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52
American Journal Of Philological Sciences
(ISSN
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2771-2273)
VOLUME
04
ISSUE
11
P
AGES
:
52-66
OCLC
–
1121105677
Publisher:
Oscar Publishing Services
Servi
ABSTRACT
This article presents a literary portrait of the life and work of the Jadid enlightener Mahmudhoja Behbudi, drawing on
the latest research conducted during the years of independence. It is crafted as a review that explores both his
contributions and his legacy.
KEYWORDS
Jadid literature, Mahmudhoja Behbudi, independent literary studies, theater, Jadid prose, Jadid press, Usuli Jadida
school.
INTRODUCTION
Mahmudkhoja Behbudi (1874-1919) is a prominent
figure in Uzbek literature from the national renaissance
period. He is known as the founder of the first Uzbek
drama and was a playwright, publicist, author of
textbooks, publisher, judge, and mufti. He possessed
extensive knowledge of both religious and secular
sciences. Behbudi was a leader of the Uzbek Jadid
movement, seeking to reform people’s lives through
education, theater, and media. He was a jaded
reformer and a noble figure in the nation, contributing
significantly to the advancement of the nation’s
spirituality and lofty ideals. Vadud Mahmud
Samarkandi, a contemporary and disciple of Behbudi,
acknowledged
Mahmudkhoja’s
death
in
his
Research Article
THE PERIOD OF INDEPENDENCE FROM THE VIEW-POINT OF UZBEK
LITERATURE: THE LIFE AND WORK OF MAKHMUDKHODZHI BEKHBUDI
Submission Date:
November 06, 2024,
Accepted Date:
November 11, 2024,
Published Date:
November 16, 2024
Crossref doi
https://doi.org/10.37547/ajps/Volume04Issue11-11
Marhabo Kuchkarova Khudayberganovna
Doctor of Philology, Leading Researcher of the Institute of Uzbek Language, Literature and Folklore of the
Academy of Sciences of the Republic of Uzbekistan, Uzbekistan
ORCID ID: https://orcid.org/0009-0006-4656-089X
Journal
Website:
https://theusajournals.
com/index.php/ajps
Copyright:
Original
content from this work
may be used under the
terms of the creative
commons
attributes
4.0 licence.
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condol
ence letter, stating, “Mahmudkhoja died...
(Who was he?)”
Mahmudkhoja was the leader of Turkestan. He was a
guide. Mahmudkhoja was a man who understood that
he was a son of Uzbek Turkestan, which defines the
identity of Turkestan.
Mahmudkhoja was a brilliant figure in the history of
Turkestan. His intentions represent a legacy deserving
of a prominent place in Turkestan’s history.” [4: 2021.
P. 233.]. For the Uzbek nation, as described by Vadud
Mahmud, Behbudi was “the head of the country”, “the
leader of Turkestan”, “the unique man of Turkestan”,
“a bright lamp.”
Sadriddin Ainiy, a contemporary of
Behbudi, described him in his “Memories of Hazrat
Behbudi” as follows: “Hazrat Behbudi possessed an
impressive and virtuous appearance. To someone
unfamiliar with him, he might seem arrogant.
However, in reality, he was a gentle conversationalist
and an unpretentious individual. He was very careful
with both his own possessions and those of others,
understanding that economic responsibility was
essential for improving our social conditions. This is
why he chose to forgo extravagant weddings and
other lavish celebrations, prioritizing meaningful
conversations with those around him instead.” [4:
2021. P.241.] Haji Muin expressed the following
thoughts in his article “Our Great Teacher Behbudi
Effendi,” reflecting the ideas o
f this esteemed teacher:
“Behbudi Effendi was gentle, intelligent, and
exceptionally knowledgeable. He had an excellent
memory and was also a master of words.” Therefore,
his conversation would be fascinating and useful.
Behbudi Effendi always spoke appropriately to his
interlocutors, depending on their mood and
intelligence. “Sometimes, he made his audience laugh
with jokes. A person who was in his conversation was
inspired and happy and could not stand before him.”
[4: 2021. P. 250-
251.] All of Behbudi’s
contemporaries
remarked that he was kind, intelligent, strong-willed,
gentle, articulate, knowledgeable, and enlightened.
The life and works of the writer, particularly in the
literary studies of the Independence period, have been
extensively examined. New research, dissertations,
and treatises have been produced, along with reprints
of Behbudi’s works. In Uzbekistan, S. Qasimov, A. Aliev,
M. Rahmonov, Sh. Turdiev, N. Karimov, B. Nazarov, I.
Gafurov, B. Qasimov, S. Ahmedov, H. Boltaboev, H.
