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LEXICO-SEMANTIC ANALYSIS OF UNIMEANOUS AND POLYMEANOUS ARABIC WORDS IN
"NASOIMU-L MUHABBAT"
Ubaydullaev Abdulloh Khabibullo ugli
Oriental University, Teacher of Department of Oriental languages, Tashkent, Uzbekistan
AB O U T ART I CL E
Key words:
S
ufi, Navoi’s poems, Timurid Era,
Arbain, linguistic views, Wakfiya.
Received:
08.12.2024
Accepted
: 13.12.2024
Published
: 18.12.2024
Abstract:
The Arabisms cited in the work refer to
the phenomenon of synonymy, a mutually
synonymous series in terms of the semantic
relationship of lexemes. However, according to the
semantic composition of lexemes, single-valued
and polysemantic words are distinguished.
Through this article, we can fully explore the
meanings of the words mentioned in this work of
Alisher Navoi.
INTRODUCTION
Most of the words used in the work of the great thinker Alisher Navoi "Nasaim-ul
Mukhabbat" are words with several meanings. It would not be an 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 "Nasaim-ul Mukhabbat", but also in the text of a number of other prose works. Such a position
of his great master of words, the limitless possibilities of the word, according to linguist Bakhrom
Bavoev, how true is the opinion that "Navoi used more than twenty-six thousand words in his works,
proves that ri. In this regard, in this chapter we will try to analyze the Arabisms used in the work
"Nasaim-ul Mukhabbat" from a lexical and semantic point of view. In particular, we focused on the word
science, mentioned in the work above. The meaning of the word science in different literatures is
interpreted differently. In particular, in the “Annotated Dictionary of the Uzbek Language” this word is
interpreted as follows:
ILM- [Arabic
–
knowledge, science; theory] 1. Knowledge obtained as a result of study and research,
analysis; skill, knowledge. The degree of knowledge. The right to education. 2. The field of activity
related to science; the system of knowledge about nature and society; science. Science and craft. 3.
Knowledge, training, skills related to a certain field of activity.
Ilmi ghayb (s.t. ilmi ghayb) The science of knowing hidden, mysterious things. [7, 195]
In this work we also find the following definition: “Science is a term that we often use. But Abu Tahir al
-
Abghari writes that it has
a deep and subtle meaning: “Then they asked: What is the truth? I said:
Everything is knowledge. They said: What is science? I said: Everything is truth.” That is, any truth is
proven by science, and any science is based on truth.” [5, 5]
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In this place it seems that the thinker uses the word knowledge in the sense of attaining the truth
–
Allah, Haqq, perfection.
In religious literature, we can see the following definition: “Knowledge is a blessing in this world and
an honor in the Hereafter. This is how science is defined. So whoever needs this world, let him learn,
whoever needs the Hereafter, let him learn, and whoever needs the two worlds, let him learn. Zanji ibn
Khalid r.a says: “When we were children, we came to Zuhri r.a. He told us: “Ask for knowled
ge. Then if
you want this world, you will attain it, and if you want the Hereafter, you will attain it.” The level of
science is very high. In our religion, knowledge is a great quality and a beautiful thing that has risen to
high levels and statuses. Acquiring knowledge is one of the greatest prayers in our religion. Because a
slave can know his Lord through knowledge, fulfill His commands, and also exercise the rights that
belong to all creation. [4, 71]
Thus, it can be said that Navoi also pursues his mystical goal, using the word science in his work,
creating combinations or imposing different meanings in the text from the point of view of syntactic
and stylistic possibilities. At the same time, with Navoi's ability to use words, this word acquires the
characteristic of polysemy. In "Nasaim-ul Mukhabbat" Alisher Navoi divides the sciences associated
with Sufism into two types and classifies them as follows:
1. Visible sciences. 2. Inner sciences.
1) The work Visible sciences defines that it includes specific sciences that can be seen and determined
by the eye.
These sciences are:
1) Aynul yaqin, ilmul yaqin; 2) Haqqul yaqin.
These compounds are Arabic adaptations, and these mystical concepts are explained in the sources as
follows:
Allah Almighty blessed us in the Holy Quran:
اًض ْرَع َني ِرِفاَكْلِل ٍذِئَم ْوَي َمَّنَهَج اَنْضَرَع َو
"On that Day We will show the disbelievers Hell."
That is, Hell will be shown to them in front of them so that they can see it. This sight is also for the
believers. In this regard, Allah the Most High said:
اًّي ِضْقَم اًمْتَح َكِ بَر ىَلَع َناَك اَهُد ِرا َو َّلَِّإ ْمُكْنِم ْنِإ َو
Each of you will enter it (Hell). (This) is a decree which is obligatory (by the will) of your Lord” [4, 71].
