Formation Uzbek literature is closely connected with the ancient written monuments of the Turks, dating back to the 6th-8th centuries, especially to the period of the appearance of the first literary works in Turkic languages. The earliest examples that have come down to us are "Hikmat" by Ahmad Yassawi , his non-religious lyric-mystical works. At this time they appear secular works, such as, for example, "Sevgi qissasi" ("Poem of Love") Ali and the lyrical epic "Yusuf and Zulaikha" by Durbek. In 1330-1336. poet Qutb translated the world-famous dastan into Uzbek Azerbaijani classics Literature by Nizami "Khisrav and Shirin", and the poet Saifi - the famous novel in verse Saadi "Guliston" .

Further development of Uzbek literature associated with the names famous poets like Atoi, Saifi, Ahmad Hussaini, Amiri who worked in the 15th century. In their gazelles they sang of high human feelings. Poet Saccochi who created in Uzbek literature Qasida style, in his works sings the idea of ​​an enlightened, just ruler and glorifies one of the most prominent thinkers of the Middle Ages Ulugbek .

In the middle of the fifteenth century in literature appears genre of dialogue (munozara). So, in the wonderful works of this genre "Tanbur wa chang" by Ahmad and "Chogir wa bang" Yusuf Amiri in an allegorical form, the life and way of life of that time are revealed, in particular, the vices of individual Temurid rulers are exposed. An ardent opponent of despotism, a true singer of a healthy lifestyle, lyric poet Lutfi was the creator of the most remarkable ghazals in the Uzbek language. highly appreciated his work great Navoi , calling it "The King of Poetry" (she'riyat shokhi).

Undoubtedly, in the Middle Ages Uzbek literature reaches a climax of development thanks to the ebullient creative activity great Alisher Navoi . Having a huge impact on the whole world literature, especially on Literature of the Near and Middle East, Alisher Navoi took its rightful place in the line most prominent writers. In his wonderful work "Muhakamatul-lugatain", emphasizing the richness and completeness of the Uzbek language, he pointed out the need to write works of art in this language.

famous Hamsa (Five) Navoi includes poems "Khairat-ul Abror", "Leyli and Majnun", "Farhad and Shirin", "Sabboy Sayer" and "Iskander's Wall". You can add his beautiful dastan to them "Lison-ut-tair" ("Language of Birds"). Great poet and thinker not only created in these works, which were considered examples of high art, a number of beautiful images, but also provided unique ethnographic information. They raise the most urgent social problems, glorify humanistic ideas. However Alisher Navoi offers a utopian idea of ​​creating a just society headed by a wise ruler, improving the situation of the people on a reasonable and humane basis.

At the end of the 15th - beginning of the 16th century, literary firmament Another bright star appears Zahiriddin Muhammad Babur . In his work, many contradictory moments characteristic of rulers were manifested. On the one hand, in some works he defends the feudal system, on the other hand, condemns the vices of the same society and, contrary to the prevailing principles, preaches advanced humanistic ideas. In their lyric collections Zahiriddin Muhammad Babur sings with his usual skill love for the Motherland, noble human qualities, subtle feelings. In his world-famous "Baburname" highly artistic and historically truthful, his biography, information about campaigns in Afghanistan and India are presented in an original way, the life and culture of the peoples living there are described, pictures of nature and a description of some historical events are given. "Baburname" It has great importance not only as a historical and ethnographic source, but also as an example Uzbek memoir literature. This is work published in many countries of the world, which indicates its uniqueness.

In the XVII-XVIII centuries, in the capitals of the Uzbek khanates, literary centers. Majority writers who took part in their activities graduated from local madrasas and traditionally wrote in two languages ​​- Uzbek and Tajik. At this time in Bukhara, Khiva and Kokand anthologies of poems by local poets appear, which testified to a new rise of Uzbek literature. For example, during the reign Muhammad Rahimkhana (1885-1910) in Khorezm at the palace appears literary center, which publishes poems by local authors, collected by Tabibi in a special anthology of poetry, which served as an important literary source that time. Naturally, the khan and his officials are sung in the works of court poets.

However, apart from courtiers poets and mystic poets, in Uzbek literature there was a place for people who came from the people - democratically minded progressive writers and poets. In their sharply satirical prose and poetry, they boldly expose the vices of their time, hypocrisy and hypocrisy, the insidious tricks of the khans and beks. Most of these writers lived in poverty and were persecuted. One of such brave defenders of the people and opponents of their oppressors during the reign Subkhankulikhan(1680-1702) was courageous Turdi (Farogi) .

Among democratic writers and poets, known for their deep and meaningful works, a special place is occupied by Babarakhim Mashrab (1654-1711). Living in poverty and wandering, this great man in his satirical lines mercilessly ridicules the oppressors of the people - feudal lords, beks and their lackeys. Mahmoud and Gulkhani also painted in their works a true picture of the plight of the broad masses of working people and boldly exposed injustice and violence.

One of the major representatives Uzbek literature during the period of Khan's rule was beautiful poet, translator and historian Muhammad Riza Ogakhi (1809-1874), known for his democratic ideas and progressive views. His humanism and patriotism were clearly manifested in the depiction of a true picture of the situation of the working people with a merciless satirical pen and the exposure of the injustice of the ruling circles.

In the first half of the 19th century, when ignorance and prejudice still dominated the public consciousness, the appearance in Uzbek literature such poetesses, as Mahzuna, Uvaisi and Nadira , became a great event. In their lyric poetry they expressed inner feelings and tender feelings. Many verses Uwaisi and Nadir set to music and are still popular songs among the people.

After the conquest of the Turkestan region by Russia, they found themselves under double oppression peoples of Central Asia, including Uzbeks, through poets and thinkers openly expressed their attitude to the economic and political situation. Living and working in the colonial system Mukimi, Furkat, Kamil Khorezmi, Zavki, Avaz Otar, Hamza Hakimzade Niyazi, Sadriddin Aini and others boldly condemned colonial and social oppression, violence, injustice. Democratic-minded representatives Uzbek literature sought to express the freedom-loving aspirations of the people in the conditions of the colonial system.

With the beginning of the 20th century, there are new talented poets and writers. Initially, under the influence "revolutionary" ideas, new a constellation of writers Sadriddin Aini, Avaz Otar, Hamza Hakimzade Niyazi and others - had a certain influence on the emergence of a new direction in Uzbek literature. A particularly vivid expression of the revolutionary spirit, the desire for a new life, the ideas of creation were found in the work of such writers, as Abdullah Qadiri, Abdullah Avloni and others. Against the backdrop of events in Kokand Khanate and Tashkent Bekdom Abdullah Qadiri in his thrilling romance "Utgan kunlar" ("Past days") through tragic love Atabek and Kumushbibi talentedly described the life of Uzbeks in the XIX century. In his second novel "Mehrabdan Chayan" ("Scorpion from the Altar") the oppression of soulless khans and injustice on the part of local amirs are exposed.

Since the 1920s, in Uzbek literature a whole galaxy joins talented writers - Hamid Alimjan, Gafur Ghulam, Aibek, Abdulla Kakhkhar, Kamil Yashen, Uigun, Shukhrat, Gairati and others. Subsequently, with its ebullient creative activity, a tangible mark in Uzbek literature left such writers and poets, as Zulfiya, Maksud Sheikhzadeh, Akmal Pulat, Sharaf Rashidov, Mirtemir, Umari, Jura etc. In the post-war period, the spiritual development of the Uzbek people receives a new impetus, as a result of which dozens of new talented works appear. Significantly enriched Uzbek literature new time such poets and writers, as Said Ahmad, Shukrullo, Askad Mukhtar, Ibrahim Rakhim, Sagdulla Karamatov, Adyl Yakubov, Pirimkul Kadyrov, Mirmukhsin, Erkin Samandarov, Abdulla Aripov, Erkin Vakhidov and many others that have received universal recognition.

List of prominent writers, poets, literati and journalists associated with Tashkent

Tashkent was visited, lived and worked by many outstanding writers, poets, writers and journalists

Including:

• Alexander Solzhenitsyn - the world-famous Russian writer, laureate of 1970, was in the hospital (TashMI) in Tashkent from January to March 1954, based on the impressions received at that time, the novel "Cancer Ward" was written.

• Zulfiya (Zulfiya Israilova) (March 1, 1915-1996) - People's Poetess of Uzbekistan. She was born, lived, worked and died in Tashkent.

• Aibek (December 28, 1904 (January 10, 1905) - July 1, 1968) - People's Writer of Uzbekistan. Born, lived and died in Tashkent.

• Rakhmatulla Atakuziev (Uygun) (May 14, 1905-1990) - Uzbek poet and playwright, Honored Art Worker of Uzbekistan. Lived, worked and died in Tashkent.

• Hamid Alimjan (December 12, 1909 - July 3, 1944) - Uzbek poet, playwright, literary critic. Lived, worked and died in Tashkent.

• Abdulla Kadiri (1894 - 1940) - famous Uzbek writer. Lived and worked in Tashkent.

• Gairati (Abdurahim Abdullaev) (1905-1976) - People's Poet of Uzbekistan.

• Mirtemir (Mirtemir Tursunov) (May 28, 1910-1978) - Uzbek poet.

• Sabir Abdulla (September 5, 1905-1972) - people's poet of Uzbekistan, playwright, honored art worker.

• Sultan Jura (September, 1910-1943) - Uzbek poet.

• Sabir Abdullah (October 5, 1905-1972) - writer, playwright, poet and satirist. Honored Art Worker of Uzbekistan, People's Poet of Uzbekistan.

