3. History ‘’Khamsa

3.History ‘’Khamsa”
When the epic works of Navoi are called, First of all, “Khamsa” comes to our eyes. "Hamsa"means five. The first person to write “Khamsa” in Oriental literature is the Great Azerbaijani poet Nizami Ganjavi. Between 1173 and 1201-for 28 years, five sagas see the face of the world, and they find fame under the name “Panj ganj” (five treasures). The "Panj ganj “consists of the following epics:” Maxzan ul-asror “(treasure of Secrets),”Khusrav and Shirin“,”Layli and Majnun“,” Haft paykar “(Seven Beauties),”Iskandarnoma".
The author of the next “Khamsa” is Khusrav Dehlavi. His "Khamsa “consists of the following epics:” Matla’ ul-anvor“(the beginning of the Rays),” Shirin and Khusrav“,” Majnun and Layli“,” Hasht behisht “(eight paradises),” Oynayi Iskandariy" (the mirror of Alexander). Khusrav continued the work of Dehlavi Nizami, and as a result, a tradition of khamsanism appeared in Eastern literature. Accordingly, so that each work is called " Khamsa:
Formation of five Epics;
The First Epic is, of course, educational-moral, philosophical in the spirit of pand-exhortation;
The Second Epic is devoted to the conflict of Khusrav and Shirin;
For the epic of Layley and the love of Majnun as a subject;
The fourth epic Bahrom, the fifth epic was obliged to write about Alexander.
After two hundred years of aging, two great khamsanavis took to the field. These were Alisher Navoi and Jami. Alisher Navoi's”Khamsa " was written in Turkish differently from the others, and remained the pinnacle of all-Turk literature, not just Uzbek. Jami later added two more epics to”Hamsa“, calling it” Haft avrang " (seven Thrones).
Consisting of a total of 54,000 verses, the "khamsa"of Nawai, written in 1483-1485, consists of five Epics, which are as follows:
Wonder yl-abror
The work is 7,976 verses (3,988 verses) and consists of 64 chapters, 20 proverbs. Of these, 21 chapters are prefaces, 40 chapters are 20 proverbs and 20 stories and parables, and the last three chapters are the wife of the work. The "astonishment ul-abror", written in sari' Bahri of aruz in 1483, begins with the traditional preface – "praise and NA't". Dasdabki two chapters are devoted to the definition of teachers, two chapters are about the word and its meanings. Then comes the dejfovs to Husayn Boyquru, the great pear Bahawuddin Naqshband, Khoja Ahror. Finally, Proverbs begin from Chapter 22. Each proverb is devoted to a specific topic, to which a proportional narrative is also given:
/ - proverb about faith, proverb 2 about Islam, Proverb 3 about Sultans (in which the hilwyati "King Goiiy" is mentioned), proverb 4 about hypocritical sheikhs, proverb 5 about hayra Ehsan (karam) (in which the story "Khotami Toyi" is given. Yoyar anga supraki, ul och etnas, Berur anga fourki, not Yalong'ach - the verses are also taken from the 5th proverb about this cabbage 6th proverb about decency (decency and humility) (in which the story "in the garden of Prayer" is quoted), 7th proverb about contentment (in which there is a story "Tamagir with a content juvonmard"), 8th concerning the fire of Ishq, proverb 10 is about truthfulness and correctness (in which the parable "durraj with a lion" is quoted, condemning the vices of ntshdghanism. In it, Navoi says "in the word, Navoi, ne desang, chin degil, Rost navo nagmaga tahsin degil"), proverb 11 about the high status of ilm osmoui as ynlduzlar, proverb 12 about the people of pen and pen, proverb 13 about adamiar, proverb 14 about the structure of heaven, proverb 15 about the world mayi, proverb 16 about the monsters, proverb 17 about purity, 18 - proverb about Falak nursery, /9 - proverb about the description of the province of Khurasan inisli no (Khurasan and Herat vasfetiigan), 20 - proverb about Khurasan O'ialgaw.
More than 40 naziras are inscribed on Nizami Ganjavi's "Maxzan ul-asror". Of this, 3 are in the language of chigatoy. One of these became" Wonder ul-abror".
"Farhad and SHirin"
The work was written in 1484 and contains 59 chapters, 5,782 bytes. This theme is actually old and goes back to certain historical figures. The love of Khusrav Parvez, King of Iran, who ascended the throne in 590 and was assassinated in 628, for the beautiful Shirin is recorded in many tarisian works. The historian Tabarius (d.923) reports her as "the most beloved wife of Khusraw". Balamiy (d.996) suggests that she was not a beautiful woman. Stories and legends are woven about this beautiful princess, even when the Arab traveler Yakut (1179-1229) informs Darius yazdir on Mount Bisutun about his sweet love--that he saw the inscriptions firsthand. The first to write about him, yozran wrote a phrasal epic in literature and included it in his "Chronicle". Nizami, on the other hand, made him a romantic - adventurous epic.
