, Uwaisi and others. The classical genre of Uzbek literature consists of rubai, qasida, and ghazal.

Historical sketch

Oral literature

Uzbek literature developed on the basis of oral and written folk art. The oral poetry of Uzbeks is represented by proverbs and sayings, fairy tales and dastan - an epic genre. Among the latter are “Alpamysh-Batyr”, “Gorogly”, “Kuntugmysh”, “Shirin and Shokar”. Dastan, like a fairy tale, has a traditional plot cliche. Epic is developed in Uzbek folklore; there are many legends and epic songs.

In Uzbek folklore there are labor, love, and ritual songs, some of which are mentioned already in the 11th century. Among them are the drawn-out songs “Kushik” and wedding songs “Yar-Yar”. Ergash Jumanbulbul-ogly was a famous folk storyteller and shoir (poet).

Fairy tales occupy a significant place in the literature of the people of Uzbekistan. Especially about animals and magical fiction. There you can notice the genre of latif, which means anecdote, more precisely, it developed around jokers, mainly the famous Nasreddin Afandi, exposing khans and bais. Democratic folk versions of latif have many features of social satire. There is also such an epic genre as dastan, which has become widespread in Uzbekistan. For example, there are more than 80 plots from 50 storytellers of the heroic epic “Alpamysh”, more than 40 plots of the heroic-romantic epic “Gyorogly”, the military story “Yusuf and Ahmed”, romantic dastans of adventure-novelistic and fairy-tale-fantastic content.

In Uzbek literature there are also folklore works such as “Tahir and Zukhra”, “Shirin and Shakar”, the “Rustamkhon” cycle, etc. Based on genetic characteristics, they are divided into folklore and book. Book plots, as a rule, are borrowed from classical works in Arabic, Perso-Tajik or Old Uzbek languages. For example, “Khosrov and Shirin”, “Leili and Majnun”, “Yusuf and Zuleikha”, etc. The difference between modern dastans and historical ones is that they depict a specific historical reality, such as “Hasan the farm laborer”, “Jizzakh uprising” » F. Yuldash-ogly et al.

Written literature

During the existence of the Bukhara, Khiva and Kokand Khanates, a significant popular tendency in literature was expressed by prominent representatives of democratic poetry, such as Boborakhim Mashrab (1653-1711), Turdy and others, who sharply condemned the arbitrariness of the feudal rulers. The more the influence of folklore on written literature increased, the more the interrelation and mutual influence of different styles of literature of Uzbek writers and poets strengthened. The poet Niphon created the dastan “Bahram and Gulandam”, “Khamro and Khurliko”, which became widespread among the Turkmens under the name “Hurlukga and Khamra”. The poet Sayyodi gave a literary treatment to one of the best dastans, “Tahir and Zukhra,” which is very popular among many peoples of Central Asia.

Central Asia is also famous for its poetesses. Prominent representatives are Nadira (1792-1842), Uwaisi (1780-1845) and Makhzuna. Traditional love themes and formal perfection of verse are characteristic of their work.

The literature of the first half of the 19th century was led by the poets Muhammad Sharif Gulkhani, Makhmur, Agahi and others. “Stories about the Owl, or Sayings” by Gulkhani, which was written in the form of a folk tale based on the book “Conversation of the Birds”, and where the author criticized the immorality of the devastated courtiers, feudal rulers and reactionary clergy. In turn, Agahi left the famous sofa “Talisman of Lovers”. Representatives of the progressive-democratic wing of Uzbek literature were the poets Zavki, Mukimi, Zakirjan Furkat, Dilshad, Otar-ogly, Avaz and Anbar-Atin, who laid the foundation for a realistic reflection of reality and introduced socio-political themes into literature.

Literature

• Zhirmunsky V. M. and Zarifov Kh. T., Uzbek folk heroic epic, M., 1947;
• Vladimirova N.V., Sultanova M.M., Uzbek Soviet story, Tash., 1962;
• Tursunov T., Formation of socialist realism in Uzbek drama, Tash., 1963;
• Rustamov E. R., Uzbek poetry in the first half of the 15th century, M., 1963;
• Abdumavlyanov A., Babakhanov A., History of Uzbek literature, Tash., 1966: History of Uzbek Soviet literature, M., 1967;
• Kor-Ogly H., Uzbek literature, 2nd ed., M., 1976;
• Ozbek adabiyoti masalalary, whale. 1-2, Totakent, 1959-62; Abduafurov A., Ozbek demokratik adabiyo-tida satira, Tashkent, 1961;
• Zoidov V., Ozbek adabiyoti tarnkhidan, Tashkent, 1961;
• Ozbek adabiyoti tarihi, whale. 1-3, Tashkent, 1963-66;
• Ozbek council adabiyoti tarihi, China. 1-3, Tashkent, 1967;
• Uzbekiston matbuoti 50 yil ichida, Tashkent, 1967.

About fiction in Uzbek language

Fakhriddin Nizamov is a man of mystery. Because there are actually two of them. The first name is Fakhriddin-aka, he was born in 1963 in the village of Sangizhumon (now the Navoi region of Uzbekistan), studied as a philologist at Samarkand State University, then went to the Indian Institute of Mass Communications, where he received a degree in journalism; Having returned home, he made a career as an official. The second name is Fakhriyor, and he is a poet, subtle lyricist, philosopher and polyglot, screenwriter and translator...

To the 70th anniversary of the writer

Each nation has its own values, which express the identity of the nation, its inherent characteristics, its pride, culture, faith, customs and traditions, and way of life. But to understand these values, you need to understand the person himself. The worldview of people, life itself and the attitude of the common man to it is the main theme of the work of the Uzbek writer Togay Murod.

To the 95th anniversary of the novel

Abdullah Kadiri's novel “Days Past” reveals a wide range of universal themes and problems. Therefore, it is very difficult to define it unambiguously. But it can still be argued that, by basing the work on a beautiful love story, the author was able to touch upon the most complex problem of the confrontation between God and the devil, light and darkness in the destinies of humanity.

In the history of Azerbaijani-Uzbek relations, a special place is occupied by the writer, poet, playwright, master of translation, outstanding teacher, linguist and literary critic, Honored Artist of Uzbekistan, Azerbaijani Maksud Sheikhzade (1908-1967), more often called “the son of two nations.”

“Chulpan,” wrote critic Wadud Mahmud in the Turkeston newspaper in December 1923, “is a new poet of the Uzbeks. Therefore, in his collection “Sources” the current spirit, state and consciousness of the Uzbek people are in full swing. Here the Uzbek language and Uzbek melody are heard in full voice. Here waves of national spirit soar into the skies. The collection cries out the feelings, pains, and worries of Uzbeks.”

On the birthday of the great poet

The poems of Rauf Parfi - which, however, can be applied to the work of any major poet - have one feature: they do not lend themselves to unambiguous interpretation. Even for speakers of Uzbek literary speech, Parfi’s poetry is in places too “dark” - for all the intonation clarity and almost crystalline harmony of her language. In any case, it tempts with the possibility of interpretations and reinterpretations. We decided to reflect this feature by placing translations of some of Parfi’s poems at the end of the collection. We very much hope that the inquisitive reader, having compared these options with each other (and ideally with the originals), will get at least a little closer to the core of the meaning of this poetry, will feel its trembling and flickering.

Rauf Parfi (1943-2005) is perhaps one of the key figures in modern Uzbek poetry. A versatile and prolific poet, who acted as a traditionalist and innovator, introduced diversity into the existing system of versification. Being a recognized master, he was in no hurry to get closer to official poetry, but took an independent position, thereby dooming himself to a semi-impoverished existence.

To the 85th anniversary of the famous artist Ruza Charyev

Many years ago, two talented people met - the artist Ruzy Charyev and the singer Batyr Zakirov. R. Charyev painted a picturesque portrait of the popular singer, immortalizing his image. B. Zakirov wrote a literary portrait of the famous artist “Every day is a day of creativity”, which was published on September 24, 1976 in the newspaper “Soviet Culture”, popular in those years.

Tour operator in the Baltics, Caucasus and Central Asia

Great people of Uzbekistan

Tamerlane (Tamerlane the Great, Amir Temur, Timur, Temur the Great).

Tamerlane(lived 1336 - 1405), was a man of complex, multifaceted personality. He created his own destiny and became a prominent historical figure. It was near Samarkand , in the city of Kesh, later called Shahrizabz, or “green city,” where in 1336 a son was born to the leader of a small tribe. The boy was called Temur. An arrow wound to his right leg left him lame. That's why he is known as "Lame Temur" or Tamerlane in English literature.

Even in his youth, he appeared on the political arena as an active politician and military figure. Having become the ruler of Samarkand, he built a great army and carried out many annexationist campaigns. So he expanded your empire which extended from the river Volga And Caucasian mountain ranges in the West, to India in the South-West. But the center of the empire was in Central Asia. Tamerlane wanted to designate his hometown of Shakhrisabz as the capital, but some political reasons forced him to leave the status to Samarkand, which was affectionately called, "Shining Star of the East".

Amir Temur made outstanding contributions to the national government system, education and culture; in the overall development of their state. He promoted the construction of monumental historical buildings, especially in Samarkand. Some of them can be seen today. The inscription on the door of Tamerlane's Ak-Sarai palace in Shakhrisabz reads: "If you doubt our power, look at our buildings". The imposing architecture was aimed at demonstrating the greatness of the empire. Every possible means and every effort was made to construct these magnificent buildings. A wide range of building materials from neighboring regions, renowned architects, suppliers, and a large number of workers were brought in for the job. Various specialists were taken from the occupied countries.

Throughout the 14th century, a large number of experienced architects and artists, most of them especially in Samarkand. Qualified artisans from Iran, Azerbaijan, Khorezm, and India were never disdained when invited. AND foreign and local masters understood the great importance of projects. They presented various applied arts, which were mastered by others. They adopted each other's styles, which combined the new in the original.

Political status Tamerlane, demanded to have friendly relations with the leaders of various religions.
Such relationships were founded during the construction of mosques, madrassas, and especially mausoleums. Many of them, for example, the Juma Mosque, the Mausoleum of Kur-Emir and the Shahi-Zinda Architectural Ensemble, all in Samarkand, the Dorus-Siadat Mausoleum in Shakhrisabz, the Chashma-Ayub Mausoleum in Bukhara, and the Mausoleum of Haji-Ahmad Jassavi in ​​Turkestan, have withstood the tests of time and they can still be seen today.

