Qidiruv

koʻngli hohlamoq

A: Pok mazhab kishi edi, namozini tark qilmas edi, ortuqsi namozlar ham xeyli oʻtar edi. Shatranjgʻa koʻp mashʼuf edi. El bir ilik bila oʻynasa, ul ikki ilik bila oʻynar edi. Har nechuk koʻngli tilar oʻynar edi. Imsok va xissat tabiatida gʻolib edi [134]. 1. He was a pious and orthodox believer, never neglected saying the appointed prays, and frequently repeated the supererogatory ones. He was madly fond of chess; if a person played at it with one hand, he played at it with his two hands. He played without art, just as his fancy suggested. He was the slave of avarice and meanness [186].

koʻngil toʻlgudek

A: Bizga qurbon iydi Shohruxiyada boʻldi. Betavaqquf oʻtub, xon qoshigʻa Toshkandga bordim. Bu ruboiyni aytib edim, maʼmul qofiyasida taraddudim bor edi, ul mahalda sheʼr mustalahotigʻa muncha tatabbuʼ qilmaydur edim, xon xushtabʼ kishi edi, sheʼr aytur edi, agarchi sar-u somonliq gʻazali kamroq edi, bu ruboiyni xongʻa oʻtkarib, taraddudimni arz qildim. Koʻngul tingʻudek shofiy javob topmadim. Gʻolibo, sheʼr mustalahotigʻa kamroq tatabbuʼ qilgʻondurlar. Ruboiy budur:Yod etmas emish kishini mehnatta kishi,Shod etmas emish koʻngulni gʻurbatta kishi.Koʻnglim bu gʻarabliqta shod oʻlmadi hech,Gʻurbatta sevunmas emish, albatta, kishi [88-89]. 1. I passed the Ide-e-korban in Shahrokhia, but, without tarrying there, I went to Tashkend to the Khan. I had composed the following rubai in a well-known measure, and was dubious about the correctness of its rhymes, as that time, I had not studied with much attention the style and phraseology of poetry. The Khan had pretensions to taste, and, moreover, wrote verses; though his odes, to be sure, were rather deficient both in manner and substance. I presented my rubai, however, to the Khan, and expressed to him my apprehensions, but did not get such an explicit or satisfactory answer as to remove my doubts. Indeed, it was pretty clear that he had no great skill in poetic diction. The following is the rubai or quatrain in question: -(Turki) — No one remembers him who is in adversity;A banished man cannot indulge his heart: in happiness;My heart is far from joy in this exile;However brave, an exile has no pleasures [102].

dilidan oʻtkazmoq

A: Seshanba kechasi, safar oyining yigirma yettisida hazrat Xoja Ahrorning «Volidiya» risolasini nazm qilmoq xotirimgʻa kechti. Hazratning ruhigʻa iltijo qilib, koʻnglumga kechurdimkim, agar bu manzum ul hazratning maqbuli boʻlur, xud nechukkim, sohibi «Qasidai Burda» — ning qasidasi maqbul tushub, oʻzi aflaj marazidin xalos boʻldi, men dogʻi bu orizadin qutulub, nazmimning qabuligʻa dalile boʻlgʻusidur [242]. 1. On the night of Tuesday, the 27th of Zefer, I turned over in my mind the plan of translating into verse, the tract in honour of the parents of the reverend Khwajeh Obeid. Placing my confidence in the soul of the venerable Khwajeh, I indulged a hope, that perhaps his reverance might be induced to receive my poem favourably, and to remove my disease, as he had done with the writer of the Kasideh, who, when he presented his Kasideh, had his offering accepted with favour, and was delivered from his palsy [388, 389].

koʻngliga shubha tushmoq

погов. (букв. у кого душа черная, у того и лицо черное) недоброжелательный человек не может прямо смотреть в глаза людям.

koʻnglida dardi alami bor boʻlmoq