Navoi, who likened his writings to Dur, broke the hand of those who broke it, and did good to those who received it, asking his Lord: "Ani sindurgan elni qil shikasta, Elga tut khujasta, whom Khujasta saw", completed the first chapter. The two chapters of the epic interpret the flights of the Prophet Muhammad alayhi-s-Salam to the seventh heaven - to God with the support of Jabroyil after the two famous blessings-the two famous signs of the index finger-and the night trips to Jerusalem in me'roj, the Steed horse. This is how Navoi's teacher and piri - "hazrati Shaykh ul-Islamist mavlono Nuriddin Abdurahman Jami" anthem defines him:
If two PILs die Khusrav or Nizami,
Erur yuz pil chog ' lig ' PIL Jami.
The events in the epic" Farhad and Shirin " take place in Chin and Armenia.The summary of the work is as follows: "O'gley of Farhad Chin Khagan, one child. He is not like everyone else: the body is incredibly energetic, intelligent. Morahan benazir. But his heart grows to be extremely broken. When a young man reaches his age, he is completely sad. Everyone is surprised. The hook is concerned. Entertainment events do not give yordain. They will build four castles in accordance with the four seasons of the year. As such, Farhad learns stone carving from Karan, architecture from Boni, and embroidery from MONI. Once the castles are finished, royal feasts will begin corresponding to each season, but there will be no change in Farhad. Hocon seeks to grant his throne. The son refuses with high decency and humility, as well as reasonable arguments. The father does not come empty either. Supposing the transience of life, as well as his pride with his child, that the son is a continuation of the father, he pleads with him to see him on the throne of ocz when he is blind. Well, the son will win again: he will take the throne, okay, but if the King grants grace for a year or two, he will be present next to them and learn the affairs of the state.. The apology is accepted. Acquaintance with dynastic Affairs begins. As the Prince watches the treasure, he comes across a coffin with a talisman. No matter how much they try to keep it away from the eyes, it will not benefit. Of the power of human thought, "he said:" Every man who has done work is God. Contemplation is a man of unity, " he says in this regard. They open the crate. The window comes out. Nothing is visible. Inscription on the back:this is the mirror of Alexander. He was enchanted by four hundred scientists who spent several years of their lives. Whosoever opens it, it will be clear from the future. But there is a condition. Going to the Greek country, overcoming the three-fault disaster, Socrates must meet.
Farhad manages to open the talisman by doing all this and see his destiny in the mirror. He finds out about Sweet in the Armenian land. The Ishq conflict begins. The king of Iran confronts Khusrav. Towards Farhad Khusraw:"...The blood of the innocent is in your garden, you want to destroy your soul with your own hands... this stone will fly the tip of your helmet on your head, the target on this stone is the moon at the tip of your flag..."he says. Khusrav captures Farhad with makr. A scheming man sniffs a flower sprinkled with an anesthetic drug and captivates Farhad. There will be a conversation - dialogue between khusrav and Farhad. Angered by Farhad's responses, Khusrav said to him, "let a few Kips stand still in the garden, let the crowd stone him, then throw the dead into the bonfire and burn him-let him cool his ashes!", and orders a dor to be present in front of The Citadel to execute Farhad. Requires giving up sweet. Farhad will not give up. Khusrav locks him in the Salosil fortress. In the cave, Farhad Socrates taught, saying a magical name, bari takes off the bands and opens the iron gates as well, leaving comfortably. Shirin finds out about this through the Shopur tool. Seeing the loyalty of Farhad and Shirin to each other, Khusrav sees his rejection as Nangu nomus. He raises Farhad in between and tries to achieve his goal by force. Again, a ploy is launched. The scheming old woman finds Farhad and from the lie informs him that Sweet has died. A simple and straightforward Farhad crashes his head into the rocks, killing himself. The heroes of the saga; Farhad, sweet and Mehinbanu give life. Farhad's father and mother both died at their sons firoqi. To Chin's country, Farhad's uncle becomes the king, and Bahrom becomes the warlord. Bahram draws a army and comes to the Armenian land, and with Shopur remains a mujavir (i.e. a stagnant abode) in the Tomb of Farhad".