Saidov, Sh. Rizaev, Z.Abdurashidov, P.Ravshanov,
D.Alimova, D.Rashidova, Z.Ahrorova, Sh. Ochilov’s
researches are known and famous with their research
works in Behbudi studies. Behbudi studies abroad are
no less than Uzbek Behbudi studies. In particular, the
fact that Mah
mudkhoja Behbudi’s national tragedy
“Padarkush” has been researched by dozens of foreign
Turkological scholars confirms our opinion. In
particular, about the national tragedy “Padarkush” and
the first Uzbek dramaturgy, Zaki Walidy Togon, Tahir
Chagatoy, Ibrahim Yorkin, Mehmet Saray, Nadir Davlat,
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Temur Kojaoglu, in Germany Johannas Benzing,
Boymirza Hayit, Ingeborg Baldauf, in America Edward
Olvorot, in Russia A.N. Samaylovich conducted
research and wrote articles.
All the scholars who studied the biography of
Mahmudkhoja Behbudi relied on the information of
Haji Muin Shukrullo. According to B. Kasimov, “Haji
Muin (1883-1942) knew Behbudi closely, was his
colleague and student, deserving his attention.” [11:
2002. P. 217]. The scholar Sirojiddin Ahmad
“Mahmudkhoja Behbudi. (life, work, death)” is
characterized by the fact that it reveals many abstract
problems in this area.
As a primary source, based on the information
provided in the studies of Haji Muin, S. Ainiya and other
scientists, in particular, N. Karimov, S. Ahmad, we
provide the following information about the biography
of Mahmudkhoja Behbudi. Mahmudkhoja Behbudi was
born on January 30, 1874 in the Yomini quarter near
Samarkand. It is reported that his father Behbudikhoja
Salihkhoja oglu was from Turkestan and a descendant
of Yassawi. On the maternal side, Niyozkhodja was
from Urgench and moved to Samarkand from Urgench
during the reign of Amir Shahmurad. According to the
information,
Behbudi’s
first
grandfather
was
Salihkhoja, and the second grandfather was
Niyazkhoja. Kori Niyazkhoja, a descendant of Ahmed
Yassawi, was brought to Samarkand by Amir
Shahmurad for breeding Kori. Behbudi’s ancestors
were reciters of the Quran. They were mainly engaged
in prayer and imamism.
According to the information (provided by Haji Muin
Shukrullo and his daughter Parvina), Mahmudkhoja
Behbudi could read and write at the age of 6-7. His
uncle Muhammad Siddik taught him it. His father,
Sultankhoja, memorized more or less surahs from the
Quran. In this way, young B
ehbudi learned the “Quran”
in 3-4 years. At the age of 15, he learned the Arabic
language, “Kofiya”, “Sharhi Mulla”, “Shamsiya” from
logic, the first book of “Mukhtasar ul
-
Wiqaya” and
“Hashiya” from fiqh at the school of his uncle Mulla
Adil.
According to
Behbudi’s own information, he studied at
the madrasa where his uncle Mulla Adil was the
headmaster. Behbudi first studied at the Bukhara
madrasa, then at the Samarkand madrasa. He
disagrees with the mullahs, judges, and imams of both
madrasas on many issues and could not tolerate their
pessimism and ignorance. After the death of his
parents, Mahmudkhoja remains under the care of his
uncles and aunts.
Behbudi married Sharofat and they had four children.
The couple named them Masudhoja, Maksudhoja,
Matlubhoja and a daughter Suraya (Parvina). His first
child died. His father died at the age of 54. According
to scientists, his mother died before his father. Until
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now, the year of his mother’s death has not been
determined.
Losing his first child affected Behbudi deeply. He went
to Hajj to get rid of this depression and sadness.
Accompanied by his friend Khoja Baqo from Bukhara,
he went to Mecca to perform Hajj. Under the pretext
of a Hajj trip, Mahmudkhoja Behbudi went to Istanbul,
Turkey, and from there to Hejaz, Egypt. Together with
his friend, he got to know the culture, people, climate,
and development of these cities and the nations living
in them. Especially the hotels and vehicles in the city of
Turkey excite him. He was impressed by developing
countries and cities of the world. Visiting the ancient
monuments and holy places in Syria, they got to know
the life of new lands and people.
Mahmudkhoja Behbudi performed the Hajj in Mecca
and is also interested in school and educational issues
in Medina, Egypt, and Istanbul. As a person with an
open mind and worldview, Behbudi got to know the
worldview, education system, and press of people
living in these countries and cities. Naturally, he had a
strong desire to bring the good news of development
to his country. He regretted seeing the socio-political
situation in Turkestan and the extreme backwardness
of education. As S. Ahmad wrote: “The great teacher
Mahmudkhoja Behbudi returned from the trip with his
conscience awakened and became the conscience of
the nation. When he returned, he was not empty, he
brought many books and collections from Turkey,
Arabia and Egypt...” [1: 2024. P. 19].
