CC BY
14y^K 94(470)
THE PROPHET - THE SACRED HERO OF HUSEYN JAVID'S
ROMANTICISM
S.M. Veliyeva
Azerbaijan University of Languages Baku, Azerbaijan
Abstract. This article investigates Huseyn Javid, one of the great Azerbaijani poets in the 20th century. As it is known, one of his works is a tragic poetic play, The Prophet, which was written from 1922-23. As in his other works, the heroes are usually rebellious thinkers, who empathize stressfully and painfully the contradictions of their era. Huseyn Javid was essentially the pioneer of the genre of verse drama and tragedy in Azerbaijani literature. The philosophical tragedies, as well as historical and societal dramas by Huseyn Javid, due to the exceptional freshness and originality of their creative style, marked a new stage in the development of Azerbaijani dramatic art and had a most beneficial effect on the growth of the national stage culture.
In this article all these matters are delved into in relation to the extensive material of the verse drama, The Prophet.
Keywords: Huseyn Javid, play, the Prophet, mysticism, mythology, romanticism.
For citation: Veliyeva S.M. The Prophet - the sacred hero of Huseyn Javid's romanticism. Tyurkologicheskie issledovaniya=Turkological Studies. 2019; 2(4): 23-31.
A legendary hero - Sheikh Sanan, a mythical hero - The Devil, as well as a sacred hero - The Prophet featured in Huseyn Javid's works. He was the most prominent representative of Azerbaijani romanticism and poetic drama. The development of works about Prophet Muhammad in world literature can in part be said to belong to Azerbaijani literature. In the works of our classical poets such as Nizami Ganjavi and Muhammad Fuzuli, the theme of the Prophet took a special part and at the beginning of the 20th century, Huseyn Javid wrote his work The Prophet.
The Prophet Muhammad's life was not only written about by Huseyn Javid. Various famous philosophers of the world also made comments about the prophets. Among them the German writer Goethe's thoughts are particularly fascinating. During 1772-1773 he wrote the tragedy Muhammad. Goethe interestingly remarked: "In spite of our cultural opportunities we - Europeans - are on the first stage of the stairs climbed by Prophet Muhammad till the end. No
doubt, no one will leave him behind in this competition". These words were uttered by a great philosopher belonging to a Christian nation, writing about religious themes and divine sciences.
One of the most interesting characters in the tragedy Muhammad by Goethe was Fatima. There is no Fatima in the work The Prophet by Huseyn Javid, but Fatima and Ali feature in the work by Goethe. Even the character of Prophet Muhammad's wet nurse was created in the work. The concept of achieving unity and solidarity in the drama arouses deep respect for Goethe in the reader.
No doubt, Huseyn Javid was well-reading regard to former classic works involving characters pertaining to God. That is why the tragedy Sheikh Sanan was perfectly produced and set the scene for going on to writing about the Prophet. It is very interesting that in 1923 Huseyn Javid wrote his four-part work The Prophet in Baku; at the same time on the other side of the ocean in America the great writer of the East, Khalil Gibran, also wrote his work The Prophet. Gibran's work is not in the form of drama, it is in the form of essay. It includes answers to questions about miracles, as well as a range of philosophical topics relating to the Prophet.
Huseyn Javid's understanding of the Great Allah and sincere devotion to the Prophet Muhammad began in his adolescence period and the role of that devotion was very important in directing his future fate. During the period of Huseyn Javid's life the old city of Nakhchivan and its sacred sites were regarded as a place close to Allah where prayers were easily accepted. As Amir Timur commented, Nakhchivan was a Hurufi holy place. The existence of such an atmosphere was significant as the initial stage of the way taking Huseyn Rasizadeh to Javidism. His father Rovzakhan Mashadi Abdulla's mysterious quatrains laid a foundation in awakening the transcendental divine love in his heart and were most wonderful. Seyid Azim wrote in his poem named To Haji Molla Abdulla Shakhtakhtli:
Iragu Isfahani doldurub avazeyi-fazlin, VeraiMavaraun-Nahra dushmushdur seda senden [5, p.245]. (Translation: "Your voice has occupied Isfahan of Iraq, Your voice is also in Varai-Mavaraun-Nahr").