“Every one of you will enter it (Hell). (This) is a decree which is obligatory (by the Will) of your Lord”
[4, 71].
Some people think that
اَهُد ِرا َو
in this verse means
“
entering it (Hell)
”.
No, it does not, but it means
“
the
one who sees it (Hell) and passes by it
”.
The Arabs use the phrase
لا
درت ءام
(taridul maa). This means
“reaches the water but does not drink from it”.
Yes! Because the Sirat Bridge, which all people cross, is built over Hell so that both believers and
unbelievers can see Hell.
As for the fact that the believer sees Hell before entering Paradise, this sight reminds him of the grace
and mercy of God. After all, Allah saved him from the torments of Hell that he saw. Then the believer
will feel how great the blessing of faith is. This faith will lead him by the hand and safely lead him
through hell. That is why Allah Almighty reminded us of this issue and said in the Quran:
ِنَع َح ِزْحُز ْنَمَف
َزاَف ْدَقَف َةَّنَجْلا َل ِخْدُأ َو ِراَّنلا
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“So (on that day) whoever is removed from Hell and admitted to Paradise, a (great) achieve
ment awaits
him.” [4, 189]
And whoever disbelieves, Hell will be shown to him first. This vision before entering Hell will be a vision
of sorrow, regret and fear for the disbeliever. Because he knows that after some time he will fall into
this Hell and will not be able to get out of it. This issue is explained in Surah Takasur.
Allah Almighty says:
ُرُثاَكَّتلا ُمُكاَهْلَأ
َرِباَقَمْلا ُمُت ْرُز ىَّتَح
َنوُمَلْعَت َف ْوَس َّلََّك
َنوُمَلْعَت َف ْوَس َّلََّك َّمُث
ِنيِقَيْلا َمْلِع َنوُمَلْعَت ْوَل َّلََّك
َمي ِحَجْلا َّن ُوَرَتَل
ِنيِقَيْلا َنْيَع اَهَّن ُوَرَتَل َّمُث
ِميِعَّنلا ِنَع ٍذِئَم ْوَي َّنُلَأْسُتَل َّمُث
(O people!) You have become busy (from worshiping Allah) with increasing (wealth). You have even
reached your mausoleums (to be proud of them). No! Soon you will know (the consequences of this).
Not again! Soon you will know! No! If you knew (the consequences of worldly things) with clear
knowledge (you would not have taken him as a friend). I swear, you will see Hell! Once again I swear
that you will see it with the same certainty! Then on that Day (the Day of Resurrection) you will certainly
be asked about (all) the blessings bestowed upon you. [4, 187]
The meaning of the verse
ِع َنوُمَلْعَت ْوَل َّلََّك
ِنيِقَيْلا َمْل
in this surah is:
"If you receive from Me what I have informed you about the Hellfire and its torment, it will be as if you
have seen the Hellfire. For I am informing you of the authentic, scientific view of Hell.
This situation is called "ilmul yaqeen". It is easy to believe what Allah the Almighty said about Hell in
the Quran.
"But in the Hereafter you will see Hell itself."
And this is "aynul yaqeen". That is, on the Day of Judgement, when you pass the Sirat, you will see what
Hell is. So, the vision with the eyes will happen at the end of the day, when passing the Sirat. By the
mercy and grace of Allah to the believing slaves, the relationship of the believer with Hell ends at this
limit (i.e. only with the vision of Hell). Then salvation from Hell is written for him.
That is why Allah says at the end of Surah Taqsur:
"Then on that Day (the Day of Resurrection) you will be asked about (all) the blessings that were given
to you!" says
ِميِعَّنلا ِنَع ٍذِئَم ْوَي َّنُلَأْسُتَل َّمُث
"Then on that Day (the Day of Resurrection) you will be asked about (all) the blessings that were given
to you!" says
But for the unbeliever - God forbid - the third stage of hell begins. This stage is very close. This stage
will be when he enters hell on the Day of Resurrection and tastes the torment there. In this regard, Allah
Almighty said:
ُّقَح َوُهَل اَذَه َّنِإ ٍمي ِحَج ُةَيِلْصَت َو ٍميِمَح ْنِم ٌلُزُنَف َنيِ لاَّضلا َنيِبِ ذَكُمْلا َنِم َناَك ْنِإ اَّمَأ َو
ِظَعْلا َكِ بَر ِمْساِب ْحِ بَسَف ِنيِقَيْلا
ِمي
“If he is one of those who deny (religion), then there will be a ‘feast’ of boiling water and burning in Hell.