When Behbudi returned from his travels, he was so
excited by his travels and impressions that he did not
want to stay in his homeland. He also wanted to
organize trips abroad and study the life, education and
culture of other peoples and countries. Because of
these inner desires, Behbudi went on a trip to Russia.
However, he was arrested and illegally detained by the
secret services of the colonial regime. But when he
could no longer be blamed, he was released. During his
travels, he was lucky enough to meet Tatarstan
scientists and progressive people. He met the
publisher and editor of the newspapers “Ulfat” and
“At
-
Tilmiz” Abdurash
id Kazi Ibrohimov, editor Musa
Jorullah Begiyev and exchanged ideas with them about
science, culture, school, education, theater, press,
development.
Behbudi’s acquaintance with Ismailbek Gasprali, the
spiritual father of the Jadid movement, who awakened
the Turkic peoples from the sleep of ignorance in his
life, friendly conversations and dialogues turned his
worldview to completely new horizons. In addition,
Hazrat Behbudi became friends with the Turkish
intellectual Hamidullah Subhibek Tangriovar. The
greatest representatives of Turkish literature were
influenced by reading the books of Rijoy Akramzoda,
Homik Kamal, Zieposha, Abdulhak Hamid. At the same
time, he studied the works of such classical poets as
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Abu Lais Samarkandi, Abdurrahman Jami, Alisher
Navoi. Amir Temur, Shahrukh Mirza, Mirza Ulugbek,
Abdullah Khan also seriously studied the history of the
Timurids and Shaibani Khans. He also established
friendly relations with such Russian intellectuals as N.S.
Likoshin, A. Gesket, N.P. Ostroumov, V. Vyatkin.
Behbudi published his painful judgments about the
future and fate of the nation on the pages of the
newspapers “Ulfat”, “Vakt”, “Turkestan”, “World of
Islam”, “Siroti Mustakim”. Behbudi wanted to enrich
his socio-political worldview and spiritual world and
carry out reforms in Turkestan. He wanted to convey
to his people the truths that he understood himself.
Hazrat Mahmudkhoja Behbudi was able to compare
Eastern and Western enlightenment, culture and
development under the slogan “Rights are earned,
not
given” and came to fair conclusions. Therefore, he
boldly addressed the Muslims of Turkestan with his
call: “Rights are earned, not given.”
The writer began his career working under his uncle
Muhammad Siddik, who was a judge in the Chashmaob
volost. At first he became a secretary, improving his
knowledge in the field of jurisprudence and gaining
experience. He worked for his uncle for two years.
After his uncle left the position of judge, he continued
to work as a secretary of the judge of Kobud district
under the leadership of Mullah Zubair Yakhasboy oglu
and expanded his horizons. While working in court, he
saw with his own eyes the socio-political situation,
backwardness, moral and ethical shortcomings, and
immorality of his compatriots and Turkestan.
For his services in this area, he managed to receive the
title of mufti, that is, the giver of fatwas. Mahmudkhoja
Behbudi met his contemporaries
–
Munavvar Qori
Abdurashidkhanov, Ismailbek Gasprali, intellectuals
who realized the insidiousness of the occupation
policy, and therefore began his work to reveal the
consciousness of the nation. He raised the issue of
sending young people to study abroad and was
engaged in their education abroad. He provided them
both spiritually and materially. For example, Behbudi
advised Abdusalam Azimi to study abroad, meet
Ismailbek Gasprali, and then study in Egypt. In the
article “My Memories and Impressions of Behbudi”
Azimi recalled the merits of the teacher and his great
spiritual figure, and after his death he wrote
on “Nashri
Maorif: “The first hero of our country is Behbudi
Efendi.” Progress and development are also a guide to
the physical and financial sacrifices of humanity.
Behbudi Efendi spent all his energy, thoughts and
finances on the path of development and
improvement, sacrificing himself for the sake of his
people...” [4: 2021. P. 244.].
As a progressive intellectual and educator, Behbudi
studied the school systems of France, Russia, the Jews
and other countries. Hazrat Behbudi, who deeply
understood that the Turkestanis were limited to
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religious sciences only, secular sciences were not
taught, regular textbooks and school programs were
not created, during his foreign trips,hazrat Behbudi got
acquainted with new modern textbooks, put their
samples in chests and brought them home. First of all,
understanding the teaching method of madrassas and
old teachers and the almost complete absence of new
modern subjects, he opened modern schools (usuli
jadid) in Samarkand. According to his student
Abdulhamid Azamat: “A
mong the youth of Samarkand,
there is no one who does not know Behbudi. During
the strict control and merciless checks of the
government, he handed over his courtyard in the old
city to the modern school of teacher Abdulkadir
Shakuri, under his protection to manage it for several
years. All the young people who grew up in Samarkand
benefited from this school.” [4: 2021. P. 244
-245.].
