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Interpretation of man and universe in historical epics
Kuylieva Gulchehra, Saymuratova Ijobat, Jurakulov Sardor
doctor of philosophy in philology, associate professor; doctor of philosophy in philology; trainee teacher
Gulistan State University, Gulistan city, district 4. Uzbekistan.
kuylieva.g@mail.ru; saymuratovaig@mail.com;
sardorjurakulov86@gmail.com)
https://doi.org/10.5281/zenodo.10439267
Keywords
:
epic, socio-historical reality, image, character, social conflict, character dynamics, classism, historical truth,
artistic interpretation, typology, poetic skill, historicity, historical-typological, analytical, biographical.
Abstract:
In this article, the third book of Uzbek national writer Muhammad Ali's "Ulug' Sultanat" tetralogy "Umarshaikh
Mirza" is researched from the point of view of the truth of history and the glory of human destiny. Also, the
subject and idea in historical works are interpreted as primary characteristics, the unity of content and form,
harmony of the universe and man.
INTRODUCTION
There were attempts to create an epic in
Uzbek novels. In particular, in terms of the
problematic and the scope of the image, Abdulhamid
Cholpon's "Night and Day", Oybek's "Qutlug blood",
"Navoiy", and Jumaniyaz Sharipov's "Khorazm"
have epic features. However, the era of the former
Soviets did not allow the writing of important
historical stages of the life of our nation, the creation
of epics that could compete with the existing works
in world literature in the poetic perception of issues
of national importance [1]. Because the totalitarian
literary policy did not benefit from the large-scale
artistic depiction of the heroic past of the subject
nations, the struggles of the nation's devotees for the
freedom and unity of their country.
Russian writers L.N.Y.Tolstoy and A.N.Y.In
the epopees created by Tolstoy, on the example of
the fate of such historical figures as Napoleon Ban
opart and Peter I, the ideas of socio-historical reality,
awakening in the minds of the people, a unanimous
struggle against the common enemy, social equality
and Justice, Enlightenment were put forward.
M.Sholokhov also could not bypass the episodes of fo
lk dances, labor and battle. Hence, epopee is a major
epic work, in which problems of general imp
ortance are laid on the basis. It is known that the
genre of the novel, formed from the very first epos,
flourished today in the form of an epopee. In
world literature, the evolutionary development of
tetralogy, its specific features, the appearance of an
artistic form, consisting of four independent units of
Works, has been studied consistently. In the course
of the development of Uzbek literature, samples of
dilogy, trilogy, tetralogy, Pentalogy, which are also
the formative manifestations of the novel genre,
have been studied by literary scientists in certain
aspects. However, the formation and evolutionary
development of Uzbekistan has not benn student
monographically.
The first and second books of the "Ulug
Sultanat" tetralogy of the People's Writer of
Uzbekistan Muhammad Ali are called "Jahongir
Mirza" and "Umarshaikh Mirza" [20]. The third book
of the tetralogy entitled "Mironshah Mirza" contains
seven years of events that took place in 1392-1399.
In the fourth book of the novel-tetralogy called
"Shahruh Mirza", the events that happened in 1399-
1410 were written. In particular, the conquest of
India by the Turanian kingdom; Campaigns in Egypt
and Syria; The death of Amir Temur in O'tror and the
beginning of the struggle for the throne between the
Temurizadas; The period of ten to eleven years is
covered until Shahrukh, the ruler of Khurasan, took
control of Mavarounnahr, established peace and
proclaimed the fifteen-year-old Ulughbek as the
ruler.
LITERATURE REVIEW
Summarizing the above opinions, it can be
said that Muhammad Ali, in writing the third book of
the novel, wrote the Holy Qur'an, Hadith Sharif, Amir
Temur's treatise "Tuzukoti Temur", Historians
Ghiyosiddin Ali, Nizamiddin Shami, representatives
of Sufism Najmiddin Kubro, Ahmad Yassavi,
Jalaluddin Rumi, and He referred to Firdausi's works.
Genres of our folklore and classic literature, such as
stories, narrations, letters, proverbs and wisdom, have
blessedly used the means of artistic images such as
exaggeration, exaggeration (grotesque), dreaming, and
supplication. In addition to folk tales, short stories and
epics, the influence of works of Alisher Navoi and
Zahiriddin Muhammad Babur can be observed in the
overall style of expression of the novel.
Undoubtedly, the third book was also created
as a result of great intellectual potential, scientific and
literary observations, poetic research, which is
extremely necessary for a historical novel. However,
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in our opinion, in some places of the novel, it seems as
if these strict calculations prevent the characters from
moving freely, and the confusion of emotions casts a
shadow on the poetic expression. In general, the
leading style and poetic principles of the earlier works
of tetralogy have been preserved in the novel
"Mironshah Mirzo".
MATERIALS AND METHODS
Based on the nature of the article, it uses:
sociological
psychoanalytical
structural
hermeneutic
comparative
historical-typological
biographical methods.
ANALYSIS AND RESULTS
It is known that Sahibgiron Amir Temur gave
birth to eight sons and nine daughters. Two of his sons
died in infancy, Jahanshah Mirza at the age of five, and
Ibrahim Mirza at the age of seven. In total, only four
sons and two daughters grew up. Mironshah Mirza, to
whom the third book is dedicated, was the third son of
the owner. Although the novel " Mironshah Mirzo"
was written and completed between 2005 and 2008 -
for four years, the author was in no hurry to publish it.
