Volume 03 Issue 05-2023
46
International Journal Of Literature And Languages
(ISSN
–
2771-2834)
VOLUME
03
ISSUE
05
Pages:
46-57
SJIF
I
MPACT
FACTOR
(2021:
5.
705
)
(2022:
5.
705
)
(2023:
6.
997
)
OCLC
–
1121105677
Publisher:
Oscar Publishing Services
Servi
ABSTRACT
This article focuses on the problems of artistic interpretation of the images of the prophets in the lyrics of the great
thinker of Uzbek classical literature Alisher Navoi. As is known, the tradition of interpreting the artistic images of the
prophets has a special place in the classical literature of the Islamic East, in particular in poetry. In this sense, the poetry
of Alisher Navoi is considered to be the leader in the poetic depiction of the prophets. The reflection of the artistic
images of the prophets mentioned in the works of Alisher Navoi can serve as a source for a separate scientific study.
This article highlights the statistics and classification of this topic. At the same time, some features of the symbolic
and metaphorical images of the images of the prophets in the lyrics of Navoi are explored. There are eight Navoi lyrical
sofas, seven of which were written in the Turkic language, and one in Persian. The main part of the poet's lyrics consists
of four sofas, collected in the vault "Khazoyin ul-maoniy" ("Treasury of thoughts"). The article highlights the stated
scientific problem on the basis of this lyrical divan.
KEYWORDS
Classical literature, tradition and innovation, creativity of Alisher Navoi, lyrical sofa, images of the prophets, artistic
image and interpretation, image, metaphorical reflection, symbolic image, poetic picture.
INTRODUCTION
Sacred sources, in particular, the Koran, Hadiths have a
great place in the ideological and artistic development
in the classical literature of the Middle Ages. The basis
of these sources are the stories of the prophets. They
are widely depicted in the works of representatives of
classical literature. According to scientific research,
Research Article
IMAGES OF PROPHETS IN THE POETRY OF ALISHER NAVOI
Submission Date:
May 02, 2023,
Accepted Date:
May 06, 2023,
Published Date:
May 11, 2023
Crossref doi:
https://doi.org/10.37547/ijll/Volume03Issue05-10
Kobilov U.U
Samarkand State University Named After Sharof Rashidov Doctor Of Philological Sciences, Uzbekistan
Journal
Website:
https://theusajournals.
com/index.php/ijll
Copyright:
Original
content from this work
may be used under the
terms of the creative
commons
attributes
4.0 licence.
Volume 03 Issue 05-2023
47
International Journal Of Literature And Languages
(ISSN
–
2771-2834)
VOLUME
03
ISSUE
05
Pages:
46-57
SJIF
I
MPACT
FACTOR
(2021:
5.
705
)
(2022:
5.
705
)
(2023:
6.
997
)
OCLC
–
1121105677
Publisher:
Oscar Publishing Services
Servi
one quarter of the Qur'an consists of stories about the
prophets. On this basis, the cycle "Tales of the
Prophets" (" Kissas ul-anbiyo ") in the literature of the
East was formed. This cycle contributed to the
emergence of a huge tradition of prose work. This, in
turn, as noted by some researchers, shows the
absolute incorrectness of the views that the classical
literature of the East was created only in lyrical form. In
the development of poetry, prose has always served as
a foundation. This is proved by both world literature
and the history of classical literature of the East. In this
sense, it is necessary to pay attention to the term
"classical literature". Even if this term is often used in
literary criticism, almost no attention is paid to its
content. Literary scholars interpret the term "classical
literature" as literature influenced by Islam. It is mainly
considered classical poetics, aruz theory and national
tradition. However, interpretations of the artistic
world associated with classical literature are not
always considered. In classical literature, in particular,
in poetry, images of prophets (Adam, Noah, Joseph),
legendary historical figures (Zhamshid, Iskander,
Kaykhusrav), literary heroes (Farhad, Majnun, Vomik)
are traditionally expressed. In this case, oral folk art,
the history of the prophets, the history of the Persian-
Turkic kings are considered to be the source of
literature. This situation is called the poetic regularity
of classical literature. From this point of view, it can be
assessed that the period from the dastan “ Kutadgu
bilik ” ( “Knowledge that brings happiness”, 1069 ) by
Yusuf Khos Khadzhib to the novel “Otgan kunlar”
(“Past days”, 1923) by Abdulla
Kadyri is considered the
era of Uzbek classical literature . Consequently, the
tradition of classical Uzbek literature includes a period
of more than ten centuries. In this sense, the work and
poetry of the great thinker Alisher Navoi is considered
the pinnacle of not only Uzbek, but also the general
classical literature of the East. The tradition of
addressing the images of prophets, kings and literary
heroes in the poetry of Alisher Navoi occupies a quite
fruitful place. Especially, the images of the prophets
are repeatedly used as a poetic craft art (talmeh). As
you know, 124 thousand prophetic series are
mentioned in the sources. Of these, 25, together with
the Prophet Muhammad, are found in the Holy Quran.
There are 137 stories and six separate suras in the
Koran, called by the names of the prophets. According
to the data, the Qur'an mentions Adam 25 times, Idris
2 times, Noah 43 times, Hud 25 times, Salih 9 times,
Abraham 69 times, Lot 27 times, Ismail 12 times, Ishak
17 times, Yakub 16, Joseph 27 times, 4 Ayub times, 10
times Shuaib, 136 times Moses, 136 times Haroun, 2
times Zul-Kifl, 16 times David, 17 times Solomon, 2 times
Ilyas, 4 times Yunus, 7 times Zakariya, 25 times Jesus, 5
times Yahya, 5 times Muhammad. In the literature of
the Islamic East, a huge cycle of works appeared that
reflected the stories and stories of the prophets on the
basis of the Koran, the Gospel, the Torah and Psalms.
They can be appreciated as valuable examples of
realistic storytelling. This tradition was widely
developed in the Turkic-Uzbek literature. So, it is said
about 12 prophets in the work of Alisher Navoi "Tarihi
anbiyo va hukamo" ("History of the prophets and
kings") and 23 prophets in the work of Nosiruddin
Burkhonuddin Rabguzi "Kisas ar-Rabguziy" ("Stories
about the prophets " ) . At the same time, these works
dedicated to the prophets became a source for
classical poetry. In the works of all representatives of
Uzbek classical poetry, these images are reflected.
Various poetic worlds were created on the basis of the
images of the prophets. From this point of view, the
poetry of Alisher Navoi plays a special place. In the sofa
of the poet "Badoi' ul-bidoya" ("Rarities of the
beginning") 13, "Navodir un-nikhoya" ("Wonders of the
Volume 03 Issue 05-2023
48
International Journal Of Literature And Languages
(ISSN
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VOLUME
03
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05
Pages:
46-57
SJIF
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(2021:
5.
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)
(2022:
5.
705
)
(2023:
6.
997
)
OCLC
–
1121105677
Publisher:
Oscar Publishing Services
Servi
end") 9, "Garoyib us-sigar" (" Wonders of childhood " )
12, "Navodir ush-shabob "("Rarities of youth") 11,
"Badoe' ul-vasat" ("Beginning of middle age") 9,
"Favoil ul-kibar" ("Useful advice of old age") 8
prophets are mentioned. Therefore, in the divan
“Badoi ul
-
bidoya” (“Rarities of the beginning”), Adam
8 times, Idris 2 times, Noah 3 times, David 3 times,
Solomon 6 times, Khizr 32 times, Jacob 2 times, Yunus
1, Moses 1 time , Jesus 72 times, Mohammed 2 times,
and in the divan “Navodir un
-
nihoya” Adam 1 time,
Noah 3 times, Joseph 11 times, Shuaib 1 time, Ayyub 1
time, Moses 1 time, Khizr 14 times, Jesus 40 times meet
. In the work “Khazoyin ul
-
maoniy” (“Treasury of
thoughts”), which consists of four sofas, the images of
the prophets are distributed as follows: In the first sofa
“Garoyib us
-sig
ar” ( “ Miracles of childhood”) Adam 2
times, Noah 4 times, David 3 times, Solomon 5 times,
Abraham 3 times, Khizr 22 times, Jacob 2 times, Joseph
15 times, Shuaib 1 time, Moses 1 time, Jesus 65 times,
Muhammad 2 times, and in the second divan "Navodir
ush-
shabob" ( “Rarities of Youth”) Adam 3 times, Noah
4 times, David 2 times, Solomon 1 time, Khizr 15 times,
Jacob 3 times, Joseph 13 times, Shuaib 1 time, Moses 2
times, Jesus 36 times, Muhammad 1 time, in the third
divan "Badoe' ul-vasat" ("Beginning of middle age")
Adam 1 time, Noah 2 times, Solomon 2 times, Abraham
1 time, Khizr 28 times, Jacob 2 times, Joseph 8 times,
Jesus 64 times, Mohammed 2 times , in the fourth
divan "Favoyid ul-kibar" ("Useful advice of old age")
Noah 3 times, Solomon 1 time, Khizr 31 times, Joseph 6