Behbudi personally taught geography and history in
modern schools. He spred knowledge by distributing
brochures and books brought from Turkey and other
countries to young teachers. With great difficulty and
hardship, Behbudi managed to establish a library.
Unfortunately, the people thought that a library is not
a place for reading books, but a place where four or
five friends gather and communicate, drink tea and
chat. So, they turned it into a tea house. This clearly
presented the backwardness and uncivilized nature of
people’s reading, the level of reading is very low.
Because, in memory of Abdulhamid Azamat, whom we
mentioned
above: “But at this time, people did not
gather in this reading room, but only to drink tea and
chat.” he wrote, “Very few people read newspapers,
magazines and books.” [4:2021. P. 246.].
Behbudi was so popular among the youth of Turkestan
that his contemporaries and students who wrote
memoirs about him were known as the founder of
modern schools (usuli jadid) in Turkestan, the founder
of the theater, the founder of the press, the educator
who created an “ideological revolution” in the
worldview of the yout
h. After all, Haji Muin wrotes: “I
should not forget that in the section of this book on
geography “Tatbikati diniya”: “Sometimes the old
superstitions and words, penetrating our books of
interpretations,” made great changes in my opinion of
that time, that is, this idea for the first time made me
think, led to an intellectual revolution. Since that day, I
read every old and new book with attention and
discussion.
That is why I can say that the person who led me to the
intellectual revolution of my first career, as the Turkish-
Tatar press caused alteration my worldview, are these
one or two ideas of hazrat Behbudi. Since this story
happened, I have been a wholehearted fan of Behbudi
Efandi, and since then I have been his defender
everywhere.” [4: 2021. P. 25
0.].
Behbudi founded the newspaper “Samarkand” for the
first time in Samarkand. But when the 44th issue of the
newspaper was published, the newspaper was closed
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due to material and economic shortages. After this, the
weekly magazine “Oina” began to be publ
ished in its
place. “Oina” was very famous among intellectuals.
The magazine was published for two years.
Approximately after the release of the 68th issue of
the magazine, this magazine also ceased circulation.
Literary, scientific, socio-political articles, memoirs,
travel noted by Behbudi “Samarkand”, “Oina”
(mirror),
“Vedomosti
Turkestanskoy
oblasti”,
“Development”, “Khurshid”, “Shukhrat” (glory),
“Asia”, “Turon”, “Hurriyat” (freedom), “Voice of the
Workers”, “Great Turkestan”, “Najot”, “Living Word”,
“Translator”, “Time”, “Soviet”, “Ulfat”, “Irshad”,
“Pure Life” and hundreds of artistic and journalistic
examples became to be published.
About Behbudi’s prose
: The author’s story about “The
Chinese Woman in White Yelpigish (Yelpigich is a thing
that wome
n blow themselves)” is known to have come
down to us. This story was published in the
“Samarkand” newspaper issue of February 5, 1909.
According to the plot of the work, Mrs. Lu, a Chinese
woman, fulfills her husband’s will and sits on his grave
with a white yelpigich after his death. Because her
husband sets a condition not to marry until the earth
on his grave sand dries. However, the wife promises
not to marry for five years after her husband’s death.
From the content of the story, one can understand that
keeping a promise is an important human quality,
which is shown in the example of the fate of Mrs. Lui.
Behbudi did not create in other genres of the epic type.
But there are his translations based on free prose
narration from the literature of other peoples. In
particular, you can show the works “The Grief of a
Child” and “The Tale of Female Fidelity”.
The view of foreign researchers on the national
tragedy of “Padarkush” (the killer of his father)
: The
national tragedy “Padarkush” by Mahmudkhoja
Behbudi
, the “leader” of jadid Uzbek literature, is
studied not only by Uzbek literary scholars, but also by
dozens of foreign Turkologists. In particular, about the
national tragedy “Padarkush” and the first Uzbek
dramaturgy Zaki Validi Togon, Tahir Chagatoy, Ibrahim
Yorkin, Mehmet Saray, Nadir Davlat, Temur Kocaoglu,
in Germany Yohanas Benzing, Boymirza Hayit,
Ingeborg Baldauf, in America Edward Olvortu, in Russia
A.N. Samailovich expressed positive opinions. Among
these researchers, one of the notable studies is
considered to be the study of the American Uzbek
scholar E. Alworth “Murder as a Metaphor in the First
Central Asian Drama.” One such study is the article by
Turkish Turkologist Temur Kocaoglu, “The First Turkish
Theatrical Work in Turkestan: Mahmudhodja
Behbudi’s
Play “Padarkush” (Baba katili) (1913).” This article of
the scientist was published in “Turklük Araştırmaları
Dergisi”, issue 15, 2004.