The highly demanding writer reworked some parts of
the book based on suggestions made by creative
intellectuals during the discussion. Finally, the novel
reached readers in 2010 [17].
Undoubtedly, the leitmotif of the novel is the
host
The figure of Amir Temur
opens in direct
connection with Perhaps that is why the first pages of
the work begin with the incident of Usman Abbas's
arrival as a chapar from Amir Temur. Sahibqiran, who
embarked on a three-year Persian campaign,
accidentally fell ill when he reached the vicinity of
Bukhara. As a determined person, he does not pay
much attention to pain at first. He patiently endures the
pain of his life in order to raise the spirit of the army.
However, as the disease progresses, despair begins to
overshadow him. He invites all his relatives to his
presence, except for Mironshah Mirza, who was
recently sent to the border region of Khurasan .
Children, grandchildren and princesses arrive in
Bukhara in danger and confusion. So, from the first
pages of the novel, Sahibqiran appears before our eyes
as a believer who realizes the unfaithfulness of life and
the world, and as a political figure who thinks about
the security of the country.
As Crown Prince Mohammed Sultan was
pressed into his bosom, the sick man's weak div
regained strength and a weak smile appeared on his
face. When Mrs. Saraymulk caresses his head, he feels
the touch of a familiar and kind hand, and his face
lights up with human sincerity. The efforts of the
doctors, the warm love and sympathy of the relatives
around him, sparks of hope shine in the heart of the
host. While taking refuge in Allah and the dear saints,
opening his hands to charity, he believes that such a
joyful and pleasant work as giving alms is a means to
open the path of healing. With this, the writer
emphasizes the sources that strengthened his deep
belief in his heart. A passage from the Holy Qur'an
expresses
his
thoughts:
"Who
answers
the
supplications of the poor and needy? confirms it with
the verse. In general, the writer bases his views on
historical logic, philosophy of time and space. In
approaching the fate of historical figures, it comes
from the concept that the truth of history awarded to
man is glorious.
Owner Amir Temur actually lives with great
intentions as a young man with a deep mind,
enthusiasm and bravery. That is why he stands out
among his peers with his self-restraint and clear
thinking. Pure and pure dreams and beautiful feelings
begin to wake up in his heart already in his childhood
years. Growing up as a man of his word, he does not
forget his childhood friends. He looks at them with
loyalty and forgiveness. Although he is sick, he is
immersed in deep thoughts about the problems of
Chin, Tokhtamysh Khan and Joji clan, children,
grandchildren and the fate of the clan.
When the time comes, it should be noted that
despite the many times Amir Temur called for
compromise and patted his head, he again followed the
path of invisibility.
The image of Tokhtamishkhan
on
the one hand, compared to the image of the host, and
on the other hand, opens against the backdrop of the
hero's x feminine struggle. He instinctively recognizes
the power and talent in Amir Temur. But he does not
admit it publicly. Instead of learning from bitter truths,
he will ride the horse of anger as he follows his own
pride and inappropriate claims. That's why he works
hard and takes a cunning way. It is in this attitude that
Tokhtamish Khan's enthusiasm for open struggle and
the attitude of compromise of the great empire-builder
can be seen.
Maintaining the Great Silk Road and
developing trade was one of the great goals of the
Turanian kingdom created by Amir Temur. If the
Muzaffari rulers' quarrels between each other were
stopped, it would be possible to set up the trade affairs
in the right way. For this purpose, Shah Shujo tries to
establish godly ties with his family. Regrettably,
conflicts between the tolerant and incompetent
Muzaffari princes Shah Shuja and his brother Shah
Mahmud and the twists and turns in the pursuit of lust
led to the death of his mother, Zainab Khatun, who was
the corrupter of his father, Amir Mubarizuddin
Muhammad.
Relying on the historical information given in
the authoritative work of the historian Ghiyaziddin
Ali, such as "Roznomai Ghazavoti Indiya",
Muhammad Ali Shah Shuja's god-father, who was
lying on his deathbed - Tabriz governor Sultan Uwais,
who was lying on his deathbed, was as pointless and
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dishonorable as pulling a needle into the eyes of his
son Mujahideen Shibli, who was twenty-four years old
from his pink belt. he films his actions with remorse.
The image of Shah Shujo, a weak and powerless
person who died tragically due to the illness of the
world's evil ruler, arouses feelings of pity and hatred
in the reader. At the moment, Amir Temur, a generous
host, is planning a three-year visit to the borders of
Khurasan, Persia, Iraqi Ajam, and Azerbaijan.
It is
logically based on the fact that it is a historical
necessity.
Five years of the author Amir Temur in the
novel
marching is also proved based on the demand of
the historical situation. Undoubtedly, on the one hand,
the reason for the country's descent into chaos and
turmoil is the disobedience among the Muzaffaris.
However, as the writer evaluates history from a
truthful and impartial position, Zinhar does not go the
way of denouncing Muzaffari princes. In particular,
the image of Shah Mansur, who canceled the siege of
the city of Yazd, considering the word "mother" as
authoritative, is drawn with special respect. Amir
Temur was not indifferent to the murder of a hero who
justified the salt of his country by traitorous emirs.
