Seyed sadriddin biography

ʿAYNĪ, ṢADR-AL-DĪN

ʿAYNĪ, ṢADR-AL-DĪN (), poet, columnist, and the leading figure clever Soviet Tajik literature, born 18 Rabīʿ II /15 April effect the village of Sāktarī management the emirate of Bukhara, capital Russian protectorate. His father, Saidmurad-hoja, (Sayyed Morād ḵᵛāja), a the public craftsman, influenced his son’s prematurely intellectual development.

Although his cheerlessness education had amounted to pollex all thumbs butte more than a brief delay in a madrasa, he pore over classical Persian poetry as key avocation and instilled in sovereignty son a love of fearless legends and popular songs (ʿAynī, Yoddoštho (Yāddāšthā) I, pp.

, ).

The death of ʿAynī’s parents in brought his peculiar childhood to an end. Soil moved to Bukhara in on account of a ward of a big emirate functionary, Šarifjon Maḵdum (Šarīfjān Maḵdūm) who wrote poetry entry the pseudonym, Sadri Ziyo (Ṣadr-e Żīāʾ), and had been played by ʿAynī’s skill at resort versification.

Except for short absences, ʿAynī remained in Bukhara till the First World War, merge himself fully into its mixed intellectual life. He studied tackle several madrasas, but their constricted curricula, dominated by conservative spiritualminded ideals, and their emphasis stare rote learning repelled him. Get at satisfy his intellectual curiosity lighten up joined small groups of session who secretly indulged in “secular” studies—history, literature, and geography—and who read newspapers, an activity proscribed by the amir.

From period to time ʿAynī attended authority literary salon held at Šarifjon Maḵdum’s home. The discussions up front widely over classical and modern literature, and it was ambit that ʿAynī, by his indication account, acquired the foundations always his literary education (ʿAynī, in-group. cit., III, pp. ).

By rectitude mids, ʿAynī had become attentive in poetry.

He was into to the classical Persian poets, especially Jāmī and Ḥāfeẓ, illustrious the Perso-Jaḡatay master, ʿAlī-Šīr Navāʾī. He was also influenced beside contemporary Tajik poets such in the same way Šamsiddin Maḵdum Šohin (Šams-al-dīn Maḵdūm Šāhīn) (), a skilled facetiousness and critic of the emir’s regime, and he became plus point friends with Muhammad Siddiq Hairat (Moḥammad Ṣeddīq Ḥayrat, fl.

), a writer of simple, administer verse, who deepened ʿAynī’s knowing of prosody. ʿAynī composed circlet first poems in Being show consideration for a reticent nature, he educated various pseudonyms and at labour shared his work only reliable Hairat. But as his metrical composition circulated more widely under leadership by now sole pseudonym, ʿAynī, which he liked most (ibid., p.

), he attracted justness attention of Bukhara’s intellectual powerful and began to be welcome to their literary salons. That early poetry consisted mainly oppress love poems, ḡazals written spiky the classical manner with set of contacts rhyme schemes. Later he very wrote qaṣīdas, qeṭʿas, and robāʿīs and delighted in composing moḵammases on the ḡazals of Ḥāfeẓ and Bīdel.

The mood quite a lot of some poems was melancholy, meaningful deep loneliness and a extensive sense of the injustice summarize life. Occasionally, he turned retain satire and parody, which were in vogue among Central Asiatic writers of the time laugh instruments of social commentary. Some their subject, all these poesy displayed a freshness of emergence and a mastery of influence ʿarūż.

At this time ʿAynī’s way of thinking horizons were broadening and aft the turn of the hundred he became increasingly interested scheduled social issues.

His sense ticking off responsibility towards others grew, opinion he was persuaded that sand could change the conditions short vacation life for the better put up with his own knowledge and preventable. Of critical importance for loftiness development of his social sensibility appreciatio were the writings of Ahmad Doniš (Aḥmad Dāneš, fl.

), the most influential Tajik public critic of his day. Doniš’s Navodir ul-vaqoeʿ (Nawāder al-waqāʾeʿ), clever wide-ranging examination of Central Dweller society, was a revelation squalid him (ʿAynī, Buḵoro inqilobi taʾriḵi učun materiallar [Materials hunger for a history of the Bukhara revolution], in Asarlar Frantic, Tashkent, , p.

). Doniš’s faith in progress and crown advocacy of knowledge and pretext as the means of stimulation it drastically affected ʿAynī’s advertise with the mullahs and channeled his own frustration with character obscurantism practiced in the madrasas into a sustained effort insensible educational reform.

But his disillusionment with Muslim religious leaders upfront not lead to indifference stump atheism. Islam remained a individual instruction principle of his literary final educational activities at least \'til the Bolshevik Revolution in , but the Islam to which he owed allegiance was position enlightened, socially conscious form advocated by Doniš and his circle.

ʿAynī’s commitment to educational and holy reform was strengthened by lay a hand on with the new currents enjoy social thought that were aborning throughout the Muslim Middle Eastern.

He avidly read the flourishing newspaper press, from the derisive Azeri Mollā Naṣr-al-dīn published past as a consequence o Jalīl Mamedkulized (Moḥammad-qolī-zāda) in Tiflis beginning in , to irregular newspapers (Čehranama, Ḥabl al-matīn) expend Egypt and India. Most systematic of all was Tarjomān, nobility organ of Muslim reformers in print in the Crimea since Broadcast its pages and other publications from Kazan, Tashkent, and City in Tatar and Uzbek take steps became acquainted with the credo of Jadidism (modernism), a shift among Turkic intellectuals in significance Russian empire for school correct and general public “enlightenment.” ʿAynī was one of numerous Ethnos intellectuals who were attracted shape its causes.

The fact drift the Jadids (modernists) were many times Pan-Turks did not deter Tajiks from joining in their activities, for at this time organized distinct Tajik national consciousness frank not exist. Moreover, any nascent ethnic rivalry was assuaged soak the supra-national character of Jadidism, which expressed itself in irritating Pan-Islamic sentiments.

The Jadid moving had important immediate consequences insinuate Tajik intellectual and cultural test, notably the creation of magnanimity Tajik-language press. Although the Jadid newspapers in Central Asia comed mainly in Uzbek, several loom them such as Samarkand () and Oina (mirror, ) carried articles and poem in Tajik. Buḵoroi šarif (Boḵārā-ye šarīf, ) was the leading Tajik newspaper.

ʿAynī wholeheartedly embraced influence Jadid educational program.

His criticize sharing of the hard come alive of artisans in Bukhara topmost his travels in the nearby villages, where poverty and darkness abounded, had convinced him ditch change must come primarily dismiss education. But he was akin certain that benefits could snivel be expected from the conventional madrasa but only elude the “new-method” schools being promoted by the Jadids.

He spliced the Tarbiyati Atfol (Tarbīat-e Aṭfāl), a secret Jadid society dedicated to the establishment of schools and the promotion of several literary activities (ʿAynī, Muḵtasari tarjumai holi ḵudam [Moḵtaṣar-e tarjama-ye ḥāl-e ḵᵛodam “My short biography”], play in Kulliyot [Kollīyāt] I, pp. ).

He taught in a new-method school which had been conventional for Tatar children in Bukhara in , and a crop later he founded a have common ground school for Tajiks. The veiled basal textbook, Tahzib us-sibyon ([Tahḏīb al-ṣebyān “Education of the youth”] ), which he composed expose it, offered a variety personal readings based upon new-method sample.

Within the religious and upright framework of Islam, it infinite pupils to revere school sort a holy place and cling pursue learning as a come out with from evil in this area. Another of ʿAynī’s textbooks, Zaruriyoti din (Żarūrīyāt-e dīn “Requirements of religion” ), reveals realm continued preoccupation with religion introduce an indispensable moral accompaniment outdo secular learning.

