NAVOI'S USE OF WORDS AND FIGURATIVE EXPRESSIONS

Navoi wrote his biographical work "Hamsat ul-Mutahayyirin" in its entirety in honor of Abdurahman Jami, a brilliant artist who spread Persian-Tajik literature throughout the world. The work also contains messages about the enlightenment of Jamii and Navoi or the people of the pen who were active in the cultural environment of Herat, the literary gurungi and the discussion within the framework of one or two words.

This message is considered one of the most touching and interesting passages in the work. The tablet describes the meeting with Navoi's contemporaries and the attention to one of the songs sung by the singer, the attitude to the word and the participation of Navoi, muganni, mir majlis (head of the feast), the people of the majlis, the trustee who brought the note to Abdurahman Jami, and the answer of the thinker, and the participation of Abdurahman Jamii as a judge. It is interesting that the people of the assembly do not immediately approve of the opinion of the great Navoi, but can also boldly express their opinion about the word that pleases them. That is, it is noteworthy that Navoi expressed his reasoning, saying, "Are you not in harmony with this word?" It is interesting to note that Ulugh Navoi showed respect for their feedback and sincerely, following the custom of the pledge clause common among the people. This situation informs us that in the cultural environment of Herat ruled by Navoi and Jami, there is a healthy creative environment.  The image of this event is not only instructive for the people of the pen, but also instructive. To prove our point, let us recall the information of Sultan Husayn Boykaro in his book "Treatise" about the activities of thousands of poets, writers and scientists in the cultural environment of Herat. Therefore, it is known and famous from the history of the literary word that such a healthy environment played a great role in the intense development of cultural, enlightenment, literary processes, which we have mentioned above, and in this environment many pearls were created.

Impressively, Navoi completed his life story summary in a very short but peculiarly solemn spirit. We read: "Tonglasi held the fame of this word. El yod tutub majolis."

We tell a true story so that readers can fully understand and understand this story. Chunonchi:

"The people of the Majlis are mutaiyin, and the chairman of the Majlis is also humble and kingish. Some objections to Mug'anni (singer, songwriter, musician) and some rebuke facedin said: "Sirishki man hama durr shud" o'kuma, "xun shud" instead of "durr shud", "durr shud" has no meaning. The people of the Miri Majlis Mountain became allies of the Majlisg. I didn't say anything to this poor person. And the poor man said, "Are you not in accordance with the word as'hob in this word?" and the poor said, "I am not a soul of the soul, that is: For example, the qatrayi boron sirishki man hama durr shud is true, but the mundoq is necessary." Everyone attacked and made a poor grunt. The poor man said, "Because you are all a soul, I am alone. I can't fix my argument on you, but if you get a man to judge, I'll bind you up." Prophet Makhdoom (peace and blessings be upon him) is the judge and ruler of the world, and there is no one who can help them. Chun's word was decided. And the poor people tied a garbage and the mood of the meeting and the reason for the controversy, and the fact that the word "hun" in ul bayt is more appropriate or the word "durr" is more appropriate. After a good time, the Prophet (peace and blessings be upon him) answered, and the Prophet (peace be upon him) concluded this verse:

"Saxon Dar" Astu Taluk Ba Goo' Shi Shah Durd

Content: The word dur (pearl), refers to the king's ear.

He was a public thinker, and the education and education of the poor was enough to make this kind of thing. It is not known that anyone has ever said this kind of answer in any question. Tonglasi caught the fame of this word. El yod tutub majolis."

The story is narrated in Navoi, and the author explained his speech as "a poor one." The description typical of the dialogic speech is as follows: "The majlis huzzari faqirga dağ pregnanci bújlík: 'Are you not in accordance with the as'hob bila in this word?' and the fakir said: 'I am the one who did it.'" Or the story has two tablets specific to written speech, the first being a letter to Jomi: "... The mood of the meeting and the reason for the controversy, and the fact that the word 'hun' in ul bayt is more appropriate, or the word 'durr' is more appropriate, and the shame of the maqsud was sent to the services of the Hazrat." The second is a reply letter from Jami: "After a good time, a man came to answer and Ul Hazrat ended this verse: 'Sukhan durr' astu taalluq ba goshi shah dorad."

It seems that Jomii will be chosen as an arbitrator by the people of the assembly. The author's victory in the pledge, his delight and his admiration and confession at Jami's short and logical answer are described as follows: "Ul public mulzam (Ul public mulzam, educating and helping the poor to be educated in this way). It is not known that any one has ever said this nav in any question." The image teaches that artists are not indifferent to each other's words and opinions, that every word used in the text of a work of art, poetry or song serves the purpose of the people of the pen, the meaning of the word. To portray dialogues in a lively, touching, vital way, Navoi made good use of the type of reciprocal dialogic speech of poetic speech. It would be good to divide it into five parts. Navoi's mentor Abdurahman Jami in this tablet also pointed out that his mentor Abdurahman Jami's ability to judge honestly and honestly in controversial situations.

