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Journal articles on the topic 'Babur'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 August 2024

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1

Yavuz Ataman, Kemal. "Baburshah and Globalized India." Golden Scripts 5, no. 1 (March 10, 2023): 21–34. http://dx.doi.org/10.52773/tsuull.gold.2023.1/armq7515.

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Zahir ud-Din Muhammad Babur Shah Ghazi, one of most important rulers of Turkish and Islamic history, but little known in some countries, is an exceptional person who changed the flow of history. If it is expressed from today’s point of view, Babur Shah, the founder of the Baburs, is a lead-er, a person carrying “global characteristics”. He is a ruler, statesman, ad-ministrator, soldier, commander, writer, poet, calligrapher, musician, com-poser, Sufi and a good family head. With the state that he established, he changed not only political but also the socio-cultural structure of Indian geography. He carried the knowledge, wisdom, politics, state, technique, material and spiritual accumulation of the Ma wara’un-nahr to India. He had a forward-looking, multi-cultural perspective and a consciousness of living together. He was a distinguished personality and leader who success-fully carried out this thought and understanding. Babur Shah conceived the state and society as a mixture with Turkish, Mongolian, Persian and Indian Culture in Islam crucible. The Baburs succeeded that. This mixture extended to Anatolian geography. It is possible to see that Babur Shah laid the foundations of a state having global features in India, this state lived for four centuries and affected Asia and the world, and that changed the history of Asia. In this respect, some Western historians stated that Babur Shah was an exceptional leader in the world history, and they examined his life in every aspect. The founding Prime Minister of India, Nehru having intellectual features clearly stated that Babur Shah had an important place in the history of India in many ways. This historical truth can be a source of inspiration and a roadmap for today’s Indian State in the process of glo-balization.In our study, we will try to deal with Babur Shah’s personal characteristics, political stance, position, decisions and practices from a global perspective. We will evaluate the global heritage and characteristics of the civilization that the Baburs established in India in his presence.

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2

Dr Seema Gautam and Dr Deepak Singh. "A glimpse of Indian society in the memoirs of Mughal emperors Babur and Jahangir." Knowledgeable Research: A Multidisciplinary Journal 1, no. 4 (June 29, 2023): 70–76. http://dx.doi.org/10.57067/kr.v1i4.88.

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The Mughal princes of India and their kinsmen of Central Asia were not only great warriors and empire builders, but many of them also possessed refined literary tastes and had an innate ability to critically assess the developments in the various regions around them, whether political or otherwise. Be it of military or socio-cultural significance, the Indian Mughal princes not only patronized great scholars and literary figures, but were themselves authors of literary works and historical chronicles. Two of them, Zahiruddin Muhammad Babur—the founder and great-grandson of the Mughal Empire in India—and Nuruddin Muhammad Jahangir, the fourth Mughal ruler of India, did the extraordinary work of writing their own memoirs. Babur wrote it in his native language Chagatai Turkish, which is known as Tuzuk-i-Baburi, Wakiyat-i-Baburi or Babur Nama. The work was translated into Persian in 1589 – 90 CE by Abdul Rahim Khan-i-Khana, one of his navaratnas or distinguished courtiers during the reign of Akbar, the third Mughal emperor, and has been used in studies. Indians trade and commerce, but neither the source of these precious metals is mentioned nor the types of goods and merchandise manufactured and traded in India at that time. But Babur showed keen interest in understanding the agricultural system and irrigation methods prevalent in India. To this he writes: “Autumn crops grow automatically with heavy rains; and the strange thing is that spring crops grow even when there is no rain. Trees and plants are irrigated in buckets or with water brought by wheel. They are irrigated continuously for two or three years, after which they do not require water.

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3

Khamdamov, Bekhzod Kh. "LIFE AND ACTIVITIES OF ZAKHIRIDDIN MUHAMMAD BABUR." American Journal of Political Science Law and Criminology 05, no. 04 (April 1, 2023): 77–81. http://dx.doi.org/10.37547/tajpslc/volume05issue04-13.

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4

Gordon, Stewart. "Babur: Salt, Social Closeness and Friendship." Studies in History 33, no. 1 (February 2017): 82–97. http://dx.doi.org/10.1177/0257643016677451.

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This article explores whether the concept of ‘friendship’ is a useful and basic category for the analysis of South Asian history. It begins with a variety of characteristics of relationships that social science has identified as friendship. It then explores the Baburnama, focusing on the social closeness or social distance of several groups and individuals, such as queens, allied leaders, blood kin, clerics and recruits. None were socially close enough to Babur to merit the term friendship. In contrast to these more distant relations, some of the men in proximity to Babur were, indeed, very close. Babur uses two Turkish terms to describe these men. The first term is Içki, which translates as ‘Inner men’, that is, the small group of men (perhaps fifteen in number) who fought next to Babur in battle and often ate with him. They formed his guard at night. The second term is kukäldash, which translates as ‘breast brother’, meaning the few men who shared the same wet nurse as Babur. These men grew up with Babur and were his closest friends. He mourned bitterly when one was killed. Overall, Babur did have friends and companions who were loyal through thick and thin. They formed the very centre of his household troops and the centre of his army.

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5

Abdykadyrova, Syuita. "THE SPECIFICITY OF THE USE OF ANTHROPOFORMANTS IN THE WORK «BABUR-NAME» AS A REFLECTION OF INTERCULTURAL CONCEPTS." Alatoo Academic Studies 2022, no. 1 (January 30, 2022): 184–93. http://dx.doi.org/10.17015/aas.2022.221.23.

