American Journal Of Philological Sciences
316
https://theusajournals.com/index.php/ajps
VOLUME
Vol.05 Issue05 2025
PAGE NO.
316-321
10.37547/ajps/Volume05Issue05-87
Group of Phrases Relating to Marriage, Couple, And
Husband-Wife Relationships in The Concept Of
“Family”
Jumanova Dilnavoz
Researcher at Jizzakh State Pedagogical University, Uzbekistan
Received:
31 March 2025;
Accepted:
29 April 2025;
Published:
31 May 2025
Abstract:
This article analyzes the semantic and linguocultural characteristics of phraseological units on marriage
within the framework of the family concept. Phraseologisms are considered as an expression of national mentality
and social values, through which the attitude towards marriage in society, customs and traditional views are
highlighted. The study analyzes phraseological units on marriage in the Uzbek language based on examples,
revealing their layers of meaning, level of imagery and functional role in the context. The article also shows the
connection of phraseological units with folk oral creativity and cultural memory. The results of the study serve to
further understand the expression of the concept of marriage at the phraseological level.
Keywords:
Phraseological units, marriage phraseology, everyday life, socio-historical phenomena, associative
thinking, language and culture, mentality, linguoculturology, phraseological meaning.
Introduction:
When the concept of “family” is
expressed through phraseological units, it is associated
with real-life events, socio-historical phenomena, or
everyday life.
Such expressions originated from ancient traditions
(even customs dating back to tribal times). These
expressions initially did not carry a figurative meaning
but later acquired metaphorical significance. For
example, the expression “a person who has not
s
tepped over someone’s mottled thread” is such an
idiom. It is associated with a specific historical event.
For instance, in ancient times during the tribal system
era, when disputes or conflicts arose among members
of a tribe, they would gather once a year with the tribal
leaders to resolve the matter. This gathering was called
“top.” At this meeting, the leaders would resolve
disputes based on customary laws (called zang)
inherited from their ancestors. Their judgments were
accepted as law by both parties. No issue remained
unresolved (even matters of blood feud).
At the end of the top, a sacrificial animal was
slaughtered, and participants would dip their fingers in
its blood, symbolizing reconciliation. Then, to
permanently seal the decision, a “mottled thread”
(made of intertwined black and white threads) would
be cut. This was a sign that the verdict had been
rendered and could not be changed. The white part
symbolized justice, and the black
—
injustice. The place
where the judgment was delivered was surrounded
with this thread. No one was allowed to cross or step
on it; it was treated with deep respect and regarded as
sacred. Even if the “mottled thread” lay on the ground,
stepping over it was forbidden. [1, p. 5]
Therefore, when the people praise someone, they say,
“a person who hasn’t stepped over someone’s mottled
thread,” meaning a kind
-hearted, honest person who
has never offended or wronged anyone.
METHODS
Phraseological units related to the “family” concept are
divided into
the “marriage” group and the “kinship”
group. The kinship group is further divided into close
and distant relatives.
In the close kinship group, lexemes include “mother,”
“father,” “child,” “grandchild,” “grandfather and
grandmother,” “bride,” “groom,” “li
ve-in son-in-
law,”
and words with the prefix “qayn
-
” (in
-law). The
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American Journal Of Philological Sciences (ISSN
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phraseological units formed with each lexeme are
further divided into micro-groups.
The distant kinship group includes phraseological units
with lexemes such as “uncle (maternal or paternal),”
“nephew,” “aunt,” “cousin,” etc.
We will analyze the “marriage” group, which forms the
core of the family concept.
Lexemes representing the “marriage” group form the
nucleus of the family concept field; lexemes
representing the “kinship” group form the
inner
periphery, while lexemes of the “non
-
kinship” group
occupy the outermost periphery of the field. This
relationship can be visualized as follows:
Lexemes Forming the “Marriage” Grou
p Can Be
Classified into the Following Categories:
A group of phraseological units related to the
promotion of marriage;
A group of phraseological units related to
matchmaking;
A group of phraseological units associated with the
lexeme “husband and wife.”
In Uzbek culture, marriage is held in high esteem. From
the perspective of morality shaped by Islamic beliefs,
the phenomenon of marriage is considered an
important and sacred duty in Uzbek linguoculture.