This
article
by
Temur
Kocaoglu
–
“Introduction”, “Theater and Padarkush in Turkestan”,
“pronunciation and spelling of the word “Padarkush”,
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modern theater in Turkestan before “Padarkush”,
staging of “Padarkush”, the influence of the play
“Padarkush”, “Padarkush” Content and Metaphor
(metaphor)”, “Positive and negative attitudes towards
the drama “Padarkush” in soviet periods”, “Positive
discussions about the play “Padarkush” in Turkey and
Europe”, publications of the plays “Padarkush”,
“Padarkush”, "Language and Writing" consists of a
total of eleven parts, including the “Introduction”. Also
at the end of the article, the national tragedy
“Padarkush” is translated into Turkish under the name
“Baba katili” in the translation of Temur Kocaoglu.
Let us pay attention to some of the scholar’s original
opinions
about
the
literary
personality
of
Mahmudkhoja Behbudi and the national tragedy
“Padarkush”: “Mahmud Khoja Behbudi (1875
-1919) is
one of the most active representatives of the famous
movement of Ismail Gasprali (1851-1914) of the entire
Turkic world (Jadidism) in Turkestan at the end of the
19th century.” [10: 2004
. S.1.]
“...The emergence of modern European theatre is
largely linked to the Jadid (renewal) movement in
Turkestan. In this context, it is noteworthy that
Mahmud Khoja Behbudi, the founder of the Jadidism
movement in Turkestan, wrote the first modern
theatre piece in the European style so it was impressed
the people of writer’s time.“ 10: 2004. S. 2.].
“In the play “Padarkusha,” Edward Allworth interprets
the motif of 'killing his father' as a literary metaphor.”
[10: 2004. S. 7.].
“Allworth presents thi
s play as an allegorical work. In
fact, the characters’ names in the play carry symbolic
significance. For example, the character “Boy”
represents a wealthy individual who undervalues
education but ultimately becomes rich. Similarly, the
names of other characters, such as Tashmurad and
Tangrikul, are also symbolic and metaphorical in
nature.” [10: 2004. S. 7.].
Thus, in his research, Temur Kozhaoghlu very
effectively used the research of Uzbek Behbudurists
and historians B. Kasimov and Sh. Rizaev. B. Kasimov
also prepared for publication a collection of works with
the preface “Mahmudkhoja Behbudi”. It is based on
“Selected Works”.
The senior Turkologist Temur Kocaoglu relied on
dozens of studies by Uzbek scholar Edward Alworth,
who before him created a study on the life and work of
Mahmudkhoja Behbudi. Researcher Z. Mirzaeva
created a study on the study of Jadid Uzbek literature
in
America, referring to Edward Alworth’s study
“Murder as a Metaphor in the First Central Asian
Drama”, and even translated this article from English
into Uzbek and published it in the magazine “World
Literature.” [7:2009. P. 107
-113].
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We use the article by
E. Alworth “Murder as a
Metaphor in the First Central Asian Drama” translated
by Z. Mirzaeva. One can object to calling “Padarkush”
because according to Behbudi’s description, the main
killer of Boy is not his son, but Tangrikul, but no one
doubts that it is the son who is the main participant in
this crime. So, upon closer examination, such a title of
the drama does not cause any reasonable objections.
The author has his own reason for showing the criminal
as an abstract personality. He is a parent in the drama
only by the example of the tragic fate of the father.
This refers to a part of the Muslims of the Motherland
and Turkestan. If society lives in the chains of
colonialism, ignorance who is to blame for this? The
author leaves this question to the judgment of the
audience.
Expression of idea through allegory, metaphor, and
vivid images is considered a means of artistic
representation (literary tradition) that has existed in
Turkestan literature for a long time and is still used at
the beginning of the 2
0th century.” [7: 2009. P. 112.].
Both scholars analyzed the first Uzbek tragedy
“Padarkush” in detail and carefully. In particular, E.
Alworth gave a thorough artistic and aesthetic analysis
of the metaphor of “death” in the tragedy. The scholar
writes:“It turns out that in “Padarkush” the causes of
death at different levels literally and symbolically act as
a metaphor. Reflecting the death of the head of the
clan (French Patrie
–
patriarch
–
head of the first tribe
and clan), he predicts that modern Turkestan is in crisis
due to cultural backwardness, and that it is no longer
possible to live like this. At the same time, the author
shows that society is moving towards poverty and
backwardness, and points out that the active members
of the Central Asian Muslim Society, formed in 1900,
are in confusion. The leading writer of his time, the first
playwright, through the above subtle observations,
reveals to the youth of Turkestan important and
serious problems that are extremely important for the
nation and so
ciety.” [7: 2009. P. 112.].