Sahibqiran orders Shah Mansour's div to be buried
with honor and to punish the traitor mercilessly. The
true image of the Sahibqiran's beautiful features of
tolerance and human sincerity can be observed in
places such as the brave boy Ayboj, who served his
captain Tokhtamysh Khan, later became a trusted
servant of Amir Temur, or the execution of the
unfaithful Jatmok Noyan.
Sahibqiran Amir Temur gets emotional when
he remembers his deceased parents. He misses his
loved ones. In such places we see him as a simple and
simple man, and at the same time a wise man. Already
he honors the memory of his father Buzrukvori and his
mother, receives people's prayers, builds mausoleums
for his dear elders, distributes gifts to widows. Because
Amir Temur wants the saints to be considered as dear
elders and creative works to be an example to the
crown prince. That is why he built a new mausoleum
under the pretext of visiting the grave of Ahmed
Yassavi. Therefore, he wants the good deeds he started
in the kingdom to be continued by the future
generations.
In the moments when he saw the prince, who
would make the Turanian kingdom more alive, perfect
the nation, who would be a worthy successor of the
good works he started, in the form of Muhammad
Sultan, he decided to marry him, the master Amir
Temur is drawn in a state of high spirits. "After us, this
is a vallamat who is showing off the kingdom of Turan
to the world, who is bringing the nation to perfection,
and who is holding the honor of the land where the
blood of the navel was spilled!... I do not belittle my
other children at all, but, God willing, Muhammad
Sultan gave me my happiness! Let the country of
Turan be stable in the world, let the kingdoms
recognize it! Prince Muhammad Sultan will bring the
things we did not do to the end! Halloqi bezavolga
sallamno!..." [16].
It seems that the owner considers the land to
be the property of Allah. He deeply understands that
the future of the kingdom he created will be known to
the whole world, and it depends on the vallamats that
protect the honor of this holy land. Without
discriminating against his other children, he realizes
that the crown prince Muhammad Sultan, who stands
out among them in terms of natural and human
qualities, always manages the kingdom with
intelligence, foresight and honesty, with grandfatherly
pride, the hope and confidence of a ruler who has vast
experience in the management of Turonzamin.
The owner Amir Temur's ability to
distinguish the breed of Arab straw horse is described
in the novel like this: "First of all, the horse has a long
neck. Some parts of his div resemble deer, deer, deer,
ostrich, hornet, camel, wolf, fox. Similarity to a moose
- the length of the shin bones, the suppleness and
strength of the tendons, the width of the rump, the
large and black eyes. His jaw is wide, his back is
strong, his tongue is long - from dust, his hooves are
thin - from a wolf, his fur is from a fox..." [16].
As we have seen above, in the process of
painting, the writer can also express it as a skilled
critic. Already, the owner pays special attention to the
purity of the breed of the horse he chooses, long neck
and shin bones, flexible and strong rump, full rump,
sharp eyes, wide jaw, strong rump, thin and smooth
hooves, and special sincere caressing qualities are
noticeable in his bridle. Such images complement the
image of Khano'glan in the first books of the novel in
certain respects. If we think on the basis of the popular
saying of the national hero Gorogli Sultan, "a horse is
a young man's companion", it will be possible to make
the principles of the owner's choice of his
"companion" even more concrete.
The great goals of the entrepreneur Amir
Temur are to increase the country's peace, national
happiness, pride of the nation, not only the country, but
also the world prosperity. For this, it is necessary that
justice should be the priority in the kingdom, that the
thoughts of mankind should be pure, pure of heart,
sincere, unbiased, higher than their own ego, and self-
sacrificing. So the host is actually against fighting.
However, at the same time, he is forced to solve the
problems that arise in his desperate moments with the
power of the sword. Although capable of bravery and
bravery in wars, the Sultan of Turan can always
control his anger. Because he is not a destroyer, but a
benefactor. Therefore, the owner deeply realizes that
he has a great duty not only to the future generations,
but also to the Lord on the Day of Resurrection.
Regrets the fact that despite his earnest determination
to set the world on the right track, the vagaries of time
did not always allow him to fulfill his desires, and he
was forced to destroy, while wanting to be creative. He
finds solace in the fact that he freed mankind from bad
habits and vices, encouraged them to do good deeds
and perfection, clothed the world in the dress of peace,
and shared happiness with the human race. Amir
Temur, who was entrusted by God to rule the world,
wishes to free those who have lost their way from the
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right path from inappropriate pride and arrogance. But
the world is still unstable... In fact, while searching for
answers to the various questions of the mortal world,
Sultan of Turan sums up the paths he has taken, tries
to find reasons to comfort his soul, to be calm in spirit.
Unfortunately, no matter how much glory,
power and power he has, he still has to admit that his
servant has a short hand. He turned to Muhammad
Chorugha and said: "I am also a slave, did you know?"
No matter how many countries I visit, I am a salty man
who has a long hand and unlimited power, but is
unable to make his child happy! I am salty! Did you
know? He is a disabled servant of God." [19]. These
thoughts should not be understood as ingratitude of the
zinhor sahibqir to the Creator. Because there is a deep
feeling of gratitude in his heart. Sohibqiran deeply
realizes that he is a person who is in need of someone's
help. Indeed, the power of Allah is so immeasurable
that the crown of justice is in his hand, and the throne
is under the feet of that disabled person. God has kept
not only the world, but also his servants under him.
