Volume 03 Issue 01-2023
10
International Journal Of Literature And Languages
(ISSN
–
2771-2834)
VOLUME
03
I
SSUE
01
Pages:
10-17
SJIF
I
MPACT
FACTOR
(2021:
5.
705
)
(2022:
5.
705
)
OCLC
–
1121105677
Publisher:
Oscar Publishing Services
Servi
ABSTRACT
When talking about the historical roots of the Naqshbandiy sect, it is necessary to separately note the information of
the outstanding scientist N. Komilov. This article analyzes the Navoi enlightenment on the basis of the research of the
Navoi scientist Najmiddin Komilov.
KEYWORDS
Sufism, Islam, spirituality, ethics, literary critic, naveist, humanity.
INTRODUCTION
If we look at the history of mankind, a number of
doctrines have emerged as a result of man's desire to
seek his Creator, his identity, and perfection as a
created being. The doctrine of Sufism, which is the
moral philosophy of Islam, is considered a component
of universal human culture, which has several
components.
Sufism, Sufism is a teaching in Islam that leads a person
to spiritual and moral perfection. According to the
famous literary scholar N.Komilov, Sufism is a doctrine
with gradual development, and it first sprouted in the
Islamic world in the middle of the 4th century in the
form of an ascetic movement.
Research Article
THE ENLIGHTENMENT OF NAVOI: A NEW ERA AND A NEW
INTERPRETATION
Submission Date:
January 15, 2023,
Accepted Date:
January 20, 2023,
Published Date:
January 25, 2023
Crossref doi:
https://doi.org/10.37547/ijll/Volume03Issue01-02
Elmurod Nasrullayev
Doctor Of Philosophy (Phd) In Philological Sciences, Associate Professor Of Jspu, Uzbekistan
Journal
Website:
https://theusajournals.
com/index.php/ijll
Copyright:
Original
content from this work
may be used under the
terms of the creative
commons
attributes
4.0 licence.
Volume 03 Issue 01-2023
11
International Journal Of Literature And Languages
(ISSN
–
2771-2834)
VOLUME
03
I
SSUE
01
Pages:
10-17
SJIF
I
MPACT
FACTOR
(2021:
5.
705
)
(2022:
5.
705
)
OCLC
–
1121105677
Publisher:
Oscar Publishing Services
Servi
Gradually, a category emerged among the ascetics,
who, unlike the ascetics, whose intention was to earn
the forgiveness of the hereafter through prayer, and to
reach the comfort of paradise promised in the Qur'an,
had a single, unfulfilled desire - to reach the presence
of the Most High. Although the people belonging to
this category are called ahlullah, awliya, ahl hal, ahl
batin, arbabi tariqat, dervish, qalandar, fakir, but their
meaning is much broader and includes them. It became
acceptable to use the term 'dirgan Sufis'.
Sufis believed that it is hypocrisy to blindly obey God,
to obey His commandments only out of fear of His
wrath. For this reason, they widely propagated the idea
of loving God with all your heart, getting to know and
knowing His nature and attributes, purifying your heart
from the dust of lust and lust, attaining God's presence
in a state of inner purity and enjoying it. Sufis
considered the human soul to be divine and considered
joining the divine world as the main goal.
Scholars have expressed different opinions and
assumptions about the essence and meaning of the
word Sufism. Among them, Ibn Khaldun's opinion is
recognized as close to the truth. In the work
"Muqaddima" it must be taken from the Sufism word
"suff" - "wool", "skin coat", because from ancient
times the hermits who had left the world used to wear
clothes woven from wool or coat, with this they were
dressed in a luxurious way. He says that they have
shown a way of life different from the people of the
world.
The words Sufism and "Sufi" were introduced from
Abu Hashim Sufi, who lived at the beginning of the 9th
century. In earlier times, instead of this term, words
such
as
"zuhd"
("asceticism",
"secularism"),
"piousness", and "dieting" were used. According to Ibn
Khaldun, the companions, followers and people of the
century after them embodied the feelings of guidance,
prayer, piety and asceticism. But by the 2nd century of
the Hijra and the period after it, after the negative
characteristics such as worldliness, indifference to
religious affairs, arrogance and hypocrisy began to
appear in the majority of people, a group of people
who chose obedience and asceticism, Sufism and
Sufism. Those who are separated by name.
