Granting of ethnographism in the dictionary of «charoghi hidayat»

Na’lu dogh – the scar left by burning on the members of the lovers and hermits of the region in the form of horseshoes ... [3; 207];
Guli kushtiy (gulkushtiy) –…there is a picture of Iranian wrestlers, wearing them and sending flowers is an irony to invite them to fight... [3; 184];
Zonu zadan – to bow And this custom (rusm) is actually from the Turks, they bow before the king and sultans. Salim says:
Podshohi xubruyon ast, chandon dur nest,
Sarvu shamshodi chaman gar peshi u zonu zanad [3; 118]
Nom bargashtani bemor – changing the name of a sick person, so that he gets better, is a ritual in Iran (we also have – I.J.) [3; 204];
He also mentions some of the good deeds of the nations:
Kosai hamsoya – to send things (such as haitian or take out food - J.I.) to neighbors and acquaintances and say bhaji (بھاجی) in Hindi. In some places, the cup was also seen in this sense. Yahyo Koshi says:
Buvad kosa dar peshi hamsoya farz,
Dili u ham okhir zi mo meshavad.
(It is obligatory to share something with the neighbor, in this way we will finally win his heart) [3;169].
The author rightly expresses his opinion when he cites certain habits and emphasizes that these heretical practices are bad habits and ignorance:
Charoghoni ruzi isfand – in Sururi's book, Isfandni is the third day of Farwardin. It is a Persian tradition to have a good day. And this is apparently a picture of the Magician remaining in Iran. Even in Islam, some ignorant people use this style, for example, some Hindus use this style, and ignorant Muslims use it...
The dictionary also mentions some customs of the Shia sect, including:
Idi ghadir khum wa idi ghadir - a holiday in the Imamiya/Shia sect. On that day, the Holy Prophet, peace be upon him, said about Amir al-Mu'minin Ali attahiyyat in a place called Ghadiri Khum, «Man kunta mavlahu fa Aliyyun mavlahu //من کنت مولاه فعلی مولاه [8; 77]» hadith… [3; 155].
This word is also mentioned in the « Loghatnâme» as «idi gadir or idi gadiri khum», and it is indicated that the information is taken from the «Onandroj» dictionary, and it is «Charoghi hidayat» the explanation and example from [1; 16471]. It is known that «Charoghi hidayat» was among the scientific sources for the «Onandroj» dictionary.
If we do not know the meaning of most of the units in the dictionary, we will not understand the meaning of the text, because the appearance of most words does not remind us of its meaning, for example: «Halali hostan» unit to ask for honesty, to open the gap, to ask for forgiveness; we understand it in the form of giving milk to the mother and asking for her consent», but this is the custom of «Indian kings to execute their mothers out of fear of the authorities, in Hindi they say jawhar [3; 85]» is explained in the form. Yes, when we translate «Nat'u tasht» (table and plate, bowl) as a word, the meaning of ethnography is not revealed. if they were executed, they would lay a leather table and put a golden ring on it...
Jafarkhan Osaf says:
Chunin rezand har gah xuni shohon,
Dareg az nat'u tashti kinakhohon [3; 206].
In conclusion, it can be said that the ethnographies given in this dictionary of Alikhan Orzu have the following character:
1) the dictionary contains idioms related to various fields (wedding, mourning, wrestling, fortune-telling);
2) the fact that these ethnographies belong to different peoples (yada, sangi yada, zonu zadan (kneel) – among Turks, charogoni rozi isfand - among Persians, magnesium, diwali, surmai khafo – among Indians), and also gender and regional (Iran, Hindustan, regional customs) differences such as women, children are also shown;
3) it can be noted that these ethnographies perform an artistic function in the texts, such as talmeh, because they refer to the historical popular traditions of peoples;
4) our holy religion – Islam, because all kinds of heresies are condemned, fortune-telling is a bad habit and the result of ignorance. It shows once again that it is an important source that preserves historical events such as language, for example, we can see that the combination «oshi khair» used in the dictionary is also an important phenomenon for the Uzbek language:
Oshi khayr – it is a meal prepared by emirs and sultans for the poor, and the place where the charity (local charity) is given is called langar:
Meshavad ʙeqadr har kas mekunad garmi ʙa gayr,
Z-on namedonad kase posi namak dar oshi xayr.
That is, whoever shows kindness to a stranger will be dishonored, because no one will repay the charity.
Only in this place, two words are explained, oshi khair – charity, alms-deed and langar - a place to donate, i.e. langar. This word also exists in our language: langar, like Langarato. In the explanatory dictionary of the Uzbek language, it is used in two senses: 1) Heavy iron barge that stops ships; 2) rope walker’s pole [4; 486]. However, in Navoi's works, this word is used in two other meanings: 1. A place where passengers land; 2. A place where food is given to poor orphans and widows, poorhouse [2; 333]. The word langar we mentioned above is used in this sense. This is once again proof that Navoi is the «sultan of the word property».
It seems that our lexical wealth given in historical dictionaries also fulfills important tasks such as collecting, preserving and passing on ideas, worldviews, knowledge-experiences expressed in language, reflecting national-spiritual relations, and realizing categories of beauty. In addition to summarizing the lexical wealth that is only a means of communication between people, the dictionary also expresses the feelings and experiences formed through the language, joys and sorrows, astonishment and It also expresses various sensations, such as emotions and the presence of the soul, which always go beyond the purely communicative purpose and perform an aesthetic function, such as expressing the human psyche and feelings.