Linguistic explication of the concept of FORGIVENESS in the Avar and Russian conceptosphere

Magomedova Patimat Aripovna ORCID: 0000-0002-8177-8951 Doctor of Philology Professor, Department of Theoretical and Applied Linguistics, Dagestan State University 367026, Russia, Republic of Dagestan, Makhachkala, Mursalova str., 110 p_magomedova@mail.ru Other publications by this author

Abdulatipova Bakhu Itarkuevna Graduate Student of the Theoretical and Applied Linguistics Department, Dagestan State University 367026, Russia, Republic of Dagestan, Makhachkala, Magomed Hajiyev str., 43 a p_magomedova@mail.ru

Introduction

Comparative linguoconceptology at the present stage of linguistics development represents the most relevant and in-demand scientific developments of national conceptual spheres. Agreeing with the fact that "the concept of "concept" corresponds to the idea of those meanings that a person operates in the processes of thinking and that reflect the content of experience and knowledge, the content of the results of all human activity and the processes of cognition of the world in the form of certain "quanta" of knowledge" ^{[8, p. 90]}, we presented in a comparison of different structural languages a fragment of the linguistic picture of the world on the example of the concept of FORGIVENESS. The scientific novelty of the research lies in the fact that it is carried out in the context of comparing two different linguistic cultures, taking into account cultural realities.

Various aspects of the study of the concept of forgiveness are found in the works of both linguists and philosophers, psychologists, sociologists: [Arutyunova, 2000; Litvinova, 2015; Tomiltseva, 2010; Chukova, 2011; Shafagi, 2011, etc.].

Religious conceptology, devoted to the study of religious concepts and their significance in the spiritual world of man, can be distinguished as an independent section in conceptology ^{[12, p.128]}

In the Russian and Avar linguoculture, a special place is occupied by the concept of FORGIVENESS/ TIASALUGIN, associated with a significant range of ideas and ideas embodying both religious and secular layers of its content.

The concept of FORGIVENESS in linguoculture combines various aspects related to psychology, ethics, religion and public opinion. It has a complex and multidimensional meaning, which manifests itself in different language expressions and speech turns. For a complete and accurate understanding of the concept of FORGIVENESS, it is necessary to consider it in different contexts and aspects, as well as to take into account historical, cultural and religious factors affecting its interpretation in language and culture.

In culture, forgiveness is considered as an important and necessary condition for the real peaceful coexistence and development of society as a whole. The psychological aspect of the concept of Forgiveness in linguoculture is presented as the process of restoring relations between people after a conflict or resentment.

In Russian linguoculture, the concept of FORGIVENESS is also associated with the concept of mercy and compassion, which is reflected in the saying Mercy and truth will make a mountain. Also in the Russian language there are expressions reflecting the importance and necessity of the process of forgiveness, for example, forgive each other so that malice does not devour; the ability to forgive is a great gift; Whoever recognizes himself weak and sinful, he entrusts himself to the Lord, receives His grace and forgiveness." [NKRYA, 2008]. In Russian culture, forgiveness is considered a spiritual value that promotes harmony in society and personal development. Forgetting about ourselves, we find ourselves. Forgiving others - we find forgiveness ourselves. Dying, we rise to eternal life [NKRYA, 2003]. A real poet has such a measure of life - forgiveness of all [Gerdt. Knight of Conscience, 2010]

The philosophical aspect of the concept of Forgiveness also has a significant meaning in linguoculture. In philosophy, Forgiveness is interpreted as a process of awareness, acceptance and liberation from insults and abusers. This process not only frees from negative emotions, but also allows a person to become more wise, creative and promotes personal growth.

Consideration of the linguistic embodiment of this concept allows us to better understand how it is expressed in language, what meanings it has and how it is related to culture and social norms, and the comparative aspect allows us to discover the specifics and uniqueness of the national conceptual sphere.

The analysis of dictionary definitions revealed the main substantive components of the concept of FORGIVENESS: 1) Mercy to the guilty, leniency to guilt, pardon. ^[14]; 2) Pardon, apology of some act. P. debts. P. sins. Ask for forgiveness. To beg, to beg P. To get, to deserve P. There is no forgiveness for someone ^[4]; 3) Pardon, cancellation of punishment for some fault, for some offense. ^[5]

V. I. Karasik identifies the following signs when considering FORGIVENESS on the material of the Russian and English languages: 1) realizing that someone has caused harm, 2) stop being angry at him and 3) blame him, and 4) release someone from fulfilling obligations, 5) showing tolerance and generosity" ^{[7, p. 77]}.