times, Jesus 11 times, Muhammad 1 time are applied. As
can be seen, the number of prophets mentioned in the
historical work (“History of the Prophets and Kings”)
by Alisher Navoi is approximately equal to their image
in the lyrical heritage. On the other hand, the number
of names of prophets in the Qur'an and in artistic
interpretations differ. For example, if Jesus is
celebrated 43 times in the Koran, then in the poetry of
Alisher Navoi about 300 times, Moses 136 times in the
Koran, and in the lyrics of Alisher Navoi only 6 times,
Joseph 27 times in the Koran, and in the poet's lyrics it
occurs approximately 50 times . Even if the name Khizr
is not found in the Qur'an, attention is drawn 150 times
in the poetry of the thinker. In addition, the artistic
image of the Prophet Muhammad occurs 10 times,
which forms the poetic basis of Alisher Navoi's work.
Such diversity is also visible in the interpretations of
other images of the prophets. It should also be
emphasized that the works “ Kisas
ul-
anbiyo ” (
“Stories about the prophets”) contain various stories
about the prophets. Including, the volume of stories
about Adam, Noah, Abraham, Solomon, Joseph, Moses
are larger. Especially, the story of the Prophet
Muhammad makes up a large part of this cycle.
Consequently, the images of the prophets in poetry
and in prose works differ. As you can see, although
prose and poetry are one literary event, they have their
own specifics in artistic interpretations. In it, the prose
of the epic image has a peculiar interpretation, and the
poetry of feeling plays a special role. The style of the
classical prose of the East is artistic realism, and the
lyrics are symbolic and metaphorical. These images in
the lyrical sofas of Alisher Navoi are distributed as
follows:
Volume 03 Issue 05-2023
49
International Journal Of Literature And Languages
(ISSN
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2771-2834)
VOLUME
03
ISSUE
05
Pages:
46-57
SJIF
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(2021:
5.
705
)
(2022:
5.
705
)
(2023:
6.
997
)
OCLC
–
1121105677
Publisher:
Oscar Publishing Services
Servi
Lyrical
sofas
Ada
m (Odam)
Idris
(Idris)
N
oah
(Nuh)
Davi
d (Dovud)
Sol
omon
(Sulaimon
)
Khiz
r
(Khi
zr)
Jac
ob
(Yakub)
“Amazin
g beginnings”
(Badoyi
ul-
bidoya)
8
2
3
3
6
32
2
“Rare
Completions”
(Navodir
un-
nihoya)
1
-
3
-
-
14
-
“Miracle
s of childhood”
(garoyib
us-
sigar)
2
-
4
3
5
22
2
“A rarity
of
youth”
(Navodir ush-
shabob)
3
-
4
2
1
15
3
“Wonder
s of middle
age” (Badoe ul
-
wasat)
1
-
2
-
-
28
2
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(2021:
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(2022:
5.
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(2023:
6.
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OCLC
–
1121105677
Publisher:
Oscar Publishing Services
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“Useful
Advice for Old
Age” (Favoyid
ul-kibar)
-
-
3
2
1
31
-
Lyrical
divans
Josep
h (Yusuf)
Mose
s (Muso)
Jesus
(Iso)
Muhammad
(Muhammad
)
Shuaib
(Shuaib
)
Ayyub
(Ayub
)
“Amazing
beginnings”
(Badoyi
ul-
bidoya)
1
1
72
2
-
1
“Rare
Completions”
(Navodir
un-
nihoya)
eleven
1
40
-
1
-
“Miracles
of
childhood”
(garoyib
us-
sigar)
15
1
65
2
1
-
“A rarity of
youth” (Navodir
ush-shabob)
13
2
36
1
1
-
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(ISSN
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Pages:
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(2021:
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(2022:
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(2023:
6.