Ulugbek.

After death TamerlaneInternecine wars and feudal unrest broke out, which ended with the victory of Tamerlane's sonShahrukh. He chose the cityHerathis residence, so as not to be in Samarkand. He gaveMaverounahrlike holding the crown to his eldest sonUlugbek(1394 - 1449). Forty years, since 1409 to 1449 - the year of his tragic death, Ulugbek ruled the country. During his reign, Samarkand became one ofworld centers of science of the Middle Ages. In Samarkand in the first half of the 15th century, a whole scientific school was formed around Ulugbek, uniting prominent astronomers and mathematicians, such as Giyaz-ad-din Jemshid Kashi, Kazizade Rumi, Ali Kushchi and others.

At that time, the historian Hafiz-ay-Abru lived in Samarkand, who wrote a wonderful work on the history of Central Asia; the famous healer Mavlono Nefis, the poets Siraj ad-din Samarkandi, Sakkaki, Lufti, Badakhshi and others. They were progressive people of that time who believed in the power of the human mind and in the power of science.

There is hardly any other city in Central Asia other than Samarkand that would be subjected to such numerous turbulent events, coups, and repressive trials. Great Capital Tamerlane, her wealth and greatness were fascinated by the greedy eyes of the feudal conquerors, and each of them considered it a great honor to take the throne of Samarkand.

Pre-16th century Central Asian regions Timurids were conquered by nomadic Uzbeks. The leader of whom was Mohammed Sheibani Khan(1451 - 1510).

At the very beginning of the 16th century, Samarkand was briefly captured by the Fergana ruler Zakhritdin Babur. In his famous memoirs, Babur left a description of Samarkand of that time. "Samarkand is an amazingly beautiful city", writes Babur, “has one feature that could be found in a limited number of cities: each type of trade and industry is carried out in special separate stalls or workshops, that is, the categories of craft, trade and retail sales are never mixed. A wonderful tradition. There are good bakeries and canteens here. Best paper in the world is produced in Samarkand... There is a production in Samarkand - dark red velvet, which they export to all countries... Samarkand produces wonderful (and in large quantities) fruits: grapes, melons, apples, pomegranates. All other fruits are good too. But especially magnificent are Samarkand apples and "sanibi"(a variety of grape)".

Alisher Navoi.

Alisher Navoi was born in the 9th century. in February 1441 He grew and perfected his poetry in Herat. Herat was the capital of the country then called Khorasan, which included parts of modern Central Asia, Afghanistan and Iran. Herat in the mid-15th century was known as a great political, cultural and literary center. Such outstanding poets lived and worked here as Lutfiy(1366 - 1465) and Abdurahman Jamii(1414 - 1492). Alisher Navoi's father served the rulers of the country and was a man of high position. The young poet was brought up in an atmosphere of literary activities.

Alisher Navoi studied at various educational institutions in Herat, Mashked, and Samarkand. Even in his youth, he began to write poems, which became very popular among people. One of his works that we can still enjoy today, a collection of poems "Early Divan". In 1483 A. Navoi began "Khamsu"(collection of 5 books). Within 2 years he completed this colossal work, which included a philosophical and didactic treatise "Only confusion"; love poems "Farhad and Shirin" And "Leila and Majnun"; "Seven Wanderers" glorifying kindness, justice, loyalty and humanity; and a philosophical treatise on the meaning of life "Iskander's Wall".

In addition to lyrical and epic poems, Alisher Navoi wrote many works regarding the study of literature, philosophy, linguistics and history. Among them are treatises, memoirs in the essays "Dimensional Scales", "An Elegant Collection", "Breath of Love", "Beloved", "Opinion Regarding Two Languages", "Selected Stories".

Throughout his life, Alisher Navoiy combined literary activities with political ones. As a man of high standing, he made a significant contribution to improving the socio-economic life of the country; patronage of science, art, and literature; always tried to establish peace and harmony.
Alisher Navoiy died 3rd January 1501, aged 60.

Abu-l-Qasim Ferdowsi.

The greatest poet of the 10th century. Abu l-Qasim Ferdowsi was born between 934-941 gg. in the village of Bazh near Tus in an aristocratic family of middle income and received a good education for that time. In addition to his native Dari language, he was also fluent in Arabic and, probably, Pahlavi ( Middle Persian) languages, which allowed him to use literature in these languages ​​when compiling the “Shah-name”.
At the age of 35, having completed trip to Bukhara and other places and having collected, in addition to Abu Mansur’s “Shah-Nama,” similar information about the past of the Iranian peoples, Ferdowsi began to present the “Shah-Nama” in verse. At this time, the Samanid state was still at the zenith of its power.
The main task poems by Ferdowsi I saw that, on the basis of an artistic understanding of the heroic past, the people would strengthen their patriotic feelings. Ferdowsi devoted the best years of his life to this creation. The poet brings beautiful metaphorical comparisons. As he himself says, he grew old doing this work, but did not put down his pen:

And at sixty-six years old he became weak, like a drunken man,
Instead of a reason, there was a staff in my hand.
My face, the color of a tulip, became like the moon
The color of my black hair became like camphor.
The straight frame has bent from old age
And the clarity of the narcissists decreased.

The main source of the poem was the cycle Saka-Sogdian on the origin of the legends about the hero Rustam, making up more than one third of the entire poem; Sogdian-Khorezmian legends about Siyavush are based; the legend of Isfandiyar is Bactrian in its origins. Many myths in the first chapters of the poem, echoing legends, traces of which are reflected in the holy book of the Zoroastrians "Aveste", also come from a Central Asian source. The legends about the Sasanian period (a smaller part of the poem) are mainly borrowed from written sources, mainly from Pahlavi literature. The entire poem is divided into three large periods - mythological, heroic and historical.
Ferdowsi based his work on the idea of ​​the struggle between good and evil, which originates in ancient Iranian legends. Throughout the entire poem, the Iranian peoples, as supporters of a good force, fight against an evil force - foreign invaders. In the legendary part of the poem, in the person of the dragon king Zahhaka the poet depicts the tyranny of foreign oppressors and masterfully shows the overthrow of this tyranny as a result of the heroic struggle of the blacksmith Kava and the people who rebelled at his call.

In the face Rustam and other heroes of the poem, the author showed the selfless struggle of subsequent generations for the independence of their homeland. By including historical events in the poem, starting with the campaign Alexander the Great and before the Arab conquest and the death of Yazdiger III, the poet sang the idea of ​​​​the people's struggle for the independence of their native land throughout its history. In addition, he decorated the poem with romantic episodes (like the tale of love between Zal and Rudaba), proverbs and didactic sayings.
This entire epic of Ferdowsi is imbued with sympathy for the workers - peasants and artisans, whom he portrays as people noble and generous. Ferdowsi was far ahead of all his contemporaries in assessing the Mazdakite movement, which he writes about with sympathy, considering them "hungry and suffering".
Only as a very old man, after many years of continuous work, the poet completed his outstanding work by 994, numbering over 100 thousand poetic lines. But a lot of time has passed since Ferdowsi began working on the poem. The Samanid state managed to disintegrate during this period, from patrons of the poet no one was left alive. Then Ferdowsi, on the advice of one of his well-wishers, dedicated “Shah-nama” to Sultan Mahmud Ghaznavid who came to power.

However, Mahmud rejected the poetic gift and, according to legend, even ordered the poet to be thrown under the feet of an elephant for his blasphemy - describing pre-Islamic heroes and kings. Representative of the new Turkic dynasty, which replaced the Samanids, Mahmud Ghaznavid, naturally, saw a political danger in the poem praising the struggle of the ancestors of the Tajik people against Turanians, who were perceived under Mahmud as the ancestors of the Turks. In addition, Sultan Mahmud, who sought support from the Arab Caliphate and the Muslim clergy, took up arms against the chanting of ancient, pre-Islamic traditions in the Shah-Nama and its anti-Arab orientation. But the most important reason for Mahmud’s sharply negative attitude towards Ferdowsi’s “Shah-nama” was the fact that Mahmud, who considered the main task to be the suppression of popular movements, could not approve the essentially folk creation of the brilliant poet. Artistic merits The epic created by Ferdowsi puts it on a par with the most outstanding works of world literature.
The great poet spent the rest of his life in poverty and deprivation and died in Tus in 1020 (according to other sources - in 1025). Muslim clergy, which considered Ferdowsi a heretic, forbade him to be buried in a Muslim cemetery. The poet's body was buried in his garden.

Abdulkhalik Gijduvaniy.

Abdulkhalik Gijduvani- founder of the independent Central Asian school of mysticism. The Khojakhon order is known for its strictness and commitment to the purity of Islam. Abdulkhalik Gijduvaniy laid the foundations for the world-famous Naqshbandi order. Holy Pir Abdulkhalik Abu al-Jalil Gijduvaniy was born into a deeply religious family in 1125. His father was the imam of a mosque in a large market in the city of Gijduvan, Bukhara region. Since childhood, Abdulkhalik was surrounded by Muslim rituals and mysticism. He studied Koran by heart at the age of 9. From the age of 10, he took part in rituals performed by dervishes. But after 3 years, he realized that he lacked knowledge. Abdulkhalik left his parents and headed to Bukhara, ruled by the Karakhanids. Karakhanids patronized Sunnis and orthodox Islam. Bukhara at that time was one of the largest cultural centers in Central Asia. There Abdulkhalik quickly entered the world of books and knowledge, without breaking ties with the dervishes and young people. Sufis.