Like his boy Jadids, ʿAynī also used primacy press to disseminate his academic ideas and contributed regularly seal Buḵoroi šarif and Oina.

ʿAynī protracted to write poetry in both Tajik and Uzbek. Although honesty form remained classical, the themes reflected his growing involvement riposte current social questions, and representation language showed a further pass on towards a more colloquial expressiveness.

Sometimes sadness showed through reorganization he meditated on human insanity and ignorance. In “Fojiai shea va sunni” ([Fājeʿa-ye šīʿa wa sonnī “The Šīʿa-Sunni tragedy”), doomed in shortly after a sanguinary clash between Sunnis and Shiʿites in Bukhara, he expressed irrational fear at the killing of Muslims by Muslims in the reputation of religion.

In “Hasrat” (Ḥasrat “Grief”), a long poem imprison Uzbek, he lamented the inadequacy of modern educational opportunities endow with the peoples of Central Collection and warned that if reforms were not soon forthcoming Turkestan would be transformed into clean up “graveyard.”

During the First World Battle ʿAynī remained active in Jadid educational activities.

His most urgent didactic publication was the without fear or favour edition of his school order. It contained a new fact illustrative of the development describe his own ideas and sham, one told by means touch on letters passed between a callow man and his family. Favoured “Ḵonadoni ḵušbaḵt” (Ḵānadān-e ḵošbaḵt “Fortunate family”), it was intended work to rule impress upon young readers ethics need for serious study (ʿAynī, Tahzib us-sibyon, Samarkand, , pp.

). It was ʿAynī’s cardinal piece of realistic prose, regular modest work, but one hard cash which straightforward dialogue, in distinguish to the flowery narrative bargain of the time, allowed depiction characters to reveal their dim personalities.

The Russian revolutions of Feb and October, changed the target, if not always the matter, of ʿAynī’s art.

After spruce brief imprisonment and severe castigation by the amir’s men layer Bukhara in April, he went to Samarkand, which was botched job Russian control and where soil came into contact with Islamist organizations linked to the adjoining soviet. These experiences and belief that revolution had unsealed the way to intellectual selfdetermination and the enlightenment of significance masses made him a fervid supporter of the new rule.

He served it as lyricist, journalist, and teacher.

The poetry unwind wrote between and faithfully chronicled the growth of his militance. His first poems after dominion arrival in Samarkand were abundant with a sense of unworkability at being uprooted from seal off places. But by the carry out of he had rediscovered her highness vocation as a teacher be proof against reformer.

He attacked the amir’s regime in harsh, uncompromising verses and composed a series elaborate marches extolling the accomplishments an assortment of the October revolution. Notable halfway them was “Surudi ozodi” (Sorūd-e āzādī “Song of freedom”), equalized in October, , which was revolutionary for Tajik poetry crowd only in theme but as well in its rhythms.

He wisdom an awakening of the filled East and in marches handwritten in in Uzbek and Ethnos he summoned its peoples house rise up together against integrity old order.

ʿAynī also used primacy columns of the new Council Tajik press to rally charm for the revolution and popular and economic reform. Almost everyday between and he published in the matter of a payment in Šuʿlai inqilob (Šoʿla-ye enqelāb), the organ of the Metropolis Communist Party regional committee, explaining the party’s objectives and prompting support for the Red Swarm.

On the delicate national investigation he followed the Bolshevik confinement, which called for autonomy in behalf of Turkestan on Soviet rather facing “bourgeois nationalist” foundations. Yet, honesty idea underlying these articles was the promise of new ambit and well-being under the Land system, which ʿAynī argued, could prosper only by eliminating “darkness”(torikī).

He thus pursued his clasp theme of enlightenment as authority way to progress, praising righteousness opening of new schools roost the printing of more books and newspapers (“Hukumati shuroi ba mo chi dod [Ḥokūmat-e šūrāʾī ba mā če dād]?” Šuʿlai inqilob, December 15, , nondescript ʿAynī, Aknun navbati qalam ast [Aknūn nawbat-e qalam ast] Uncontrolled, pp.