As Huseyn Javid's soul was rewarded by Divine Love during his adolescence period and showed devotion to a philosophy of "truth and love", these sentiments would find their full confirmation in the realization of his work The Prophet. When Huseyn Javid was M.Tagi Sidgi's student, he won his teacher's great confidence as a talented man. In a ghazal written by him it is said: Gulchini-binava idim, oldum murshidi sheikh, Yandirmisham man atashi-hijrane konlumu [2, p. 249]. (Translation: "I was a poor fellow, but became a sheikh, I grieved my heart") So, beginning from his very first writings he focused on expressing the unity of God and human, Creator and creation as the main aim of his work. In Huseyn Javid's writings human fate, happiness and the search for benevolence always rise in the light of peace. They dwell upon the progress of humanity going towards understanding justice. Kamran Aliyev writes in his work A Look At Literary History: "Huseyn Javid has combined such a
human personality and a poet in his name that justice has stood in the centre of this unity" [3, p.163].
Huseyn Javid wrote his potentially world-famous The Prophet during his 41st year, in 1923. From the richness of the work complete with historical facts, including the author's sincere attention to divine books presented to humans throughout history, it is seen that Huseyn Javid had read much literature about the Islamic religion and previous books of that religion.
He had studied Nizami Ganjavi's and Mohammad Fuzuli's works, the epos The Book of Dede Gorgud, 15th century Yazichioglu Muhammad's activity, works by Sufi poets, as well as investigated themes revolving around the Prophet known to all of the Muslim world. Little by little in Huseyn Javid's activity, love to the Prophet began to rise as the main focus of his work. Addressing the theme of the Prophet,as a wise man, as well as an experienced playwright, he could affirm Javid's noble personality and confirm the essence of being eternal. After investigating world philosophers', theologians' and progressive sufis' attitude to the world and life, as well as nations' religious perspectives, he decided to write The Prophet. Hanafi Zeynalli writes in his article named My considerations about the work "Prophet" by Huseyn Javid: "I am not going to move on from this topic until I have acknowledged a highly accurate and skillful description of the Prophet's environment. One can perceive this setting only in the drama The Prophet clearly" [6, p.29].
It is known that prophethood can't be bestowed on just anyone. Prophets are humans chosen by God before their birth, their fates having been written millions of years ago. As the last prophet of the world's religions, Prophet Muhammad appeared in order to eliminate the ignorance of Arabic world, as well as to bring progressive development and a society based on a new religion serving human ideas.
It can't be considered accidental that with a keen interest in God during his 12-13 years of activity, Huseyn Javid reflected on matters in relation to Great God, humanity, the world and the formation of it in his great works. His work Satan dealt with the topic of God and His creation. He also wrote the tragedy Sheikh Sanan with a Sufistmood, divine love being delved into in the tragedy. What still remained to be mentioned was how to become aware of divine love. Ways of approaching God were to be revealed in the work The Prophet. Huseyn Javid inspired one to understand God and the stages of shariat, sect, civility and justice, as well as of joining Him as the ultimate perfection. Reaching prophethood could only be attained by passing the levels of prophethood such as invitation, emigration, etc. very tormentingly and overcoming great trials and temptations.
The prophet's protest to society during the period of ignorance was Huseyn Javid's attitude to the injustice and political jugglery during the period of his life. Huseyn Javid saw that in 1921 atheistic journals were published in Moscow and widely distributed. As a reaction, Huseyn Javid wrote his work The Prophet in 1923. It was as if Huseyn Javid had enchanted the leaders of that period with his theme of love to the Divine temporarily. Perhaps they couldn't understand the ideas behind The Prophet, may be they couldn't understand the drama itself. Though Huseyn
Javid wrote that his work was not to be played on the stage, The Prophet was staged once. Huseyn Javid also showed the faithful an enlightened attitude to Islam at a time when the unbelieving regime had raised a revolt among the political clowneries of that period. In fact, the reason of writing The Prophet was that period.
Prophet Muhammad was born in Mecca. In the work The Prophet by Huseyn Javid it was written that he was born in an honorable family, his generation was very respectful. In the book The Prophet Muhammad's Life by V.Pano-va, Y.Vakht it is said that in 560 Abd-al-Mutallim told his son about Abdullah's life and the Gureyishes' traditions in great detail and it was also mentioned in the book that there were many respectable people in that tribe.
Prophet Muhammad in his childhood always preferred to sit alone either on Mount Hira, in its caves or near to the mountain. The theme "mountain" and "prophet" had also taken a role in Prophet Moses's life before Prophet Muhammad. Allah's appear in the mountain came to Prophet Moses in the form of light.
To sit alone, as well as to be prone to contemplation are consideredto be the first level of investigations. Loneliness and solitude weren't his nature. He had to become distinguished. At the first level of his search for answers to the problems oflife he had to become absorbed in himself. In the work the image of the angel appearing to him when he was sitting in a cave on Mount Hira was not accidental. In order to rise above his worldly ignorance and be ready to embrace the revelation coming from the heavens he had to change, to become purer and stronger.
