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SOURCES OF THE GENESIS OF NAFS IN THE NEW UZBEK POETRY.
Juraeva Mukhabbat Amanovna
Teacher of native language and literature of the academic lyceum of
Bukhara State Pedagogical Institute
Independent researcher of Bukhara State University
mux0711@gmail.com
https://doi.org/10.5281/zenodo.15356881
Annotatsiya
Ushbu maqolada mumtoz adabiyotda nafs talqini ,tarbiyalash va kamolot
bosqichlari sari olib chiqish bilan barkamol insonni-komil insonni tarbiyalash
g`oyalarihaqida so`z yuritiladi.Mumtoz adabiyotda nafs talqini va uni Qur`oni
Karimda ,hadislarda va keying bosqichlarda nafs tarbiyasi va kamolot
tushunchasi haqida turli timsollar vositasida aytib o`tiladi .Sevimli shoirlarimiz
Erkin Vohidov va Abdulla Oripov ijodlaridan olingan she`rlar orqali nafs
tushunchasi yaqqol bo`y ko`rsatadi.Nafsga oid timsollar, tashbehlar orqali
o`quvchi ongida tez singdiriladi.
Annotation
The article discusses the interpretation of the soul in classical literature, the
ideas of educating and bringing it to the stages of perfection, and the perfect
human being. The interpretation of the soul in classical literature and its
reflection in the Holy Quran, literature and subsequent styles on the education
and perfection of the soul. The concept of the soul is clearly provided through
poems taken from the works of our poets Erkin Vohidov and Abdulla Oripov. It
is quickly absorbed in the reader's mind through metaphors and similes related
to the soul.
Аннотация
В статье рассматриваются трактовка души в классической
литературе, идеи ее воспитания и доведения до ступеней совершенства,
воспитания совершенного человека. Толкование души в классической
литературе и его отражение в Священном Коране, литературе о ней и
более поздних стилях, размышления о воспитании и совершенствовании
души. Понятие души наглядно представлено в стихотворениях, взятых из
произведений наших поэтов Эркина Вохидова и Абдуллы Орипова. Он
быстро усваивается сознанием читателя посредством символов и метафор,
связанных с душой.
Kalit so'zlar:
nafs, Qur’oni karim,kibr, dunyo, ochko`zlik, xasislik,
kamtarlik, axloq,sabr-qanoat,xudbinlik, shuhratparastlik.
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Key words:
Self, the Holy Quran, arrogance, the world, greed, stinginess,
humility, morality, patience, contentment, selfishness, ambition.
Ключевые слова:
Похот, Священный Коран, высокомерие, мир,
жадность, скупость, смирение, нравственность, терпение, довольство,
эгоизм, амбиции
Introduction:
In classical literature, the ideas of the interpretation of the
soul, upbringing, and bringing to the stages of perfection, the ideas of educating
a perfect person - a perfect person - passed from tariqats to classical literature.
Cultivating the soul, that is, nurturing a person of faith, the main idea of the
Quran and hadith was practically applied in tariqats, and ways of instilling
mystical ideas in hadiths and verses were developed. At the same time, the idea
of self-discipline was promoted. This constituted the main idea and main theme
of classical literature.
Main part:This idea was transferred from classical literature to the
literature of the national revival period based on new expressions. Even in the
period of later Soviet literature, despite all the obstacles, the concept of self-
discipline and perfection was expressed on the basis of different symbols. That
is, the praise of humble, moral, and conscientious people, without indulging in
career, fame, wealth, and lust, also goes back to the ideas of the tariqat. For
example: The following verses glorifying the humble qualities of Erkin Vakhidov,
which are known to all of us, are proof of our opinion.
Garchi shuncha mag`rur tursa ham,
Piyolaga egilar choynak.
Shunday ekan, manmanlik nechun,
Kibru havo nimaga kerak?
Kamtarin bo`l, hatto bir qadam
O`tma g`urur ostonasidan.
Piyolani inson shuning-chun
O`par doim peshonasidan.
(Translation: Though it stands so
proud,
The teapot bows to the cup.
So why then, this self-importance,
What need is there for arrogance?
Be humble, not even one step
Cross over the threshold of pride.
That's why people always
Kiss the cup on its forehead )
This poem, born from a simple life situation - the "bentness" of the teapot
over the cup when the tea is poured, the "kissing" of the person on the forehead
of the cup while drinking tea, praises humility, which is one of the most beautiful
human feelings, in which one can feel the poet's wisdom and intelligence.