So we can distinguish the semantic volume of the core of the concept of FORGIVENESS, represented by the following conceptual features:

1. Absolution of sins

2. Absolution of guilt

3. Pardon

4.     Rejection of resentment

5. Mercy

6. Apology

7. Leniency

8. Benevolence

9. Release

For the concept under study, the most important are the values of the spiritual order associated with the main sacred meanings of religion.

Forgiveness in Russian linguoculture is traditionally associated with the Christian religion and is understood as an act of liberation from resentment, insult or harm inflicted, as a sign of mercy and love for one's neighbor.

For if you forgive people their trespasses, your Heavenly Father will also forgive you; and if you do not forgive people their trespasses, then your Father will not forgive you your trespasses [Mt. 6, 14-15]. And the Lord our God has mercy and forgiveness, for we have rebelled against Him. [Dan. 9, 9]

Avar dictionaries are distinguished in the lexemes of the gl. t I asalugyine and the entity derived from it. t I asalugin is the next , respectively , the volume of the value:

Tiasalugyine 1) forgive, forgive, excuse, excuse someone; ~ayan gyarise to ask for forgiveness; dun dudasa ~ana I forgave you 2) pardon, amnesty

Tiasalugyin 1. masd. gl. Tiasalugyin 2. 1) forgiveness, apology 2) pardon; amnesty ^{[1, p.1118]}.

In the Avar linguistic culture, there is a clear connection of this concept with the Muslim religion, which calls for the forgiveness of insults and offenders, even in the most difficult situations.

Avar.: "Take [yourself] the ability to forgive, encourage [to follow] generally accepted norms and turn away from the ignorant." [Quran 7:199]. Also the Messenger of Allah said:Every slave who does not associate anything with Allah will be forgiven, except for a man who has a grudge against his brother. It will be said: Detain these two until they reconcile [Muslim, Malik and Abu Dawood]

In other words, forgiveness is a religiously significant category, it is a condition of salvation. We are called, before we begin to pray, to forgive, to pray for the offenders.

The linguistic embodiment of the concept of FORGIVENESS in Russian is associated with a variety of lexical units expressing various aspects of this concept, for example, forgiveness of sins, forgiveness of guilt, forgiveness of mistakes, etc. ^{[13, pp. 82-93]}

We can trace this connection in the paroemias of the Russian language. For example.:

rus.: Close someone else's sin – God will forgive two [Dal, 1977, p. 6]; The sins of the unforgiving are not forgiven by the Lord [Augustine]; There was guilt, yes forgiven! [Dahl, 1977, p. 6];  Guilt tends to the head [Dahl, 2009, p. 814]; An involuntary mistake is forgiven [Dahl, 1977, p. 6]; People stay together not because they forget mistakes, they stay together because they forgive each other [Sarasvati].

In the Avar language, one can find a connection with the following similar lexical units - g I ayib/taksir (guilt), munag/x I ak (sin), galat I (error).

Avar.: TIasa luga giudul dir Giaib Giechieb Giumrudul batarab Dandchivayaldasa [NKAYA] "I'm sorry, friend, it's not my fault, but a combination of life circumstances"; Tso-tsonigi Giaib Kkechiogo bukIunarin, Tiasalugya [Tsadasa, 1942] "No, no mistakes are made, you forgive me"; I'm Allag BetIergian, dun Dur zagIipav lag vugo, Doue giabuleb Giibadatalul didasan kkarab Galati, adab tey, taksiralda Mun tIasa luga, kabulgi giave Dur hiriyav HIabibasul hIurmatalye gIolo! [al-Chirkawi, 2010, p. 582] "O Allah Almighty, I am your sinful slave, forgive me for mistakes in worship, shortcomings in worship, for the sake of the beloved Prophet, forgive me"; Astavpirullag, dir munagiazdasa tIasa luga, giardarav Allag! [Hajiyev, 1930]. "I ask forgiveness for my sins, O benevolent Allah"

One of the nuclear tokens used to express FORGIVENESS is the forgive token. In the system of the Russian language, other lexemes are also used, such as to excuse, to humble, to beg, to let go.

They, along with "asking for forgiveness", "asking for an apology", make performative statements: to let go of sins, to let go of resentment, to beg for forgiveness.

