Referens Dictionary Abdulhamid is the son of Sulayman, Chulpan About the novel " Kecha va kunduz "

Theme: Abdulhamid is the son of Sulayman, Chulpan,
About the novel " Kecha va kunduz "

PLAN:

1. 
   Abdulkhamid Chulpan about novvels
   
2. 
   About the novel " Kecha va kunduz "
   
3. 
   About hero of poem’s
   
4. 
   Referens
   
5. 
   Dictionary
   

Abdulhamid is the son of Sulayman, Chulpan
About the novel " Kecha va kunduz "
There is no doubt that human beings can appear in conversations, conversations. In the literature, this process can be seen through dialogues and monologues. The difference between the conversation and the talk of the heroes is that of conversation and conversely, that the dialogues in the work are connected with the writer's artistic purpose and are aesthetically pleasing and the artistic element of the work. Therefore, the writer should be able not only to find the actions of the heroes, but also to find a fitting relationship between the heart and the appearance, the dot and the apparent spiritual and material existence of the writer, and to harmonize this with the spirit of the word. It is difficult to find a heroine's way of thinking, outlook, and a worthwhile lifestyle for the social level. To do this, it is necessary to observe the character and the logic of life and to explicitly state its essence. The beauty of the tongue is determined by its smoothness, sharpness and compassion. "In this sense, the ability to communicate is a key to jewelry, which reveals the talent of the writer, the depth of his knowledge of the life and the natural perception of human nature." (Gafurov I. Diamond Edges of Beauty, Literary Thoughts, 1964. Article 141-b).
In the series of "Kecha va kunduz", the interior, intelligence, intelligence, and morale of heroes appear in all its aspects. Let's remember the dialogue between Razzak Suffer and Haghtanbibi in the Asar: As the word of the Wolves came out, he spoke with boldness and complacency:
"I'm lying there with you."
The sufi did not shout at this time, but asked in a harsh voice:
- Where? Why?
- The younger daughters of the Halfa eagle in Oydin called one or two friends "spring up". One of them was Zebi, another was his friend Saltanatkhon. Saltanatkhan put the car and came to tell her his heart. How can we say no?
- Get up early or late.
- Look at my opinion.
Sufi stood up. Getting out of the card and wearing a jacket:
He said, "I'm sorry I do not want him to sing." If I hear the voice of my wives, I will not accept it (18-19)
This dialogue is characterized by the interconnection of heroes, their specific moods, and the fulfillment of the meaning of the essence of the work. Razzak Sophie is a bold and harsh man. He is also interested in his wife and daughter, who sends her daughter to the village to "write in the cold winter." However, obtaining the permission of the Wahhabis is deeply ingrained in "knowledge". The authors of this gift of the Witch give the girls a very lively and convincing speech:
"The salvation of my womb, " Salti said. "Enam said the master. See it coming down from Eshon. For Eshon he did not know that my father was dead ... God created it for the goats. "(18)
That's why a short spell of the sufi did not prevent the problem from being solved by girls. When he began to emphasize the word "khalfa eshon", the man thought that his wife would say no. Naturally, the Sufi lady was praising the eunuch for the sake of not allowing a good time. "There are some good wives and some of your daughters ... You know yourself." In our language, it is normal for many to use the plural form of dignity. In this case, the only "-s" to describe the meaning of respect is "good" because it is not enough. However, the author, who is not satisfied with this, seeks to emphasize that "good" is just a "good one", which is different from just "good" ones. The purpose of the deceased is to give her permission for her husband. For this purpose, the unwitting, unaware housewife is concerned with describing the echelon and her descendants. Even though Eshon's wife was a "good", she would not have been worthy of any utterance. Is not the angel the one "angel"? What is important for the sufi is the father of the horseman, the husband of that "good" woman, who is in the hibiscus! This is what special attention is paid to allow Sufis to marry his daughter. At the end of the conversation, there is a more clarifying explanation:
"This time, Razak's words, which, like a human being, rejoiced at the Giver, then returned to his silence again. A little later, after wearing the turban and taking the yacht, he said:
- Give me a bush, a fitna! If not, give two tins! " The wounded man realized that he had been given some money in his hand and that he was going to market for a bigger purchase, and that his gracious compassion was also power of money. "(19)
One of the factors that led to his anger from his anger is that the cousin is the "face" of the donkey, and the other is the "power of money." Would you like to say good-bye to the deaf's companion? Have they no power or influence? In fact, there is an opinion in the nation that "the good word snakes out a snake." He did not ignore the good words that would "snatch the serpent." The Lord knows this. But it is also characterized by the fact that a person who does not know him is idle, as if he is talking about a very dear person. The Hero is a simple, simple Uzbek mother, who does not love anyone, loves everyone, and loves her. It is clear that this conversation plays an important role in the fate of the work. This dialogue will eventually allow the Zebi to go to the village. The next event of the event is directly related to this conversation. Considering the value of the dialogue for the work, we go back to some places. Razzak is the only daughter of a single girl. Is not he fatherless, fatherless, father? He was silent for a long time before answering. Zebi, who is following his father's situation from inside, says: "My dad is not the easiest thing to say... Keep silent. He'll never be upset." What is looked at in the eyes of the father and the mother in the eyes of her mother? It is difficult to know this because of the dullness of Razak suede. But according to popular belief, the father feels that he has some things to do. Was not the inner vision associated with her daughter's fate so long ago that her silence was far-reaching? In this sense "sorry for some reason:
"I know, conspiracy, I know," he said quietly. The writer seemed to take the word "for some reason" into thinking that it was a conspiracy. Repetition of the words "I know" and remain silent ... It is a reflection of the situations in which the human mind is, but difficult to understand. It is clear that the Sufi is experiencing such a process as a parent and as a human being. Razzak Sufi allowed his daughter, because she was unable to leave her character and skills. Although Eshon's rahip and the power of money have been the main tasks in this regard, there is another mystery that encourages him. Here is the secret of this secret:
"I have no job," he said, "I do not agree if I hear Nahamir's voice!" So, it seemed to somehow be that Sufi came to the end of the work by the sound of Zebi. The only solution to this problem is to make sure that the solution to the problem is that it will not be the case if it does not. That is, natural disbelief has thrown the father's disgust at the heart of his soul, saying, "If he does not sing, he will not hear his voice, he will not do it.
"The writer's skill is clearly understood by the heroic emotions and can be found in words that perfectly match the level, the world outlook, and the spiritual world of each hero. One of the most beloved heroes of the writer, Zebi, who is attractive to the reader's love, can see his character, the level of culture and the distinctive character of his speech: "The hope of two daughters after seeing this story too. Zebi could not conceal this hopelessness:
"Let's not play, now my dad will never get it."
Salti also expressed his concern:
- What do we do now? If you do not go, I will not go ... Enakhon is comfortable.
"If we had been alone, would that have disappointed us?" Said Zebi.
Salti was silent. After a while, he added:
"Do not worry, I do not see time to soften!" He says that the big boulders were thrown into the giant by the giant ... They put the biggest of them on my father's chest and said, "This is yours!" "I have no job," he said, "I do not agree if I hear Nahamir's voice!" So, it seemed to somehow be that Sufi came to the end of the work by the sound of Zebi. The only solution to this problem is to make sure that the solution to the problem is that it will not be the case if it does not. That is, natural disbelief has thrown the father's disgust at the heart of his soul, saying, "If he does not sing, he will not hear his voice, he will not do it."
The writer's skill is clearly understood by the heroic emotions and can be found in words that perfectly match the level, the world outlook, and the spiritual world of each hero. One of the most beloved heroes of the writer, Zebi, who is attractive to the reader's love, can see his character, the level of culture and the distinctive character of his speech: "The hope of two daughters after seeing this story too. Zebi could not conceal this hopelessness:
"Let's not play, now my dad will never get it."
Salti also expressed his concern:
- What do we do now? If you do not go, I will not go ... Enakhon is comfortable.
"If we had been alone, would that have disappointed us?" Said Zebi.
Salti was silent. After a while, he added:
"Do not worry, I do not see time to soften!" He says that the big boulders were thrown into the giant by the giant ... They put the biggest of them on my father's chest and said, "This is yours!" "Let's not play, now my dad will never get it." As you can see, Zebi considers himself guilty of a major crime. So he realized that the punishment was inevitable, not the mistake he had made, and the type of punishment he could count on. After a while, he asked himself: 'If we were alone, would we have been upset?' So Zebi began to analyze what had happened. He is now thinking of his father's guilt. It was as if he would not "respond" because of playing. But would he allow me to sit alone? Zebi realized that his father was not innocent by comparing two things. Only Zebee's thought of this seemed to be a sort of disrespect to the father, and he sought the guilty place and found: And the evil spirits became the giants.
As a result, Zebi was freed from the neighborhood before her friend. If you remember, though, Zebi did not want to take a broom in the swamp, but broke his broom in silence, thinking that his companion would "think that the girl would not even talk to her". Similarly, Zebi could think that his girlfriend was worse than she thought, "This girl does not respect her father." Zebi was not the father of the father, but the greatest stone in his father's breast, and he accused the giants, who had said, "This is yours!"
This work is evaluated as "The Last Days". He is the first novel in Uzbek literature, a two-volume book. The first part "Yesterday" was written in Moscow in 1933-34. The first chapters were published in 1935 in the first issue of the Tashkent literary magazine, and the work was completely published in 1936. The events begin in spring and end in winter. The story of Cholpon's novel is "Hamel is coming - action".
There is no record of the second part of the novel called Today. However, according to the logic of the "Night", in the daylight section of the novel it was necessary to depict Zebi's Siberian exile, and Miryoqub's post-Crimean life. The story described in the first book will be on one of the provinces of Uzbekistan at the time of the First World War. The main idea of ​​the stage is to change the existing system.
Heroes of the work: Zebi (aged 15, widowed as a murderer of her husband, exiled to Siberia for 7 years), Hussein (changed image, Zebi's mother), Razzoq Sufi (laughter, Zebi 's father is a person who is dying from a broken, lazy, and abusive man, who is a prime prison for his wife and wife, who himself is the blind man' s blind eye, the deaf eardrum) , Miryakub (his world-changing image, which works in the direction of the wind, works between good and evil), Sharafiddin Hojayev (jadid), the commander of Akbarali (man-made dog ), Nayib Tora, Zunnun (easy to replace Akbarali's commander), Hokim Tora, Pashshahan (Akbarali's commander dies of his plot, one man's death, one person's exile directly and one family failed is directly responsible for it Mary Ostrova (Miryakub chooses "a clean shirt from a bazzoz shop"), Sultankhan ("I love you more than you are! You are the one who will embrace the fears of anxiety and embrace the living and the dead. Saladat, Dilman, Khadichakhan, Eshon, Obrezgara ("There are no people in the city, no one knows him, he is a native of the country ... Obrezqora - "lawyer" from native peoples) and others.
The Sultonposhsha, Akbarali, Eshon, Noib Tara, in this work, are the representatives of the world of seduction, immorality and injustice. In the play, "The cat looks like an elephant, an elephant – a cat. Does a Wife Pick a Drunk? The linguistic glass of virginism is nothing but alcohol! " Chulpan, the son of Sulaymanov Abdulhamid, was born in 1898 in the Qatorterak neighborhood of the city of Andijan. His father, Sulaymon aka, was engaged in agriculture, craftsmanship and basketball, wrote poetik poems by Rasvo, and wanted his son to be a master. Her mother, Aisha, had a great influence on her son's work.
Referens:
1.A. Cho’lpon ”Kecha va kunduz” asari, T., O’QITUVCHI -2013
2. N. Eshonqul maqolalari “Sharq yulduzi” - 2011
3. D. Qur’onov “Adabiyotshunoslik nazariyasi” Toshkent-2016
Dictionary
Poet- yozuvchi
Here-qahramon
Night- tun
Day-kun
Alkogol-ichimlik
The theory- nazariya
Interesting-qiziqarli