The artistic and aesthetic analysis of the tragedy
“Padarkush” by E. Alworth is combined with
sociological analysis. Among the research that studied
the life and work of Mahmudkhodja Behbudi abroad,
the scientific studies created by two scientists Edward
Alworth and Temur Kojaoglu stand out. These studies
are of great importance in modern Uzbek literary
criticism and in the field of Behbudi studies as a vivid
picture of Behbudi studies abroad. Today’s Uzbek
Behbudi scholars do not stop studying the life and
work of the modern educator Mahmudkhodja
Behbudi, who constantly arouses the interest of
foreign scientists. In recent years, academicians N.
Karimov and Z. Abdurashidkhanov have created new
scientific studies and monographs. It is concluded that
the field of foreign cultural studies also needs to be
studied as a separate monographic study.
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About Behbudi’s art
-journalism
: Almost a hundred
years later, as Haji Muin had dreamed, the writer’s
journalistic works were collected and published by
S.Ahmad, included in two volumes of “Selected
Works”, provided with comments and glossaries, and
published as a whole [4: 2021.]. When looking at the
examples of journalism collected in these two volumes
from the point of view of genre, it can be observed that
His Holiness Mahmudhoja Behbudi created in the
genre of articles, travelogues, letters, and speeches.
His literary articles can be divided into social-political,
educational, literary-critical, and religious articles from
the thematic point of view.
In particular, modern enlightener Behbudi’s “Ethiyoji
millat” (The need of nation), “...Uf”, “About schools”,
“Bukhara’s usuli jadidd”, “Not two, four languages are
necessary”, “Appeal to the youth”, “Appeal to the
respected youth”, “Rights are
earned, not given”, “
“We need reform”, “Autonomy of Turkistan”, “Appeal
to the Nation”, “Letter from Samaraqand (series of
articles)” are the most famous ones. In total, about 180
samples of Behbudi’s journalism are known.
In the article “Not two, our languages are necessary”
of the progressive and enlightened writer, it is written
that young people should learn Russian and French
languages, if they know Turkish, Arabic, and Persian
languages. The article says: “If we don’t know Arabic,
religion will be l
ost, if we don’t know Russian, the
world will be lost. The necessity of Turkish and Persian
languages is beyond doubt. There is another language
and writing that the whole world speaks to each other.
It is a French. It is correct according to Shariah to study
the knowledge and writing of another language. It is
known from the hadith that the Prophet ordered one
of his companions to study the Jewish of Zayd bin
Thabit. He studied the Jewish with the protection of
Prophethood and read the letters sent from the Jews
to the Prophet (“Sahih Bukhari”, vol. 4, page 156)
[3:2021. P. 398.]. The publicist wrote every opinion with
scientific proof, life fact, emotional experience. For
example, in the article “Not two, but four languages
are necessary”, the writer encou
rages young people to
learn foreign languages. Remembering that the study
of foreign languages, even the Jewish language, is
commanded in the hadiths, he refers to the “Sahih
Hadiths” of the famous Muhaddith scholar Imam
Bukhari and proves his opinion with the thoughts and
events of the hadith sharif about language learning.
This article of Behbudi was published in 1913, in the
August 20 issue of “Oyina”.
In the article “Appeal to the Youth” the enthusiastic
publicist called on the youth to master modern
sciences. It was written that the study of modern
sciences also strengthens the religion of Islam. In the
topical article he explains that the money thrown away
on weddings should be spent on modern education of
our children. Therefore, he said: “You should
try to
study this science. Just as our compatriots sell their
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property and get married, even if you sell your property
when necessary, if you try to give your son a modern
education. If the money spent on a wedding is spent on
education!” [3: 2021. P. 423.
].
In Behbudi’s problematic article entitled “...Uf” was
written about adding the suffixes “...ov” or “...uf” to
the end of the surname. He suggested that his
compatriots write their surnames in the Muslim way,
for
example:
“You
don’t
need
to
write
Mahmudk
hodzha Behbudov but “Mahmudkhodzha
Behbudi”, and write my son as Masudkhodzha ibn
Mahmudkhodzha Behbudi.” It became known that
Behbudi raised the problem of writing the surname
back in the early 20th century, consciously and feeling
it. Because it is true that in Soviet times the surnames
of Muslim peoples were also Russified, and as a result
this became a huge problem.