At the age of 22, Abdulkhalik gained a reputation as a prominent theologian of Bukhara, devoting himself to the service of God. In Bukhara he met the famous eastern sheikh Abu Qub Yusuf al-Hamadaniya and soon became his favorite student. The Sheikh, impressed by the young man's talents, introduced him to the Sufi community and later destined him to be a Sheikh and a Pir. At the same time the famous Sufi, philosopher and poet Akhmad Yassaviy was also a student of Yusuf Hamadania. Abdulkhalik Gijduvaniy called his brothers to voluntary poverty and opposed their acceptance of public office. He also established mandatory celibacy. Once during Khait (a Muslim religious holiday), Abdulkhalik was visited by Saint Khizr, who taught him a quiet dhikr. The Holy Spirit appointed Abdulkhalik as his son. According to the Gijduvani, praying dervishes must follow three precepts Prophet Muhammad, inscribed in the Koran in Sura 33, verse 41.42; Sura 18 verse 23.24; Sura 13, verse 28 sayings: “Remember the evening”, “Do not talk about anything you would do tomorrow without mentioning the will of Allah whether it will be or not, remember your God”, “Appeal to Allah”. All Sufis believed that performing dhikr is the main requirement for those who strive to achieve God. Later, when the number of Sufi communities increased, the ritual of dhikr turned into a complex ritual.

In his instructions, Sheikh Abdulkhalik prescribed that before dhikr one must master rhythmic breathing (Habs-an-nafas-idam) in order to concentrate attention and pronounce the words of dhikr in accordance with exhalation and inhalation and coordinated body movements. At that time, there were two dhikr rituals in the Muslim world: personal dhikr, was performed alone out loud in a whisper in the hajra with a scarf on the head, and collective dhikr, was performed aloud at community meetings (usually on the night of Thursday to Friday) or in the so-called “samas” or “hadras” while the prophet was present at the meeting. Some communities used stimulants such as coffee, hot drinks and drugs, music, dancing to change the rhythm, body position, to concentrate on the name of God, sometimes repeated tens of thousands of times.

Abdulkhalik Gijduvaniy introduced new quiet and secret dhikrs. Gijduvaniy developed 8 basic rules of Tariq exercises. These 8 sacred rules and three more, added by Gijduvani later, became the spiritual basis of the Naqshbandi order. These rules were followed for 5 centuries to this day, in a territory where order dominated. Yusuf al-Hamadaniya died in 1440. at the age of 98 years. His first successor was Ahmad Yassawi, but he was not the head of the order for a long time. When he reached the age of a prophet, he vowed to live in solitude and left his hometown of Yassiy. Abdulkhalik Gijduvaniy was his successor.

Sacred rosary (tasbih), as a symbol of spiritual power, were presented to the young Naib Abdulkhalik. These beads were highly valued by the dervishes because they contained "barakka", which was what the holy sheikh put into them during his life when reciting the divine names. The sacred rosary was brought by Yusuf Hamadani from Mecca, where he performed the Hajj 38 times. Abdulkhalik Gijduvaniy kept his rosary in a special box guarded by Sheikh al-Sibkh. Gijduvaniy continued the theory of his teacher and developed the spiritual sequence of the order of Naqshbandiy Silsilya (chain). Abdulkhalik Gijduvaniy lived 95 years. He died in 1220. and was buried in his hometown. In 1433 Ulugbek built a madrasah near the grave of Saint Gijduvani. The madrasah was built according to a design typical of 12th century architecture. Later, a burial platform covered with marble slabs and called a “dakhma” was built across the madrasah. The khazir's courtyard of remembrance was installed around the platform.

Abu Abdallah Jafar Rudaki.

Abu Abdallah Jafar Rudaki was born in the middle 9th century in the village Panj Rud(near Penjikent) in a peasant family. Very little information has been preserved about the life of this remarkable poet, and especially about his childhood.
Rudaki in his youth became popular thanks to his beautiful voice, poetic talent and masterful playing of a musical instrument ore. He was invited by Nasr II ibn Ahmad Samanid(914-943) to the court, where he spent most of his life. As Abu-l-Fazl Balami says, “Rudaki at one time was the first among his contemporaries in the field of poetry, and neither the Arabs nor the Persians have anything like him”; he was considered not only master of verse, but also an excellent performer, musician, singer.

Rudaki educated aspiring poets and helped them, which further raised his authority.
However, in old age, Rudaki suffers great hardships. An elderly and blind poet, or maybe forcibly blinded, according to some sources, was either due to his friendship with Balami, or due to his involvement in the pocket movement expelled from the yard and returned to his homeland.
After this, Rudaki did not live long. As Samani writes in the book "Al-Ansab", the poet died in 941(952) in his native village.

Hardly more has reached our time 2000 lines from works Rudaki. Rudaki's surviving poems testify to his high mastery in all poetic genres of that era. He wrote identical odes(casades), lyrical ghazals, large didactic poems(a collection of famous fables from the cycle “Kamila and Dimna”, etc.), satirical poems and mourning dedications.

Rudaki was not the usual type of court scribe. His odes begin with vivid descriptions of nature, chanting the joys of life and love, reason and knowledge, nobility and life’s hardships, honoring man and his work, gives preference to life practice and calls it the best mentor. U Rudaki There are almost no religious motives. Many poems bear the stamp of deep philosophical thought. In a poem dedicated to the onset of old age, Rudaki asks who is to blame for the onset of old age, and answers:

You see: time ages everything that seemed new to us.
But time also rejuvenates past deeds.
Yes, flower beds have turned into deserted deserts,
But the deserts also blossomed like dense flower beds.

With his creativity, Rudaki laid the foundations for the entire Tajik-Persian poetry, developed the main genres and genre forms; Almost all poetic meters and systems of imagery crystallized in his poems. Rudaki's poems became a model for subsequent generations of Tajik poets.

He recognized founder classical poetry, which, having spread throughout X-XV centuries among the Tajiks and Persians, she nominated such luminaries as Ferdowsi and Khayyam, Saadi and others. The classics of this poetry lovingly remembered Rudaki, considering him their teacher.

Abu Mansur Muhammad ibn Ahmad Dakiki.

The place of birth of this poet has not yet been established. Some consider him to be a native Tusa(Khorasan), information from other sources suggests that he may be a native of Samarkand or Bukhara; but more specific data indicate that, in any case, his entire life was spent in Transoxiana. Dakiki started its activities at court ruler of the region Chaganian, which at that time was considered one of the flourishing areas of the Samanid state. The fame of Dakiki's skill spread so widely that he was soon invited to the Samanid court.
At this time, the collection of ancient legends enjoyed great success in ruling circles.
Drawing up vaults heroic tales of the past was of great importance for the unification of peoples in the struggle for an independent state. Therefore, the Samanids paid special attention to the collection of ancient heroic-mythological legends both from Pahlavi sources and from Arabic, but especially the oral ones that existed among Dikhkanov And Mobedov. This is precisely what caused the appearance of the prose “Shah-name” by Abu Mansur.

Emir Nukh II Samanid (976-997) instructed Dakiki to transpose this "Shah-name" for poetry. But the poet did not have time to complete this assignment - he was cruel and heartless. killed at a feast your slave. It is very likely that he fell victim to intrigues on the part of those individuals who were supporters of Muslim orthodoxy, who were hostile to his activities in resurrection centuries-old heroic traditions. Exact year of the poet's death unknown, according to some sources in 997
Thousand beits of Dakiki, which describe the struggle Gushtapsa(Vishtaps) with Arjaps, was included by Ferdowsi in his “Shah-nama”.
There are other opinions about the number of beits “Shah-name” written by Dakiki: for example, the author of the first anthology that has come down to us in the 13th century. Muhammad Aufi He even talks about 20 thousand.

Abu Ali Ibn Sino.

Abu Ali Ibn Sino(Avicenna) was born in 980 in the settlement Afshana near Bukhara, in the family of a financial official. Already as a child, Ibn Sino and his father arrived in Bukhara. He got acquainted with Koran at a very early age, the same was followed in Greek philosophy, geometry and Indian calculation. Ibn Sino's scientific interests developed in two directions: medicine And philosophy. At the age of seventeen he became a fully developed scientist and had great prestige as a physician.

One day he was invited to the sick Nuh ibn Mansur, who ruled Bukhara, and cured him. As a reward, Ibn Sino received permission to use the palace library.

After the overthrow Samanids and the capture of Bukhara Karakhanids(in 992 and 999) Ibn Sino came to Urgench to the palace of the Khorezm Shah, where there were many famous scientists. Then in Khorezm managed there Abai-Abbas Mamun(999 - 1016), who patronized scientists, poets and painters.

The philosophy of Ibn Sina, explained in "Kitab ash-Shifa"(“The Book of Healing”) is a whole era in the history of Eastern philosophy. However, it was this classic work, which strengthened his work on medicine, that created his worldwide reputation, "Kitab al-Qanun fit-Tib"("Canon of Medical Science"). A translation of this work into Latin was made at the end of the 15th century among the incunabula. A hundred years later, in 1593, its Arabic original was published in Rome. It was then published many more times until the 17th century and became one of the most popular works of medicine in the West. Western medicine was directly influenced Canon.

About the healing of Ibn Sino were compiled legends. One of them spread that after his death he left his student forty ampoules and ordered him to infuse him with one ampoule daily for forty days. When the student introduced the 39th ampoule, he saw that the teacher’s cheeks were flushed, his lips became dark red, his hair and mustache turned black, and it looked like he was about to open his eyes. The student was so excited in anticipation of the resurrection that he rushed to the last fortieth ampoule, and it broke.

Alexander the Great (Alexander the Great).

In the spring of 329 BC, a heavily armed Greco-Macedonian army led by Alexander, made in fifteen days the most difficult crossing from Northern India through the eternally snow-covered Hindu Kush, and invaded the territory Central Asia.

Having captured the Amu Darya, the Greeks moved to Maracanda, and after a fierce struggle captured the city. Leaving a garrison there, Alexander the Great began another campaign to the East, to Fergana Valley. But the journey of the Greek conquerors was not easy. Freedom-loving residents Sogdiana put up strong resistance. Defending their independence, every one of the people came out. Fierce fighting continued in Sogdiana for three years. The center of the opposition was Maracanda.

The uprising was inspired by the famous hero of the Central Asian peoples Spitamen. In the spring of 327 BC, Alexander besieged fortress "Sgdian Rock", which was located on the southern slopes of the Hissar mountain range. The rebels put up strong resistance. The "Rock" was impregnable, and its defenders decided to fight to the death. In response to the offer to surrender, they proudly said, “Let Alexander provide himself with winged warriors who could fly to our rock.”

