Ogahiy (taxallusi; to\u2018liq ism-sharifi Muhammadrizo Erniyozbek o\u2018g\u2018li) (1809.17.12, Xiva yaqinidagi Qiyot qishlog\u2018i \u2014 1874.14.12) \u2014 shoir, tarixchi, tarjimon. Mirob oilasida tug\u2018ilgan. Xiva madrasalarida tahsil ko\u2018rgan. Arab, fors, turk tillarini puxta egallagan. Xorazmning mashhur shoir va olimlari, adabiyot muxlislarining suhbatlarida ishtirok etgan. Sharq klassiklari asarlari, ayniqsa, Navoiy ijodini qunt bilan o\u2018rgangan.<\/p>\n\n\n\n
1829 yilda amakisi va ustozi Munis vafot etgach, Xiva xoni Olloqulixon (1825\u201442) Ogahiyni Munisning o\u2018rniga mirob etib tayinlagan. Shu davrdan e\u2019tiboran Ogahiy xalq hayoti va saroy ishlari bilan shug\u2018ullangan. Qizg\u2018in ijtimoiy-siyosiy mehnat bilan mashg\u2018ul bir paytda otdan yiqilib, oyog\u2018i \u00abshakarlang\u00bb (shol) bo\u2018lib qolgan (1845). 1857 yildan miroblik vazifasidan iste\u2019fo bergan. Umrining oxirigacha moddiy muhtoj, g\u2018amgin, kasalmand ahvolda kun kechirgan.<\/p>\n\n\n\n
Ogahiy xalq orasida ko\u2018proq lirik shoir sifatida mashhur. Umrining oxirgi yillarida tuzgan lirik kulliyoti \u2014 \u00abTa\u2019viz ul-oshiqin\u00bb (\u00abOshiqlar tumori\u00bb, 1872) bizgacha to\u2018la yetib kelgan. Devon an\u2019anaviy tartibda tuzilgan, 470 g\u2018azal, 3 mustazod, 89 muxammas, 5 musaddas, 2 murabba, 4 musamman, 4 tarje\u2019band, 7 qit\u2019a, 80 ruboiy, 10 tuyuq, 1 mulamma, 4 chiston, 2 muammo, 4 masnaviy, 1 bahri tavil, 1 munojot, 1 oshiq va ma\u2019shuq savol-javobi, 20 ta\u2019rix, 19 qasida \u2014 jami 18000 misradan iborat. Devonga \u00abAsh\u2019ori forsiy\u00bb nomi bilan Ogahiyning fors tilidagi 1300 misra she\u2019ri ham kiritilgan. Devondagi asarlar mazmun-mundarijasi markazida ishq mavzui turadi.<\/p>\n\n\n\n
Ogahiy ijodining mavzu doirasi keng. Ammo u qaysi mavzuga murojaat qilmasin, ishqni chetlab o\u2018tolmaydi. Ishq uning qalamida mavzuni yoritishda, g\u2018oyani ilgari surishda asosiy badiiy vosita; she\u2019riyatida ishq \u2014 iymon, e\u2019tiqod, vatan, zakovat timsoli kabi lirik qahramonning o\u2018y-kechinmalari, faoliyati, dunyoqarashini harakatlantiruvchi kuch. Ogahiy devonida zamon va zamondoshlari tasviri ham katta o\u2018rin egallagan. Shoir o\u2018zi yashab ijod etgan murakkab davrni mahorat bilan badiiy umumlashtirganda, zamon va uning ahliga munosabat bildirganda, baho berganda, insonparvarlik, xalqparvarlik nuqtai nazaridan yondashgan.<\/p>\n\n\n\n
Ogahiy janr imkoniyatlariga ijodiy yondashib, ularni takomillashtirgan: o\u2018zigacha bo\u2018lgan 7\u20148, 10\u201412 baytli g\u2018azal yozish tartibini 23 baytgacha yetkazgan, mustazod janrining qo\u2018sh orttirma misrali yangi shaklini kashf etgan.<\/p>\n\n\n\n
Shoir aruzning juda ko\u2018p bahrlaridan foydalangan. Uning g\u2018azallari \u00abShashmaqom\u00bbning hamma kuylariga tushadi, Xorazm xalq ohanglariga mos keladi.<\/p>\n\n\n\n