The Prophet's loneliness is explained the angel:
Ulu dahi, sen ey boyuk rehber,
Galkh, oyan! Ishte her teref, her yer,
Hep tebiet dalib da royaya,
Jelbeder ruhu sheiru sevdaye,
Geje yildizlar ile purkhulya,
Seni dinler sukut ichinde feza... [1, p. 172]
(Translation: Hey prodigy, You are a great leader, Stand up, wake up! Every side, everywhere is in a dream, The spirit is attracted by poems, The night is in dreams, The space listens to you in silence.)
Of course, one can think that being tired the Prophet could just have had a dream there. But it is not a dream, in the real sense of the word; seeing the Angel Gabriel in front of himself, the Prophet thinks that he is having a dream and asks him the question "Who are you?": Yene royami gorduyum ajeba? Sen nesin, soyle? [1, p. 172]
(Translation: I wonder, maybe I am having a dream? What are you, tell me, please!?)
It must not be forgotten that to stay alone, to dream, means opening the way to cognition of investigations in the science of Sufism.
But what is the perfection of the work The Prophet by Huseyn Javid? In fact, this perfection begins from its first act. It means, the play has been divided into parts and these parts are named as the following: "biset" (sending), "da-vat" (invitation), "hijrat" (emigration) and "nusrat" (help). These parts match
up very much with Prophet Muhammad's life; they help in forming one's imagination in regard to realizing a prophet's mission with practical work and the hardships one must endure in the spreading of the Muslim religion.
But what did this grace mean? Three religious books belonged to the world's nations before it appeared - unsolved issues had to be realized in the book Quran and the religion of Islam completely. The last religion was the religion of peace, truce, prosperity. It explained the human life and the perfect ways of cognition of the Divine in the form of stages. The most important virtues of the world are explained for human beings very clearly and distinctly. Why have human beings been created? Why has a human being come to life? What is his/ her mission in this life? By whom has he/she been created? By whom has he/ she been sent? How is he/she to spend life till the end? Is the wealth of morality enough for one to be able to return to the Creator in an innocent form? If by the explanation of the Quran all these matters were dealt with in the minds of humans, then those people were virtuous and those people could demonstrate their positions very bravely (as did Javid). The period Prophet Muhammad lived in was at the depths of intellectual darkness. That is why there were many great problems to be solved by Prophet Muhammad.
In the work by Huseyn Javid two main auxiliary means are offered to realize the ideas given to the Prophet. One of them is offered by the Angel, the other is suggested by the Skeleton. Melek (Angel) says: Haggi tebligichinsenin anjag Rehberin seneti-kelam olajag. Sachma, hep sachma bashga mojuzeler, Shu kitab ishte en boyuk rehber: Behseder buseden, mehebbetden, Injilerserperelmuhikmetden. [1, p.177].
(Translation: In order to propagate justice, Your leader must be the art of perfection, Strew not other marvels, just this book which is the great leader, This book will speak about the kiss and the love, and scatter pearls of wisdom).
In theology, the Prophet was named as "Muhammadi-kitabullah" and it means "Muhammad is Prophet who has a book". In the theological sciences this thought has a deep meaning. Here he is given a book by the Angel. The meaning of the book given by the Angel is that you will go forth with this virtue, with this golden book. You will bring light to your people, to their spirits and intellects. The most important means of the struggle will be Quran. If you light this world, this obscurantism, with the message of the Quran you can light their souls. It will be your leader. Mustafa Haggi Turkakul wrote about it: "Now in order to become a victor, the Prophet has two important weapons. A book for convincing by words, a sword for persuading by force... Having both of these weapons His Excellency Muhammad is sure to open the eyes of the nation with the sacred book; he is also sure that the sword will clean the world from oppression" [4]. Iskelet (the Skeleton) is also an angel and his offer is different: Ingilab istiyorum, bana bag! Ishte keskin gilij, kitabi burag.
Parlayib durmadigja elde silah,
Ezilirsin, ganin olur da mubah.
Eylemez yardim inje hikmetler,
Hep soner buseler, mehebbetler.
Evet, anjag gilinjdadir guvvet!
Bundadir hag, sheref ve huriyyet! [1, p. 177]
(Translation: You want a revolution, look at me! Here you have an acute sword, leave the book. If you don't have a sword, you will be trampled; your blood will spread. Fine knowledge can't help, the kisses and loves will be extinguished. Certainly, there is power only in the sword! Justice, honor and freedom are in it!)