In his book "Emergence of Sufism in Islam", the
Egyptian scientist Ibrahim Basyuni cites 40 definitions
of Sufism by scientists who lived in the 4th and 4th
centuries of Hijri. In conclusion, Sufism is an attempt to
attain the level of a perfect human being by emdiving
noble qualities such as asceticism, piety, and humility
while fulfilling the requirements of Islamic law. Sufism
has its own meaning. For example, a person who
teaches Sufism is known by such titles as sheikh,
murshid, pir, eshan, khoja, mavla, mavlana, makhdum.
A person who learns Sufism is called murid, solik, ahli
dil, ahli hol, mutaswif. The sahibkaramat pirs who
reached the highest positions in Sufism are called Wali,
Awliya, Qutb, Aktob, Avtod, Chilton, Abdol, Abror,
Ahror, Nujaba, Nuqaba, Siddiq, Gaws, etc.
People of Sufism are sometimes expressed by terms
such as lovers, fakir, hakir, dervish, qalandar, ascetic,
scholar, madman, people of love, leech, rijal ul-ghayb,
trade, gado. According to the observations of literary
scholar
M.
Imomnazarov,
the
principle
of
traditionalism is extremely strong in the East. This does
not mean that there is no development, growth,
improvement in the East. The peculiarity of the East is
that the next generation does not deny the
achievements of its ancestors, but renews, enriches,
polishes and perfects it without forgetting the past.
Therefore, in order to clearly perceive the contribution
Volume 03 Issue 01-2023
12
International Journal Of Literature And Languages
(ISSN
–
2771-2834)
VOLUME
03
I
SSUE
01
Pages:
10-17
SJIF
I
MPACT
FACTOR
(2021:
5.
705
)
(2022:
5.
705
)
OCLC
–
1121105677
Publisher:
Oscar Publishing Services
Servi
of each of our great ancestors to the historical
development of mankind, it is necessary to have a
certain idea about what was achieved before them.
We can also witness this in relation to Alisher Navoi's
Sufism teachings. At the time of the poet's life, there
were a number of sects of Sufism in Movarounnahr and
Khorasan, such as Yassaviism, Kubravism, Chishtiism,
and Suhrawardism. According to the confession of Dr.
Ghulam Farooq Ansari, an Afghan literary scholar, the
history of Sufism or Islamic Sufism can be traced back
to the beginning of the Islamic centuries, but its
widespread spread in Khorasan, especially in Herat,
reached its perfection during the Timurid period.
According to Dr. Ghulam Farooq Ansari, the
Naqshbandi order is considered one of the branches of
the Khojagani order that has gone through many ups
and downs over several centuries. Dr. Ansari points to
Abdurrahman Jami as one of the factors in the
development of the Naqshbandi sect in Herat. Also, as
a result of the growth of Islamic Sufism, Sufi circles and
groups, particularly the Naqshbandi method, found
many followers in Herat, and especially during the
reign of Sultan Husayn Boykara, he also notes that he
followed the footsteps of his minister, Amir Alisher
Navoi, and followed the Naqshbandi order. We can find
the same idea in the studies of the Turkish literary critic
Birjan Ufuk. According to the scientist, Abdurrahman
Jami is at the head of the line of mystics who strongly
influenced Alisher Navoi. Due to his closeness to Jami,
Navoi belongs to the Naqshbandi sect to which he
belongs.
According to the famous literary scholar N.Komilov,
Alisher Navoi in his works, although he does not call
Bahauddin Naqshband a follower of the Prophet like
Khusrav Dehlavi, but he, as well as Abdurahman Jami,
is "murshidi afaq", "Koshifi asrari ilah", aware of all
things. Describes them as good-natured and pure-
minded.