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Publisher:
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“Curiositie
s of middle age”
(Badoe ul-vasat)
8
-
64
2
-
-
“Useful
Advice for Old
Age” (Favoyid
ul-
kibar)
6
-
eleve
n
1
-
3
It is known that the mention of the names of places or
persons in classical poetry is considered the poetic art
of handicraft. It hints at historical events, stories,
legends and literary plots. When the image of a
historical-legendary person is addressed in the lyrics,
the metaphoric image comes to the fore. It reflects the
various feelings of the lyrical hero. In the poetry of
Alisher Navoi, the images of the prophets express
various symbolic meanings. For example, the image of
Adam means a symbol of repentance, Noah - a long life,
Khizr - eternal life, David - a beautiful voice, Solomon -
wealth, Ayub - patience, Joseph - beauty, Jesus -
revival, Muhammad - enlightenment. In this case, we
will analyze some examples of the interpretation of the
images of the prophets in the poetry of Alisher Navoi.
One of them is the image of Adam. Usually this image
in artistic reflections has a universal spirit. He is
interpreted in the poetry of Alisher Navoi as the
beginning of all mankind. In classical literature, the
story of Adam is emphasized by the "beautiful story"
as the story of Joseph. In the last dastan of Alisher
Navoi "Lison ut-tair" ("Language of a bird") there is a
story about Adam ("Odam Safiy alaihissalom
hikoyati"), which consists of fifteen bayts. It depicts
Adam as the "father of mankind" (Abulbashar),
migration to paradise, committing sin, experiencing
hardships, endless weeping, repentance, and
becoming revered again. In classical poetry, the image
of Adam is based on this plot. This plot expresses
various symbolic and metaphorical meanings of the
lyrical hero. For example, in the divan "Badoe'ul-
Bidoya" the image of Adam is depicted by the first
person who was worshiped by the Angles:
Odamiylik k
Ҟ
rguzub kilding parivishlarni kul,
Odam uldurkim, maloyik oni masjud ayladi (BB.770.6).
(Content: You made the angels slaves by perfecting
humanity, because Adam is the person who was
worshiped by the angels)
The stories about Adam say that all the angels
worshiped him and only Satan rebelliously refused. In
this sense, the poet knows that the value of a person
depends on his humanity. Kindness and humanity
should be the main qualities of a person. Alisher Navoi
in his divan "Badoe' ul-vasat" ("Beginning of middle
age") creates a poetic picture through the legend of
how tears were shed because of the expulsion of
Volume 03 Issue 05-2023
52
International Journal Of Literature And Languages
(ISSN
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2771-2834)
VOLUME
03
ISSUE
05
Pages:
46-57
SJIF
I
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FACTOR
(2021:
5.
705
)
(2022:
5.
705
)
(2023:
6.
997
)
OCLC
–
1121105677
Publisher:
Oscar Publishing Services
Servi
Adam's paradise. In mythological views, the shed tears
after the expulsion of Adam from paradise are
compared by all the water spaces of the world.
Navoiyo, agar ikkinchi Odam ermasmen,
Nedin jahon yuzini tutti sar-basar yoshim (BV. 426.7).
(Content: I am not the second Adam, but endlessly
shed tears have seized the world).
In the poetry of the thinker, the image of the prophet
Noah is also fruitful. It occupies a separate place in the
history of prophecy. Noah is also called "the second
Adam", "Sheikh of the prophets". In classical poetry,
the image of Noah mainly symbolizes such details as
"flood", "long life", "ark". For example, in the work
“Navodir un
-nikh
oya” (“Rarity is the beginning”), one
can see the following:
Yў
қ
ki may kishtisi
ғ
am t
ў
fonidin aylar khalos,
Ki topar andin kishi bir katra ichsa die Nuh.
(Content: As the ark saves Noah from the flood, so the
beloved from the flood of trouble is saved by the ark
immersed in the wine of love, if you drink a drop from
it, it will reach the life of Noah).
