Impact Factor:
ISRA
(India) =
6.317
ISI
(Dubai, UAE) =
1.582
GIF
(Australia) =
0.564
JIF = 1.500
SIS
(USA) =
0.912
РИНЦ
(Russia) =
0.126
ESJI
(KZ) =
9.035
SJIF
(Morocco)
= 7.184
ICV
(Poland)
= 6.630
PIF
(India)
= 1.940
IBI
(India)
= 4.260
OAJI
(USA)
= 0.350
Philadelphia, USA
450
QR – Issue
QR – Article
SOI:
DOI:
International Scientific Journal
Theoretical & Applied Science
p-ISSN:
2308-4944 (print)
e-ISSN:
2409-0085 (online)
Year:
2021
Issue:
04
Volume:
96
Published:
30.04.2021
Muhayyo Akhmadovna Khamraeva
Termez State University
Candidate of Philological Sciences, Uzbekistan
INTERPRETATION OF HISTORY IN THE STORY «HISOMIDDIN AL-
YAGI» BY SHAYIM BUTAEV
Abstract: This article plays an important role in the factual illumination of the image of sheikh Hisomiddin Al-
Yagi who has not lost his identity. In the article, views about the fact that the story on this historical topic is superior
to stories on another historical topic, as well as the fact that it is artistically energetic, cause controversy have a
special value. In particular, the image of Sultan Tarmashirinkhon in the article is valuable in its importance in
showing the artistic interpretation of history. Most importantly, in this article, the author covered in an analytical
summary how high the level of skill was demonstrated by the fact that the writer told the grief of the heroes of the
story as his grief. With this story, which is reflected in the dolgali periods of the history of our people and encourages
us not to let go of the human life, the writer gave an artistic whim against the background of history the existence of
brave and brave people of our nation.
Key words:
story, new history, historical reality, historical truth, art and the culture of the twelve countries,
philosophy of life, love for the language is described in bright colors, language charm, splendor.
Language: English
Citation
:
Khamraeva, M. A. (2021). Interpretation of history in the story «Hisomiddin Al-Yagi» by Shayim
Butaev.
ISJ Theoretical & Applied Science, 04 (96),
450-454.
Soi
http://s-o-i.org/1.1/TAS-04-96-90
Doi
:
https://dx.doi.org/10.15863/TAS.2021.06.96.90
Scopus ASCC: 1208.
Introduction
This story is realized a story that is much more
notable in artistic terms and causes serious
controversy within the stories created in the following
years on a historical subject . During the studying of
the story, " we found it permissible to bring the
writer's thoughts on the story in the conversation of
the
writer
Shayim
Butaev
with
Mukhtasar
Tojimamatova the correspondent of the newspaper"
New Uzbekistan ". A historical story called " Sheikh
Hisomiddin al-Yagi " caused intense discussions in
the circle of many readers. The creators should also be
a significant contribution to the creation of pages of
our new history. What kind of researches are you
doing in this regard? - Although this story reflects a
small, unobtrusive narrative of our history of Dolgali,
which was liked by the majority and also translated
into many foreign languages. In the prestigious
Turkish magazine (the translation into Turkish by
professor Vali Savaş Elok is one of the perfect
translations. The emphasis is ours-H.M.A) , in the
collections of stories, recently published in Russia and
Ukraine in the russian language, published in Tajik
magazines, intensively discussed in literary circles,
fills my heart with it. The reason I say" Fills my heart"
is that the work is also a saying like as a child, it is an
essential to live after the father, if he(it) leaves this life
before the father, it makes the heart a beggar. Your
feedback about the fact that the creators should also
have a significant contribution in the creation of pages
of our new history is absolutely true.
The historian could falsify the historical reality
due to the demand imposed by the customer, and this
is a phenomenon that has been observed. But the truth
that literature puts forward does not lose its nobility in
any time. There are many examples of this in the
world literature. And in our national literature there
are real historical pages, where the historical truths of
the beginning of the twentieth century, the period of
the decline of the Khanates, in the realistic works of
writers such as Abdulla Kadiri, Abdulla Kahhor, are
hidden under the text with great skill, sometimes
Impact Factor:
ISRA
(India) =
6.317
ISI
(Dubai, UAE) =
1.582
GIF
(Australia) =
0.564
JIF = 1.500
SIS
(USA) =
0.912
РИНЦ
(Russia) =
0.126
ESJI
(KZ) =
9.035
SJIF
(Morocco)
= 7.184
ICV
(Poland)
= 6.630
PIF
(India)
= 1.940
IBI
(India)
= 4.260
OAJI
(USA)
= 0.350
Philadelphia, USA
451
expressed publicly. From these events, the period of
independence of our history is no exception.
