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THE DIDACTIC ISSUES IN THE WORKS OF ASRI
(BASED ON THE EXAMPLE OF “PANDNOMAYI ASRIY”)
Fayzullayev Zavqiyjon Qobiljon o‘g‘li
Basic doctoral student Candidate at Samarkand State University
named after Sharof Rashidov, Uzbekistan
https://doi.org/10.5281/zenodo.15746197
Annotation.
This article explores Turkish admonishments with a particular
focus on the work “Pandnomayi Asri” by Asri Tabrizi, offering a detailed analysis
and presenting selected excerpts from the text.
Key words:
Turkic language, Asri, creativity, proverb, didactics.
Throughout all ages, humanity has been the central theme of literature.
Since “literature is the study of humankind”, the entire history of literature can
be regarded as the history of exploring human thought and ideology, depicting
human nature, and uncovering the essence of humanity. This is because every
writer, every poet, when putting to paper the societal phenomena and ideas that
intrigue or inspire them, inevitably reflects on human character and image,
morality, actions, and aspirations. What is a human being? Where do they come
from? How should they conduct themselves in life? On what foundations should
human society and the relationships between people's thoughts be built? These
questions have occupied not only philosophers and political scientists but also
writers.
In the centuries-old Eastern literature, the issue of humanity has always
been a subject of debate, giving rise to diverse perspectives. Even during periods
of heightened religious superstition and feudal oppression, the humanist poets
of the East never hesitated to glorify man, describe his noble virtues, and
criticize his flawed and base conditions [3:18]. The moral virtues of humanity
have always been at the center of attention for Eastern poets. The fact that the
word “adabiyat” (literature) derives from “adab” (ethics, refinement) further
confirms this. Take any poet nurtured in the Muslim East, and you will
encounter works imbued with a didactic tone. Our ancient writers regarded
literature as a means of moral education. Whether in purely lyrical works or in
epic narratives filled with events, legends, and adventures, there were always
elements of “mau'iza”—exhortations and advice [3:72]. Often, concepts such as
“pandnoma” (book of counsel), didacticism, admonition, and guidance go hand
in hand. When we speak of literature in this vein, we refer to instructive, morally
edifying works and texts of this nature. It is well known that the East has long
been considered the land of ethics and refinement (adab), a fact acknowledged
by the global community. Indeed, the history of Turkic literature is rich in
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didactic works (pandnoma), which continue to be treasured as gems of world
literature to this day. This tradition of Turkic didacticism began with such
masterpieces as “Kutadgu Bilig” (Wisdom of Royal Glory) by Yusuf Khass Hajib
in the 11th century and “Hibat ul-Haqayiq” (Gift of Truths) by Ahmad Yugnaki in
the 12th century, later reaching its zenith in subsequent eras. The didactic
tradition flourished in works like “Hayrat ul-Abrar” (The Astonishment of the
Virtuous), the first epic poem in Alisher Navoiy’s “Khamsa” (Quintet), as well as
in “Miftah ul-Adl” (Key to Justice) and “Gulzar” (Rose Garden) by Khoja (16th
century), and “Zarbulmasal” (Proverbial Wisdom) by Muhammad Sharif
Gulkhani. In these works, moral instruction takes center stage, reflecting the
enduring legacy of wisdom literature in Turkic culture.
Although we have mentioned only a few of these literary figures above,
nearly every prominent personality in the history of our literature has
addressed moral education in their works, dedicating at least a small portion of
their writings to didacticism. The poet Asriy, whom we intend to examine below,
is no exception. Despite having lived and created in a foreign land, his status as a
Turkic poet justifies the study of his didactic works. Indeed, much of Asriy’s
lyrical legacy is imbued with a mystical spirit, yet among his surviving works, his
“Pandnomayi Asriy” (Asriy’s Book of Counsel) holds a special place. The version
of “Pandnomayi Asriy” is available to us consists of twenty-five couplets.
However, according to the Iranian scholar J. Mir-oghli [1], the original work was
likely more extensive.