1. Group of Phraseological Units Related to the
Promotion of Marriage
In the traditions (Sunnah) of the Prophet Muhammad
(peace be upon him), there is a strong emphasis on
encouraging marriage. This truth is expressed in the
following hadith: “O young people! Whoever among
you is able to marry should marry, for it helps him lower
his gaze and guard his modesty. And whoever is not
able, let him fast, for it will be a restraint for him.”
(Narrated by Abdullah, may Allah be pleased with him).
[p. 2, 19]
Hence, every Muslim who is financially, morally, and
physically capable should strive to establish a
household. This hadith calls believers to marry as soon
as they are able to do so. One of the great scholars of
the Hanafi school, Ibn Abidin (may Allah have mercy on
him), said: “From Adam (peace be upon him) un
til the
Day of Judgment, two acts of worship have been
prescribed and will continue even in Paradise: faith and
marriage.” [p. 2, 23]
The Uzbek people focus on the positive aspects of
marriage in phraseological units that belong to the
“promotion of marriage” group. The first marriage is
considered the most valuable. The phrase ko‘z ochib
ko‘rgan (the one I opened my eyes to) refers to the first
marriage and is commonly used in women's speech.
Examples: “Even if he was a gambler, he was the one I
opened my eyes to.” (M. Ismoiliy, Farg‘ona tong
otguncha). “In fact, fate brought Sherali to this place
from his homeland... to the land of the one he opened
his eyes to.” (M. Muhamedov, Kichik garnizon
) [p. 3,
147]
One of the main purposes of holding a wedding is the
hope of receiving prayers from the Muslim community
for the new couple. The sacred bond called “nikoh”
(marriage) is not limited to the connection between the
bride and groom. Rather, it also includes their parents,
family members, and relatives. One of the great
contributions of marriage is its role in strengthening
Lexemes of the Marriage Group
Lexemes of the Non-Kinship Group
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social ties. It brings the families of the bride and groom
closer together. Allah says in Surah Furqan: “And it is
He who has created man from water and made for him
[bonds of] lineage and marriage. And your Lord is ever
Powerful.” (Surah Furqan, verse 54)
Due to the specifics of the Arabic language, our scholars
have interpreted the term nasl-
nasab as “sons” and
quda-
anda as “daughters.” A son continues the lineage
of a family, while a daughter helps form marital
alliances with others. [p. 2, 254] Hence, in Uzbek
culture, there is a saying: “Matchmaking relations last
a thousand years.”
In the Uzbek language, there are many phraseological
expressions about marriage, such as bir boshini ikkita
qilmoq (to double one’s head), bir yostiqqa bosh
qo‘ymoq (to lay one’s head on the same pillow),
boshlarini qovushtirmoq, boshlarini qo‘shmoq, oila
qurmoq, erga tegmoq, turmushga chiqmoq, turmush
qurmoq (to build a family or get married).
Example: “The young couple vowed to live together for
life and laid their heads on one pillow for a happy
marriage.” (A. Muhiddin, Davlat qoralovchisi) [p. 3, 55].
The phrase umr yo‘ldoshi (life partner) incl
udes the
word yo‘ldosh (companion), which in some proverbs is
used to mean husband or wife. Separation from a
spouse is likened to a bird with a broken wing: “I was
separated from my companion
–
I lost my wing.”
2. Group of Phraseological Units Related to
Matchmaking
Marriage begins with matchmaking. The phrase
eshikning turmini buzdi (broke the threshold latch) is
used in this context. A latch is inserted into the carved
socket on the threshold and serves to open and close
the door. This latch is called turum. In Uzbek tradition,
when a house with a daughter receives many
matchmaking visitors, the phrase “broke the threshold
latch” is used. [p. 1, 192]
If the matchmakers are satisfied with the girl, the
phrase yulduzi yulduziga to‘g‘ri keldi (their stars
al
igned) is used. If the girl’s side is wealthier or not
acceptable for other reasons, the groom’s side may say:
“She drank water from a high trough.”
This expression originates from the practice of
noblemen feeding their colts from elevated troughs,
special
ly built so the horses wouldn’t bend their necks.
As the horse grew, the trough was raised higher. As a
result, the horse developed a stiff neck from always
feeding at that height. This expression metaphorically
refers to people who are used to luxury and are not
willing to submit to hard work.
Therefore, economic considerations also play a role in
choosing a life partner. Another phrase used in this
context is: “Stretch your legs according to the blanket.”
(Ko‘rpaga qarab oyoq uzatmoq), which means to act
within your means.
