European Journal of Research www.journalofresearch.de ¹ 1/2019 [email protected]

SOCIAL SCIENCE AND HUMANITIES

Manuscript info: Received December 12, 2018., Accepted December 17, 2018., Published January 20, 2019.

THE PHENOMENON OF ALISHERNAVOI AND REPRESENTATIVES OF JADID LITERATURE

E. J. Nasrullaev senior Teacher at Jizzakh State Pedagogical Institute

http://dx.doi.org/10.26739/2521-3253-2019-1-8

Abstract: This article describes the infinite of jadids for the Navoi genius, who regarded the works of A. Navoi as an example for them. Key words: jadid, national awakening, chigataygurungi, afrosiyob brochure, literature rules, tuyuq, ramalbahri.

Recommended citation: E. J. Nasrullaev. THE PHENOMENON OF ALISHERNAVOI AND REPRESENTATIVES OF JADID LITERATURE. 1 European Journal of Research P. 68-73 (2019).

At the end of the 19th and early 20th centuries, the development of press and publishing work created new opportunities for Uzbek criticism and literature. In particular, the awakening of the literary criticism occured - the study of the literary process in action, the writer's creativity, and the spiritual and aesthetic requirements of the time, the spiritual needs of the public, the discovery of novels in the development of literature, showing shortcomings started. KhojiMuin, MirmukhsinShermukhamedov, Bekhbudiy, AbdulkhamidChulpan, AbduraufFitrat,AshuraliZakhiri, VadudMakhmud's articles focus on the important social tasks facing the art of speech, and attempted to link the literature development of nation with the issue of upbringing new people who fights for nation, Motherland, and independence. The idea called "Literature lives - nation lives" in the article of Chulpan's "What is literature?" (1914) guided the national revival. At the beginning of the 20th century, the jadid educators aimed gathering, storing, studying and publishing the rich literature and cultural heritage of the Uzbek people. In 1919, the Society of Fitrat, founded byFitrat's initiative, organized literary and musical evenings to accomplish this historic mission, struggled for the purity of the uzbek language, and concentrated on gathering the unique manuscripts that had been kept in private libraries.

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Till the mid-20's of the 20th century, literature was largely based on literary criticism. Since then, the Soviet government began to control it. In the evaluation of creativity, ideology and transitional policy became the major criterion. The art of literature and literature itself were required only from the point of view of class struggle, Soviet ideology. In addition, the principle of abolition of classical literary heritage was dominant. Among the poets such as Yassaviy, Bobur, Mashrab, Khafiz, , Khuvaydo, the spiritual property created by the great Navoiwas declared unnecessary and even harmful to the reader. AbduraufFitrat, and AtajanKhashim, have opposed such views and tried to defend the cultural heritage. The tendency of nigilistic attitude towards the past,the culture of past that was present in the 20s of the last century caused intellectuals to worry intensely.Because, many intellectuals trained by advancedjadid ideas knew how important the past was in understanding the identity of the nation itself. According to the words of the literary scholar Kh.Boltaboyev, as one of the spiritual roots of jadidism "Jadidism has been instrumental in raising a new literature through the inculcation of AlisherNavoi's creativity, which is the peak of the Timurid period literature in spiritual life. According to the jadids, the creation of a new literature without "mastering" the genius of AlisherNavoi and the spiritual treasures created thereafter cannot be put on the list of world literature "Therefore, the "ChigatoyGurungi" and other cultural and scientific institutions are initially called to study the literature, language, science and culture of the Navoi period. For this reason, Navoi's pen, which created a new page in world literature, has become a symbol of tense for jadids. Jadids called on the literature to thoroughly learn the world literature samples for writing on the Navoi level. One of the leading members in the Uzbekjadid literature who studied the literary and cultural heritage of the Uzbek and Tajik peoples, sources of Uzbek literature, the history of their development, literary movements, schools and their representatives, found and rediscovered the literary heritage of worldwide famous poets who had been forgotten in history, studied the works of poets and writers from Afrosiab - Alpine Tunus to Yassaviy, from YusufKhosHojiib to Turdi, Mashrab, Umarkhan to his contemporaries Elbek and Chulpon is a prominent artist and scientist, AbduraufFitrat who created the foundation for the new Uzbek literary criticism. His literary aesthetic thinking enriched Uzbek literary aesthetic thinking whichNavoi brought to the highest level, with his books "Rules of Literature" (1926) and later on "Aruz" (1936), enriched the literary aesthetics of the new era and continued as a leading specialist in the theory of literature.

