Analysis of actions conducted on the conversion of
Navoy manuscripts to
current spelling
Manzar Abdulxayrov
Toshkent amaliy fanlar universiteti, Gavhar ko‘chasi 1-uy, Tashkent 100149, O‘zbekiston
https://doi.org/10.5281/zenodo.10439534
Keywords:
Navoi, manuscript, text, transliteration, letter, hearing, writing, meaning, content, essence.
Annotatsiya:
Until now, the complete legacy of the great Uzbek poet and thinker Alisher Navoi has been printed
in the old, Cyrillic-based and new, Latin-based alphabets. This transcribes the texts of medieval
manuscripts written in the Old Uzbek alphabet, based on Arabic script. However, there are such
problematic texts; in such situations, a specialist will definitely have to work with the original source.
The report shows the role and importance of working with manuscripts in Navigation. In this case,
such important passages of the publications in Cyrillic of the poet’s works are brought into the
analysis, the interpretation of which requires a comparative study with the manuscript.
1.
INTRODUCTION
In Uzbek textology, significant scientific
and practical experience has been accumulated in the
study of literary sources created at the end of the 15th
or the beginning of the 16th century, transliteration
into the current alphabet, and their publication. In
particular, practical efforts to transliterate the legacy
of Alisher Navoi were carried out by several textual
scholars. After the independence of Uzbekistan,
Navoi’s works, which were written in the classical
script (the Arabic script), find their expression not
only in the Cyrillic alphabet but also in Latin script.
However, it is no secret that there is a lack of
specialists with professional knowledge and skills in
such work today.
First of all, it is appropriate to comment on
the concept of “tabdil” (transliteration). “Tabdil”
means “a change”, or “an alternation”. In world
textology, this term is called “transliteration”. This
term, in a narrow sense, refers to the exact conversion
of one script into another. Alibek Rustamov says this
about
transliteration
and
transcription:
“Transliteration is in modern science to copy the
writing of one alphabet into the writing of another
working alphabet. But the main scientific meaning of
this term is the exact reflection of the letters of one
script in another script...” [Rustamov, 1982: 3].
“Tabdil” (transliteration) in a broad sense is a method
of conveying past texts written in the old alphabet to
readers in the current alphabet. If “textology” deals
with the theoretical issues of this field, “textography”
deals with its practice, as Alibek Rustamov said.
The transliteration of classic works created
in the past is based on two principles, which are the
main criteria of textology: 1) public needs; 2) social
demand aimed at scientific interests. In the same
sense, it requires the researcher or the publisher to
prepare publications that can meet the requirements
of the basic principles of science and technology
development, while keeping the classic works in form
and content in line with the spirituality, demands, and
level of the modern young generation.
Preparing the text for transliteration, first of
all, working on the manuscript copies of the work,
reading it correctly, especially understanding the
potential of the artistic text, requires comprehensive
knowledge from the researcher. In particular, the
textologist or researcher should thoroughly study the
principles of the artistic method or creative method
[Hayitmetov, 1968: B.10].
2. RESEARCH
METHODOLOGY
Methods of detailed study of the text of
Alisher Navoi’s works began much earlier. It is
commendable that special textual research methods
have been widely used in studying the text of Navoi’s
works until now. After all, the methods of textual
research of the great poet's works serve, first of all,
for the development of textual studies in two
directions: 1) To compile a perfect scientific-critical
text of Navoi’s works and on this basis to implement
scientific and scientific-popular editions of the poet's
works with full comments; 2) scientific investigations
in this regard also serve as the main factor for
theoretical
scientific
research
conducted
in
connection with the study of the text of the poet's
works. The works of Navoi under the textological
method have been studied more from the philological
point of view. In the same sense, statistical methods
for studying the texts of the poet's works became
directly applicable. Undoubtedly, such statistical
methods in the process of entering Uzbek philology
were well received. Although, the fact that it is
possible to use statistical methods purposefully and
more successfully became clear a little later. We, too,
in turn, used statistical methods quite successfully.