Therefore, today the people of creativity need more
truth than ever. It manifests itself as a power, like a
locomotive, which lends society. History serves for
today. Motivate to take a lesson. Reminds me not to
repeat mistakes. To this process, I also try to add a
share. On a historical subject, too, I have considered a
series of stories, preparations for writing a larger
masterpiece. It remains only to put them on paper! But
so far, the conditions are in demand... if they find their
solution, I'll roll up the most and get to work
again."[1].
Analysis of Subject Matters
In the process of events in the story, initially the
image of the nature of the land and the emphasis on
the people of science, art at that time, are described in
a special bright paints:"...Winter chill has risen.The
cold took over. On the porch of the mosque, the living
soul was not visible, and the long-flowing prayers
were taken inside themselves. Twelve wooden
columns, each of which was processed by carpenters
for monthly, kept this building in its own way, capable
of comfortably accommodating five to six hundred
prayer rooms. In these columns it was possible to see
the art of twelve countries, traditions, to notice their
tastes. The Masters, who came from twelve countries,
sealed their var craft to the wood. Now they were not
ordinary wood, but samples of high art, which were
devoted to the beauty of the mosque to its splendor, to
its splendor.”[5, 1].
In this post, the writer noted with his practical
work that at that time in the country lived masters who
knew the art, traditions, history, tastes of the twelve
countries, and that they were unequal in their master's
chapter, in order to give the History back . Of
particular importance is the image of Hisomiddin al-
Yagi, the image of the honest, pure, unselfish Sheikh
in the story. Reading the story, you will witness that
in one story in the small genre the writer skillfully
copes with a number of tasks. On the example of a
Moroccan tourist who traveled the land to land , The
writer the spirituality of man showed how important
the philosophy of life was in his understanding of the
inner and outer world.
"...This man was a traveler from Morocco,
walking from land to land, from border to border.He
went on his way more than ten years. Wow, What did
not see during this time! Scholar and devana, rich and
poor, wise- ignorant, humble-bragger, scoundrel-
noble, greedy- generous people from the moving of
relentess to the cities that wave like an ocean, he saw
the people who were humiliated from ignorance, false
claims, from their faces to the barbarous hands.
Humanity like an insect that, he thought. But they say
that there is only one thing that raises it. What is that
thing? The tourist is looking for relentless
,seeking...the unfamiliar places where he has reached
his feet amaze him. This fascination motivates you to
step again. Finally, this was the place where its
wonder led.” [5, 2].
In another place, the writer describes in bright
colors the boundless affection and love for the
language through a small episode. Only in the image
of a tourist will reflect the awakening of love for the
language, and in this way the writer will be able to
encourage the reader to love, keeping it, and, if
necessary, to struggle with self-sacrifice for his future.
Naturally, this sheet causes such a picture formation
in the reader."... They gave the traveler a face-to-face
weight to the Sultan. They told him about it.The
Sultan compliments him and laughs: - You are kind,
you are good , you are blessed, - said in pure Turkish
language. Than to compliment the tourist even the
Sultan, he admired the charm of the spoken language,
the magnificence of which he admired.The Sultan
memorized the words he said. Even that he was
imitating, he did not think about that and said the same
words,which he met people with whom he saw:
"...- You are kind, you are good, you are blessed!
In the tourist who woke up in love with this language.
The more you insist, the more word learning has been
in motion."[5, 3].
Especially in the story, It reached the image
rhythm in the plaque, which was associated with a late
arrival of Sultan Alouddin Tarmashirin to prayer. In
the work, Hisomiddin Al-Yagi's " time is such a judge
that the Padishakh and Poor are equal everytime in
front of it. The most glorious is for us that Allah has
commanded" his originated words were much reliable
and natural.