The power of justice, honor and freedom is in the sword. One can achieve it only with the sword. Till that period Prophet Muhammad had tried his strength only in merchantry. He loaded the camels, went to Sham and helped in Khad-ija's merchantry works. His physical power could do only it. But how could it be that he was able to do what he did? He took on a wrestler's power and force. Taking the sword he agreed to take part in battles, he was victorious. And that power was given by Allah! The Prophet Muhammad's sword is kept in the museum Topgapi. It is said that that sword is very heavy. From where was that power, that strength given to him? From where were the sacred writing, book reading and cognition given?
Firstly, the Prophet said that, "I don't know any letter". But by resisting his heart was changed. In order to achieve this intellectual capacity, this thinking, his mind was transformed by light. Here one can see a fine idea: Prophet Muhammad was chosen by Allah. Prophet Muhammad differed from others by his physical strength and his virtue, thinking and cognitive ability. The way was shown to him. He was given two strengths - the strength of the sword, the other was the power of science, the Quran's virtue, the book's strength.
In his childhood Prophet Muhammad's parents died. Reimbursing the parents' rights is one of the most important themes in Islam. The Prophet Jesus has no parent, he was created by the spirit of Allah. Prophet Muhammad had no parents, he was brought up by his uncle. One can compensate his uncle's, relatives', even the wet-nurse's spiritual rights, but no one can reimburse his parents' rights. In this case it is bestowed by two powers - the Book's strength and sword's power. In order to use the sword he has both the physical and mobilizing power. The word "leader" in the work The Prophet by Huseyn Javid can be seen to express these meanings. There is a fortune of being the victorious leader in Prophet Muhammad's fate. He had to find a hideout in the book, the book would be his leader. He had been given the power of agitation. He would gather people, propagate the religion, act as the speaker and organizer. Prophet Muhammad had to carry out the agitation in the formation of the Islamic religion.
In the play there is a word combination "Piri-nedim" ("friend") told by Iskelet. It is interesting that one can also come across this word combination in the work Sheikh Sanan. When Prophet asks the Skeleton "What are you? Answer!", he answers "Me? I am piri-nedim" (I am a friend) [1, p. 178].
But the Angel didn't agree with it:
Yene bilmem nichin-nichin daldin?
Ne dushundun, nichin shashib galdin?
Sevgiden khoshmu sence ateshi-kin?
Yog, gilij soz qeder deyil keskin.
Tanri kechmishde hep gan isterken,
Shimdi memnun feget mehebbetden [1, p. 178].
(Translation: I don't know why you are so thoughtful, What do you think, why are you so confused? Do you think that fire is better than love? No, the word is much sharper than the sword. Even though God always wanted the shedding of blood in the past, know that He is most pleased by love).
With these words the Angel fights against the Skeleton who calls the Prophet to battle and wants to create a sense of love in the Prophet's heart. The Angel thinks that one can be the leader of the heart only by showing love to people. In fact, the Prophet also thinks so: Ben mehebbet esiriyem. her an, Her zaman ozlerim bir oyle jihan Ki, butun kainati eshg olsun. Konul oldugjaetila bulsun [1, p. 178-179].
(Translation: I am a prisoner of love, every time I miss such a world. I want all of the universe to have love, to let the soul find peace.)
Here the Prophet prefers the book. The main idea line of Huseyn Javid's activity finds its affirmation here once more. The master telling "I am a prisoner of love and justice" represents the devotion to his ideal with the help of the character of the Prophet. There is also conformity that if Huseyn Javid didn't understand justice and love, he could never write the work The Prophet. But, maybe, relying on the cognition of love and justice, based on the definite knowledge and observations of life, Huseyn Javid shows the book and the sword together in his work The Prophet.
With all that, speaking about the universe which is full of love, in the play the Prophet also uses the word "Satan": "Regsedib orda mohteshem bir hiss, Yasa batsin da, aglasin iblis. Gandan esla gorulmesin de eser, Sachsin al goncheler shefegli seher. Orda yuz bulmasin ishgenje, keder, Ogshasin ruhu penbe royaler. Bana gulsun de hep o nazli khayal, Ah, o. Yalniz o, qayeyi-amal!..." [1, p. 179].
(Translation: The magnificent feeling has danced there, let Satan cry and mourn. Don't let blood be seen anytime, let roses blossom in the morning sunshine. Don't meet torture and grief there. Let ruddy dreams decorate the spirit. Let the capricious dream always smile. Ohh, he. Only the aim!..)
It is the first opportunity of Prophet Muhammad to be cognizant of the Divine. He used the word "Satan". Yes, Satan exists, being rebellious to Allah, He has been turned out from Allah's acceptance. If the Prophet affirms the existing of Satan, it means there is Allah's cognition in the Prophet's thinking,
and it is the cognition of a great love. He already has divine love in his heart, soul, thinking and cognition. The Angel's suggestion is right and the result of this offer can be accepted as the first level of his prophethood.
