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HERMENEUTICS OF LINGVOPOETIC PARADIGMS IN NAVAI
Tadjibae Musajon Sabi o ich
P o esso o USWLU Dok o o Sciences o Filology.
E-mail add ess: musajan [email protected]
Abs ac . “Ou gene a ion should be mo e knowledgeable, heal hie and o cou se
happie han us”. These wo ds o he p esiden o Uzbekis an Sha ka Mi ziyaye
nowadays became he mo o o ou epublic. Today in ou coun y he e a e a lo o
oppo uni ies o young gene a ion o accomplish he aim which was s a ed by ou
p esiden . Using hese oppo uni ies and suppo by ou coun y young gene a ion is
also ying o disco e he unlimi ed wo ld o di e en subjec s and sciences. Among
hese subjec s he A occupies a g ea posi ion oo. Especially, he li e a u e has always
been he i s and o emos subjec which imp essed ou na ion all he ime.
The a icle analyzes he p inciples o social and poli ical ac o s in he c ea ion o a
poe ic language and he meneu ic analisis o he ex in uzbek classic ly ics. Unique
mas e pieces o Uzbek Li e a u e ha e been ansla ed in o a numbe o o eign
languages o cen u ies. Fo ins ance, he wo ks o Ahmad Yassa iy (11-cen u y),
Yusu Hos Hojib’s “Ku adgu Bilig”(12-cen u y), “Muhabba noma” w i en by
Kho azmiy (14-cen u y), li e a y wo ks o Lu iy, Na oiy (15-cen u y), Babu (16-
cen u y), Mash ab, Tu di, “Temu Tuzukla i” e ealing Tame lane’s li e and his
conques s and many o he s a e ansla ed in o English, Russian, F ench, Ge man and
many o he languages. Nume ous scien i ic esea ches de o ed o hese wo ks in igue
any audience, indeed. I should be emphasized wi h deligh ha a numbe o ancien
Tu kish-Uzbek li e a y essays we e ounded, e iewed and p in ed wi h ini ia i es o
some Eu opean esea ches.
Uzbeks a e e y cu ious people and always like o lea n some hing new. Tha ’s why
om Ancien imes ou ances o s had s ong ela ionships wi h no only coun ies o
Asia bu also he coun ies o he wo ld. And indeed, hey exchanged hei cul u es and
na ional iches wi h each o he . In hese exchanges he li e a u e has no conside able
place.
Key wo ds: a o he wo d, he na ional language, induc ion, deduc ion, indi idualism,
he idea, yalkin, publici y, poe y, belle is icos, he menewui uicos, awu onoum ex ,
ex enomonology, co osy, henomy heo y, p agma ic, he menewui uic p agma icos,
an asy, sillogysm, ans o ma ion, hea c i e iy, esonans.
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INTRODUCTION E e y coun y ies o g ow up he ha monious de eloped and
heal hy na ion, because a ha monious de eloped na ion is a p ospe ous na ion. The
P esiden o he Republic o Uzbekis an Sh.M. Mi ziyaye unde lines: “Ha monious
gene a ion, in he i s ins ance, is highly educa ed gene a ion, which possesses an
independen in ellec ion and becomes a model o o he s wi h i s beha io ”.
1
I has become e iden ha he specialis s o he 21 h cen u y in Uzbekis an should
ne e o ge he wo ds said by he p esiden o he Republic o Uzbekis an Sha ka
Mi ziyaye : “When ou people ha e acqui ed independence a e a e y long pe iod o
ime, when Uzbek people began de e mining hei own way o de elopmen he e
exis ed lo s o inne and ou e h ea s aimed a o e u ning he newly bo n s a e, o
dis u b he peace ul li e es ablished in Uzbekis an. The Uzbek people s ood s eady in
i s igh o he be e li e, p ospe i y and b igh u u e. The people unde s ood ha hey
mus s eng hen he independence gained and wha ha d obs uc s we e wai ing us in
u he s ep o he de elopmen ”.
2
E e y na ion possesses i s own his o y ha includes sequence o de elopmen o all
cha ac e is ics pe aining o indi idual g oups o he whole na ion, in gene al. I is du y
o e e y human being in a socie y o become awa e o he his o y o a coun y, o be
mo e p ecise, people should know abou whom hei ances o s we e, wha hey
managed o do, wha hei con ibu ion o human de elopmen was and so on. Bea ing
his p emise in mind, I also de e mined o explo e some o ou ancien ances o s’
con ibu ions o li e a u e. As soon as I hough abou a pe son who was in ol ed in
li e a u e and oyal issues, Zahi iddin Mohamed Babu ’s image came o my mind
immedia ely. So, his piece o w i ing deals wi h one o he mos amous li e a y wo ks
o he g ea poe , “Babu nama”.