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Through these verses, we can see another manifestation of arrogance, which can
be overcome with humility.
The following verses, calling for liberation from other vices of the soul, such
as greed, cruelty, envy, and backbiting, belong to the pen of Abdulla Aripov.
Every person comes into the world with their destiny. He traveled the paths
destined for his life, gathering his sustenance. But there is such a calamity called
nafs that makes a person forget the eternal truth. As a result, a person moves
away from a sense of gratitude, a sense of contentment with fate, in a word, from
the eternal truth. Now he has become a slave to his desires, coveting others'
portions and sustenance, and excessive wealth. The wise poet effectively
expressed this eternal truth in his verses. Saying ―Dunyoni qizg‗anma mendan,
azizim ("Don't be jealous of the world from me, my dear,") the poet addresses
the captives of the ego, who are not content with the sustenance granted by this
fate and want to take others' share.
Dunyoni qizg'anma mendan, azizim,
Men sening ko'changdan o'tmasman zinhor.
Mening bu olamda o'z aytar so'zim
Va o'zim sig'inar mozorlarim bor.
(Translation: Don't be jealous of the world from me, my dear,
I will never cross your street.
I have my own word in this world
And I have my own tombs.)
These verses about those who are human but lack humanity are about
selfish people who are slaves to their desires.The main theme and main idea of
today's poets' works is the celebration of the ideas of becoming a truly loving,
perfect person by getting rid of such illies.
Kecha oqshom falakda oy bo’zarib botganda,
Zuhra yulduz miltirab, xira xanda otganda,
Ruhimda bir ma’yuslik, sokinlik uyg’otganda,
Men seni esga oldim, birinchi muhabbatim,
Eslab xayolga toldim, birinchi muhabbatim.
(Translation: Last night, when the moon was setting in the sky,
When Venus's star flickers, casting a faint laugh,
When melancholy and tranquility awaken in my soul,
I remembered you, my first love,
I was lost in thought, remembering my first love.)
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The poet, acknowledging that this world is like an incomprehensible
mystery, sometimes like a vast, sometimes like a palace without a window,
touchingly expresses that he had never felt so clearly his love for Allah, which
has always taken root in his heart, burns like an undying spark, and has always
been his support, stirring hearts and calling for deep contemplation.In this poem
expressing love for the Creator, the poet once again emphasizes that one can
overcome the ego only with love for Allah, because all the leaders of the tariqa
held the view that it is impossible to be a faithful person by gathering
enlightenment - the light of human virtues in one's heart - without giving one's
heart to the truth - without surrendering one's heart, without loving it sincerely,
or without truly loving it.
Ishqsiz kishi odam emas anglasangiz
Bemuhabbat shayton qavmi tinglasangiz
Ishqdan o`zga narsani gar so`ylasangiz
Ilgingizdan islom,iymon ketti bo`lg’ay.
(Translation: If you understand, a person without love is not human
Listen to the loveless devil's tribe
If you speak of anything other than love
May Islam and faith leave your legacy.)
Nafs (Desire) is the source of needs. If you don't control your needs, if you
don't make them satisfied, adaptable, and submissive, they will make you submit
to them. Types of needs: eating, drinking - physical desire, enjoying, sleeping -
soul's desire.
If these are not taken under control, this will lead humanity very far from
its origin.
One who cares about the afterlife must restrain themselves from desires.
"Those who do not shed tears in the path of truth," "those who do not fear the
narrow grave," "those who hold firmly to the words of Satan like Pharaoh and
Qarun" will burn in the fire of hell in the hereafter. When Yassavi said: "I could
not give up my desires and follow the command of truth, if I die, grief will suffice
me, friends," he meant precisely the torments that these desires inflict on a
person. when he said "those who call themselves allah taste the wine of passion,
friends," he meant that true lovers will be rewarded with paradise.
References:
1. Erkin Vakhidov. Selected Works (Volume 3, "River of My Life"). - Tashkent:
Sharq. 2001. -P.62.
2. Abdulla Oripov. Selected Works. – Tashkent: Sharq, 2020. -P.750.
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3. Yassavi. Divan-i Hikmat. -T.: Gafur Gulom Publishing and Printing Association,
1992, 12-hikmat.