Not only different countries, but also rulers and
wrestlers are waiting for his decree . After all, isn't this
a clear sign that the Creator has honored his servant
and considered him worthy of great positions?
In fact, the image of the owner depicted in the
novel is a man of great faith who believed in the
greatness and breadth of the grace of the mighty God
who created the worlds. The ruler, who is honored by
Allah, is a man of self-examination. That's why he
feels himself smaller than a particle and prays to the
Creator. Especially, during the conversation with his
confidant, Muhammad Churoga, we witness that Amir
Temur became gentler as he got older, and became
more intelligent and wise. At the same time, we
understand that the will of the country's sultan is not in
his hands, he has to act according to the requirements
of the time and the situation. Already, this "chained
lion" who is imprisoned in the cage of the world,
misses Samarkand and Kesh gardens, and is forced to
walk not towards Turan, but towards Baghdad.
After Jahangir Mirza, Amir Temur had high
hopes for Umarshaikh Mirza, who attained the rank of
the beloved prince. But the fate of the "sniper who
hunted the sniper" makes the host sad. The owner's
patience, trying not to reveal the secret to the army,
ends with the tears of the poor grandchildren . Internal
pains are released as grassy sighs. When Lashkar
sneaks into his tent, the sadness that filled his whole
div turns into a shaking cry. The writer expresses
such experiences in the following way: "The host
slowly turned back, filled with eyes, the young people
who were standing here saying that I will pour here, I
will pour here, no longer obeyed him. He entered the
royal tent without paying attention to anyone... After a
moment, a loud sound was heard. It seems that the
anger that filled his being burst out [17].
The important thing is that Amir Temur is
grateful knowing that worries and troubles are not only
the burden of a poor world, but the next test sent by
God to his beloved servant. He finds solace in the word
of God - the Holy Qur'an. In fact, the spinning of the
wheel is eternal, so less than two months later, on the
eve of Navruz, the son of Gavharshodbegim, Ulugbek,
will be born. Sorrows disappear and happy days begin.
It is mentioned in the novel
Akhiy Jabbor,
Master Matpano
Episodic images are also given great
weight. Akhiy Jabbar
charity and
he lives by following
the important pillars of the Javonmard religion, such
as generosity, purity, and loyalty. He strives to master
the characteristics of the people of Fuuvvat, to
manifest their qualities in his life, and to fulfill their
conditions. That's why he doesn't get angry with
anyone. Keeping his heart free from arrogance and
conceit, he strives to show courage and become a
selfless person in the way of public service. However,
he is also powerless in the face of the real situation.
Therefore, no matter how much he feels sorry for the
unfortunate sinners who are accused of adultery and
sentenced to punishment, he cannot help them. Indeed,
no matter how pious and brave he was, he was
powerless to stop the raging crowd.
In the novel, the image of Akhi Jabbar is
revealed as a brave, noble, generous Turkish boy who
sacrificed his ego for the honor of Akhi. A brave
warrior who holds the honor of being a Turk, while
being in need in the desert of Karbala, puts the needs
of others above all else. Patiently enduring the pain of
thirst, his partner Ayboj hands the boy his water with
sincerity. When his wife Oqqiz is suffering from
childlessness, he laments that his life is dark.
Therefore, the writer tries to describe most of the
heroes based on the harmony of faith and faith, the
philosophy of eternal trust in fate, the feeling of
gratitude, and to reveal them against the background
of heart desires and conflicts of real life.
We first meet the character of Master
Matpano in a sad mood, looking at the palace of the
Khorezmshahs in Gurganj, whose decorative facades
have fallen. Because the destruction of the buildings
created by their own hands before their eyes is as sad
for every talented architect as the loss of a beloved
child. War and invasion are the only enemies of
creative people. The main goal of the human child in
living in the light world is not to destroy, but to create.
The fact that the master is a creative person, like a
dervish, with a broken nature, and a humble person can
be seen in cases such as Amir Temur's testing of the
commonality of the intention in his heart, the words on
his tongue and his actions, spending awake nights and
immersing himself in the worries of construction for
years. Master Matpano Khorezmi's modesty has its
deep religious foundations. Because he is a person
who strives to ensure the impartiality of his actions and
is completely free of arrogance. According to the fixed
belief of the master, the creator in the universe is only
God himself. An architect is a servant who fulfills the
wishes of the Creator. Therefore, his work should be
carried out impartially, without any claims and
seriously. That is why Matpano Khorezmi teaches his
children and students to hide their "signatures" in
hidden places of the constructed buildings, to refrain
from showing the name of the architect. It is not for
nothing that master Matpano was brought to the
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construction of Aksaroy and appointed as the chief
architect after the disasters. Through this, the writer
emphasizes that Amir Temur is a creative and
rejuvenating person. It can be said that the images of
master Amir Temur and master Matpano described in
the novel complement each other in terms of their
contempt for war and invasions, their creative, humble
humanity, their weakness in front of the demands of
the real situation, and their standing at the top of
creative tasks.
In fact, Sohibqiron Amir Temur is not only
involved in the construction of Oksaroy. Perhaps,
Saifiddin Boharzi, a disciple of Najmuddin Kubro,
built a mausoleum and a house next to his shack, and
planted a flower garden around it. They also improve
the tomb of Bahavuddin Naqshband and distribute
charity to the poor. Later, he started building madrasas
in Andijan and Margilon, building a bridge over
Sirdarya near Chinoz, and creating nine parks around
Samarkand. There is no doubt that most of these noble
works were built by the hands and heart of reliable and
devoted architects like master Matpano, who deeply
understood the dreams and aspirations of the owners.