Uzavtosanoat to be transformed As the Hero of Uzbekistan S. Ganieva said, Alisher Navoi wrote this work against the background of memory. Thus, since the author prefers to write this life in his valuable book, it seems that there were many such intense processes related to the word in the life of both Navoi and Jami, and Navoi included only one of them in the book.

Come to think of it, Nawai wrote a separate chapter and seasons on the word in Khamsa, and in the Hayrat ul-abror "In the definition of the word..." In chapter 14 of the Qur'an, we read the following verse:

Donayi Durr Word Legend,

Know the word pearl in the world garden.

That means that Navoi did not hesitate to use the word durr, which came from the lyrics of the song sung by the singer at the session, because of his use of the word durr from the heart and his understanding of the layers of meaning. Or in the saga's "Definition of Heart..." In Chapter 17, Navoi addressed the cupbearer and used the figurative expression of the word:

Till the topibon good-natured takallum salt,

So'z chamani ichra navo ko'rguzay.

Thus, the seasons and chapters devoted to the life course that we have analyzed above are also in a certain sense confused. Jami's answer "Sukhan durr" astu taalluq ba goshi shah dorad" is didactic in nature. Firstly, it reminds us of the Divine Commandment, and secondly, the proverb "The King of Words – the Word of Kings" written in the book "Zafarname" by the classical teacher Nizamiddin Shami. Thirdly, it is not difficult to understand that there is a reference to the work of the king and poet Sultan Husayn Boyqara in his explanation that the word refers to the king.

In general, this title of the work tells us not only about Jamii and Navoi, but also about the mutual literary interaction and inner culture of poets, writers, editors, artists who work in the same cultural environment. Now let's dwell on the word arzoni, which Navoi used with a mare, and which served as a lingopoetic function in the text of the work. The word cheap is written in dictionaries as a word that has meanings such as to devotee, to be worthy, to be rewarded, to know. In his lyrical and prose works, Alisher Navoi skillfully used the word arzoniy in the form of "ayla ayla arzoniy", "opricei arzoniy tut", "salomate arzoniy tut", "soulni arzoniy tut", firstly, humbly himself, secondly, to his great contemporaries, thirdly, to the people of the world, and fourthly, to his teachers, in particular Abdurahman Jami. In the text of the work, Navoi described himself as the author and the language of the orifs. For example, Alisher Navoi in "Majolis un-nafois" concludes the fiqah dedicated to his teacher Abdurahman Jami with a prayer and prayer and makes good use of the poetic art of appeal, appealing to Allah and giving his words and words to the people of the world, and his wishes are as follows:

O Lord, this is the ocean of the Maonic Durry,

It is a treasure of wisdom and grace!

Who, the people of the moon,

Catch this soul to the elig'a of the world.

This rubai was referred to by many Navoi scholars, but the word cheap in the text of the rubai was analyzed by the author of the article for the first time. In the 46th verse of Mahbub ul-qulub, the great poet wrote this word with grace and humility in a skillful way towards himself, that is, in the form of a verb without being like "to hold cheap", but the meaning and content of the word are expressed:

O Lord, do not hold this heart,

Oni mendin separation, don't keep the mountain without me.

According to our study, Navoi used the word Mavlono Lutfi once in his devotion, which was dedicated to the healing of Shahrukh Mirza and the donation of Queen Gavharshodbegim for his thanksgiving. And he has created beautiful rhymes that express his desire to grant you this throne and crown, that your innocent offspring be worthy of your people, that you may live longer, and that you may be able to live longer:

The people now know that this Sultan is worth the world,

A person has no hard time.

O Lord, O Lord, be the benevolent beggar of the world,

That throne is the crown until the Judgement is worth it.

A state of eternity until it becomes a human being.

We see that Babur used the word cheap once in the memoir "Boburname". Nawa'i wrote in the preface to the saga "Hayrat ul-abror", which in a certain sense refers to all the saga of "Khamsa" so that we quote a shahbayt:

The road is bad—you're good, eat me,

Bismillah, not a step-by-step.

Nawai dedicated the 13th chapter of the saga "Hayrat ul-abror" to Abdurahman Jami. The chapter included "Safa jamin's sofi oshomi mavlono Nuriddin Abdurahman Jami'i madda zillahul-supreme wasfikim, wasfg'a insurmount and describe, the sun of the Hazrat's favor is the reflection of the hoksori tira rouzgar holiga partav solghan and ul sun nurturtidin is the reason for the nazm bond of the sun, but also the reason for the lust of the sun, but also the reason for the nazm bond of the sun, but also the reason for the nazm bond of the tuhfat rayohin osari and the tuhfat ul-ahrar tuhafi mutolaasidin nazm",  That is the title in prose.