This suggests that while Asriy’s didactic poetry may have reached us in a
fragmentary form, its significance within the Turkic literary tradition remains
undeniable. His “pandnoma” continues the centuries-old tradition of moral
instruction, aligning with the broader Eastern and Turkic emphasis on wisdom
literature.
Asriy, like other great luminaries of the East, distilled the lessons of his life
experiences into concise, simple, and accessible wisdom, presenting them in the
form of a “pandnoma” (book of counsel) for his readers. The poet frequently
employs folk proverbs in his didactic work, enriching its poetic brilliance. He
opens his counsel with the verse:
Necha javharli so‘z demish otalar,
Dingla, box! Har birinda hikmat vor [1: 45].
The phrase “javharli so‘z” (jewel-like words) in this couplet is commonly
associated with folk proverbs and sayings – zarbulmasal – referring to the
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timeless wisdom passed down through generations. Here, “otalar” (forefathers)
signifies our ancestors, whose insights remain invaluable.
Insonin yonsa og‘zi sutdan agar,
Puflayub-da yug‘radi ila ichar [1: 46].
This couplet embodies the essence of the Uzbek proverb: “Og‘zi kuygan
qatiqni ham puflab ichar”.
The proverb illustrates the behavior of a person who, having suffered from
carelessness or misfortune, becomes excessively cautious in all matters
thereafter. It is often used to describe someone who, after a single painful
experience, avoids repeating the same mistake. This wisdom aligns with the
Hadith of the Prophet Muhammad (s.a.v): “A believer does not allow himself to
be stung from the same hole twice”. At its core lies the principle: “A wise person
does not repeat their mistake a second time”.
Another example of Asriy’s didactic brilliance is seen in the following
couplet:
Demirinda sen tovinda dukmaka boq,
Egilir yosh ekin og‘och on choq [1: 46], –
Here, Asriy employs a natural metaphor to emphasize the importance of
early self-discipline and moral correction. “Egri cho‘pni olov to‘g‘rilaydi, egri
kishini go‘r” . This aligns with another Eastern proverb:
Dard ko‘rmush o‘lon-la dardlashsan,
Chunki domdon dushan bilir holdan [1: 46], –
This couplet shares the same essence as the proverbs “Dard davosini
tabibdan emas, dard chekkandan so‘ra” and “Tabib tabib emas, boshidan
o‘tkazgan – tabib” maqollariga mazmunan yaqin”.
Or consider:
Bilmayursan, chekinma, so‘r doim,
So‘rmayon kimsa o‘lmamish olim [1: 47], –
This verse aligns perfectly with Navoi's wisdom: “The scholar learns by
asking questions, while the proud who don't ask become their own oppressors”.
For knowledge is strengthened only through inquiry, seeking and learning.
Or consider the twelfth couplet:
Johilin har zamon uzinda qara,
“To beshikdan mazora ilmi ora” [1: 47], –
This verse echoes the teachings of our Prophet Muhammad (s.a.v): “Seek
knowledge from the cradle to the grave”. “The pursuit of knowledge is obligatory
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for every Muslim, male and female”. Indeed, knowledge is our salvation—no
endeavor succeeds without it. This is why the sacred teachings of our faith call
us to seek knowledge. The Holy Qur'an and the noble hadiths of our beloved
Prophet (PBUH) frequently emphasize the importance of learning. For instance,
in “Sahih al-Bukhari” (“The Authentic Collection”), the virtues of knowledge are
highlighted with profound clarity. Islam places such high value on education that
it becomes not just an obligation but a lifelong journey toward divine wisdom
and human excellence. Or:
Qiyshi fikr aylamak, kerak yoydan,
Kiridunmaz chixincho ux yoydan [1: 47], –
expresses the meaning of the popular proverb “Aytilgan so‘z – otilgan o‘q”.
This proverb advises that before speaking to a group or individuals, one must
thoroughly reflect and deliberate. Every word a person utters - whether good or
bad, appropriate or inappropriate - cannot be taken back once spoken.
This proverb conveys the same meanings mentioned above. Or consider the
fourteenth couplet in the Pandnoma:
Har zamon uyama dodli so‘zlarsan,
Og‘la der do‘st, kuldirar dushman [1: 47].