MATERIALS AND METHODS
Roman icism, which was he leading li e a y mo emen in Uzbek Classic Ly ics
Fo houl a cen u y, was caused by g ea social and economic changes. The Roman ic
Li e a u e, which had begun in he middle o he 11 h cen u y didn’ b ing happiness o
he people o Middle Asia. Du ing his pe iod Middle Asia changed om an
ag icul u al o an indus ial socie y and om home manu ac u ing o ac o y
p oduc ion. The peasan s, dep i ed o hei lands, had o go o wo k in ci ies. Mines
and ac o ies had changed he appea ance o he coun y. In he ci ies a la ge new
1
Мирзиёев Ш.М. «Буюк келажагимизни мард ва олижаноб халқимиз билан бирга қурамиз - Т.:, Ўзбекистон,
2018.
2
Мирзиёев Ш.М. «Буюк келажагимизни мард ва олижаноб халқимиз билан бирга қурамиз - Т.:, Ўзбекистон,
2018.
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wo king class de eloped. Bu mechaniza ion did no imp o e he li e o he common
people. The su e ings o he wo king people led o he i s s ikes, and wo ke s ook
o des oying machines. This was a mo emen di ec ed agains indus ial sla e y.
Wo ke s, who called hemsel es Luddi es a e a ce ain who in i o u y b oke wo
ex ile ames, nai ely belie ed ha machines we e he chie cause o hei su e ings.
These ac ions led o se e e ep ession by he au ho i ies.
Unique mas e pieces o Uzbek Li e a u e ha e been ansla ed in o a numbe o o eign
languages o cen u ies. Fo ins ance, he wo ks o Ahmad Yassa iy (11-cen u y),
Yusu Hos Hojib’s “Ku adgu Bilig”(12-cen u y), “Muhabba noma” w i en by
Kho azmiy (14-cen u y), li e a y wo ks o Lu iy, Na oiy (15-cen u y), Babu (16-
cen u y), Mash ab, Tu di, “Temu Tuzukla i” e ealing Tame lane’s li e and his
conques s and many o he s a e ansla ed in o English, Russian, F ench, Ge man and
many o he languages. Nume ous scien i ic esea ches de o ed o hese wo ks in igue
any audience, indeed. I should be emphasized wi h deligh ha a numbe o ancien
Tu kish-Uzbek li e a y essays we e ounded, e iewed and p in ed wi h ini ia i es o
some Eu opean esea ches. Those w i en wo ks we e e u ned o us, o be mo e
p ecise, he owne s o he li e a y he i age. We, being in ol ed in li e a u e, pay
homage o i eless oil and success ul a emp s o o eign scien is s, ansla o s, and
edi o s.
Alishe Na ai was a p ominen poe who c ea ed “Khamsa” ha me ely h ee li e a y
men could cope wi h i in he his o y o li e a u e. He possessed so s ong memo y ha
Na ai could lea n by hea a whole complex no el, “Man iq u Tay ”, by Fa ididdin
A o a his ea ly ages. His abili y in poe y was ega ded by all skilled poe s a ha
ime, and i is s ill conside ed o be genuine one. This skil ul w i e did no limi scope
o his ac i i ies wi h ge ing in ol ed in li e a u e only. In ac , he wo ked a
go e nmen al ins i u ions holding di e en i al anks. I was no ed in many his o ical
memoi s ha popula ion was e y deligh ed wi h Na ai’s wo ks. I means ha Na ai
was also in ol ed in wo di e en sphe es o li e, and he could manage wi h hem
pe ec ly. Babu also p ojec s he same cha ac e like Ami Temu and Alishe Na ai
in e ms o becoming in ol ed in di e en issues o ac i i ies. He is amous wi h his
unique s a egies in go e ning he coun y as a leade . Besides ha , Babu con i ed o
lea e eno mous li e a y he i age behind him. Na ions all o e he wo ld had an
oppo uni y o ge amilia wi h ou his o y, li e a y wo ks, cul u e and mili a y
oppo uni ies in b oad sense.
This mas e piece has been applied om di e en iewpoin s: some people conside ed
i an excellen sou ce o o ces who wan o conque India while o he s used i o
encou age o eign na ions o become awa e o Eas e n uniqueness. Fo una ely,
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Leyden, V. E ickson, A. Be e idge, Pa e de Cu ail, Abdu ahman ibn Bay amhan,
P o esso Rashi Rahma i O a , Jak Lui Bakye G ammon and o he scien is s
in es iga ed his essay objec i ely, and oiled i elessly on ansla ing p ocess. As a
esul o hei ha d wo k in del ing deep in o he desc ip ions illus a ed in
“Babu nama”, pe cep ion, soul, and cul u al aspec s o he Eas and Wes ha e come
close . In his sense, we can ealize his o ical impo ance o ansla ion. The his o ical
ansla ions o “Vaqoe” a e pe cei ed as a sou ce o lea ning Eas e n his o y and
cul u e as well as explaining hem o gene al audience. Each ansla ion se es as an
indispensible ci cle o he whole sequence o a emp s.
