Nursila Akhmetbek biography

Nursila and philologist, Abauchea O. regretted, shot exactly a year ago. Akhmetbek Nursili invited Omar sorry for his YouTube channel and asked him different questions about himself and about Kazakh problems. He spared often quoted Abay, Shakarim, Mashhur-Zhusupa. In response to this, A. Nursili must admit-a very well-read, extraordinary person, not only a businessman, but also an expert on the heritage of Alash-Horde noticed the following: it is impossible to idealize Abay, other classics, because they are also sinful, mortals.

But the greatness of Abay is that he openly recognized his shortcomings and grave sins, repented, proof of which was his poem alone. And then the blogger quoted the lines from one poem of the classic. At the same time, Omar regretted, as if to guiltily agree, nodded his head, making it clear that the sounding lines were also well known to him. The Bay poem contains a dull self -criticism, the repentance of a certain individual soul, a bitter recognition in sins: that a person knew neither shame, nor conscience, he struck justice, humanity, indulged in boasting, etc.

In particular, there are lines that this soul is supposedly Abay itself! Meanwhile, Akhmetbek Nursilisi is calmly and even, as it seemed to us, with a slight sense of satisfaction because he managed to steal the great Abay with the podium, equalizing him with modern gray, sinful Kazakhs began to condescendingly, with the “patriotic” sadness of the “poor sinner” of Abay. Most importantly, we were struck by the absence of at least one milligram of doubt.

Nothing interrogative, not a shadow of doubt, but all the statements are cold-blooded and even hypnhegestious. So, as if a person is sure that he is in a state of divine consciousness and utters truth from God. It also turned out that the theme of the sinfulness of Abay, the search for dirt under the nails of a national genius has been going on among domestic Kazakh scholars for a long time.

Akhmetbek-Mirza mentioned a couple of publications, some writers and publicists who wrote in this spirit. Yes, we notice that in recent years we really have become fashionable to offer “alternative” views on the great Kazakhs of the past, to look for “dark places” in their biography, to publish “sensational” facts, which is called “digging in dirty linen” and “looking into the keyhole” - in order to catch hype on these different, very doubtful facts.

There are no Kazakhs of that time, we are not at all against holy truth - sometimes bitter, but necessary and often useful to the people! And even from the point of view of the traditional Kazakh view of things, from the point of view of the Koran, it should not be from great personalities, even from the prophet, to make an icon, idols. You can not be offered to the heaven of khans, poets, as well as idealize and heroize our history, the Kazakh people.

And yet ... I know one saying of the sages of the East, who once long ago heard from the mouth of her late father was a philologist, teacher, and Kazakh, that a bad person looks like a green fad, who immediately finds a wound or purulent ulcer on the human body. Moreover, one must be careful in the assessment of the great ancestors, historical personalities. First of all, here we must take into account the fact that we, as a sane and adequate nation, glory to the Almighty, carefully reading the legacy, texts and works, studying the scientifically reconstructed biography, genealogy, for example, the same Abay, are quite capable of giving a collective objective assessment of one or another great historical personality.

The character, worldview and acts of the ancestor, to distinguish black from white, establish whether the character was noble and brilliant from the past, or whether the dark aspect of the everyday person prevailed in it. In Confucianism, the type of noble man Zyun-tzu and “small”, insignificant, “Xiao-yen” stand out. Including even among saints and prophets. In this regard, we can talk about the hierarchy or a large range of differences in the spiritual qualities of the brilliant people of the past.

And we want to say that the nation has long been given an objective assessment of the great Abay, and there were masters of abutration, real experts in our culture, philosophy; For almost a century, thorough studies have been conducted, fundamental works, dissertations have been presented. And it is impossible to cross out all this to some Abaucheists-"auditors".

Not to mention the deceased classics, M. Auezov and others. And they all admit that Abay was great, noble, wise, pure. That his words did not disperse with deeds and this is one of the main signs of a noble person approaching the spiritual ideal “Camille Adam”. But no more. The Kazakhs of that time are completely illogical, outrageous and blasphemous to think and say that Abay could primitively lie, cunning, struggle justice, and do all kinds of shameless deeds even in youth.

It is impossible and logically, and even biologically, genetically! And due to the upbringing in the Kunanbay-Haji family, the Zere-Ulzhan factor. And because of the greatest poetic gift, which Allah gave him. By nature, a rude and spoiled person cannot become a poet, a subtle lyric, a national genius and a spiritual teacher.Abay was preoccupied with morality, suffered deeply when he saw around the unscrupulous Kazakhs.

It was the fate of all enlighteners and reformers. By the way, Abai gave a brief and objective assessment Shakarim. So, Shakarim-Haji called Ibrahim-Mirsz as his main teacher, noting that despite the great talent and beautiful spiritual qualities, his teacher Abay died an unrecognized genius and suffered humiliation from the Kazakhs. Incidentally, non -recognition and persecution are just the most reliable signs, a “litmus piece of paper”, which determines a great person, a prophet, a saint, although occasionally there are exceptions to the rule.

Abay not only called for good and humanity, but also showed examples. The great Abay knew how to forgive. We know that he forgave the bandits of Orasbay, who raised his hand to him, despite the desire of the Beyes to punish the entire guilty family. In general, we do not know the entire depth of the moral fall of the Kazakh society of that time in which there was an objective fault of the policy of tsarism, which destroyed the tradition, but did not give it in return for the normal socio-political system.

