscript copies of 

Navoi’s “Khamsa” have reached us. Abdujamil, a 

famous writer from Herat transcribed the finished 

parts of “Khamsa” to the clean copy. This manuscript 

is now kept in Tashkent at the Institute of Oriental 

Studies named after Abu Rayhan Beruni of the 

Academy of Sciences of Uzbekistan with inventory 

number 5018 [Ikramov A. Master’s thesis “History of 

the study of the epic “Hayrat ul-Abror”, T.: 2012 - P-6]. 

Another copy of “Khamsa” copied during Navoi’s 

lifetime (1492-1493 years) belongs to the work of 

Sultanali Mashhadi. This manuscript has also come 

down to us and is now kept in the Saltykov-Shchedrin 

State Library in St. Petersburg [Kayumov A “Alisher 

Navoi” T.: Uzbekistan, 2011 - P-20]. 

Copying Navoi’s “Khamsa” was not an easy task for 

that time. It required a lot of work, a lot of time and a 

lot of money. But despite this, there was a lot of need 

to copy Navoi's “Khamsa”. This shows that there is a 

lot of interest in it and a need to learn it. 

During this period, when its scientific interpretation 

and study intensified, many scientific researches were 

carried out, based on the manuscripts of “Khamsa” 

scientific and critical texts were created, his prose 

statements were presented to the people in the form 

of books, and several textbooks were published. One 

such work is that the prose narratives of Navoi's 

“Khamsa” were printed several times in Tashkent. In 

1960, the full critical text of “Khamsa” prepared by 

Porso Shamsiev was published by the publishing house 

of UzFA. In addition, Porso Shamsiev’s creation of “A 

Brief Dictionary of Uzbek Classical Literature Works”, 

“Dictionary of Navoi’s Works” (co-authored with 

Sobirjon Ibrohimov) is also related to the many years 

of textual studies conducted by the scientist on Navoi’s 

works. [http://kh-davron.uz/kutubxona/uzbek/porso-

shamsiyev-abdurahmon-jomiy-va-alisher-navoiy.htm] 

Another Uzbek scholar who worked on Alisher Navoi’s 

“Khamsa” is Abdugadir Hayitmetov. In his “Literary-

Critical Views of Navoi”, “Creative Method of Navoi” 

and other works, important comments about the 

ideological and artistic features of “Khamsa” are 

presented. For example, in the introduction to Navoi’s 

Literary-Critical Views, he expresses the importance of 

studying his works as follows: 

“Looking at Navoi’s criticism means looking at the 

literature and literary life of that time. The study of 

Navoi’s literary and critical heritage helps to study 

Navoi’s work in depth. Evaluating Navoi’s literary and 

critical heritage means evaluating one of the most 

complex aspects of Navoi’s work” [Khaitmetov A. 

“Literary and critical views of Alisher Navoi”, T.: 

Publishing House of the Academy of Sciences of the 

Uzbekistan SSR, 1959 - P-6] 

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Volume 02 Issue 09-2022 9 

                 

 
 

   
  
 

American Journal Of Philological Sciences   
(ISSN – 2771-2273) 
VOLUME 02 ISSUE 09 PAGES: 05-11 

SJIF IMPACT FACTOR (2022: 5. 445)  
OCLC – 1121105677    METADATA IF – 5.963 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 
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Navoi’s work “Khamsa” is a major work that includes 

five epics based on long creative experiences. 

Professor Hayitmetov says in his work that Navoi’s 

views are scattered in all his works, even if he does not 

have a special literary-critical work. “Khamsa” is one of 

them. “In the beginning of each of the epics included 

in “Khamsa”, the great poet vividly stated his ideas 

related to the theory of literature as an advanced 

progressive writer standing on the side of the people. 

In addition, in other places of “Khamsa” very valuable 

literary and critical opinions are expressed. The twelfth 

article and the last part of the epic “Hayratul-Abror”’ 

about the people of the pen are a clear proof of our 

opinion. In these places, the poet reflects on the issue 

of content and form in the literary work, and the social 

function of literature. Similar comments can be found 

in the introduction and the end of the remaining four 

epics [Khaitmetov A. “Literary and critical views of 

Alisher Navoi”, T.: Publishing House of the Academy of 

Sciences of the Uzbekistan SSR, 1959 - P-60]. 