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The publishing section under the muslim participation bureau in 1919 publishes a pamphlet entitled "The idea ofNavoi about humanity." Literary critic KhamidullaBoltaboev conducted a research for defining the author of this brochure, and found out that AbduraufFitrat not only prepared the pamphlet for the publication, but also wrote it, and gave the following as an evidence: "Some of the comments in the brochure are similar with Fitrat's opinions in his articles like " Uzbek literature samples "," The history of concise "and " AkhmadYassaviy" and in some cases the same as the other. The pieces of verse, which were given in the booklet, were taken from Navoi's "Khayratul-abror". The pieces in the work are identical to pieces from the same works of Navoi mentioned in Fitrat's "Samples of uzbek literature", volume 1. A number of aspects of the style that appear in the scientific works of Fitrat are closely relatedto the style of the booklet that has not author , and it is possible to conclude them similar after finding out that the way of argumentation, the order of thought, and the language of works are the same". Literature researcher BegaliKasimov's "AbduraufFitrat" article presents Fitrat as the author of this brochure. In the pamphlet there is a part of the chapter entitled "The Salatin chapter" of the poem "Khayratul-abror" by Navoiy, and the author states that " the reason of the dark days in the are tyrannical kings and the poets who praise them, and imams who use religion for their use", "persecution and faith can not coexist "," original Islam is a way of treating the poor, helping the hungry and providing material assistance, justice"; "There was no privileged position or career in Islam as a king, a sheikh"; "The rulers have been promoted to the will of the people ..." In those dark days , "there were those who were truthful and faithful. They were like lightning on dark nights"; "One of these is great AlisherNavoi". The author of the article, "The Formation of Navai Science in Uzbekistan", N.Karimov states in his article once the "Chigatoygurungi" society began its activity and the booklet published the attitude towards literary heritage changed dramatically. According to the information provided by the newspaper "Red flag" on May 20, 1921, with the order of the Uzbek Educational Society, a group of scholars began to work on the creation of a complex of poems by Navoi, Lutfi, Uzbek and other poets. Fitrathimself went to Bukhara with BulatSoliyev in those years and studied the book fund of three famous libraries in the area and registered the rare books in these libraries. He found out that in MukhammadSiddiq's library there are 400 pages of dictionary "Khalli Glossary al-Navoiy", as well as Navoi's "Ikhlasiya" and "Historical Legend Ajam". One of the contributors to the time of Navoi, ZayniddinVosifi, said that Mir AlisherNavoi regarded poetry science as "greater than poetry".

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Prof. Fitratstates in the brochure "The rules of literature" that a beautiful language and unique style in explaining to the public the logic is also required. The poet, writer and literary critic Oybek , who wrote a review of this work in his own time, thoroughly thinks: "... another feature of the book is Fitrat's attractive and beautiful style". In his "Rules of Literature," a well-known guide for schoolchildren, the author often addresses the phenomenon ofNavoi, including his comment on the style, "... when AlisherNavoi wrote biographies of some poets in his book " Majolis", says " writes turkish", " there are turkish poems" and these don't differ from saying " writes in turkish style". While analyzingA.Navai`s work "Mahbub-ulkulub " and hisghazal (matlaa - the first couplet) "Saharhovarshahiuzva" he came to the conclusion that "Navais method goes with magnificent tune in prose, but in poetry it gets heavier". In order to prove this conclusion "While looking deeper we can see the alternation of the poet`s style according to the theme of the work". We can`t see the style used in "Layli and Majnun" in his work "Lisonut-tayr". But he noted that these changes are not important. The author continues that the styles of Navai and Chulpon won`t change in prose and poetry with abolishing their personalities, and notes that we can see Chulpon and Navai in spite of changing the topic in teheir prosaic and poetic works. In the manual of Fitrat "The rules of literature" chapter "The forms of the system in Persian and aruz" he used Navai`s poetry in explaining the forms of the system, after the explanation of the prose "" he used Navai`sghazal "Kimgaqildimbirvafokim, mingjafosinko`rmadim" (I was faithful to somebody, but was tormented) While explainingthe style of poetry Fitrat came to Navai`s opinion and noted: "Navai said that there were twenty four poetic ways of hazajbahri for quatrain where he wrote in Uzbek Arabian-persian poetry . There is another form of quatrain in ... it is called" "Tuyuq" (repitition) Navaishoved "tuyuq" as rimalbahriunNavai wrote in his "Mezonul-avzon" that there is no need of tajnis (homonym) for "tuyuq" "One of them is tuyuq" which equals to couplet said Navaiaboit it. |("Mezonul-avzon") It is from understood from the words of Navai that it is a form created after the composer`s form the read Turkish songs. In his "Mezonul-avzon" Navai told about mustazod: "there is another surud (song) among people in hazajimusamman poetry. An open letter by another great representative of jadid literature, poet and writer AbdulkhamidChulpan, written to the Uzbek Scientific Society with the name of "500 years" was announced on September 23, 1924 in the newspaper, "Turkistan".