In this sense, Noah's ark is symbolized by divine love,
and the flood - by separation, that is, the "flood of
trouble", a drop of wine - by Noah's long life. According
to Eastern philosophers, according to the Koran, the
world is divided into three eras. The first epoch: the
past tense is the time up to the creation of the universe
and man. Second Age: The present time is the time
from the creation of Adam to the Day of Judgment. The
third age: the future time is the time from the end of
the Day of Judgment to eternal life. In it, a person's life
is considered the shortest. There is no prophet in
history who lived as long a life as Noah. Some prophets
(Jesus, Idris, Khizr, Ilyos) are interpreted as eternally
alive, but their life on earth is limited. In our opinion,
Noah's long life is associated with the end of one
civilization and the beginning of another. Prophet
Noah lived between these two civilizations. According
to the interpretation of Rabguzi, Noah receives a
revelation when he was 100 years old, for 950 years he
preached to people of faith. According to other
versions, at the age of 400 he becomes a prophet.
After the flood, he lived for 300 years. According to
Alisher Navoi, he receives a revelation at the age of 40
or 250. 950 years preached the true faith. Noah himself
lived 1600 or, according to others, 1300 years.
Therefore, in classical poetry, Noah is symbolized by his
long life. Alisher Navoi, when depicting life, refers to
the image of Noah. For example, in the divan "Badoe
ul-Bidoya" Alisher Navoi expresses the longest life of
the image of Noah and the greatest wealth in the
image of Korun (close to the prophet Moses).
Moldin umrungga osoyish agar etmas, not a court,
Well die khosil etsang, ganzhi Korun kozgonib?
(Content: if you have the life of Noah and the wealth of
Korun, your life and wealth are perishable)
The sources also give interesting opinions about the
wealth of Corun. The hadiths emphasize that when
Korun said "The Almighty gave me so many riches from
his love for me," they answered him that "The
Almighty's love is not determined by wealth." As a
result, Korun with all his riches drowned in the depths
of the earth. Consequently, the poet notes that neither
long life nor wealth determine the meaning of human
life, that is, "the essence of life is not in wealth, but in
work." In another work by Alisher Navoi, parallel
Volume 03 Issue 05-2023
53
International Journal Of Literature And Languages
(ISSN
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2771-2834)
VOLUME
03
ISSUE
05
Pages:
46-57
SJIF
I
MPACT
FACTOR
(2021:
5.
705
)
(2022:
5.
705
)
(2023:
6.
997
)
OCLC
–
1121105677
Publisher:
Oscar Publishing Services
Servi
depicts the wealth of Solomon and the life of Noah.
According to sources, Solomon asks the Almighty "so
much wealth that no one has and will never have." This
wish is being fulfilled. Alisher Navoi interprets that
there is no point in long life and wealth. The poet puts
the concept of "guilt" above all. As you know, wine in
the shortest possible time frees the soul from life's
hardships. This moment is symbolized by the great
happiness of attaining the love of the Most High.
Well, I will die Sulaimon mulkiga yuqtur bako,
Ich, Navoiy, Bodakim, Olam Gami Behudadur.
(Content: Noah lacks life and Solomon's wealth.
Therefore, drink wine, the troubles of mortal life)
Especially, in the lyrics of Navoi, images of the flood are
often found. This is the history of mankind is
considered a great event. It displays various symbolic
and metaphorical meanings in the poet's lyrics. In
particular, in the divan "Badoe' ul-vasat" the flood is
depicted in parallel with the tears of the beloved.
Buzuldi Nuhning tufonidin soung dahr ashkimdin,
Kiyomat oshkoro bўldi: st tўfon
-
u bu tўfon.
(Content:
The world after the flood was destroyed by the tears
of the beloved, this flood (Noah's Flood), and that
flood (the tears of the beloved) are compared to the
Day of Judgment)
The image of Solomon is also fruitful in the poetry of
Alisher Navoi. In the work of the thinker, firstly, he is
interpreted by one of the prophets (in some religious
views he is not considered a prophet), and secondly, he
is depicted as the king of the world. In classical
literature, Solomon is recognized as one of the four
kings of the world (Solomon, Iskander, Namrud, Bay
Nasr). With this it is clear that he is connected with the
spiritual and material world of mankind.