The mountaineers issued a challenge, hurting Alexander's pride. He announced that those of his fighters who could climb the rock would receive a high reward. The siege has begun. A group of warriors, with great difficulty, were able to climb up the steep cliff and attacked the rear defense side. The fortress surrendered. Many women and children were taken prisoner. Among the captives was the daughter of Spitamen's accomplice Axiart, a girl of amazing beauty named Roxana. "Alexander noticed her and fell in love. He did not want to offend her, regard her as a captive and considered her worthy of the title of wife." By marrying her, Alexander won over the local aristocracy and thus strengthened his dominance in Sogdiana.

The heroic uprising of Spitamenes was brutally suppressed. Historian Quintus Curtius describes the death of Spitamen as follows:
“Spetamen loved his wife fiercely and took her everywhere with him, and she was embittered by long escapes and new exiles. Tired of disasters, she tried to convince him. But he replied that he would prefer death to capture...

At the feast, her husband was drunk and asleep, she took out her sword, which she hid under her clothes, and cut off his head, spattered with blood, she handed the head to her slave, an accomplice in the crime.
Accompanied by him, without changing her bloody clothes, she appeared in the Macedonian camp... and handed the head of Spitamenes to Alexander."

The noble image of the great Sogdian leader, who bravely fought for the happiness of his people, disappeared into history, hidden by glory. The early death of Alexander the Great (323 BC) caused bloody internecine wars that led to the collapse of the empire, and the formation of many separate states. Around 306 AD territory Bactria, Sogdiana And Margilan became part of the state Seleucid.

Abu Abdullah Muhammad bin Ismail al-Bukhari.

Al-Bukhari(810-870) - famous Sunni traditionalist. Born into a family of Iranian origin in Bukhara, he died in the village of Khartanka (near Smarkand). The abilities of the future hadith scholar manifested themselves at an early age. Already at the age of 6 he recited many suras of the Koran. At the age of 16 he committed pilgrimage to Mecca with his mother and brother Ahmad. Remaining in Mecca, he studied for 4 years hadiths under the leadership of the famous hadith scholar Imam Ahmad bin Hanbal, who at that time possessed a large list of 30 thousand hadiths.

Allah endowed him with an excellent memory, which was noticeable already in childhood. Here's what contemporaries said: "In the city Basra Al-Bukhari, who was then still a youth, visited with us various sheikhs who were experts in hadith, but did not write anything down. A few days later we began to tell him: “You visit different sheikhs with us without writing anything down, but why are you doing this?” Sixteen days later he told us: “Truly, you talk a lot and annoy me! Show me what you wrote down.” We took out our sheets, where more than fifteen thousand hadith were written down, and he began to recite it all by heart, and we even began to correct our notes in accordance with what he read from memory. Then he asked: “Do you think that I visit different sheikhs for fun and waste my days?” After that, it became clear to us that no one could get ahead of him."

Another proof that Al-Bukhari had an excellent memory and was distinguished by absolute accuracy is the message about how he once arrived in Samarkand, where he met with four hundred hadith experts. They mixed together the isnads (chain of transmitters) of hadiths from Sham and Iraq and the names of the transmitters, and then added the isnads of some hadiths to the texts of others, after which they read all this to Al-Bukhari. The Imam indicated which isnads the corresponding texts actually belong to and put everything in proper order. After this, no one could find a single inaccuracy in any isnad or text. Something similar happened when Al-Bukhari visited Baghdad. As soon as he read a book only once, he memorized its contents. Imam al-Bukhari traveled to many cities in the Near and Middle East in search of hadiths. He collected hadiths from the words of more than a thousand sheikhs with whom he met in different parts.

Imam al-Bukhari left behind many works, the most important and popular of which is "Al-jami" as-sahih". At the same time, he attached special importance to identifying the persons who served as the primary source of the transmission, recording the hadith, and listing the persons who transmitted it further. He classified as “reliable” only those hadiths that were told by people who were direct witnesses to the act of the Prophet. Imam al-Bukhari worked on his book for sixteen years. "As-sahih" Al-Bukhari is also notable for the fact that it first collection of hadiths, compiled according to the principle of musannaf, i.e. with the classification of hadiths according to plots, which contain 7397 hadiths with complete isnad.

Al-Bukhari's "As-sahih" is still outstanding fiqh guide. Despite criticism of some particulars, this work by the 10th century. took (along with Muslim's As-sahih) first place among the collections of the Sunni tradition. For most Sunnis, Al-Sahih Al-Bukhari became the second book after the Koran.

Al-Bukhari is also known as the compiler of an authoritative set of biographies of hadith transmitters - "At-Tarikh al-kabir", created by him in several editions. Among his other works, one should mention the still little studied interpretation of the Koran-Tafsir al-Qur'an.

Al-Hakim At-Termeziy.

The peoples of Central Asia contributed to worldwide scientific and cultural progress. Over the centuries, thousands of great scientists have arrived from Central Asia.
One of them - Abu Abdullah Mohammed bin Bashir al-Hakim at-Termizi, who lived in the 9th-10th centuries. and was born in 810. V Termez. From childhood, Termezius strived to study; he was a capable student. Until the age of 25 he studied in various places Maverounahra. Along with natural science, he willingly studied religious sciences. Having studied everything that was available in his native land, he went to Baghdad to expand your knowledge. Baghdad was then the center of science and education. Many prominent scientists of that time lived and worked in Baghdad. Later Termezius moved to Basra. He stayed there for 3-4 years and then did hajj to Mecca. After the Hajj he returned to Termez, where he worked as a teacher and scientist.

At the age of about 27-30, At-Termeziy turned his attention to Sufism, after he read the book of the famous Sufi al-Intikomiya. The book, calling for the rejection of material well-being, deeply impressed At-Termeziy. This forced him to begin the life of a hermit and retire from worldly affairs. Since then, he met only with his students and fellow scientists and spent a lot of time reading. At-Termezia's teacher, Sheikh Ahmad ibn Khizrwa'i, played a large role in his formation as a great Sufi. At-Termeziy established relations with the Sufis of Baghdad and Egypt. He made an outstanding contribution to the promotion of Sufism in Central Asia.

According to Sheikh Abdulfatto Bakare At-Termeziy produced more than 400 valuable scientific and religious works, only 57 of them are now available. The content of these unique works proves that At-Termeziy was a great philosopher and historian, an expert in Muslim legislation, astrology, mathematics and linguistics of his era.

At-Termeziy was great scientist and a progressive thinker. He was very erudite, science was his main interest. They called him At-Termeziy "the wisest of the wise". Throughout his life he worked for the benefit of people, and that is why people addressed him as “Termez-ata (father).” Until today, local residents consider At-Termeziya as the founder of their city.
According to the book of the Egyptian Sheikh Abdulfatto Baraki about the works of At-Termeziya, he lived a long life and died at the age of 115 in Termez in 932..

Al-Khorezmi.

One of the most famous scientists Khorezm and, perhaps, of the entire Muslim world was Abu Jofar Mohammed ben Musa al Khwarizmi al Majusi al-Katrabbuli. He was born around 783 in the vicinity Khiva in the village of Raml. His ancestors were Zoroastrian exorcists. In 809 he was one of the scholars at court al-Mamun, ruler of the Eastern region caliphate and patron of the arts Mevra. In 819, accompanying al-Mamun, who by that time had become the Caliph, al-Khwarizmi moved to Baghdad and lived in the suburb of Kattrabbul until the last days of his life.

In Baghdad, Caliph al-Mamun appointed him head Houses of Wisdom, the first and largest scientific center of the Middle Ages. The center was later called Al-Mamun Academy. The observatories of the House of Wisdom conducted constant observation of celestial bodies. Research work was carried out here, and along with this, research expeditions were organized in various regions of the caliphate. Mohammed al-Khwarizmi supported the coordination and promotion of this work from 829.

He has written more than 20 research papers. The best known of these include "A Brief Book of Calculus in Algebra and Almukabula". It was translated into Latin in the twelfth century; its Arabic and Latin variants were retained. Al-Khwarizmi wrote "Book of Indian Calculus", a work known in the Latin version, translated by Adelyard Beth in the 12th century; he also wrote Zij- famous astronomical tables. The tables were translated into Latin, these Latin manuscripts remained preserved. Al-Khwarizmi also wrote "Book of Review of the East" represented by only one Arabic manuscript in Strasbourg, France, EU. The manuscript was copied in 1037. Fragments have also reached us "Books of History" in Arabic.

These works of Mohammed al-Khwarizmi, especially on astronomy and mathematics, greatly influenced the development of science and culture. In his "Book of Indian Calculus" the author, for the first time in science, describes the arithmetic operations of finding decimal number, which are based on nine Arabic numerals and a zero, have now become counting internationally. He was the first to describe the concept, taken from Latin, as "algorithm", meaning "continuous process of calculation". Algorithm is one of the basic concepts not only in mathematics, but also in cybernetics.

In the "Brief Book of Calculus on Algebra and Almukabul" al-Khwarizmi was the first to define and present algebra as a science. He introduced the six canonical types of linear and quadratic equations and also the basic methods for solving them, methods that are still used today. In a word "algebra" was Latinized from the Arabic word al-jabr, which comes from the Arabic word - treatise. The word symbolizes "fill" - one of the fundamental operations in algebra of that time.

In the astronomical treatise Zij, Al-Khorezmi used the highest point of the dome of Arin for the prime meridian from which time was calculated. The dome was identified with the Indian city of Uzain (today it is Ujjain in the state of Uttar Pradesh - India). The theoretical foundations of Arina's principles were reflected in "The Concept of the Earth" Peter Aya (written in 1410, printed in 1480 - 1487). Christopher Columbus also became familiar with this theory. From the notes written in the margins of a copy of that book, it can be seen that they assumed that this dome was identified by the Hindu to be more than one dome, even higher, on the diametrically opposite side of the Earth, opposite Arina's dome. The search for the second dome led Columbus to the discovery of the New World.

Abu Reyhan Beruni.

