he article analyzes the use and artistic interpretation of the terms "mani" ("meaning") and "ahli maoniy" ("people of enlightenment") in the work of Alisher Navoi. In the works of the great thinker, the interpretation of these concepts was studied on the basis of the following classification: 1) the expression of ideas that reveal the essence of the terms "meaning"; 2) a high level of educated people and their views, which could be a criterion for the life of society and the artistic and

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... ic thinking of the nation; 3) a description of predecessors and contemporaries belonging to people of enlightenment; 4) the question of the relationship between people of education and people of appearance. This scientific problem was investigated on the example of Alisher Navoi's sofa "Badoy-ul-Bidoy", the kulliyat "Khazoyin-ul-Maoniy", dastans "Khamsa", the nameskir (ontology) "Majolis-un-nafois", the works of "Lison-ut-tayr "," Muhokamat-ul-lughatain "," Mahbub-ul-kulub "," Hamsat-ul-mutahayyirin "," Nasoyim-ul-muhabbat "," Holoti Sayyid Hasan Ardasher ". If necessary, the views of Alisher Navoi are compared with those of his great predecessor Nizami Ganjavi. The works of Davlatshah Samarkandi "Tazkirat-ush-shuaro", Dehhudo "Lugatnoma", Giyosiddin Khandamir "Makorim-ul-ahlok" were used to substantiate scientific views in the analysis process. As a result of the study, it was found that the term "meaning" in the work of Alisher Navoi contradicts "appearance (appearance, appearance)" and expresses the inner essence, not the external content, and the concept of "enlightenment" means the science of knowledge, which is the basis of artistic expression. It is concluded that the combination "ahli maoniy" (people of enlightenment) represents a broader essence, which is interpreted under the meaning of people of truth and enlightenment, meaning "Haq", that is, Allah in a figurative sense and is a concept associated with the concept of the great poet's work.