Alisher Navoi often depicts the image of Solomon in
parallel with the prophet Noah, the legendary king
Jamshid, the king of Iran Kaykhusrav, the evil king
Ahriman.
Tutai jahonda Sulaimon seni va yo Jamshid,
Not munga zhom vafo ayladi, not anga uzuk.
(Content: I will call you in the world Solomon and
Jamshid. Because Solomon didn’t get a ring, Jamshid
didn’t
get a bakal)
According to mythological views, the "ring" in the
interpretations is the thing of Solomon that fulfills his
desires. He controls the divas with his ring. "Glass"
Jamshid expresses the endless wine and shows all the
events of the world. In the stories of Solomon there are
images of Hoopoe (bird), Bilkis (peri), ant. In them, the
Hoopoe is depicted as a messenger bird. Therefore,
Navoi interprets Solomon as the image of the beloved,
Bilkis as the image of the lover, Hoopoe as the image
of the messenger. The poetry of Alisher Navoi also
depicts the image of the great king David, mentioned
in the Koran. As you know, David is considered both a
prophet and a king. He was given blacksmithing and a
beautiful voice. According to interpretations, although
David was a great king, he earned an honest living. This
case served as an example for the figures of classical
and Sufi literature. They also, regardless of what
position they have, tried to learn a trade and earn a
living by honest work. When David read the Psalm,
even the animals fell asleep. In the lyrics of Alisher
Navoi, the phrases “Lakhni Dovudiy”, “Nagmai Dovud”
Volume 03 Issue 05-2023
54
International Journal Of Literature And Languages
(ISSN
–
2771-2834)
VOLUME
03
ISSUE
05
Pages:
46-57
SJIF
I
MPACT
FACTOR
(2021:
5.
705
)
(2022:
5.
705
)
(2023:
6.
997
)
OCLC
–
1121105677
Publisher:
Oscar Publishing Services
Servi
mean a pleasant voice. At the same time, “Masih
nafasi” (the breath of Jesus) is often found in the
poetry of Navoi along with the voice of David.
Magar Masih ila Dovudsen nafas bilakim,
Hayot-u mavt erur ul alomat, hey hofiz.
(Content: Your breath sometimes revives and
sometimes kills like the breath of Masih and the voice
of David)
Sendadur nagmai Dovud il anfosi Masih,
Borduur yuq esa davronda farovon hofiz.
(Content: The voice of David and the breath of Jesus
are your qualities, so your voice is pleasant)
The following lines note the quality of the lover's
animation. It emphasizes that even if the lyrical hero
manifests the voice of David, it turns out to be useless.
The verse contrasts the quickening miracle of Masih
with the deadly voice of David. According to the poet,
they are both qualities of a lover. In the poetry of
Alisher Navoi, sometimes the image of David is
depicted in parallel with the story of Joseph. It is
usually addressed as Muthrib (musician). In the beat, as
an example, the situation of Jacob, who parted with his
beloved son Joseph, is depicted. The verse symbolically
displays the image of the beloved - Jacob, the lover -
Joseph. Also, the image of Muthrib (musician) is
polyphonic. It displays the symbol of a real musician.
Yusufum khazhrida Yaqub gam ichra, mutribo,
Uylamenkim, khushlugum yukhk nagmayi Dovud ila.
(Content: The beloved parted from the beloved. This is
similar to the story of Jacob and Joseph, so the beloved
is not affected by the voice of David)
In the work of Alisher Navoi, a special place is occupied
by the artistic interpretation of the story of Joseph. As
you know, this story is considered one of the popular
plots of world literature. The special side is that, on the
one hand, if the story has universal human value, on
the other hand, this plot differs with its originality
among the " general " and " intellectual " literature.
Alisher Navoi writes about this:
“Yuzung davrinda Yusuf dostonin,
қ
urlar omu khos afsonalardek”
(Content: Dastan about Joseph is intended for the
masses and intellectuals. Therefore, everyone reads it
as a legend)
As you know, both in antiquity and at the present time
there was a literature of the " masses " and "
intellectuals ". It can be noted that there is a third type,
which is called "mass-intellectual" literature. This type
of literature is called the cycle " qissas ul-anbiyo " (
"stories about the prophets" ). This cycle is considered
one of the source of classical Sufi literature. In the
poetry of Alisher Navoi, the image, theme and story
about Joseph are used almost 80 times. In this case, it
must be said that the same themes and plots are
depicted in a peculiar way in the lyrical and epic terms.