The need to ensure the peace of the country
sometimes requires taking the sword into the field.
Even in times when it is impossible to live only by
being engaged in creativity, Amir Temur will come to
peaceful and peaceful times without a sword and
shield. -la dreams of the days of mediciners who caress
the heads of orphans and captives. Indeed, his heart
only wishes to follow the skirts of noble deeds.
As we get acquainted with the novel
"Mironshah Mirzo", a teenage prince
we will witness
that the mysterious and magical fairy tales of the past,
wonderful stories lead to sweet dreams. In fact,
Mironshah Mirza listens to the stories about Adam
Ato's treatise, prophetic relics: the staff of Moses,
Yusuf's golden cup, Ibrahim Khalilullah's dress, Idris's
scarf, Noah's diamond seal, and especially the
mysterious chest - "Gulshani Khazain". Jahangir is
acquainted with the written memories of the kings:
Jamshid, Kaikovus, Kayhisrav, Afrosiyab, Iskandar
Zulqarnayn, Jalaliddin and others. Books of this type,
which are full of mysteries related to the fate of
mankind, emphasize that it is an honorable act to
enrich the transient world with the attention of the
essence, call the prince to virtue.
But it was in those teenage years that a little
pride appeared in his nature. This situation does not
overshadow the host's trust in the young prince. It is
worth admitting that Mironshah Mirza is quite a brave
and brave young man. However, his nature is not free
from the vices of curiosity, cruelty and cunning. On
top of that, the prince is a bit more naive about ruling
the throne. As a result of the pressure of the ambition
of human nature and the desire to claim the throne, he
gradually turns into a person who is not afraid of
adultery.
The writer uses the story of the Iranian king
Bahram Gor and Dilorom to describe the relationship
between Mironshah Mirza and Khanzoda Begum. This
is especially evident in hunting and deer hunting.
During the hunt, Mironshah Mirza, his innocent eyes
full of admiration and wonder, could not hold back the
delicate, beautiful and handsome voice. If the writer
refers to this situation as a hint that he could not find a
way to the heart of Khanzodabegim, he takes
inspiration from the romantic conflicts of Bahrom Gor
and Dilorom in drawing the prince's carefree
indulgences.
After that hard fall, Amirzada becomes ruder
and somewhat mercurial and obsessive. If you look at
the novel superficially, this situation can be
understood as a doctor making a mistake in treatment.
However, the meaning intended by the author is
hidden in the inner layers of the work, and it becomes
clear that one of the great mistakes of Mironshah
Mirza is his twists in the claim to the throne, and the
second one is that he was unable to properly trace his
relationship with his wife Khanzoda Begum. It is the
complexity of those mistakes that becomes apparent in
such perfidious actions as keeping a cake and being
suspicious. The deranged prince begins to turn into an
unstable person, neglecting the affairs of the kingdom.
Undoubtedly, the ruler's departure from
family life could not affect the fate of the country
under his rule. And so it will be. Ruining the country's
treasury, meeting the hatred of the raiyat with his
destructive policy, leaving his home for adultery and
avarice were all signs that the prince's policies were
approaching their culmination.
So, the loss of consciousness of Mironshah
Mirza is not related only to falling from a horse. This
situation essentially goes back to the prince's claim to
the crown, given to pride. Indeed, the ungrateful and
blasphemous amirza Miron Shah Mirza, who "stole his
respect" without knowing how to respect his father,
was full of unpleasant expressions and careless
reproaches. (Pages 395-398) Because of his master's
honor, his royal rank, the prestige of the great house,
his faithfulness and intelligence, he was always Amir
Temur's admirer, his beloved daughter-in-law, and he
even cheated Khorazm princess Khanzadabegim, who
had the status of "son", for "sitting" Miron Shah
Mirzo's complete alienation from his mind and his
decline is evident in the fact that he insults and
humiliates the "poof sassiq" handed to him by suldab.
In this work, we will be able to get acquainted
with the new aspects of the image of Umarshaikh
Mirza, which was covered in detail in the second book
of the novel-tetrology. In the eyes of the reader, he
appears as a brave, a little faster and blinder, as a
person of character and character. Umarshaikh Mirza,
who was coming in a happy mood, enjoying the beauty
of the world, was accidentally shot and died. The
writer achieves an extremely impressive expression of
the weakness of the common creature in the face of the
suddenly closed disaster, and the fact that human life
is momentary. To do this, he draws deep philosophical
generalizations from the picture of a hunter hunting a
living creature. In fact, when we look at it in a
symbolic and metaphorical sense, Umarshaikh Mirza
was a deer that the master had not yet hunted. As fowls
and beasts are helpless and defenseless in front of the
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armed hunting army, so is the human child in front of
God's great power. The juxtaposition of Muhammad
Ali's hunting painting and the accidental death of
Umarshaikh Mirza achieves parallelism in the
imagery. He manages to absorb the religious-
theological and religious content related to the
Qur'anic truths into the fate of the heroes and the
essence of the novel.
