Plan: Life and work of Abdullah Qadiri

Life and work of Abdullah Qadiri
Plan:

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   Life and work of Abdullah Qadiri
   
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   Abdullah Qadiri
   

Abdullah Qadiri was born on April 1894, 10 in a gardener's family. "In the beginning, I didn't know if I was born into a rich family or a poor family," writes A. Kadyri, "but when I was 7-8 years old, I knew for sure that my stomach was full of soup and I didn't have better clothes." the throat of the soul came only from the labor of my 80-year-old father, from the summer harvest of 1300 sarjin. If spring comes badly and the orchards are in trouble, we will also face hunger and winter. ”

As a child, Abdullah had a sharp mind and a passion for learning. But due to the financial need of the family, he goes to school at the age of 9-10, a little late. After studying in the old school for two or three years, at the age of 12 he was given to the service of a rich man out of the extreme poverty of the family. The master was a merchant and needed someone who knew Russian writing. Sensing Abdullah's intelligence and desire to study, the merchant sent him to a Russian-style school. Both studying and working in the hands of the boss after school is a burden for Abdullah, who does not get a good education in school. This situation lasts for two. Then, unable to bear it, he begged his parents to return home, where he stood and went to study. In his spare time, he goes to his brother's house to learn the art of weaving. For two or three years he will be engaged in this weaving and gardening. He will not be able to leave these trades, which he acquired as a child, especially gardening, for a lifetime.
Abdullah successfully graduated from the Russian school in 1912. Studying at this school played an important role in the creative destiny of the writer, who became fluent in the Russian language from an early age, and opened a direct path for him to get acquainted with Russian and world literature and culture. Two years later, Abdullah entered the Abulqasim Madrasa in Tashkent. His brief education at the madrasa laid the groundwork for his mastery of Islamic studies, Arabic and Persian, and later for his independent mastery of these fields.
In 1912, Rasulmuhammadboy joined the cavalry as a clerk. This merchant was a rich honest man, open-minded, a mullah, a man who respected intellectuals. This man lived in his house, worked in his shop, and met many progressive, educated men of Abdullah’s time. In 1914, he married Rahbaroy, the rich man's eldest daughter. Abdullah's later peaceful and troubled life was spent with his wife, Rahbaroi, and the two sons and two daughters he later gifted, Nafiza, Habibullah, Adiba, and Mas'ud.
The beginning of Abdullah's creative activity dates back to that period. "In those days," recalls A. Kadyri, "reading the newspapers published by the Tatars through the market, I came to believe that there is a newspaper in the world." In 1913, when the Uzbek newspapers Sadoyi Turkiston, Samarkand, and Oina began to appear, I had the idea to write about them. In the April 1914, 1 issue of the newspaper "Sadoyi Turkiston" was published a report entitled "New Mosque and School". The message is signed as Abdullah Qadiri. In this way, the name of Abdullah Qadiri appeared in the press. Shortly afterwards, the poems "To my nation", "Our condition", the drama "Unhappy groom" and the story "Juvonboz" were published under this name. These works were the first researches in Qadiri's work, which were written under the influence of Jadid literature, imbued with the progressive movement of that time - the ideas of Jadidism. In these works, Qadiri criticizes backward habits, encourages people to understand themselves and innovate.
The author's work "Juvonboz" is a direct imitation of Behbudi's drama "Padarkush". Leaving reading the story, the rich man, who has fallen into perverted, sloppy ways, squanders and breaks his father's property; leaving his parents in the lurch and eventually committing the crime, imprisoned. In "The Unhappy Bridegroom", the author raises the issue of one of the most backward habits - a luxury wedding, excessive costs and their unpleasant consequences. On the advice of his uncle, an orphan named Salih takes on a huge debt, has a luxurious wedding and marries a rich housewife. He commits suicide out of embarrassment in the face of leaving his mortgaged yard without paying his debt in time.