Abu Reyhan Mahammad Ahmad al-Beruniy(lived 973 - 1048), was a great Khorezmian scientist. He was born in the south Khorezm the city of Kyate, which later became part of the Khanate of Khiva. Beruni was an orphan. He was adopted and educated by the famous Khorezmian scholar of the 10th - 11th centuries, Abu Nasr ibn Iraq. Already known as a scientist, Al-Beruniy began his career serving at the court of the Khorezm Shah in Kyat. But later he was to emigrate to the seaside town of Qaboos in Washingtonshire. In 1004 Al-Beruniy, returned to Khorezm and worked at the court of Khorezm Shah Mamun in the city Gurganj until 1017

Khorezm of that period was famous for being a place where science and the arts flourished. A group of scientists was organized to work at the court of the Khorezm Shah. Among the group members were scholars Al-Beruniy, Ibn Iraq, Ibn Sino; philosophers Abu Sal Mazihiy and Abul Khayir Hamar; poet Abu Mansur as-Salibiy, and others. In 1017 Khorezm was occupied by the Sultan's troops Mahmud Ghaznavi, who captured Al-Beruni and took him to his capital Ghazna. Al-Beruniy remained there until the last days of his life. He visited only his hometown of Khorezm in 1025. Al-Beruniy is known as Alborona in Western Europe. European scholars believed that he was a Spanish monk.

Al-Beruniy is the author of more than 150 works. About 30 of them remain. Most of his works are about mathematics and astronomy. Most significant "Memorials to past generations" is a chronology of the religious holidays of various nations, including Khorezm. It also deals with the basics of astronomy and astronomical instruments.

Beruni's work "Explanation of recognized and unrecognized Indian sciences by great intellects", which is better known as "India"- a wonderful monument to science and culture. This work is a real encyclopedia of the country. While living among the Hindus, Al-Beruniy studied Sanskrit and received much information regarding ethnography, geography, biology, philology, history, and astronomy from Indian scientific sources. He included all this information in his "India". "India" has been translated into many languages, including Uzbek, Russian, French, and English. The treatise has been reprinted many times.

Another great work of Beruni - "Canon Maasud" related to astronomy and mathematics. This work is dedicated to Sultan Maasud, the son of Mahmud of Ghazni, who reigned in 1030 - 1041. The treatise consists of 11 books containing the history and traditions of various nations; information regarding geography, mathematics, astronomy, and astrology; comments of medieval scientists. Some Arabic manuscripts remain. The books were published in Arabic, Uzbek, and Russian. Unlike Beruni's other works, his "Fundamentals of Stellar Science" were written in two languages: Arabic and Persian.

It contains 530 questions and answers on geometry, arithmetic, astronomy, geography, natural astrology, and history. Great scientist and great public figure Al-Beruniy made a significant contribution to the development of world science and culture.

Ahmad Al-Ferghani.

Abul Abbas Ahmad ibn Mohammed ibn Kazir al-Ferghani, the great astronomer, mathematician and geographer, known in Europe under the name Alphaganus, and in the East - like Hasib, which means "mathematical". There is very little biographical information about him, and at present, his single Ferghani "nisba" indicates the fact that he was a native of the Fergana Valley. But Al-Ferghani’s scientific works immortalized his name forever and brought him worldwide fame.

Ahmad Al-Fergani was one of the galaxy of scientists of the so-called "Houses of Wisdom", an institution founded in the ninth century by Caliph Al-Mamun. This large center of science had a different name - Al Mamun Academy. First in Mevra, then in Baghdad, scientists from Khorezm, Fergana, Sogdiana, Shash, Farab, Khorasan, invited by him, continued scientific research. Two observatories were opened there, equipped with the best astronomical instruments of that era. Astronomers Al-Mamun Academies measured the circumference of the Earth, the length of the Earth's meridian in degrees, observed the starry sky, and compiled Zijras(tables), wrote scientific papers. During his work in Egypt he created his famous "Cairo Nile Measuring Instrument, Nilometer", which was a measuring instrument for the Nile waters, which has not lost its scientific value to this day. The nilometer began to be used during construction Aswan Dam.

However, the main work of Ahmad al-Fergani has been reduced to us in three titles: "The Book of Astronomical Motions, and a Summary of the Science of the Stars", "Thirty Elements", "Theoretical calculations on a sphere"; these treatises are among the first works in Arabic on astronomy. The scientist gave in it a brief description of astronomy, mainly based on the work of the Alexandrian scientist Claudius Ptolemy(2nd century AD) "Great mathematical system of astronomy."

What is especially important is that at the end of the book Al-Fergani placed a table of famous geographical points, placing them in accordance with seven climates from East to West, indicating coordinates. Thus, thanks to Ferghani, Westerners had an idea of ​​the nature of the astronomical research of the Mamun Academy. The great scientist of the East, Al-Farghani, not only “rechecked” the accuracy of Ptolemaeus’s data, determined more accurately and corrected many other astronomical data that had appeared before, but also, based on observations of celestial bodies, scientifically proved sphericity of the Earth, predicted solar eclipse of 812.

In the twelfth century, the Book of Astronomical Motions, and a Summary of the Science of the Stars was translated twice into Latin, and into Castilian and Old French in the 8th century. In 1669 Dutch Arabist and mathematician Jacob Golius introduced a new Latin translation. "The Book of Astronomical Movements and a Brief Content of the Science of the Stars" was offered in the East and, especially in Europe, as an encyclopedia of astronomical knowledge.

The great Italian poet was well acquainted with the book of Alfraganas Dante(1264 - 1321). His greatest work, The Divine Comedy, owes much to Eastern science. The purgatory described in the comedy is placed by the author on a mountain in the western part of the Southern Hemisphere of the Earth. And Al-Fergani, when studying the location of the stars, came to the conclusion that there was an unknown continent in the West, and he gave a description of the sky of that continent. Purgatory in The Divine Comedy is located under identical stars.

Italian cartographer Amerigo Vispucci, who arrived at the end of the 15th century to the “Indies” discovered by Columbus, said that in the south of the continent, he saw stars in the sky - those described by Dante. "We have arrived in Dante's purgatory!", he exclaimed. The continent, which was unknown until this time, was called by its name. So our compatriot, the great scientist of the East Al-Ferghani prophesied the discovery of America.

Bakhovutdin Naqshbandiy

For many centuries there was a popular belief that where the noble Bukhara- the heavenly light emitted on all Muslim cities is in the form of a column flowing to the sky; this is the land being blessed by Allah, and sacred places make the light be so. Muslims believe that 33 thousand true believers have found their final resting place on this blessed land. The most respected sacred place is where he is buried Bakhovutdin Naqshbandiy.

Bakhovutdin Naqshbandiy was a famous representative of the Central Asian Sufism. He was under the religious influence of Sufis from childhood. Numerous scientific studies of Sufis and Sufism have been produced in many languages. Many studies have stated that Sufism has its roots in various philosophical beliefs. Sufism is a form of Muslim asceticism that promotes love for neighbors, for the deprived. Sufis devote their entire lives to serving Allah. This was the life of Bakhovutdin Naqshbandiy. Many miracles and legends are associated with his name. It's mentioned in the book "Tarikh-i-Bakhovutdin" and other works. But there is little biographical and documentary information about him.

Bakhovutdin Naqshbandiy was born approximately 700 years ago (in 1318) in the village of Qasr-i-Hinduvan near Bukhara (and he died there in 1389 at the age of 71). His father was a weaver and metal engraver. Like his father, Bakhovutdin Naqshbandiy also became a weaver, and his silk fabric with gold and silver threads was very popular. If we translate "Naqshband" - "pursuer". That is why Bakhovutdin Naqshbandiy is believed to have been the protector artisans and their handicrafts, especially if they had anything to do with decorative designs. In Uzbekistan, their diversity can be observed everywhere: on materials, clothing, walls of buildings (engraving on plaster and wooden doors). Samarkand and Bukhara products made on a copper surface, jewelry; Bukhara embroidery enjoys worldwide fame.

Bakhovutdin Naqshbandia's father was an ardent Muslim who set an example for his son. The grandfather, having close relations with the Sufis, deeply influenced the spiritual growth of his grandson. According to legend, Bakhovutdin Naqshbandiy was forced to marry at the age of 17. But after the birth of his first child, he did not consider his wife a wife and, without divorcing, he lived with her as with a sister. This decision was made under the influence of Sufism that marriage is not necessary for dedication to God.

What else is known about Bakhovutdin Naqshbandiy? He lived his entire life in Bukhara and its environs. He did it twice hajj(pilgrimage to Mecca). He earned his daily bread with his own labor. He never had employees.

Zakhiriddin Muhammad Babur.

Zahritdin Muhammad Babur born February 14, 1483 in Andijan, in the family of the ruler of Fergana Ulus, whose name was Umar Sheikh Mirzo. At that time in Central Asia and Khorasan there were brutal internecine wars between brothers, relatives, against the descendants of the Great Tamerlane.

Zahiritdin Babur, from childhood, was in love with literature, art, and the beauty of nature, like all princes - Timurids, he received the basics of knowledge from eminent teachers in his father's palace. But his troubled childhood did not last long; in 1494, after the death of his father, Babur at the age of 12, when he himself sat on the throne of the ruler Fergana Ulus, was forced to fight for the throne of Andijan against his brother Jahongir Mirzo, his uncles Sultan Ahmad Mirzo and Sultan Mahmad Khan and other feudal groups. To reconcile with his brother Jahongir Mirzo, Babur divided Fergana Ulus and gave exactly half. Then Babur entered into the struggle against feudal groups Samarkand. Defeated Sheybani Khan, who possessed enormous military power, Babur leaves Samarkand. After Shaybani Khan conquered Andijan in 1504, Babur settled in the south and established his Ulus rule in Kabul. In 1505 - 1515 Babur tried several times to return to Central Asia. But these attempts turned out to be useless. Later, with the intention of strengthening his power, during the period 1519-1525. Babur led an aggressive struggle against India. In 1526-1527 he won her. Power "Baburid Dynasty" known in Europe as "Great Mughals" continued in India for more than 300 years.

After that victory, Babur did not live long and died in the city Agra in December 1530; later, according to his will, his descendants moved his remains to Kabul and buried them there.
Babur, during the short time he ruled the state, contributed to the stabilization of the political situation in India, united Indian lands, improved cities, and organized trade relations. The construction of libraries and caravanserais was widely used, especially during the years of his sons and ruling “descendants”. Central Asian style appeared in the arts and architecture of India.
Jawaharlal Nehru wrote that after Babur's stay in India, great changes took place, new reforms took place that improved life, enriched by art and architecture.