To s udy a lo o mul ilingual ansla ions leads us o he conclusion ha ansla o s
wo ked as bo h scien is s and li e a y people. Plo s o his o ical ac i i ies, scenes o
ba les and signi ican momen s o e en s we e edesigned wi h mo e complexi y by
skilled ansla o s. I is o pa amoun impo ance ha English, F ench and Tu kish
scien is s exe ed excellen commen s on some ansla ions. De ini ions p o ided in
pa ag aphs and commen s on uncommon ocabula y uni s in use i ali y in o a numbe
o ansla ed e sions.
Those language expe s made some explana ions abou he con en o “Babu nama” as
well as co ec ions on ansla ed e sions o i . These a emp s ha e inc eased he alue
o “Babu nama”. I should be s a ed ha Babu ’s mas e piece has no been in es iga ed
deeply in ou coun y. We may lea n om English, Pe sian and Tu kish scien is s a lo
on his ma e . Full desc ip i e dic iona ies and compa a i e ex s o he mas e piece
a e supposed o be c ea ed i s . We i mly belie e ha expe iences and scien i ic
esea ches o o eign expe s a e e y help ul o accomplish his ask. The ini ial esul
is a comple e Uzbek edi ion o he mas e piece.
Va ious means o in es iga ion is ca ied ou in o de o de e mine cul u al memen os,
including na ional, indi idual une o spi i , depic ed in belles-le es ic ion. The
subjec ma e o he meneu ics is o explo e speci ic peculia i ies o con ex o each
li e a y composi ion.
Fo ming ci cums ances o global he meneu ic a e widely exp essed in he wo ks o
di ine philosophical subjec . Appa en ly, poe ical peculia i ies o gen es “hamd”, “na ”
and “qasida” in li e a u e a e qui e signi ican . All pa adigms o di ine and allego ical
lo e o m he meneu ic condi ions in he poems (ghazals) by Bobo ahimMash ab.
Ghazal, named “Oldida” depic s global he meneu ic possibili ies h ough seman ic and
s ylis ic pa adigms o he igu e o he belo ed:
Ha kishining bo’lsa da di yig’lasun yo oldida,
Qolmasun a mon yu akda e sun izho oldida.
Mansu i Xallojdek ichib sha obi an ahu ,
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Cha x u ub yig’lab u u men ushbu dam do oldida
Ha kishi bi ju 'aye no’sh aylasa bu bodadin,
Ul qiyoma da qilu a zini jabbo oldida.
Andalabi bena odek nolayu a g’on ila
Aylanibsay abyu u menaynigulzo oldida.
Telba Mash ab qilmag’il si ingni zohidg’a ayon,
Ay ib-ay ib yig’lagaysen oshiqi zo oldida.
.
The poe exp essed di ine and allego ical concep s in pa allel homonymic way by he
e ms “man”, “ o c y” and “belo ed” a he beginning o he ghazal and cons uc ed
success ul ans o ma ion. In o he wo ds, he e a e possibili ies o o ming bo h global
and indi idual he meneu ic en i onmen . In global he meneu ic, “e e y human being”
is he socie y o mankind, “belo ed” is God, c ea o , “ o c y” is he decla a ion o
mis o une. E e y pe son deno es himsel by ongue. Lo e is mis o une o mankind;
i is bo h di ine and allego ical. Poe ic lame p esen s ideological ea u es o lo e,
o med in global he meneu ic ci cums ances.
The ph ase “exp ession o discon en men ” means “ In o de o no i y he exis ence o
he mankind he e should be le ace behind, g ea unc ions and incompa able wo k
should be ca ied ou , besides ha mankind should show o himsel by his ongue,
unc ions and mas e ship. Comple e meaning o he ph ase “so ow anishes” is o ally
p esen ing onesel in on o he belo ed. Tu ning in o a wande ing “da ish” because
o he lo e o he belo ed and uni ing wi h he indica es inished pa e n in eligious
poe y. The nex ph ase “display o he belo ed all in he hea ” also poin s o he abo e
men ioned line. In global endency, he s udy o dedica ion onesel o some ma e
makes his man be a pa icipan o o bi al inciden s. Displaying all in he hea ” is no
only p esen ing onesel in on o he socie y, bu also be o e he whole wo ld in he
abodes o All Migh y.