• Askar Mukhtar (December 23, 1920-1997) - famous poet and novelist of Uzbekistan, people's writer of Uzbekistan.

• Mirtemir (Mirtemir Tursunov) (1910-1978) - Uzbek poet.

• Timur Fattah (1910-1966) - Uzbek writer.

• Charkhi (Askarali Khamraaliev) (1900-1979) - Uzbek poet.

• Khabibi (Zakirjan Kholmuhammad oglu) (1890-1980) - Uzbek songwriter, Honored Worker of Culture of Uzbekistan.

• Alexander Pavlovich Horoshkhin - lieutenant colonel of the Ural Cossack army, participant in the Central Asian campaigns, military writer.

In Tashkent, Yesenin met the famous revolutionary and Soviet diplomat Fyodor Raskolnikov, and also met and became friends with the Tashkent artist Alexander Volkov. In the Tashkent club of the Red Army, Yesenin gave a lecture on Imagism and Imagists. Yesenin also met the first post-revolutionary director of the Turkestan Public Library, Nikolai Nikolaevich Kulinsky, who he visited together with Shiryaevtsev and Volpin. Yesenin donated one copy of his books brought to Tashkent to the funds of the Turkestan Public Library. At the invitation of the library director, Yesenin spoke to the audience of the Art Studio, which existed at the library. On May 25, 1921, a literary evening of Sergei Yesenin, hosted by his friends, took place in the premises of the Turkestan Public Library. At the end of Yesenin's stay in Tashkent, friends arranged for him a trip out of town to a wealthy Uzbek landowner he knew, Alimbay, who lived near the suburban railway station Keles. Alimbay was an interesting person who knew the Russian language and Uzbek poetry quite well. Yesenin was introduced to him as a big "Russian hafiz". On May 28, Yesenin visited the Tashkent poet V.I. Volpin, whom he met even earlier in Moscow. On May 30, Yesenin and his friends went by train to Samarkand, where he stayed at the residence of the Persian consul Akhmedov, whose residence was located in Samarkand. Thanks to the help of the consul, Yesenin managed to make a car tour of Samarkand, as well as a horseback tour. On June 2, Yesenin and his companions returned by train to Tashkent. On May 3, in the family of acquaintances - the Mikhailovs - a farewell dinner was held in honor of Yesenin. On June 3, Sergei Yesenin left Tashkent by train and returned to Moscow on June 9.

• Anna Akhmatova - poetess, lived in Tashkent in evacuation from autumn 1941 to May 1945;

• Joseph Brodsky - Poet, Nobel Prize for Literature of the Year, was on a short visit to Tashkent in April 1958.

• Alexander Shiryaevets (1887 - 1924) - Russian peasant poet of the Silver Age, friend of Sergei Yesenin. The first poems and stories of Alexander Shiryaevts were published in 1908 in the journal Turkestan Courier. Until 1922 he worked as an official of the telegraph department in Tashkent. From 1922 he lived in Moscow. Member of the Writers' Union.

• Konstantin Simonov - Soviet writer, poet and journalist, lived in Tashkent as a correspondent for the newspaper Pravda in the republics of Central Asia.

Valentin Vladimirovich Ovechkin

• Dina Rubina - writer, screenwriter. She was born, lived, studied and worked in Tashkent.

• Muhammad Salih is an Uzbek poet and politician from the opposition. Lived and worked in Tashkent, now in exile.

• Julius Fucik - Czechoslovak writer and journalist, visited Central Asia and Tashkent before World War II.

• Oleg Vasilyevich Sidelnikov - (1924 Tyumen) Soviet, Russian writer, participant in the Great Patriotic War. He graduated from the Faculty of Law and History of Tashkent University. Member of the Writers' Union of the USSR. Lived in Tashkent. Author of several novels and short stories, including The Discovery of Mr. Sparrow (Tashkent, 1965) and Notes of Incognitov (Tashkent, 1983). His works have been translated into many foreign languages.

• Sergei Petrovich Tatur - Uzbek writer, member of the Union of Writers of Uzbekistan. He lived in Tashkent, worked as the editor-in-chief of the Star of the East magazine.

• Vladimir Vasilyevich Karpov is a famous Russian Soviet writer, publicist and public figure. Member of the Great Patriotic War - Hero of the Soviet Union. Honorary citizen of Tashkent. Author of novels, short stories, stories and studies about the Great Patriotic War. He studied in 1940 at the Lenin School in Tashkent. From 1966 to 1973 he worked in Tashkent as a deputy chief editor of the State Press Committee of the Uzbek SSR.

• Eduard Grigoryevich Babaev is a professor at Moscow State University, a major researcher of Tolstoy, the author of a series of poems about Tashkent. As a child, in Tashkent, he was acquainted with Anna Akhmatova. He also kept a list of unpublished poems by O. E. Mandelstam, known as the "Tashkent List". He wrote the book "Memoirs", published after his death.

• Faina Grimberg - writer, poet, translator. She was born in 1951 in the city of Akmolinsk. She graduated from the Faculty of Philology of Tashkent State University, Balkan historian, author of books on the history of Russia and Bulgaria, as well as historical novels, plays, scientific articles and translations from English, Bulgarian and Greek. Currently lives in Moscow.

Related links

• Calendar of significant and memorable dates of the Independent Republic of Uzbekistan for 2005. Comp. O. V. Kolpovskaya; Ed.: I. Z. Maminova; National Library of Uzbekistan named after. A. Navoi; Separate national bibliography. - Tashkent.: Publishing House of the National Library of Uzbekistan named after. A.Navoi, 2005.

The end of the fifties - the beginning of the sixties of the XX century was marked by a qualitatively new stage in the development of society. The changes that took place in the ideological sphere (the debunking of the personality cult of Stalin) led to a serious creative upsurge of a certain part of the creative intelligentsia.

With their work, they formed fundamentally new trends in the development of national culture and literature, contributed to the expansion, and sometimes serious loosening of the rigid ideological framework of realism. After a long time, they were the first to refuse embellishment in the depiction of reality, began to write not about external, but about internal, deep processes of the human soul, thereby seriously raising the artistic level of Uzbek literature. The aesthetic traditions of the past and innovative artistic solutions, the experience of oral folk art and the stylistic searches of artists - everything is inherent in the literature of the 60-90s, which is distinguished by a variety of creative individuals, a variety of types and genres. All of them help to delve deeper into life, to comprehend the past as an effective weapon in solving modern problems, and to consider modernity as the threshold of the future. Themes and conflicts, ideas and images of works created in the second half of the 20th century vividly and realistically reflect the truth of the past century, which was complex and contradictory in the history of the Uzbek people.

The Uzbek literature of the 20th century is characterized by its enrichment with new prose genres. In particular, such a genre of modern prose as a historical novel began to actively develop in Uzbek literature. This genre is relatively young, but it can be noted that certain achievements in this genre are connected for the most part with the name of Adyl Yakubov.

The remarkable Uzbek prose writer Adyl Yakubov was born in 1926 in the village of Atabay in the Turkestan district of the Chimkent (now South Kazakhstan) region of Kazakhstan.

The future people's writer of Uzbekistan began his career in the Abaevsky village store of the city of Turkestan, served in the ranks of the Armed Forces. In 1955, he moved to Tashkent, where a year later he graduated from the philological faculty of Tashkent State University (now the National University of Uzbekistan) and worked as a consultant for the Union of Writers of Uzbekistan. Later, he works as a correspondent for Literaturnaya Gazeta in the republic, editor-in-chief of the Uzbekfilm film studio, editor-in-chief of the Cinematography Committee under the Council of Ministers, deputy editor-in-chief of the Literature and Art Publishing House. Gafur Gulyam, editor-in-chief of the newspaper "Uzbekiston adabieti va san'ati", chairman of the Union of Writers of the Republic. Currently, Adyl Yakubov is the chairman of the terminological committee and the vice-president of the Assembly of cultural figures of the peoples of Turkestan (the president of the Assembly is Chingiz Aitmatov).

The first major prose work of A. Yakubov - the story "Peers" was published in 1951. In it, the young writer sought to portray characteristic characters, tried to take a deep look into their inner world. The writer puts his characters in a position where they constantly have to do things, make choices, look for the only right answer. From this, the intrigue of the work attracts and makes the reader empathize with the heroes of Adyl Yakubov. Later, the writer wrote his famous stories and novels, such as "Davron Gaziev - Captain of the Guard", "Mukaddas", "Confusion", "It is not easy to become a man", "A bird is strong with wings", "Conscience" and "Treasures of Ulugbek" and, of course well, numerous stories. These works brought the writer wide recognition and love of readers far beyond the borders of the republic.

Throughout the writer's work, the behavior of the characters in critical situations when it is necessary to make a vital decision, when their inner essence is revealed. Thus, Adyl Yakubov explores in his prose actual situations, new characters, gives them new artistic solutions.

Peru writer Adyl Yakubov also owns a number of dramatic works. His plays "True Love", "Fidelity", "The Heart Should Burn" and others have not lost their relevance even today, although they were created several decades ago.

Adyl Yakubov's novel "Conscience" (1977), dedicated to topical problems of our time, caused the greatest public outcry in its time. And this is no coincidence. The novel raises acute, topical problems of our time, problems of conscience.

The scientist Shamuradov is depicted in a confrontation with the pseudo-scientist Vahid Mirabidov, for whom the truth in science is an empty phrase. The dispute between Shamuradov and his excessively zealous opponent is deeply fundamental. Not just two different views collided, but two types of thinking, two different attitudes towards the fundamental interests of the people.

The moral conflict that develops in the novel between Shamuradov and his nephew Atakuzy Umarov, who heads a large prosperous collective farm, is interesting.