For the reason that textology, as a section of
linguistics, was formed from a combination of certain
sections of philology and literature. In particular,
theoretical and practical questions concerning
research in the diachronic aspect from the point of
view of the history of the language of sources of the
history of classical literature are also explored in
textology.
3. ANALYSIS OF
LITERATURE ON THE SUBJECT
As we said above, in Uzbek textology,
considerable scientific and practical experience has
been accumulated in the study of literary sources,
transliteration into the current script, and their
publication. In particular, practical efforts to
transliterate the great heritage of Mir Alisher Navoi
were carried out in several stages. The first research
works on the scientific study of the text of Navoi’s
works started mainly in 1938 [Shamsiyev, 1969: 1].
Until this, there was no notable research work except
for the collection "Examples of Uzbek Literature"
published in 1928 [Shamsiyev, 1969: 2]. Initially, a
shortened version of “Khamsa” was published in
connection with the 500th anniversary of the birth of
Alisher Navoi. Then the transliterated text of the
poet's works such as “Chor devan” (“Four divans”),
“Muhokamat al-lughatayn” (“The Trial of the Two
Languages”), “Mahbub al-qulub” (“Beloved of
hearts”) was published [Alisher Navoiy, 1991].
In preparation for the Navoi conference in
1938, the works of publishing the text of the poet's
works, i.e., the preparation of “Khamsa” with its
prose expressions, comments, and dictionaries,
began. Academician Ghafur Ghulam, who is a
member of the special commission holding Navoi’s
jubilee, takes an active part in the preparations. In
1940, he prepared the epic "Farhod and Shirin" for
publication in the Uzbek script based on the Latin
alphabet with the method of prose narration. The
well-known textologist Porso Shamsiyev writes about
this: “This textological method was a novelty at that
time, and based on the principle adopted by him,
other works of the poet were also prepared for
publication with a prose description attached”
[Shamsiyev, 1969: 2]. This method of studying the
classic text, i.e. turning the epic into modern prose,
became a unique new direction of Uzbek Navoilogy
in the 20s and 30s of the 20th century [Shamsiyev,
1997: 53]. Some literary scholars or researchers
evaluate this activity of the poet as follows: “The fact
that Ghafur Ghulam prepared the epic “Farhad and
Shirin” for publication is undoubtedly a worthy
contribution to the science of Uzbek textology, and
this fact makes Ghafur Ghulam one of the first Uzbek
textologists” [Ravshanov, 1973: 28].
In the 60s of the 20th century, more fruitful
works were carried out in Navoi studies. The
publication of the perfect text translation of
“Khamsa” by Porso Shamsiyev in 1960, the academic
transliteration of “Khazain al-Ma’ani” (“A treasure
trove of meanings”) by Hamid Sulaymanov in 1959-
1960, and the publication of 15 volumes of Alisher
Navoi’s “Works” were important events in Uzbek
Navoilogy. The list of studies dedicated to Navoi’s
life and work created until the 90s of the 20th century
constitutes a separate book. During 1987-2003, the
Institute of Language and Literature was named after
Alisher Navoi of the Academy of Sciences of the
Republic of Uzbekistan, and the Institute of
Manuscripts was named after H. Sulaymanov
published under the title “Perfect collection of
Works” by Alisher Navoi in 20 volumes that
transliterated into Cyrillic script [Alisher Navoi,
1987-2003].
4. ANALYSIS AND RESULTS
In addition to these, public editions of some
works of Alisher Navoi began to be made during
these periods. The scientific texts prepared by E. E.
Bertels, A. N. Kononov, A. K. Borovkov, M. A. Sale,
H. Sulaimanov, P. Shamsiyev, S. Ibrohimov, I.
Sultonov, Sh. Ishankhujayev, S. Tasheva, L.
Khalilov, etc. were the basis for these publications.
As a result, in 1963, the Institute of Language and
Literature named after Pushkin of the Academy of
Sciences of Uzbekistan began to prepare a fifteen-
volume edition of Mir Alisher Navoi’s “Works”
based on these textual achievements in Navoilogy.