In epic terms, reality, and in lyrical terms, feeling
provides this originality. From this, a character arises in
an epic work, and an image-sign in a lyrical expression.
The lyrical image reflects the situation, image, picture,
feeling, detail and others. Because usually in poetry the
lyrical hero is in the leading place. In the lyrics, images
are chosen that correspond to the disposition of the
Volume 03 Issue 05-2023
55
International Journal Of Literature And Languages
(ISSN
–
2771-2834)
VOLUME
03
ISSUE
05
Pages:
46-57
SJIF
I
MPACT
FACTOR
(2021:
5.
705
)
(2022:
5.
705
)
(2023:
6.
997
)
OCLC
–
1121105677
Publisher:
Oscar Publishing Services
Servi
spirit of the lyrical hero. In lyrical works, every object,
detail or expression is considered to be an artistic
image. In particular, when the image of Joseph is
depicted in the poetry of Alisher Navoi, various details
and signs associated with the story of Joseph are used.
These details and signs serve for various symbolic and
metaphorical meanings. For example, when talking
about such details as “tush” (sleep), “chohi Bobil”
(Babylonian well), “buri” (wolf), “haridor” (buyer),
“savdo” (trade), “bozor” (bazaar ), “husn” (beauty),
“diram” (currency), “husband” (message), “kuylak”
(d
ress), “kuyosh” (Sun), “zindon” (prison), “Kanyon”
(Egypt ), “kon” (blood), “Zulaiho” (Zuleikha), “tozhir”
(merchant), “hazhr” (separation), “Yaqub” (Jacob),
“
ғ
am
”
(longing),
“
konli kuylak
”
(bloody dress),
"dasht" (desert), "Baytul-ahzon" (house of longing)
and others, then the story about Joseph appears.
These concepts display different metaphorical
meanings. For example, this beat says that in the
dream of the lyrical hero, a picture of Joseph appears.
Tushta Yusuf Hayatin Kurdum Habibim Yodidin,
Guyi street kolip bu ruhi mahz uchun andozadur.
(Content: The lover thinks of the lover. In the dream, a
picture of Joseph the Beautiful appears. This is
reminiscent of the essence within the form)
In beat, the dream motif plays the main place as an
artistic detail. As you know, the motif of a dream is
considered a characteristic sign of the story about
Joseph. The story begins, continues, and ends with a
dream motif. Even if the poem hints at the plot of a
dream, in a lyrical interpretation it serves to express a
different poetic picture. The poet in another poem
writes that in the dream of the lyrical hero, “ lips ” and
the “ face ” of a lover appear. This gives pleasure to the
lyrical hero. Therefore, he asks not to wake him up
even if Jesus and Joseph come. According to
interpretations, a dream is one of the levels of
prophecy. Consequently, in stories about the prophets,
dream motifs are usually given.
Tushumda la'liyu ruhsoridur, uygotmang meni, gar
hood,
Masiho birla Yusuf boshim uzra etsalar nogah.
(Content:
in the dream of the lyrical hero, “lips” appear
and "face" of the lover. Therefore, he asks not to be
awakened even if Joseph and Jesus come )
In the story of Joseph there is an episode about his
brothers throwing him into the well. Therefore, in
classical poetry, the image of a well is often used.
Alisher Navoi writes in his divan Badoyi ul-Bidoya:
Kirpiging tushgan kungul ichra hayeling, hey bet
Guyiyo Yusuf nuzul etmish chahi Bobil aro.
(Content: the lover's eyelashes hit the lover's heart, it
looks like Joseph went down to the well of Babylon)
We know that in the stories about the prophets, the
well was first mentioned in the stories of Harut and
Marut. In classical poetry, when the image of Joseph is
depicted, the well is usually mentioned in parallel. It
displays the theme of love and the beauty of the lover.
Oqi zahmin tan aro st yuz hayoli eritur,
Uilakim, Yusuf zhamoli ravshan etkay chohni.