It seems that Alisher Navoi is a Sufi scholar by nature,
and under the influence of Abdurrahman Jami, he
follows him and chooses the Naqshbandi order as a
way to achieve spiritual perfection. Dr. Ansari
evaluates Nawai's role in strengthening Sufism in the
example of Naqshbandism in Herat, and draws
attention to the fact that Naqshbandi doctrine
expanded in later periods and entered China, India,
Turkey, and Iranian Kurdistan in addition to Central
Asia, and Herat was known as the main center of
Naqshbandi sect for several centuries. Naqshbandiyya
considers the order to be a moderate form of Sufism of
the period, as it specifically acknowledges the rejection
of solitude, although it is associated with asceticism
and prayer rather than dancing like Rumi and listening
like Suhrawardi.
When talking about the historical roots of the
Naqshbandi order, it is necessary to mention the
information of the famous scientist N. Komilov.
According to the scientist, the Naqshbandi lineage was
connected to our Prophet through Salman Farsi and
Abu Bakr Siddiq.
Speaking about Sufism, the scholar N. Komilov, who
conducted a large-scale study of Sufism in Uzbek
literary studies, thinks about the unique talent of
Sufism, which is called jazba (some people express it
with the words isq, junun). In the scientist's opinion,
charm is considered to be a spiritual and intellectual-
consciousness, with a special divine inclination in a
person. In determining the place of Jazba in Sufism, the
scientist gives the following information:
Volume 03 Issue 01-2023
13
International Journal Of Literature And Languages
(ISSN
–
2771-2834)
VOLUME
03
I
SSUE
01
Pages:
10-17
SJIF
I
MPACT
FACTOR
(2021:
5.
705
)
(2022:
5.
705
)
OCLC
–
1121105677
Publisher:
Oscar Publishing Services
Servi
When Hazrat Bahauddin Naqshband was asked how he
achieved this rank, he replied with this Arabic phrase:
"Jazabatun min jazabotil-haqqi yuvazil amal as-
sakalayn", which means: "For the actions of humans
and jinns, the temptations of the Truth are One pull is
enough." It follows from this that jazba is considered
to be a pull in the literal sense, and it means the pain
that binds the servants of the Truth and the desire of
the servants to the Truth and the will to God. He makes
the heart restless and leads to the path of poverty and
death. The stronger the passion, the faster the soul
learns the manners of the religion, the more the eyes
of the heart are opened, the more it becomes. But if
there is not enough enthusiasm, it is possible to stay
halfway without reaching the desired goal. It is also
known that passion can be born or it can descend into
the heart of a tax collector during the process of leech.
Literary critic N.Komilov says that Alisher Navoi, for
example, when he writes about Sayyid Hasan
Ardasher, describes him as the leader of people of pain,
"poor and mortal Jibildi" (born dervish, theological
mortal). Farhad and Majnun, the two heroes of Alisher
Navoi's "Khamsa", are people who have been touched
by this innate charm. They called the tax that showed
innate poverty "majjubi tax", and the tax that caused
resentment during the leech was called "majzub tax".
God-loving dervishes, who were "God's caliphs on
earth," paid respect to their elders or other figures of
mysticism in absentia, and often this respect turned
into true love. For example, the relations between
Shams Tabrizi and Jalaluddin Rumi, Alisher Navoi and
Abdurrahman Jami, Mirza Bedil and Majzub Shah
Qabuli were so pure, extremely delicate and
instructive. If we read Hazrat Nawai's work "Khamsat
ul-mutahayirin" dedicated to Abdurahman Jami, we
can see that they are always looking forward to each
other's conversation, if they don't see each other for
two or three days, they miss each other, not only the
love of father and son, but also the love of devoted
elder and student. , you can see that they are standing
close to each other with brotherly love. At the end of
his epic "Yusuf and Zulayha", Jami describes Navoi as
an incomparably loyal friend and dear friend. Their
letters to each other are full of words of love. In this
too, there is the same phenomenon, that is, the
phenomenon of spiritual perfection, the phenomenon
of seeing the divine qualities of a dream in a real person
and falling in love with him.
The main principle of embroidery is "Dast ba koru, dil
ba Yor", that is, the hand of the tax is at work and the
tongue is at Yor, which in itself expresses the concept
of love. Ishq is sung in the works of representatives of
Sufism poetry. In their work, love is divided into such
types as "divine love" and "metaphorical love".
Literary scholar M.Imomnazarov notes that Alisher
Navoi followed in the footsteps of Sheikh Sa'di, Amir
Khusrav and Khoja Hafiz in his work, and throughout
his life he mainly sang "Ishqi Majazi". But if
"metaphoric love" is understood as the love of people
for each other, then when applying this issue to reality,
a complication would arise. That is, it is known that
human love is not always selfless in life, and this is now
considered a matter related to the spiritual level of the
lover.
In the second part of his work "Mahbub ul-Qulub", in
the tenth chapter called "In remembrance of Ishq",
Navai divides love into three parts: the love of the
public, the love of the special (khawas) and the love of
the righteous.
Hazrat Navoi describes their characteristics as follows:
Volume 03 Issue 01-2023
14
International Journal Of Literature And Languages
(ISSN
–
2771-2834)
VOLUME
03
I
SSUE
01
Pages:
10-17
SJIF
I
MPACT
FACTOR
(2021:
5.
705
)
(2022:
5.
705
)
OCLC
–
1121105677
Publisher:
Oscar Publishing Services
Servi
–
public love - the love of ordinary people who
have not overcome their sensuality and have
not acquired spiritual perfection;
–
the love of qualities (khavos) is the pure love of
learned people who have overcome their ego
and achieved spiritual perfection.
The love of Siddiqs is the love of Sufi saints, i.E., the
love of people whose words and deeds, knowledge,
attitude, intentions, nature and morals are correct in
Sufism, and who are at the ala (higher) level of the
state and the adna (lower) level of prophethood. Navoi
saw love as the key to the secret treasure of truth for
the lover, the way to self-realization. According to the
thinker, this love is "putting a pure eye on a pure face
with a pure look, and a pure heart and a pure face to be
aroused by a lover, and with this pure means of
enjoyment to enjoy the true beauty of a pure lover."
Amir Khusrav Dehlavi, "the treasurer of the five poems
and the samandar of the fire of pain and love and the
protector of the valley of pleasure" and the pride of
religion) Sheikh Iraqi", "Shamsul-millati wad-din" (the
sun of the nation and religion) Khwaja Hafiz Shirozi",
"Nur ul-millat wad-din" (the light of the nation and
religion) Abdurrahman mentions Jami.
In the final chapter of the epic "Layli and Majnun", the
poet describes love as a strange chemistry, that is, a
magical power that can turn copper into gold, a mirror
that reveals the secrets of existence to a person. He
looks at the phenomenon of "love" primarily from the
point of view of socio-ethical relations, on the basis of
which "metaphorical love" is brought to the fore in the
interactions between people in real life, and turns it
into the core essence.
According to literary scholar M.Imomnazarov, through
the characters of Navoi's "Khamsa" - Farhad and Shirin,
Layli and Majnun, their love is filled with pure feelings
from head to toe, the "love of special virtues" is an
ordinary "lover-lover" between most young men and
women. He managed to specially emphasize that it is a
classic feeling, a special situation, which is completely
different from the mystic aspirations that the Sufists
called "true love". He also considered the essence of
this phenomenon to be the harmony of a person's
attitude to the Supreme Truth, the Truth, and the
essence of being with his attitude to other people, the
environment, and the existing society.
The scientist emphasizes that the stage of "Majoz
tariq" was the highest stage of the development of the
spirituality of the Islamic region, the most perfect
interpretation of the doctrine of monotheism. Based
on this, a scientist tries to understand and express the
secrets of Truth and the essence of Tawheed through
the artistic research of social reality, the correct
understanding of man and nature, listening to the
human heart, finding the way to the hearts of others
with sincere and unselfish love - the great
representatives of Majoz Tariq Sa'di It was proved that
it found its perfect expression in the works of Shirozi,
Khusrav Dehlavi and Hafiz Shirozi, and most
importantly, this approach later reached its highest
peak in the work of Alisher Navoi, and it was
thoroughly justified theoretically.
In the sources of literary studies, it is noted that in the
Islamic region, a conscious approach to artistic
creation as a special direction of perception of the
essence of existence and creative reflection was
perfectly formed several centuries earlier than in
Europe. Literary scholar M. Imomnazarov believes that
our scholars of Navoi, who achieved great
achievements in the study of Alisher Navoi's work in
the 20th century, could not pay enough attention to
Volume 03 Issue 01-2023
15
International Journal Of Literature And Languages
(ISSN
–
2771-2834)
VOLUME
03
I
SSUE
01
Pages:
10-17
SJIF
I
MPACT
FACTOR
(2021:
5.
705
)
(2022:
5.
705
)
OCLC
–
1121105677
Publisher:
Oscar Publishing Services
Servi
this issue due to the fact that they were deprived of the
opportunity to break out of the ideological molds of
the Soviet era. Therefore, one of the serious issues
facing our literary studies is the study of the history of
the conscious approach to artistic creativity as a special
direction of perception and creative reflection of the
essence of being.
REFERENCES
1.
Komilov.
N.
Sufism.
-
Tashkent,
"Movorounnahr", 2009, page 9.
2.
Davlatova, M. H. (2019). Variability of A
spectual Meanings in English. European
Journal of Research and Reflection in
Educational Science, 7(12.2019), 778-780.
3.
Davlatova, M. H. (2020). An Integrative history
of Aspectual meanings. JournalNX, 6(04), 17-
22.
4.
Davlatova, M. H. (2020). Aspectual variability of
information culture in the history of the English
language. International Journal on Integrated
Education, 3(3), 24-28.
5.
Davlatova, M. H. (2020). Lexico-semantic
Structure and Its Analysis on the Example of
Verbs. JournalNX, 6(06), 189-192.
6.
Davlatova, M. H. Relation of lexical-semantic
structure of verbs in the linguistic essence.
IEJRD-International Multidisciplinary Journal,
6(5).
7.
Hasanovna,
D.
M.
(2021).
SEMANTIC
IMPLEMENTATION
OF
RESULTUTIVE
STRUCTURES. METHODS, 7(6).
8.
Давлатова, М. Х. (2015). The role of songs in
learning English. Молодой ученый, (10), 1145
-
1147.
9.
Hasanovna, D. M. (2021). DIFFERENT ASPECTS
OF RESULTATIVE STRUCTURES ACCORDING
TO THEIR LINGUISTIC ESSENCE. Academicia
Globe: Inderscience Research, 2 (05), 475
–
479.
10.
Давлатова, М. Х. (2017). Этапы работы с
видеотекстами на занятиях Английского
языка. Интернаука, (9
-2), 16-19.
11.
Давлатова, М. Х. (2015). The role of songs in
learning English. Молодой ученый, (10), 1145
-
1147.
12.
Hasanovna, D. M. (2019). VARIABILITY OF
ASPECTUAL MEANINGS IN ENGLISH. European
Journal of Research and Reflection in
Educational Sciences, 7.
13.
Hasanovna, D. M. (2021). Linguistic and
cognitive features of performing effective
actions. World Bulletin of Social Sciences, 3(10),
41-44.
14.
Давлатова, М. Х. (2018). РАБОТА НАД
ВИДЕОТЕКСТОМ
НА
ЗАНЯТИЯХ
АНГЛИЙСКОГО ЯЗЫКА. Теория и практика
современной науки, (4), 242
-246.
15.
Давлатова, М. (2020). ASPECTUAL AND
LEXICO-SEMANTIC CLASSIFICATION OF VERBS.
Сўз санъати хал
қ
аро
журнали
, 1.
16.
Hasanovna, D. M. (2021). DIFFERENT ASPECTS
OF RESULTATIVE STRUCTURES ACCORDING
TO THEIR LINGUISTIC ESSENCE. Academicia
Globe: Inderscience Research, 2(05), 475-479.
17.
Hasanovna, D. M. (2022). Aspectual and lexical-
semantic classification of verbs. JournalNX-A
Multidisciplinary Peer Reviewed Journal, 8(2),
116-121.
18.
Shadmanov, K. B., Davlatova, M. H., Ostonova,
S. N., & Radjabova, A. T. (2020). ENGLISH
RENAISSANCE: TRANSFORMATION OF 61
PHILOSOPHY UNDERSTANDING AS A FACTOR
OF INFORMATION CULTURE DEVELOPMENT
Volume 03 Issue 01-2023
16
International Journal Of Literature And Languages
(ISSN
–
2771-2834)
VOLUME
03
I
SSUE
01
Pages:
10-17
SJIF
I
MPACT
FACTOR
(2021:
5.
705
)
(2022:
5.
705
)
OCLC
–
1121105677
Publisher:
Oscar Publishing Services
Servi
OF THE EPOCH. Cross-Cultural Studies:
Education and Science, 5(1), 61-67.
19.
Давлатова, М. Х. Работа над видеотекстам на
занятиях Английского языка. Теория и
практика современной науки, 242
-246.
20.
Hasanovna, D. M. (2022). ASPECTUAL AND
LEXICAL-SEMANTIC CLASSIFICATION OF VERB
NOVATEUR
PUBLICATIONS
JournalNX-A
Multidisciplinary Peer Reviewed Journal ISSN
No: 2581-4230.
21.
Hasanovna, D. M. (2022). Resultative and
Causative Meanings in English and Uzbek
Languages. TA'LIM VA RIVOJLANISH TAHLILI
ONLAYN ILMIY JURNALI, 297-302.
22.
Hasanovna,
D.
M.
(2022).
ON
THE
INTERRELATIONSHIP OF RESULTIVE AND
CAUSATIVE MEANINGS. World Bulletin of
Public Health, 9, 212-215.
23.
Давлатова, М. Х. (2021). THE EXPRESSION OF
RESULTATIVE
AND
DEPICTIVE
CONSTRUCTIONS IN ENGLISH AND UZBEK
LANGUAGES. МЕЖДУНАРОДНЫЙ ЖУРНАЛ
ИСКУССТВО СЛОВА, 4(5).
24.
Davlatova, M. X. (2018). THE EASY WAY OF
LEARNING ENGLISH WITH THE HELP OF
SONGS. Теория и практика современной
науки, (4), 578
-581.
25.
Hasanovna,
D.
M.
(2021).
Semantic
Implementation of resultutive structures.
novateur
publications
JournalNX-
A
Multidisciplinary Peer Reviewed Journal.
26.
Давлатова, М. Х. (2013). Хорошее поведение
-
важный способ формирования личности.
Вестник
Таджикского
национального
университета, (3
-6), 237-241.
27.
Hasanovna, M. D. (2022). TYPOLOGY OF
EXPRESSIVE EMOTIONAL AND LINGUISTIC
FEATURES. International Journal Of Literature
And Languages, 2(11), 65-69.
28.
Davlatova, M. K. (2021). THE PROCESS OF
TRANSFORMATION
OF
PHILOSOPHY
UNDERSTANDING
AS
FACTOR
OF
INFORMATION CULTURE OF THE PERIOD OF
THE ENGLISH RENAISSANCE (XVI C.). Oriental
renaissance: Innovative, educational, natural
and social sciences, 1(5), 949-957.
29.
Давлатова,
М.
Ҳ
.
(2021).
РЕЗУЛЬТАТИВЛИКНИНГ
АСПЕКТУАЛ
ТАД
Қ
И
Қ
ОТЛАР ДОИРАСИДА ЎРГАНИЛИШИ.
Scientific progress, 2(2), 1678-1683.
30.
Давлатова, М. (2020). FE'LLARNING ASPEKTIK
VA
LEKSIK-SEMANTIK
TASNIFI.
МЕЖДУНАРОДНЫЙ ЖУРНАЛ ИСКУССТВО
СЛОВА, 3(1).
31.
Muhayyo,
D.
(2017).