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This article is devoted to the identification of anthropoformants in the text "Babur- name", one of the oldest monuments of Turkish culture, as a reflection of intercultural concepts. The relevance of the topic of the work is determined by the fact that the eastern mentality has been studied rather superficially in comparison with the European one. The main purpose of the work is a comprehensive study of anthroponyms using the example of the text of Zakhiriddin Muhammad Babur "Babur-name". The tasks of the work include the description of the anthropogenic space in the text "Babur-name" and the definition of the specifics of the national perception of reality and the peculiarities of its reflection in linguistic means. The main research methods of the article are the descriptive method, which includes such techniques as the study of factual material, generalization and interpretation of some anthroponyms in Babur-name, and the comparative-historical method - in determining the genetic affiliation of anthropogenic vocabulary in the text of the work, in identifying changes in the structure and the composition of anthroponyms occurring over different periods of time. Anthropoformants in the text "Babur-name" were considered in the synthesis of cultural, linguistic, and social factors from the standpoint of cultural linguistics. This fact is associated with various periods of social and cultural life, characterized by stereotypical ideas about the function of the name in society, various events in the political and social life of the time in which Babur lived.

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Quvvatova, Dilrabo, and Ikhtiyor Kamolov. "BIOGRAPHICAL APPROACH TO THE PERSONALITY OF BABUR IN WESTERN LITERARY STUDIES." INTERNATIONAL JOURNAL OF WORD ART 1, no. 3 (January 30, 2020): 193–99. http://dx.doi.org/10.26739/2181-9297-2020-1-27.

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Poet and ruler ZM Babur belongs to a number of great figures who made a valuable contribution to world civilization. For this reason, literary and historical works of a world scale are still created about this historical person. These historical and artistic sources describe the difficult but very meaning ful life of the great thinker. The article provides a comparative analysis of the novel "The Prince of Andijan" by the Austrian writer FricWoertle and the novel "Babur the Tiger" by the American orientalist Harold Lamb with such historical sources as the memoirs “Babur name” by Babur and “Tarikhi Rashidiy” by Mirzo Mukhammad Khaidar from the point of view of a biographical approach.

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7

Harahap, Darwin Darwin, and Ambang Daulay. "Manajemen Pengelolaan Masjid (Studi Kasus di Masjid Babur Rahmat Kelurahan Pasar Pargarutan Kecamatan Angkola Timur)." Tadbir: Jurnal Manajemen Dakwah FDIK IAIN Padangsidimpuan 3, no. 2 (December 30, 2021): 381–98. http://dx.doi.org/10.24952/tad.v3i2.4511.

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Manajemen pengelolaan masjid yang efektif merupakan usaha yang dilakukan agar peran dan fungsi masjid dapat direalisasikan dengan seharusnya. Masjid Babur Rahmat dalam hal ini merupakan salah satu masjid yang memiliki segudang prestasi dan penghargaan sehingga manajemen pengelolaan masjid Babur Rahmat perlu untuk digali kembali dan diketahui. Jenis penelitian ini adalah penelitian kualitatif dengan pendekatan deskriptif. Adapun hasil penelitian ini menunjukkan bahwa masjid Babur Rahmat menggunkan model manajemen tertutup (Close Management) dalam pelaksanaannya karena kebanyakan pengelolaan masjid dilaksakan secara tertutup dan tidak dipublikasikan kepada masyarakat seperti pendanaan, pengadaan sarana dan prasarana serta lalu lintas keuangan masjid. Akan tetapi walaupun demikian manajemen pengelolaan masjid Babur Rahmat masih berjalan dengan baik karena adanya donatur tunggal yang membiayai seluruh keperluan masjid.

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Akulovna, Karimova Yulduz, and Olmazor mahalla. "THE ROAR OF TIGER IN THE FARTHEST COUNTRY AUSTRIA." American Journal of Philological Sciences 4, no. 4 (April 1, 2024): 76–81. http://dx.doi.org/10.37547/ajps/volume04issue04-13.

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9

Gökhan Çevik, Dr. "BABUR-NÂME'DE MESLEK ADLARI." International Language, Literature and Folklore Researchers Journal 1, no. 24 (January 1, 2021): 128–53. http://dx.doi.org/10.12992/turuk1064.

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10

Rafiddinov, Sayfiddin. "MYSTICAL VIEWS OF BABUR." Theoretical & Applied Science 88, no. 08 (August 30, 2020): 170–74. http://dx.doi.org/10.15863/tas.2020.08.88.32.

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11

Ishaku, B., J. A. Timbuak, and W. O. Hamman. "Some hand anthropometry among Babur/Bura and Kanuri ethnic groups of Borno State, Nigeria." Journal of Experimental and Clinical Anatomy 21, no. 1 (July 7, 2024): 89–94. http://dx.doi.org/10.4314/jeca.v21i1.14.