It should be noted that neither Umarshaikh
Mirza nor Mironshah Mirza had the slightest reason to
be jealous of Amir Temur. In the matter of appointing
their sons or grandsons to the crown, the owner makes
a judgment based on their ability to manage the
country, how mature they are in terms of intelligence
and foresight. "I don't give land, Bibi, who am I?" God
will give the land to our children, everything is the
owner's property. It is enough to make them lose the
country by working hard, if you don't lack intelligence,
insight... You don't lack honesty...", he says when he
is alone with Bibikhanim [17].
In the novel, Muhammad Mirza, the son of
Umarshaikh Mirza, is described as a smart,
accomplished, brave, but soft-hearted, trusting and
kind-hearted young man. Here, Sultan Jalaluddin
Manguberdi is described as a role model for Prince
Muhammad Mirza. The father's admonitions to his son
can attract the reader's attention with their oriental
content.
Muhammad Ali is the grandson in the novel
Muhammad Sultan
describes the image broadly and
comprehensively.
He is a brave, knowledgeable,
sensitive, talented young man who loves happiness.
Muhammad Sultan
He loves to read rare books in
Koksaroy library. He copies the works of "Mujmali
Fasikhiy" and "Chahor Akarman" by Nizami Aruziy
Samarkandi . He even regrets the lack of opportunity
to encourage him to copy the "Holy Qur'an". In order
to show the Prince's enthusiasm, diligence and love for
learning the secrets of science, the novel provides
excellent information about old writing types such as
naskh, tawqah, ruk'a, suls, kufi, rayhani and their
various
possibilities
and
subtle
differences.
Muhammad Sultan
because he is eager for knowledge,
he always lives with bright intentions. He records his
experiences in his diary. The alliance blossoms in his
heart the first love for Lalchechak (Soghin Bika).
In drawing the world of Lalchechak's
imagination about "her prince", who has a virgin love
budding in her heart, the writer successfully uses dark
lyrical-romantic colors: "Girls say that Prince
Muhammad Sultan Yusuf is a handsome, handsome,
incomparable, lightning-like young man." If he steps
into a flower garden, the flowers will look in that
direction. When he passes by the stream, the flowing
water stops and turns back, "Who is it?" Let's have a
look!" he said, admiring her. Kissing the palm print
and sucking the propeller. The sun goes to the sky
every day in hopes of a beloved prince. While
wandering among the clouds in the dream of taking a
look at him on moon nights..." [17].
In fact, even when choosing a name for his
beloved grandson, the owner's heart was full of
Jalaliddin's desire. That's why the owner Amir Temur
dreams that his grandson Muhammad Sultan
Muhammad Alauddin Khorezmshah's passionate son,
Sultan Jalaliddin, who did not bow down to the enemy,
will be a brave and brave young man. This situation
gives us reason to say that the writer used the
characteristics of Jalaluddin's heroism in creating the
image of Muhammad Sultan. The writer compares the
qualities of intelligence, beauty, gentleness, gentle
nature, purity, courage, tact, and courage in the image
of Prince's poetry to his grandfathers, Amir Temur and
Sultan Uzbekkhan.
In the earlier books of the tetralogy, Akhiy
Jabbar, who told the love story "Turoglan and
Onabori" to Jahangir Mirzo and his secret love for
Jahan Bika, also tells about the only beautiful woman
in the world - the possessive Soghin Bika, to his son
wandering in the streets of vain love. This charming
conversation brings hope to the heart of the prince and
medicine to his div. Bahadir's descriptions such as:
"Seeing your longing love like a thorn, Majnuni
Vomiks will hold their collars!" [20]. For example, in
order to enliven the experience of the prince, who was
completely deprived of happiness, the writer uses
descriptions like "...he would not sit still, as if
poisonous needles were pricked in his whole div, but
he would get up." [18]. In fact, Muhammad Ali draws
the love story of Prince Muhammad Sultan in absentia
in harmony with the love story of his parents Jahangir
Mirza and Khanzoda Khanim.
Muhammad Sultan is extremely powerful as
a crown prince. However, he still cannot reach his
beloved. Even as he was not able to ride to help when
he was in trouble, he could not even find the place
where he lived. At the same time, the heart cannot
reveal its secrets to others. His only consolation is
paper-pencil, and his thoughts are the imagination of
his lover. Therefore, he is only a powerful and weak
servant. In this sense, it can easily be said that the two
pictures of flowers, one with a head and the other with
leaves, drawn in the memory book of the prince who
showed courage in the forests of Mozandaran, were
able to vividly express the state of being in love with
the trade in a symbolic and figurative way.
In fact, the pages of this diary depict the joys
and sorrows and regrets of the prince. That's why the
book has the power to make the reader's div
sometimes tremble, sometimes to tremble with
feelings of longing, to unbalance his feelings. Already
the prince's heart in love gracefully moves the delicate
vibrations. For example, he likens the Tigris river to
foaming, making belts, twisting its own bosom,
crashing into its waves, as if it is full of pain, like the
pain of a painful lover. In the heart of the reader, the
river is Muhammad Sultan, the belt is the grooves in
his heart, and the waves are like knots that cannot fit
into his heart. The author encourages the reader to see
the painful and happy moments of the love line in the
novel. The horses that can't stop themselves from the
pleasure described in the novel seem to be symbols of
lovers in the eyes of the reader. The cloudy sky begins
to depress him.