This is the most complete collection of Navoi’s
works in the history of Navoi studies, even compared
to the ancient collections, in which 25 of the 30
works of the poet were given with some
abbreviations. This collection was published from
1965-1968 [Alisher Navoi, 15]. These publications
were made as a result of the cooperation of well-
known scientists and writers such as Aybek, Ghafur
Ghulam, Vahid Zahidov, Aziz Qayumov, Hamid
Sulaiman, Porso Shamsiyev, Hadi Zarif, Ramz
Babajan among the editorial board. Later, on this
basis, ten volumes of the poet's works will be
published in Russian. These works were, first of all,
major steps forward in the study and promotion of
Navoi’s literary heritage [Shamsiyev, 1976: 32]. In
2006, the five epics included in Alisher Navoi’s
“Khamsa” were published in Latin script by the
Ghafur Ghulam publishing house with their original
text and excellent prose description [Alisher Navoi,
2006].
On the occasion of the 570
th
anniversary of
the birth of Alisher Navoi, 10 volumes of the poet's
works were published [Alisher Navoi, 1987-2003].
Also, 4 divans, which are part of the“Khazain al-
Ma’ani” collection, were published [Alisher Navoi,
2011].
Regardless of the purpose or category of the
presented text, each part of the publication should
have a scientific basis. Only then will its perfection
be ensured. Unfortunately, the publications of Alisher
Navoi’s works that have been carried out so far, no
matter how much work and scientific potential have
been approached, are not free from shortcomings and
defects.
One of the main reasons for this is that the
transliterations of the poet's works are not carefully
prepared and the explanatory vocabulary of the text is
incomplete. Therefore, no matter how much is said
about their artistic value, this fact still overshadows
their perfection. Therefore, it is appropriate to dwell
on the study of the poet’s manuscripts, their
transliteration, the state of their publications, the level
of provision of comments and annotations, and their
level. In each period, major developments in the
literary process begin with the popularization of the
works of historical figures who spread fame in this
field. Consequently, even during the former Soviet
Union, a new aspect of literary studies - Navoilogy
caused major literary updates. The services of the
first Navoi scholars such as V.V.Barthold, A.
Semenоv, I. Y. Krachkovski, E. E. Bertels, A. N.
Kononov, A. K. Borovkov, Aybek, Ghafur Ghulam,
S. Ainiy, Hamid Olimjon were great. Also, in these
literary updates, along with V. Abdullayev, Vahid
Zahidov, Porso Shamsiyev, I. Sulton, H. Sulaimanov,
A. Qayumov, A. Hayitmetov, S. Ghaniyeva, B.
Valikhujayev, M. Hakimov, M. Hamidova, who are
considered middle representatives of Navoi scholars,
the services of younger generations of Navoi scholars
I. Hakkulov, N. Jumakhuja, Sh. Sirojiddinov, S.
Alimov, A. Erkinov, U.Jurakulov, D. Yusupova, D.
Salohiy, K. Mullakhujayeva are great. In this regard,
especially the textological investigations of the poet's
works, public and theoretical monographic works
devoted to transliterations can be considered the
greatest scientific achievements in this field.
It should be said that in the Soviet era, mass
editions of the poet's works created under the
censorship of the communist regime were published
with ideological editing and ideological reduction.
The communist ideology did not allow the
submission of religious texts, every line containing
the name of Allah or Muhammad was removed from
the text. As the Russian textologist D. S. Likhachev
noted, “the passage of “Ideological revision of the
text” may or may not be related to the stylistic
aspects of the work. Editing is sometimes related to
the entire text, and in some cases to its separate part.