Behbudi’s ideas about establishing “Turkestan
autonomy”, unification of Muslims of Turkestan,
freedom is reflected in the article “Rights a
re earned,
not given.” How an open
-minded person, he
emphasizes the importance of freedom and autonomy
and expresses his opinion boldly in this article. This
article was published in the July 13, 1917 issue of the
Hurriyat newspaper. In the author’s article “The Need
of Nation”, the idea of calling our nation to master
modern sciences is a priority. He emphasizes the need
to train doctors, lawyers, engineers, teachers,
technicians and traders, as in European countries
because Turkestan had a strong need for it. Almost all
of Behbudi’s articles are imbued with the spirit of
patriotism, nationalism, science and education.
Behbudi had many articles on faith and Islamic ethics.
For example, “The Problem of Clothing and Tashabaa”,
“A Look at the History of the Holy Quran”, “Culture of
Early Muslims”, “Education and the Time of Travel and
Food”, “About Orphans” and others. Among them, in
the article “The Problem of Clothing and Tashabaa”,
the author did not consider hats and caps imported
from Europe to be contrary to Islam. To prove this, he
gives stories and real examples of how many
Muhammad and other imams wore national clothes of
other peoples.
Dozens of literary and critical articles by the author,
including “Criticism is sorting”, “Theater, music,
poetry”, “theater”, the word “Sart” is unknown”,
“What is theater?”, “From the Old Ideas” discussed
about theater, literary criticism, the controversy
surrounding the word “sart”. He expressed his
personal honest opinion at the end of this articles.
Another category of articles is travel memoirs. For
example, “Aspiration of trip”, “Istanbul –
Bosphorus
Strait”. In the memoirs of this trip, Behbudi wrote
down his thoughts about the countries and cities he
visited.
Behbudi textbooks
: He created a series of textbooks
for
modern schools. Among them, “Handbook About
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Geographers of Utrany” (1905), “Handbook of
geography of Russia” (1905), “Handbook of the
alphabet of Islamic schools” (1906), “Madxali
jug‘rofiyai umroniy” (1907), “Muxtasari jug‘rofiyai
Rusiy” (1907), “Muntahabi ba xabari ihyoi umumiy”
(1907), “Kitobat ul
-
atfol” (1908), “Amaliyoti islom”
(1908), “Kitobi muntahabi jug‘rofiyai umumiy va
namunai jug‘rofiya” (1908), “Alifboi maktabi islomiya”
(1908) are famous. According to scholars, he created a
total of 13 textbooks. These textbooks were used as a
basic guide in subjects such as geography, Islamic
practice, and children’s books in modern schools.
Information related to Behbudi’s death
: Behbudi
supported the establishment of the “autonomy of
Turkestan” by peaceful
means and in his numerous
speeches in the press calls for the unity of Uzbeks,
Tatars, Turkmens, Kazakhs, Kyrgyz and Sarts. In his
socio-
political articles, such as “Autonomy of
Turkestan”, “Open letter to our Kazakh relatives”, the
idea of unification of the Turkic peoples and Muslims is
in the lead. Here is the beginning of his open letter to
his Kazakh friends: “Dear relatives! Muslim brothers!
You all know that Turkestan is a Turkic country, and the
people here are Kazakhs, Kyrgyz and Sarts. Uzbeks,
Turkmens, Tatars
–
all of these are Turkic-Mongol
children and descendants or descendants of Genghis
Khan and Timur.” [3:2021. P. 497.].
The appeals and addresses written with journalistic
pathos play a leading role in the compositional
structure of a number of his socio-political articles. In
addition, Behbudi presented his projects for the
establishment of autonomy in Turkestan. He
composed the “Maronnoma of the Centralist
(Federalist) Sect of the Turks” and the “Charter of the
Sect of the Turks”.
Thanks to his efforts, the IV Extraordinary Congress of
Muslims of the country began its work in Kokan on
November 26, 1917. On the night of November 27,
“Turkestan Autonomy” announced. This was the first
step towards independence. But autonomy was not be
preserved. It is treacherously suppressed by the Soviet
government. On February 20, 1917, the city was shelled,
10,000 Turkestanis died. Villages were set on fire and
burn for several days.
Behbudi returned to Samarakand in early May. Unable
to stay there, he came
to Tashkent. Turkestan’s
attempts to make peace with the Russian government,
negotiations and compromise did not lead to results.
Behbudi, who dreamed of “autonomy for Turkestan”
but failed to achieve this it, was captured in
Shakhrisabz on March 25, 1919 and mysteriously killed.
In general, there are many assumptions and
speculations about Behbudi’s death, but there is no
specific document or evidence. Behbudi was
mysteriously and cruelly executed in Karshi.