Abdugafurov Abdurashid is one of the scientists 

studied by Navoi in the 20th century. He also tried to 

study the little-studied aspects of “Khamsa”. One of 

the books he created is “The Big Five Lessons Book”, a 

collection of his articles. This book is an excellent guide 

for Hamsa learners. This book of the literary scholar 

mainly talks about some aspects of Alisher Navoi’s 

work. For example, Navoi elaborates on the history of 

the creation of “Khamsa” and cites examples of 

Navoi's thoughts from his own work as evidence: "The 

desire to move from the genres of poetry to major 

ones occupied his thoughts from his youth, and 

therefore his heart turned to the “Khamsa” of Nizami 

and Khisrav Dehlavi.” He later wrote: 

...Vale qoniʼ o‘lmay ushoq ishga hech, 

Dimog‘imda erdi ulug‘ pech-pech. 

Ne maydon aro sursam erdi samand, 

Havosin ko‘ngul qilmas erdi pisand. 

Ne bo‘stonki, sayr isra mavjud edi, 

Haqoratdin ollimda mardud edi. 

Xayolimda kishvaristonlig‘ kirib, 

Mamolikda sohibqironlig‘ kirib, 

Bu andeshadin erdi ko‘nglumda shayn 

Ki, bo‘ldi ko‘nglum moyili “xamsatayn” 

[Alisher Navoi. “Khamsa”. Prepared by P. Shamsiev]” 

In addition, the book covers topics such as the social 

essence of “Khamsa” and poetic stories in “Khamsa”, 

about Navoi’s undiscovered ghazals, as well as Alisher 

Navoi’s thoughts about the creative the Timuriys. 

Although the book consists of some articles, it has a 

general whole. 

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Volume 02 Issue 09-2022 10 

                 

 
 

   
  
 

American Journal Of Philological Sciences   
(ISSN – 2771-2273) 
VOLUME 02 ISSUE 09 PAGES: 05-11 

SJIF IMPACT FACTOR (2022: 5. 445)  
OCLC – 1121105677    METADATA IF – 5.963 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 
Publisher: Oscar Publishing Services 

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Also, in the 21st century, many scientific researches 

dedicated to Navoi's “Khamsa” were created. It is 

worth noting that the research of this masterpiece of 

Navoi on the basis of new scientific views is required by 

life itself. The monograph and book of well-known 

literary scholar, doctor of philology Aftondil Erkinov 

“Sources of the interpretation of Alisher Navoi’s 

“Khamsa” (15th - early 20th centuries)” [“Tamaddun” 

publishing house, 2018] is one of such new researches. 

In this study, the author researched Navoi’s work 

“Khamsa” for the first time in our literary studies based 

on the methodology of literary hermeneutics 

[Turdaliev A. Journal of Uzbek literature and art, from 

the article “New interpretation of Khamsa” (2019, 

issue 14)]. Erkinov Aftondil in the book “Sources of 

interpretation of Alisher Navoi’s “Khamsa” (15th - early 

20th century)” says the following about the aspects of 

Alisher Navoi’s “Khamsa” research: “Navoi’s views on 

his “Khamsa” are wide-ranging , they relate to 

different aspects of the work. We studied only one of 

them – Navoi’s attitude to the tradition of Khamsa 

writing and his literary aesthetic views in the process of 

writing his “Khamsa” [Erkinov A “Sources of 

interpretation of Alisher Navoi’s “Khamsa” (15th-early 

20th centuries) Vol.: TAMADDUN, 2018 - P-253]. 

The author used 57 manuscript copies of Navoi’s 

“Khamsa” in the Manuscript Fund of the Institute of 

Oriental Studies named after Abu Rayhan Beruni of the 

Academy of Sciences of Uzbekistan as a research 

object and thoroughly researched them [Turdaliev A. 