This verse embodies the essence of the popular saying: “A true friend's
words may hurt, while an enemy's bring laughter”. This proverb teaches us that:
A genuine friend always acts in your best interest. They never wish you harm or
seek to cause you damage. Even if their words seem harsh, one shouldn't take
offense. Their stern advice aims to steer you away from wrongdoing.
The couplet and proverb both emphasize that:
Dushman gar bir o‘lsa, cho‘xso bilir,
Do‘st ammo min o‘lsa, yo‘xso bilir [1: 47], –
True friendship sometimes requires painful honesty. Superficial flattery
often comes from foes. Wise people value constructive criticism over empty
praise. “Even one enemy is too many; a thousand friends are never enough”.
Qiso dut xal ichindasan dilini,
Ham yemak irikin doxi ilini [1: 47], –
This reflects the traditional wisdom: “Better a tongue held silent in the
mouth,
Than a sword kept sheathed in its scabbard”.
Qononir ham kechar ilin yorasi,
Qononir sanama, kim dilin yorasi [1: 48].
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This mirrors the Uzbek proverb: “Tig‘ yarasi ketadi, til (dil) yarasi
ketmaydi” (“A sword's wound fades; a tongue's wound lingers”.)
Or consider:
Qayma sovuq suv kimsanin oshina,
Kulma hech qo‘nshina, kelar boshina [1: 48], –
It echoes traditional wisdom: “Mock no one's plight, for fate may strike you
alike”. “Laugh not at kin, lest your own head bows in turn”
Or consider:
Yaxshiliq chun vojib bo‘ldi biza,
Yaxshiliq et-da istar ot deniza [1: 48].
This embodies the Uzbek proverb: “Yaxshilik qil, suvga sol, baliq bilar, baliq
bilmasa, Xoliq bilar”.
Or consider;
Zinat o‘lmaz ajuz ichun g‘oza,
Gar halab urda-burda andoza [1: 48], –
This reflects the saying: “So‘qir ko‘zga surma” – meaning futile efforts to
improve what lacks capacity.
Or consider;
Aylama zulm, et hazar “oh”dan,
Qo‘rx u kasdan, ki qo‘rxmas Allohdan [1: 49].
This distich encapsulates the proverb: “Fear not those who fear God; fear
only Him who needs fear none”. Final Couplet (Conclusion of Asriy's Pandnoma):
Asriyo! Pandin o‘ldi xayri kalom,
Garchi ma’lumi ayladin e’lom [1: 49].
In truth, we have not examined the complete form of the poet’s
“Pandnoma”, but only certain limited excerpts. This provides us with merely a
glimpse into Asriy’s work – to truly immerse ourselves in the depth of his
thought, we must engage with the full scope of his creative legacy. Asriy stands
as a bridge between tradition and innovation, his verses echoing the past while
awaiting modern rediscovery. The task ahead? To fully explore, analyze, and
celebrate this neglected sage of Turkic didactic poetry.
References:
1. Asriy “Devon”idan sahifalar (g‘azallar). Nashrga tayyorlovchi J.Mir o‘g‘li.
Birinchi nashr. – Tehron: “Chamanoro” nashriyoti, 1946.
2. Imom Ismoil al-Buxoriy, Al-jome’ as-sahih, 1-jild, arabchadan Zokirjon Ismoil
tarjimasi. – Toshkent, 1991. Elektron manba: www.ziyouz.com.
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3. Muhiddinov M. Istiqlol davri o‘zbek navoiyshunosligi. Ko‘ngil hayratlari.
30 jildlik. 9-jild. – Toshkent: Tamaddun, 2021.
4. Mirzayev T., Musoqulov A., Sarimsoqov B. O‘zbek xalq maqollari. – Toshkent:
Sharq, 2019.
5. Shomaqsudov Sh., Shorahmedov Sh. Hikmatnoma (O‘zbek maqollarining izohli
lug‘ati), – Toshkent: O‘zbekiston milliy ensiklopediyasi, 1990.
