Qissasi rabguzi

SPIRITUAL IN "QISSASI RABGUZI".- ARTISTIC INTERPRETATION OF MORAL PROBLEMS


M. Qurbaniyazov, senior teacher of the Department of Uzbek Language and Literature,

In "Qissasi Rabguzi" and "Qissasi Shis alayhis-salam", the third story is connected with the second story and begins with the description of the beginning of a new era: "One hundred and thirty years have passed in the time of Kabul. Shis gave birth" (1, 33).

The work describes the period and reasons for the spread of customs and various professions among people on earth. In particular, in this work, how a person became the owner of various professions, especially the reasons for the occurrence of violence, is explained in a religious context.
In "Qissasi Shis alayhis-salam" the appearance of the blackness is interpreted as follows: "Izi azza wa jalla taught Adam a thousand letters. Shis was given the opportunity to be a prostitute, and he is the same person in the professions. He said, "Sit indoors in the pond and work." His relatives said: "Shis is stayed at home and works, we spend winter and summer in the forest." They said, "We are not fools." Adam heard this and prayed. He said: "God, make these people an enemy of your heart." Mavla Azza and Jalla made enemies of his relatives heart. And said: there is no blessing of blasphemy. Because of that, the rioters fought against Zamzam. And : their deeds will be without blessing for the one who is successful" (1, 33).
In the story, violators are divided into negative and positive groups. Some of them are committed to evil, while others strive for goodness. More specifically, conflicting opinions about the rioters are presented: "Another saying: Maryam, may Allah be pleased with her, sought refuge from the rioters while fleeing from the efforts of the rioters. They are led to the evil path. She fell to the ground and cursed. Said: they started to go to the river. He said to see his body last night. Maryam prayed: "God, bring blessings from your circumcisions." God: The righteous lad was killed by rioters. And kaana fi al-madinati tis'atu rahtin. Said: Weaving is a good craft. Reed is good for the dead and the living. It is said in the message: The Prophet, peace be upon him, says: Ni'ma al-amalu al-ghazlu linisa'i ummati and ni'ma al-amalu al-khiyatatu lirijali ummati lav la al-kizbu fihim".
From the contradictory scenes in the story, it is understood that, firstly, the author thoroughly and deeply knew the information related to this profession from various religious sources. Secondly, by creating a contradictory situation, it encourages the reader to think, to come to a certain conclusion in this regard. The writer does not dwell on which of the conflicting information is reliable and which is false, does not favor any of the parties, chooses an impartial position in the statement and leaves it to the reader to draw conclusions. This aspect of Rabguzi's style indicates that he has a very wide and deep knowledge.
In "Qissasi Shis alayhis-salam" there is a talk about the six qualities of a blasphemer. The highlighted qualities can fully reflect all aspects of the owner of this profession and create a wonderful "chain" in which the greatness of the people's genius is clearly manifested: "the third will be a stranger friend, the fourth will be small-minded, the fifth will be in need of dead and alive moments, the sixth will be a reed guide" (1, 33).
It should be noted that the story contains a lot of details related to the profession of a blacksmith. In the style of the author's narration, there is a slight departure from the main topic. After all, the story is not about the experiences of Shis, but more about the profession that was given to him. It is not for nothing that in the story, adjectives related to rioters and rioters make up a large volume. On the basis of this aspect, the writer's artistic intention lies first of all.
At first glance, it seems that all the hard work of this profession, which has become the main occupation among the people, is reflected in the work, but in fact, there are many places that require deep observation and sharpen the mind of the reader. For example, in the dialogues between Sheikh Shaqiq and the weaver scholar in the work, deep philosophy is evident: "Another rumor: there was an ascetic scholar in Balkh estate. When Sheikh Shaqiq, may Allah bless him and grant him peace, heard about it, he went to see it. He sat down to the sheikh. The scholar said: "O Sheikh, we are happy for you to come." The Sheikh asked: "Why not?" answer A weaver scientist said: The trace of your kelm was killed. Izi will be loved." When Sheikh Shaqiq entered the house of weaver, he saw a pile of piles. "What is this?" he asked. Weaver said: "Watad ul istiqamat teyurlar". Inna allazina kolu rabbu na-llahu summa istakamu. He asked again: "What is this trace?" He said: "This is the ``hablullahi'' form. And it'asimu bi habli-llahi jamian. He asked again: "Are you writing on the ground?" He said: "This is my life." He asked again: "Does this reed stand?" He said: "Stay close, I will extend myself from the world." He asked again: "What kind of bird is this?" He said: "This is my obedience and my wonder." He asked again: "What is this pillar standing?" He said: "This is sincere, I will close my deed." He asked again: "What kind of baby is standing on this crib beam?" He said: "This is going on day and night." He asked again: "How much is that?" "This risk is worth it. Sometimes I take a lot of risk, sometimes I have a lot of hope." He asked again: "How many years have you been doing this work?" He said: "It's been thirty years." Sheikh Shaqiq, may God bless him and grant him peace, said: "Be patient, do not stir up this matter, he will send you to heaven" (1, 33-34).
The conversation is not just about the mason's tools, the equipment in his house, but about life and death, the essence of human life, good deeds. The image in mason's house primarily served to convey mystical concepts.
In general, the fact that every requested thing-event acquires a figurative meaning in the work clarifies not the material life of the poet, but rather his spiritual world. In fact, it is not important that a person with a deep understanding of life has been engaged in this profession for thirty years, but his approach to imagining the world is more important. For this reason, Sheikh Shaqiq predicts that he will go to heaven.
REFERENCES:
1. Nasiruddin Burhanuddin Rabguzi. The story of Rabguzi (the first book).
T.: "Yozuvchi" publishing house, 1990.