Indeed, this (what was mentioned) is the truth. So recite the rosary in the name of your Lord! (He has
many beautiful names).” [4, 92
-96]
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So we have intimate knowledge of Hell. This is the science of Hell and the information about Hell in the
Quran. This is the knowledge that our Lord revealed to us about Hell. He warned us about Hell, saying:
“Surely, the characteristics of Hell are such and
such.” While we were living in the prosperous life of this
world, God brought us into Hell, called us to beware of it, and showed us the ways to beware.
Aynul yaqin will happen in the next life, when we pass Sirat and see hell below us. Then we will see hell
with our own eyes. And the truth is close only to the unbelievers. On that Day, the unbelievers will be
thrown into hell and will be spared from torment. This right is close.
It seems that Navoi uses the word "science" in this work as a polysemantic word.
In addition to the meaning given above, this word in the work ILM - 1. Knowledge, enlightenment. 2.
Science, a set of knowledge related to any field: a) expert scientists; b) student - students; c) musical -
theory of musical science; g) and lorayb - correct knowledge without form, religious knowledge; d) and
ghaib - to know the secret, to inform about the future; s) to believe in the science of action; s) it is seen
that it is also used in such meanings as grace and virtue. For example,
...he also founded a madrasah for students of natural sciences. (Nasaimul Muhabbat. p. 122)
The word "glue" is also used in the work, and this word acquires multiple meanings according to its
semantic content. For example,
ILTIYOM
- connection; finish: as restoration.
. (Nasaim-ul Mukhabbat. p. 139)
In this text we see that this word is used in the sense of an ending.
In this same work the word compliment acquires several meanings. In particular
ILTIFOT
–
grace, attention, favor: And they received many compliments in this matter and blessed them
with many folds of blessings. (Nasoimulmuhabbat. p. 160)
In addition, this word is used in other works of Navoi in a number of other meanings: -ayla - look, favor;
[3, 13] -kyl
–
1. Pay attention; in favor of [2, 111]. 2. We see that Lutfan also intends to visit [3, 13].
In the work faith, trust, faith in God; we see that the word "faith", meaning "religion", has acquired many
meanings due to Navoi's ability to use words. The reason is that we see that in the text of the work itself
"Nasayim-l-Muhabbat" it is used in different meanings. For example, in one place the meaning is -duosi
(One prayerful person said that if Khoja helps us with the prayer of faith, then we will save the life of
this devilish domgogid),
LISON
- language, speech, word: - pain - mental pain, sadness, - i case - recognition of one's inner
meaning from its external state, manifestation; - ul ghaib - ghaib means divine inspiration, inspiration.
For example,
...Shamsiddin Muhammad Hafiz Sherozi-Alar - lisanul-gayb and translator-asrodur. (Nasoim-ul
Mukhabbat. - 184 p.)
LIQO
—
to meet, to see, to be a resource; -show-//top -to show, to get acquainted; -siga musharraf bel-
-deydar means to see, to meet, we can find in the text of the work. For example,
I went to the league of Chun Alar. (Nasaimu-l Muhabbat. p. 127)
LIHOF
–
blanket, coverlet; It is
noted that the word “clothes” has several meanings. In particular, in
some zrinas Lo 1. -ku; We can notice that the loading -do, Lo 2. -no, not (negation sign) represents:
Lo ilaha illallah
–
there is no god but Allah alone: Someone said in Jami: Lo ilaha illallah. (Nasoim-l-
Muhabbat. p. 110).
MABSUD
- interpreted, disseminated; sent representative, widely open; mawdlid - place of birth: time
of birth
- Their birthday is Tashkandur, and their father is a dervish (Nasoim-l Mukhabbat. - 139 p.)
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MAVOIZ
- sermons, admonitions, warnings, teachings: And his language is like a sermon and advice
with the Turkish alphabet (Nasoim-l muhabbat. p. 157)
MAIZUB
- 1 Crazy; 2. People of Sufism. (...Khoja Ubaydullah said that His Holiness the World
commanded that if I could reach any place, I would ask the Majzubs) [4, 166].