Qadiri's activities after the October Revolution were largely linked to the press. In 1919 he was appointed editor of the newspaper "Food Affairs"; He later worked as a correspondent for the Rosta newspaper, an employee of the Ishtirokiyun and Qizil Bayroq newspapers, and a sergeant and employee of the Inqilob and Kommunist Yuldosh complexes.
As a journalist, journalist and publicist, Kadyri played an important role in the birth and formation of a new type of Soviet press in Uzbekistan. He was especially active in the formation and establishment of the magazine "Mushtum".
Kadyri studied at the Higher Institute of Journalism in Moscow from 1924 to 1925 in order to improve his knowledge and skills in the field of journalism. Even while studying in Moscow, he kept in touch with the republican press.
From 1919 to 1925, Qadiri participated in hundreds of articles and comedies in the press. He published these works under various pseudonyms - Kadyri, Julqunboy, Kalvak Mahzum, Toshpolat, Ovsar, Dumbul, Shigoy.
Qodiri's journalism has a wide range of topics and problems. Among them are those who applaud, support and promote important events and news in life ("Press Day", "Father and Bolshevik", "Monument of 1918", "Like Mallaboy aka Girvan"), we come across articles exposing various vices in life as well as a series of literary-critical works. Qodiri's articles "We have theatrical progress", "Wolves of Ravot", "Last days" and "Some comments on the criticism of the past days" are among the best examples of Uzbek criticism of the 20s. They put forward important ideas about serious issues of realist literature - authenticity, nationality, artistic form.
Qadiri was glad that we had gained freedom of speech and courage because of the October Revolution. Now he is trying to tell and write the truth in a loud voice. Along with applauding and defending the revolution and the new life, he was determined to expose the various obstacles in this way of life, to objectively point out the contradictions inherent in Soviet events, the mistakes and shortcomings in politics. He knew that the obstacles in the path of a new life were not only the resistance of class enemies - the rich, the teachers, the priests. The consciousness and behavior of the builders of the new world were themselves full of internal contradictions and contradictions. In a number of articles and comedies, the author tried to show this contradiction and shortcomings. But his aspirations began to falter one after another. In 1926, in the comedy "Summary", published in the magazine "Mushtum", he was arrested on charges of shortcomings in life, careless laughter about government officials, counter-revolutionary actions for humor. Qadiri categorically denies the baseless allegations against him. He goes on a hunger strike in protest of injustice in prison. In a long investigation, he finally bravely exposes the slanderer, the inferior, valiantly in court, never fears political accusations and threats, never hesitates to tell the truth, and stands firm in defending his honor. "I'm not the kind of guy who would say 'ix' if he lost his temper," he said.
Abdulhamid Sulaymon oglu Cholpon was born in 1897 in Andijan. His father, Suleiman Muhammad Yunus oglu, was known among the people of Andijan as Suleiman Bazzoz for his bazzoz. He also had a passion for literature and even wrote poems under the pseudonym "Shame". But Suleiman Bazzoz, in spite of this literary taste in himself, wanted his son to be a teacher, not a writer. While studying at madrassas in Andijan and Tashkent, Cholpon became acquainted with the progressive views of his time and decided to take a different path.
V. Yan, who had a close creative relationship with Cholpon, wrote that the Uzbek poet told him about his life: “When I was young, I used to sell cloth in Fergana. my father was overly devoted to Islam and befriended the mullahs. He sent me to a madrassa to study with the intention of raising me as a mullah as well. I met a man there and that man impressed me. He was awarded the prestigious title of Mudarris because he was a mullah who memorized the Qur'an from beginning to end. He was a Turk who was sent from the Panturkist Center in Istanbul to Chinese Turkestan to spread the teachings of Pan-Turkists and Pan-Islamists and stopped for propaganda in Fergana. He introduced me to various problems for the first time and aroused in me a keen interest in political and literary work. I would forget everything, run to the streets and buy new newspapers after memorizing the Qur'an. But instead of teaching, I decided to become a national Uzbek writer. I ran away from my father and mullahs and went to Tashkent, where I wrote poems, stories and sent them to magazines. ”
First of all, Cholpon, who read Gaspirali Ismailbek's Tarjumon newspaper, got acquainted with the ideas of Jadidism and began to write works that serve these ideas. One of his first works, published in 1914 in the newspaper "Sadoyi Turkiston" - the story "Doctor Muhammadyor" is particularly noteworthy in this regard.
… When the only child born to a Haji barber's family reaches the age of ten, a teacher who graduated from the Madrasai Oliya in Ufa arrives. He heard the fame of a pilgrim barber who read a newspaper and "knew seventy-two languages," and decided to meet him. When the teacher came to the barber shop, Muhammadyar was also with his father. In the meantime, Haji Ahmad talks about his only son and asks his teacher to teach him. For a year, the teacher gives Muhammadyar a thorough knowledge of Islam, history and geography. As the parent-teacher takes the teacher on the train and returns from the train station, they encounter thugs punching each other behind the gambling machine. When the pilgrim tried to exhort them to pandu, one of the gamblers strangled him. A dying father bequeaths to his son.
"Doctor Muhammadyor" begins with such a tragic knot. Cholpon, following the will of his father with the help of good people, first studied in Baku, then in St. Petersburg and Swiss medicine, and became a famous doctor, writer and publisher in the person of Muhammadyar, and became related to Olimjon in Hamza's story "New Happiness". created the image of the ideal hero. This hero sees science as the only weapon in the fight against ignorance, a weapon that fights for the health of the people. Everyone is as happy as he is and believes in delivering work that is beneficial to society.
The February Revolution of 1917 The overthrow of the White King gave hope to the Jadid movement to establish an independent Uzbek state. But this movement did not wake up the people, it did not prepare the armed forces for the national revolution. Therefore, the idea of ​​building a nation-state until the October coup remains a raw fantasy.
However, the Bolsheviks, who did not even want to give Uzbekistan the right of an autonomous republic, crushed the autonomous state of Turkestan in February 1918, and its initiators were persecuted. Cholpon escaped persecution at the time and went to Orenburg, where he worked as a secretary to the Prime Minister of Bashkortostan.
After the turmoil in Uzbekistan calmed down, he returned to Tashkent and in the fall of 1919 began working for the Yangi Sharq newspaper. The newspaper is a body of the Fergana regional department of national affairs, with the slogan "Unite, workers of the world" and the words "Long live the freedom of the East." Cholpon published articles in the newspaper imbued with the spirit of this last slogan.
In 1923, another colleague of Cholpon's, Abdulkhay Tadjiev, was sent to Andijan to work on the Darkhun newspaper. During this period, the “invaders”, who did not receive financial support from anywhere else, periodically attacked and oppressed the population in the villages of the Fergana Valley in order to replenish their ranks and earn money for food and weapons. they were. "Darhun" intervened in these events and set a goal to bring peace to the valley. At the suggestion of A. Tadjiev, Cholpon also went to serve in the valley.
While working for the Yangi Sharq newspaper, Cholpon wrote a fairy-tale play, Yorqinoy, in 1920, which was staged in 1921 by the Mannon Uyghur troupe. In 1924, when the newspaper "Darhun" was closed and moved back to Tashkent, serious work was being done to establish a national Uzbek theater. He played an unprecedented role in the formation of qualified Uzbek artists in Moscow in 1924-1926 and in the formation of the future Hamza Theater. According to some sources, he studied at the V. Bryusov Institute in Moscow in those years.
In the mid-20s, Cholpon was actively involved in both poetic, prose and dramatic work. Poetry collections “Springs” (1922), “Awakening” (1923), “Secrets of Dawn” (1926), “Moonlit Nights”, “Tulip in the Snow”, “Baker Girl”, “White The King's Gift. ” However, in the face of growing criticism and threats in the 30s, his works remained unpublished. After that, Cholpon was forced to engage in more artistic translation.
Translating Shakespeare's Hamlet, Pushkin's Boris Godunov and Dubrovsky, Gogol's The Investigator, Franco's Feruza, Gorky's Mother, Andreev's The Story of the Hanging Seven, and many others into Uzbek. founded a modern Uzbek school of translation.
