Opinions on Ali Şir Nevâyî’s 4 Ghazes with Hıred Redif and the Concept of Hıred

Abstract

As a “mind engineer,” Ali-Shir Nawā’ī frequently incorporates concepts
such as ‘aḳl and hıred “mind, intellect”, zeyrek “intelligent”, fikr “idea”
and their derivatives into his prose and poetic works, providing a wide
range of usage for understanding, interpreting, and other mental words.
The primary aim behind this frequent usage of intellect-perception words
is an endeavor to create an informed society, well-versed in its history
under fair governance within the framework of Islamic principles, and
to construct its future accordingly. He seeks to achieve this goal by mastering
Islamic sciences, as well as ancient Greek and Islamic philosophy,
Sufi philosophy, political science, and many other disciplines, and reaching
out to a wide spectrum of society both directly and through his poetry
and works, as necessitated by his duty. Individually, he always operates
with the thought of constantly transcending himself. His emphasis on intellect
can be observed in his use of the hıred rhyme in four gazels found in
Navādir al-Shabāb, Badāyi’ al-Wasat, and Fawāyid al-Kibar, He particularly
evaluates the relationship between love and intellect in Sufism. In this article,
an attempt is made to evaluate, comparatively with the word intellect,
the entry, usage, and meaning of the Persian word hıred and its derivatives
in Ali-Shir Nawā’ī ‘s works such as Gharā’ib al-Sighar, Badāyi’ al-Wasat,
Fawāyid al-Kibar, Hayrat al-abrār, Munshaāt, Mahbub al-Qulūb, Majālis
al-Nafā’is, Fusūl-i arba’a, Nazm al-Javāhir, Tārīkh-i Anbiyā wa Hukamā,
and Waqfiya. Moreover, an effort has been made to provide all instances
where the word hıred appears in the mentioned works in order to serve as
a source for further research in the article.