2. Assembly, (the sages need three things for the entertainment of souls in the heavenly assembly);
figurative, mazbut (judge, closed; clear, firm; mastered, possessed), mazid (excess, increase; personal
name; min mazid - more than necessary, more), mazmum (1) accused, bad; hated; 2) error, censure,
censure, bad: ... the circle of will is relative and the interpretation of dhikr - the meaning of taking two
sheikhdin), mazar (1. Grave, grave, mazar: And his mazar is in a place called Yassi in Turkestan, this is
his event mawlid and manshaydur [4, 165]
2. We can find many words with the meaning of a shrine).
The work also contains words that are unambiguous, i.e. have one meaning. For example,
The word Iloho (O my Lord) is a word with one meaning, and we noticed that it is found in the work
"Nasoim-ul-Muhabbat" with the same meaning. Similarly, Ilhad (- atheism, disbelief in religion: Sheikh
ul-Islam says that there are two types of admiration: one is public admiration and ul ilhad and
misguidance, and the other is special admiration) was used in the work, [4, 160]
There are many such words in the work. For example, ilma, ima, imamat, maylon (desire), makkiy (-
makkan), malbusat (clothing), maloik/maloik (angels, angels), mankuha (married wife), manokid
(qualities, virtues, beautiful facial features)). (patron of knowledge and enlightenment: ... murad bu
mubham ad-din ul hazratka janobi maarifpanah Khoda Hafiz Ali Jamidur...), [4, 165]
The word "yarik" is used in the work. This word as a polysemantic word is explained in dictionaries as
follows: 1. Current, flowing; wander around; walking; late; walked 2. Implementation. 3. Managed. 4. To
be depicted, to be noted, to appear, to be seen - to be-/die- 1) to flow, to flow; 2) to continue, to expand;
3) to demand, to be a sentence; 4) said, used in the meaning of mention, we see that it is used in the
meaning of "Masoimul muhabbat" said, mentioned. For example:
It is also true that the word "unreal" did not enter the language. (Nasoimul Muhabbat, p. 172).
According to the semantic connection of the lexemes, the given examples relate to the phenomenon of
synonymy. However, according to the semantic composition of the lexemes, unambiguous and
polysemantic words are distinguished.
CONCLUSION
In a word, Alisher Navoi is not only a literary scholar, but also a linguist. His ability to use words, his
attitude to the common language are not so high in the works of other thinkers.
At least 55-60% of the words used in Navoi's "Nasoim-l Mukhabbat" are Arabic borrowings.
The Arabisms cited in the work belong to the synonymous series, the phenomenon of synonymy
according to the semantic relationship of lexemes. However, according to the semantic composition of
lexemes, unambiguous and polysemantic words are distinguished. Among the Arabisms used in the
work "Nasoim-l Mukhabbat", it means place (Marginani - Margilan), which means the name of the rank
and rank.
(sheikh, mujtahid (one who tries hard, one who gathers efforts, an expert in religion), muzain
(decorator, decorator), which means the name and surname of a person, mawlana (- great, great,
master, master), geographical names. The meaning of Arabisms is as follows: those considered
unambiguous - unambiguous words. The use of polysemantic words in the work, of course, proves the
greatness and uniqueness of Alisher Navoi's mastery in the use of words, and this was recognized by
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the linguist Abdulhamid Nuromanov, [6, 219], N. Saidirahimovalar [8, 116], in other words, proves that
he is a "great linguist".
REFERENCES
1.
Alisher Navoi. Complete collection of works. 20 volumes. Volume 11: Saddi Iskandariy. -Tashkent:
Fan, 1993.
2.
Alisher Navoi. Complete collection of works. 20 volumes. Volume 14: Munshaot. -Tashkent: Fan,
1998.
3.
Alisher Navoi. Complete collection of works. 20 volumes. Volume 15. Holoti Sayyid Hasan Ardasher.
-Tashkent: Fan, 1999. -B.527.
4.
Alisher Navoi. Complete collection of works. 20 volumes. Volume 17: Nasoyim-ul muhabbat. -
Tashkent: Fan, 2001. -B. 527.
5.
Alisher Navoi. Nasoyimul muhabbat. Prepared for publication by Homidkhon Ismaili. -Tashkent:
Movorunnakhr, 2017.
6.
Nurmonov A. Selected Works. Volume 2. -Tashkent: Akademnashr, 2012. -B.328.
7.
National Encyclopedia of Uzbekistan, 2001.
–
B.80.
8.
Sayidirakhimova N.S. Alisher Navoi as a Great Linguist // Islamic Thought. -Tashkent: UzXIA, 2022.
9.
Abdunabiev S. B. TERMINOLOGY IN ARABIC LINGUISTICS //Oriental renaissance: Innovative,
educational, natural and social sciences.
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2023.
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