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Chulpan, in his open letter, pointed to the great role of Navoi to the literature and language of chigatay (uzbek) , stressing that today's modern uzbek literature and its simple dialect are not different from each other. While some of the scholars took up a few simple writings from the uzbek writers and poets who later came out after Navoi, and claimed that they were better than Navoi by putting them on a high level, actually, Navoi got a high position in the uzbek language and literature. He writes with pride that the famous turkish poet, scholar and thinker, ShamsiddinSomibek, puts , the greatest representative of the usmanliturkish literature, after Navoi and this shows that Navoi has a graetrole not only in uzbek literature, but also in the literature of the turkish people. Chulpannoted that the 500 years were a very long period of time in which many changes had been made in the history of the uzbek-chigatay literature and that there were not many people in the world who were able to make their poets and writers live for a five-six century history, therefore he inculcated the uzbek people to celebrate this year as a great jubilation . Chulpan notes that Russians organize big celebrations for Pushkin's birthday every five years, and people in the West organize such celebrations with great pleasure as the birthday of poets and writers. In this regard, Chulpon mentions that it necessary to start preparations for the celebration of the 500th anniversary of Navoi and gives the following suggestions to draw the attention of Uzbek Scientific Society to the following suggestions: 1. From now on, let us appoint a jury that will take over celebration of 500 years as much as possible. 2. The Collegiate should find the nonpublishedworks ofNavoiand take control to publish them till the celebration. 3. Write a perfect biography of Navoi. 4. Create a collection of Navoi's dialects and publish as elegantly decorated. 5. To open scholarshi ps for uzbek students at the literary-linguistic faculties of higher education institutions after Navoi. 6. Build a monument after Navoi in the capital of Uzbekistan. 7. Name some streets after Navoi in some uzbek cities". Two weeks after the publication of an open letter by Chulpan about proposal for the celebration of the 500th anniversary of Navoi, in which seven measures were taken, more precisely, according to the newspaper "Turkistan" on October 8, 1924,taking into account that "there are no streets or neighborhoods in Tashkent after our great poet, Navoi ", Chulpanasked permission from the Old City Executive Committee of Pushtibogneighbourhood in Shaykhontokhur to name the neighborhood after Navoi. The author of the above information, N.Karimov, said that the issue of holding the 500th anniversary of Navoiwas raised at the next session of the Uzbek Scientific Society, and a commission consisting of

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Chulpan, Zekhny, Elbek, Ismoilzoda and Yusuf Kalonov. The Commission was entrusted with the task of "establishing a jubilee project and submitting it to the Board of Science with close involvement of FitratEfendi". In conclusion, jadidism has been instrumental in raising a new literature through the inculcation of AlisherNavoi's creativity, which is the peak of the Timurid period literature in spiritual life. According to the jadids, the creation of a new literature without mastering the genius of AlisherNavoi and the spiritual treasures created thereafter cannot be put on the list of world literature.Therefore, the "ChigatoyGurungi" and other cultural and scientific institutions are initially called to study the literature, language, science and culture of the Navoiperiod . For this reason, Navoi'spen, which created a new page in world literature, has become a symbol of tense for jadids. Jadids called on the literature to thoroughly learn the world literature samples for writing on the Navoi level.

Referenges:

1. Kh. Boltaboev. Fitrat and Jadid. - T., A. Navoi, UzMKN, 2007, p. 68. 2. Kh. Boltaboev. Fitrat and Jadid. - T., A.Navoi National University of Uzbekistan, 2007, pages 154-155. 3. BegaliQosimov..www.kh-davron.uz, 31.08.2014 4. History of the Uzbek Soviet Literary criticism. Volume 1 Tashkent: Fan, 1987, p. 130. 5. N.Karimov. The formation of Navoi science in Uzbekistan. - T., UTA Magazine, 2018, Number 1, page 5. 6. Z.Vosifiy. Badoyeul-vaqo. - T., G. Gulyam Ad-t Publishing House, 1979, p. 126. 7. Oybek.Collection of perfect works.Volume 14 T., 1979, p. 40. 8. A.Fitrat. Literature rules. - T., Teacher, 1995, p. 27. 9. A.Chulpan. 500 years. - From www.ziyonet.uz. 10. N.Karimov. The formation of Navoi science in Uzbekistan. - T., UTA Magazine, 2018, Number 1, page 5.

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