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BACKGROUND AND AIM: The human hand is the most used and versatile part of the body, and its dimensions varies with age, sex and ethnic groups. Hand dimensions such as, hand length and hand breadth are useful in forensic and legal sciences. The aim of this study is to measure some hand anthropometry variation among Babur/Bura and Kanuri ethnic groups in Maiduguri, Borno state Nigeria. METHODOLOGY: A total of eight hundred and one (801) subjects (401 males; 198 Babur/Bura, 203 Kanuri and 400 females; 198 Babur/Bura, 202 Kanuri) were recruited for this study. Parameters collected were: hand length (HL), palm length (PL), hand breadth (HB) and palm breadth (PB) using a palm print scanner (HP Deskjet 1515 model) and, compared between groups student’s t-test was used, discriminant function was used to predict sex. SPSS version 22.0 software was used for statistical analyses and P<0.05 was set as level of significance. RESULTS: Data analyzed showed that, Babur/Bura and Kanuri males had higher (p<0.001) mean hand dimension values compared to their female counterparts. However, there was no difference (p>0.05) in hand dimensions between the male-to-male and female-to-female of both ethnic groups. CONCLUSION: There was sexual dimorphism in hand dimensions amongst Babur/Bura and Kanuri ethnic groups, which, could be useful for determination of sex and provide more insight into biological variation with the inclusion of these groups.

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Rahimova, Bekposhsha. "SYNTHESIS OF TRADITIONALITY AND DISTINCTIVENESS IN LITERARY HERITAGE." Psychology and Education Journal 58, no. 1 (January 20, 2021): 5003–9. http://dx.doi.org/10.17762/pae.v58i1.1722.

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The article interprets Sirojiddin Sayyid's work "The First Wonder" and "One Hundred Oh, Zahriddin Muhammad Babur" in the narrative aspect. In a unique form and style, the ideological and artistic essence peculiar to Navoi and Babur is interpreted from the point of view of the contemporary poet, while preserving the leading features of the spirit of general content, emphasizing the importance of universal views for today.

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13

Koch, Ebba. "The Garden of Babur in Kabul: A Dynastic Project of the Mughal Dynasty and Its Survival." International Journal of Islamic Architecture 12, no. 1 (January 1, 2023): 33–70. http://dx.doi.org/10.1386/ijia_00094_1.

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The Bagh-i Babur in Kabul is generally held to have been founded by Babur in 1504, when he made Kabul his home. A close examination of the Mughal sources, however, reveals a more complex picture. I suggest that, contrary to other Mughal funerary gardens, which were built by a single patron, the Bagh-i Babur was a dynastic project of several succeeding generations of Mughal emperors. It was incepted by Babur; preserved by his sons Mirza Kamran and Humayun, and his grandson Mirza Hakim, as an honoured burial site of the early Mughals; enclosed and transformed, as I suggest, into a grand terraced construction by Emperor Akbar; highlighted by Emperor Jahangir with dynastic inscriptions; and thoroughly renovated and enriched with buildings by Emperor Shah Jahan. After the Mughal era, the garden became a place of recreation for the people of Kabul, and at the end of the nineteenth century it was rehabilitated and appropriated as a residential pleasance by the Afghan kings, who shaped their reigns and concepts of kingship on Mughal models. After periods of unrest and destruction, the garden was reconstructed in the early twenty-first century and became a public park for the people of Kabul.

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14

Aslonov, Ilhom. "Reflection of the image of the Timurid rulers in "Baburnama"." Uzbekistan:language and culture 6, no. 1 (March 10, 2023): 73–83. http://dx.doi.org/10.52773/tsuull.uzlc.2023.1/jfsj8522.

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Zahiriddin Muhammad Babur was a writer, poet, scientist who occupied a special place in the culture, literature and poetry of the Middle Ages, and was also a great statesman and general. Zahiruddin Muhammad Babur created invaluable works in various fields of literature, art, history and science. "Baburnama" is a literary and historical work written in the Uzbek language with its broad outlook and perfect intelligence, which has been attracting the attention of world scientists, historians, ethnographers for many years. It is known that the history of Movarunnahr, Khorasan, Iran and India was covered in it during the period when Babur lived. This article is devoted to the research of the problem of artistic and psychological image in "Baburnama”, it talks about the etiquette of the ruler and the artistic psychological image of the political hierarchy in the Timurid kingdom.

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A. Gafurov, Bakhromjon. "Ideological-Epistemological Aspects of Mirzo Babur’s Worldview." International Journal of Social Science Research and Review 5, no. 9 (September 13, 2022): 239–41. http://dx.doi.org/10.47814/ijssrr.v5i9.618.

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This article discusses the ideological and epistemological aspects of Mirzo Babur’s worldview. It can be seen that Mirzo Babur solved the main problem of philosophy from an objective, religious-theological point of view. This worldview also applies to most medieval thinkers, especially those close to him in terms of period and region. From this, we can conclude that this objective idealistic religious-theological dogmatic outlook of Mirzo Babur was based on the principle of consistent, strict idealistic monism.

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Singh, Pashaura. "Speaking Truth to Power: Exploring Guru Nanak’s Bābar-vāṇī in Light of the Baburnama." Religions 11, no. 7 (July 2, 2020): 328. http://dx.doi.org/10.3390/rel11070328.

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This essay offers in-depth analysis of Guru Nanak’s works, collectively known as the Bābar-vāņī (“arrow-like utterances concerning Babur”), in the context of the memoirs of the first Mughal emperor Babur (1483–1530). It extends the number of works in the collection from a ‘fixed’ assemblage of ‘four’ to ‘nine,’ making it an open collection that dynamically responds to the specific questions raised by historians about Guru Nanak’s encounter with Babur. The resulting framework provides us with a fresh analytical gaze into the critical events related to Babur’s invasions of India and helps the novel readings of Guru Nanak’s verses shine through. It also examines how Guru Nanak’s voice of resistance was interpreted in the narratives produced by later generations. Departing from traditional views, the essay ends with a new understanding of the impact of the Bābar-vāṇī on the evolving Sikh conceptions of the relationship between spiritual and political powers.