An opposite meaning can be assigned to manuscripts,
the text may have undergone some kind of
“ideological cleansing”. There are even cases where
an idea is added to the work that is not there at all, or
an idea that is present in the text is shortened”
[Likhachev, 1962: 83-84]. Even at that time, experts
recognized that there are big differences and
ideological reductions in mass publications: “In this
respect, this published 15-volume works of Navoi is
generally a publication of a public nature, in which
poems from the poet's Uzbek divans are very
abbreviated. In particular, 290 poems from “Ghara’ib
al-sighar” (“Wonders of Childhood”) and 291 from
“Nawadir al-shabab” (“Rarities of Youth”) were
omitted. In some of the Navoi’s works, such as
“Nasayim al-Muhabbat” (“Winds of Love”), “Tarikhi
anbiya va hukama” (“History of prophets and
rulers”), only very little information is given. For this
reason, this publication could not meet scientific
requirements”
[Hayitmetov, 1976: 32]. In addition to
these, H. Sulaimanov, a Navoi scholar, began to
compile scientific and critical texts of the works
“Khazain al-Ma’ani” (“A treasure trove of
meanings”), “Divani Foni” and performed several
important activities in connection with these works
[Sulaymanov, 1959: 781]. Unfortunately, these
editions were published under ideological pressure,
and some of the poet's works were seriously
shortened, except for the parts of praise. More
precisely, these actions were disrespectful to Navoi’s
works. It was not supported to research some of the
poet's poems with religious content, which have
religious views. In particular, scientific and critical
texts of the poet's works such as “Khamsat al-
mutahayirin” and “Nasayim al-Muhabbat” (“Winds
of Love”) were not created [Hakimov, 1978: 31-37].
Condition publication
It is necessary to study general and
particular processes of development of Uzbek
textology, on the basis of philological studies of
written
monuments,
to
make
theoretical
generalizations, thorough and thorough study of the
process of the formation of literary sources, its
relation to the history of the text. In this area,
especially in the field of studying the history of the
text, a number of scientific studies have arisen in the
past. Successful research works on transliteration of
the text were carried out. But, until now, in this area
there are certain difficulties. Because, the majority of
classical written monuments, created in the Uzbek
language for centuries, came down to us in the form
of different books and manuscripts rewritten by
different clerks and secretaries. As a result, different
versions of the same written monument appeared,
differing from each other. Many of these sources
have not yet been made scientifically critical texts
and their text features have not been characterized.
Some even do not have a public publication.
Therefore, every researcher working on the history of
the text is forced to conduct work to determine the
most reliable copy of the work on the basis of which
a scientific-critical text has been created. And the
publications carried out on the basis of modern
Uzbek writing do not meet the requirements of the
study of the linguistic plan. This circumstance
requires great responsibility from publishers. For
example, when publishing some written monuments
of the XIV–XX centuries, a number of shortcomings,
mistakes were made.
Throughout
the
centuries,
many
classical works have been created in the Uzbek
language that it is impossible to cover all these works
in a study on a certain sphere of the history of the
text. In order to determine the historical evolutionary
development and regularities, first of all, it is
necessary to choose the most significant and reliable
sources reflecting the text of the studied time. In this,
the logical continuation of such works are, conducted
studies on the importance of spelling features of
words and expressions in the works of Navoi.
After the independence of Uzbekistan, the
attitude towards religious values and the heritage of
our ancestors changed radically. Earlier, in classic
works, sentences with religious content expressing
“God”, “prophet” and related concepts were left out,
but after independence, we had the opportunity to
write and read them. The publication of Navoi’s
“Perfect collection of Works” consisting of twenty
volumes, first of all, made it possible to convey
Navoi’s rich literary and scientific heritage to the
entire people. Based on this complex, new scientific
research has been created. As a result, in the years of
independence, an important aspect of the field of
literary studies – Navoilogy began to develop on a
large scale. Along with the transliteration of the
poet's works into the Cyrillic alphabet, they were also
transliterated into the Latin script, and some of them
were published in this script. At the same time, one
cannot turn a blind eye to the tasks to be performed in
this area. The transliterations of the poet's works into
the current Latin script are exactly the copies printed
in the Cyrillic script. Each new edition should be
better than the previous ones. As the famous
textologist, S. Reiser said, “The level of accuracy of
the text, the level of understanding by the reader is a
social issue. In this respect, the textologist has a great
responsibility before the people. Today, textual issues
have become a socio-political issue” [Reiser, 1978:
7]. It is difficult to conduct scientific investigations
without creating basic texts. Also, the poet's works
have not yet fully provided explanations.