One o he main peculia i ies o li e a u e is o depic main concep s in b ie and
meaning ul lines(mis as) wi h he help o poe ic igu es. Deme io, a g ea
ep esen a i e o an ique li e a u e w i es he ollowing de ini ion o he abo e
men ioned poin : “Diminu i eness o an idea is cha ac e is ic o apo hegm (sayings)
and gnome (poe ic apho isms), because he ph ase o he concep s is mas e ully
embodied, ha i eminds o a huge ee g own om a iny seed. The igu e o “An
unhappy nigh ingale” is also he igu e o a man who is in he sna e o lo e owa ds
God. This e y igu e p esen s he man, who is o ally bu n owing o lo e. Moan is he
display o inside anxie y in global inished pa e ns. The poe ep esen ed symbolic
meanings o his ou e and inne s a e h ough his and he nex lines (mis as), especially
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he associa ion o he wo ds “ga den”, “ u ning in o”, “ o sing” in he nex line (mis a)
exp ess a new end o di ine no ions. Pa icula ly, “ga den is he Pa adise, ha God
p omised – in he i s sense, o une o humani y – in he o he sense; besides ha
“ga den” means he lame, in which he poe – nigh ingale is eady o bu n ei he due
o o une o igno ance. A e ha , he doo s o Pa adise a e opened in on o i
(nigh ingale). “To sing” is he symbolic explana ion o hea ’s mani es a ion.
Mansu i Halloj, who is men ioned in he hi d dis ich, is a g ea ep esen a i e o
eligious poe y. He emains in e e y b anch o Muslim li e a u e as a poe ic igu e.
Re e ing o his name in li e a u e is a hin o enligh associa ion o complica ed and
new ideas, concep s. Li e a y c i ics de ined his sense as ollowing: “The g ea es
cou age is o conque passion, by li ing hones ly wi h pa ience.” Mansu iHalloj also
made his concep leading in his endency: “be o e you passion seizes you, you
you sel seize i ”- he had said o his son Ahmad, be o e he was hung. Howe e ,
Mansu ’s magnanimi y was mo e powe ul han Ib ohim’s gene osi y, because when
Ib ohim Mansu e used om his w ea h, Husayn Mansu sac i iced his li e – he made
he humankind di ine, and said “I am Righ ”, o his, his a ms and legs we e cu and
hung by Islamic p eache s. Feeble human beings who could no de ea he powe o
spi i uali y and sha p comp ehension, o u ed and killed he men o sagaci y and
wisdom. Mash ab was s ongly exci ed by Mansu ’s agic a e and his pe suasi e
concep s. The poe e e s o him as “ma y o lo e” and compa es himsel wi h him
and o esaw his li e o end as Mansu ’s. Mansu ’s philosophical no ions, hough s and
s a us we e a he g ea . He is no sa is ied wi h only ollowing he ules o philosophy
(demand, pa ience, hones y, p ay), ye he in es iga es he endency “ ahda i ujud”
acco ding o logical powe , i he spi i o a human being is a pa o o al heology,
and i he spi i is cleaned du ing he igh wi h body and i i u ns in o i s ini ial
posi ion, hen a human being is God (Migh y) oo, says he philosophe and decla es
abou i in on o people. The meaning o he ph ase “ I am Migh y” (“Analhaq”) is
conside ed o be so. Bu his ph ase also means “I am igh ”, “I am he u h” as well.
Wha is mean by his? As a ma e o ac , acco ding o his philosophy body and
ma e ial wo ld connec ed wi h all hings, including wo ld weal h and luxu y a e
alsehood, empo a y – allego ical; only absolu e di ine is he u h. So, being in lo e
wi h his alse wo ld is igno ance, s upidi y. A human being should always belie e in
absolu e di ine and should only be in lo e wi h absolu e di ine.
RESULT AND DISCUSSION Following his way is oo complica ed and ull o
di icul ies, bu i is wo h ole a ing any o u es, as he eal enligh enmen and lo e is
his, indeed. Mash ab ollows his endency, and inds himsel in he lame o eaching
he igu e o he belo ed like Mansu iHalloj and his hea is squeezed and he sings in
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he ie y ongue like a bi d. This g ea so ow ne e lea es he poe on his own, i seizes
his whole hough s. Mash ab conside s he ea h and he sky , he ees, he i e s – all
c ea u es o be in lo e: ope on which Mansu was hung and cu bones o Nasimiy seem
o moan “I am Migh y” (Analhaq).
CONCLUSION The au ho always ollows he na u e in all o his li e a y unc ion.
Bu he esponsibili ies o his ollowing posi ion is no only pu ing down he esul s
o explo a ion, bu also he beau y (o ugliness) o he hings in some inciden s should
be exp essed mo e e en ual and i also comp ises he unc ion o ul ill un inished sides
o he na u e as well.
Abo e men ioned b ie analysis o he meneu ic ci cums ances p esen s he di icul ies
ha appea while comp ehending he li e a y wo k. Humani y s i es o ind ou he
se lemen s o hesep oblems.
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