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Tulkin,, Saydaliev. "ANALYSIS OF THE TRANSLATION OF ZAHIRIDDIN BABUR`S POEMS." CURRENT RESEARCH JOURNAL OF PHILOLOGICAL SCIENCES 03, no. 02 (February 1, 2022): 42–48. http://dx.doi.org/10.37547/philological-crjps-03-02-09.

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The article deals with the issue of translation of Zahiriddin Babur`s poems into Russian language by the connoisseur of the Uzbek classical literature Minevich Lev Penkovsky and the specific pecularities of translation of the poems. The special attention paid by the translator to the unity of form and content in the translation process, the original was reflected in the Russian language. It should be noted that the translator has accurately recreated mastered poetic elements, such as the redif, sound symbolism and have achieved classic rhymes of the rubaiyat. All this contributed to the interpretation of the main idea of the rubaiyat, inner feelings of the lyrical hero and historical realities. When translating rubais, L.M.Penkovskiy effectively used various artistic techniques and means, such as repetitions, rhyme, rhythm and metaphors. The article not only analyzes advantages of the translation forms in Russian, but some lacks and mistakes while expressing original content of Babur`s poems by the translator. For example, conveying the inner experience of the lyrical hero (which is the author himself) accurately, biographical information related to Babur personally are not carried out by the translator. These and other moments are specifically and critically reviewed in the work. However, all this does not detract from the artistic skill of the poet and translator L.M.Penkovsky, who made a lot of effort to ensure that the Russian reader could enjoy all the charm of the works of the recognized master of lyric lines Zahiriddin Muhammad Babur.

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Yusupova, Dilnavoz. "Description of Poetic Meters and Sizes in the Turkic Treatises on the Aruz During the Timurid Period." Golden scripts 2, no. 4 (December 10, 2020): 3–25. http://dx.doi.org/10.52773/tsuull.gold.2020.4/boub2835.

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The article analyzes the problems of bakhrs (poetic meters) and vazns (sizes) presented in the Turkic treatises, which played a significant role in the formation and development of Aruz studies of the Temurid period, such as "Funun al-balaga" by Sheikh Ahmad Tarozi, "Mezon al-avzon" Alisher Navoi and “Aruz Risolasi” by Zakhiriddin Muhammad Babur. It is argued that in "Funun al-balaga", which is considered the first Turkic treatise, the qualification and definition of bakhrs were implemented specifically in a special direction. The work theoretically analyzed 40 bakhrs, 20 of which were not included in the treatises created before Sheikh Ahmad Tarozi. These meters were created by the author himself. In his treatise "Mezon al-Avzon" Alisher Navoi analyzed 160 vazns associated with 19 bakhrs. In addition to those presented in Alisher Navoi's treatise, Babur discovered two more bakhrs and qualified them as “Ariz” and “Amik” bakhras in his treatise. Babur showed 21 meters and 537 vazns in the Treatise on Aruz. The author of the article comes to the conclusion that Aruz studies reached its peak during the Timurid period.

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KARATAŞ, Ahmet. "Babur ve Bayram Han Dîvânlarındaki Deyimler." Medeniyet Kültürel Araştırmalar Belleteni 3, no. 4 (July 9, 2023): 10–34. http://dx.doi.org/10.60051/medbel.1301224.

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Deyimler, bir duyguyu ya da düşünceyi daha etkili ve özlü bir biçimde ifade etmeye yarayan kalıplaşmış söz öbekleridir. Deyimlerin oluşumunda en az iki sözcük yer almalı ve bu sözcüklerden en az birinin gerçek anlamının dışında bir anlama sahip olması gerekmektedir. Bu şekilde oluşmuş deyimler, kalabalık söz kadrosuyla anlatılacak ifadeyi, daha kısa ve etkili bir yolla ifade etmekte ve konu üzerinde derinlemesine düşünmeyi sağlamaktadır. Türkçe, deyimlerin varlığı bakımından son derece zengin bir dildir. Türkçenin ilk yazılı metinlerini oluşturan Orhun Yazıtlarından itibaren, günümüze değin oluşturulmuş hemen hemen her eserin söz varlığında deyimlerin varsıllığı dikkati çekmektedir. Babur ve Bayram Han, Hindistan’da gelişen Türk edebiyatının öncü isimleri olmakla birlikte, aynı zamanda Babur Türk-Hint İmparatorluğu’nun saray erkanına bağlı önemli simalarıdır. Bu çalışmada, Babur ve Bayram Han’ın dîvânlarındaki, Türkçe’nin inceliklerini gösteren söz öbeklerinden olan deyimler tespit edilmiştir. Çalışmada, deyim ile ilgili birtakım bilgiler verildikten sonra eserlerde geçen deyimlerin yapı bakımından tasnifi yapılmıştır. Deyimlerin yapı yönünden incelenmesinde Zeynep Korkmaz’ın “Türkiye Türkçesi Grameri Şekil Bilgisi” adlı eserinde yaptığı sınıflandırma örnek alınmıştır. Daha sonra bu deyimler, kökenleri bakımından ayrı bir sınıflandırmaya daha tabi tutulmuştur. Çalışmanın ekinde ise deyimler, alfabe sıralamasına göre sırasıyla dizilmiş ve deyimlerin anlamları verilmiştir. Ayrıca tespiti yapılan deyimlerin, eserde geçtikleri yerler numaralandırılarak kullanım sıklığı belirtilmiştir.