Along with huge government affairs, Babur carried out literary and artistic activities in India and created his most exquisite work, which became popular throughout the world - "Baburname". "Baburname" is a book that includes not only historical facts, but also unique information regarding economic, political and social aspects, nature and geography - information that is of great global significance, filled with a unique historical and literary heritage.

Kusam ibn Abbas.

Kusam ibn Abbas - closest associate, cousin brother of the prophet Muhammad - was one of the first preachers of Islam in Central Asia. Prophet Kusam ibn Abbas brought faith in one God to Transoxiana, and with it the laws of Sharia. Islam is almost one and a half thousand years old. Since prophet muhammed announced to the world about his faith in Allah, there were many interpreters of the Holy Scriptures - Koran and Life of the Prophet. Islam in Bukhara And Samarkand did not immediately become the faith of all the inhabitants of these glorious cities. Ancient faith of fire worshipers - Zoroastrianism- stood on the path of Islam for a long time. And there were also families in which they read prayers both from the Muslim holy scripture of the Koran and from the prehistoric Avesta. Name of this "warrior for the faith" Kusama Ibn Abbas is shrouded in legends and traditions. However, this personality is quite historically real, as various sources show, including written evidence from the 9th century. Back in the second half of the 7th century AD, before the final conquest of the cities by Arab troops, he appeared in Samarkand (according to other sources in Merv) and died there. Legends and traditions tell that Kusam ibn Abbas was killed during namaz (prayer). Folk fiction here is miraculously intertwined with actual events. It is likely that this ghazi (fighter for the faith), highly revered among Muslims for his kinship with the prophet, fell a “martyr’s death” during his sermons or prayers at the hands of Samarkand residents who were irreconcilable with Islam at that time. Guardians of Shahi Zinda They will definitely tell tourists the old legend that Kusam Ibn Abbas, who lived here, having finished his sermon one day, took his own head from his shoulders, took it under his arm and disappeared through a narrow crack in a cave, where he allegedly continues to live to this day. This is where the name “Shahi-Zinda” comes from, which means “Living King”. Kusam ibn Abbas was a contemporary of the prophet Muhammad. As Muhammad's cousin, Kusam was the Hakim of Mecca during the reign of the Emir, and after his death Aliya During the reign of the caliphate, Maoviya was appointed with a small part of the troops to Samarkand to establish Islam and introduce the foundations of Sharia. According to Al-Belazuri, Kusam ibn al-Abbas ibn Abd al-Muttalib was a participant in the campaign to Mauverannahr and died in Samarkand "or, as they say, was killed there." Legend claims that near Samarkand Kusam withstood up to seventy battles with the local population of “infidels”, who twice returned to the “Tarso” faith, but after numerous executions the remaining residents were converted to Islam. In 56 AH (676-677), the “pagans” who lived in Panjikent mountains, unexpectedly attacked Samarkand. The Muslims, who were busy performing namaz, did not stop praying and were all killed in the Namazgah area. In this case he died Kusam ibn Abbas, struck by an arrow. According to another version, Kusam did not drink the wine of martyrdom that day, the minbar under him split, and he, passing through the resulting gap, disappeared from the eyes of the infidels. According to another version, Kusam, fighting off enemies and receiving a lot of wounds, reached Shaaban well and hid in it, where he continues to live. And four centuries later in the middle of the 11th century in the south Samarkand a memorial complex was erected in honor of this preacher of Islam, canonized "saints". The complex composition and functions of the complex were determined by those developed in Islam by the 11th century. ritual of worshiping “holy places”.

UZBEK LITERATURE– works created on the territory of modern Uzbekistan in the period from the 15th to the 20th centuries, i.e. from the moment when these places were covered by a wave of movement of Uzbek tribes from the regions of Southern Kazakhstan.

The most ancient Uzbek literary works are over 200 epic poems, many legends, epic songs performed by folk poets - bakhshi. Heroes of folklore fight hostile forces - evil spirits, dragons. The oldest cycle of epic poems Ker-ogly and poem Alpamysh written around the 10th century. Alpamysh entered the folklore of all the peoples of Central Asia, it talks about the courage of people's heroes, courage, bravery and hatred of enemies, it contains many witty aphorisms, vivid metaphors, colorful descriptions. Another popular work from the series Ker-ogly- a poem about the transformative power of love Ravshan-Khon, was subsequently reworked many times by folk poets. Satirical novels remain popular Nasreddin Afandi, in which khans and bais are ridiculed. People of different nationalities appear in oral folk art - Chinese, Iranian, Turkmen, Negro, etc., female images are devoid of sentimentality ( Farhad and Shirin, Kunduz-Yulduz).

Since Sunni Sufism subsequently became one of the ideological foundations of literary works in the Uzbek language, one of the forerunners of Uzbek literature can be considered the figure of the founder of Sunnism, Ahmed Yasawi (d. 1166), whose works of a religious-didactic nature formed the basis of the religious-mystical literary school. In his work Hikmat, as in essays Bakyrgan, Ahyr Zaman Another poet of this period, Suleiman Bakyrgan (d. 1192), expounded the religious and philosophical ideas of Sufism.

After the conquest in the 13th century. Central Asia by the Mongols, most of the Persian writers and scientists left for Egypt, Asia Minor, etc. ( cm. PERSIAN LITERATURE) Transoxiana with its capital in Samarkand became the ulugh (destiny) of the son of Genghis Khan - Chagatai. The literary language of the Turkic population of Maverannahr began to be called Chagatai. It was the literary language of the Turkic-speaking peoples of Central Asia, without being the language of any one specific tribe. Built on Turkic-Uighur roots, it included many Arabic and Persian elements.

In Maverannahr, in the former center of Persian culture Samarkand, literary works continued to be created - Kyssai Yusuf(1233,The Tale of Yusuf) Ali, written under the influence of Uyghur literature, Kissassul Anbiya(1310) Nasreddin Rabguzi, Muftarkhul Adl unknown author. The literary tradition evolved to include new cultural movements, styles, and linguistic features.

Timur's conquests and the emergence of Uzbek tribes in Central Asia in the 15th century. were accompanied by intense cultural exchange, facilitated by the linguistic proximity of the Chagatai and Uzbek languages. The main languages ​​in use were Farsi (Persian), its variety - Tajik, Chagatai, which is also called Old Uzbek or Turkic, Uzbek, which was the Kipchak branch of the Turkic languages. The settlement of Central Asia by Uzbek tribes coincided in the 15th century. with the conditional delimitation of these territories along religious lines into the Shiite south (Iran) and the Sunni north (Central Asia).

Uzbek culture was formed on the basis of the preservation and development of its own Turkic Uzbek language and the richest Persian cultural heritage. In particular, the development of Uzbek literature took place in polemics, clashes and attempts to master the genres and plots of classical Persian literature. Poetry was the dominant literary genre, and the most common poetic forms were ghazals and mesnevi written in couplets. Not only lyrical works were written in poetic form, but also religious and moral sermons and chronicles. Only scientific, religious, historical works and memoirs were written in prose.

During the reign of Timur (14th–15th centuries), Uzbek literature developed intensively. Samarkand and Herat are becoming major centers of scientific and literary life. Writers who wrote in Uzbek resisted the dissolution and replacement of the Uzbek language by Persian, which was considered the main carrier of cultural tradition. Thus, Timur’s contemporary Durbek was one of the first to enter into this dispute. He offered his version of the story Yusuf and Zuleikha(1409), freeing it from religious overtones and giving it the form of a secular love story. Another poet Said Ahmed gave his work Taashuk-nama(1437) shape similar to Persian counterparts Lyatofta-nami And Muhabbat-nami. The famous lyricist Lutfi lived at Shahrukh's court – his masterfully written ghazals are still sung by folk singers.

15th century became the heyday of Uzbek literature. It is increasingly freed from religious motives and becomes truly artistic, having received its most complete and vivid embodiment in the works of Alisher Navoi.

The work of the “Renaissance” figure of the poet, philosopher, linguist, historian, painter, composer and patron of scientists Alisher Navoi (1441–1504) became the highest point in the development of Uzbek literature. Navoi, who wrote in Farsi and Central Asian Turki, in his famous linguistic work Muhaqamatullughatain(1499,Dispute between two languages) defends the right of Turkic languages ​​to a place in the literature of Central Asia along with Persian, thus speaking out against its dominance. Navoi’s creativity unfolded in a creative discussion with the outstanding Persian figure Jami. Their disputes and friendship became a major milestone in the cultural life of Central Asia, outlining its main features - the inclusion of new Turkic languages ​​in cultural dialogue and the development of the creative potential of these languages ​​through the development of forms and genres of the Persian classical heritage.

In 1469, Navoi became the keeper of the seal under the ruler of Khorasan, Sultan Hussein Baykar, with whom he studied at the madrasah. In 1472 he was appointed vizier and received the title of emir. As a ruler, he provided assistance to scientists, artists, musicians, poets, calligraphers, and supervised the construction of madrassas, hospitals, and bridges. Navoi's literary heritage includes about 30 collections of poetry, large poems, prose, and scientific treatises. He wrote in Farsi (collection Sofa Fani), but mostly in Turkic - a medieval version of Uzbek, although many then considered it too crude for poetry.

The pinnacle of Navoi's creativity - Khamse(Five) – five poems – answer ( nazira) on the “Five” by Nizami Ganjavi and the Persian poet Amir Khosrow Dehlavi: Confusion of the Righteous(1483),Layla and Majnun(1484),Farhad and Shirin (1484),Seven planets (1484),Iskandar's wall (1485). Confusion of the righteous - the poem of a philosophical and journalistic nature illuminated the most significant issues of the reality of that time. It exposed feudal strife and the cruelty of nobles, the arbitrariness of the beks, the hypocrisy and hypocrisy of sheikhs and lawyers. The poem reflected Navoi's worldview - his ethical and aesthetic views. Layla and Majnun - a poetic exposition of the famous ancient Arabic legend about the tragic love of the shepherd Kais for the beautiful Leili from a neighboring nomadic tribe, about his madness and death due to separation from his beloved. The emotional intensity and artistic power of the poem have made it one of the most famous and beloved works of Eastern literature throughout the world. Farhad and Shirin - a heroic-romantic poem about the love of a hero for the Armenian beauty Shirin, who was claimed by the Iranian Shah Khosrow. Farhad, a fighter for truth and justice, is opposed to the cowardly Shah. Seven planets - seven fairy tales containing critical allegorical allusions to the Tamurid rulers and their courtiers. The main character of the poem Iskandar's wall- ideal fair ruler and sage Iskander.