From the article “New interpretation of Khamsa” in the 

Journal of Uzbek literature and art (2019, issue 14)].  In 

addition, Navoi’s “Khamsa” has been studied by many 

scholars. For example, Suyma G'anieva, E. Shodiev 

“Khamsa” and Persian-Tajik literature”, D. Yusupova 

“Artistic harmony of content and rhythm in Alisher 

Navoi’s “Khamsa”, A. Qayumov’s interpretation of 

“Hayrat ul-abror” and “Saddi Iskandari”, etc. Here the 

question arises, “What does knowing what has been 

learned give us?”, “why do we need to learn and know 

what has been learned?” Knowing and learning what 

has been learned gives us the following: 

- Knowing how important Navoi's works are and 

how important it is to study them; 

- Learning research methods from older and more 

experienced scientists; 

- Determining convenient methods and methods for 

research; 

- Draw the necessary conclusions from their work; 

- Avoiding repetition, i.e. clarifying the unlearned 

aspects after learning them well; 

- Pursuit of novelty. 

- Increase the ability to think. 

RESULTS 

Apart from the above, the study of Alisher Navoi’s 

“Khamsa” will tell us its importance. We can also add 

that by studying it in this way, we can find something 

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(ISSN – 2771-2273) 
VOLUME 02 ISSUE 09 PAGES: 05-11 

SJIF IMPACT FACTOR (2022: 5. 445)  
OCLC – 1121105677    METADATA IF – 5.963 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 
Publisher: Oscar Publishing Services 

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new in the study of Hamsa. It is easier to give our 

conclusions by comparing the data from the studied 

cases. 

CONCLUSION 

 In conclusion, I will say that despite the fact that 

Navoi’s “Khamsa” has been studied for centuries, we 

can still discover new aspects of it. In this article, I only 

touched a little on the study of his work “Khamsa”. 

Alisher Navoi’s “Khamsa” has been given a certain 

attitude in various literary works, reviews, historical 

works and memoirs. Such a relationship is important in 

terms of understanding and evaluating “Khamsa”, 

determining its place in the literary environment. 

Notes and relationships in scientific, artistic and 

historical works about Navoi’s “Khamsa” between the 

15th and 20th centuries should be specially studied in 

literary studies. [Erkinov A “Sources of interpretation 

of Alisher Navoi’s “Khamsa” (15th-early 20th century)” 

Vol.: TAMADDUN, 2018 - B-154] In addition, many more 

of his works and their rare manuscript copies and 

miniatures made of manuscripts need to be studied. 

They contain many secrets, scientific and mystical 

ideas. 

Learning them should be the goal of us young people 

together with our mentors. Studying them and 

breaking them into our society is also considered one 

of the good deeds. 

 

REFERENCES 

1. Rustamov A “Navoi's artistic skills” T.: Literature 

and art, 1979. 

2. Kayumov A “Alisher Navoi” T.: Uzbekistan, 2011. 

3. Erkinov A “Sources of interpretation of Alisher 

Navoi’s “Khamsa” (15th-early 20th century)” T.: 

TAMADDUN, 2018 

4. Husayn Boykara. Devon, treatise. T.: Science, 1968 

5. Yusupova D “History of Uzbek classical literature 

(Alisher Navoi era)” T.: “Akedemnashr”, 2013. 

6. Sirojiddinov SH, Yusupova D, Davlatov O 

“Navoiyshunoslik” (Book 1) T.: “Tamaddun”, 2018. 

7. Ikramov A “History of the study of the epic “Hayrat 

ul-Abror” master thesis, T.: 2012. 

8. Kayumov A “Alisher Navoi” T.: Uzbekistan, 2011. 

9. http://kh-davron.uz/kutubkhona/uzbek/porso-

shamsiyev-abdurahmon-jamiy-va-alisher-

navoiy.htm 

10. Khaitmetov A. “Literary and critical views of Alisher 

Navoi”, T.: Publishing House of the Academy of 

Sciences of the Uzbekistan SSR, 1959. 

11. Abdugafurov A “Lessons of the Big Five” T.: 

Literature and art named after Gafur Ghulam, 1995. 

12. Turdaliev A. Uzbek literature and art magazine, 

from the article “A new interpretation of Khamsa” 

(2019, issue 14). 

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https://scholar.google.co.in/scholar?q=THEORETICAL%20AND%20IDEAL%20ORIGINS%20OF%20FIRDAUSI'S%20PHILOSOPHICAL%20WORLD%20VIEW
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