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Sy, Evha Nazalatus Sa'adiyah, Devie Reztia A, and Devie Reztia A. "A SYNTACTICAL ANALYSIS OF SIMPLE SENTENCES IN KEMBHANG BABUR." Premise: Journal of English Education 8, no. 2 (October 20, 2019): 163. http://dx.doi.org/10.24127/pj.v8i2.2112.

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Syntax is the study of the principles and processes by which sentence that it is constructed in particular language. Whereas that every language in the world certainly has different structure. This research aim to answer: (1) What are kinds of simple sentence found in Kembhang Babur books? (2) What are the differences between English and Madurese in simple sentences? This research is a descriptive qualitative research, descriptively describing the syntactic structures of simple sentences in Kembhang Babur book. The writer followed the rule of the qualitative which the data describe in words as the basis of interpreting data. Words are of utmost importance to qualitative researchers. There are three kinds of simple sentences found in Kembhang Babur book could be classified into: (a) Affirmative sentences, (b) Negative sentences (c) Interrogative sentences. The differences in English sentence is; if this affirmative sentence Aux there is after NP, but in the interrogative sentence Aux there is before NP and there is auxiliary “do/does” as interrogative verb. In Madurese sentence is marked by the addition of the word “apah” which is put before NP. “Apah” is as question word in Madurese, not as an auxiliary.

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SADIKOV, KASIMJON. "A LOOK AT BABUR'S VIEWS ON LINGUISTICS (IN THE EXAMPLE OF "BABURNAMA")." Sharqshunoslik. Востоковедение. Oriental Studies 02, no. 02 (October 1, 2022): 30–46. http://dx.doi.org/10.37547/ot/vol-01issue-02-05.

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Zahiraddin Muhammad Babur was a great ruler, a magnificent commander, an incomparable writer and poet, historian, literary scholar, and also a connoisseur of the Turkic language. Babur did not have a special work on linguistics. Despite this, in his work "Baburname" the scientist often explains the etymology of some toponyms and provides information about the historical names of this area. The author used all the riches of the Turkic language. "Baburname" is a unique monument of history, classical literature and the Turkic written and literary language. All this indicates that he was a major specialist in linguistics. This article is devoted to the linguistic knowledge of the great figure.

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Zatsepin, A. V., and R. M. Kazakova. "The Problem of Commenting and Interpreting in M.A. Salye’s Translations of “Babur-Name” M.A. Salye." Prepodavatel XXI vek, no. 3/2 (June 30, 2023): 422–32. http://dx.doi.org/10.31862/2073-9613-2023-3-422-432.

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The article deals with the problem of commenting and interpreting in M.A. Salye’s translations of the classical Uzbek literature work “Babur-nameh”. It also gives examples of translations of realities, terms, ethnonyms, which are presented in the work. When translating a monument of Uzbek fiction, problems related to foreignlanguage interpretation and commenting of nationally colored lexicon inevitably arise, which results in multiple meanings of lexical units of the original. Translation of the Babur-nameh fiction text will help to preserve the collective memory, within which memories are distributed among representatives of ethnic, national, social and professional groups. However, in this case, the main task of the translator remains to preserve the form, content and aesthetic impact of the original text.

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Yuldashev, Taboshar Kadirovich. "The Structure of Babur's Work "Mubayin" and the Semantics of the Terms Representing the Acts of Hajj and Umra." European Journal of Higher Education and Academic Advancement 1, no. 2 (May 31, 2023): 247–48. http://dx.doi.org/10.61796/ejheaa.v1i2.195.

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Reading and researching written sources related to the history of the language under study serves as a foundation for the development of that field. Accordingly, the role of "Mubayyin" by Zahiriddin Muhammad Babur in the development of our literary language and national literature is incomparable. The purpose of writing the literary work was to explain the science of Sharia to his son Humayun in a poetic way. By the 15th and 16th centuries, the lexical layer of the old Uzbek literary language was much poorer. Pure Turkic words were replaced by Arabic, Persian and Tajik. This situation kept the masses away from science and enlightenment. This brought the old Uzbek literary language to a crisis. Having correctly understood the process, Babur tried to use pure Turkic words in his works. With this work, Zahiriddin Muhammed Babur contributed to the development of the Uzbek literary language, the history of the Uzbek literary language, the terms, words and expressions of the religious-philosophical spirit of the Uzbek literary language, and the science of Sharia. During the writing of the work "Mubayyin", the author re-used Turkish words that have become obsolete in the history of the Uzbek literary language. Also, he tried to write a work that was convenient, easy and understandable for the student of that time. As a result, "Mubayyin" became very popular among the people in its time.

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Hamdamov, Behzod Kh. "EXPLORING THE LEGACY OF GREAT BABUR: JUSTICE AND TOLERANCE." Journal of Social Sciences and Humanities Research Fundamentals 4, no. 1 (January 1, 2024): 36–38. http://dx.doi.org/10.55640/jsshrf-04-01-06.

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In this article, the author presents research findings within the realm of Eastern philosophy's discourse on the philosophy of love. The entry of love into the history of world civilization highlights the philosophical and anthropological significance of its role in human understanding. From this perspective, there arises a theoretical and practical need to analyze the place of love within the morphology of the individual from both a philosophical and anthropological standpointExamining the concept of love in its theoretical and practical dimensions becomes imperative in the context of exploring the human imagination's spiritual journey. This journey grapples with the challenges posed by the issues of human existence and its relationship with the phenomenon of love, a universal and all-encompassing force. Emotions' vulnerability, diversity, the primordial nature of love, and its role in modern human existence all converge in the complex tapestry of human life. Amidst the challenges posed by emotions, ambiguity, the reconfiguration of love, and the liberalization of sexual ethics in contemporary society, the enduring presence of love stands as a guiding star in the constellation of human existence.