THE
ROTOR
CONSTRUCTION OF COTTON RAW IN
APPEARING
VERTICAL
BOUNDARY.
Интернаука, (9
-2), 76-78.
32.
Davlatova, M. H. RELATION OF LEXICAL-
SEMANTIC STRUCTURE OF VERBS TO
RESULTABILITY.
33.
Djalilova, Z. (2022). GENDER DIFFERENTIATION
OF DISCOURSE ELEMENTS AS INDICATORS OF
POSITIVE AND NEGATIVE EVALUATIONS.
International Bulletin of Applied Science and
Technology, 2(12), 55-63.
34.
Djalilova, Z. (2022). GENDER-DETERMINED
DIFFERENCES IN THE SPEECH OF LITERARY
CHARACTERS. Eurasian Journal of Academic
Research, 2(12), 210-215.
35.
Djalilova, Z. (2022). GENDER ELEMENT OF
SPEECH BEHAVIOR FROM THE POSITION OF
TEXT ORGANIZATION MECHANISMS. Eurasian
Journal of Academic Research, 2(13), 274-281.
Volume 03 Issue 01-2023
17
International Journal Of Literature And Languages
(ISSN
–
2771-2834)
VOLUME
03
I
SSUE
01
Pages:
10-17
SJIF
I
MPACT
FACTOR
(2021:
5.
705
)
(2022:
5.
705
)
OCLC
–
1121105677
Publisher:
Oscar Publishing Services
Servi
36.
Джалилова, З. (2022). ПРАГМАТИЧЕСКИЙ
ВЗГЛЯД НА МЕЖЛИЧНОСТНОЕ ОБЩЕНИЕ.
Zamonaviy dunyoda ilm-fan va texnologiya,
1(7), 331-336.
37.
Djalilova,
Z.
(2022).
GENDER
XUSHMUOMALALIKKA
ASOSLANGAN
IBORALARNING SHAKLLANISHI. Zamonaviy
dunyoda innovatsion tadqiqotlar: Nazariya va
amaliyot, 1(28), 303-308.
38.
Zayniddinovna, T. N. (2021). The Image of the
Eastern Ruler in the Works of Christopher
Marlowe. Central Asian Journal Of Social
Sciences And History, 2(10), 10-14.
39.
Zaynitdinovna, T. N. (2022). Lyrical Dialogue in
Shakespeare's Poems as a Reflection of
Renaissance Anthropocentrism and a Strong
Personality.
Middle
European
Scientific
Bulletin, 21, 120-125.
40.
Qizi, N. F. M. (2022). An expression of social
problems in ben johnsons's comedies.
ACADEMICIA:
An
International
Multidisciplinary Research Journal, 12(5), 977-
980.
41.
Qizi, N. F. M. (2022). CREATING LEARNING
ENVIRONMENT AND EVALUATING STUDENTS
IN TEACHING ENGLISH. International Journal
Of Literature And Languages, 2(11), 82-88.
42.
Zayniddinovna, T. N. (2022). The Problem of “A
Strong Personality” in Shakespeare’Dramas:
Richard III and Macbeth. Middle European
Scientific Bulletin, 20, 7-10.
43.
Ташева, Н. З. (2022). КРИСТОФЕР МАРЛОУ
(ЛИТЕРАТУРНЫЙ
АНАЛИЗ):
ТАМЕРЛЕН
ВЕЛИКИЙ
КАК
ТИП
ЛИЧНОСТИ
ВОСТОЧНОГО ПРАВИТЕЛЯ. Eurasian Journal
of Academic Research, 2(2), 234-239.
44.
Zayniddinovn, T. N., & Sharofiddinovich, S. S.
(2021). General cultural and educational values
of ancient-classic latin language. Central Asian
Journal Of Theoretical & Applied Sciences, 2(5),
77-80.
45.
Zayniddinovna, T. N. (2021). The Image of the
Eastern Ruler in the Works of Christopher
Marlowe. CENTRAL ASIAN JOURNAL OF
SOCIAL SCIENCES AND HISTORY, 2 (10), 10-14.