In Uzbek phraseology, there are several expressions
that provide advice on how careful one should be when
selecting a bride
—
emphasizing the principle of
“measure seven times before cutting once.” People rely
on different criteria when choosing a future spouse.
Some prioritize a bride’s beauty, others her wealth,
while some pay attention to her lineage. Similarly,
when choosing a groom, people might be interested in
his position, wealth, strength, or appearance.
Moreover, these criteria and priorities vary by time and
place.
A hadith of the Prophet Muhammad (peace be upon
him) highlights the traits to consider in a prospective
bride: “A woman is married for four things: her wealth,
her lineage, her beauty, and her religion. So choose the
religious one, may your hands be rubbed with dust (i.e.,
may you succeed).” [p. 2, 55]
Of these four qualities
—
wealth, beauty, and lineage
—
all are transient. That is why the Prophet (peace be
upon him) commanded that a religious woman be given
preference.
In Uzbek phraseology, the importance of choosing
one’s future spouse wisely is emphasized through
expressions such as: izlik, qutluqqina bo‘lsin (“may she
be of good fortune and from a respectable family”) —
also echoed in the proverb: “From the bride’
s feet and
the shepherd’s staff.” Other phrases include ishga
lochindakkina, sochlari qamchindakkina kelin ekan
(used for an agile, diligent, skillful, and industrious
bride); kulidan kirib, kasovidan chiqdi (used when
praising a daughter who sincerely and faithfully serves
her husband’s family). [p. 1, 82]
Other phraseological units imply that beauty is not the
most important factor: Would you dip bread into her
beauty and eat it?
—
This expression is often used
among matchmakers about a girl who might lack in
appearance but is intelligent, well-mannered, and
virtuous. In such cases, the expression is used to
highlight that inner qualities matter more. [p. 1, 180]
However, beauty can also contribute to a man’s
satisfaction in marriage, fostering affection and
reducing the likelihood of wandering eyes
—
thus,
beauty has a relative role. For girls, the phrases ko‘zga
yaqin bo‘lmoq and istarasi issiq are used to describe an
attractive and charming appearance. Synonyms include
yulduzi issiq and istarali.
Example
: “I didn’t recognize her at first glance; she had
become a charming girl with a bright aura.”
(Mirmuxsin, Jamila) [p. 3, 114]
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After the wedding, the bride may be described as ishga
lochindakkina, sochlari qamchindakkina kelin ekan if
she turns out to be hardworking and capable. If a
newlywed woman adapts well, lives happily and freely
with her husband and in-laws, the phrase keng uyning
kelinchagi (daughter-in-law of a spacious house) is
used. Occasionally, this phrase is used sarcastically
—
for example, to refer to a young bride who ends up
alone in a large household but is still considered in
charge.
3. Group of Phraseological Units Associated with the
Lexeme “Husband and Wife”
It is known that every society has a leader. A society
without a leader ceases to function as a society. A
family is a miniature version of society, emdiving all
its attributes on a small scale. In family life, the role of
the leader is typically assigned to the husband
—
a view
commonly accepted across cultures.
In Islam, being the head of the family is not only a great
honor but also a significant responsibility. The husband
is responsible for providing food, clothing, shelter,
education, moral upbringing, and ensuring the safety
and well-being of his wife and children.
Family life is a shared responsibility between husband
and wife. Many people affirm that the husband should
be the head of the household. Historically, though rare,
some have argued that the wife should lead the family.
In modern times, the idea of equality is more
emphasized. In Islam, however, family leadership and
its responsibilities are specifically assigned to the
husband.
Allah says in Surah An-
Nisa: “Men are in charge of
women by [right of] what Allah has given one over the
other and what they spend [for maintenance] from
their wealth.” (Surah An
-Nisa, verse 34)
This indicates that Allah has created men with
superiority in the context of leadership. Indeed, men
are physically, emotionally, and psychologically created
in a way that aligns with the responsibilities of family
leadership.
Phraseological expressions emphasize the unity
between husband and wife:
The household is made whole by the man’s earnings
and the woman’s management of the home;
The husband is from the field, the wife is from the
home.
These expressions illustrate the division of labor, where
the wife handles domestic affairs and the husband
external matters. Women’s efficiency in managing the
home is positively regarded.
Minor conflicts between spouses are considered
normal in family life. This is reflected in phrases such
as:
There are homes without soup, but none without
quarrels;
A husband and wife’s quarrel is like summer rain;
Their quarrel is like a knotted handkerchief.