The fact is that, according to the information received,
Behbudi and his accomplices Muhammadkul Orinboev,
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Mardonkuli
Shomuhammedov,
Turkish
officer
Naimbey, a Miriyamli man and a servant boy, a total of
six people were captured by the emir’s people in
Shakhrisabz. He was tortured by the ruler of Karshi
Togaybek and sentenced to death by the emir and the
people of the fatwa. But who caught them and where
they were buried is one of the mysteries that has not
been solved to this day. Literary critic S. Ahmad studied
many facts related to the mysterious death of Behbudi
and came to the conclusion: “...it would not be an
exaggeration to say that the killers of Behbudi and his
comrades were Russian Bolshevik colonists. Over time,
the secrets of the Russian conspiracy will be fully
revealed.” [1: 2024. P.311.]
.
According to information, Behbudi and his comrades,
having realized the tricks of colonial Russia, went
abroad in search of another way to liberate the people
of Turkestan. Some assumed that Behbudi wanted
help from the British, some from the French, and some
sources assumed that he went on Hajj. The news of his
death reached Samarkand exactly one year later. In
April 1920, all of Turkestan wore mourning clothes and
mourned Behbudi. S. Ainiy, Cholpon, V. Mahmud, Haji
Mullo Nadir, Fakhriddin Roji, Haji Muin, Laziz Azzizoda,
Erturk and others wrote panegyrics, memoirs,
obituaries. In particular, it is enough to recall one poem
by Cholpan entitled “In Memory of Mahmudhodzhi
Behbudi”:
Belgisuz qabringni qaro tunlarda,
Amalimning shamin yoqib izladim.
Qizil va
pok qonning islarin sochg’och,
Kuchsiz ko’yi yurishimni tizladim.
Amalimning yulduzikim, ko’z tikdi,
Qora, jirkanj... O’lim qoni yerlarga,
“Savol berdim: “Yo’qotganim qayda?” –
deb,
O’zimni ham yumshoq bo’g’on erlarga.
Qo’lingdag’I tutam
-tutam gulini,
Qabring topib, sochmoq uchun titirishdi;
Gul o’rnig’a zahar tilar muhitda
Uning qilg’on bu ishlari bo’sh ishdi...
Men-da otsiz, u muhitning oldida,
Qabring topib, ko’z yoshimni to’kmakg’a.
Hamda achchig’ hiddatim
-lau yerda...
Oq kallalik qaro devni so’kmakg’a...
Shuning uchun yulduz kabi yoqrirab,
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Elda qolgan isming bilan turaman;
Shu ismni eslab, chizgan yo’lingdan
Yiroq ketmay, qimirlamay yuraman.
Aziz otam, qo’limdag’I gullarni,
Mo
tam guli bo’lg’onini bimaysan;
Shodlik guli ko’pdan beri so’lg’onin,
Yer ostida pok ruhing-la sezmaysan.
Ana... sochdim qalbimdagi gullarni...
Termak uchun chaqiraman qullarni... [4:2021. P. 232.].
So, his contribution is great as a selfless man and leader
who tried to awaken the people and renew the social,
spiritual and political life of the people of Turkestan
until the end of his life, and then until his last breath.
“A selfless leader”, according to Haji Muin, was a very
dangerous person for a Soviet government. That is
why Behbudi and other jadids like him were repressed,
and the flowers of the nation were destroyed. In 1923,
in connection with the celebration of the 5th
anniversary of Behbudi’s martyrdom, the name of
Behbudi was given to the Takhtapul quarter and the
Rahimiya girls’ school in Tashkent. In 1929, the city of
Karshi was named Behbudi. Since 1936, the name of
Mahmudhodja Behbudi was mentioned in the Soviet
press as a nationalist, his works were collected, and the
study of his life and work was prohibited. Since 1989,
the name of Mahmudhoja Behbudi has been restored
and his works have been republished.
CONCLUSION
It is concluded that hazrat Mahmudhoja Behbudi,
devoted to the people, who dreamed of the autonomy
of Turkestan and the independence of Turkestan all his
life and carried out many effective works in the field of
education, press, theater and literature. However, on
the way to realizing these high desires, he was killed at
the age of 45 due to the policies of Russian colonialism.
He suffered a lot to save the nation from ignorance.
That is why he is known among the people as the
“leader of the revival and innovation in Turkestan” (the
expression of Haji Muin), “the loving father of the
people of Turkestan” (Hadji Muin), “the wise glorified
fat
her of the people of Turan” (Fahriddin Raji), “the
leader of Turkestan” (Vadud Mahmud Samarkandi).
The spiritual, educational, literary, creative, social and
political activities of hazrat Mahmudhoja Behbudi for
the people of Turkestan have been written golden
letters on the pages of history. He will live forever in
the hearts of generations.
REFERENCES
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