Volume 04 Issue 12-2024
23
International Journal of Advance Scientific Research
(ISSN
–
2750-1396)
VOLUME
04
ISSUE
12
Pages:
23-27
OCLC
–
1368736135
A
BSTRACT
In this article, one of the famous works from the period of the old Uzbek language, Ogahiy’s historical
stories is subjected to lexical analysis. In particular, comments were made about the composition of active
lexical units and their belonging to the own and the derived layer.
K
EYWORDS
Iranian layer, lexicon, historical-etymological description, suffix, dialect, "Ravzatu-s-safo", Muhammad
Reza Ogahi.
I
NTRODUCTION
In the historical works of Ogahi, the noun part of
compound verbs is mainly composed of affixes.
Accordingly, they can be divided into two large
groups: those with a noun part of Turkic words
and those with affixes. In this article, we will
briefly discuss compound verbs that are mainly
composed of affixes.
Compound verbs formed on the basis of words
characteristic of the Iranian layer. In the old
Uzbek language, the Arabic+Persian word
khayrbod, which exists in the dictionary, means
“farewell”, “farewell”, and is not related to the
word bod in it, meaning “wind”. Here it is
a
shortened form of the Persian verb bashad
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Research Article
NOUN PARTICLES BASED ON COMPOUND VERBS IN OGAHI'S
HISTORICAL WORKS AND THEIR LEXICAL-SEMANTIC
FEATURES
Submission Date:
December 01,
2024,
Accepted Date:
December 06, 2024,
Published Date:
December 11, 2024
Crossref doi:
https://doi.org/10.37547/ijasr-04-12-04
Matyakubova Surayyo Abdullayevna
Doctoral student of the Khorezm Mamun Academy, Uzbekistan
Volume 04 Issue 12-2024
24
International Journal of Advance Scientific Research
(ISSN
–
2750-1396)
VOLUME
04
ISSUE
12
Pages:
23-27
OCLC
–
1368736135
(боʻлсин!). Thus, khayrbod means exactly “may
goodness be!” In this way, the verb khayrbod
etmak in the old Uzbek language gives the
meaning “to say goodbye”, “to wish well”. Also,
from the Uzbek loanwords mubarakbod
(composed of Arabic + Persian), the words
mabodo contain this homonym of “bod”.
Mubarakbod means “blessed be!”, while mabodo
now often functions as a conjunction “if”, but
lexically it means “never be!”. The meaning in it is
the classic form of the negative charge, meaning a
strong negation. For example, nakhon
–
do not
read, makhan
–
do not read! . “o” is an
“exclamatory letter” acquired to strengthen the
meaning. In this way, bodo gives the meaning of
“let it be!” said with strong desire. For exampl
e,
“gar ishq nabuwad har chi bodo bodo” –
“if there
is no love, let it be!”. (Shaykh Abu Sa’id Abulkhair).
Therefore, in essence, it is correct to say “if we
don’t see each other” with the desire to see, but it
is incorrect to say “if we see each other”: “
...they
said goodbye to their dreams, rode their horses
with great agility, and showed their kindness to
the infidels” (RD, 263a)
Although some of the words belonging to the
Iranian layer in the Old Uzbek lexicon are
considered compound words for Persian, they are
accepted as simple roots in Uzbek. Because one of
their two or three components, and in some cases
all of them, does not have an independent
meaning in Uzbek. Most importantly, even if some
of the lexical units that make up the structure of
such words had a separate meaning in the old
Uzbek language, the reason why this ruling
remains unchanged is that they were adopted
into our language as ready-made lexemes, were
not created with the capabilities of the Uzbek
language, but were clearly formed in the Persian
language itself. For example, both the word gum
and the word roh in the word gumroh have
independent meanings in the old Uzbek language.
However, since this word was formed in the
Persian language itself and entered the old Uzbek
language as a ready-made lexeme, it is correct to
evaluate it as a root word. We divide words of this
type into meaningful parts only for the need for
etymological description or structural analysis.
The first part of the word gum in the word gum
means “loss”, “loss”. I
n the Uzbek language, this
word has a somewhat negative meaning. The
reason is that in Persian, there are two words:
lose and disappear! Both meanings are expressed
by “gum shav” (“gum shudan” is the imperative
form of “to disappear”). In Uzbek, gum boʻlmo
q
has an additional connotation as a synonym for
the original Turkic verb “yoʻqalmoq” and the
Arabic verb “goyib boʻlmoq”, which is formed
using the word “goyib boʻlmoq”. For example,
“yoʻqal” expresses the command to disappear
temporarily, “gum boʻl” expr
esses the command
to disappear completely, and not return after
leaving. Therefore, in dialects, gum boldoʻ gives
the meaning of joy that something or a person has
disappeared.
