Embodiment of Turkic-Muslim and common-human ideals in Hussein Javid’s works

Abstract

Hussein Javid (1882-1941), the great Azerbaijani poet and playwright who is famous over the Turkic-Muslim East with his philosophical poems, dramas and tragedies is worthy to stand side by side with such giants of the world literature like Homer, Dante, Nizami, Rumi, Nassimi, Hafiz, Navoi, Fuzuli, Shakespeare, Gote, Bayron, Pushkin and so on.

The paper is for the first time in history and criticism of literature and philosophical-aesthetic thought dedicated to revealing, discovering and systematizing Hussein Javid`s aesthetic ideal out of his literary works which embody Turkic-Muslim and common-human content.
The author studies and researches Javid`s works proceeding from pan-aesthetic character of the world romanticism which appeared as neoromanticisim in Azerbaijan literature at the beginning of the 20th century. All-round analysis and synthesis of H.Javid`s aesthetic ideal is based on objective-scientific criterions of his works, especially the poems: “Manim tanrim” (My God), “Masud and Shafiga”, “Azer”, etc.; the plays: “Ana” (Mother), “Maral” (Deer), “Sheikh Sanan”, “Iblis” (Demon), “Uchurum” (Precipice), “Afet”, “Knyaz” (Prince), “Peyghambar” (The Prophet), “Topal Teymur” (The Lame Teymur-Tamerlan), “Khayyam”, etc.
The main artistic-philosophical notions in the works by Hussein Javid are: 1.Beauty; 2.Love; 3.Precipice; 4.Demon (devilish passions); 5.Divine; 6.Heroism.
The main sosial-ethic problems of the works by Hussein Javid are: 1.The problem of the perfect man (i.e. the beautiful man); 2.The problem of unity of the perfect men in the peaceful (i.e. beautiful) world; 3.The problem of the woman gained freedom (i.e. beautiful surroundings) and happy (i.e. beautiful) family.
Analysis and research of the artistic-philosophical notions and social-ethic problems of H.Javid`s works result in synthesis of his aesthetic ideal which is regarded the kernel and cage (cell) of his literary activity.
Thus H.Javid`s aesthetic ideal which cover Turkic-Muslim and common-human content may be formulated in the following way: creation of the realm of beauty and love as an act of heroism; inhabitant of the perfect men (who cleared themselves of devilish passions) and free women (who cleared themselves of physical and spiritual chains) in the realm of beauty and love; creation of a family (i.e. getting married) by the perfect men and free women based on the natural unity, moral-ethic and erotic harmony; in this realm Beauty gives rise to Love and Love creates Beauty.