MAQSUD SHAKHZODA’S VIEWPOINT ON HUMANISM IN ALISHER NAVOI’S EPIC WORK “KHAMSA”

Аннотация

Maqsud Shayxzoda Alisher Navoiyning adabiy asarlarini o‘rgangan yetakchi olimlardan biri edi. Alisher Navoiy "Xamsa" dostonini yaratishda uning salaflariga ijodiy yondoshdi, dostonda tarixiy sharoitning dolzarb masalalariga e'tibor qaratdi, davlat ahamiyatiga ega masalalarni aks ettirdi, uning aql-idroki katta umid bilan kelajakka nazar tashladi. Navoiyning deyarli barcha dostonlarida insonparvarlik g‘oyalari mavjud. Ushbu maqolaga ham nazar tashlaydigan bo‘lsak, shoir asarning deyarli har bir sahifasida "xalq", "millat", "mamlakat", "fuqaro", "mehr", "rahm- shafqat", "oqibat", "saxovat", "sadoqat" kabi so‘zlardan juda ko‘p foydalangan va ularning o‘zaro uzviy bog‘liqligini ko‘ramiz va maqola ham shunday insoniy xislatlarni Maqsud Shayxzoda talqinidagi ta’riflar va sifatlar tahliliga boy. Kalit so‘zlar: insonparvarlik, Xamsa, obraz, ma'rifat, sevgi, mulohaza, ma'naviy. Выпуск журнала №-19 Часть–1_ Январь –2025 391 MODERN EDUCATION AND DEVELOPMENT Maqsud Shaykhzoda was one of the leading scholars to investigate the literary works of Alisher Navoi. Alisher Navoi is not only a great lyric poet, but also a great epic poet-epic writer. Along with the study of the lyrical heritage of Alisher Navoi, Maqsud sings about the features of the epic "Khamsa", the ideas of science, love, honesty, justice and love for the Motherland. To do this, he studies the psyche of the heroes, the spiritual world. At the same time, Maqsud Shaykhzoda notes that he gained great experience in lyrical poetry and achieved even greater success with Navoi's epic works, which became widely known in Movarounnahr, Khorasan and other countries. Reflecting on Navoi's "Khamsa", the scholar notes that this is a unique creative tradition. Consequently, only three poets were able to withstand this tradition started by Nizami: the great Persian poet Khusrav Dehlavi (1253-1325), the great Tajik poet and thinker Abdurahman Jami (1414-1492) and the great thinker Navoi. In creating the epic "Khamsa", Alisher Navoi took a creative approach to the predecessors of the Khamsa, focused on current issues of historical conditions in his epics, reflected on issues of national importance, his intellect flew into the future and looked to the future with great hope. The reality of life is intertwined with romantic dreams, the heroes are perfectedby universal qualities, created a new situation, plot and composition, images and characters, discovered new chapters in the development of artistic expression, the struggle for the future of the Uzbek literary language [Маллаев 1968:29]. Maqsud Shaykhzoda's comments on A. Navoi's epic work - "Khamsa" were published in 1941 in "Literature and Art of Uzbekistan", "The issue of justice in Navoi", "Navoi's political views", "Humanism in Navoi", "Women in Navoi". His articles included "The problem of love in Hamsa", "Navoi searches for knowledge", "The passionate singer of science and enlightenment". In the second half of the 15th century, Navoi lived in a time when the Timurid empire was disintegrating. This period is characterized by the political division of the feudal system, the escalation of continuous bloody wars between the mirzas and sultans. This had a negative impact on the economic and cultural life of the country. Navoi saw the negative impact of such unjust wars on the country and the people. When we look at Maqsud Выпуск журнала №-19 Часть–1_ Январь –2025 392 MODERN EDUCATION AND DEVELOPMENT Shaykhzoda’s article “Navoi’s Political Views,” we see that he expressed Navoi’s political ideal in two ways: 1) criticizing the negative image of the king; 2) promoting a positive royal image. In the epics of "Khamsa" we see kings unworthy of governing the state, tyrants, dictators, ignorant, careless, greedy (Khusrav, Shiruya, Doro, the king of Kashmir, etc.). “The Navoi king must rely on the strength of the people, otherwise he will be completely defeated," wrote Shaykhzoda. Navoi describes how he gave in and ran after a deer, and thus lost, and was captured by the enemy, and draws the following wise conclusion: If the King wants to rule, He should have his army. King is called shah with his troops only, He is not considered king, without army. Conquest is the king‘s mission, A man will do a man’s work Even he’s not hero Rustam. Maqsud Shaykhzoda explains these lines as follows: "If a king says he will rule, it is not right for him to leave his army. The king is called a king according to his army, if he does not have an army, he is not a king, this will be the work of his army, a man will do the work of a man, even if Rustam is a hero [Шайхзода,1972:51]. Maqsud, while studying the political views in the epic works of Navoi, he emphasizes that the most characteristic chapter in exposing the greedy rulers is the chapter of “Hayrat ul-abror” on oppressive kings. The most unpleasant types of rulers are exposed here and the poet explains with concrete examples that he wants to intimidate the bloodthirsty rulers with the revenge