Atacuses are a complex image. This is a person with enviable energy, great organizing abilities. He attracts collective farmers with his ability to work selflessly. But this is a person suffering from many moral flaws, the main of which is a dormant, lazy conscience. The collapse of Atakuza Umarov is largely due to the fact that he did not listen to the voice of conscience, did not take seriously the words of his wise uncle, who timely warned his nephew about the danger of the slippery path that he had chosen in life.

Said Akhmad Khusankhojaev (born 1920) - People's Writer of Uzbekistan, laureate of the Khamza State Prize, came to literature in the forties as the author of feuilletons, essays and stories. Cooperation in the magazines "Mushtum", "Sharq Yulduzi" contributed to the growth of the writer's skill. The favorite heroes of Said Ahmad are ordinary people, contemporaries. The author is primarily interested in the internal motives of the actions of the characters, psychologism, motivation of actions.

Said Ahmad won the greatest recognition and national fame as the author of sparkling funny comedies. The lyrical comedy "Riot of the Daughters-in-Law" was successfully staged on the best theatrical stages in 14 countries of the world. Based on the comedy, two film versions were shot - domestic and in Laos.

The success of the comedy lies in the relevance of the problems posed in it, and in the ambiguity of the characters, their vitality, and in the use of elements of the folk theater. The plot, the conflict, the situations described are subject to a comedic design. Among the stylistic features of comedy are elements of artistic exaggeration, allegories, metaphors, the use of folk genre techniques - askiya. The author himself claimed that there are almost no exaggerations in his comedy, but the funny features of human characters are concentrated.

The beginning of each of the three actions is noteworthy - the appearance of the shoemaker Usta Baki, who talks about the participants in the events, gives them an assessment. Usta Baki is also a direct participant in the play. From his story we learn about the inhabitants of the "state within the state" - a family commanded by the "general", "marshal" Farmon-bibi, the mother of seven sons and the grandmother of forty-one grandchildren.

In the first scene, the youngest daughter-in-law of Farmon-bibi Nigora appears and begins to do gymnastics. The sight of a young daughter-in-law in light sportswear horrifies Farmon-bebe. She poses an almost "Hamletian" question to her youngest son - "mother or wife." Thus begins the main conflict of the play - the struggle for respect for the freedom of the individual, against absurd survivals, slave psychology. The great luck of the playwright is that all the characters in the comedy are ambiguous. So, Farmon-bibi, "general's wife", mean and domineering mistress big family, at the same time a loving, caring mother and grandmother, who brings up honesty, diligence and integrity in children and grandchildren.

A special comic effect is created by the author in the scenes when all the daughters-in-law set to work at once, and the sons go to their rooms in orderly rows. However, with all the outward similarity (even Farmon-bibi buys the same home clothes for everyone), each of the characters is individualized, easily recognizable.

A remarkable achievement of the playwright is the speech of the characters. It is bright, expressive, filled with gentle humor, caustic irony, comic exaggeration, proverbs and sayings. So, characterizing Farmon-bibi, the daughters-in-law claim that even planes flying over their house turn off the engines so as not to anger the mother-in-law, and the neighbor's rooster stopped screaming in the morning out of fear of her.

Under the leadership of Nigora, the daughters-in-law and their husbands show Farmon-bibi the performance "The Revolt of the Daughters-in-Law", in which they play out the situation that has developed in their family in a sharp, parodic form. Recognizing himself in the wayward, malicious old woman, Farmon-bibi gives up. The comedy ends with a happy reconciliation of the conflicting parties, a cheerful dance.

The lyrical comedy of Said Ahmad "The Revolt of the Daughters-in-Law" occupies a worthy place among the works of Uzbek dramaturgy.

A modern remarkable poet is Erkin Vakhidov. He was born in 1936 in the Altiarik district of the Fergana region. In 1960 he graduated from the philological faculty of the Tashkent State University (now the National University of Uzbekistan). He began his career as an editor at the Yesh Guard publishing house, where he worked for three years (1960-1963). Later, the poet worked in the same publishing house, but already as the chief editor (1975-1982). Erkin Vakhidov also worked in the publishing house of literature and art named after. Gafur Gulyam as an editor, editor-in-chief (1963-1970), director (1985-1987), was the editor-in-chief of the "Yeshlik" magazine (1982-1985).

Since 1990, Erkin Vakhidov has been actively involved in public and state activities. In 1990-1995, as a deputy of Oliy Kengash, he headed the Committee on Glasnost. Since 1995, he has been a member of the Oliy Majlis and chairman of the committee on international affairs and inter-parliamentary relations. In these high positions, his talent was manifested not only as an organizer and creative leader, but also as a politician, a person capable of generating ideas, whose intelligence, flexibility in pursuing politics helps to raise the authority of the state.

Currently, Erkin Vakhidov is a laureate of the State Prize of Uzbekistan named after. Khamza (1983), People's Poet of Uzbekistan (1987), Hero of Uzbekistan (1999).

The creative path of E. Vakhidov is also extremely consistent. Erkin Vakhidov began to write poetry early, in the early fifties, when he was still at school. Even then, a talent appeared that is characteristic only of poets of great talent. And even then E. Vakhidov understood perfectly well that it was necessary to write only about the most intimate and real:

The hot heart of the poet is a pomegranate.

pomegranate fire juice

The poet's sparkling lines burn

In perseverance high, cruel.

He is accustomed not to spare his heart

And hot pomegranate juice from it

Everything presses, as if not knowing:

As soon as his cup is filled -

And earthly life will end.

Since the very beginning of the sixties, Erkin Vakhidov has published his poetry collections almost every year: "Breath of Dawn" (1961), "My Songs for You" (1962), "Heart and Mind" (1963), "My Star" (1964), " Echo "(1965), "Lyrics" (1966), "Sofa of Youth" (1969), "Light" (1970), "Today's Youth" (1971).

He seeks to expand the themes of his work, tries himself in different genres - epic, song, journalistic.

These were not just poems of a young poet.

These were artistically mature, sincere poems of the poet, whose talent was amazing. An example is the poem "Steel", written in 1959:

She took both brilliance and courage,

Hungry guns

Deadly bass.

Melted into swords from a plowshare

And atomic bomb exploded...

But conquered the world

with one pen

Its subtlest embodiment.

His work immediately became the subject of scientific disputes, various studies, which happens extremely rarely with the work of young poets.

Noticeable changes are taking place in the nature of his poetry.

He is increasingly attracted by a sincere and smooth intonation, freed from excessive laconism and abruptness, a manner of confidential, sincere conversation with readers:

From the pangs of love I became pale,

dark tired soul

Don't look in the mirror

After all, it's not his fault.

Erkin Vakhidov's poetry collections that appeared later, such as "Love" (1976), "Living Planets" (1978), "East Coast" (1982), "Message to Descendants" (1983), "Insomnia" (1985), a two-volume collection of selected works (1986), "Kui avzhida uzilmasin tor" (1991), "The bitter truth is good" (1992) and, finally, his four-volume collection of selected works, which was published at the very beginning of the 21st century, received extremely wide popularity.

The most valuable psychological quality of E. Vakhidov is a deep inner democracy, which does not contradict subtle intelligence, but, on the contrary, cements it.

The natural manifestation of democracy is an insatiable curiosity about life. There is no idleness in such curiosity. Its basis is indifference. Close attention to people and situations that can be erased from memory or falsely embodied if they are not captured by a direct witness. His poem "Ostrich" is interesting:

He said:

I love peace and work. -

He said:

Yes, full of fuss! -

Camels said that he was a camel,

And the birds beware! - what a bird.

Erkin Vakhidov is the author of a number of interesting poems and poetic dramas, among which are such poems as "The Dream of the Earth", "A Poem Written in a Tent", "Devotion", "The Rebellion of the Immortals", "The Conqueror and the Barber" and some others .

Of course, all the work of the remarkable poet Erkin Vakhidov is a precious historical evidence, an artistic document of the era.

How, after all, is the talent of a poet, a real poet, a Master measured? The unusualness of poetic thinking or the power of generalization, artistry or the ability to adequately reflect life?

And the first, and the second, and the third ... And yet, it seems, something that is given from the Almighty and that cannot be expressed in words - you need to understand and feel. And it is impossible not to accept it. This is how one can characterize the work of the outstanding Uzbek poet Abdulla Aripov.

Abdulla Aripov was born on March 21, 1941 in the village of Nekuz, Kasan district, Kashkadarya region. The personality and worldview of the young A. Aripov in the main features took shape in the difficult post-war hard times. It was a time when only labor, painstaking and everyday, allowed to survive and survive.

Since childhood, Abdulla Aripov loved to read a lot. In general, books were his passion. Largely due to this, the study of the future poet was easy. He studied with pleasure. The generation of the sixties, to which Aripov belonged, knew all the hardships of the half-starved time, valued time and strove, despite the difficulties, to move forward, comprehending life.

In 1958, Abdulla Aripov graduated from high school with honors, and in 1963 from the journalism department of Tashkent State University (now the National University of Uzbekistan). He probably knew from childhood that he would be a poet. He did not represent himself in any other capacity. The teachers-mentors, who were attentive to the young talent, also helped him in this. Among them were such well-known scientists as Ozod Sharafuddinov, Matyokub Koshchanov and some others, whom he would later remember with special warmth. Largely due to their efforts, the passionate desire to become a poet, to connect his life only with creativity, strengthened in the young poet.

Abdulla Aripov began his career as an editor of the Yosh Guard publishing house (1963-1969). Then he worked in the publishing house of literature and art. Gafur Gulyam (1969-1974), in the "Sharq Yulduzi" magazine (1974-1976), Writers' Union (1976-1982), editor-in-chief of the "Gulkhan" magazine, secretary of the Writers' Union, and in recent years is its Chairman. The poet also heads the Republican Copyright Agency.

From the very beginning of his work, Abdulla Aripov was struck by his imagination, plasticity of images, and extraordinary metaphor. This is observed in almost every poem by A. Aripov:

I don't expect happiness from anyone.

And I myself will hardly give happiness to anyone.

Not because I'm stingy, just power

I don't have one. I know myself.

Take a look: from the green branch of elm

The leaf fell off, died in the prime of life.

Other leaves, seeing this, cry,

But no one can help, no.

Hero of Uzbekistan, People's Poet of the Republic Abdulla Aripov is one of the most beloved and most popular masters of the Uzbek word, the author of over fifteen original poetry collections, the anthem of the Republic of Uzbekistan. His work is studied in secondary and higher educational institutions. Quite a lot of his poems have been translated into dozens of languages ​​of the world. Popular Uzbek songs were written on his poems...

In one of best poems Abdulla Aripov "Uzbekistan" is a line that runs like a refrain through all his work: "Uzbekistan, my Motherland". Yes, the poet's sense of the Motherland is extremely brightly developed. But, thinking about it, Abdulla Aripov boldly crosses the borders of the region where he was born and lives. The homeland for him is the whole globe, quite small, but heaped on his shoulders and good, and evil, and love, and hatred, and with a heavy burden directed towards the light of happiness. All the poetry of Abdulla Aripov is permeated with life-affirming optimism. Moreover, the poet knows how to see and feel life in all its diversity and ambiguity. He understands the complexity of life, its contradictions, and that is why his poetry lives, is constantly updated, like nature itself. Only his love for the Motherland remains unchanged.

There are joys and sorrows in life

But only with you my heart was always

And I didn't dare lie to you.

I wanted to hug you, but I couldn't

You are like the sky, like a blade of grass I ...

My shrine, my native hall,

Motherland, you are my Motherland!

There are no random lines in the poet's work, no borrowings, no obvious influences. The work of Abdulla Aripov is a special phenomenon in Uzbek literature. Indeed, he is an original poet. This refers not so much to the form as to the content of his poems. Many of them attract both by the impressive freshness of the poetic word, and the vigilantly noticed life details, and the original figurative interpretation of both everyday phenomena and folk legends, songs, proverbs and sayings:

Do not get tired of repeating:

In the proverbs of the people's mind. He's flexible

To listen to them means to comprehend wisdom.

Follow them - do not make mistakes.

Yes, he's flexible...

Here with foam at the mouth

A man is clamoring about the fidelity of a dog ...

When your dog - maybe so

And if someone else's, then it's different!?

In general, the poet's work often uses folklore motifs, images that he interprets not in the usual traditional sense. Here is how, for example, A. Aripov plays with a well-known Uzbek proverb:

The dog barks - the caravan moves on,

People have known this for a long time!

But you do not consider an enviable share

All my life to go - and hear the evil barking.

The innovation of Abdulla Aripov's creativity is not an attempt to break away from tradition. He clearly understands that, due to deep and spiritual connections with the past, there is no break and cannot be. There is a continuation, development, but peculiar and even unpredictable. And from this the poetry of A. Aripov only wins. Here is a small excerpt from the poem "Listening to" Munozhat ":

If these strings speak the truth,

I heard human screams in them.

No, you are not the cradle of mother nature,

You are the scaffold, you heartless executioner!

Through the mists of centuries on sunny days,

An age-old echo came on the strings.

Just an echo. How could they

Endure such fatal grief!

But a small poem "Goldfish", which is one of the programmatic in the poet's work, I would like to quote in full:

When there is little left to be a caviar,

She was thrown into our overgrown pond.

Waste fed and splashed

She is in the water stale, bad.

What did she see on the shaky surface?

Grass and leaves, a bottom with smelly silt...

It's a shame to me that the goldfish

The rotten world considers the whole world.

Amazing, isn't it?! How artistically and subtly a deep and, at the same time, simple thought is expressed.

According to such verses by A. Aripov, the unquenched thirst for a breakthrough to folk spirituality is physically palpable. It is felt in everything: in the rhythm, in the dictionary, in the ways of understanding, in the desire to write "not about yourself." No less urgent, for the poet, is the thirst to shout out, to reach with a verse the hearing and consciousness of those people whom he cherishes more than anything in the world, and love for whom leads him both in his life and literary path.

The disharmony of life exacerbated the feeling of the unity of man and nature, which permeates all of Abdulla Aripov's work. The humanism of the lyrical hero extends to all nature.

Save humanity - it's a gift,

It was left to us by our ancestors as a legacy.

Keep the friendship of swan couples

And the purity of the soul from barefoot childhood ...

When there is a fire in the forest, they immediately burn

And a young maple, and an oak that lived for two centuries ...

Human souls are like mother nature

They need human protection!

The poet respects the historical experience of the people, treats him reverently and carefully. Historicism of Abdulla Aripov is selective, concrete, organic. This is exactly the kind of his dastan (poem) about Amir Timur, one of the best Uzbek dastans on a historical theme. For many years this work has not left the stage of the National Theater of Uzbekistan.

A. Aripov's Peru also owns the dastans "Avicenna and Death", "The Road to Paradise", which have rightfully taken their rightful place in the history of Uzbek literature.

Speaking of poetry, one cannot ignore the love lyrics of Abdulla Aripov. And the love lyrics of A. Aripov are also peculiar: they are experienced, felt, very close:

I don't know anyone in the whole world

Whose camp would be more graceful than yours.

I don't know who you will meet in life

But I know you will make him happy.

I don't know how many poems I'll write

But I know

Ready to swear:

You were born just for

To burn a poet alone!

The poet continues to work actively and creates wonderful examples of true poetry. After all, he owns the words:

My best days are not yet lived! ..

This is the essence of the poet Abdulla Aripov, who never ceases to create, never ceases to take an active life position, never ceases to be necessary and necessary for people, for each specific person.

The flourishing of the talent of one of the most gifted Uzbek poets of the late 20th and early 21st centuries. Muhammad Yusuf (1954-2002) fell on the period of revival and formation of a new independent Uzbekistan. His life was short, but his creative path was bright, which can be characterized by Pushkin's words about Byron: "He confessed in his poems, involuntarily, carried away by the delight of poetry."

Muhammad Yusuf entered literature in the late seventies, and even then they started talking about him as a serious and unusually talented poet who knew how to find unique and memorable images, to play deeply and peculiarly in an artistic form seemingly ordinary events and phenomena of life. In the first period of his work, he was remembered by readers for his poem about the Uzbek skullcap, and then for many years this work was a kind of visiting card of the poet.

In this poem, the poet was sincerely surprised that people stopped wearing skullcaps. Why, the poet wonders, are there different types of this headdress? Or has it become difficult to wear a national headdress? And he comes to the disappointing conclusion that the point is not that there are no suitable skullcaps, but that there are no people left who would be worthy to wear them.

Muhammad Yusuf was born in 1954 in the village of Kovunchi, Markhamat district, Andijan region, in the family of a farmer.

In 1971, after graduating from high school, he entered the Republican Institute of Russian Language and Literature, after which he worked as an editor in the Book Lovers Society of Uzbekistan. Then Muhammad Yusuf worked as a correspondent for the newspaper "Toshkent okshomi", an editor in the publishing house of literature and art named after. Gafur Gulyam, correspondent of the Uzbekiston Ovozi newspaper, deputy editor-in-chief of the National News Agency of Uzbekistan, head of a department in the Tafakkur magazine.

In 1996, the poet goes to work in the Union of Writers of Uzbekistan. First, he works as a literary consultant, and from 1997 until the end of his life - deputy chairman of the Union of Writers of the Republic of Uzbekistan. In 1998, Muhammad Yusuf was awarded the honorary title of People's Poet of Uzbekistan.

The poet published his first poem in 1976 in the newspaper "Uzbekiston adabieti va san'ati". And only nine years later, in 1985, the first poetic collection of the poet "Familiar Poplars" was published. In this collection, the poet lyrically and naturally talks about his thoughts and feelings, about the events of his life. Surprisingly, he was very well received by both criticism and senior comrades in the poetic workshop. Muhammad Yusuf was generally lucky: at the very beginning of his creative biography, a chance brought the young poet to Erkin Vakhidov, who, to a certain extent, helped develop his amazing talent. And in the later period of his life, he was close to Abdulla Aripov. These two outstanding contemporary poets played a positive role in the development of the talent of Muhammad Yusuf. Even in their work one can observe mutual influence and mutual enrichment. One can, for example, recall in this connection A. Aripov's poem "The Crowd", ending with the lines:

Why are you silent and blind?

When you become the people, the crowd!

And here is how Muhammad Yusuf's poem "Become a people, people" ends:

The children of an established people are drawn to each other,

The children of a failed people eat each other.

Finally stand with dignity and generosity,

Become a people, people, become a people, people...!

Here we can also recall the Russian poet E. Yevtushenko, who wrote:

Only the one who thinks, that people,

Everything else is population.

In the poems of Muhammad Yusuf, Uzbek nature appeared in various forms in a full and diverse way. Everything that he saw and felt, he embodied in poetry. And what verses! There were no verbal embellishments or poetic excesses in them. Such a sincere poetic voice was a rarity for Uzbek literature of the 20th century. Perhaps only Chulpan, Gafur Gulyam and Abdulla Aripov were such deeply national poets.

Familiar poplars. The noise of the canal.

Muddy water, native water.

Branches of street willows bent...