The exhortation to Prince Shahgarib, given at the end of the epic, and the final chapter make it clear that the image of Farhad was taken as an example to all princes of the poet's time. Navoi also put forward the idea of friendship of peoples through the images of Farhad and Shirin. The epic glorifies human qualities such as Fidelity and devotion. Navoi called this epic A "Workbook" with the second name.
Alisher Nawai's glorification of his career as a scholar
Someone, does bow to scientists,
The verses of Qilur govoki's bow to the prophet are also taken from" Farhad and Shirin".
"Layly and Majnun"
The work, also written in 1484, consists of 36 chapters, 3,622 bytes. This epic is the most sad and daring work among the epics about love. The epic begins with the following stanzas:
I narrate the beginning of the gains,
I did wisdom of this pheasant...
To write this work cavidana,
Maqsudim was not fasona.
The content is the spirit trend,
The legend was because of aning.
Nizami Ganjavi was the first to turn this story into a holistic saga. His epic tells the story of the King of Marv and his devdek-devdek cannibalistic dogs.
Special attention is paid to the image of the psyche in Nawai's "Layli and Majnun". The event of the work begins with the image of a wondrous night. It tells the story of two young people's full of pain. They fall in love in the spring season and perish in the autumn season, when nature turns pale.
The summary of the work is: Majnun is the son of one of the Arab emirs who wishes. Oti asli Qays. She grows beautiful, memorable. But as soon as Qays was born, he was born for ishq. This ishq appears at school, becomes attached to his fellow student Lailey, and this grows stronger day by day. Lyle's father is dishonest to hear this, not giving his daughter to him. Kais ' father takes his son on a pilgrimage to Kaaba. He wants to wish Allah to rid him of his love. Qays pleads with him to" do as much as there is little". The father is disillusioned and returns with his son. Qays turns into Majnun and takes a head to the deserts. Takes refuge among animals. By Chance, the jumard Navfal, who overcomes this event, tries to yordain to him, falls into the middle. When Lailey's father disdains him, he contemplates forcefully bringing the girl to Qays. Layley is mortally wounded in the head. Majnun will be aware of this through his dream. Stops the war. Navfal marries her to his little daughter. Majnun, however, goes out into the desert on the night of that wedding, ignoring Layli. That same day, a fake boyfriend - lbn meets Layley in the desert, who is married to Salom... The work ends with the deaths of both. The following bytes are listed in the composition of the work:
Ya'ni this adjective Firagnama,
Was manga qatrarez hoti.
So ' gin nechakim uzottim end,
Weep and weep.
At the end of the work is a special chapter, "in the definition of work". The poet interprets in it the content that Layli and Majnun surround in their fate. Ishq is likened to a chemistry that turns copper into gold and a mirror that illuminates the world. Accordingly, this work was a work of mysticism. This work by Nawai reflects the fact that Alexander made a glass of steel, built a high tower in rum and installed the glass facing Farangistan, with the entire Pharangistan in the mirror.
The main characters of the work are: Layli ("Layli" means "night" in Arabic, I was from the tribe of Hay. Layly told Majnun "K-o boy, what / totaling is there? There are Ne nav ' Gama nadomating. Who speaks of your glory as none of the others, and your prosperity as none of the others"), Qays (Majnun, Bani I was from the Omir tribe), Zayd (mediated between Layli and Majnun), Navfal, lbn Salom, etc.