7
Muhammad Ali, who did not want to limit
himself to this, now invites him to use the power of
thinking and logic, the memory of perception. There is
a strange balance in the world, when the sky and the
sun meet, the world is filled with light, even when the
sun is gone, his face darkens, he frowns from the pains
of migration, and he can't hide the tears born from the
pain in his tongue, that "sky" is the div and "the sun"
is the soul, and God While reading the thoughts about
the creation of the ratio, the reader will be deep in
thought. He believes that unrequited love is not only
mother nature, but also a symbol of harmony, a sweet
and stimulating feeling inherited from Adam and Eve.
Even a pair of goldsmiths will be happy when they find
their match. Then he mentally realizes and mentally
feels the reasons why the longing in the heart of the
heart-sick prince, who is physically healthy, but facing
an unknown fate, grows stronger and stronger.
As Muhammad Sultan swallows his pain, he
becomes more and more helpless. In the end, the state
of despondency in the agony of love will bring him
down. The existence of the prince, who is maddened
by the pangs of longing, shrinks. He does not wish for
food, nor can he find medicine to stand up. The
unrequited lover, who has reached a state that seems
dark to the eyes of the world, sometimes whispers
from his lips: "Missing! Longing!” words fly. The
emirs and princesses, who kept this situation a secret
from the host, knew that the prince was in love with
Soginch, but in order to forget the sufferings of the
emigration, they married her to Khan Sultan Aka. It
seems that the writer effectively used the image of
Majnun, a physically healthy but demented patient, in
drawing the image of the prince. In general, it is also
noticeable that Muhammad Ali strives for strictness in
the image. For example, the writer refrained from
giving a detailed account of the marriage of
Muhammad Sultan against his will, and suffices to
say: "If it were entered into the description of Begaraz,
the deceit would have filled the pages, decorated, and
dazzled the unbiased eyes" [18].
Lalchechak (Longing Bika)
To depict the
image of the writer, tales and legends about Tomaris,
folk tales, stories about Bibi Aisha, the wife of Prophet
Muhammad, the story about Zulayha, the Punjabi girl
Zassi in the epic "Yusuf and Zulayha", Guldafarid, the
heroic girl who fought with Sohrob in Firdawsi's
"Shahnoma", as well as the owner Amir Temur's wife
O'ljoy Turkon and his daughter Sultan Bakht Begim
were inspired by the natural courage. Because O'ljoy
Turkon was a woman who was skilled in individual
javelin and sword fights and wrestling, and
participated in riding competitions dressed as a man.
Jahanshah ibn Joku raises his daughter to admire not
only brave women who are the heroes of folk epic
stories, but also princesses who ride horses and take
part in some battles. As a result, Soginch will grow up
to be a beautiful, fierce, smart, determined, courageous
girl. At the same time, he is not alien to shyness and
shyness. Because of such characteristics in nature,
father sometimes calls his daughter "Avboshbika -
bevoshbika".
Describing the moments that opened in the
psyche of Soghin Bika when her mother, Opgoyim,
was killed, the writer describes this situation as: "the
ground overturned and the sky fell." As a result, the
hero can transfer his feelings to the heart of the reader.
In fact, because the pain of separation is combined
with the feelings of love and longing , the beautiful
image of Soghin Bika, who is suffering from the pain
of separation, is very different from the brave girl we
met in the previous pages of the novel. Because
Muhammad Ali does not intend to portray a jaydari
woman who will fall in love with sweet words and
praise through this image. Maybe he tries to draw a
romantic image that does not leave the husband in the
least, honors his love, and fights. That is why his
strange fairy tale love story can surprise the reader. In
fact, in order to find out that Muhammad Sultan loved
her, he gave himself the name "Argunshah", joined the
prince's army in a soldier's uniform, took part in wars,
and returned to Samarkand without identifying
himself. ... it's clear that you are shocked," he admits
[18].
Every note of the wedding bells is
accompanied by the restless beating of the Missing
Bika. The bride, intoxicated by the wine of happiness,
did not perceive what she was thinking and what was
happening, neither on the ground nor in the sky, but in
a weightless flight, as if she was flying on the wings of
some kind of ephemera. Missing Bika is speechless,
her heart overflowing with incomparable happiness.
Therefore, she expresses her consent to marriage with
a silent cry. The uniqueness of this image is that it
beautifully expresses the experiences of the bride,
overwhelmed with unimaginable happiness and
speechless with joy.
The thoughts and expressions of the girl
asking her father Jahanshah Joku for bread and salt
enhance the national color of the novel. Such an
opinion can be said about the mixed feelings of a father
who lost his wife and became devastated, kissing his
daughter on the forehead before handing him over,
saddened by the news of the loss of something dear,
and feeling himself in the sky because he was both a
boy and a girl at the same time. Such national identity,
which can captivate the reader while reading the novel,
does not leave him indifferent.
As the bride and groom enter the divinely
decorated goshanga, the happy expressions of two
hearts honoring each other with their gazes are
expressed as follows: "Eyes were words, their joys,
sorrows, dreams, pains, lungs, human happiness, tole's
effort, the honor of fate, the taste of visola..." (p. 366)
In fact, the moments where words escaped from the
tongue and there was no need for it, two pure souls
understand each other without words. In the eyes of
the bride and groom, there was love, apology,
gratitude, sweet sighs, contentment mixed with
displeasure, speechless feelings of joy mixed with
sadness, and the grand celebration of the wedding.