Ogahiy \u00abRiyoz ud-davla\u00bb (\u00abSaltanat bog\u2018lari\u00bb, 1844), \u00abZubdat ut-tavorix\u00bb (\u00abTarixlar qaymog\u2018i\u00bb, 1845 \u2014 46), \u00abJome\u2019 ul-voqeoti sultoniy\u00bb (\u00abSultonlik voqealarini jamlovchi\u00bb, 1857), \u00abGulshani davlat\u00bb (\u00abDavlat gulshani\u00bb, 1865), \u00abShohidi iqbol\u00bb (\u00abIqbol guvohi\u00bb, 1872) va boshqa tarixiy asarlarida Olloqulixon, Rahimqulixon (1843\u201446), Muhammad Aminxon (1846 \u2014 55), Sayid Muhammadxon (1856\u201464), Muhammad Rahim II (1864\u20141910) hukmronligi davrida Xorazmda yashagan o\u2018zbek, turkman, qoraqalpoq, qozoq xalqlarining tarixi, madaniy va ijtimoiy hayoti, Xiva xonligining boshqa xonliklar bilan munosabati va boshqa tarixiy voqealar aks etgan.<\/p>\n\n\n\n
Ogahiyning yuksak insonparvarlik ruhi bilan sug\u2018orilgan g\u2018oyalari xon va shoir Feruzning siyosiy-ma\u2019rifiy tarbiyasiga ta\u2019sir qilgan. U tarixchi olim sifatida Xiva xonlariga, yirik tarixiy shaxslarga bag\u2018ishlab qasidalar yozgan. Ogahiyning \u00abQasidai nasihat\u00bb asari Feruzga bag\u2018ishlangan. U o\u2018z nasihatlarida saltanatni boshqarishning yo\u2018l-yo\u2018riqlarini ko\u2018rsatadi, mamlakat va xalqni adolat bilan idora etish yo\u2018llarini belgilab beradi. Qasida masnaviy janrida yozilgan bo\u2018lib, unda shoirning siyosiy-ma\u2019rifiy qarashlari yorqin aks etgan.<\/p>\n\n\n\n
Ogahiy fikricha, har qanday davlat boshlig\u2018i hokimiyatni mustahkamlash uchun barcha ijobiy fazilatlarga ega bo\u2018lishi lozim. Podshoh himmatli, shijoatli, adolatli, g\u2018ayratli, saxovatli, hayoli, sof niyatli, madaniyatli, hamiyatli, kambag\u2018alparvar bo\u2018lishi zarur. Hukmdor shu fazilatlarga ega bo\u2018lsa, uning hokimiyati kamol topadi, mamlakati farovon bo\u2018ladi, degan fikrni ilgari suradi. Ogahiy davlatni boshqarishning yo\u2018llarini ham ko\u2018rsatib o\u2018tgan. Shoirning fikricha, shoh shariat ahkomlariga qattiq amal qilmog\u2018i lozim. U aysh-ishratdan, fitna va g\u2018iybatdan, g\u2018aflatdan, yalqovliqdan, zulm-razolatdan, chaqimchilikdan, molparastlikdan uzoq bo\u2018lishi kerak. Feruz Ogahiyning davlatni boshqarish to\u2018g\u2018risidagi maslahatlariga quloq tutgan, uning hikmatli baytlarini marmar toshlarga yozdirib, arzxonalarga qo\u2018ydirgan, ko\u2018p ezgu ishlarni amalga oshirgan. Shu bois ham Ogahiy tarixiy asarlari badiiy nasr sifatida hamda 19-asr Xorazm voqeligini haqqoniy aks ettiruvchi nodir tarixiy hujjatlar sifatida qimmatlidir.<\/p>\n\n\n\n
Ogahiy \u00abRavzat us-safo\u00bb (Mirxond), \u00abTarixi jahonkushoyi Nodiriy\u00bb (Muhammad Maxdiy Astrobodiy), \u00abBadoye\u2019 ul-vaqoye\u2019\u00bb (Z. Vosifiy), \u00abMiftoh ut-tolibin\u00bb (Mahmud binni Shayx Ali G\u2018ijduvoniy), \u00abTabaqoti Akbarshohiy\u00bb (Muhammad Muqim Hirotiy), \u00abTazkirai Muqimxoniy\u00bb (Muhammad Yusuf Munshiy), \u00abRavzat us-safoyi Nosiriy\u00bb (Rizoqulixon Hidoyat), \u00abAxloqi Muhsiniy\u00bb (Koshifiy), \u00abQobusnoma\u00bb, \u00abZubdat ul-hikoyot\u00bb, \u00abSharhi daloil ul-hayrat\u00bb (Muhammad Voris), \u00abGuliston\u00bb (Sa\u2019diy), \u00abYusuf va Zulayho\u00bb (Jomiy), \u00abShoh va gado\u00bb (Hiloliy), \u00abHaft paykar\u00bb (Nizomiy) va boshqa tarixiy-badiiy asarlarni fors tilidan o\u2018zbekchaga tarjima qilgan. Ogahiy \u00abHaft paykar\u00bbni nasriy yo\u2018l bilan, \u00abGuliston\u00bbni qisqartirib, keng kitobxonlarga tushunarli qilib tarjima etgan. \u00abYusuf va Zulayho\u00bb hamda \u00abShoh va gado\u00bb dostonlarini esa baytma-bayt tarjima qilib (kirish qismidan tashqari), aniq ijodiy tarjima namunasini yaratgan.<\/p>\n\n\n\n