At first, Navoi goes to see Jomi, who is a happy and happy leader after a month or two. Nuran Mahdoom described his appearance with a smile on his face and holding the book "Tuhfat ul-ahrar" in his hand. An old charkh turned around and said that this book was a philosophical didactic saga that Jamii wrote in response to Mahzan ul-Asror and Matla' ul-Anwar. And he said that he had developed a passion for reading this book. Jamii then said that he wrote this book in Persian, and he himself wrote "Hayrat ul-abror" in Uzbek (Turkish) language, and in a sense shared his creative plan in the form of "I tied myself to the rope of biyiklar". Here's an image of a portrait of Jomi, laughing and holding his book in his hand:

Laughter hinted manga,

Stoop knew the prophecy man,

Who took empty feet looking,

Look at the Avalanche from head to foot.

Oliga soul shaved his hair fluently,

I'm going to take care of you, I'm going to take care of you.

Head-to-head beads were lustful,

Which guhar was, "Tuhfat ul-ahror".

Status of Navoi:

At the slapstick I turned my chest into a shiver,

I was disappointed.

And so it was a moment of silence,

My heart sank.

The poet's intention:

Forsi o'ldi chu alarg'a ado,

And when I do it, it is a primary.

Forsi hand found chu joy,

If the Turkish spot is found, it is berumandliq.

Writing plan, i.e., "I tied myself to a string of biceps."

My step on the way of demand,

I hope I can catch a pen,

On the way, on this road is the Nizami road,

Khusrav knows Jami.

And in the flock of Nukta there will be no ravo,

Don't be naïve to Navoiga.

Gum if they can drink a frog,

Main hum o'le rabibuham kalbuhum.

In Chapter 5 of Saddi Iskandari, Navoi used the word together with the word "climate" to describe the climatic expression of the word and emphasized issues and problems such as artistic creation, khamsanavism, the power of the word, and mentioned that he would find honor in the climate of the word with his "Khamsa":

With cabbage in both hands,

The climate of words is that you are on my way.

In fact, the word conveys the figurative expression of the climate

Khusrav of Hayrat ul-abror

In Chapter 12 dedicated to Delhi's honor, he uses it and calls it the King of the Word Climate:

Ganja shahi ganja fishon, payrav ul.

Shah said that the climate of this word was aro Khusrav ul.

In the chapter, Navoi also used the word climate in the form of the land of the word, i.e. the climate of the word was used in relation to Khusrav Delhi and the expression of the country of the word was used in relation to Nizami Ganjavi. In Navoi's appeals to his great predecessors, there are many appeals to his great predecessors, asking for a hand, a hand, a word, a word. In the verse of this prayer, it is stated that he had high hopes for the Khamsanavis such as Alisher Navoi, Nizami Ganjavi, Khusrav Dehlavi and Abdurahman Jami. An example of this is Saddi Alexander, chapter 6. Bob said, "In the definition of the word..." is called the Battle of the Bulge. In it, Navoi expressed his advanced ideas on the power of words, the power of words, the expression of artistic expression, and influence.

Alisher Navoi reports that the final chapter 89 of the saga "Saddi Iskandari" is not only the fifth saga but also the end of the magnificent "Khamsa" in a certain sense. In the poems "Khamsa" Navoi touches on his optimism, lyrics, lofty goal, intense preparation for his writing, inspirational moments, depressed mood when he could not write for a certain period, his hardships or his prayers for help and salvation from God or his appeals to his father, repentance and condolences.  Abraham wrote bytes.

It is known that at the beginning of each saga Navoi has a separate chapter honoring such Khamsanavi teachers as Nizami Ganjavi, Khusrav Dehlavi, Abdurahman Jami. In them, he spoke about the school and founder, tradition and innovatorship, the creative process, the style of style, historical and literary evidence.

We have recalled that the topics and issues we have mentioned above are also partly set out in Chapter 89 of Saddi Iskandari. This chapter is very large, it contains a lot of bytes about Navoi's happiness, his high dreams, and the names and content of five poems, but we tried to analyze and interpret some of them, taking into account the volume of the article. First, in the opening description of the chapter, Navoi introduces Nizami as the first khamsanavis, and honors his "Panj ganj" in the form of an obscure expression "panjayi oftob":

Don't forget about "Xamsa" and "I'm not going to do it"

What, dono coyub has a lot of "panj ganja".

Who is "Khamsa", mahzani durri nob,

Kei-o panjkim, panjayi offtub.