However,
this
additional
connotation was formed later in Uzbek, and in the
old
Uzbek language “gum boʻlmoq” served as a
semantic synonym for verbs such as “yoʻqalmoq”,
“yoʻk boʻlmoq”, “yitmoq”, “goyib boʻlmoq”. We see
this, among other things, in the language of
"Nasoyim": "I will be lost in the sin of the first and
Volume 04 Issue 12-2024
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International Journal of Advance Scientific Research
(ISSN
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2750-1396)
VOLUME
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Pages:
23-27
OCLC
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1368736135
last." (197). OR, let us turn to other works of
Alisher Navoi. For example, in "Khairat ul-abror"
there are such verses:
If they enter the cave of the cave, I will be a ghost,
I will also die “rab’ihum kalbuhum”.
Content: If they (Nizami Ganjavi, Khusrav Dehlavi
and Abdurahman Jami) disappear in the cave of
the cave, I will also become “the fourth of them –
their dogs”. Considering that the meaning of “to
be a ghost” in the verse refers, on the one hand, to
the people whom Alisher Navoi greatly respected,
and, on the other hand, to the companions of the
cave by quoting the “Kahf” surah of the “Holy
Quran”, our thoughts about the initial meaning of
this verb in the old Uzbek language do not require
any further explanation.
The second part of the word, rāh, means “road”,
and t
his word, which has the forms rāh and ras in
Pahlavi, was used in the form of rāthya in ancient
Iranian. There is a g
–
s phonetic phenomenon in
the historical development of the Persian
language. For example, the current gah is in the
Pahlavi form of gās.
The meaning of the word rāh
as “defence”, “road” corresponds to these
meanings of the Uzbek word yol. For example,
from the ghazal of Alisher Navoi: Bir yoʻli yolʻi
kulʻining mojorosidin meni.
It is likely that the semantics of this word had a
certain influence on the later formation of a
negative connotation of the word gum in the
Uzbek language. The compound verb gumrohlik
aylamak // kilmak was formed on the basis of
gumroh: “ajdodi rusumi bila gumroh boʻlub,..”
(RD, 262a)
In the old Uzbek language, there are also the
following words with the component roh:
Hamroh, in accordance with the Uzbek “
-
dosh”
form, was formed from the prefix ham- and the
words roh, and in the old Uzbek language, 1)
yoldosh; 2) companion, supporter (begonaların
hamrohi, 30) 3) companion; traveler (seni
hamroh boʻlaymu? 93) is used in the meanings.
On the basis of this word, the compound verb
hamroh boʻlamak // aylamok was formed. On this
basis, the compound verb hamroh boʻla
- //
hamroh kil- // hamroh yibor-
arose: “aning bila
hamro
h kirip Okhalga yibordi.” (RD, 293a);
“elchilar bila hamroh yibordi...” (RD, 311a)
The word rahnamo is formed from the
combination of the rah variant of roh and the
Persian namu - the present tense stem of the verb
“to show”, which means exactly “to show t
he
way”. On the basis of this verb, the verb to be a
guide // to circle was formed: “” (RD, 331b)
Compound verbs formed on the basis of words
specific to the Arabic layer. It is natural that
words belonging to the Arabic lexical layer
constitute the majority in the lexicon of the Old
Uzbek language. For example, in the Old Uzbek
language, qurb gives lexical meanings such as
“closeness, closeness”; “ability”; “worthiness”.
The word qurb also appears as a mystical term in
the following verse from Navoi’s ghaz
al:
O you who are worthy of praise and eloquence,
Volume 04 Issue 12-2024
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International Journal of Advance Scientific Research
(ISSN
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VOLUME
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Pages:
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OCLC
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And, you who are close to you with piety and
obedience.
On the basis of this word, the compound verb
qurbat was formed.
The absolute majority of Arabic words that have
been assimilated into the Old Uzbek language are
structurally constructed in accordance with the
rules of the Arabic language. For example, the
word ishtihar in the meaning of “fame, fame”;
“notability” is actually formed as the infinitive of
the verb shahara or shahura in the meaning of “to
m
ake known”, “to inform the people”, “to
announce” in the VIII chapter ishtahara
-
“to
spread”; “to become famous”. Because, the
infinitive of three-consonant salim verbs is
formed in the eighth chapter in the form of ifte’ol.