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Hazratkulova, Elmira. "THE IMAGE EHSAN DAVLATBEK IN «BABUR-NAME»." Theoretical & Applied Science 80, no. 12 (December 30, 2019): 180–83. http://dx.doi.org/10.15863/tas.2019.12.80.36.

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Ünyay AÇIKGÖZ, Fatma. "BABUR DEVLETİ'NİN KURULUŞUNDA HAKİMİYETİN TESİSİ ve HEDİYELEŞME." JOURNAL OF SOCIAL, HUMANITIES AND ADMINISTRATIVE SCIENCES 6, no. 33 (January 1, 2020): 2018–27. http://dx.doi.org/10.31589/joshas.473.

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Quvvatova, Dilrabo, and Dildora Nazarova. "The Rubai Genre In The Works Of Jamal Kamal." American Journal of Social Science and Education Innovations 2, no. 09 (September 26, 2020): 346–53. http://dx.doi.org/10.37547/tajssei/volume02issue09-53.

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It is known that rubai is a common lyrical genre in the literature of the peoples of the East. This artistic development was achieved in the works of classical poets such as Umar Khayyam, Pahlavon Mahmud, Alisher Navoi, Babur, Ogahi, Munis.

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Nodira Gulmurzayevna, Dr Allambergenova, and Salayev Ravnak Fayzullayevich. "Babur Traditions In The Diwan Of Kamran Mirza." International Journal of Scientific and Research Publications (IJSRP) 11, no. 5 (April 28, 2021): 806–9. http://dx.doi.org/10.29322/ijsrp.11.05.2021.p11383.

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Ishfaq Ahmad Mir. "BABUR THE FOUNDER OF MUGHAL EMPIRE IN INDIA." International Journal of Social Science, Educational, Economics, Agriculture Research and Technology (IJSET) 2, no. 3 (February 28, 2023): 1293–99. http://dx.doi.org/10.54443/ijset.v2i3.142.

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The fourteenth century of the Christian period was a time of significant transition. The social and political environment was undergoing changes. Strong, centralized empires were erected in the east, while the middle classes in the west started to seek and obtain a part of government. Islamic control thrived during this period, bringing people from all over the globe together via trade and business. There were such powerful and centralized Islamic empires as the Mongols, Ottomans, Safavids, and Mughals. The Mughal Empire was made up of the conflicted, cooperative, and inventive relationships between the imperial dynasty and individuals from a wide range of cultural backgrounds in the numerous Indian territories that it was in charge of at the time. Three centuries' worth of rule might be attributed to the Empire. The Empire reached its zenith as the most powerful and prosperous state in human history

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Hazratkulova, Elmira. "SATIRE IN "BOBURNOMA" AND "TARIHI RASHIDIY"." CURRENT RESEARCH JOURNAL OF PHILOLOGICAL SCIENCES 03, no. 01 (January 1, 2022): 88–95. http://dx.doi.org/10.37547/philological-crjps-03-01-15.

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This article analyzes the attitude of Zahiriddin Muhammad Babur and Haydar Mirza to comedy, the humorous mood of the work. Bobur's artistic skills are studied in comparison with his literary views on comedy. The common and individual aspects of the literary style of Haydar Mirza and Babur are explored. The main sources for the analysis of the literary thinking of the writers are "Boburnoma" and "Tarihi Rashidi". These works are based on observations about the role of humor and satire in other fields. Bobur and Haydar's attitude to satire is comparable. This article uses biographical as well as comparative analysis of methods. Observations suggest that humor played an important role in determining Bobur's literary potential. In Haydar Mirzo's "Tarihi Rashidi" the attitude to humor and satire is limited. In the style of Haydar Mirzo, it was found that the author followed the principle of impartiality, which is characteristic of historians, and kept the tradition in the literary style.

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Khoshimova, Dildora. "The art of Comparison in the Images of Navoi and Babur." International Journal of English Language, Education and Literature Studies (IJEEL) 2, no. 1 (2023): 19–20. http://dx.doi.org/10.22161/ijeel.2.1.4.

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What is directly relevant to our topic is that both Navoi and Babur widely used the method of artistic comparison while describing their views on this matter through their own comments. This method allows the student to clearly perceive their purpose, to fully understand the possibilities of the art of contrast.

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Abdumajidovna, Ibragimova Rayhona. "National Colouring Words in “Baburnoma” and Their Expression in Translations." International Journal of Teaching, Learning and Education 2, no. 2 (2023): 7–9. http://dx.doi.org/10.22161/ijtle.2.2.3.

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This article analyzes the national characteristic words-realias, the research conducted in this field, the translation of realias from one language to another, and their pragmatic features. The English translations of the words expressing the national color used by Babur to describe the events that took place in the national territory are shown.

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Bal, Abhijit M. "The Mystery of the Afghanistan Earthquake of the Year 1505." Journal of South Asian Studies 11, no. 2 (August 30, 2023): 141–51. http://dx.doi.org/10.33687/jsas.011.02.4411.