"SAB'ai The Wanderer "("seven planets") < BR >
The work was written in 1484 and contains 38 chapters, 5,000 bytes. "SAB'ai the Wanderer"is written in a" story-within-a-story " manner. The main character of the work is Bahrom. Bahrom is the name of the Star Mars in the East. Arabic-Myrrh. The events of the work begin in Chapter 12. In this, Bahrom madly falls in love with Dilorom, who says Monius and shows his photo, forgetting about the affairs of the state and the country. China pays a year of Hiroji and brings the girl to the palace. He falls in love with her whole body. It is given to the household. The affairs of the country fall into the hands of traitors, conspirators. After a hunting incident, a drunken Bahrom orders Dilorom to throw his leg -'arm into his hair at a rotting biobon. The next anger and drunkenness spread, he seeks it out and cannot find it. The king is given to uzlat. Even 400 healers cannot cure it. With advice, the seven climatic Kings build Seven Castles. These castles would be built on a road leading to the King's country. Monius decorates each of her with a different color. The seven climate Kings give their daughters one by one. Royal weddings are held. Bahrom spends Saturday in the presence of an Indian queen, dressed in mushkfom black robes, entering a black dome.According to the order of the King, the khizniatis will begin an alien from India that will tell the story of the Achaean (Story 1), which shows a betimsol example of alien generosity. Thus Bahrom made the story of Zayd Zahhab (2nd story) from the Roman stranger in the zarnigor Castle on Sunday, the story of Saad from the prince in the Green Castle on Monday (3rd story), the story of Samad from the stranger in the fifth climate in the Blue Castle on Wednesday, the story of Mehr and Suhail (4th story) from the - lukoyat), on Thursday in a sandal - Colored Dress, sandal listens to the story of Muqbil and Mudbh (story 6) from an alien from the sixth climatic path in the castle, and on Friday (story 7) in a white dress in a White Castle, khwarazmlik (from the seventh climate) listens to the story of Dilorom (story 7) from an alien. Bahrom is rediscovered by yori, but is given back to the hunt, the bear. One day, during a hunt, animal blood flows into a river. At the same time, sharros pours rain and turns into a flood. The tag of the meadow where they are gathered opens up due to the once swampy Shahanshah army, which has no worldly presence, bursts into the swamp floor with its impenetrable fauna. In other words, the Earth wins. In the image of Navoi Bahrom, he indicated that" Ishq ila shahlig is not in accordance, Ishq lofida King is not loyal".
Ki Jahan will not betray anyone,
Do not enter the kingdom
Shahki, mingyil omng hayatur,
A good olidur when he dies - the verses are also mentioned in the name of Bahrom in the same work.
The aspect of Navoi's "SAB'ai sayor" related to the lives of Movarounnahr and Khurosan is that it includes special stories about the Prince and Khwarezm. In a separate chapter, Navoi wrote that he met Bahrjm in a dream, that he was worried about Hussein Boyqara.
Bahrom's story became widespread in Uzbek literature after Navoi. From the XVIII century, the Bahrom and Gulandom series appeared in our written and oral literature. Gharibi of qoshgar wrote "Shah Bahrom and Dilorom" in the 19th century. Umar Boki's work "Qissai haft manzar Bahrom", the epic" Balirom and Gulandom " of the son of Fozil the Comrade, came to the square.
"Saddi Iskandarius" (Alexander's wall).
The work, written in 1485, consists of 89 chapters, 7,215 bytes, and is the largest in terms of volume within the "Hamsa" epics. In this concluding epic of the"khamsa", the dreams of the great poet about a just ruler, the Just King are expressed. When writing the work, the author relies on narratives that came to the square based on the travels of the ancient Greek poet Alexander The Great to the East, stories related to his personality, interpretations of his entrepreneurship. At the moment, all this is carried out within the framework of the traditions of hammering. Accordingly, like the works of the previous khamsanavis on this topic, Navoi Alexander is not a historical Alexander. The historical Alexander was a mustabid ruler who received territories from the coast of Al-Alexandria in Africa to the peaceful OK'eani in the Far East in exchange for swords and blood, leaving massacres and destruction where his step reached. Alexander the great is the king who raised Justice as a banner, guided the country on the basis of knowledge, attracted all the scientists of his time to this cause. In his "Iskandarnata", Nizami focused on his wisdom. Khusrav Dehlavi called his work "Oyinayi Iskandariy", focusing on the fact that with the help of scientists he created a mirror that shows the world. Abdurahman further deepened his scholarship and wisdom by naming Jami's work "Hiradnomai Iskandariy" ("the wisdom of Alexander").

Conclusion.

Navoi's work is studied with high interest not only in Uzbekistan, but also in Europe, okeanorti countries. For this reason, there is no exaggeration to say that the science of “Navoiology”, independent of the science of literary studies, arose. Navoi's work began to be perfectly studied as early as the time he lived and is still being studied. Thousands of scientific works, articles, treatises, works, films, performances, artistic works have been created all over the world in dedication to his work and life. In particular, in Uzbek literature, the novel “Navoi” by the writer Oybek, (with this novel Oybek forms the basis of the tradition of creating fiction about historical figures in Uzbek literature) the series stories of Mirkarim Osim are popular. There is a great interest in Navoi's works in Europe. Examples of this are the work of many Orientalist scholars. Because, his works are important in the study of the history and philosophy of the peoples of the East, and not just the product of artistic imagination.

References

1.S.Matjan, Sh.Sariyev. Uzbek literature. T., 2007
2.B.Kasimov, N.Jumahaja. Uzbek literature. Textbook for Grade 10.T., 2001
3.B.Jalilov and head. Uzbek literature. T., 2006
4.B.To " khliyev. literature . T., 2005
5.fayllar.org