The personality of navoi in the “khamsa” epic

Аннотация

The personality and statesmanship of Alisher Navoi have always been studied alongside his creative potential. The poet’s own works serve as the primary source for understanding his mature character. This article explores the image of the poet based on the “Khamsa” collection. Special attention is given to the fakhria (self- praise) passages within the poems. Keywords: Personality, epic, annihilation, reproach, inspiration, na‘t (praise of the Prophet), munojat (supplication). worldview, historiographical approach, political Introduction: The life and works of Alisher Navoi, thinking, and advocacy for the Turkic language — in including his creative personality and spiritual maturity, short, all facets of his intellectual and creative power — have always been significant topics in the field of world are concentrated in the Khamsa. It is worth noting that literary studies. In exploring this theme, scholars have in the Turkic world, Navoi’s poetic rank and his referred to various sources. Primarily, they rely on the passionate devotion to the Turkic language are poet-thinker’s own works, followed by dedicated extraordinary phenomena. monographs, biographical dictionaries (tazkiras), and legends passed down among the people. However, Given time constraints, in this article we aim to briefly Navoi’s own writings have always been recognized as discuss Navoi’s poetic status and literary personality as the main and most reliable source. reflected in his Khamsa. To address this topic, we propose to base our analysis on the following Indeed, Alisher Navoi’s poetic mission in the classification: development of Turkic literature, his statesmanship within the grand Timurid dynasty, his role as a spiritual 1. The thematic scope, perfect composition, and guide of his time, and ultimately, his position as one of character portrayal in the epic as a reflection of the God’s righteous servants are affirmed throughout all poet’s mastery. his works. Both Eastern and Western Navoi studies 2. Navoi’s munojats (supplications) and fakhria (self- have deeply understood this truth and, by and large, praise), and his addresses to the singer (mughanni). have followed this correct path. 3. Acknowledgment of the great predecessors. It should be emphasized that contemporary Navoi First and foremost, Navoi’s magnificent Khamsa is the scholarship must carry on this tradition with dignity product of inspiration that came from the unseen (the and, by utilizing the possibilities of intellectual divine). The poet himself recalls this in various places freedom, strive to present a more complete image of throughout his works. Navoi. In this regard, Khamsa, the crown jewel of the poet’s literary legacy, holds a special place. In each of . his works, Navoi aimed to explore a particular theme. Чу ҳотиф манга бу нидо айлади, Therefore, he authored historical writings, biographical Мен этган адони адо айлади. dictionaries, treatises on linguistics (Muhokamat al- lughatayn), literary theory (Mezon al-avzon), Islamic teachings (Siraj al-muslimin), autobiographical works Етиб ғайбдин чун бу неру манга, (Waqfiya), and many others. Бўлуб сўз демак майли асру манга. However, his theological insights, humanistic American Journal Of Philological Sciences 128 https://theusajournals.com/index.php/ajps American Journal Of Philological Sciences (ISSN – 2771-2273) A call from the unseen reaches the Sufi poet, enabling Муайян турк улуси худ менингдур. him to complete such a monumental work in a short Кўнгул бермиш сўзумга турк жон ҳам, period of time. Even when gathering all the information Не ёлғуз турк, балким туркмон ҳам. from the epic, it is difficult to fully grasp the entirety of the poet’s personality. For Navoi, at one glance, is The harmony of meaning and spiritual state, the magic Majnun — who made love his guide and wandered, of imagery and expression in Navoi’s works also reveal burdened like a camel, through the thorns of longing. the capabilities and privileges of the Turkic language. At another glance, he is Farhod — who rejected Navoi embodies a unique sense of malāmat (self- kingship and attained spiritual sovereignty. Elsewhere, reproach) and fanā (self-annihilation in the divine) that he becomes Iskandar — a sage and a saint. Even after is rarely found in other poets. In many chapters of his considering all perspectives and interpretations, one epics — especially in the sections of hamd (praise of can only stand in awe of such a vast and perfect God) and na‘t (praise of the Prophet) — supplications personality. Like the seers in the story of the “Blind appear at the end that vividly reflect the poet’s inner Men and the Elephant” from Lison ut-tayr, we can only self. discover one aspect of Navoi’s essence at a time. Қилмай даъвийи хуш адолиқ, It is difficult to account for all the services Navoi Арз айла, Навоиё, гадолиқ. rendered to his nation and to humanity. However, Ё Раб, эшигингда ул гадомен alongside his poetic inspiration, one of his most i