At the same time, in the 30s he published the dilogy "Night and Day", a collection of poems "Soz", participated in the newspaper "Teatru" and the magazine "Mushtum".
Cholpon, a great enlightener and multifaceted activist, was arrested in 1937 and shot dead on October 1938, 4, along with other colleagues.
In addition to the novel "Night and Day", Cholpon's literary heritage includes a number of other stories, which are notable not only for their ideological content, but also for their artistic qualities. One such story is called "Moonlit Nights." This story, written in 1922, raises one of the main themes of Cholpon's work - the issue of women.
The story begins with the following image:
"The old woman woke up scared of something. The white moon, the moon, was rushing through the middle of the old woman's bed, breaking through the occasional white cloud.
The old woman took a good look at the oil and decided to be there again after not seeing any black spots on the moon. ”
After such an introduction, it is natural for the reader to think of Zainab the old woman as the protagonist of the story and to observe her behavior closely. The writer wakes up the reader and feels the same impression, describing everything from the old woman's imagination to the "cocoon basket, from the bed thread to the silk that will come out of the cocoon this year." He then says that the old woman had barely fallen asleep and, soon after, heard the sound of sleep mixed crying.
This is where the knot of the story begins.
"Who is this? Who cries at night without sleeping? How unhappy is it to weep at a time when everyone is sleeping peacefully and comfortably? ”
The old woman called the crying woman Khadija's daughter-in-law, and today her friends came and had fun "until two o'clock." Maybe it's a neighbor's bride…
"Look, the old woman's own bride, her house, her clothes - everything is ready… Next to the groom like Novda d"
The old woman walked slowly in the direction of the weeping with such thoughts, and with what eyes she saw that the weeping woman was her bride.
Until that moment, Cholpon was unfolding the story by depicting natural landscapes and enlivening the old woman’s imagination. Now, when the mother-in-law and the bride come face to face, the story comes with a question-and-answer method:
“- lan Come on, boy, where is Kadyrjan?
"Don't ask Kadyrjan, mother." "It's been more than a month and a half since I've been a bride, and we've only been together for two nights in a month and a half. On other days, I wake up every night." I endured so many days, and this day I cried for my dignity. How do I do that? Am I human? ”
The old woman, who understands the situation, does not even know what to say.
"Her father was like that, my daughter."
Two drops from far away come to the old woman's dry eyes. The old woman says that these two drops, which have been pressing, crushing and rubbing all over her body and all her limbs, have been wiped away by the sleeves.
So why did Kadyrjan's father come home late? What about Kadyrjan himself? What worries are they busy with? Because of which intractable knots of marriage do they not live in the bosom of their families? .. Such questions include the situation of Kadyrjan, who came home drunk at the time and fell into a trance and asked, "Where, where is Maya Anna, where is Maya Annushka?" the insanely inverted song answers.
At the end of the story, Kadyrjan, who continued his father's filthy habit, trampling on the value of chastity, delicacy and kindness, "the red king's shirt, his black hair dragged on the ground," is portrayed as a vile and lowly person. appears as a despised goddess of goodness. No, he does not rise like a proud rock in the face of contempt and contempt. Perhaps it draws our attention as a woman who suffers from stigma, who is not ready to fight against stigma, and therefore in need of love and support.
In this story of Cholpon we see two cases. Cholpon wanted to draw public attention to the plight of women because of the lack of treatment for women and the discrimination against them. Second, with the onset of the colonial era, discrimination against women intensified as a result of vices such as alcoholism and immorality.
In the story "On Moonlit Nights", Cholpon puts forward the idea of ​​overcoming these vices, appreciating the fidelity, chastity, beauty and spiritual wealth of Uzbek women, and radically changing the attitude towards them. Although the story is small in terms of volume, in it the writer skillfully reveals the mental state of both the old woman and the bride. The abundance and precision of the artistic details created a great opportunity for a vivid and realistic depiction of the realities of life in the story. Overall, the author demonstrated with this story that he is approaching the level of writing a great epic in the future.