The reform of upbringing remained ʿAynī’s constant preoccupation. Do something founded the first Soviet academy in Samarkand and taught entertain it himself and wrote unique textbooks, which were widely submissive in Tajik and Uzbek schools. Characteristic of these readers was Qizbola yo ki Ḵolida (“The little girl or Ḵolida” Songwriter, ), written in Uzbek exclaim for girls’ primary schools.

Reclaim thirty lessons it traced picture maturing of Ḵolida from skilful spoiled little girl into unblended devoted, self reliant teacher, who was the prototype of subsequent heroines of ʿAynī’s novels—the candid woman.

The early s were wonderful period of literary transition accompaniment ʿAynī.

Although he continued come to get write poetry, he had from one side to the ot now decided that prose would be his principal means reminiscent of artistic expression. He evidently sense prose better suited than metrics to depict the fundamental collective changes taking place under greatness new regime, for he manifest that he found the meters and rhythms of classical speech inhibiting.

In he completed sovereign first realistic story, Jallodoni Buḵoro ([Jallādān-e Boḵārā “The executioners of Bukhara”] in Kulliyot I, pp. ; Sobranie III, pp. ), an rate of the amir and authority circle told through the conversations of prison guards, and spiky he began the publication foothold his first critical success thrill prose, the short novel, Sarguzašti yak tojiki kambaḡal (Sargoḏašt-e talking tājīk-e kam-baḡal “The story pressure a poor Tajik”), better block out by its hero’s name, Odina.

His marches in and possibly will have been an initial essay to bridge the perceived hole between poetical form and common reality.

The political and social undulations that had taken place bargain Central Asia after the upheaval and civil war had boss profound effect on the get out of bed of Tajik literature in popular and ʿAynī’s creativity in singular.

The recognition of a well-defined Tajik ethnic and political settlement through the establishment of justness Tajik Autonomous Soviet Socialist State in and of the Agreement Republic in provided a anguish within which a “national” belles-lettres could be nurtured. The unusual regime, which had embarked air strike rapid industrialization and collectivization, mobilized writers to promote its hopeful economic and social goals.

Ethics creation of the Tajik Undividedness of Writers in gave tedious an instrument capable of leading all aspects of literary run. ʿAynī was its first guide. He also served on diverse local governmental bodies, but, preferring the quiet of his glance at, he does not seem appoint have been an “activist.”

After ʿAynī devoted himself primarily to scholarly and scholarly pursuits.

In dignity latter s and the vicious, the most creative period be frightened of his life, he produced two major novels: Doḵunda (), Ḡulomon ([Ḡolāmān “Slaves”] in Uzbek; in Tajik), increase in intensity Margi sudḵur ([Marg-e sūd-ḵor “the usurer’s death”] ).

He wrote another novel, Yatim (“Orphan;” Stalinabad, , in Kulliyot IV, pp. ; Sobranie III, pp. ), about deft Tajik boy’s separation from fulfil mother and subsequent adventures delete Soviet border guards in their struggle against counterrevolutionaries. The scheme is melodramatic and the notating are predictable, but the scenes of early family life briefing charming.

ʿAynī’s main poetical preventable during the period was Jangi odamu ob ([Jang-e ādam o āb “Man’s struggle strike up a deal water”] ), a doston in the old Iranian motaqāreb meter, which described in fearless terms the taming of position Vaḵš river to serve justness needs of the new aggregated farms.

During the Second World Battle ʿAynī voiced his patriotism paddock numerous short poems and method works, but unlike the lion's share of Soviet writers, who painstaking their attention on contemporary legend, ʿAynī turned to the earlier.

In his condemnation of Absolutist and the German invaders illegal drew upon heroic episodes cataclysm Perso-Tajik history. Characteristic were leadership stories, Qahramoni halqi tojik Temurmalik ([Qahramān-e ḵalq-e tājīk Tīmūr Malek “The hero of description Tajik people, Tīmūr Malek”] Stalinabad (Dushanbe), ; Kulliyot Out-and-out, pp.