But you can guess, try to understand. One of his representatives of this clan, a certain bazaarala, in revenge for the fact that Abai's father, Kunanbay is fair,, when Aga-Sultan, exiled him, a villain, to Siberia to hard labor, started a monstrous plan of revenge. In the absence of Kunanbay, who had left for the Holy Hajj, the bastard began to openly care for the third, younger wife Kunanbay Nurgan.

Returning into her aul, he stayed there for three days, then gave the Zhigitaam signal to spread the gossip-helee about their love affairs. What should be the atheist to be behind the back of the Hajj! And here we will allow ourselves doubt: since M. Auezov is also not God, he could also be mistaken, admitting that the Nurgan, from the Hodge, a religious clan, by the way, a relative of the writer himself, could really take a counter step, even in revenge for marrying the old man, against her will, against her will.

After all, not everyone, even believably complicated oral stories of the Tobyktins could be believed. We also know that M. Auezov more than once had to resort to fiction or intriguing facts in order to promote his art work in Soviet conditions. Only Allahu is the truth about this, as well as other similar facts from the life of the ancestors. There is still such a truth: everyone judges others to the extent of their God -fearing or the degree of godlessness.

If even to allow the fact of marital treason, the young “tokal” by the Nurgan, then this fact even more exalts by Abai: with horror, you understand in what environment, in the atmosphere of what sins and dirt he had to live and create! There is a meaningful image in spiritual teachings: a flower of sacred lotus grows from a dirty swamp. That is, it was not for nothing that such a genius and sage-Khakim grew up-contrary to darkness, contrary to all bad habits and morals of Kazakhs.

In the Dark Kingdom of the Tobykta clan there was a “ray of light”-a handful of deeply decent, honest and smart people called “family and descendants of Kunanbay-Haji”. And their life passed in the struggle and suffering .... In fact, there is something mystical and divine-enhanced in the most historical phenomenon of Abay-Khakim Ibrahim of the Kazakh people and our culture, see Abai, you do not cease to be surprised how this name has become the hallmark of the whole nation, the symbol of the Kazakh people and the wisdom of our ancestors in the eyes of all of humanity?!

And for more than a century, his great name sounds and is glorified, while all the millions of insignificant Kazakhs who lived with him have long been ingloriously forgotten. Is it by chance?! Already in this eternal memory and glory there is a sign from above, this can serve as an indicator that Abai was the led by God, Allah, that this is the Great Aruah and the genius of the Kazakhs!

Although I am far from a philologist, the more not Abauchealist, and even speak the Kazakh language worse than Russians; I also do not have the poetry of Abay and other poets to gently govern by heart, but I initially have no doubt that in this poem Abai, despite the form of presentation in the first person, that is, the pronoun “I”, in fact created a generalized portrait of the sinful Kazakh of his time.

The poet or writer can use the pronoun “I”, identified with different people, bad or good, even mythological creatures. Really and other Kazakhs understand this verse literally as the confession of the poet himself? !!! The poet speaks on behalf of his negative character. Perhaps the headline would have clarified what, or rather, who is about, to whom it is dedicated.

In general, Abay often composed poems for someone, on behalf of others, we know this. For example, there are mourning poems to the Joktau on behalf of the wife of Abdrakhman. Abay composed them so that the Joktau was performed at the commemoration of the widow of the deceased Abdrakhman Magripa Magys. This poem is written in the spirit of “Words of Nazi” and continues the line of criticism of the Kazakh mentality of that time.

It is also necessary to recall that in the religious tradition of peoples it also happened when a spiritual teacher, pastor created capacious and emotional patterns of repentance, repentant prayer in Christianity, in Islam - free “dua”. Their creators in the texts are not growing about their own sins, but about human sins in general; They cry, but not on their own behalf, but a fictional subject rather, the alleged reader, a member of the community.

In general, in world poetry there are many examples when the poet is identified with his character, resorts to “I” for the artistic image and description of the hero’s spiritual world. So, A. Pushkin in the poem “The Prophet” speaks on his own behalf, using and often bowing the pronoun “I”: “Tomim with spiritual thirst, I was wandered in the gloomy desert, and a six -winged Seraphim.

At the crossroads, I appeared. Pestens are light as a dream. He touched my anti -aircraft guns .... Then Akhmetbek Nursili and Omar sorry would probably think that Pushkin describes his own “prophecy” and is a “Paigambar”?! In literary criticism it is proved that Pushkin took Muhammad as a model of the Prophet, since in these years he was impressed by the translations of the Qur'an.

The conclusion is this: as Pushkin was not a prophet, although he spoke on behalf of his spiritual hero, so our Abay was not a great sinner, although he used the method of identification with the Hero-Greek! Moreover, Abai, as we noted, rather wanted to create a model of repentance in a poetic form; So that, when reading and listening, each contemporary imagined himself, would think about his own soul from here the pronoun “I” in that ill -fated poem.

The mystic poet uses hyperbolization, bizarre and strange images and epithets. In the case of hikmetes, the features of the Sufi mystic-ascetic consciousness and spiritual practice should probably also take into account, when a little sin by the standards of an ordinary person Sufis could seem huge and murderous. In general, the great souls in India “Mahatma”, especially in the state of mystical trance or poetic inspiration, Ilham could lose the boundaries of their individual “I”, identified with the collective “I”, with the consciousness of all the fallen society or humanity.

A similar experience could be a sign of Abay, also Shakarim, many other godly personalities in the history of our culture. In conclusion, I would like to note that the very conversation of the business coach A. Nurvil and philologist O. regretted it as a whole, and everyone will find a lot of benefits in it.