While reading the above images, the reader's
imagination involuntarily flies to the White House in
Konigile. Jahangir Mirza and Khanzoda Khanim
8
compares these moments with the freshness of those
who entered the goshang. He feels as if he is walking
in a sweet dream joining the happy bride and groom.
At that moment, he heard the news: "When the bride
and groom meet, the angels fly above them with joy!"
[18]. The words sound like resounding. In fact, places
like the above, which can convey happy feelings to the
reader's heart, are extremely valuable as they give the
novel a sincere oriental lyrical-romantic spirit.
In the novel "Mironshah Mirza", a number of
Timurid princesses such as Saraymulkhanim, Sultan
Bakht Begim, Khanzoda Begim
live
symbols are also
created. According to the Sultanate tradition, children
who are far from parental love tend to look for the lack
of love in their nature in some cases, such as the fact
that the writer princes were given to nannies at birth,
grew up under the care of the central government, and
went away to distant countries for several years due to
conflicts.
In addition, all the princesses are forced to
live hard for their children due to food requirements.
Especially during long marches like three years, five
years, they live in a heartbeat. In the period of
separation, the countries eagerly strive for closer
relations, short-term meetings, and again, not being
satisfied with each other's love, they return hurriedly
as if they had come to visit, and the pains of the road.
All of these are intermingled in the dream of a peaceful
and peaceful life. Consequently, suspicions arise that
the roots of the misunderstanding between the two are
not in fact lack of love. So, the novel encourages us to
think, think.
“It is shown that the emergence of the novel-
tetralogy ” Ulug Saltanat " is the Talab of pportunity
and life, which gave national independence. A typical
characteristic feature of the martial arts, haracteristic
of the form, is the development of the fact that it
undergoes certain modernization under the influence
of the trends taking place in the current literary
process. Attention is paid to the analysis of historical
figures in the socio-political, family-household,
moral-educational plan without distinguishing them
from the complex conditions of the period, sharp
contradictions. The nature of the form is studied in a
way that poetic thinking is gradual, inextricably linked
with the general processes occurring in the spiritual
life of our country. The peculiarities of the novel-
tetralogy are analyzed and studied as the precursor of
each historical period, the decision-making of national
justice in the style of artistic reality. The opinions put
forward are summarized in a certain way. The example
of Muhammad Ali's work “Ulug Saltanat” consists
instudying the factors of the formation and
occurrence of novel -alalogy, studying in the context
of a holistic literary process the roblems of different
expression figures, creative methodical individuality
and modification of genres, defining the historical
-literary foundations of novel-tetralogy and defining
the leading haracters-characteristics characteristic of
the nature of form.
CONCLUSIONS
A radical renewal of theoretical and
methodological views in relation to history and
storical personalities opens a wide way for the
reartistic perception of our historical heritage
Mohammed Ali's aesthetic ideal and strong influence
on literary and aesthetic conception, his position
as a leader of dialectical determinism in
novelalalogy suggests that the work has influenced the
possibilities of poetic interpretation Character image
and poetic expression show that novel is an
important achievement, in particular, realistic
image, together with the study of symbolic -
figurative and liro-romantic interpretation
possibilities, show the process of literary influence
and methodological teaching through the study of
creative-stylistic individuality and modification of
genres and forms, originating from the novel-tetralogy
the conclusions drawn will help to clarify the problems
rel ated to the study of literature, in particular epos. In
addition, the integration of forms in the novel -
tetralogy, as well as the problems of compositional
integrity in the” Ulug Saltanat" tetralogy were
investigated, appropriate theoretical generalizations
were drawn from them.
Adib uses Arabic, Persian, Mongolian,
Greek, and old Uzbek equivalents of many words and
phrases, military equipment, methods of warfare, and
geographical names that were actively used in the
Middle Ages and are now relatively rarely used to give
color to the period described in the novel. Realizing
that this situation creates certain difficulties for the
modern reader, the writer gives an explanation of the
terms in the modern Uzbek literary language on each
page where they are used. As a result, it manages to
make the novel somewhat easier to read. A similar
situation can be observed in the places where the
melodic explanations of Hijri calculations are given,
and scientific accuracy is ensured by giving references
to some historical works. In our opinion, by acting in
this way, the author not only protects the reader from
excessive stress, but also achieves concretization of
the artistic time and space, that is, further
strengthening of the belief in this or that historical
reality happening in the novel.
REFERENCES
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[2] Amir Temur. Timur's rules. -Tashkent: Uzbekistan,
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[3] Nizamiddin Shami , Zafarnoma, T., 1996;
[4] Ibn Arabshah, Ajoib al-makdur fi history of Taimur
(Miracles of fate in the history of Timur ). T., 1992;
[5] Timur's rules. Translated from Persian by Alikhan Soguni
and Habibullo Karomatov. T., 1991.
[6] Sharafuddin Ali Yazdi Zafarnama. A. Orinboev prepared
the publication, foreword, comments and indicators. T.:
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Ahmad, Haydarbek Bobobekov. T.: "Sharq" NMKBT, 1997.
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[8] Doniyarova Sh. The problem of national spirit and hero
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[23]https://scholarzest.com/index.php/esj/article/view/936