Other idioms depict various emotional reactions:
The wife becomes spirited, the husband becomes
bewildered;
The husband boils over, the wife sours.
Islam permits polygamy.
The Qur’an states: “...then marry those that please you
of [other] women, two or three or four. But if you fear
that you will not be just, then [marry only] one...”
(Surah An-Nisa, verse 3)
However, polygamy often disrupts harmony in the
household. Therefore, in Uzbek culture, the idea of
multiple wives is associated with disorder:
Two k
nives don’t fit in one sheath;
Two wives in one house bring ruin;
He who has two cows gets yogurt, but he who has two
wives gets destruction;
If a man has many wives, even the ladle will be licked
by dogs
—
and so on.
Due to Islamic influence, both open and covert
polygamy exist in Uzbek society. However, these
practices carry negative emotional connotations in the
linguistic consciousness of the people, as a source of
family discord. In cultural imagery, polygamy is
associated with war, destruction, sorrow, and similar
motifs.
Freedom and autonomy in the husband-wife
relationship are especially valued in phraseology:
I eat my husband’s earnings joyfully, my son’s with
tears;
My husband's food I eat laughing, my son's food I eat
thinking;
My son’s fatty stew
cannot compare to my husband’s
scolding;
I command my husband’s household, but I am a guest
in my son’s;
He was rough and rude
—
but he was mine; a bear or a
fool
—
he was still my husband;
If the husband is present, the wife walks with pride; if
he’s abs
ent, what can she do?
RESULTS AND DISCUSSION
In phraseological units that express the relationship
between husband and wife, both positive and negative
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aspects are contrasted. In particular, phraseological
units containing the lexeme xotin (wife) make up a
significant portion. Therefore, we have chosen to
analyze phraseological units involving the lexeme xotin.
Phraseological expressions characterizing the wife can
be categorized as follows:
№
Good wife
Bad wife
Characteristic
Phraseological
Unit
Characteristic Phraseological
Unit
1
Saranjom-sarishta
roʻzgʻorning
farishtasi;
uyning ziynati,
uyning chirog‘i,
uy bostoni,
yoʻq narsani bor
etar,
go‘sht quritar
besaranjom
uy zimistoni,
to‘y ziynati,
epsizda uy to‘ri
latta-putta,
keng uyni tor
etar,
go‘sht sasitar
2
Er
hurmatini
saqlash
yarim rizq,
xazina,
umr boli,
erga boqqan yerga
qarar,
yarim pir,
erning kamoli,
ko‘pga qo‘shar
behurmat
qilish
jon zavoli,
umrning egovi,
yigit
nomini
quritar,
erning zavoli,
erini gado qilar
3
Madadkor bo‘lish
yoqang oqarar,
erini bosh qilar,
er
nomini
ko‘tarar,
ko‘pga qo‘shar
ruhiy
azob
berish
soqoling oqarar,
erni qaritar,
ko‘pdan chiqarar
Analysis
The analysis shows that the concept of a “good wife”
holds significant importance and is associated in the
linguistic consciousness with notions such as
sustenance (rizq), treasure (xazina), and honey (asal),
which enrich the image and add figurativeness.
It is well known that phraseological units often reflect
past societal norms and cultural stereotypes.
Therefore, to obtain a more complete understanding of
these expressions, it is essential to also consider them
from a modern perspective. Through this lens, we can
observe how core values evolve within a specific
linguocultural community. The evaluative attitudes
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American Journal Of Philological Sciences (ISSN
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embedded in concepts may undergo transformation
over time, and in some cases, become incompatible
with the demands of modern social systems.
The purpose of a sociolinguistic study of family and
kinship relations reflected in the phraseological layer of
language is to reveal the core values embedded in
familial life. This helps us better understand not only
linguistic expression but also the deep cultural and
social foundations underlying these expressions.
CONCLUSION
Within the concept of “family,” phraseological units
associated with marriage, matchmaking, and husband
and wife reflect the cultural values, traditions, and
social lifestyle of the Uzbek people. These expressions
are significant not only as part of the nation's spiritual
heritage but also as a linguistic reflection of national
thought and customary practices.
Through them, one can vividly observe ancient
marriage traditions, gender roles in society, the
significance of matchmaking ceremonies, and the
mutual respect and responsibilities inherent in marital
relationships. The analyzed phraseological units serve
as a valuable source for deeper study of the rich
phraseological system of the Uzbek language and are
essential for identifying elements of national mentality
within the framework of the family concept.
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