I haven't been here in a long time...

The wooden door quietly opens...

I'm very reserved, but

I can burst into tears now -

I haven't been here in a long time...

At the same time, the poet is often paradoxical. He writes seemingly simple verses, but they are deep and hard-won:

Mom, why did you give birth to me?

For the motherland.

Mom, why did you give birth to me?

For your happiness...

Mom, why did you give birth to me?

From need.

Mom, why did you give birth to me?

Boredom...

The freshness, spontaneity, penetrating sincerity of the poems of Muhammad Yusuf, the crafty charm of his poems, the novelty and originality of genre pictures, their truly folk song beginning conquered. The national originality of his poetry, the complete independence of the poet from all kinds of influences, contributed to the incredible popularity of the poems of Muhammad Yusuf.

The songs created on his poems began to live their own independent lives, and they were, as never before, extremely popular. Especially at the beginning of this century, when the People's Artist of Uzbekistan Yulduz Usmanova performed several songs based on his poems.

As a poet, Muhammad Yusuf is characterized by an extraordinary versatility in the perception of the world, paradoxicality, ardent responsiveness to every movement of life and an unbridled flight of fantasy.

I will not write poetry.

I'm just a man now

I'm starting to live like a normal person.

But if the soul demands that I write,

I'll create it at night and burn it in the morning!

Muhammad Yusuf seeks to reveal life in its fullness and diversity. Love for him is life itself. Without love, he could not imagine himself either in life or in creativity. That is why almost all of his work is permeated with touching and extremely lyrical lines:

If you come, I will shower the road with flowers,

I compare you with Layla, myself with Majnun,

I would live in this world without knowing separation,

Where can I look to find you...

And yet the main theme of his work was love for the motherland. He always wrote about Uzbekistan: both at the beginning of his creative activity, and in a later period of his life.

Although every poet writes about the Motherland, only a few wrote about Uzbekistan in such a bright and original way.

But even at the same time, the poems of Muhammad Yusuf, dedicated to the native side, are distinguished by a special mood, incredible plasticity and vivid imagery. Only the most devoted and sincere sons of the Fatherland could love the Motherland like Muhammad Yusuf loved it!

This is how he writes about the Motherland in the poem "Uzbekistan".

The days spent with you are a holiday for me,

If I part with you, I miss you.

I bow to those who know you.

I express my regret to those who do not know.

Closely adjacent to the theme of the Motherland are the poet's poems dedicated to his mother. These touching and sincere poems not only convey the son's love for his mother, but are addressed to all mothers.

They are filled with special meaning, and the poet sometimes speaks on behalf of a whole generation.

Like any other great poet, Muhammad Yusuf was engaged in translation activities.

He did it selectively and approached the translation quite demandingly. Despite the fact that he himself studied translations of the works of great poets, the words of V. Zhukovsky can be fully attributed to his translations: "the translator of prose is a slave, the translator of poetry is a rival."

Of course, that every word, all the events of his personal life were poetry for Muhammad Yusuf.

He lived easily and brightly, like a bird, he soared above the ground.

The life of the poet ended early.

As if his creative flight was interrupted on takeoff...

The only consolation is that a poet of such a scale, such depth of feelings and thoughts as Muhammad Yusuf, left us his wonderful artistic works, which, no doubt, will have a huge impact on the development of Uzbek poetry in this century.

Control questions and tasks:

1. What is the peculiarity of the Uzbek literature of the XX century?

2. Describe the work of Adyl Yakubov? What is the main theme of his works?

3. What is common and what is the difference between the works of Erkin Vakhidov and Abdulla Aripov?

4. How is the theme of the Motherland covered in the works of E. Vakhidov, A. Aripov, Muhammad Yusuf?

5. What work of A. Aripov is known to all citizens of Uzbekistan?

6. Who else do you know among contemporary Uzbek writers? What works are they the authors of?

7. Why are many songs written on the verses of Muhammad Yusuf?

Since the first days of independence, under the leadership of President Islam Karimov, large-scale work has been carried out in Uzbekistan to revive and increase national values, perpetuate the memory of our great ancestors who made an invaluable contribution to the development of world civilization, study and popularize their rich heritage. A special place among them is occupied by the outstanding Uzbek poet, thinker, statesman Nizamiddin Mir Alisher Navoi, according to an article published by the Embassy of Uzbekistan in Baku.

Such high qualities as justice, mutual consent and generosity, mercy, respect for parents, responsiveness and desire to help those in need, friendship between peoples, promoting the prosperity of the Motherland, educating the younger generation as harmoniously developed personalities, sung by the poet, find their reflection at the present stage of development of our country. , in particular in the process of ongoing socio-economic, spiritual and educational reforms.

As President Islam Karimov noted in his book "High Spirituality - Invincible Power", in the history of world literature there are few such poets as Alisher Navoi, who heartily expressed all the joys and sorrows of the human soul, humanism and the essence of life. Love for the native language, a sense of awareness of its immense wealth and greatness are formed in the Uzbek people primarily thanks to the works of Navoi. The more our people, the youth will join this invaluable heritage, the more successful will be the process of formation of good humanistic qualities in society.

His works are widely studied in secondary schools, colleges and lyceums, higher educational institutions, and serve as an inexhaustible source of inspiration for composers, musicians and artists. The attention of the Uzbek people is presented to new songs on the poet's ghazal, literary and artistic works dedicated to his work. This plays an important role in educating the younger generation in the spirit of patriotism, selflessness, and a sense of belonging to the fate of the Motherland.

The literary heritage of Alisher Navoi that has come down to us is great and multifaceted - about 30 collections of poems, poems, scientific works and poetic treatises that fully reveal the spiritual life in Central Asia at the end of the 15th century. During the years of independence, a complete collection of his works in 20 volumes was published in our country.

The pinnacle of Navoi's creativity is considered to be the famous "Khamsu" ("Five") - a collection of five poems "Confusion of the righteous", "Leyli and Majnun", "Farhad and Shirin", "Seven Planets", "Iskandarov Wall", based on the folk epic - a form of presentation of the philosophical and artistic worldview, popular in those days. This monumental epic cycle is considered an invaluable example of Uzbek classical literature, which has become a great monument of world literature.

Another undoubted contribution of Alisher Navoi was the introduction of the Old Uzbek language, along with Farsi, into the work of writers. Before him, no one wrote in this language, considering it too rough for versification. Thus, the poet's work had an undeniable impact on the development of not only Uzbek, but also other Turkic literatures.

Evidence that the memory of this great son of the Uzbek people is carefully honored in Uzbekistan is the name of the National Library of Uzbekistan, the State Academic Bolshoi Opera and Ballet Theater, the Institute of Language and Literature under the Academy of Sciences, the Museum of Literature, the leading industrial center - the city of Navoi, the metro station , streets and residential areas.

In addition, in accordance with the Decree of the President of Uzbekistan "On measures to encourage the studying youth of Uzbekistan", a scholarship named after Alisher Navoi was established for talented senior students of humanitarian faculties who have excellent academic performance and participate in creative work.

The merits of the brilliant Uzbek poet were adequately appreciated not only by the Uzbek people, but also by the entire enlightened world, which is widely celebrating the 575th anniversary of his birth these days. The works of Alisher Navoi are truly a precious pearl of the world treasury of knowledge. To this day they are of genuine interest all over the world, as evidenced by the translations of the poet's works into English, French, German and many other languages.

In various countries, as a sign of respect for the memory of the poet, his monuments were erected, once again emphasizing the world significance of the rich spiritual heritage of this great ancestor, the great creative potential of the Uzbek people. At present, in recognition of the outstanding thinker, streets in Almaty, Baku and Ashgabat, an avenue in Kyiv bear his name. A crater on Mercury is named in his honor. The outstanding poet has monuments in Moscow, Tokyo, Baku, Osh, a bas-relief in Mazar-i-Sharif.

In order to further study and microfilm the manuscript monuments of Uzbek literature, namely the identification of the works of Alisher Navoi, the State Museum of Literature and the Academy of Sciences of Uzbekistan organized scientific expeditions and business trips to the most famous book depositories of the world.

Thus, photocopies of the rarest copies of the literary heritage "Kulliyat" by Alisher Navoi, as well as artistically designed manuscripts of his works, were delivered from the libraries of France and England. Miniatures for Navoi's books published by scientists were awarded medals at international book fairs. Along with this, as a result of archeographic expeditions to foreign countries, copies of manuscripts of works of Uzbek literature, including those of Alisher Navoi, which today are the property of the Uzbek people.

Thus, the world of images and feelings of Alisher Navoi inspired the poetry of many peoples, especially Uzbek literature, of which he was the first great representative. After several centuries, his works remain attractive and relevant, since the ideological basis of his work is humanism, justice, thoughts and aspirations for a happy life for all people, faith in reason and progress.

Tour operator in the Baltic States, the 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, many-sided personality. He created his own destiny and became a prominent historical figure. It was near Samarkand , in the city of Kesh later called Shakhrisabz, 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 in his right leg left him lame. That is 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. Becoming the ruler of Samarkand, he built a great army, and made many annexationist campaigns. So he expanded your empire that 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 an outstanding contribution to the national state system, education and culture; in the general development of their state. He contributed to the construction of monumental historical buildings, especially in Samarkand. Some of them can be seen today. The inscription on the door of Tamerlane's palace "Ak-Sarai" 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 has been devoted to the construction of these magnificent buildings. An extensive range of building materials from neighboring regions, famous architects, suppliers, and a large number of workers were brought to work. Various specialists were taken from the occupied countries.

During the entire XIV century, a large number of experienced architects and artists, most of them especially in Samarkand. Qualified artisans from Iran, Azerbaijan, Khorezm, and India have never been neglected by being invited. And foreign and local craftsmen realized the great importance of projects. They represented various applied arts that others mastered. 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 relations were founded during the construction of mosques, madrasahs, and especially mausoleums. Many of them, such as the Juma Mosque, the Mausoleum of Kur-Emir and the Architectural Ensemble of Shakhi-Zinda, all in Samarkand, the Mausoleum of Dorus-Siadat in Shakhrisabz, the Mausoleum of Chashma-Ayub in Bukhara, and the Mausoleum of Haji-Ahmad Jassaviya in Turkestan, have endured the test of time and you can still see them today.

Ulugbek.

After death Tamerlaneinternecine wars and feudal unrest broke out, which ended with the victory of the son of TamerlaneShahrukh. He chose the cityHerathis residence, so as not to be in Samarkand. He gaveMaverounahrlike owning a crown to your eldest sonUlugbek(1394 - 1449). Forty years, from 1409 by 1449 - the year of his tragic death, Ulugbek ruled the country. During his reign, Samarkand became one of theworld centers of science of the Middle Ages. In Samarkand in the first half of the 15th century, around Ulugbek, a whole scientific school, which united prominent astronomers and mathematicians, such as Giyaz ad-din Jemshid Kashi, Kazizade Rumi, Ali Kushchi, and others.

At that time, the historian Hafiz-ai-Abru lived in Samarkand, who wrote a wonderful work on the history of Central Asia; famous healer Mavlono Nefis, 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 besides Samarkand that has been subjected to so many turbulent events, upheavals, and repressive trials. great capital Tamerlane, her wealth and grandeur enchanted the greedy eyes of the feudal conquerors, and each of them considered it a great honor to take the throne of Samarkand.

Early 16th century Central Asian regions Timurid were conquered by nomadic Uzbeks. The leader who was Mohammed Sheibani Khan(1451 - 1510).

At the very beginning of the 16th century, Samarkand was captured by the Fergana ruler for a short time. Zahritdin Babur. In his famous memoirs, Babur left a description of Samarkand of that time. "Samarkand is an amazingly beautiful city", - writes Babur, - "having one feature that could be found in a limited number of cities: each type of trade and industry is carried out in special separated stalls or workshops, that is, the categories of craft, trade and retail never mix. 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 excellent (and in large quantities) fruits: grapes, melons, apples, pomegranates. All other fruits are good too. But especially magnificent are Samarkand apples and "sanibi"(variety of grapes).

Alisher Navoi.

Alisher Navoi was born in the 9th century. in February 1441 He grew up and perfected his poetry in Herat. Herat was the capital of the country then called Khorasan, which included parts of present-day Central Asia, Afghanistan, and Iran. Herat of the middle of the 15th century was known as a great political, cultural and literary center. Here lived and worked such prominent poets as Lutfiy(1366 - 1465) and Abdurahman Jamiy(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 action.

Alisher Navoi studied at various educational institutions Herat, Meshked, and Samarkand. Even in his youth, he began to write poems, which became very popular among people. One of his works, which we can still enjoy today, is a collection of poems "Early Sofa". In 1483 A. Navoi began "Hamsu"(collection of 5 books). Within 2 years he was finishing this colossal work, which included a philosophical and didactic treatise "Only confusion"; love poems "Farhad and Shirin" and "Layla and Majnoon"; "Seven Wanderers" glorifying kindness, justice, devotion and humanism; and a philosophical treatise on the meaning of life "Wall of Iskander".

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

Throughout his life, Alisher Navoiy combined literary and political deeds. Being a man of high position, he made a significant contribution to the improvement of the socio-economic life of the country; patronage of science, art, and literature; always tried to establish peace and harmony.
Alisher Navoiy died on January 3rd, 1501, at the age of 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 average income and received a good education for that time. In addition to his native language, Dari, 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-nameh.
At the age of 35, having made trip to Bukhara and in other places, and having collected similar information about the past of the Iranian peoples in addition to Abu Mansur's "Shah-name", Ferdowsi proceeded to expound the "Shah-name" in verse. At that time, the Samanid state was still at the zenith of its power.
main task Firdousi's poems I saw that, on the basis of artistic comprehension of the heroic past, the people were strengthened in their patriotic feelings. Ferdowsi devoted the best years of his life to this creation. The poet brings wonderful metaphorical comparisons. As he himself says, he grew old in this work, but did not lay down his pen:

And at sixty-six he became weak, like a drunk,
Instead of a reason, a staff was in my hand.
My face, which was the color of a tulip, became like the moon
The color of my black hair became like camphor.
From old age bent straight camp
And the clarity of narcissists has diminished.

The main source of the poem was the cycle Saka-Sogdian according to the origin of the legends about the hero Rustam, which makes up more than one third of the entire poem; Sogdian-Khorezmian legends about Siyavush; Bactrian in its origins is the legend of Isfandiyar. Many myths in the first chapters of the poem, echoing the legends, traces of which are reflected in the sacred book of the Zoroastrians "Avesta", 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 whole poem is divided into three large periods - mythological, heroic and historical.
Firdousi built his work on the idea of ​​the struggle between good and evil, originating in ancient Iranian legends. Throughout the poem, the Iranian peoples, as supporters of good power, are fighting against evil power - foreign invaders. In the legendary part of the poem in the face of the dragon king Zahhak the poet depicts the tyranny of foreign oppressors and skillfully shows the overthrow of this tyranny as a result of the heroic struggle of the blacksmith Kava and the people who rose at his call.

in the face Rustam and other heroes of the poem, the author showed the selfless struggle of the next generations for the independence of their homeland. Including historical events in the poem, starting with the campaign Alexander the Great and before Arab conquest and the death of Yazdiger III, the poet sang the idea of ​​​​the people's struggle for independence native land throughout its history. In addition, he embellished the poem with romantic episodes (like the love story between Zal and Rudaba), didactic proverbs and sayings.
This whole epic of Firdousi 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 movement of the Mazdakites, about whom he writes with sympathy, considering them "hungry and suffering".
Only a deep old man, after many years of continuous work, the poet completed by 994 his outstanding work, numbering over 100 thousand poetic lines. But a lot of time has passed since the beginning of Firdousi's work on the poem. The Samanid state managed to disintegrate during this period, from the poet's patrons no one is left alive. Then Firdousi, on the advice of one of his well-wishers, dedicated the "Shah-name" to Sultan Mahmud Ghaznevid, who had come to power.

However, Mahmud rejected the poetic gift and, according to legend, even ordered the poet to be thrown for his blasphemy - a description of pre-Islamic heroes and kings - to be trampled under the feet of an elephant. The representative of the new Turkic dynasty, who replaced the Samanids, Mahmoud Ghaznevid, naturally, saw a political danger in a poem praising the struggle of the ancestors of the Tajik people against turans, 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 Shah-name and its anti-Arab orientation. But the most important reason for Mahmud's sharply negative attitude towards Firdowsi's "Shah-name" was the fact that Mahmud, who considered the suppression of popular movements as the main task, could not approve the creation of a genius poet, which was folk in its essence. Artistic merit epic, created by Ferdowsi, put 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, who considered Ferdowsi a heretic, forbade him to be buried in a Muslim cemetery. The body of the poet was interred in his garden.

Abdulkhalik Gizhduvaniy.

Abdulkhalik Gijduvani- founder of the independent Central Asian school of mysticism. The Khojakhon order, known for its strictness and adherence to the purity of Islam. Abdulkhalik Gijduvaniy laid the foundations for the world-famous Naqshbandi order. The holy feast 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 years. From the age of 10, he took part in the rituals performed by dervishes. But after 3 years, he realized that he lacked knowledge. Abdulkhalik left his parents and went to Bukhara, ruled by the Karakhanids. Karakhanids patronized the Sunnis and orthodox Islam. Bukhara of that time was one of the largest cultural centers of Central Asia. There Abdulkhalik swiftly entered the world of books and knowledge, without breaking his connection with the dervishes and young 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 with the famous eastern sheikh Abu Kub 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 ordained him to be a sheikh and a feast. At the same time a famous Sufi, philosopher and poet Ahmad 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 compulsory celibacy. One day during Hait (Muslim religious holiday) Abdulkhalik was visited by the holy Khizr, who taught him quiet dhikr. The Holy Spirit appointed Abdulkhalik as a son. According to Gizhduvaniye, praying dervishes must follow three precepts Prophet Mohammed inscribed in the Qur'an in Sura 33, ayat 41.42; Sura 18 ayat 23.24; Sura 13, verse 28 sayings: "Remember the evening", "Do not talk about anything that you would do tomorrow, without mentioning the will of Allah whether it be or not, remember your God", "Appeal to Allah". All Sufis believed that the performance of dhikr is the main requirement for those who aspire to reach God. Later, when the number of Sufi communities increased, the dhikr rite turned into a complex ritual.

In his instructions, Sheikh Abdulkhalik prescribed that before dhikr, one should 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, performed in a solitary aloud whisper in the Hajr with a scarf on his 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 have used stimulants such as coffee, hot drinks and drugs, music, dance to change the rhythm, body position, to focus on the name of God, sometimes repeated tens of thousands of times.

