Asadova chexrangiz salim qizi saydullayev nuriddin zayniddin o‘G‘li 35 – O‘zbek theme: idealism in tamburlane the great- the work of christopher marlowe contents

The God that sits in heaven, if any god,
For he is God alone, and none but he. (Part II, 5.1.199–200)
The verse of Al-Kursi, the throne, is represented accurately in the same meaning, which Marlowe conveys thus:
He that sits on high and never sleep, Nor in one place is circumscriptible,
But everywhere fills every continent,
With strange infusion of his sacred vigor. (Part II, 2.2.49–52)
Marlowe recites Qur’ānic verses about the oneness of God. As well, Orcanes says: “He that sits on high and never sleeps”. Marlowe refers to ‘He’ as Allah, the almighty, in the verse of Ayat Al-Kursi (Throne), a blessing verse in the Holy Qur’ān. The verse means that the throne of God in the sky includes all things, world, planets and skies:
Allah! There is no god but He, – the Living, the Self-Subsisting Supporter of all. No slumber can seize Him, nor sleep. His are all things in the heavens and on earth. Who can intercede in His presence except as He permits? He knows what (approaches His creatures) before or after or behind them. Nor shall they compass aught of His knowledge except as He wills. His throne extends over the heavens and the earth, and He feels no fatigue in guarding and preserving them for He is the Most High, the Supreme (in glory) (Qur’ān 2.255).
The theme of this quoted verse seems to be a clarification message from Marlowe to his Protestant Christian audience. Marlowe appears less academic, less discreet and more obviously prejudiced against religion. On the other hand, Marlowe has not much freedom to express his views about Christianity. Yet he has used his wide experience of the Eastern world history to attack Theology. To tackle an Islamic theology, the available Latin translation of Robert of Ketton is a great source for Marlowe. To show a picture of Islamic deity, Marlowe derives his idea of the nature of God from an interpretation of the Qur’ān. This account could not more closely or faithfully record the Muslims’ idea of how Muhammad received the revelations. Marlowe’s intention is likely to provide information, and thus based on authentic and Muslim sources. Marlowe was not very close to Islam, nor well-informed, but he had learned more about general problems of comparative religion. Norman Daniel states that “the Qur’ān has no parallel outside Islam. Christians have, sometimes, seen it as equivalent to the Bible. They have not always realised that the Qur’ān describes itself, though not word for word as copied from a heavenly prototype, so that it is really unlike anything known to Christianity” (Daniel 1960:33). Marlowe represents the Qur’ān as the destruction of the Bible and Muhammad of Jesus.
This rationalistic argument had a strong appeal, particularly for a certain type of school-trained mind of atheism. Since Marlowe himself was charged of atheism, the key verses of Tamburlaine appear a great mouthpiece for his author. Although some critics emphasize on Tamburlaine’s defiance of Mahomet, as well as the burning of the Qur’ān, Kocher focuses on the significance of the existence of god in the line “The God that sits in heaven, if any god” (Part II, V. i. 199), as it is “more blasphemy for a Christian than does the whole incident of the Koran” (Kocher 1962:89). To try to deduce Marlowe’s religious position from these speeches is a hopeless undertaking, and to try to decide on the basis of theological evidence, which of them Marlowe might endorse, is risky and finally inconclusive. Yet, even this question of God’s existence is only one of the changes of attitude just cited from the questions already raised by Tamburlaine. It is apparent that his attitude toward God changes continually. He boasts of His favours, or defies Him to take away his conquests. He likens himself to Him, and executes his will. To the desecration of Muhammad’s divinity, he threatens to conquer Turkish monarchs.
Ian Gaskell goes on to describe the act as a manifestation of the unreliability of Islam. He holds this attitude since “Tamburlaine identified himself with the Christian cause”, although his deed “seems to be championing their beliefs” (Ibrahim 1996:43). Tamburlaine shows that Islam is powerless. But, in spite of the parade of horrors, Marlowe’s word were outspoken. His words are evangelically re-echoed in the play as the language of a wrathful God. Kocher explains that this expression of “the Scourge of God” is a Renaissance language to punish the wicked oppressors who maintain themselves “to be ministers of God”. All ‘these points appear in Christian literature’ to address the Turks (Kocher 1972:80). More clearly, Hunter states that it is “to scourge those whom ‘Heaven abhors,’ particularly shown to be Europe’s traditional enemy, the Turks” (1997:50).
Tamburlaine advises his soldiers to turn from this heretical faith, which relies on a prophet who is now in Hell, and to turn to another god like himself. Tamburlaine says: