American Journal Of Philological Sciences
366
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VOLUME
Vol.05 Issue04 2025
PAGE NO.
366-371
10.37547/ajps/Volume05Issue04-90
Arabic Loanwords in The Work "Nasoyim Ul-Muhabbat"
Abdulloh Ubaydullaev
lecturer at the Oriental University, Uzbekistan
Received:
28 February 2025;
Accepted:
29 March 2025;
Published:
30 April 2025
Abstract:
Alisher Navoi’s "Nasoyim ul
-Muhabbat", written between 1495 and 1496, is a significant work inspired
by Abdurahman Jami’s "Nafahat ul
-
uns". This article examines the extensive use of Arabic loanwords in Navoi’s
text, highlighting their integration into the Uzbek language and their cultural and linguistic significance. Navoi, a
prominent figure in Turkic literature, not only critiques Jami’s omission of certain sheikhs but also enriches the
narrative with details about Turkic scholars and their contributions to Sufism, literature, and society. The study
analyzes the lexicographical influence of Arabic on Uzbek, noting that 55-65% of the Uzbek lexicon consists of
Arabic loanwords. Through examples like ilm, adab, and sabr, the article illustrates how Navoi’s work reflects the
deep interplay between Arabic and Uzbek linguistic traditions, facilitated by his mastery of lexicology and
adherence to Arab grammatical frameworks.
Keywords:
Alisher Navoi, Nasoyim ul-Muhabbat, Arabic loanwords, Uzbek language, Sufism, Lexicology, Turkic
literature, Arabic grammar, Linguistic influence, Cultural integration.
Introduction:
Alisher Navoi's work "Nasoyimu-l
muhabbat" ("Breezes of Love") was written between
1495 and 1496, influenced by Abdurahman Jami's
"Nafahat ul-uns." In this work, Alisher Navoi critically
examines Jami's text, noting that "they neither mention
all the sheikhs of ancient times nor write about many
of their contemporaries, including themselves." He
emphasizes that "the work does not provide
information about all the sheikhs who lived in earlier
times." Navoi then proceeds to offer information about
"Turkic sheikhs" such as Jami, Lutfi, Ashraf Muflisi,
Sheikh San'an, Nasir Khusraw, Nasimi, as well as Ahmad
Yassavi and Suleiman Bakirgani. Notably, Navoi pays
great attention not only to the Sufi views of the
individuals mentioned in this work but also to their
contributions to literature and culture, and most
importantly, to illustrating their place in society.
The work "Nasoyimu-l muhabbat" is considered an
exceptionally important source for studying Alisher
Navoi's truly multifaceted creativity, including his
philosophical, Sufi, religious, and didactic views, as well
as his translation and research activities, and aesthetic
perspectives. This work has not been extensively
studied in Uzbek literary studies and linguistics.
Some of its copies are preserved in the manuscript
collection of the Institute of Oriental Studies of the
Academy of Sciences of Uzbekistan under inventory
numbers 3415, 857, 3420, 8514, and 1825.
METHODS
Alisher Navoi, renowned for creating excellent works in
Arabic and Persian, is considered a thinker who
extensively composed in these languages. Among his
linguistic works, "Muhokamat-ul lug'otayn" stands out
as a rare source aimed at comparing two languages:
Persian and Uzbek, while also illuminating the potential
of the Turkic language. Although Navoi does not
specifically focus on the Arabic language in this work,
he adheres to the traditions of Arab grammarians when
categorizing words into parts of speech and explaining
their grammatical categories. Following this tradition,
he divides parts of speech into three types: ismun,
fe'lun, and harfun.
As a result of the long-standing influence of Arabs and
the coexistence of the two peoples, numerous Arabic
words have entered our language. These words have
become so ingrained in the language that in many
cases, we consider them our own without knowing
their etymology. This phenomenon demonstrates that
the Uzbek language has rapidly enriched and gradually
developed not only through internal factors but also
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American Journal Of Philological Sciences (ISSN
–
2771-2273)
external influences. Despite the fact that the languages
of these two peoples belong to different linguistic
typologies - genealogically, the "Indo-European" and
"Turkic" language families, and morphologically, Arabic
being an inflectional language and Uzbek an
agglutinative one - they show a remarkably strong
influence on each other.
Although the five-volume explanatory dictionary of the
Uzbek language contains more than eighty-five
thousand words, it would not be an exaggeration to say
that at least 55-65% of them consist of Arabic
loanwords. Great thinkers like Navoi, of course, played
a special role in facilitating the powerful influence
between these two languages. It is well known that
Alisher Navoi was well-versed in the field of lexicology,
which is an important part of Eastern linguistics.
By the 15th century, numerous dictionaries dedicated
to studying the language of Alisher Navoi's works
emerged. These included Toli Imani's "Badoyi al-lug'at,"
"Sangloh," "Lug'ati atrakiya," "Xulosayi Abbosi" (a
condensed version of "Sangloh"), Muhammad Rizo
Xansar's "Muntaxab al-lug'at," the old Uzbek-Turkish
dictionary "Abushqa," and others. From the 1960s
onwards, Uzbek scholars began to examine the
lexicographical
characteristics
of
these
aforementioned dictionaries. It is worth noting that
none of the dictionaries compiled based on Alisher
Navoi's works were intended to determine or interpret
the number of words used in the poet's compositions.
According to B. Hasanov, in dictionaries compiled
based on Alisher Navoi's works, lexicographers tended
to select words specific to the old Uzbek language.
Some Arabic and Persian words are also included in
"Sangloh" and "Lug'ati atrakiya." Among the lexemes
considered as old Uzbek language words, there are a
number of terms that have been assimilated into the
Uzbek language and become "native words." According
to J. Closon, the "Sangloh" dictionary contains about
970 lexical units borrowed from Mongolian, Persian,
Arabic, and other languages. In dictionaries based on
Alisher Navoi's works, several words are collected for
each letter based on the Arabic alphabet, and the
words grouped under a certain letter are called "bab"
in the book "Abushqa."
Many Arabic words can also be found in Alisher Navoi's
work "Nasoyim ul-muhabbat."
RESULTS
In particular, the work extensively uses Arabic terms
such as: ilm, aynul yaqin, ilmul yaqin, haqqul yaqin,
laduniy, voridot, voqi', "Vojibul vujud," jalla jalallahu,
Olim, Qodir, shahodat, shariat, tariqat, salavoti hamsa,
zakot, ro'za, adab, hilm, burdborlig' (endurance,
patience), rizo, sabr, sidq, riyoziyot, mavhibat (gift,
favor, present).
Additionally, the work frequently features Arabic words
such as: aazz - most precious; more precious; adabiy,
abadiyat, abbadat; abvob - doors, gates; abdol
(worshippers, dervishes); (in Sufism, abdol refers to
those who have reached the fifth level in the Sufi
hierarchy), namely:
Imam Ahmad Hanbal said that Zakariya is from the
abdal. ("Nasoyimul-muhabbat," p. 52).
In addition, the work contains Arabic borrowings such
as adib, adim (unparalleled, unattainable); adl (justice,
justice, righteousness, correctness, truthfulness);
adloyin (one who works for justice, adloyin, truthful);
adlcha (justice, justice); adho, and this word, as a
polysemous word, is used in the text in the following
meanings: 1) lowest, lowest, base, 2) a little;
insignificant.
Alisher Navoi's work "Nasoyimu-l muhabbat" is
extremely rich in arabic words, in particular: Alisher
Navoi's work "Nasoyimu-l muhabbat" is extremely rich
in arabic words, in particular:
1. Arabisms belonging to nouns:
Adovat - enmity, opposition; ad'iya - prayers,
supplications; ajal - death, end of life; ajilla - great ones,
dear ones; ajma' - all, everyone; azvoq - pleasures,
delights, delights; aziz - rare, precious; azob - hardship,
suffering; ozor, pain, pain; azon - call to prayer; azfo -
complicated thing, dream: ~ i ahlom - in distress,
chaotic dreams; some vague hopes; azho - sacrifice: ~
iyd - Eid al-Adha: ayn - eye, in the eye; eyelash; aimma
- imams, religious leaders; kobir - great ones, nobles,
nobles, high-ranking people; possessors of virtue; alaf -
feed, grass, hay; alomat - sign, mark, trace, work; aloqa
- relationship, connection; to be in communication;
amal - craftsman, artisan; anbon - bag, bag; asror -
secrets, hidden things; aso - staff, stick: Atiq - Atiq (the
name of the old mosque); afozil - the most virtuous, the
most perfect; axloq - behavior, character, manner,
etiquette; ashur - the tenth day of Muharram; the day
when wheat pilaf is cooked: (He passed away on the six
hundred and eighty-sixth day of Ashur. Nasoyimul-
muhabbat, p. 164); ash'or - poems, ghazals: a'do -
enemies; ag'niyo - rich, wealthy, wealthy; ahd - firm
promise, promise, oath, pledge; ahibbo - friends, loved
ones; ahfod - grandchildren, descendants; bavorik -
lightning, thunder: ~ i qurbiga xariq qil - to bring closer
to the bright, radiant (God's) light: badal - exchange;
badal, replacement; bayon - word, expression, image,
description, declaration; bazzoz - cloth seller,
shopkeeper; baynal - aqtob between the poles;
between the leading group of the tribe; bay'at -
agreement; agreement; barzagar - farmer, grain
grower; baghdadlig'/baghdadlik - place name; bel -
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American Journal Of Philological Sciences (ISSN
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shovel, sharp shovel; jadid - new; name of one of the
bahrs in the aruz meter; Jazira - island; name of a
geographical place; vasilot - ways, means; pretexts,
reasons: vassof - describing, describing, praising,
glorifying; vafo - pledge, loyalty, keeping a promise;
vafot - death, decree; viloyat - province, region;
viloyatmaob - place of appeal in the province; volid -
father, father; gilim - coat, outerwear; jamoat - society,
people, majority; jamoatxona - meeting place,
assembly hall; jamodot - inanimate objects, inanimate
nature; jamol - beauty, elegance, elegance; janb - side,
side, opposite (i/sida); (...if you find a place to hide us,
this community will come seeking our execution).
The Sheikh, with one sleeve and one cave, called out,
"Where are you, Ali Tusi?" (Nasoyim-ul muhabbat, p.
121).
When the Almighty Truth saw Himself in that station,
his pride appeared there and he said to himself that
what not to eat is the attribute of the Almighty Truth
and this is now my fruit. (Nasoyim-ul muhabbat, p.
286).
DISCUSSION
In the explanatory dictionary of the Uzbek language,
the word xaloyiq is taken from the Arabic word, which
means creatures created by Allah, worlds. Navoi used
this borrowed word in his work "Nasoyimu-l
muhabbat" for the following situation:
Xaloyiq, soyir (adjective), fajr - Another is fasting, who
is soyir xaloyiq fajr. (Nasoyim-ul muhabbat, p.28).
The word fajr in this sentence is also originally an Arabic
word, meaning dawn, dawn prayer. In the above
sentence, we can see that Navoi used it in exactly this
sense:
Anonyat (Arabic - 1. Selfishness, arrogance,
haughtiness; 2. We can see that "Nasoyimu-l
muhabbatda" is used in the second meaning, that is, in
the sense of honor, pride. For example: Sabah Sheikh
Ammar ordered who is more than Najmuddin and go to
Egypt Sheikh Ruzbihan to remove this unsightliness
from your head with the flood. (Nasoyimu-l muhabbat,
p. 266).
Arafat - (Arabic, Arafat (mountain name): Present at the
position of Arafat. (Nasoyimu-l muhabbat, p. 156).
Friday - Friday, the fifth day of the week:
On a Friday, Shibli, suffering from Mawt's illness, found
compassion in himself. He said to Bukayr, "Who brings
me to the mosque?" (Nasoyimu-l muhabbat, p. 113).
Maid - slave:
Suddenly I saw that maid standing above his head and
saying that that person sitting like this is bringing you
back to life. (Nasoyimu-l muhabbat, p. 443).
- i habashiyya - an abyssinian Zangi slave:
One day, a servant of Habashiyya appeared on the
road, her face covered with a burqa. (Nasoyimu-l
muhabbat, p. 453).
1. On the part of speech of the verb:
Ayit means to say; ayril/ayrul means to separate, to be
divided; to separate, to be separated; to distance
oneself; aytish means to argue, to talk; to argue; angdi
means to wait, to wait for the right moment. This word
is given in "Nasoyimu-l muhabbat" as follows:
Angdi - (Arabic, to wait, to wait for the right moment):
A thief, angdib, slipped their headscarves. (Nasoyimu-l
muhabbat, pp. 15-70).
Arabiya/arabiyat (Arabic - relating to the Arabic
language, literature, history, meaning Arabic). In the
work, this word appears in the sense of literature:
...poetry would turn into him. They say it's as Arabic
studies and jurisprudence describe it. (Nasoyimu-l
muhabbat, p. 398).
Borg'uluq/borg'ulu'g' - to go:
And he said that in any matter, be as if the Angel of
Death were to come upon you, you should not go to
any other matter except that, and all your state shall be
with you. (Nasoyimu-l muhabbat, p. 221).
xabardor - aware, heard, known:
...a woman came from the town of Gulbor to the city of
Shiraz. Sometimes she would come to our house and
was a knowledgeable woman. (Nasoyimu-l muhabbat,
p. 454).