Another situation in the story attracts attention.
The status of the Sultan after entering the late prayer
also calls for a fancy. The words of his spirituality
resonate as a confirmation of our thoughts in this.
"... Greatness found abas.
Forgot about the Khakan.
The powerful voice of Sheikh called everyone to
unanimity:
- Allahu Akbar!
That was great glorious:
- Allahu Akbar!
That was the brightness though:
- Allahu Akbar!
That was the greatness though:
- Allahu Akbar!
That was all beings though:
- Allahu Akbar!
It was the same, it was the same, it was the same
— the vest was the same though a div, the only one
voice was the same though: - Allahu Akbar! From the
eyes of the Sultan there was filling with tears,
unintentionally”[5, 4].
Research Methodology
In this image, the writer expressed the fact that
in this single word there was an exaggeration,
Impact Factor:
ISRA
(India) =
6.317
ISI
(Dubai, UAE) =
1.582
GIF
(Australia) =
0.564
JIF = 1.500
SIS
(USA) =
0.912
РИНЦ
(Russia) =
0.126
ESJI
(KZ) =
9.035
SJIF
(Morocco)
= 7.184
ICV
(Poland)
= 6.630
PIF
(India)
= 1.940
IBI
(India)
= 4.260
OAJI
(USA)
= 0.350
Philadelphia, USA
452
glorification, greatness in the way of Allah. With this,
the writer would like to remind you that the word also
has a wrong. In this regard, self-realization in the
image, the coming of tears into the eyes of the Sultan,
who is uttering the word Allahu Akbar in the direction
of the absorption of the song of purity into the world
of hearts, also fills the thought for a moment, means
that before the truth of life the Padishakh and Poor was
fold. A person understands that one should not give in
to the ambitions of the transitory world.
"....Following the Sultan, the nobles, who could
not enter the mosque, more precisely, could not find a
place to enter, stayed outside.At the same time, they
were irreplaceable in the memory of Hakan. The
Sultan, who always ate their grief, butted it, and
forged his blood, was now eating his grief. The grief
of his own soul was being eaten! It was inconvenient
for the assistents( A'yans) because they were enemies
with the spirit, and the Sultan thought that the grief of
his spirit would not think our flesh: they knew that
their bodies were the rulers of the world. In their
bodies, all the organs were embodied — there was a
heart, a brain, there was a belly a lot ; only, there was
no soul, there was no soul — the owner was thrown
away like an abandoned courtyard.”[5, 5].
We know that the Eastern mysticism literature,
primarily the literature of the soul and spirituality.
Because the soul is considered the purest and brightest
of all creatures. The soul serves only for beauty. As
noted by Yusuf Hamadoni, " the spirit is the real of the
originals. The human div and its members are alive
with the spirit. The soul sees, knows, hears, grasps,
walks in the shelter of its existence. Due to the features
and qualities of the spirit, determination, foresight and
lesson in wisdom, understanding of wisdom in
hearing, obedience in following, service in walking
occur."
In the mystical observation, first of all, it is
passionly. He teaches to clean the soul first,then the
div. If a person does not recognize his soul in the full
sense, if he does not be well-informed about his tricks
and traps, he will not be able to correctly imagine both
the soul and the spiritual life. In this image, the views
on human spirituality and the spirit are described too.
Even, he compares a person who does not have a soul
to the fact that the owner is being in an abandoned
yard. In the story, he used the art of psychological
analysis, which is very important in the rise of the
human psyche, in self-awareness, also appropriate.
Hisomiddin Al-Yagi with preaches, motivations
to motivate each person to stand up with alertness,
awareness, responsibility for each job are reflected
more brightly. Because his words that "those who
abuse their temporary power and career and, using
this, those who persecute the people, of course, not in
resurrection, will also respond to this in life itself"
resonates like the golden rule of life in the
development of events. At the same time, these
preaches also teach that one must live by following the
truth of life.In the story, the situation with Hisomiddin
al-Yagi's preaches and assistents(A'yans) the rich, the
proprietors, the reflection of those who are close to the
Sultan's duck is also thought of by the reader. For a
moment, you realize that you have to live by obeying
the command of conscience, without succumbing to
the whims of the transitory world fur, nicely.