Another major poetic work of Navoi is a set of 4 poetic collections-divans under the general title Treasury of Thoughts(1498–1499), which included Curiosities of childhood,Rarities of youth, Curiosities of middle age, Advice to old age. This is a collection of lyrical poems of various genres, including more than 2,600 ghazals. Other works by Navoi - Five of the Sacred(1492), dedicated to Jami; Collection of the Refined(1491–1492) – brief characteristics of writers of the Navoi era. The treatise tells about versification and theory of literature Size scales. And the treatise mentioned above Dispute between two languages(1499) substantiates the cultural and artistic significance of the Turkic language, which was considered by his contemporaries to be unsuitable for fine literature. His works and literary studies contributed to the development of Turkish-language literatures - not only Uzbek, but also Uyghur, Turkmen, Azerbaijani, Turkish, etc.

Historical works of Alisher Navoi History of Iranian kings And History of Prophets and Sages contain information about legendary and historical figures of Central Asia and Iran, about Zoroastrian and Koranic mythology. In the last years of Navoi’s life, a poem was written Bird language(1499) and philosophical and didactic work Lover of Hearts(1500) - reflection on the best social order. Navoi's worldview was characterized by optimism and life-affirming force; his work affirmed the romantic direction in Eastern literature.

Another prominent figure who left a mark not only in Uzbek history, but also in literature, was the founder of the Great Mogul Empire in India, the last of the Timurids, Khan Zahriddin Muhammad Babur (1483–1530). The collection of his lyrical works is one of the best examples of Uzbek lyrics of that time. His prose memoirs Babur-nama they describe in simple, clear language the circumstances of his life, historical events, campaigns in Afghanistan and India, feudal strife.

After the transfer of power from the Timurids to the Shaybanid dynasty (16th century), devastation began in Central Asia, accompanied by a weakening of cultural and trade ties with neighboring countries. The most famous literary work of this period was the satirical poem Sheibani-nama of Muhammad Salih(d. 1512). It exposed the shortcomings of the government and described the riotous life of the Timurids, praising the new ruler Sheibani.

Under the Shaybanids, the khans were actively involved in literature - Ubaydula Khan (pseudonym Ubaydi, died in 1539), Abdullah Khan (pseudonym Azizi, died in 1551). Literature was considered prestigious and appropriate for people in power. However, their work was imitative in nature and was consistent with the traditions of court poetry. In prose, the most famous in the 16th century. was the name Majilisi, and the best example of artistic prose was considered a collection of edifying stories Gulzar(1539) Pashakhoja ibn Abdulahhab (pseudonym Khoja), written by analogy with Gulistan Saadi.

During the reign of the Shaybanids, Central Asia was fragmented into a number of small independent feudal estates, Samarkand lost its status as a capital and cultural center, giving way to Bukhara, where Tajiks predominated among the population and literature in the Tajik language developed. The period of brutal civil strife - robberies, violence, duplicity and selfishness of the beks, officials and clergy - was described in the works of the satirical poet Turda (d. 1699). The Bukhara period of Uzbek literature was marked by tragic events - the murders and expulsion of some writers. The lyrical poet Babarahim Mashrab (d. 1711), who was part of the widespread in the 17th century. The order of the Qalandars was known for its simple, sincere poetry. He was hanged in Balkh by the official clergy who fought against the Qalandars. The Qalandars, like the Sufis, were a kind of Protestants of the East - they criticized the orthodox clergy, calling for the comprehension of the secret of direct merging with the divine not through scrupulous fulfillment of the rituals and laws of Sharia, but by testing oneself in renunciation of light and worldly joys in a wandering, wandering life.

As a result of a series of internecine wars in the 17th century. The Khorezm Khanate is formed. The beginning of the scientific and literary tradition in Khorezm was laid by the famous historical work of Abulgazi Bahadurkhan (1603–1663) Family tree of the Turks. At the court of the Khorezm Khanate, traditional forms of court poetry developed - solemn odes and ghazals praising the khans (poets Vafoi, Yakhiya, Ravnak). The most prominent poets in the Khorezm Khanate appeared at the end of the 18th and 19th centuries. Among them, the name of the court poet Shermuhammed Munis, advanced in his views, stood out (d. 1829), who left behind not only many poems, but also historical works. By order of Muhammad Rahimkhan II (Firuz), who patronized the arts, in the 19th century. a collection was published Majmuatushuara, which included the works of the best Khorezm poets Kamal, Tabibi, Mirza, Raja and others.

In the second half of the 18th century. In Fergana, the independent Kokand kingdom was organized, which reached its highest development under Alimkhan and his son Umarkhan (d. 1822). At the court of Umarkhan, known as the poet Amir, about 70 poets and writers were gathered, often writing in Uzbek and Tajik. The most prominent of them are Fazli Namangani, Khazyk, Makhmur, Muhammad Sharif, Gulkhani. For the first time in Uzbek literature, the names of female poets Mazkhuna, Uvaisi and Nadira appear. By order of Umarkhan, the Kokand version of a collection of local court poets was published Majmuatushhuara. Umarkhan's son Mazalikhan (1808–1843) was also a prominent poet and was influenced by the famous Azerbaijani poet Fuzuli; after him a collection of poems and an unfinished poem survived Layli va Majnun. Along with the generally accepted themes of court poetry - praise, mystical motifs, love lyrics - a democratic direction begins to develop: Gulkhani, Makhmur, Mujrima. In his work Zarbul Masal Gulkhani, a former stoker and bath attendant, who was close to the palace for his satirical gift, without deviating from established artistic traditions, ridiculed the lifestyle of the top of the Kokand nobility.

In the 19th century Discord between the three khanates (Khiva, Kokand, Bukhara) intensifies, which leads to their weakening and makes them easy prey for Tsarist Russia, which turned Central Asia into its colony. Culture is declining, but in the oral folk art of this period, poems were created that expressed the desire of the Uzbeks for liberation from the oppression of tsarism - Tolgan ay, Khusanabad, Nazar va Akbutabek. The people's poet Khalikdod was accused of agitating against tsarism and exiled to Siberia.

The development of the national bourgeoisie intensified during the era of tsarism. In Uzbek literature, the democratic and educational orientation is strengthening - Zalbek, Mukimi, Zavki, Furkat and others. In the poem Zalbek-nama the poet Zalbek describes the resistance of the people to the tsarist government and expresses hope for its complete liberation. The most talented poet of the democratic trend was the revolutionary-minded democrat Muhammad Amin Khoja Mukimi (1850–1903), the author of sharp satirical poems and lyrical songs. In satirical verses Tanabchilar,Maskavchi bay tariffida,Avliya, Bachchagar and others, vivid pictures of poverty and lack of rights of the people are described, in them there is a call to fight for liberation from all forms of exploitation. The enlightenment poet Ishokhon Ibrat was also a famous traveler, publicist, linguist and one of the first publishers. Other representatives of the period of national revival are the poet-educator Furkat, the poet from Khorezm Akhmad Tabibi, famous for his 5 divans in Uzbek and Persian, the poetess and philosopher of the late 19th - early 20th centuries. Anbar Otin, wrote on educational topics, author of a treatise Karolar falsafasi.

Uzbek epic and folklore continue to develop in the 19th century. in Turkestan the names of the Uzbek folk poets-bakhshis were well known - Juman Khalmuradov, nicknamed Glug-glug (nightingale), Yuldasha Mamatkulova (Yuldash-shair), Jasaka Halmukhamedova (Jasak-bakhshi or Kichik-Buran).

At the end of the 19th - beginning of the 20th centuries. in Turkestan, under the influence of the Turkic-Tatar bourgeoisie and later Turkish pan-Turkists, the nationalist movement of the liberal-bourgeois sense, Jadidism (from Arabic usul-i-jadid - a new method), began to spread. At first it pursued purely educational goals, intending to adapt the study and understanding of the Koran to the needs of the national bourgeoisie. Later, the Jadids increasingly focused on spreading pan-Turkic ideas, establishing increasingly close ties with the Tatar - Kazan and Crimean pan-Turkists. During the uprising of 1916, the Jadids took an active part in suppressing the uprising of the masses, demonstrating their true class essence as bourgeois nationalists. During the February revolution, the Jadids published the newspaper “Ulug Turkestan” and staged separate protests against the tsarist government and the Bukhara emir.

Having accepted the October Revolution with hostility, the Jadids continued their activities, creating the Chagatai Gurungi organization (Chagatai Conversation), and participated in the organization of the Basmachi movement. The influence of the Jadids in literature was expressed in the spread of the ideas of pan-Turkism and pan-Islamism, in the orientation towards archaic forms of style and language. A significant part of the talented Uzbek writers of the early 20th century. was influenced by Jadid ideas, perceiving them as ideas of national revival. Thus, Abdullah Avloni opened Jadid schools and wrote textbooks; Abdurauf Fitrat, who graduated from the Mir Arab madrasah in Istanbul, published a number of works in the spirit of Jadidism in the 1910s. In verse Tulagat Tavallo, Abdulhamid Sulaiman Chulpan, and the ideas of a free homeland for all Turkic peoples are also heard in the works of Abdullah Kadiri.

Some Uzbek writers, carried away by the ideas of Jadidism, later revised their views and accepted the October Revolution. This is, first of all, Hamza Hakimzade Niazi (1898–1929), the founder of Uzbek Soviet literature. During his Jadid period, Hamza was a teacher, playwright, and writer. He was one of the first to accept the October Revolution. He was the author of the first works in Uzbek literature depicting the life of the poorest strata of the urban population. In dramatic works Bai ila hyzmatchi,Kozgunlari spruce, Maysaraning ishu he analyzes existing forms and methods of class enslavement. Niazi understood and mercilessly criticized the essence and hypocrisy of bourgeois nationalists, and was their worst enemy. In 1929 he was brutally murdered by supporters of the counter-revolution. His work was continued by the revolutionary poets Sufi-zade and Avliyani.