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The Afghanistan earthquake of year 1505 has been described in the memoirs of the first Timurid-Mughal Emperor, Zahiruddin Muhammad Babur. In the same year, there was a major earthquake in Agra, India. Tibetan records suggest the date of the 6th of June in relation to an earthquake in the Himalayas, which would have been felt in Agra, but Indian sources record the date of the 6th of July for the Agra earthquake. Seismologists are of the view that the Agra and the Afghanistan earthquakes were different events. It has been suggested that the Indian writers conflated the Agra earthquake with the Afghanistan earthquake. This ultimately led to the assumption that the earthquake in Kabul described by Babur occurred on the 6th of July. A careful reading of the Baburnama would reveal that the Afghanistan earthquake occurred on the 25th (or the 22nd) of July and not on the 6th of July. This comprehensive review details the sequence and chronology of events leading up to the earthquake and discusses the reasons for the probable error in dating the Afghanistan earthquake.

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Roshangar, Mohammad Zia, Mohammad Reza Akbari, and Shirali Samimi. "Administrative and Economic Systems of the Mughal Empire: A Historical Analysis of Governance and Revenue Policies." Sprin Journal of Arts, Humanities and Social Sciences 3, no. 7 (July 8, 2024): 12–16. http://dx.doi.org/10.55559/sjahss.v3i7.368.

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The Mughal Dynasty commenced in 1526, led by the esteemed Babur, who is renowned as the pioneer and founder of Indian civilization through the process of unification. Due to its vast territorial reach from Kabul to Bengal, with natural boundaries such as the Arabian Sea and Himalayas, this dynasty was able to establish sophisticated formal institutions that surpassed those of other empires worldwide at that time. This study examines the complex governance system of The Mughal Empire, with a focus on the reigns of Babur, Humayun, Akbar, and Aurangzeb. Abul-Fazl Ibn Mubarak, a prominent historian during Akbar's reign, elucidated the Mughals' adoption of the dual strategies of 'JahanBani' (state maintenance) and 'Jahangiri' (imperial expansion). The article also examines Akbar's reforms in land revenue systems, which aimed to provide uniformity and economic stability in order to sustain the Empire's prosperity. The inclusion of women in the Mughal court is examined to highlight their cultural, political, and social achievements. This examination thoroughly explores the functioning of the Mughal administration and how it effectively maintained the empire's supremacy.

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ORAL SEYHAN, Tanju. "Social State Concept in the works of Babur Shah." Journal of Turkish Studies Volume 6 Issue 3, no. 6 (2011): 297–327. http://dx.doi.org/10.7827/turkishstudies.2378.

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Bumatova, Aidakhon Merganovna. "Poetic harmony in the translations of rubaiyat of Babur." ACADEMICIA: An International Multidisciplinary Research Journal 10, no. 9 (2020): 264. http://dx.doi.org/10.5958/2249-7137.2020.01056.3.

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Rizakulov, Javohir Shuhratog'li, and Fakhriyor Akromjonog'li Bakhtiyorov. "Military culture in the activities of Zahiriddin Muhammad Babur." Asian Journal of Multidimensional Research 11, no. 6 (2022): 64–65. http://dx.doi.org/10.5958/2278-4853.2022.00150.1.

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Koch, Ebba. "MUGHAL PALACE GARDENS FROM BABUR TO SHAHJAHAN (1526-1648)." Muqarnas Online 14, no. 1 (1997): 143–65. http://dx.doi.org/10.1163/22118993-90000376.

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Parodi, Laura E. "Kabul, a Forgotten Mughal Capital: Gardens, City, and Court at the Turn of the Sixteenth Century." Muqarnas Online 38, no. 1 (December 6, 2021): 113–53. http://dx.doi.org/10.1163/22118993-00381p05.

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Abstract Kabul was the seat of Mughal power during the first half of the sixteenth century, and—it is argued here—provided inspiration for the better-known Mughal metropoles of Hindustan. Sources suggest that the topography of Kabul was already well established, along with its major landmarks, decades before Babur made it the seat of his court in 1504. Among these landmarks were three remarkable royal gardens (all Timurid foundations), which performed complementary functions. The one known today as Bagh-i Babur acquired funerary connotations with the burial of Babur’s mother there in 1505, if not earlier. The Bagh-i Shahrara hosted the governor as well as distinguished guests, including widowed or divorced princesses and imperial visitors. The Chaharbagh was the seat of the court. Its functional units included residential quarters for the ruler and the harem, a courtyard of audience, administrative quarters, and service provisions. In this study, Kabul and its gardens are compared with Mughal counterparts in Hindustan, and (more briefly) with Timurid Herat and Safavid Isfahan. This comparison contributes to an understanding of the unique position occupied by gardens in the Timurid realm and in the courts of their Mughal and Safavid successors.

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GÜLER, Mehmet. "Babürnâme’deki Örneklerden Hareketle Türk-Moğol Kültüründe Yadacılık Geleneği." Journal of Old Turkic Studies 7, no. 2 (September 5, 2023): 444–59. http://dx.doi.org/10.35236/jots.1255642.

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The practice of yadačılıq involves manipulating weather elements such as rain, snow, and storms through specific rituals or stones. Throughout history, those who engaged in these practices have been bestowed titles like yatčı, yadačı, and cayčı, distinguishing them from individuals referred to as qam or shaman. The tradition of yadačılıq persisted among Turks and other Central Asian communities, spanning from ancient times to more recent centuries. Over this period, numerous sources have offered insights into this subject. One such illuminating source on these rituals and beliefs is the Bāburnāma, a memoir and diary-style account authored by Babur Shah, a notable figure from the 16th century. Within this work, Babur Shah documented his experiences, observations, and encounters during his rule. Significantly, the Bāburnāma includes explicit references to the terms yadačı and yadačılıq, underscoring the continuity of these beliefs within the societal fabric of the 16th century. The intent of our article is to emphasize the existence of yadačis and the beliefs encompassing yadačılıq across diverse Turkish and Mongolian communities, both in the past and the present, dispelling the notion that this practice is merely a legend.