"...Sheikh's words were futile. Because ,he was
not saying and showing, as you , missing a finger on
anyone, . Sheikh's words were sharp. Therefore, in his
words, there was something that belonged to
everyone. The main part of those gathered in the
mosque were the boyars, proprietors, people close to
the Sultan's horde, who kept the country on their
control. Sheikh was holding a mirror to everyone. He
was holding a mirror in which he could see the real
image. The mirror was holding to the conscience . In
the mirror were reflected dirt, rustles, dust-mites;
therefore, everyone had a head, and their eyes were
closed. While their heads were also, they were looking
in the mirror while their eyes were closed. , The
preach was over..".
From this episode in the story, it is again
understood that the heroes of the fairy tale entered the
house of purity, holding a mirror to their conscience,
forked out of all their troubles.It is not difficult to
understand or feel how important this image is in
human spiritual perfection. As you observe the
development of events in the story, you will notice
that another important issue is raised by the writer, and
although this story is historical, it is worth paying
attention to the issue that is relevant to our day."... The
traveler now walked in front of the sheikh over the
namat, where only the namazhans were sitting. — The
air has cooled down — - said the tourist buzzing,
taking him to the open door, where the frost is closing.
— Yes, it's cold, " Sheikh said inattentive.
— See your robe, much more getting older ,
defile, - said the tourist with his eyes as pointing to
the quilted kaboga when she was patched to some
places on Sheikh's shoulder. Sheikh smiled. Smiling:
— my son, this is also not mine, my daughter's, - he
said. As the tourist tried to untie the coat on his back:
"Please, if you take this coat and wear it," he
suggested.
— No-no, do not try, my son, - the sheikh did not
take off the coat from the tourist's hands.
— As a gift to you…
— Thank you, my son, Thank you, " Sheikh said
as if he was grateful. — I swore to Allah that fifty
years ago I would not receive a gift from anyone, if I
had received a gift from you, I would certainly have
received it from you.The traveler bowed...”[5, 6]
In this image, another element of the fight
against corruption, which is significant for today, is
shown.,The writer, on the one hand, motivates a
person to fight the scourge of corruption, on the other
hand, motivates him to take a lesson from Hisomiddin
Impact Factor:
ISRA
(India) =
6.317
ISI
(Dubai, UAE) =
1.582
GIF
(Australia) =
0.564
JIF = 1.500
SIS
(USA) =
0.912
РИНЦ
(Russia) =
0.126
ESJI
(KZ) =
9.035
SJIF
(Morocco)
= 7.184
ICV
(Poland)
= 6.630
PIF
(India)
= 1.940
IBI
(India)
= 4.260
OAJI
(USA)
= 0.350
Philadelphia, USA
453
Al-Yagi in the face of greed and contentment with
this.
In the progressing of events, you will get
acquainted with the banquet hall of Sultan Alouddin
Tarmashirinhan. The response of did not come the
banquet Hisomiddin al-Yagi, who could not come to
power, also comes from the fact that the Sultan was
angered, the situation turned out to be incredibly
natural. With this, Hisomiddin described in clear and
bright paints that he was spiritually superior to the
Sultan, even if he had no wealth."... Hisomiddin Al-
Yagi ordered the tar courier to convey the reason why
he could not come to the banquet, and that was what
he said:
- It is forbidden for those who are specific to the
Padishakh. Because his charitable donations are for
the crowd, the crowd will continue to forgive all his
sins because of this, revenge on such things. But Allah
does not forgive, the specific ones all look at the bone
that is thrown in front of the dogs. Therefore, they will
never bow their heads to anyone, even though they
themselves are poors. Convey to the Sultan, therefore,
I can not go to the duck, I do not wear haram clothes,
I swear to Allah fifty years ago that I do not eat
haram." [5, 7].
With this sheet, the writer strongly warns the
people who come to the level of persuading the
Shaytan( Devil) to dance, resting from the rages of the
world and forgetting their own identity, at the same
time, these words of Hisomiddin al-Yagi sound like a
call to beware of the Haram, only to live in
Halal(honest) pure. The image of Sultan Alouddin
Tarmashirinkhon is an essential in showing the artistic
interpretation of history. "...Thoughts to his brain
began to beat the whirlwind lightning. "Here is the
div of the old man who was sitting in such a way that
he could not return from any evil in his own interests,
ready to lick the ceiling like a dog for the sake of a
small gift, the old man in his hand was thinking how
high, the great, the dominant, Sultan Alouddin
Tarmashirin. - What about my own? I'm a fair king!