Abdulkhalik Gijduvaniy introduced new silent and secret zikrs. Gizhduvaniy developed 8 basic rules for Tarik's exercises. These 8 sacred rules and three more, added later by Gizhduvaniya, became the spiritual basis of the Naqshbandi order. These rules have been carried out for 5 centuries and to this day, in a territory where order dominated. Yusuf al-Hamadaniy died in 1440. at the age of 98 years. His first successor was Ahmad Yassaviy, but he was not the head of the order for a long time. When he reached the age of the prophet, he vowed to live in solitude, left his native city of Jassy. Abdulkhalik Gijduvaniy was his successor.

sacred rosary (tasbih), as a symbol of spiritual power, were presented to the young naib Abdulkhalik. These rosaries were highly valued by the dervishes because they contained the "barakka" which was what the holy Sheikh put into them during his lifetime when he uttered the divine names. The sacred rosary was brought by Yusuf Hamadaniy from Mecca, where he performed the Hajj 38 times. Abdulkhalik Gijduvaniy kept the rosary in a special box guarded by Sheikh as-Sibkh. Gijduvaniy continued the theory of his teacher and developed the spiritual sequence of the order Naqshbandi Silsilya (chain). Abdulkhalik Gizhduvaniy lived 95 years. He died in 1220. and was buried in his hometown. In 1433 Ulugbek built a madrasah near the grave of St. Gijduvaniya. The madrasah was built according to a design typical of 12th century architecture. Later, a grave platform covered with marble slabs and called "dahma" was built across the madrasah. The Khazir's memory yard was set up 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 in his 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 brought up young poets and helped them, which further raised his authority.
However, in old age, Rudaki suffers great hardships. An aged and blind poet, or maybe forcibly blinded, according to some sources, was either due to his friendship with Balami, or because of his involvement in the pocket movement exiled from the yard and returned to his homeland.
After that, Rudaki lived a little. As Samani writes in the book "Al-Ansab" the poet died in 941(952) in his native village.

Hardly more has come down to our time 2000 lines from works Rudaki. The surviving poems of Rudaki testify to his high skill in all poetic genres of that era. He wrote identical odes(casades), lyrical gazelles, large didactic poems(a collection of well-known fables from the cycle "Kamila and Dimna", etc.), satirical verses and mourning dedications.

Rudaki was not a court odographer of the usual type. His odes begin with vivid descriptions of nature, singing the joys of life and love, reason and knowledge, nobility and life's hardships, reverence for a person and his work, prefers life practice and calls it the best mentor. At Rudaki there are almost no religious motives. Many verses bear the seal of deep philosophical reflection. In a poem dedicated to the onset of old age, Rudaki asks who is the culprit of the onset of old age, and answers:

You see: time ages everything that seemed new to us.
But time also makes the past deeds younger.
Yes, flower beds have turned into deserted deserts,
But the deserts also bloomed like thick flower beds.

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

He recognized founder classical poetry, which, having spread in X-XV centuries among Tajiks and Persians, put forward such luminaries as Firdowsi and Khayyam, Saadi and others. The classics of this poetry fondly recalled 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 a native Tusa(Khorasan), information from other sources suggests that he may be a native of Samarkand or Bukhara; but more concrete data show that, in any case, his whole life was spent in Maveranahr. Dakiki started its activity 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 court of the Samanids.
At that time, the collection of ancient legends enjoyed great success in the ruling circles.
Compilation of codes heroic tales 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 and mythological legends both from Pahlavi sources and from Arab, but especially oral, which existed among dikhkans and mobeds. It was this that prompted the appearance of the prosaic Shahnameh by Abu Mansur.

Emir Nuh II Samanid (976-997) instructed Dakiki to translate this "Shahname" to verses. But the poet did not have time to complete this assignment - he was cruel and heartless killed at a feast by his slave. It is very likely that he fell victim to intrigues on the part of those who were supporters of the Muslim orthodoxy, who were hostile to his activities in resurrection centuries of heroic tradition. The exact year of the poet's death unknown, according to some sources in 997.
Thousand bayts of Dakiki describing the struggle Gushtapsa(Vishtapsy) with Arjaps, was included by Firdousi in his "Shah-name".
There are other opinions about the number of "Shah-nameh" bayts written by Dakiki: for example, the author of the first anthology of the 13th century that has come down to us. Muhammad Aufi even talks about 20 thousand.

Abu Ali Ibn Sino.

Abu Ali Ibn Sino(Avicenna) was born in 980 in the settlement Afshan near Bukhara, in the family of a financial official. Already in childhood, Ibn-Sino, together with his father, arrived in Bukhara. He got acquainted with Koran at a very early age, the same followed in Greek philosophy, geometry and Indian calculation. The scientific interests of Ibn-Sino 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.

Once 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 ruled there Abai-Abbas Mamun(999 - 1016), who patronized scientists, poets and painters.

The philosophy of Ibn Sino, explained in "Kitab ash-Shifa"("Book of Healing") - a whole era in the history of Eastern philosophy. However, it was this classic work that strengthened his work on medicine that created his worldwide reputation, "Kitab al-Qanun fit-Tib"("The Canon of Medical Science"). A translation of this work into Latin was made at the end of the 15th century among the incunabula. One 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 medical works in the West. Western medicine has been directly influenced canon.

About the healing of Ibn-Sino were compiled legends. One of them spread that after his death he left forty ampoules to his disciple and ordered that he infuse him with one ampoule daily for forty days. When the student injected the 39th ampoule, he saw that the teacher's cheeks were flushed, his lips were dark red, his hair and mustache turned black, and it looked like he was about to open his eyes. The disciple 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 Greek-Macedonian army led by Alexander, made in fifteen days the most difficult passage from North India through the eternally snow-covered Hindu Kush and invaded the territory Central Asia.

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

The uprising was inspired by the illustrious hero of the Central Asian peoples Spitamen. In the spring of 327 BC, Alexander besieged Fortress "Rock of Sogdian", 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 can fly up to our rock."

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

The heroic uprising of Spitamen was brutally crushed. Historian Quint Curtius describes the death of Spitamenes as follows:
"Spitamen loved his wife passionately 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 in a dream, 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 of crime.
Accompanied by him, without changing her bloody clothes, she appeared in the Macedonian camp ... and handed the head of Spitamen to Alexander.

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

Abu Abdullah Muhammad bin Ismail al-Bukhari.

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

Allah endowed him with an excellent memory, which was noticeable already in childhood. Here is what contemporaries said: "In the city Basra Al-Bukhari, who was then a youth, visited with us various sheikhs who were experts in hadith, but did not write anything down. After a few days, we began to say to him: "You visit different sheikhs with us, without writing anything down, but why do you do that?" 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 hadiths were recorded, and he began to recite all this by heart, and we even began to correct our notes in accordance with what he recited from memory. Then he asked: "Do you think that I visit different sheikhs as a joke 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 can be a report about how one day he came to Samarkand where he met with four hundred experts on hadith. They mixed 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 pointed out to which isnads the corresponding texts actually belong and put everything in proper order. After that, no one could find any inaccuracies in any isnad or text. Something similar happened when Al-Bukhari visited Baghdad. As soon as he read the book only once, he memorized its contents. Imam al-Bukhari traveled to many cities of the Near and Middle East in search of hadith. He collected hadiths from the words of more than a thousand sheikhs 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 particular importance to identifying the persons who served as the primary source of transmission, recording the hadith, listing the persons who transmitted it further. He classified as "authentic" only those hadiths that were told by people who were direct witnesses of 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 hadith, compiled according to the principle of musannaf, i.e. with the classification of hadiths according to the plots, which conclude 7397 hadiths with a full isnad.

"As-sahih" by Al-Bukhari is still outstanding fiqh guide. Despite the criticism of some particulars, this work by the X century. took (along with "As-sahih" Muslim) first place among the collections of the Sunni tradition. For the majority of Sunnis, As-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-Tarih 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-Kur "an.

Al-Hakim At-Termeziy.

The peoples of Central Asia contributed to world 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-Termeziy who lived in the 9th-10th centuries. and was born in 810. in Termez. From childhood, Termezy aspired to study, he was a capable student. Until the age of 25, he studied in various places Maverounakhra. 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 Termezy moved to Basra. He stayed there for 3-4 years and then made 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 to reject material well-being, deeply impressed At-Termeziy. This caused him to begin the life of a hermit and retire from worldly affairs. Since then, he met only with his students and scientific comrades, spent a lot of time reading. At-Termeziya teacher Sheikh Ahmad ibn Khizrvai played a big 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 Bakara, 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 law, 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. At-Termeziy he was called "the wisest of the wise". Throughout his life, he worked for the benefit of the people, and that is why people called him "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-Khwarizmi.

One of the most famous scientists Khorezm and perhaps of the entire Muslim world was Abu Jofar Mohammed bin Musa al Khwarezmiy al Majusi al-Katrabbuli. He was born around 783 in the area 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-Ma'mun, who by that time had become Caliph, al-Khorezmiy moved to Baghdad and lived in the suburb of Kattrabbul until the last days of his life.

In Baghdad, Caliph al-Ma'mun appointed him head of 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 were constantly monitoring the 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 most famous of these includes "Short Book of Calculus on Algebra and Almukabula". It was translated into Latin in the twelfth century; its Arabic and Latin variants have been retained. Al-Khwarizmi wrote "Book of Indian Calculus", a work known in the Latin version, translated by Adelard Bat in the 12th century; he also wrote Zij- famous astronomical tables. The tables were translated into Latin; these Latin manuscripts have been preserved. Al-Khwarizmi also wrote "Review Book of the East" submitted by only one Arabic manuscript in Strasbourg, France, EU. The manuscript was copied in 1037. Fragments have come down to us "History Books" on the Arabic.

These works of Mohammed al-Khwarizmiy, especially in 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 zero, has now become a count on an international scale. He was the first to describe a concept taken from the Latin language as "algorithm", meaning "a constant process of calculation". Algorithm is one of the basic concepts not only in mathematics, but also in cybernetics.