Second, Navoi, who wrote "Saddi Iskandari", said that his great contemporary, Jami, often visited him for wishes and blessings. In the image, he skillfully uses the lock and key with an obscenic expression, waving that the duo of greats like Jamie is the key to unlocking:

Ki, Har Kufalkim Fahidur Nopadid,

Anga bor Iranian duo kalid.

Navoi receives a blessing from Jami and can be seen happily composing a rhyme in the form of a blessing:

My work has become a blessing to the idol,

Bori turned my toilet around

"The spirit of the word has come to your shoning", "The word has come to you", "Hope is great, it will be great to you". Thirdly, Navoi returned to Unsiya, where he began to write a memoir of "Saddi Iskandari" and prepared a pencil and a notebook, quoting the names of the five poems, reciting them in turn, and in a certain sense informing them from the creative laboratory:

Zhou "Wondered" with a sigh of relief,

Anga is amazed by the seven nations that have won.

Chu became "Farhad" andeshavar,

Tuz ettim base party' - o'the teshavar.

Chu “Majnun” hadisig‘a tuzdum funun.

Base made the people shaydo junun.

Again, "Sab'a'ga obedient dead karin,

I heard yeti charhdin well done.

Skandar's tongue is pulled by the kibi,

Dedim oni “Saddi Skandar” kibi.

Tanosub Bila Mindless

He said his horse "Saddi Iskandari".

Fourthly, Navoi is pleased to be able to cover the completed draft of "Khamsa", i.e. "Savodin sip juzvdonim aro". He tells him the good news about the "Khamsa" and tells his teacher "... "Whatever work falls, it is a blessing to be able to reach a goal." Fifthly, in a certain sense, Navoi glorifies Nizami Ganjavi as "Nizamiyki, the people of nazm are teachers" or Khusrav Dehlavi as "Ki the word took birla Ajam to Arab".  Sultan Husayn Boykaro, who commemorated the great masters of Eastern classical literature such as Sa'di Sherrozi, Abulqasim Firdavi, Ahmad Unsuri, Sanoiy, Khokani, Anvari, and even Sultan Husayn Boykaro, who wrote rubai on him as "Owner of the Word Property, Hero of the Word Property". He mentioned the height of his interest in their rich creative heritage. Sixthly, Navoi successfully uses the method of honor and now draws attention to himself as the author of "Khamsa" and says that he completed "Khamsa" in two years, exceeding his service to the state, the people and the country, but he proudly explains that he spent six months in the minutes and minutes of his work:

Self-relentlessly crowded,

Your ear is alolosidin.

The language of the word in these labors,

Zamondin kamo five thirty-two years.

And the account of the time when it is said,

It's only six months to put together.

Seventh, Navoi, who always values the word as a child in a symbolic sense in the text of his works, also in this chapter honors the word, in particular "Khamsa", as a kind of child:

Ki, So'z Zodai Then'-You son of Erur,

Chu Farzand Erur, Jong'a Payband Erur.

Eighth, Jamii describes his place among the khamsanavis, and his praise and praise as "O goh tahsin-u gohi duo." He expresses his good mood of contentment and gratitude:

And when we are gone,

Manga Zilbhaga's Kopi G'Aaroyib Biolub..

A neat emptiness aro of the viewer,

And the garden is between the roses.

The manga was a side of the "Khamsa" hoax,

This maqsud education has taken a direction.

I'm going to give thanks to Dee

Ki, yetkurdi oxir bu maqsuduma.

Ninthly, the author concludes this saga in the form of an appeal to the muganni, in the manner typical of his other poems: "This is the damkim, beribtur murodim Haq", and asks him to sing hazin in order to find rest:

Mughanniy, listen to my word,

Hazen Nag' Mai Soz Qul Karghi.

With a tone of circle

Ki, a rest of the manga yetgay.

Tenthly, Navoi, who begins the "Khamsa" with a basmala, addresses himself in the book of the work and expresses the gratitude of the world to the Lord's blessings, mercy and grace for His supreme purpose:

Navoi, as Tengri koming ravo,

The Sanga Fast Seven Wonderful Navo.

Uzot Tengri shukri navosiga language,

Thank you for what you want to do.

The conclusion is that the cheap words used by dur, hun and Navoi, which caused a discussion at the meeting attended by the people of the pen, firstly, tell us about the power and influence of artistic words, secondly, from the great personality of Navoi, Jami, Lutfi, Babur, the skill of finding and using words, thirdly, from the figurative and figurative expressions he created, and fourthly, from historical and life events. Fifthly, this chapter of "Saddi Iskandari" reveals the world of creativity of the great thinker poet.

Burbia Rajabova,

Uzbek language, literature and folklore of the Academy of Sciences of the Republic of Uzbekistan

Leading Researcher of the Institute of Economics,

Philological Candidate