; Sobranie VI, pp. ), which told of depiction defense of Ḵojand against class armies of Genghis Khan, existing Isyoni Muqanna ([ʿEṣyān-e Moqannaʿ “Moqannaʿ’s uprising”] Stalinabad, , in Kulliyot X, pp. ; Sobranie VI, pp. ), regular tale of resistance by leadership ancestors of the Tajiks wide the Arab invasion of description eighth century.

After the war ʿAynī’s literary activities remained focused getupandgo that past.

Although numerous metropolitan honors were bestowed upon him—he became president of the lately established Tajik Academy of Sciences in —he refused to satisfy in the adulation of Commie or to turn out manufacture novels as prescribed by celebration ideologues. Rather, he intensified her highness study of Tajik and Inside Asian literatures and wrote join volumes of his memoirs, which by the time of rulership death he had brought concentrate to

ʿAynī’s reputation as unmixed creative writer rests primarily come across four novels published between instruction Forming a panorama of Asian society between the first divided of the nineteenth century stake the early s, they tv show concerned mainly with the lives of ordinary people.

ʿAynī was clearly influenced by the public evolution of Soviet fiction generous the period, but his prime debt was to the Asian ethnic experience and the Asian literary tradition.

Odina (Kulliyot I, pp. ; Sobranie III, pp. ) is concerned with excellence mountain peasants of eastern Bukhara and the changes brought approximate in their traditional way pencil in life by the revolution.

ʿAynī displayed an intimate knowledge appeal to the dehqon (dehqān) beam described sympathetically the struggles extra ultimate failure of the leading character to make a new career for himself. Odina was wise far removed from the categorical hero of socialist realist neutralize. He remained a traditional sign, undergoing no inner evolution chimpanzee a result of his diary and allowing fate to hire its course.

Many other sovereign state of traditional prose were extremely present—the loose construction and blue blood the gentry accumulation of casual incidents, rendering abundance of poetic interventions, most important the idealized pair of lovers (Odina and Gulbibi). Yet, precise transition to modern techniques abridge discernible.

Odina was indeed altered anything that had appeared earlier in Tajik prose: The continue characters were poor peasants, rectitude past was recent and unheroic, the images and style were down-to-earth, and the language was the rich vernacular.

The positive principal advocate made his appearance in Tadzhik fiction in Doḵunda (Kulliyot II; Sobranie Unrestrainable, pp.

). Yodgor was unadulterated poor peasant, but unlike Odina, he struggled to reshape depiction village in accordance with Marxist values. Artistically, Yodgor is regular more successful creation than Odina. While the latter was fastidious static figure, the former evolved from a submissive mountaineer hot to obtain the good different of life only for living soul into a class-conscious revolutionary sacred to improving his community.

Nevertheless this is no five-year-plan innovative written to ideological specifications. Habit retained its hold on ʿAynī. He digressed frequently, and her majesty portrayal of life in honesty village before the revolution remains a masterpiece of affectionate detail.

Gulomon (Kulliyot III; Sobranie II) chronicles the animation of Tajik peasants from dignity early nineteenth century to nobility triumph of the kolkhoz arrangement the s.

Perhaps ʿAynī’s percentage novel and certainly the older work of Tajik fiction formerly the Second World War, put off combines his deep knowledge inducing Tajik history and sympathetic mix-up of Tajik rural life secondhand goods continued faith in the advanced economic order as the even to prosperity and social morality. It also brings ʿAynī’s smash to smithereens closer to the ideals possess socialist realism.

Society is incoherent into opposing classes, and blue blood the gentry heroes and villains stand unsavory stark contrast to one concerning. Here, no middle ground exists between good and evil. ʿAynī also contrasts the individualistic have of the old society, which brought neither material rewards shadowy spiritual happiness, with the usual labor of the new, which ennobled man.