It is necessary to reveal the meaning of
many Arabic and Persian entries whose meanings
have not been explained in the subsequent editions of
scientific works, to introduce them into scientific
circulation, to explain Navoi’s philosophy to the
people, and to show that he is a great artist of words.
It is known that Alisher Navoi used the
elements of three languages (Arabic, Persian,
Turkish) on a very large scale in his work. Perhaps
that is why many words in the poet's works have not
yet been fully provided with comments. It is no secret
that this situation creates difficulties, first of all, for
young textologists and source scholars who are now
entering science. This is probably the reason why
there are so many flaws and shortcomings in the
publications
of
the
manuscripts
of
many
representatives of Uzbek literature or the research
works about them. To prevent such situations, it
would be appropriate to impose a hermeneutic
interpretation requirement on textologists working on
scientific publications. To prevent such situations, it
would be appropriate to impose a hermeneutic
interpretation requirement on textologists working on
scientific publications. In the “Perfect Collection of
Works” of the poet, it is correct to explain the
introductions the meaning of which is difficult to
understand, and which represent unfamiliar Persian,
Arabic, and related religious-philosophical, Sufi
concepts that are not mentioned in the ANATIL
section, which is the opening part of the work.
According to their content, they can be classified and
divided into groups as follows: 1) Quranic verses; 2)
hadiths of our prophets; 3) proverbs; 4) traditional
prayers; 5) traditional expressions of honor; 6) names
of religious books; 7) names of mystical books; 8)
author's work; 9) Sufi words; 10) advice; 11) praise
and prayers. On this basis, regardless of which copy
was used in the publication, the defects are analyzed
by defining them on the basis of the above principles
and dividing them into 16 groups.
The defects in the SSP publications are
different and can be analyzed as follows: A number
of words and phrases are misunderstood by
textologists or publishers and are translated into a
current letter in a different way. As a result, such
words changed their meaning from the original,
turning into a word with a different meaning. For
example, the word in the works of Navoi لاثما
amsol
– “similarity”, “identity”, “peers”, written in
the form of
“imsoli”
and acquired the meaning of
“this year” (NN, 27). In the same way, the words
کنزوک
ko`zanak
– “ko`zunak” (BB, 516),
ح
ظف
hifz
–
“xavz” (NN, 289), زادرپافج
jonpardoz
– “jafoparvoz”
(NSH, 321), لیح
hiyal
– “xiyal” (LM, 261), نوزحم
mahzun
– “maxzun” (HA, 17), لها
ahl
– “aql” (BB,
305), صقن
nuqs
– “nuhs” (NN, 285).
Hence, after
fully understanding and presenting behavioral,
semantic features and logic, for correct correction of
the edition, textologists use the conjecture. For
example, in the manuscript “Majolis un-nafois”, the
expression was incorrectly interpreted ...majlisda
nazm tariy-qida hamroz erdilar va nasr uslubida
puktapardoz (113).
In this sentence, instead of the word هتکن
زادرپ nuktapardoz, in spite of the incorrectly used
word “puktapardoz”, with the help of the conjecture
one can logically understand the meaning of the
sentence. Since, the word “nuktapardoz” is translated
as “the mouthpiece of profound words”. This, of
course, explains the meaning of the text. Or for
example: ...va mashliq va mabhutliq olamini ham
ko`p ta`rif qilurlar (121).
In the example above, instead of
لخسم
قی
mashliq used the word “mashliq”. These expressions
vary in both relative and basic sense. Since “mashliq”
is
translated
as
“change”, “transformation”,
“distortion”. While the “mashliq” in all texts is
translated solely as "ironing, scratching" by hand .
This expression, no doubt, does not fit into the
meaning of the text. In addition, the word “axfod” is
incorrectly used in the work, instead of دافحا ahfod –
“grandchildren”, “descendants”, “ishtixor” instead of
ا
راهتش ishtihor” – “fame”, ”lorry”, “bargaining”
instead of ناوتسگرب bargustvon – “armor”; “сovered
on a horse or elephant against injury during
hostilities”. Such moments in the work can also be
rectified with the help of conjectures. Obviously,
there are sufficient grounds for interpretation for the
principle of researching a text and a word from the
scientific point of view of textology and literary
source study. In our opinion, the main thing in this is
that it has a methodological significance for the world
philological sciences as an experience in the study
and introduction of rich empirical research into the
history of texts of Navoi's works. The tradition of
collecting and scientific explanation of words and
expressions in Turkic sources, originates from the
work “Devonu lug`otit turk” (Collection of Turkic
words), created in the XI century. The author of the
dictionary Mahmud ibn Husain Koshgariy left a rare
treasure for the future generation, collecting words
and expressions of different tribes of his time. On this
occasion the etymologist himself writes the
following: “For many years I wandered through the
cities, villages and fields of the Turks, Turkmens,
Oguzes, Chigils, Kyrgyzs collected their dictionaries,
studied and determined the features of different
words. I did this not because I did not know the
language, but because I wanted to identify even
minor differences in these languages. I thoroughly
ordered them on a single basis”.
In the Middle Ages, Alisher Navoi
performed a similar work to M. Koshgariy. Because,
in the works of the great poet, along with many
ethnonyms of “Levonu lug`otit turk” with pure terms
of linguistics and literary criticism, there are often
names of Turkic tribes and peoples like: kengas,
kovchin, naiman, kungirot, chigatoy, barlos, kiyot,
tarhon, arlot, jaloyir, chiyut, turkman, mangit and
others. And also, in the poet's works there are often
examples of oral folk art, aphorisms, wise
expressions, Arabic proverbs . Khorezm scholar
Mahmud Zamakhshariy also paid his attention to the
collection of Arab proverbs, aphorisms and wise
expressions in his “Maqomoti
uz-Zahshariy
”,
“Atvoq uz-zahab”, “Al-Mustasno fi amsol al-arab”,
“Nvobig` ul-kalim”. Consequently, Navoi borrowed
words and expressions, aphorisms from scientists
etymologists, experts in the word – Zamakhshariy,
Sakkokiy, Ibn Hojib, Taftazoniy. The learned literary
critic Abdukodir Hayitmetov writes the following:
“There must be a certain influence of the works of
Zamakhshariy, in particular, in the creation of
“Mahbub ul-qulub” (“Lovers of the Heart”). But we
have not seriously considered this yet".
For
correct
comment
and
deep
interpretation of words and expressions in the poet's
rich literary and scientific legacy, dictionary sources
occupy an incomparable place. In this connection, in
the past and in the present, a number of rare
dictionary sources have been created. For example,
such dictionaries include: “Badoye` ul-lig`at”,
“Xamsa bo halli lug`at”, “Abushqa”, “Sangloh”,
“Lug‘ati atrokiya”, “Lug‘ati turkiy”, “Lug‘ati
chigatoyi
va
turkiy-usmoniy”,
“Halli
lugati
“Xamsa”yi Navoiy”, “Halli lugati chig‘atoyi
“Xamsa”yi Navoiy”, “Nisobi Navoiy”, “Lug‘ati Amir
Navoiy”, “Dar bayoni lugati Navoiy”, “Halli lug‘ati
chigatoyi”, as well as the dictionaries of the
composition
Porso
Shamsiyev
and
Sobirjon
Ibrokhimov, “A Brief Dictionary for the Works of
Uzbek Classical Literature”(1953), “Dictionary of
Alisher
Navoi's
Works”(1972),
“Explanatory
Dictionary of Alisher Navoi's Works”(1983–1985),
“A Brief Dictionary for Works by Navoi”(1993),
compiled by Botirbek Hasanov. In these dictionaries
thousands of Turkic, Persian, Arabic words and
expressions used in the works of Navoi are
commented on. At this time, among them, the most
complete is the four-volume “Explanatory Dictionary
of Alisher Navoi's works”.
CONCLUSIONS AND
SUGGESTIONS
1. The increasing number of publications of
Alisher Navoi’s works in Uzbek writing is
commendable from the point of view of introducing
the people to Navoi’s philosophy and promoting the
ideas and aspirations of the great poet.
2. The debates about the level of
transliteration of Navoi’s works that have been going
on for many years make it the main task of Navoi
scholars to re-transliterate the poet's works based on
manuscripts and to take measures to eliminate the
shortcomings that were previously made in it.
Continuing research in this direction is an urgent
issue.
3. On the example of the works of Alisher
Navoi to analyze the scientific and theoretical
problems of textology and literary sources.
4.
to develop modern methods of studying
the text content of A. Navoi's works.
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Ghulomning
adabiyotshunoslik faoliyati // Uzbek tili va
adabiyoti. – T., 1973, - No. 4. – B.2816.
[9]
Alisher Navoi. Mukammal asarlar tuplami. 20
volumes. – T.: Fan, 1987-2003.
[10]
Alisher Navoi. Works. 15 volumes. – T., 1965-
1968.
[11]
Hayitmetov A. About the preparation of the
academic edition of Alisher Navoi's works.
Uzbek language and literature. – T., 1976. - No.
1. - B.32.
[12]
Alisher Navoi “Khamsa”. Abridged and prepared
for publication by S. Ayniy. – T.: Ghafur Ghulam
publishing house, 2006.
[13]
Alisher Navoi. A perfect collection of works. 10
volumes. – T.: Gafur Ghulam publishing house,
1987-2003.
[14]
Alisher Navoi. Khazayin ul-ma’ani. Preparer for
publication O. Davlatov. – Tashkent: Tamaddun,
2011.
[15]
Likhachev D. S. Textology. – M.-L.: Izd. AN
USSR, 1962. – P.83-84.
[16]
Hayitmetov A. About the preparation of the
academic edition of Alisher Navoi's works.
Uzbek language and literature. – T., 1976. - No.
1. - B.32.
[17]
Alisher Navoi. "Navodir Ush-Shabab". Scientific
and critical text./Preparer for publication:
Sulaymanov H. – T., 1959. – B.781.
[18]
M. Hakimov. Alisher Navoi's collecting
activity//Uzbek language and literature. –
Tashkent, 1978. - No. 1. – B.31-37.
[19]
Reiser
S. A. Osnovy Tekstologii. Izd.2-e. L.,
Prosveshenie, 1978. – S.7.
CONVENTIONAL
ABBREVIATIONS
[1]
ANATIL ─ Alisher Navoiy asarlari
tilining izohli lug‘ati. 4 jildlik. – Toshkent,
1983–1985.
[2]
Attuhfa ─ Attuhfat uz-zakiyatu fil
lug‘atit
turkiya/Tarjimon
va
nashrga
tayyorlovchi S.M.Mutallibov. – Toshkent,
1968.
[3]
BB ─
Alisher Navoiy. Badoye’
ul-bidoya. Mukammal asarlar to‘plami. I
jild. – Toshkent, 1987.
[4]
BV ─
Alisher Navoiy. Badoye’
ul-vasat. Mukammal asarlar to‘plami. V jild.
– Toshkent, 1990.
[5]
V
─
Alisher Navoiy. Vaqfiya.
Mukammal asarlar to‘plami. XIV jild. –
Toshkent, 1998.
[6]
DLT ─
Mahmud
Koshg‘ariy.
Devonu lug‘otit turk/Tarjimon va nashrga
tayyorlovchi: f.f.n. S.M.Mutallibov. I–III
jild-lar. – Toshkent, 1960, 1961, 1963.
[7]
DLT-Indeks ─ Devonu
lug‘otit
turk.
Indeks-lug‘at/G‘.A.
Abdurahmonov
va
S.M.Mutallibov tahriri ostida. –Toshkent,
1967.
[8]
LM ─
Alisher Navoiy. Layli va
Majnun. Mukammal asarlar to‘plami. IX
jild. – Toshkent, 1992.
[9]
LT ─
Alisher Navoiy. Lison ut-
tayr. Mukammal asarlar to‘plami. XII jild. –
Toshkent, 1996.
[10]
MA ─ Alisher Navoiy. Mezon ul-
avzon. XVI jild. –Toshkent, 2000.
[11]
MAT ─
Alisher
Navoiy.
Mukammal asarlar to‘plami. – Toshkent,
1987–2003.