Therefore, this chapter is als
o called the ifte’ol
chapter in Arabic studies. One of the meanings of
the verbs that this chapter means is that the verb
in the first chapter becomes intransitive. In the
old Uzbek language, the verb ishtihar tafamok
was formed on the basis of this word. While
words related to this word such as famous and
fame are widely used in the current Uzbek literary
language, in the old Uzbek language there is also
a related word shahr meaning “month” (unit of
time). Considering that month means a certain
unit of time, it is likely that it arose on the basis of
this verb. This word should be distinguished from
the word shahr meaning a territorial-
administrative unit belonging to the Persian
language. The word shahr, which was borrowed
from the Arabic language, was rarely used in the
old Uzbek language itself: “it was very beautiful
and luxurious,” (RD, 341b)
Direction
–
a. 1. Journey. 2. Journey. 3. Purpose. 4.
Departure, smoothness. 5.Go, set off:
In short, let me wave my greatness to the sky,
Make a bright awe, O heart.
Come to the path of the Jodai Tariqat with faith,
Hold fast to awe, and leave without awe.
“Showing awe with a shabgir,..” (RD, 343a); “He
decided to make awe upon Herat...” (RD, 343b)
Azm
–
Arabic
–
to decide to start something; to set
out on a journey; to make a resolve
–
to decide:
As long as their souls are on the path,
The image of determination is a poem. (RD, 314a)
Azm-jazm
–
a.
–
ahd. ~ kilmoq
–
to make a
covenant:
If you are a monk, my dear, my dear, my dear,
The one who has the intention of the Kaaba must
wear a robe of ihram.
Wajh I
–
a.
–
reason:
The whole garden is filled with flowers, the
nightingale sings,
Every act of your heart is a desert of sorrow.
Wajh II
–
Arabic face, face.
If I extend my attention to you, friends, not
without reason,
I entrust my will to that faithful attention.
Volume 04 Issue 12-2024
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International Journal of Advance Scientific Research
(ISSN
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2750-1396)
VOLUME
04
ISSUE
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Pages:
23-27
OCLC
–
1368736135
From the second meaning of the word, the word
tawajjuh
–
to turn, that is, to return, was formed.
From this root, the word mutawajjih is also
formed. In the historical works of Aghahi, the
verbs tavajjuh ayla-//mutavajjih bol- are used as
synonyms to express the meaning of returning to
each other: “If water is desired, it will be revealed,
and fire will enter, and a river will appear” (RD,
270b); (RD, 326a)
Iztirab
–
Arabic suffering: “Because
of this
conversation, I entered the bliss of paradise, I
became a particle of doubt, I became a wanderer
in the air of suffering in the presence of the sun
and I felt a little closer, I appeared human and
unique in the environment. Like drunkards, I
became helpless from the anger of the strong. I fell
into the soil of worship and kissed the edge of the
filth of slavery.”
Inayat
–
Arabic compassion. Inayat ayla-
‒ to be
generous, to show respect: “Fuzaloga was given
inayat aylar erdi,..” (RD, 251b)
Itab
–
Arabic anger. Itab ayla-
‒ to be angry: “But
hope is great, it is not shown, It is rare to give alms
together” (RD, 205a)
Sometimes itab, sometimes flirting, until when,
How cruel to a sick heart, do it cruelly and suffer.
We also find this verb in the poet's lyrics:
My heart is filled with joy, my soul is filled with
strength,
Because itab, looking at me, turned my face into a
curse.
Ikhlas
–
a.
–
devotion: “In the past, Hazrat Qutb,
the great and proud leader of the Khoja people,
and Sayyid, the great and wise guide of the people,
and before him, Said Tursun Khoja, the son of Ali
Ru’us Uttolib, came with a gift and a feast and a
feast and a feast, and declared and proclaimed the
sincere sincerity and beliefs of the Khoja people.
It seems that the interpretation of verbs in
connection with the noun parts of Ogahi in his
historical works provides interesting facts about
the historical lexicon of the Uzbek language.
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Мирзиёев Ш.М. Халқимизнинг розилиги
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Ўзбекистон, 2018. –
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soʻzboshi, izohlar muallifi hamda forsiy
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Комилов Н. Бу қадимий санъат. –
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Юлдашев Д.Т. Жанубий Қорақалпоғистон
топонимларининг
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