Many times in the play the Prophet is termed as "a poet". Sometimes this name is understood ironically, but at other times it is mentioned as a reality. Depicting this word in two variants doesn't show its meaning accidentally, here the irony helps to discover the other reality. The expression of values in such ways is the discovery of Javid. This thought is consolidated by the Prophet's answer: Shairim, beslediyim sidgusefa, Chirpinib izlediyim nuri-deha. Daima ruhumu ogshar jeberut, Sheru ilhamimi dinler melekut. Ben feget husnu-khuda shairiyim, Yere enmem de, sema shairiyim [1, s. 194].
(Translation: I am a poet, abstractness always calms my spirit. My poems are listened to by angels, I am a poet of heaven).
These words are expressive of the Great Prophet and Huseyn Javid's activity. Being one of the most memorable and touching episodes, in this part the main essence of Huseyn Javid's activity, including his personal formula for dignity is clarified. Of course, even though it is far from what is going on at Earth at his time, there is no deficiency in the high ideas sent to humanity by Allah. In the face of difficulties besetting life during the period of Socialism, the poet felt directed to express his thoughts in such a way.
The Prophet affirms the ideas behind Huseyn Javid's activity. It reveals that Huseyn Javid is not only a romantic poet; he always yearns for truth, justice and love. The Prophet confirms that Huseyn Javid is a master excellently reflecting the values of romanticism and Huseyn Javid's activity is the expression of new philosophical thoughts. Huseyn Javid is a master combining truth, love, Sufism and knowledge in himself. According to his view, events happening on earth must be fair and they must worship justice, love and truth. What else can the poet Javid do in a period of lack of ethical beauty and lack of light of faith, when morality and ethics become dirty?! That is why Huseyn Javid and his image the Prophet are poets of heaven.
References
1. Javid H. Works, in 5 volumes, the 3rd volume, Baku, "Elm", 2007.
2. Javid H. Works, in 5 volumes, the 1st volume, Baku, "Elm", 2005.
3. Aliyev K. A Look At Literary History, Baku, "Elm ve tehsil", 2013.
4. Turkekul Mustafa Haggi. Azerbaijani Turk Poet H.Javid. On the Occasion ofhis 80th Anniversary, Istanbul, 1963.
5. Shirvani S. A. Selected works, in 3 volumes, the 2nd volume, Baku, "Avraasiya press", 2005, p. 245.
6. Zeynalli Hanafi. My considerations about the work "Prophet"
written by Huseyn Javid, the 2nd volume. Baku, 2012, p. 10-63.
About the author: Veliyeva Sona Muhammad, PhD in Philology, Lecturer in the Department of Philology at the Azerbaijan University of Languages, Founder and ideological leader of the Kaspi Newspaper, e mail: [email protected]
Received September 16, 2019 Accepted for publication October 23, 2019
ПРОРОК - СВЯЩЕННЫЙ ГЕРОЙ РОМАНТИЗМА ГУСЕЙНА
ДЖАВИДА
С.М. Велиева
Азербайджанский университет языков, Баку, Азербайджан [email protected]
Резюме. В этой статье исследуется творчество Гусейн Джавид, один из великих азербайджанских поэтов 20-го века. Как известно, одна из его работ - пьеса «Пророк», написанная с 1922 по 23 годы. Как и в других его работах, героями обычно являются мятежные мыслители. Гусейн Джавид был, по сути, пионером жанра стихотворной драмы и трагедии в азербайджанской литературе. Философские трагедии, а также исторические и общественные драмы Гусейна Джавида, благодаря исключительной свежести и оригинальности их творческого стиля, ознаменовали новый этап в развитии азербайджанского драматического искусства и оказали благотворное влияние на рост национальной культуры.
В этой статье все эти вопросы рассматриваются в связи с обширным материалом стихотворной драмы «Пророк».
Ключевые слова: Гусейн Джавид, пьеса, Пророк, мистика, мифология, романтизм.
Для цитирования: Veliyeva S.M. The Prophet - the sacred hero of Huseyn Javid's romanticism. Tyurkologicheskie issledovaniya=Turkological Studies. 2019; 2(4): 23-31. (In Russian)
Информация об авторе: Велиева Сона Мухаммед гызы, доктор наук по филологии, Азербайджанский университет языков, e-mail: [email protected]
Дата поступления материала 16.09.2019 Принят к публикации 23.10.2019