[12]
ML ─
Alisher
Navoiy.
Muhokamat ul-lug‘atayn. Mukammal asarlar
to‘plami. XVI jild. – T oshkent, 2000.
[13]
MN ─ Alisher Navoiy. Majolis
un-nafois. XIII jild. –Toshkent, 1997.
[14]
Munoj ─
Alisher Navoiy. Munojot.
Mukammal asarlar to‘plami. XVI jild. –
Toshkent, 2000.
[15]
Munsh ─ Alisher Navoiy. Munshaot.
Mukammal asarlar to‘plami. XIV jild. –
Toshkent, 1998.
[16]
MQ ─
Alisher Navoiy. Mahbub
ul-qulub. Mukammal asarlar to‘plami. XIV
jild. – Toshkent, 1998.
[17]
NM ─ Alisher Navoiy. Nasoyim
ul-muhabbat. Mukammal asarlar to‘plami.
XVII jild. – Toshkent, 2001.
[18]
NN ─
Alisher Navoiy. Navodir
un-nihoya. Mukammal asarlar to‘plami. II
jild. – Toshkent, 1987.
[19]
NSH ─
Alisher Navoiy. Navodir
ush-shabob. Mukammal asarlar to‘plami. IV
jild. – Toshkent, 1989.
[20]
PRS ─ Persidsko-russkiy slovar. –
Moskva, 1953.
[21]
RAS ─
Russko-ozarbaydjanskiy
slovar: v 2 t. I tom. – Baku, 1971.
[22]
RKaz ─ Russko-kazaxskiy slovar. –
Moskva, 1954.
[23]
RKS ─ Russko-karakalpakskiy
slovar. – Moskva, 1967.
[24]
RTA ─
Alisher Navoiy. Risolai
tiyr andoxtan. XVI jild. – Toshkent, 2000.
[25]
SI ─
Alisher
Navoiy.
Saddi
Iskandariy. Mukammal asarlar to‘plami. XI
jild. – Toshkent, 1993.
[26]
Siroj ─ Alisher Navoiy. Siroj ul-
muslimin. Mukammal asarlar to‘plami. XVI
jild. – Toshkent, 2000.
[27]
Tafsir ─
Borovkov A.K. Leksika
sredneaziatskogo tafsira XII–XIII vv. –
Moskva, 1963.
[28]
TAH ─ Alisher Navoiy. Tarixi
anbiyo va hukamo. Mukammal asarlar
to‘plami. XVI jild. – Toshkent, 2000.
[29]
TMA ─ Alisher Navoiy. Tarixi
muluki Ajam. Mukammal asarlar to‘plami.
XVI jild. – Toshkent, 2000.
[30]
TRS ─ Turetsko-russkiy slovar. –
Moskva, 1977.
[31]
FZT ─
Farhangi zaboni tojiky.
Ikki jildlik. I–II jildlar. – Moskva, 1969.
[32]
FK ─
Alisher Navoiy. Favoyid
ul-kibar. Mukammal asarlar to‘plami. VI
jild. – Toshkent, 1990.
[33]
XM ─
Alisher Navoiy. Xamsat
ul-mutahayyirin.
Mukammal
asarlar
to‘plami. XV jild. – Toshkent, 1999.
[34]
O‘zTIL ─
O‘zbek
tilining
izohli
lug‘ati. Besh jildlik. I–V jildlar. – Moskva,
2006–2007.
[35]
G‘S ─
Alisher Navoiy. G‘aroyib
us-sig‘ar. Mukammal asarlar to‘plami III
jild. – Toshkent, 1988.
[36]
HA ─
Alisher Navoiy. Hayrat ul-
abror. Mukammal asarlar to‘plami. VII jild.
– Toshkent, 1991.
[37]
HSHA ─ Alisher Navoiy. Holoti
Sayyid Hasan Ardasher. Mukammal asarlar
to‘plami. XV jild. – Toshkent, 1999.
[38]
HPM ─
Alisher
Navoiy.
Holoti
Pahlavon Muhammad. Mukammal asarlar
to‘plami. XV jild. – Toshkent, 1999.