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Guzal, Umurova. "Boburnoma and World Literature." International Journal for Research in Applied Science and Engineering Technology 10, no. 4 (April 30, 2022): 555–56. http://dx.doi.org/10.22214/ijraset.2022.41398.

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Abstract: The article provides information about the work of the king and poet Zahiriddin Muhammad Babur. The poet's work "Boburnoma" and its peculiarities, as well as views on the position of this work in world literature are analyzed. The current relevance of the valuable information in the work "Boburnoma" is noted. Keywords: cultural heritage, unique talent, mummified work, literary views, talent, culture of nations.

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Nurov, Arslon. "SOME MILITARY TERMS IN ZAHIRIDDIN MUHAMMAD BABUR'S "BOBURNOMA"." Oriental Journal of Education 02, no. 01 (March 1, 2022): 112–17. http://dx.doi.org/10.37547/supsci-oje-02-01-17.

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The article reveals some military terms and their meaning in the work "Boburnom" by the great king and poet Zahiriddin Muhammad Babur. The article tells when and in what battle the martial arts and weapons of Bobur were used in the play. It was also noted that the work of "Boburnom" is an encyclopedic work, but contains valuable information about the soldiers, along with historical, geographical and ethnographic information.

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Ravshanovna, Khayrullayeva Kamola. "The imageof babur mirza in the interpretation of stephen meredith." ACADEMICIA: An International Multidisciplinary Research Journal 11, no. 11 (2021): 239–44. http://dx.doi.org/10.5958/2249-7137.2021.02444.7.

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KAYMAZ, Zeki. "From Babur To Present A Name Of Aşık Game: Çik." Journal of Turkish Studies Volume 4 Issue 8, no. 4 (2009): 79–82. http://dx.doi.org/10.7827/turkishstudies.939.

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Moynihan, Elizabeth B. "The Lotus Garden Palace of Zahir al-Din Muhammad Babur." Muqarnas 5 (1988): 135. http://dx.doi.org/10.2307/1523114.

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Koch, Ebba. "Mughal Palace Gardens from Babur to Shah Jahan (1526-1648)." Muqarnas 14 (1997): 143. http://dx.doi.org/10.2307/1523242.

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Moynihan, Elizabeth B. "THE LOTUS GARDEN PALACE OF ZAHIR AL-DIN MUHAMMAD BABUR." Muqarnas Online 5, no. 1 (1987): 135–52. http://dx.doi.org/10.1163/22118993-90000226.

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Lee, Choonho. "16th Century India As Seen by Babur - Focused on Baburnama." JOURNAL OF ASIAN STUDIES 26, no. 3 (August 31, 2023): 239–52. http://dx.doi.org/10.21740/jas.2023.08.26.3.239.

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Bernhaut, Ross Lee. "Babur, Akbar, and the Transformation of Gwalior's Rock-Hewn Tirthankaras." Archives of Asian Art 73, no. 2 (October 1, 2023): 107–43. http://dx.doi.org/10.1215/00666637-10927894.

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Abstract During his 1528 sojourn in Gwalior, the first Mughal emperor, Babur (r. 1526–1530), encountered numerous colossal Digambara Jain Tirthankaras fashioned from outcrops in the Urvai valley. He recounts in his memoirs how he ordered the naked “idols” destroyed. While this famed episode of iconoclasm in the Bāburnāma is well known to scholars, three paintings portraying Babur's trip to Gwalior that survive from the multiple illustrated manuscripts commissioned by Babur's grandson Akbar (r. 1556–1605) have eluded close examination. This article probes the divergent representational strategies employed by the artists of those folios tasked with depicting the same scene. I demonstrate how one artist pictorially transformed Gwalior's rock-hewn Tirthankaras into animate idols, another alluded to yet elided their portrayal, and a third bypassed entirely the thorny issue of their representation. I argue that those illustrations constitute a visual emendation to Babur's memoirs that effectively exonerated Babur from any charge of desecrating inert Jain icons—an act by then incongruous with Akbar's policy of ṣulḥ-i kull and the strong Mughal-Jain relations at his court. This proposition is further supported by an original translation of an excerpt from Siddhicandra's (d. ca. 1666) Bhānucandragaṇicarita, a Sanskrit text composed by a Jain monk at the Mughal court. Ultimately, this study contributes to critical discourses on iconoclasm, artistic agency, Mughal-Jain relations, and historical memory by exploring the theoretical issues concerning the depiction of rock carvings and idols in the pictorial afterlife of Babur's encounter with Gwalior's rock-hewn Tirthankaras.

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Gafurov, Bahromjon. "SOME ASPECTS OF THE DEVELOPMENT OF STATE POLICY AND DIPLOMACY OF MIRZO BABUR." European International Journal of Multidisciplinary Research and Management Studies 02, no. 07 (July 1, 2022): 47–51. http://dx.doi.org/10.55640/eijmrms-02-07-10.

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In the years of independence, as in all fields, interest in studying the rich past heritage of our nation, including Mirza Babur's worldview, socio-political views and activities, significant progress was made by the standards of the present time. But despite this, we can observe a relatively small number of scientific studies on the study of the views of the great thinker and statesman on the science of politics and philosophy.

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