Zoyanda - born, giving birth, multiplying; -bul-/ul - to
give birth, to appear, to multiply:
...and lawful sustenance is all-encompassing in this
matter, from which grace and knowledge are lost.
(Nasiyomu-l muhabbat, p. 5).
2. Arabic words related to adjectives:
Aloqasiz - unrelated, unconnected; ajuz azal - first,
without beginning; ziddi abadning, ibtidosiz qadim;
azbar - from memory, remembering: ~ qil-/ayla - to
memorize, to keep in mind; ajlof - ignorant, frivolous;
alaviy - belonging to the lineage of Ali: "Nasoyimul-
muhabbat," p. 27; bast - joy; happiness, happiness;
writing; baholiğ
- value, preciousness; respected;
beandomlig' - unlike, rudeness, ugliness, ugliness;
bebizoat - without property, without possessions, poor:
betavaqquf - continuous, unstoppable; varta -
difficulty, difficult situation; disaster; whirlpool; javodir
- generous, open-handed; jazabot - attraction; state of
the people of the tariqat; javonmardlig' - generosity,
generosity; jazolat - abundance, excess, endlessness;
fasoxat; jamila - beautiful, pretty; janob - rank (li
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Ansab - (Arabic - more suitable, more worthy; most
suitable, most worthy) used in the work:
"Mavlono," they said, "madrasah is an aspiration."
(Nasoyimu-l muhabbat, p. 297).
Jamila - Beautiful, pretty. For example: Sheikh
Majduddin would sometimes recite in Khwarazm and
would attend the Khwarazmshah's mother's sermon,
and she was a beautiful woman. (Nasoyimu-l
muhabbat, p. 269).
Jam' - Jam', group; having the meaning of community,
in the work this word is used in the composition of the
text in the meanings of collected, accumulated,
collected:
The sheikhs of Ray say that Abulqasim had four
treasures that no one else possessed. (Nasoyimu-l
muhabbat, p. 75).
Juz'iyyat - fragments, parts: insignificant, specific
issues:
The Sheikh said that the juz'iyyat is even greater than
this. (Nasoyimu-l muhabbat, p. 270).
3. Arabic words related to the adverbial part of speech.
Ancha - (Arabic, 1.Many, quite; 2. It means so much, so
much). For example: I told him quite a bit that he
believed. (Nasoyimu-l muhabbat, p. 156).
Total - 1. Everyone, everyone. 2. Whole. In the work, 3.
-i abnoyi zamon is used in the meaning of all
contemporaries. For example:
...just as the inner community was more
comprehensive than all the prophets of the time, just
as the inner community was more comprehensive than
all the prophets of the time rather than many of the
sheikhs of the past. (Nasoyimu-l muhabbat, p. 257).
-i mashoyix - all, all sheikhs. For example:
On Monday, the twenty-ninth of the month, all the
sheikhs were present. (Nasoyimu-l muhabbat, p. 347).
Janb - side, side, opposite (i-sida). For example:
"However, they say that there is another type of poetry
besides poetry, and poetry is scarce in his soul, and his
words bear witness to this meaning." (Nasoyimu-l
muhabbat, p. 429).
Jonib - 1.Side, side, aspect. 2. Cause, reason.
Sheikh ibn al-Arabi said that I learned from this that a
student can attract the Sheikh to their soul with sincere
attention. (Nasoyimu-l muhabbat, p. 231).
Society - completeness, perfection:
...in this ummah, their spiritual perfection and progress
will be accompanied by their community. (Nasoyimu-l
muhabbat, p. 231).
Jami'ul-asal - originally from the Naqshbandi order:
His
contentment
is
Abdulfazl,
Jami'ul-asl,
nishaburiyyul-mavlid. (Nasoyimu-l muhabbat, p. 374).
In conclusion, in the work, one can find many Arabic
words and sentences related to all parts of speech.
CONCLUSION
The analysis of "Nasoyim ul-Muhabbat" reveals Alisher
Navoi’s pivotal role in bridging Arabic and Uzbek
linguistic traditions. The extensive incorporation of
Arabic loanwords, encompassing nouns, verbs,
adjectives, and adverbs, underscores the profound
influence of Arabic on the Uzbek language, with
approximately 55-65% of the Uzbek lexicon derived
from Arabic. Navoi’s a
dherence to Arab grammatical
structures and his lexicographical expertise enriched
the Turkic language, making his work a vital source for
studying linguistic and cultural interactions. This study
highlights the need for further exploration of Navoi’s
contributions to lexicology and the enduring impact of
Arabic loanwords on Uzbek literature and identity.
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