The Light of Islam


A Muslim must be a morally beautiful and spiritually mature person. The contribution of Eastern thinkers to human civilization is invaluable, and the study of their creations is still a vital topic today. One of such thinkers was Mirza Abdulkadir Bedil (1644-1721), who is an unbreakable link in the chain that unites the Turkic, Persian and Indian people. The poet’s idea that everyone should be guided by moral criteria, including the pursuit of honesty and perfection, in the acquisition of knowledge, played an important role in the article. We studied in this article Bedil’s works in this area. The moral ideal of greatness was interpreted by the thinker as one of the priority values in human perfection, in achieving his perfection. When the thinker expressed his opinion on the idea of greatness he relied on the views of the scholars who lived before him and he enriched them with new content. In addition, Bedil pays attention to ethical concepts such as modesty and shame. When we analyze the moral values in his teaching, such as modesty, shame, disgrace, we see that they are in harmony with the work of Central Asian thinkers. For example, Yusuf Khas Hajib says about these concepts: In both worlds, what a person needs is a good character and good manners. Secondly, shame, modesty, and thirdly, truthfulness is also necessary. It is because of these qualities that a person finds happiness. Shame keeps a person from doing bad things, and shamelessness is a bad thing for a person. When honesty, modesty, and kindness are combined, the whole world will be full of happiness. We can find these ideas in Alisher Navoi’s moral views. For example, an unfaithful person has no shame; the shameless have no fidelity. If a person does not have these two qualities, he has no faith. The article analyzes Mirza Bedil’s idea that science is the true jewel of man and that for man to understand the secrets of nature, he must be knowledgeable and diligent.

First Page


Last Page



1. Alisher Navoiy. Mahbub ul-qulub. – T.: “Adabiyot va sanʼat”, 1983. – 112 b.

2. Alisher Navoiy. Lisonut – tayr. – T.: “Adabiyot va sanʼat”, 1991. – 464 b.

3. Bedil. Kulliyot. Bombey, 1882.

4. Boltaboyev Hamidulla. Fitrat – Bedilshunos. / “Bedil va oʻzbek maʼnaviyati” mavzuidagi xalqaro anjuman materiallari. – T.: “Movarounnahr”, Tehron: “Al-Hudo” xalqaro nashriyoti, 2005. – B.34-53.

5. Jaloliddin Rumiy. Ichindagi ichindadir. – T.: “Mehnat”, 2001. – 158 b.

6. Jaloliddin Rumiy. Maʼnaviy masnaviy. / Asqar Mahkam tarjimasi. – T.: “Sharq”, 1999. – 368 b.

7. Komilov N. Tasavvuf. – T.: “Yozuvchi”, 1996. – 270 b.

8. Komilov N. Tasavvuf. 2-kitob. – T.: “Adabiyot va sanʼat”, “Oʻzbekiston”, 1999. – 207 b.

9. Kadkaniy, Muhammadrezo Shafeʼi-ye. Shoʼer-e oyineho. Barrasi-ye sabk-e hendiy va sheʼr-e Bidel. – Tehron: “Ogoh”, 1384.

10. Matnazar Abdulhakim. Tabarruk tashrif / Bedil ruboiylarining tarjimasi. – Urganch: Xorazm, 1991. – 39 b.

11. Matnazar Abdulhakim. Takallum. – Nukus: Qoraqalpogʻiston, 1995 – 45 b.

12. Mirzo Abdulqodir Bedil. Kulliyot – Dushanbe: “Irfon”, 1956. – 655 b.

13. Mirzo Abdulqodir Bedil. “Komde va Mudan”. / Nazarmat tarjimasi. – T.: “Oʻzbekiston”, 1960. – 94 b.

14. Mirzo Abdulqodir Bedil. Osor: iborat az hasht ҷild. Ҷildi yakum. – Dushanbe: “Adib”. 1989. – 670 b.

15. Kalandarova, D. U. (2020). Religion and social identity analysis in virtual space. ACADEMICIA: An International Multidisciplinary Research Journal, 10(10), 1164-1168.

16. Mirzo Abdulkodir Bedil. Gʻazal va qasidalar. – Hijriy 1333. – 118 b.

17. Mirzo Abdulqodir Bedil. Shavqingni yod etib. – T.: Nashriyot matbaa ijodiy uyi, 2005. – 144 b.

18. Qadimiy hikmatlar, T., 1987

19. Moʻminov I. Mirza Bedil. – T.: “Fan”, 1964. – 76 b.

20. Moʻminov I. Mirza Bedilning falsafiy qarashlari. – T.: “Oʻzbekiston”, 1957. – 96 b.

21. Muminov I. Filosofskiye vzglyadы Mirzы Bedilya. – T.: Uz “Fan”, 1957. – 110 s.

22. Moʻminov I. Oʻzbekistonda progressiv ijtimoiy-falsafiy fikrlar tarixiga doir materiallar. – T.: “Oʻzbekiston”, 1959. – 443 b.

23. Moʻminov I. Tanlangan asarlar. 1 jild. – T.: “Fan”, 1969. – 494 b.

24. Farididdin Attor. Ilohiynoma / Fors tilidan N.Komilov tarjimasi. – T.: “Yozuvchi”, 1994. – 94 b.

25. Shukurov Sh. Mirza Bedilning poetik merosi. – T.: “Fan”, 1979. – 132 b.

26. Shomuxamedov Sh. Xazinalar jilosi. – T.: “Adabiyot va sanʼat”, 1981. – 397 b.

27. Shomuxamedov Sh. Fors – tojik adabiyoti klassiklari ijodida gumanizm. – T.: “Fan”, 1968. – 430 b.

28. Xoʻdoyor Ibrohim. Sadreddin-e Ayniy va Bidel-e Dehlaviy (Fors tilida). // “Sino” jurnali, 2011-yil: bahoryoz. 41-42 sonlar. – B.34-49.

29. https://www.researchgate.net/profile/Zafar-Holmuminov

30. Xolmoʻminov Jaʼfar. Bedil falsafasini yaratgan davr. / “Oʻzbekistonning maʼnaviyat strategiyasi: genezisi, evolyutsiyasi va amaliyoti” mavzuidagi Respublika ilmiy-amaliy anjumani ilmiy maqolalar toʻplami. 2016- yil 31-mart. Oʻzbekiston Davlat jahon tillari universiteti. – T., 2016. – B.52-54.

31. Xolmoʻminov Jaʼfar. Bedilni anglash zavqi. / “Oʻzbek sharqshunosligi: buguni va ertasi”. Ilmiy maqolalar toʻplami. 7. – T.: Toshkent Davlat sharqshunoslik instituti, 2016. – B.216-227.

32. Xoʻdoyor Ibrohim. Sadreddin-e Ayniy va Bidel-e Dehlaviy (Fors tilida). // “Sino” jurnali, 2011-yil: bahoryoz. 41-42 sonlar. – B.34-49.