In the Avar language, the verbs t I asa lugyine "forgive", cancer I gurkh I ize "have mercy/ take pity", x I alallize "to forgive something, e.g. debt" are used to express TIASALUGYIN "forgiveness". 

At the same time, in the Avar language, the verbs rak I gurkh I ize and x I alallize appear in the same meaning as t I asa lugine only in context. Here are examples of how they can be used in the text:

Avar.: Amma kin bukIun batanigi, dir rakI gurhIana dolda [NKAYA]

Schaigurel, rakya Gyechieb gyan bukIunaro, nahasan gargadiyalye kafaratgi Gyechio: yagi Betierganasdasa Hyalalli tIalab gyabi, yaluni gyesul munagyal churagiyin Allagyasda gyari guroni [NKAYA].

The communicative situation of forgiveness includes two substances, sides: the side giving forgiveness and the side receiving/accepting forgiveness. In addition, forgiveness for something is also implied: for example, for wrong, sinful actions. In other words, the participants in the act of forgiveness are the addressee who committed a sin or caused harm and the addressee who suffered as a result of this action.

Rus. Forgive me, in what I have sinned before you – God will forgive;

 Forgive me" - God will forgive you, forgive me

But in some cases, forgiveness can be rhetorical. For example, avar.: Dida tIasa luga, tIerkhun uneb bak Kyodalgi, sardilgi, Siratialul kyoh [NKAYA] "Forgive me, the setting sun, for days and nights at the Sirat Bridge (the Islamic reality of the other world is the Sirat Bridge, which all Muslims must pass on the Day of Judgment)"

Ebel, hiriyai ebel, tIasa lugya dur talikHikarav, tIuvango besdallarav garimav vasasdasa [NKAYA].

The objects of forgiveness include sins and mistakes.

Rus: only I realized that this was a sign from above, that they heard me there, that my sin was forgiven, the power of my prayers increased and now I can even help people [Litinskaya].

Forgiveness is often asked for in prayer.

Avar: I am Allag, Moon Tiasalugunev, Gurkhiulev, tIasa lugyine bokulev vugo, Allag, moon nizheda tIasa lugya" [NKAYA] "O Allah, You are Forgiving, merciful, I want You to forgive, You forgive us."

Rus.: I keep going to the grave ? I pray: "Forgive me, sinful [Vishnevsky]

The category of forgiveness, therefore, is closely related to "sin" and, one might say, is included in the conceptual field of "sin" along with its components such as the commission of sin, punishment for sin, redemption of sin and some others.

In Christianity, it is considered that God forgives a person's sins if he confesses and the penitent asks for forgiveness. Also in church practice there is a rite of confession, during which a person confesses his sins and receives a blessing and forgiveness from God from the priest.

Rus: "But Jesus said to them a second time: Peace be upon you! As the Father sent Me, so I am sending you. Having said this, he blew, and said to them: Receive the Holy Spirit. To whom you forgive your sins, they will be forgiven; to whom you leave them, they will remain." [John 20:21-23].

In Islam, Muslims also ask God for forgiveness in their prayers. But unlike priests in Christianity, in Islam imams cannot absolve other people's sins. And confessing to someone, i.e. telling about your sin is considered undesirable.

All members of my community will be forgiven, except those who publicly declare their sins. Such people include a person who sinned at night, but Allah Almighty hid his sin, and in the morning he himself says: “Oh so-and-so! I have committed such a sin.”^[2]

A person should also hide both his own sins and the sins of other people, and not reveal and expose them to the public.

If a slave in this world hides the shortcomings of another slave, then on the Day of Judgment, Allah Almighty will hide the shortcomings of this person. ^{[2, 2590]}

The religious aspect of the concept of FORGIVENESS in Russian linguoculture is also expressed in religious texts, prayers, songs and other works.

Conclusion

Thus, the nuclear component reflects primarily the religious layers of the conceptual content of the concept we are interested in.

Summing up the analysis of the concept of FORGIVENESS, it can be noted that this concept in both linguistic cultures has a purely positive connotation. And it is considered as something without which life is impossible, devoid of meaning. Forgiveness brings relief to the one who receives forgiveness and even to the one who gives forgiveness. We can say that the concept of FORGIVENESS penetrates into all spheres of people's lives and makes them seriously think about their attitude to understanding the most important spiritual components of human life.