\u00abMiftoh ut-tolibin\u00bb (inv. \u21168473), \u00abRavzat us-safoyi Nosiriy\u00bb (D-125), \u00abTabaqoti Akbarshohiy\u00bb (TNS\u2014106), \u00abTazkirai Muqimxoniy\u00bb (TNS\u2014105), \u00abFirdavs ul-iqbol\u00bb (S\u2014571), \u00abShohidi iqbol\u00bb (S\u2014572), \u00abYusuf va Zulayho\u00bb (TNS\u2014117), \u00abTa\u2019viz ul-oshiqin\u00bb asarlarining qo\u2018lyozma nusxalari Toshkent, Dushanba va Sankt-Peterburgda saqlanadi. \u00abZafarnoma\u00bb (Ali Yazdiy), \u00abBahoriston\u00bb, \u00abSalomon va Ibsol\u00bb (Jomiy), \u00abHasht behisht\u00bb (Xusrav Dehlaviy) asarlarining Ogahiy tarjimasi hanuzgacha topilmagan.<\/p>\n\n\n\n
\u00abTa\u2019viz ul-oshiqin\u00bb Xivada toshbosmada nashr etilgan (1905\u201409). O\u2018zbekistonda ko\u2018chalar, maktablar, Xorazm viloyati musiqali drama va komediya teatri, istirohat bog\u2018i va boshqa muassasalarga Ogahiy nomi berilgan. Qiyot qishlog\u2018ida Ogahiy bog\u2018i tashkil etilib, shoirning uy-muzeyi ochilgan; muzey oldida Ogahiyga haykal o\u2018rnatilgan.<\/p>\n","protected":false},"excerpt":{"rendered":"
Ogahiy (taxallusi; to\u2018liq ism-sharifi Muhammadrizo Erniyozbek o\u2018g\u2018li) (1809.17.12, Xiva yaqinidagi Qiyot qishlog\u2018i \u2014 1874.14.12) \u2014 shoir, tarixchi, tarjimon. Mirob oilasida tug\u2018ilgan. Xiva madrasalarida tahsil ko\u2018rgan. Arab, fors, turk tillarini puxta … Read More<\/a><\/p>\n","protected":false},"author":1,"featured_media":8211,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[100],"tags":[],"class_list":["post-8208","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-adabiyot","entry"],"translation":{"provider":"WPGlobus","version":"3.0.0","language":"ru","enabled_languages":["uz","kr","ru"],"languages":{"uz":{"title":true,"content":true,"excerpt":false},"kr":{"title":false,"content":false,"excerpt":false},"ru":{"title":false,"content":false,"excerpt":false}}},"_links":{"self":[{"href":"https:\/\/milliycha.uz\/ru\/wp-json\/wp\/v2\/posts\/8208","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/milliycha.uz\/ru\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/milliycha.uz\/ru\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/milliycha.uz\/ru\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/milliycha.uz\/ru\/wp-json\/wp\/v2\/comments?post=8208"}],"version-history":[{"count":2,"href":"https:\/\/milliycha.uz\/ru\/wp-json\/wp\/v2\/posts\/8208\/revisions"}],"predecessor-version":[{"id":163597,"href":"https:\/\/milliycha.uz\/ru\/wp-json\/wp\/v2\/posts\/8208\/revisions\/163597"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/milliycha.uz\/ru\/wp-json\/wp\/v2\/media\/8211"}],"wp:attachment":[{"href":"https:\/\/milliycha.uz\/ru\/wp-json\/wp\/v2\/media?parent=8208"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/milliycha.uz\/ru\/wp-json\/wp\/v2\/categories?post=8208"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/milliycha.uz\/ru\/wp-json\/wp\/v2\/tags?post=8208"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}