Despite the fact that the military resistance of the Basmachi by the Red Army was broken, the confrontation continued at the ideological level. In 1926, a new literary society “Kzyl Kalyam” was organized in Samarkand, which continued to promote Jadid ideas in the field of culture. In the mid-1920s, in Uzbek, as in other Turkic languages, the process of replacing borrowings from Farsi and Arabic with original Turkic names and switching to the Latin alphabet, inspired by the Young Turks, began. However, in order to better adapt the process of the entry of the Central Asian republics into a single Soviet state in the Turkic Soviet republics, the Latin alphabet was soon replaced by the Cyrillic alphabet.

In 1930, during the trial of a gang of Kasym members, members of the Kzyl Kalyam society were accused of aiding bandits, disseminating nationalist ideas and carrying out subversive work against Soviet power. As a result, the organization was dissolved. After the release of the Resolution of the All-Union Communist Party of Bolsheviks of April 23, 1932, which dealt with errors in the field of ideological work in the field of national culture, the Soviet propaganda machine was launched at full speed, and any manifestations of nationalism in the field of literature were blocked.

At the same time, the green light was given to works that corresponded to the principles of socialist realism and were consistent with the policy of the Soviet state in the field of culture. There was a demand for realistic novels and stories from the lives of working people, describing the brutal exploitation of the peasants and the struggle against centuries-old oppression. The image of a liberated woman of the East who threw off her burqa and the ideas of enlightenment - the impulse to knowledge and an honest working life - were popular. This set of themes, which constituted the Soviet “socialist realist canon” for the literature of all republics of the USSR, became the basis for the creation of Soviet national literatures. Despite the ideological order, the ideas contained in the “socialist realist canon” were new and progressive for that time and had a significant transformative impulse. Therefore, many talented Uzbek writers, not without interest, were engaged in their development and development.

But now it was not the enthusiastic revolutionary romantics of the first years of Soviet power who began to explore Soviet themes. There was a systematic assimilation of themes and ideas developed for all Soviet republics, supported by the Soviet propaganda machine.

One of the most prominent representatives of Uzbek Soviet literature was Gafur Gulyam (1903–1966). The stages of his creative path trace the classical career of a Soviet writer from a national republic. Ghoulam Together with Hamza Niazi, he laid the foundations of a new Uzbek versification. The constant theme of his works is socialist labor and the formation of a new man, criticism of the remnants of the past, and the affirmation of socialist reality. His pen includes both poetic works - poems Kukan-farm(1930), collection Dynamo(1931), humorous autobiographical story Mischievous about the life of Tashkent residents at the beginning of the 20th century, conduct Yadgar,Revived Corpse,Who is guilty? During the war, his anti-fascist poems from the collection were popular Coming from the east(1943), awarded the USSR State Prize in 1946: I am Jewish,You are not an orphan,Time,Holiday on our street etc. In the post-war period, he glorified life on Soviet soil: All is yours(1947),Ass to communism!(1949),Lenin and the East(1961) and others. Gulyam translated Pushkin, Mayakovsky, Shakespeare, Saadi into Uzbek. Laureate of the Lenin Prize 1970, awarded three Orders of Lenin.

Another famous Soviet prose writer Abdullah Kakhkhar (b. 1907) in novels Otbasar And Saraab described the difficulties of collectivization in the village. New names appeared in Soviet Uzbek poetry - Gairati (poems Onamga hut,Ginasta), Sultan of Jura (Giordano Bruno,Poem about the canal),Uydun,Aibek and others. Having overcome the influence of bourgeois-nationalist trends, Hamid Alimdzhan (b. 1909) grew into a major poet (poems Maharat,Olum Yavga,Zainab wa Aman and etc.); he was also known for his literary works. In dramaturgy, works appear that reflect new realities - plays by Yashin Nugmanov (b. 1908) Tar-mar- about the civil war and Gyulsara – musical drama about the liberation of women.

In the post-war period, Uzbek Soviet literature developed in the general mainstream of Soviet national literatures, where in the second half of the 20th century. The themes of socialist construction, industrial success and the struggle for peace prevailed. In form it was the so-called “big style”, i.e. realistic prose with national flavor and stylized national poetic forms.

Mirmukhsin Mirsaidov (b. 1921), editor-in-chief of the most popular literary magazine in Uzbekistan “Sharq Yulduzi” (“Star of the East”) in the 1950s–1960s and since 1971, was also known as the author of collections and poems glorifying the work of Soviet cotton growers ( Compatriots(1953),Usta Giyas(1947),Green village(1948), stories on historical themes – White marble(1957),Slave(1962), stories about the working class ( Hardening, 1964,Foundryman's son, 1972) and the formation of the Uzbek Soviet intelligentsia - Umid(1969). Awarded orders and medals.

Perestroika and the collapse of the USSR significantly influenced the literary situation in Uzbekistan. On the one hand, the literary process continues to move forward by inertia - writers' organizations are working, magazines are being published. However, for the first time, the opportunity arose to “make” literature that was not biased by social orders, guided by one’s own free choice of topics and aesthetic preferences.

New literary trends, which took shape in the 1990s in the form of the Tashkent and Fergana poetic schools, began to mature already in the 1980s. As a result, a cultural phenomenon unique within the CIS of this period arose - literary movements “involved” in the Russian language, Eastern worldview and European cosmopolitan aesthetics. The works of “Tashkent residents” and “Fergana residents” first began to appear in Tashkent on the pages of the magazine “Star of the East” in 1990–1995. Then, in Moscow and Tashkent in 1999–2004, 5 issues of the collection “Small Silk Road” were published . Now their works and essays can be found on literary websites, in the capital’s magazines “Friendship of Peoples”, “Arion”, etc.

They are characterized by a recognizable style, their own system of images and a certain focus of most works. For the Tashkent Poetry School (Tashkola) this is a search for “inner Tashkent”, personal territory, which naturally includes the details of the real Tashkent, more often than not the Tashkent of childhood and memories. The authors tell the story on behalf of the lyrical hero, who is trying to discover the features of his own myth in fragments of the city’s mythology. They are distinguished by warm intonation, the desire to unobtrusively convey the search for one’s inner homeland, one’s own beginnings and a new brotherhood. Most of the works sound a nostalgic note for the lost time of spontaneity, integrity and simplicity. Stylistically, the poetics of the “Tashkent people” (Sanjar Yanyshev (b. 1972), Sukhbat Aflatuni (b. 1971), Vadim Muratkhanov (b. 1974), etc.) is based on the Russian classical syllabonics of the “Golden” and “Silver Ages”. In their essays, the authors explain that they consider themselves part of Russian literature, with the help of them exploring their unconscious - their “inner East”.

For earlier education - the Fergana poetic school (Shamshad Abdullaev, Khamdam Zakirov, Khamid Izmailov, Sabit Madaliev) - the Russian language of works is rather a formality “not out of love, but out of necessity”; its traditions and culture are not of particular interest to them. The authors draw their spiritual impulses from the Mediterranean poets Salvatore Quasimodo and Eugenio Montale; they are close to the cinema of Antonioni and Pasolini. The works of the “Fergana people” are deep, harsh and cold existential prose poetry (the favorite form is free verse). It is maximally depersonalized, detached, close in meaning and genre to philosophical revelations about the structure, decay and metamorphoses of the universe. The person’s place and fate are not specified, but the conclusion is that they are unenviable.

In connection with the emergence of Russian literary schools in Uzbekistan, discussions continue about what class of literature - Russian-language or Russian - they can be attributed to, especially since the level of works of Uzbek Russian literature is sometimes an order of magnitude higher than the average Moscow-St. Petersburg, both in quality and mastery in the same Russian language, and in the formulation of ideological problems. Despite the fact that many of the “Tashkent residents” and “Ferghana residents” have left for other cities and countries, they continue to take an active part in the literary life of Moscow and Uzbekistan - this is the fourth time that a poetry festival organized by them has been held in Tashkent.

In the 1990s, new bright names of writers writing in the Uzbek language appeared - poets Rauf Parfi, Sabit Madaliev, Hamid Ismailov, Belgi, Muhammad Salih, some of them also write in Russian. Modern Uzbek poetry in mood, motives and chosen meters is in general similar to the poetry of authors from Uzbekistan who write in Russian - the general attitude is conveyed in similar ways.

In general, the literary process on the territory of Uzbekistan was essentially a process of mastering and assimilating cultural models - classical Persian and Arabic in the period of formation and prosperity (15–19 centuries), as well as pan-Turkic (late 19 – early 20 centuries), Russian (imperial , Soviet) (19th–20th centuries) and Western (late 20th century). The peculiarities of Uzbek literature are largely determined by its geography - its distance from the centers of European culture, the proximity of Russia, which is Eurasian in its orientation, and its genetic proximity to the Muslim East. The very fact that the world's largest centers of Persian culture, Bukhara and Samarkand, in the past, are located on the territory of modern Uzbekistan obliges a lot and can be perceived as a kind of relay race. Significant potential, rich cultural traditions, position at the crossroads of cultures - all these factors give reason to expect the emergence of new interesting works of a synthetic nature in Uzbek literature and culture in general.

Literature:

Navoi A. The Legend of Leili and Majnun from the Benu-Amir Tribe. M, "Art", 1978



Many outstanding writers, poets, writers and journalists visited, lived and worked there.

Including:

• Alexander Solzhenitsyn, a world-famous Russian writer, laureate in 1970, was in the hospital (TashMI) in Tashkent from January to March, and based on the impressions received at that time, the novel “” was written.

• Oleg Vasilievich Sidelnikov - (1924) Soviet, Russian writer, participant. Graduated from the faculties of law and history. Member of the USSR Writers' Union. Lived in Tashkent. Author of several novels and stories, including “The Discovery of Mr. Sparrow” (Tashkent, 1965) and “Notes of Incognitov” (Tashkent, 1983). His works have been translated into many foreign languages.

• - Uzbek writer, member of the Writers' Union of Uzbekistan. Lived in Tashkent, worked as editor-in-chief of the magazine “Star of the East”.

• - poet, translator, bard, one of the recognized classics of the genre - creative pseudonym Dmitry Sukharev. Russian biologist working for