After all, is it a lie that the taxes put on the leadership
of the people, the citizen's forehead skin in return, I'm
going through these spongers? No, no: Sheikh speaks
correctly, although he says more bitter words, all is
true: but one side of my Sultan's career I do not even
understand myself why, why he is turning into a
piglet..."In the Sultan's brain, black thoughts from
each other, which made the dream pale, began to play
gloomy. , Hanging from the eyelid-nose , mood were
darkened. His mood also fell on the deviations, slowly
converging, and some of them fell out of the food.”[5,
8].
Analysis and results
The writer also illuminated the character facets
of Sultan Alouddin Tarmashirinkhan in the
progressing of events. In the above image, especially
regarding his analysis, perception, mental state, the
writer was able to achieve his ideological intention
and purpose. In this place, we will get acquainted even
more closely with the inner world and spirituality of
the Sultan, and in this place you will recognize the
skills of the writer. Because the writer took the hero in
the image to tell his grief. Of course, this situation
encourages the reader to look at the work with an
unusual glance. in the ending the work, the words
spoken by Sultan Alouddin Tarmashirinkhon leave
the impression of another mention given to the
greatness and magnificence of our people. "....Sultan
Alouddin Tarmashirin wished the tourist a white road,
with a halfsmiling on the edge of his lips said: - your
leg will reach many countries of the world still. They
really ask about us. When you tell them about our
country, tell them that there are powerful people out
there who can also reject the offer of their sultan. They
say that he is in honesty and solemnity, when asked
what is the power of people. Saying these things, the
peoples themselves will continue to draw conclusions
about our greatness and power."[5, 9].
In our view, in this image, the writer was able to
clearly and brilliantly shed light on the essence of the
story, while there are such brave, brave, honest people
of our people, this nation was also able to imagine that
it would never happen to pleasure.
References:
1.
(2020). Adabiyot va kino millat madaniyatini
yuksaltiradi.
Muxtasar
Tojimamatova
va
Shoyim Bo'taev suhbati.
Yangi O'zbekiston
gazetasi
.2020 yil, 1 dekabr
2.
(1994).
Murod G'ayrat nek. Tarixiy jarayonning
badiiy talqini
. (p.103). Buxoro.
3.
Valixo'jaev,
B.
(1995).
T
arixiylikdan
badiiylikka// Tafakkur
. (pp.76-81). Toshkent, 3-
4-son.
4.
Kattabekov, A. (1996).
Tarixiy haqiqat va badiiy
talqin//Tafakkur
. (68-72). Toshkent, 1-son.
5.
Bo'taev, Sh. (2012). Hisomiddin al-Yog'iy.
O'zbek nasri onlayn antologiyasi
. Ziyouz.uz ,
2012 yil, 11.04.
Impact Factor:
ISRA
(India) =
6.317
ISI
(Dubai, UAE) =
1.582
GIF
(Australia) =
0.564
JIF = 1.500
SIS
(USA) =
0.912
РИНЦ
(Russia) =
0.126
ESJI
(KZ) =
9.035
SJIF
(Morocco)
= 7.184
ICV
(Poland)
= 6.630
PIF
(India)
= 1.940
IBI
(India)
= 4.260
OAJI
(USA)
= 0.350
Philadelphia, USA
454
6.
Abdusamatov, H. (1995).
Tarix va badiiy talqin
.
(p.184). Toshkent: Adabiyot va san'at.
7.
Hayitmetov, A. (1996).
Temuriylar davri o'zbek
adabiyoti
. (p.160). Toshkent: Fan.
8.
Hamdamov, U. (2002).
Badiiy tafakkur tadriji
.
(p.198). Toshkent: Yangi asr avlodi.
9.
Yo'ldoshev, Q. (2006).
Yoniq so'z
. (p.539).
Toshkent: yangi asr avlodi.
10.
Boltaboev, H. (1992).
Nasr va uslub
. (p.120).
Toshkent: Fan.
