American Journal Of Philological Sciences
220
https://theusajournals.com/index.php/ajps
VOLUME
Vol.05 Issue05 2025
PAGE NO.
220-225
10.37547/ajps/Volume05Issue05-59
Lexical-Semantic Analysis of Unambiguous and
Ambiguous Arabic Borrowings in The Work "Nasoyimu-
L Muhabbat"
Ubaydullaev Abdullo Khabibullo ugli
Lecturer, Oriental University, Uzbekistan
Received:
23 March 2025;
Accepted:
19 April 2025;
Published:
21 May 2025
Abstract:
This article examines the lexical-semantic analysis of monosemantic and polysemantic Arabic loanwords
in Alisher Navoi's work Nasoyimu-l muhabbat. The study highlights Navoi's exceptional mastery in utilizing the
semantic nuances and expressive potential of Arabic loanwords, particularly in the context of Sufism. The analysis
focuses on key terms such as ilm (knowledge), iltiyom (connection/healing), iltifot (favor/attention), and imon
(faith), demonstrating their polysemantic nature and stylistic functions within the text. The article also identifies
monosemantic loanwords, such as iloho (O Lord) and ilhom (inspiration), which retain a single meaning. Navoi's
ability to use both types of loanwords underscores his linguistic prowess, with approximately 55
–
60% of the
lexicon in Nasoyimu-l muhabbat consisting of Arabic loanwords. The study categorizes these terms based on their
semantic roles, including place names, titles, and religious concepts, and explores their synonymous relationships.
The findings confirm Navoi's status not only as a literary figure but also as a profound linguist whose work reveals
the richness and versatility of the Uzbek language.
Keywords:
Alisher Navoi, Nasoyimu-l muhabbat, Arabic loanwords, lexical-semantic analysis, polysemy,
monosemy, tasawwuf, stylistics, synonymy, Uzbek language.
Introduction:
Most of the words used in the work of the
great thinker Alisher Navoi Nasoyimu-l muhabbat are
polysemous words. It is no exaggeration to say that
Navoi was able to fully polish the subtlety of meaning
and semantic possibilities of these words not only
through the work Nasoyimu-l muhabbat, but also in the
texts of a number of other prose works. This
circumstance proves the great master of words, the
limitlessness of the possibilities of words, the
correctness of the opinion that, in the words of the
linguist Bahrom Bavoev, "Navoi used more than
twenty-six thousand words in his works." In this regard,
in this chapter, we will try to analyze the Arabic words
used in the work Nasoyimu-l muhabbat from a lexical-
semantic point of view.
Materials
. The primary material for this study is Alisher
Navoi’s Nasoyimu
-l muhabbat, a significant work in
Uzbek literature that extensively employs Arabic
loanwords. Additional sources include the Explanatory
Dictionary of the Uzbek Language for definitions of key
terms, religious texts providing interpretations of Sufi
concepts, and classical Arabic sources such as the
Quran for contextual analysis of terms like ilmul yaqiyn,
aynul yaqiyn, and haqqul yaqiyn. Comparative
references from other works by Navoi and linguistic
studies by scholars such as Bahrom Bavoev,
Abdulhamid Nuromonov, and N. Sayidirahimova are
also utilized.
METHODS
The study employs a lexical-semantic analysis to
examine the meanings and stylistic functions of Arabic
loanwords in Nasoyimu-l muhabbat. The methodology
includes:
1. Semantic analysis
: Identifying the monosemantic
and polysemantic nature of terms such as ilm, iltiyom,
iltifot, and imon through their contextual usage.
2. Comparative analysis
: Comparing the semantic roles
of these terms in Arabic and Uzbek linguistic traditions,
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with reference to religious and Sufi contexts.
3. Textual analysis
: Examining specific excerpts from
the work to highlight Navoi’s stylistic and syntactic
application of Arabic loanwords.
4. Synonymic analysis
: Exploring synonymous
relationships among the loanwords to understand their
semantic interconnections.
RESULTS
In particular, we touched upon the word ilm mentioned
in the work above. The meaning of the word ilm is
interpreted differently in different literature. In
particular, in the Explanatory Dictionary of the Uzbek
Language, this word is interpreted as follows:
ILM [Arabic - knowledge, science; theory]
1.
Knowledge
acquired
through
reading,
research, and analysis; skills, information. Level of
knowledge. Right to education.
2.
A field of activity related to science; a system of
knowledge about nature and society; science. Science
and Craft.
3.
Knowledge, doctrine, or skill related to a
specific field of activity.
The Science of the Unseen (s.t. ilmi g‘oyib): The science
of knowing hidden, mysterious things.
Also, in this work we find the following definition:
"Science - a term that we often use. However, Abu Tahir
al-Abghari writes in his account that it has a deep and
subtle meaning: 'They asked him: What is truth? He
said: Everything is knowledge. He said: What is
knowledge? I said: Everything is true.' That is, any truth
is proven by knowledge, and any knowledge is based on
truth." At this point, it seems that the thinker uses the
word ilm in the sense of achieving truth - Allah, Truth,
perfection.
In religious literature, one can see the following
definition: "Knowledge is preciousness in this world
and honor in the hereafter. This is how science is
defined. Therefore, whoever needs this world should
acquire knowledge, whoever needs the hereafter
should acquire knowledge, and whoever needs both
worlds should acquire knowledge. Zanji ibn Khalid (may
Allah be pleased with him) says: 'When we were
children, we entered the presence of Zuhri (may Allah
be pleased with him), and he told us: Seek knowledge.
Then you will achieve it if you desire this world, and you
will achieve it if you desire the hereafter.' The level of
knowledge is such great. Knowledge is considered a
great quality and beautiful deed that has risen to great
levels and statuses in our religion. Acquiring knowledge
is considered one of the greatest acts of worship in our
religion. Because through knowledge, a servant
succeeds in knowing their Lord, fulfilling His
commands, and fulfilling the rights that apply to all
creatures."
So, it can be said that Navoi also pursues his mystical
goal in his work by using the word ilm, forming a
combination, or imposing various meanings in the text
in terms of syntactic and stylistic possibilities. At the
same time, with Navoi's mastery of word usage, this
word acquires the property of polysemy.
In Nasoyimu-l muhabbat, Alisher Navoi divides the
sciences related to Sufi teachings into two types and
classifies them as follows:
1.
Apparent Sciences (Zohir ilmlar).
2.
Inner Sciences (Botiniy ilmlar).
1.
In the work, Apparent Sciences are defined as
including concrete sciences that can be seen and
determined by the eye. These sciences include:
1.
aynul yaqiyn, ilmul yaqiyn;
2.
haqqul yaqiyn.
These compounds are Arabic borrowings, and in the
sources, these Sufi concepts are explained as follows:
Allah the Almighty says in the Holy Quran:
َمَّنَهَج اَنْض َرَع َو
اًض ْرَع َني ِرِفاَكْلِل ٍذِئَم ْوَي
"On the Day when We will show Hell to the
disbelievers."
That is, Hell is presented and shown to them so they
can see it. This confrontation, this demonstration also
applies to believers. About this, Allah the Almighty has
said:
اًّي ِضْقَم اًمْتَح َكِ ب َر ىَلَع َناَك اَهُد ِرا َو َّلَِّإ ْمُكْنِم ْنِإ َو
"Each of you
will fall into it (Hell). (This is) a ruling that your Lord (by
His will) has made obligatory."
Some thought that
اَهُد ِرا َو
in this verse was "one who will
enter it (Hell)." No, that's not the case, but rather it
means "one who sees it (Hell) and passes over it." Arabs
use the phrase
ءاملا درت
(taridul maa'a). This means
"reaches the water, but does not drink from it."
Yes! Because the Sirat Bridge, through which all people
pass, is installed over Hell so that both believers and
disbelievers can see it.
Regarding the believer seeing Hell before entering
Paradise, this sight shows and reminds them of Allah's
blessing and mercy. After all, Allah the Almighty saved
him from the torment of that visible Hell. Then the
believer will feel how great a blessing faith is. That faith
will lead him by the hand and lead him safely through
Hell. Therefore, Allah the Almighty reminded us of this
matter and said in the Quran:
َل ِخْدُأ َو ِراَّنلا ِنَع َح ِزْح ُز ْنَمَف
َزاَف ْدَقَف َةَّنَجْلا
"So whoever is removed from Hellfire and admitted to
Paradise has indeed achieved (great) success."
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But the disbeliever will first be shown Hell. This vision
before entering Hell is a vision of regret, remorse, and
fear for the disbeliever. Because he knows that he will
soon enter that Hell and won't be able to escape from
it. This matter is explained in Surah At-Takathur.
(O people!) Increasing (wealth) has occupied you (with
worship). You even went as far as your mausoleums
(praising their abundance). No! You will soon know.
Once again, no! You'll find out soon! No! If you had
known with clear knowledge (about the consequences
of worldliness), I swear, you will surely see Hell! I swear
once again, you will see it with absolute certainty! Then
on that Day you will surely be questioned about all the
blessings!
The meaning of the verse
ْوَل َّلََّك
ِنيِقَيْلا َمْلِع َنوُمَلْعَت
in this
surah is as follows:
"If you acquire the approximate (highly reliable)
knowledge about what I have informed you of - Hell
and its torment - it will be as if you have seen Hell.
Because I am informing you of a reliable, scientific view
of Hell." This state is called ilmul yaqiyn. It is the science
of certainty to verify and believe what Allah the
Almighty has informed about Hellfire in the Quran.
"But in the Hereafter you will see Hell itself."
This is aynul yaqiyn. That is, on the Day of Judgment,
when you pass over Sirat, you will see what Hell is like.
Thus, sight will occur on the Day of Judgment, when
crossing Sirat. Due to Allah's mercy and grace upon His
believing servants, the believer's connection with Hell
ends at this limit (that is, only by seeing Hell). Then
salvation from Hell will be written for him.
Therefore, Allah the Almighty says at the end of Surah
At-Takathur:
ِميِعَّنلا ِنَع ٍذِئَم ْوَي َّنُلَأْسُتَل َّمُث
"Then, on that Day, you will surely be questioned about
all your blessings!"
But for a non-believer - may Allah protect us - the third
stage related to Hell begins for them. This stage is
haqqul yaqiyn. This stage will occur on the Day of
Judgment when they enter Hell and taste its torment.
About this, Allah the Almighty has said:
اَذَه َّنِإ ٍمي ِحَج ُةَيِلْصَت َو ٍميِمَح ْنِم ٌل ُزُنَف َنيِ لاَّضلا َنيِبِ ذَكُمْلا َنِم َناَك ْنِإ اَّمَأ َو
ِميِظَعْلا َكِ ب َر ِمْساِب ْحِ بَسَف ِنيِقَيْلا ُّقَح َوُهَل
"But if he is among the misguided disbelievers
(followers of the left), then there will be a feast of
boiling water and burning in Hell. Indeed, this is the
truth. So glorify with the name of your Great Lord! (He
has many beautiful names)."
Therefore, we have certain knowledge about Hell. This
is the science of Hell, which is the information about
Hell in the Quran. This is the knowledge that our Lord
has given us about the Fire. He warned us about Hell by
saying "Indeed, the attributes of Hell are like this, like
this." While we live in this world's prosperous life, Allah
has taught us about Hell, called us to be cautious of it,
and shown ways to be cautious.
Aynul yaqiyn happens in the Hereafter, when we pass
over Sirat and see the Hell below us. Then we will see
Hell with our own eyes. Haqqul yaqiyn is only for
disbelievers. On that Day the unbelievers will be
thrown into the Fire, and they will experience the
torment. This is haqqul yaqiyn.
It seems that Navoi uses the word ilm as a polysemous
word in this work. In addition to the above meaning,
this word is used in the work ILM - 1. Knowledge,
enlightenment. 2. A set of knowledge related to a
science or field: a) people of scholars; b) students; c)
musical - the theory of music science; d) lorayb -
undoubtedly correct science, religious science; e) i gayb
- knowledge of the unseen, prediction of the future; f)
it can be seen that it is used in such meanings as to
believe in the science of deeds; g) u fazl - knowledge
and virtue. For example,
...A student of knowledge also established a madrasa.
(Nasoyimu-l muhabbat. 122).
Also, the word iltiyom is used in the work, and this word
also has multiple meanings in the work according to its
semantic structure. For example,
ILTIYOM - association; completion: recovery.
... may the noble people be blessed by the blessings of
Hazrat Khoja and his noble being, please and may the
discipline of the Lord be fulfilled. (Nasoyimu-l
muhabbat. 139).
In this text, we see that this word is used to mean end.
In a similar work, the word iltifot also acquires multiple
meanings. Specifically,
ILTIFOT - kindness, attention, mercy: And regarding this
humble one, kindness was abundant, and he had
repeatedly offered blessings and prayers. (Nasoyimu-l
muhabbat. p. 160).
In addition, this word has a number of other meanings
in other works of Navoi: -ayla - to look, mercy; -kurguz
- to show kindness, to pay attention; -qil - 1. To pay
attention; to show kindness. 2. We can see that "please
visit" also means.
In the work, we can see that the word imon, which
comes in the sense of faith, belief, belief in God;
religion, has acquired a multi-meaning in the context of
Navoi's mastery of word usage. The reason is that in the
work Nasoyimu-l muhabbat alone, we can see that it is
used in different meanings from the text. For example,
in one instance, the meaning of -prayer (A beggar said
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that if the Khoja helps us with the prayer faith, we will
suffocate, and from this devil's trap we will take a safe
life),
•
i haqqiy - the only correct belief (it is hoped
that courtesy and devotion to him imoni haqiqiyg‘a
muntahiy bo‘lg‘ay),
-ke(l) tur taking the leading verbs
and affixes, -to accept the religion of Islam, to become
a Muslim (They said that the secret of the hadith is that,
cutting the zunnar under your cloak, may faith go away;
-Junaid says, for sixty years, I am proud); 2. It also
acquires a number of meanings, such as to believe, to
confirm, -tila, -qil, -arz qil, creating polysemy.
Similarly, we cite a number of other words that appear
in many meanings in the work:
LISON - tongue, speech, word: -
og‘riqi
- heart's pain,
sadness, -i hol - knowing, manifestation of inner
meaning from external state; -
ul g‘ayb
- inspiration
coming from the unseen, divine meaning of inspiration.
For example,
...Shamsiddin Muhammad Hafiz Shirazi-Alar lisanul-
g‘ayb
va
tarjimonul
-asrordurlar.
(Nasoyimu-l
muhabbat. -184 p.)
LIQO - meeting, meeting, meeting; -
ko‘rguz
-//top - to
show, to meet; -
siga musharraf bo‘l
- we can find the
meaning of meeting, meeting in the text of the work.
For example,
Chun alar liqosig‘a musharraf bo‘ldum. (Nasoyimu
-l
muhabbat. 127).
LIHOF - blanket, covering; it is observed that the
polysemy of the word denoting clothing acquires a
special meaning. In particular, in some cases, we can
observe that Lo 1. -ku; -da expresses the load, Lo 2. -
yo‘q, not (a sign of negation):
La ilaha illalloh - there is no deity except the One God:
Someone in Jami‘ said: La ilaha illalloh. (Nasoyimu
-l
muhabbat. p. 110).
MABSUD - interpreted, expanded; sent representative,
open wide; mavdlid - place of birth: time of birth
-Alarning mavlidi Toshkandur va otalari darvesh kishi
ermish (Nasoyimu-l muhabbat. -139 p.)
MAVOIZ - sermons, advice, counsel, teachings: Va aning
tili turk alfozi bila mavoiz va nasoiha go‘yo ermish
(Nasoyimu-l muhabbat. 157).
MAJZUB - 1. Mad; insane; insane: majnun. 2. People of
Sufism. (...Khoja Ubaydullah says that His Excellency
the Mir has commanded that whenever I reached
anywhere, I would ask majzub).
Also, majma‘
- 1. Group, society (Ul aziz dedi; Bale va
men ul *majma‘*da shayx xizmatida hozir erdimki,
birov aning zikrin qiladurlar erdi).
2. Meeting, gathering (Oriflar samovi majlisida
ko‘ngullar tarvihi uchun uch nimaga muhtojdurlar);
majoziy, mazbut (judicial, closed; clear, firm; mastered,
occupied), mazid (excess, excessive; personal name;
min mazid - excessive, more than necessary), mazmum
(1) accused, condemned; hated; 2) error, fault,
reproach, bad: ...irodat hirqasi nisbatan va zikr talqini
nisbatin ikki Shayoxdin olmoq mazmunidur), mazor (1.
Grave, tomb, tomb: Va aning mazori Turkistonda Yassi
degan yerdaki, aning mavlid va manshaidur voqe‘
bo‘lubtur. 2. Pilgrimage site) we can find many words
with meanings.
In the work, there are also words that are semantically
monosemantic, that is, have one meaning. For
example,
The word Iloho (- O my Lord) is a word with one
meaning, and we observed that it appears in the same
meaning in the work Nasoyimu-l muhabbat. Similarly,
it can be noted that it is used as a monosemantic word,
used in the work Ilhod (- irreligiousness, non-belief in
religion: Sheikhul-Islam said that there are two
wonders: one is the amazement of the masses and it
ilhod and the amazement of misguidance and another
is the special amazement), Ilhom (- a spiritual feeling,
aspiration sent from God to the human heart: Sheikhul-
Islam said that they ilhom sat him in the matter and he
was cruel to him).
Also, in the work, the word Imomat has the same
meaning as the meaning of imamship, the position of
imam, and in the second place, combined with the verb
-qil, it acquires polysemy, and the words Imomzoda (-
son of the imam), Imomlig‘ (
-duty of the imam), which
are cognate with it, acquire the characteristic of
monosemanticity according to their semantic
composition in the work Nasoyimu-l muhabbat. For
example,
Manquldurki, Hajjoji Yusuf qatlidin imomzodalardin biri
qochib erdi va keyincha jam‘e qovub erdilar.
(Nasoyimu-l muhabbat. 72).
Abdullohni aziz tutungki, andin imomlig‘ kelur.
(Nasoyimu-l muhabbat. 119-b.)
In addition, the work contains Lak (-one hundred
thousand: One hundred thousand dirhams. (Nasoyimu-
l muhabbat. 181); Ma‘bodiy (
- origins; origin, basis:
Hazrat Khoja Bahauddin Muhammadil Bukhari ma‘ruf
ba-
Naqshband tells stories about his ma‘bodiy
condition and ways. (Nasoyimu-l muhabbat. 87);
Mavzu‘ (place, place, space); Lochin (
-lochin: tribal
name: Father Lochin was one of the elders of the tribe
in Balkh district. (Nasoyimu-l muhabbat. 178); Mavlono
(- great, great, master, master:...Mavlono They are
connected to Nizomiddin’s convers
ations. (Nasoyimu-l
muhabbat. 137); Mavoni‘ (
-barriers, obstacles, barriers:
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American Journal Of Philological Sciences (ISSN
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Perhaps in sleep, some mavoni‘ will be disturbed.
(Nasoyimu-l muhabbat. 138); Meros; Madoris (-
madrasa, school: At the age of seventeen, he was
engaged in expression in some madoris of Hamadan.
(Nasoyimu-l muhabbat. 17-
b.); Majmu‘a (
- collection,
treatise:...this majmu‘a, the purpose of its collection is
the knowledge, remembrance, and hagiography of this
group); Majusliq
–
fire worship: (I said, you wish me
majusliq, that is, due to Tajarruddin).
Such words are frequently encountered in the work.
For example, imlo (spelling), imo (gesture), imomat
(imamate), maylon (desire), makkiy (Meccan),
malbusat (clothing), maloyik/maloik (angels), mankuha
(married wife), manoqid (attributes, virtues, noble
qualities), mansuran (with assistance), mansha‘ (place,
origin of something), manhiy (forbidden, prohibited,
impossible), maorifpanoh (patron of knowledge and
enlightenment: ...murod bu mubham adodin ul
hazratqa janobi maorifpanoh Xoda Hofiz Ali
Jomiydur…), marotib (ranks, degrees: Bovujudi bu biyik
marotib ulcha oshubidin va muhabbat lag‘adko‘bin
shayx boshig‘a tushubtur), marg‘inoniy (from
Marg‘ilon, pen name), marhalpaymon (traveler,
wanderer, one who embarks on a journey: ...mundoq
arz qilur jahl vodiysining marhalpaymoni Alisher
mulaqqab bin Navoiykim...), muammil (hopeful,
aspirant,
optimistic),
mubozabat
(engagement,
sequential action), muvozana (balancing, comparison),
muvosanat
(friendship,
companionship,
close
relations), mujallad (bound, compiled), mujohidot
(efforts, struggles, debates), mujtahid (one who strives
diligently, religious scholar), muzayyin (decorator,
adorner), muzlima (fine: Shibliyning xodimi Bkir
Dinavariy debturki vafotig‘a yaqin Shibliy dedidki,
manga bir diram muzlimadur), muknat (power,
strength, wealth), mukobat (correspondence, letter
exchange), munofiq (hypocrite), muntazir (one who
waits), muomalot (dealings, transactions), muotab
(persecuted, reproached), muravvah (cool, refreshing),
and many other monosemantic Arabic loanwords can
also be found.
The word joriq is used in the work. This word as a
polysemantic word is interpreted in dictionaries as
follows: 1. Flowing, flowing; wandering; walking;
crossing; walking. 2. Implementation. 3. Driven. 4.
Tasvirlanis
h, nishonlanish, namoyon bo‘lish, ko‘rinish
-
bo‘l
-
/o‘l
- 1) to flow, to flow; 2) to continue, to lengthen;
3) to demand, to be judged; 4) we can see that it is used
in the meanings of said, to mention, and Nasoyimu-l
muhabbat is used in the sense of said, to mention.
Example:
Yana sidqdurki, gayri voqe‘ so‘z tilga joriy bo‘lmag‘ay.
(Nasoyimu-l muhabbat, p. 172).
The given examples belong to the phenomenon of
synonymy, a mutually synonymous series, according to
the semantic relationship of lexemes. However,
according to the semantic structure of lexemes, they
are considered monosemantic and polysemantic
words.
DISCUSSION
The analysis reveals Navoi’s profound linguistic
creativity in employing Arabic loanwords to convey
complex Sufi concepts. The polysemy of terms like ilm,
iltiyom, iltifot, and imon reflects Navoi’s ability to
weave multiple layers of meaning into his text, aligning
with the philosophical and mystical depth of Nasoyimu-
l muhabbat. The monosemantic terms, such as iloho
and ilhom, serve as stable anchors for specific religious
or spiritual concepts, enhancing the work’s clarity in
certain contexts. The significant proportion of Arabic
loanwords (55
–
60%) underscores the influence of
Arabic on the Uzbek language during Navoi’s era,
particularly in religious and scholarly discourse. The
synonymic relationships among these terms highlight
Navoi’s skill in exploiting the Uzbek language’s
flexibility to create nuanced expressions. This study
also aligns with the views of linguists like Abdulhamid
Nuromonov and N. Sayidirahimova, who recognize
Navoi as a great linguist whose work elevated the
expressive potential of Uzbek.
CONCLUSION
In conclusion, Alisher Navoi is not only a literary scholar
but also a linguist. His mastery of word usage and
attitude towards the common language are not so
noticeable in the works of other thinkers. Arabic
borrowings make up 55
–
60% of the words used in
Navoi's work Nasoyimu-l muhabbat. Arabisms cited in
the work belong to the phenomenon of synonymy, a
synonymous series, according to the semantic
relationship of lexemes. However, according to the
semantic structure of lexemes, they are considered
monosemantic and polysemantic words. Among the
Arabisms used in the work Nasoyimu-l muhabbat,
those meaning place (marg‘inoniy
-
Marg‘ilonlik),
meaning the name of rank and rank (sheikh, mujtahid -
one who strives, shows zeal, religious scholar,
muzayyin - adorner, decorator), denoting personal
names and pen names, mavlono (- great, great, owner,
master), place names are considered monosemantic
words. The use of polysemous - polysemantic words in
the work, of course, proves the greatness and
uniqueness of Alisher Navoi's mastery of word usage
and, in the words of linguists Abdulhamid Nuromonov
and N. Sayidirahimova, indicates that he is a "great
linguist."
REFERENCES
American Journal Of Philological Sciences
225
https://theusajournals.com/index.php/ajps
American Journal Of Philological Sciences (ISSN
–
2771-2273)
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