In the "Short Book of Calculus on Algebra and Almuqabula" al-Khorezmiy 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. Word "algebra" was romanized from the Arabic word al-gill which comes from the Arabic word - treatise. The word symbolizes "fill in" - one of the fundamental operations in the algebra of that time.

In the astronomical treatise Zij, Al-Khwarizmi used the highest point of the dome of Arin for the initial meridian, from which time was counted. The dome was identified with the Indian city of Uzain (today it is Ujain in the state of Uttar Pradesh - India). The theoretical foundations of Arina's principles were reflected in "Concept of the Earth" Peter Aya (written in 1410, printed in 1480 - 1487). Christopher Columbus also got acquainted 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 Khwarezmian scientist. He was born in the south Khorezm the city of Kyat, which later became part of the Khiva Khanate. Beruni was an orphan. He was adopted and brought up 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 had to emigrate to the seaside town of Qaboos in Washmshire. In 1004 Al-Beruni, returned to Khorezm and worked at the court of the Khorezm Shah Mamun in the city Gurganj until 1017

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

Al-Beruniy is the author of more than 150 works. Approximately 30 of them remained. Most of his works are about mathematics and astronomy. Most significant "Memorials to Past Generations" is a chronology of religious holidays of various nations, including Khwarezmian. It is also related to the basics of astronomy and astronomical instruments.

Beruni's work "An Explanation of the Recognized and Unrecognized Indian Sciences by the Great Intellects", which is better known as "India"- a remarkable monument to science and culture. This work is a real encyclopedia of the country. While living among the Hindus, Al-Beruniy learned Sanskrit and obtained 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 language. The treatise has been reprinted many times.

Another great work of Beruni - "Kanon Maasud" associated with astronomy and mathematics. This work is dedicated to Sultan Maasud, the son of Mahmud of Ghazni, who ruled in 1030-1041. The treatise consists of 11 books containing the history and traditions of various nations; information on geography, mathematics, astronomy, and astrology; comments of medieval scholars. Some Arabic manuscripts remain. The books were published in Arabic, Uzbek, and Russian. Unlike other works by Beruni, his "Fundamentals of Star Science" were written in two languages: Arabic and Persian.

It contains 530 questions and answers in 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-Fergani.

Abul Abbas Ahmad ibn Mohammed ibn Kazir al-Ferghani, a great astronomer, mathematician and geographer, known in Europe under the name Alfraganus, and in the East - as Hasib, which means "mathematical". There is very little biographical information about him, and at present, his only "nisba" Ferghani points to the fact that he was a native of the Ferghana Valley. But the scientific work of Al-Ferghani forever immortalized his name and brought him world fame.

Ahmad al-Ferghaniy was one of the galaxy of scientists of the so-called "Houses of Wisdom", an institution founded in the ninth century by Caliph Al-Ma'mun. This great center of science had a different name - Al-Mamun Academy. First, in Mevre, after that 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 for that era. Astronomers Al-Mamun's academies measured the circumference of the Earth, the length of the earth's meridian in degrees, conducted observations of the starry sky, compiled Zijra(tables), wrote scientific papers. During his work in Egypt he created his famous "Cairo measuring instrument of the Nile, Nilometer", which was a measuring instrument of the Nile waters, which has not lost its scientific value to this day. The nilometer began to be used during the construction Aswan Dam.

However, Ahmad al-Ferghani's main work has come down to us in three titles: "The Book of Astronomical Movements, and Summary of the Science of the Stars", "Thirty Elements", "Theoretical calculations on the 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) "The Great Mathematical System of Astronomy".

What is especially important is that at the end of the book, Al-Fergani placed a table of known geographical points, placing them in accordance with seven climates from East to West, indicating coordinates. Thus, thanks to Ferghani, Westerners had an idea about the nature of astronomical research at the Mamun Academy. The great scientist of the East, Al-Fargani, 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 812 years.

In the twelfth century the "Book of Astronomical Movements, and a Summary of the Science of the Stars" was translated twice into Latin, in the 8th century into Castilian and Old French. In 1669 Dutch Arab scholar and mathematician Jacob Golius introduced a new Latin translation. "The book of astronomical movements, and a summary 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 Oriental sciences. 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, while studying the arrangement 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 under identical stars.

Italian cartographer Amerigo Vispucci, who arrived at the end of the 15th century to "India", discovered by Columbus, said that in the south of the continent, he saw stars in the sky - those described by Dante. "We've arrived at Dante's Purgatory!" he exclaimed. The continent, 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.

Bahovutdin Nakshbandy

For centuries it has been popular to believe that where there is noble Bukhara- the heavenly light emitted on all Muslim cities is in the form of a column streaming up to the sky; this is the land blessed Allah and sacred places make light be so. Muslims believe that 33,000 true believers have found their last resting place in this blessed land. The most respected sacred place - where he is buried Bahovutdin Nakshbandy.

Bahovutdin Naqshbandy was a well-known representative of the Central Asian Sufism. He was under the religious influence of the Sufis from childhood. Numerous scientific studies of Sufis and Sufism have been created in many languages. Many studies have stated that Sufism has its roots in various beliefs of philosophy. Sufism is a form of Muslim asceticism that promotes love for neighbors, for the deprived. Sufis dedicate their entire lives to the service of Allah. Such was the life of Bahovutdin Nakshbandiya. Many miracles and legends are associated with his name. It is mentioned in the book "Tarikh-i-Bakhovutdin" and other works. But there is little biographical and documentary information about him.

Bahovutdin Nakshbandiy was born about 700 years ago (in 1318) in the village of Kasr-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 Bahovutdin Nakshbandy also became a weaver, and his silk fabric with gold and silver threads was very popular. If you translate "Naqshband" - "pursuer". That is why Bahovutdin Naqshbandy is believed to have been a defender artisans and their handicrafts, especially if they had something to do with decorative patterns. In Uzbekistan, their diversity can be observed everywhere: on materials, clothes, walls of buildings (engraving on plaster and wooden doors). Samarkand and Bukhara products, made on a copper surface, jewelry; Bukhara embroidery is world famous.

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

What else is known about Bahovutdin Naqshbandi? He lived all his life in Bukhara and its environs. He did twice hajj(pilgrimage to Mecca). He earned his daily bread by his own labor. He never had employees.

Zahiriddin Muhammad Babur.

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

Zahiritdin Babur, from childhood, was in love with literature, art, the beauty of nature, like all princes - Timurid, he received the basics of knowledge from eminent teachers in his father's palace. But his untroubled 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 Ferghana Ulus, was forced to fight for the throne of Andijan against his brother Jahongir Mirzo, the uncles of Sultan Ahmad Mirzo and Sultan Mahmad Khan and other feudal groups. In order to reconcile with his brother Jahongir Mirzo, Babur divided the Ferghana Ulus and gave exactly half. Then Babur entered the struggle against the feudal groups Samarkand. Defeated Sheibani Khan, who possessed a huge military force, Babur leaves Samarkand. After the conquest of Andijan by Sheibani Khan in 1504, Babur settled in the south and established his rule as Ulus in Kabul. In 1505 - 1515. Babur tried several times to return to Central Asia. But these attempts proved to be futile. Later, with the intention of strengthening his power, during the period 1519-1525. Babur waged an aggressive struggle against India. In 1526-1527. he conquered her. Power "The Baburid Dynasty" known in Europe as "Great Mughals" continued in India for over 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 transferred his remains to Kabul and buried there.
Babur for a short time governing the state, contributed to the stabilization of the political situation in India, united Indian lands, improved the city, the organization of 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 the huge affairs of state, Babur carried out literary and artistic activities in India and created his most exquisite work, which became popular all over the world - "Baburname". "Baburname" is a book that includes not only historical facts, but also unique information on economic, political and social aspects, nature and geography - information that is of great world 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 to Maverannahr faith in one God, and with it the laws of Sharia. Islam is almost one and a half thousand years old. Since prophet Muhammad announced to the world about his faith in Allah, there were many interpreters of the Holy Scripture - Koran and the life of the prophet. Islam in Bukhara and Samarkand did not immediately become the faith of all the inhabitants of these glorious cities. The ancient faith of fire worshipers - Zoroastrianism- stood in the way of Islam for a long time. And there were also families in which prayers were read both from the holy scriptures of Muslims, the Koran, and from the prehistoric Avesta. The name of this "warrior for the faith" Kusama Ibn Abbas is shrouded in legends and traditions. However, this person is quite historically real, as various sources show, including written evidence from the 9th century. Even in the second half of the 7th century AD, before the final conquest of the cities by the 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 is miraculously intertwined with real events. It is likely that this highly revered among Muslims by his kinship with the prophet ghazi (a fighter for the faith) 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 an old legend that Kusam Ibn Abbas, who lived here, once finished a sermon, removed his own head from his shoulders, took it under his arm and disappeared through a narrow gap in a cave, where he supposedly 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 a cousin of Mohammed Kusam during the reign of Emir Aliyah was Hakim of Mecca, and after his death Alia during the reign of the caliphate, Maovia 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 member of the campaign in Mauwerannahr and died in Samarkand "or, as they say, was killed there." The 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 inhabitants were converted to Islam. In the year 56 AH (676-677), the "pagans" who lived in Panjikent mountains, unexpectedly attacked Samarkand. The Muslims, busy with the prayer, did not stop praying and were all killed in the Namazgah area. At the same time he died Kusam ibn Abbas hit by an arrow. According to another version, Kusam did not drink the wine of martyrdom that day, the minbar under him split, and he, having passed through the gap formed, 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 XI 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 due to the developed in Islam by the 11th century. ritual worship of "holy places".