LINGUISTIC AND SPIRITUAL CHARACTERISTICS OF WORDS USED IN THE CHAPTER "LET'S PRESERVE THE MIND AND THE INTELLECT" IN TAHIR MALIK'S WORK "THE PROPERTY OF HUMANITY"

Аннотация

This article discusses the linguistic and spiritual characteristics of words, the linguistic andspiritual characteristicsof words inTahir Malik's work "The Property ofHumanity". Keywords:mind, unintelligent, stupid, linguistic and spiritual characteristic, synonymy, development ofsynonymy. Language, being a social phenomenon, reflects the unique culture and spirituality of the people who use this language, society, and the nation as a whole. The language reflects the customs, traditions, and values ​ ​ that are considered the heritage of ancestors. Language also embodies the cultural and spiritual characteristics of the people. These characteristics, which are currently of great importance, also provide the world with information about the spiritual life of people who use this language. And the study of these spiritual characteristics is becoming one of the most relevant issues today, and therefore attracts the attention of linguists. Today, the study of the spiritual aspects of our language has become a separate field of linguistics, and this field includes a number of issues, such as the cultural and spiritual aspects of our language and the strengthening of interest in our language through these aspects. This section is called "linguoculturology". This section, which emerged through the combination of the departments of cultural studies and linguistics, is quite different from the above sections. Also, many linguists and scientists have conducted and are currently conducting research in this area that studies the linguo-spiritual characteristics of our language. In particular, we can cite the articles of A. Nurmonov “Linguo- cultural direction in the Uzbek language”, N. Mahmudov “In search of ways to perfect the study of the language”, N. Sayidrakhimova “Some considerations on the scientific justification of linguo-cultural studies”, “Components of linguo-cultural studies”, D. Khudoyberganova’s hymnography onthetopic“Atropocentric studyof thetext”as examplesof thesewords. As in all living languages, the role of both oral and written literature in the development of the Uzbek language is incomparable. In literary literature, all means of speech participate in poetic imagery. As one ofthese, synonyms have aspecial place inlinguistics andartisticspeech. The importance of the literary text for determining the state of synonymy in linguistics and determining itstypes is incomparable. Despite a number of achievements in this area, there are also certain shortcomings. The role and types of context in determining the criteria for synonymous relationships between words, the page1155 INTERNATIONAL JOURNAL OF ARTIFICIAL INTELLIGENCE ISSN:2692-5206,ImpactFactor:12,23 AmericanAcademicpublishers,volume05,issue03,2025 Journal: https://www.academicpublishers.org/journals/index.php/ijai stylistic features of synonyms, and a number of other aspects of the issue: theoretical and practical aspects havebeen covered toacertain extent. The development of semantic coherence in the language, its specific features, their expressiveness, flexibility, and other similar properties become even more evident when studied onthebasis ofthematerials of works of art. The Uzbek language is distinguished from other languages ​ ​ by its richness, the fact that each word has several unique meanings. The richness of this language can be seen in the words of the invaluable stone example, which "sparkles" in different meanings in each writer's work. Similarly, Tahir Malik describes the unique meanings of each word in his work "The Property of Humanity", showing that in everyday life we ​ ​ accept words in one sense, but they differ from each other in some nuances of meaning. In the chapter "Let's Preserve the Mind and Intellect" of the work, while giving the linguistic and spiritual definition of many words, he cites evidence from thewords of our Prophet, some verses of the Holy Quran, and the exemplary lives ofgreat figures inthepast as evidence ofhis thoughts. The work states that the status of a fool and an idiot (a person with low intelligence, no intelligence) is not the same: "Imbecile, low intelligence, no intelligence is a natural defect of a person. It is neither a fault nor a sin. If a person does something wrong due to his lack of intelligence, for example, he curses someone, his act is excused. If he does the same thing while still having his intelligence, we call him a "fool". The work emphasizes that the Holy Quran speaks of two types of stupidity. The first of them is the category of disbelievers and polytheists, about whom Allah Almighty says in Surah Al-Baqarah: "They are deaf, dumb, and blind. So they do not understand"; In "Yasin", it is mentioned that they said, "...they donot believe. Indeed, We have put shackles around their necks that reach up to their ankles, so they cannot see," and that the second type of fools are those who consider themselves to be extremely intelligent. It is also mentioned that our Prophet (peace be