(Content: As the darkness of the well is illuminated by
the face of Joseph, so the love of a lover illuminates the
darkness of life)
Volume 03 Issue 05-2023
56
International Journal Of Literature And Languages
(ISSN
–
2771-2834)
VOLUME
03
ISSUE
05
Pages:
46-57
SJIF
I
MPACT
FACTOR
(2021:
5.
705
)
(2022:
5.
705
)
(2023:
6.
997
)
OCLC
–
1121105677
Publisher:
Oscar Publishing Services
Servi
In the poetry of Alisher Navoi, the image of Joseph
plays a special role in the interpretation of beauty.
Although the stories say that beauty is given to Eve and
Zuleikha, in lyrical interpretations they are not
portrayed as a symbol of beauty. In one of the legends,
it is noted that Joseph was given the beauty of the
goose of paradise, while others emphasize that a ninth
of the beauty of the universe was given to Eve, and one
ninth to Joseph and the rest to all people. Therefore, in
the lyrics of Navoi, when the image of real beauty is
depicted, Joseph is a metaphorical symbol of this
beauty.
Olamoro husn ila zhonbakhsh nutkungmu ekin,
Yo Masiho ruhi Yusuf zhismida qilmish hulul?
(Content: The beautiful face and quickening speech of
a lover are like the beauty of Joseph and the quickening
miracle of Jesus)
The image of Al-Khizr is a recurring theme in the work
of Alisher Navoi. In the sources, there are different
views about this legendary person. His name is not
mentioned in the Qur'an, but he is considered in the
Qur'an as a servant of the Almighty. The event about
him is found in the story of Moses. Islamic scholars call
him Khizr. It reflects such views as liveliness,
abundance, happiness, a prosperous life, dream and
hope. As Alisher Navoi notes, he is a descendant of the
prophet Noah. In Sufi literature, the event of the
meeting of Khizr and Moses is symbolically depicted. In
this, Moses is seen as the disciple and Khizr as the
mentor. As interpreted in Eastern literature, firstly,
Khizr lives on earth as an ordinary person, and
secondly, he is an unreal being. Literature draws
attention to his discovery of " reviving water " . This
concept in classical literature is displayed as "the
source of life", "the source of knowledge", "the source
of love". His meeting between two rivers with the
prophet Moses is interpreted as a reunion of two such
teachings as "prophecy" and "Sufism". Therefore, the
personality of Khizr is associated with two cultures. In
the poetry of Alisher Navoi, the image of Khizr is used
in parallel with such concepts as “revitalizing water”,
“water of life”, “water of Khizr”, “eternal life”,
“green”, “sleep” and others. For example, in the sofa
"Badoi' ul-Bidoya" poetic pictures are depicted with
the help of images of lips, Khizr, the dead, Khizr's
water.
Orzu aylar labing ollinda jon bermakni Khizr,
Khizr Suyidin Ulik died Aylagandek Orzu.
(Content: As if Khizr dreams of dying before the lips of
a lover, the dead dreams of drinking Khizr's life-giving
water)
In conclusion, it should be noted that Alisher Navoi in
his poetry repeatedly refers to the images of the
prophets. In it, the images of the prophets serve to
create a variety of poetic paintings. At the same time,
these images express different symbolic and
metaphorical meanings. It is known that the teaching
of prophecy is considered a universal and eternal
theme of literature. From this it is obvious that the
poetry of Alisher Navoi is an example of universal ideas
and humanistic motives.
REFERENCES
1.
Alisher Navoiy. To'la asarlar to'plami. O'n jildlik.
–
Toshkent: O'zbekiston Matbuot va axborot
agentligi G'ofur G'ulom nomidagi nashriyot-
matbaa ijodiy uyi, 2012 yil
Volume 03 Issue 05-2023
57
International Journal Of Literature And Languages
(ISSN
–
2771-2834)
VOLUME
03
ISSUE
05
Pages:
46-57
SJIF
I
MPACT
FACTOR
(2021:
5.
705
)
(2022:
5.
705
)
(2023:
6.
997
)
OCLC
–
1121105677
Publisher:
Oscar Publishing Services
Servi
2.
Abodulloeva S. Yu. Onamastikon of Sufi poetry:
structural, semantic and functional aspects (based
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philol. Sciences. - Khorog: 2016. - 401 p.
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–
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