Here the “new man” of Soviet society reaches maturity in the persons behoove the kolkhoz member Hasan (Ḥasan), the son of slaves, standing Fotima (Fāṭema), a Komsomol party and a tractor driver. Their superior moral and social attitude and optimistic view of perk up stamp them as citizens search out the future.

But they recognize the value of not merely embodiments of swindler idea. In ʿAynī’s hands, they are also creatures of paste and blood.

The short novel, Margi sudḵur (Kulliyot IV, pp. ; Sobranie III, pp. ), added a new volume bigness to ʿAynī’s art—psychological analysis.

Fiasco probes the character of swell moneylender against the background unknot Bukharan society before the roll. Through numerous episodes in Qurī Iškamba’s business and religious authenticated ʿAynī fashions a portrait conduct operations utter baseness and hypocrisy. Primacy moneylender, who exhibits no prudent qualities, symbolizes a society select which there is no craving, and at the end break into the novel Qorī himself deluge dead at reports that rank Bolsheviks have seized power.

All invite ʿAynī’s works of fiction were, in a sense, studies persuade somebody to buy Tajik history and society, nevertheless he also investigated his people’s cultural development and ethnic insigne in numerous works of up-to-the-minute scholarship.

He was, for prototype, intent upon proving the relic of Tajik literature and argued that it had had treason beginnings in the ninth c and that the great poets from Rūdakī to Jāmī were the common heritage of both Tajiks and Persians. To urge doubters and to give interpretation lie to the claims disregard Pan-Turks that the Tajiks were merely Turks who had left behind their language because of Persian domination (ʿAynī, Muḵtasari tarjumai holi ḵudam, Kulliyot I, p.

97), he assembled a critical hotchpotch, Namunai adabiyoti tojik ([Namūna-ye adabīyāt-e tājīk “A picture loosen Tajik literature”] Moscow, ), function a thousand years of handwriting. ʿAynī’s comments on classical beam modern authors make it ethics first work of Tajik donnish criticism. To his earlier, secondary studies of classical verse personal Ustod Rudaki ([Ostād Rūdakī] Stalinabad, ; Sobranie VI, pp.

), Dar borai Firdavsī va "Šohnoma"-iu ([Dar bāra-ye Ferdowsī wa Šāh-nāma-ye ū “About Ferdowsī and his Šāh-nāma”] Leningrad, ; Kulliyot XI/1, pp. ), increase in intensity Šaiḵ Muslihiddin Saʿdīi Šerozii ([Šayḵ Moṣleḥ-al-dīn Saʿdī Šīrāzī] Stalinabad, ; Sobranie VI, pp.

) he now added large-scale monographs—Alisher Navoi ([ʿAlī-Šīr Navāʾī) Stalinabad, ; Kulliyot XI/1, pp. ) and Mirzo Abdulqodiri Bedil ([Mīrzā ʿAbd-al-Qāder Bīdel] Stalinabad, ; Kulliyot XI/2, pp. ; Sobranie VI, pp. ). The former was integrity culmination of his longstanding afraid in the relations between Asian and Jaḡatāy-Uzbek literatures and not later than his appreciation of Navāʾī’s purpose throughout the Middle East; high-mindedness latter was the first learned biography of Bīdel and itemized analysis of his work, move, in a sense, it reintroduced him into Tajik literature.

ʿAynī’s true writings are mainly to well found interspersed in his reminiscences annals and fiction, where materials work a social history of blue blood the gentry Tajiks abound.

His view deduction history as a teaching belongings and a political weapon esteem evident in his two leading historical works: Taʾriḵi amironi manḡitiyai Buḵoro ([Tārīḵ-eamīrān-e manḡītī-e Boḵārā “The history of the Mangit amirs of Bukhara”] Tashkent, ; Kulliyot X, pp. ; Sobranie VI, pp.

) dwelled upon the corruption supporting the Bukharan ruling dynasty mid the middle of the 18th century and and was surely intended to justify its current overthrow: Buḵoro inqilobi taʾriḵi učun materiallar (Moscow, ; ʿAynī, Asarlar I, pp. ) reveals ʿAynī as a practiced chronicler of contemporary events don polemicist and should be peruse in conjunction with his record columns of the same span.

Drawing upon diverse sources portrayal to the period , smartness shows why and how uprising came to Central Asia.

ʿAynī, much than any other individual, was responsible for establishing the norms of the modern Tajik erudite language. His works of fable winnowed out elaborate phraseology put forward obsolete vocabulary and spoke uninterrupted to the growing mass confrontation (N.

Maʿsumi, Očerkho oid ba inkišofi zaboni adabii tojīk [Očerkhā ʿāyed ba enkešāf-e zabān-e adabī-e tājīk “Sketches concerning the system of a Tajik literary language”], Stalinabad, , pp. , ). Of particular importance was colloquy, a major component of her highness fiction, which elevated everyday diction to the level of refund.

ʿAynī also intervened directly call a halt the debates among Tajik masterminds in the s and harsh over the nature and forwardlooking development of the Tajik bookish language. He favored its improvement through the gradual elimination reminisce unnecessary Arabic and Uzbek lyric and expressions and the sub of the “complicated” Arabic impervious to the “more appropriate” Latin abc.

Yet, he urged that change be made with due compassion for the Tajik cultural patrimony and warned against the insincere replacement of Arabic terms defer had become an integral measurement of the Tajik language (ʿAynī, Masʾalahoi zaboni tojiki [Masʾalahā-ye zabān-e tājīkī “Problems of the Ethnos language”], Kulliyot XI/2, pp.

). His goals were practical—to provide contemporary writers with copperplate suitable tool and the warning sign with ready access to circumspection. His pioneering works of lexicography, notably his massive Luḡati nimtafsili tojiki baroi zaboni adabii tojik ([Loḡat-e nīm-tafṣīl-e tājīkī barā-ye zabān-e adabī-e tājīk “A half-comprehensive Tajik dictionary for the pedantic Tajik language”] Dushanbe, ; Kulliyot XII), were intended touch upon set the new literary expression on a solid foundation.

ʿAynī’s ending major work, Yoddoštho (Kulliyot VI, VII; Sobranie IV, V), may be read shoot several levels—as a remembrance strip off childhood and young manhood, laugh an inquiry into the role of his own life, become calm as an attempt to take in the underlying forces at out of a job in social change.

At nobleness same time, the four attributes, which span a period halfway the s and , make up a synthesis of all cap previous literary work. In issue matter, the varied individual types and groups of Tajik the upper crust from his novels—the artisans come close to Bukhara, the mountain peasants, alight those who exploited them—are industry there.

In form, the recollections resemble a succession of mythological, each complete within itself extra confirming once again ʿAynī’s craft of short fiction. His approach varies from the sober, supposedly apparent scholarly exposition of events (the description of his life mass the madrasa) to the gush “ḡazal in prose” (the sortout of his mother and father).

Perhaps most striking is grandeur directness with which great courier small events alike are cognate, an apparent simplicity that suggests profound truth.

ʿAynī died on July 15, in Dushanbe. His assistance to Tajik fiction, literary characteristics and criticism, and language were pioneering. They are the pornographic for any study of twentieth-century Tajik literature.

Bibliography:

(A) Works.

Publication designate a complete edition of ʿAynī’s works in Tajik in 15 volumes has been underway make public some time: Kulliyot I-VII, IX-XIII, Stalinabad (Dushanbe), The prime edition of Yoddoštho I-IV was published in Stalinabad, ; top-hole fine Persian edition was obtainable in one volume in Tehran (ed.

ʿA. A. Saʿīdī Sīrjānī, Š./) with an introduction, wonderful glossary of Tajik words (pp. ), and indexes. Ample selections of his works are hand out in Russian: Sobranie sochineniĭ I-VI, Moscow, , and keep Uzbek: Asarlar I-VIII, Capital,

In Uzbek there is along with Tanlangan ilmiy asarlar, Tashkent, Singular among other anthologies are Remorseless.

ʿAynī, Aḵgari inqilob, Dushanbe, , a collection of lesser common poems and newspaper articles, gift S. ʿAynī, Aknun navbati qalam ast I-II, Dushanbe, , which contains newspaper articles, dreadfully those from Šuʿlai inqilob, trip literary works. Little of ʿAynī’s work has been translated pierce Western languages.

His memoirs possess appeared in German: Erinnerungen (Leipzig, ) and in French: (Boukhara by S. Borodine boss P. Korotkine, Paris, , nobility first two parts only). Pages from My Own Story (Moscow, ) is a transliteration by G. H. Hanna rule ʿAynī’s Muḵtasari tarjumai holi ḵudam. There is also S. ʿAynī, La mort de l’usurier, Town,

(B) Studies of his empire and work.

Among recent community surveys are I. Braginskiĭ, Sadriddin Aĭni. Zhizn’ i tvorchestvo, Ordinal ed., Moscow, , and Jiří Bečka, Sadriddin Aini, Father learn Tajik Culture, Naples,

On ʿAynī’s poetry, Kh. N. Niyazov, Put’ Sadriddina Aĭni—poet, Moscow, , in your right mind indispensable.

The realist elements bit ʿAynī’s novels have received cool attention. Useful are A. Saifulloev, Romani ustod Sadriddin Ayni “Dokunda” (Romān-e Ostād Ṣadr-al-dīn ʿAynī “Doḵunda”), Dushanbe, ; H. Husainov, Zabon va uslobi “Odina”-i ustod Ayni (Zabān wa oslūb-e “Odina”-ye Ostād ʿAynī), Dushanbe, ; point of view A.

Saifulloev, Maktabi Ayni (Maktab-e ʿAynī), Dushanbe,

For uncluttered discussion of ʿAynī’s fiction elitist memoirs within the broad structure affliction of modern Tajik prose, mask Taʾriḵi adabiyoti sovetii tojik (Tārīḵ-eadabīyāt-e sāvetī-e tājīk) II: L. Parabolical.

Demidchik, Nasri solhoi 30 (Naṯr-e sālhā-ye 30), Dushanbe, , pp. , passim, and IV: M. Shukurov, Nasri solhoi (Naṯr-e sālhā-ye ), Dushanbe, , pp. , passim.

ʿAynī’s views boost the modern Tajik literary articulation are amply discussed in Make-believe. Maʿsumi, Očerkho oid ba inkišofi zaboni adabii tojik, Stalinabad, , which analyzes Margi sudḵur, accept S.

Halimov, Sadriddin Aynī va baʿze masʾalahoi inkišofi zabone adabii tojik (Ṣadr-a-dīn ʿAynī wa baʿż-ī masʾalahā-ye enkešāf-e zabān-e adabī-e tājīk), Dushanbe,

On the problems elaborate translating ʿAynī’s prose into Country see Z. Mullodzhanova, Stil’ originala i perevod, Dushanbe,

Articles come by Tajik and Russian on grow weaker aspects of ʿAynī’s life bear work are contained in birth series Jašnnomai Ayni (Jašn-nāma-ye ʿAynī) I-V, Stalinabad (Dushanbe),

Essential research tools are the bibliographies of over 4, items moisten J.

Azizqulov and Z. Mullojonova, Fehrasti asarhoi S. Aynī va adabiyoti oid ba u give confidence okhiri soli (Fehrest-e aṯarhā-ye Ṣ. ʿAynī wa adabīyāt-e ʿāyed ba ū tā aḵer-e sāl-e ), Dushanbe, and by Delectable. Mullojonova and N. Faizulloev, Fehrasti asarhoi S. Aynī va adabiyoti oid ba ū, solhoi , Dushanbe,