Glorifying human qualities and condemning vices in Sufi Ahmad Yasawi’s poems

Abstract

This study aims to provide a comprehensive understanding of the Sufi tradition, specifically focusing on human behavior and the concept of the ego. To accomplish this, we focus on the profound poems of Sufi Ahmad Yasawi, which provide a valuable means of exploration. This article critically analyzes the importance that Sufi Yasawi places on concepts such as repentance, goodness, and integrity, while also exploring his strong disapproval of vices like impurity, ignorance, and greed. The study aims to establish connections between these teachings and ethical principles, illuminating the influence of positive and negative behavior on individuals and society. This exploration analyzes several Sufi Yasawi’s wisdom poems from a literary-philosophical perspective, revealing timeless guidance on spiritual and moral values. The wisdom expressed in his poetry goes beyond the constraints of time and space, guiding humanity towards a virtuous path.

Keywords:

• Literature
• Sufi studies
• human qualities
• moral perfection
• ethical beliefs

Public Interest Statement

Step into the enchanting realm of Sufi poetry and embark on a profound journey of self-discovery and spiritual enlightenment. In this article, we explore the timeless verses of Sufi Ahmad Yasawi, a revered figure in Islamic Sufi literature. His poetry celebrates human virtues and encourages self-reflection on our behavior and ego. In his wisdom poems, we delve into the importance of virtues such as wisdom, patience, and excellence, and how they contribute to genuine dignity and personal growth. Explore the mysterious realm of Sufism, which emphasizes love for the Motherland and trust in the Divine. Join us in exploring Sufi literature, which offers valuable insights for our spiritual growth and moral compass, transcending time and place. Get ready to be inspired and uplifted by the poetry of Sufi Ahmad Yasawi, as he reveals the art of finding inner peace and fostering a harmonious society.

1. Introduction

Literature is an educational tool that encompasses the art of understanding and teaching moral principles. The term “adabiyot” in Uzbek encompasses the essence of literature, originating from the Arabic word “adab,” which refers to proper behavior or actions in relation to one another. This linguistic connection between literature and behavior emphasizes the significance of words and their impact on the human heart (Yusuf, 2012). Literature plays a central role in transmitting moral values to the masses through various literary forms, such as poetry and prose. Sufism, a sub-discipline of literature, promotes ethical behavior through its strong connection to Islamic thought and its focus on moral excellence. Sufi literature delves into the origins of negative behavior and provides guidance on cultivating positive behavior. The teachings of Sufism, conveyed through different literary genres, provide a unified and hierarchical approach to overcoming vices and achieving moral excellence (Khojiyeva, 2015).

This article aims to explore the depth of the Sufi tradition in understanding human behavior and selfishness. We conduct a literary-philosophical analysis of the wisdom poems of Sufi Ahmad Yasawi, a prominent figure in Turkish world literature from Central Asia. The selected work, “Diwan-i Hikmat” or “Hikmats” (Compendium of Wisdom), holds great importance in the literature of Turkic-speaking nations, surpassing both time and geographical boundaries (Abashin & Humphrey, 2005). We analyze Yasawi’s depiction of the glorification of human virtues and the condemnation of vices, such as impurity, ignorance, and worldliness, through excerpts from his poems. This wisdom poem emphasizes the importance of moral values and serves as a timeless guide for humanity to reflect on its virtues, transcending cultural and temporal boundaries. Let us embark on an enlightening journey by exploring the profound verses of Sufi Yasawi. Through his poetic brilliance, we can uncover the eternal wisdom contained within his words:

Bismilloh deb bayon aylay hikmat aytib,

Toliblargʻa durru gavhar sochtim mano.

Riyozatni qottigʻ tortib, qonlar yutub,

Men daftari soniy soʻzin ochtim mano.

Meaning:

With the name of God, I commence my words,

Bestowing jewels of knowledge to eager minds.

With tireless toil, I swallowed the bitter “blood”,

The one to unveil this second script of wisdom, none but I, Yasawi.

2. Methodology

This study utilizes a method that involves closely analyzing texts in the field of literary studies. It specifically examines how the structure and style of texts contribute to discourse. Specifically, we analyze the theme of morality in the wisdom poems of Sufi Ahmad Yasawi, using his work “Diwan-i Hikmat (or Hikmats)” as the main source. The research focuses on the impact of human behavior, including both positive and negative aspects. By closely analyzing select verses from the “Hikmats,” we aim to uncover the profound meanings within these timeless wisdom poems. We use qualitative research methods to thoroughly examine the text, focusing on language, ancient Turkish poetry, culture, ethnography, and Sufi themes and concepts. The article includes Turkish versions of the poems along with English translations to aid comprehension. The notes provide further explanations of specific phrases or words, while the accompanying table summarizes the key points. This study uses linguistic analysis and literary investigation to explore the ethical teachings and enduring wisdom found in the poetry of Sufi Ahmad Yasawi.

2.1. Sufi Ahmad Yasawi—His Sufi Order and “Hikmats”

Sufi Ahmad Yasawi (1100–1166 AD) was a revered mystic, spiritual guide, and esteemed Turkish poet. Sufi Yasawi is commonly regarded as one of the most profound and ancient poet mystics in Turkish literature. A native of the city of Sayram in Turkestan, Kazakhstan, Sufi Yasawi had a trans-border influence as he founded the Yasawi Order, the first Turkish Sufi order, and contributed significantly to the spread of Islam in Central Asia and the Turkic regions (DeWeese, 1996). In the words of the venerable Alisher Navoi, “(Great) Shaykh among [other] Shaykhs, ‘Khwaja (i.e., Master)’ Ahmad Yasawi was from Turkestan. He had a significant and notorious reputation and held a position of great authority in Sufism. He had an inordinate number of Murids (novices) and companions (disciples and followers), and even the rulers were completely subject to his will and devotion” (Navoi, 2005). Sufi Ahmad Yasawi devoted his entire life to Sufism and composed wisdom poems while making a modest living as a craftsman (Dustkoraev, 1994). He made straw nets, wooden spoons, and ladles, and taught his students the importance of learning a craft to support themselves. Like other Sufi luminaries, he emphasized identifying and addressing the roots of oppression without advocating class struggle, recognizing that such conflicts perpetuate oppression in various forms. He rejected inhumane ideologies and understood that true social justice should not be based on competing social groups but on promoting the best qualities of the individual. These principles were firmly established in the teachings of the “Yasawi Order” (Oğuz, 2016). This noble approach aimed to prevent violence, oppression, and negative emotions such as jealousy and revenge, and to promote the essence of true humanity. “Yasawi Order” differs from other Sufi orders in two notable aspects. First, it was the first Sufi order to be established in the Turkish language and deeply integrated mystical ideas into the national culture (Hasan, 2012). The second aspect emphasized vocal dhikr (invocation of God’s name) and encouraged private conversations. Although the Yasawi Order embraces its unique principles, it is beyond the scope of this discussion to elaborate on them (Hasan, 2012).

So, the lyrical essence of Hikmats takes on a distinct significance when compared to the works of renowned Persian-Tajik Sufi poets like Abdul-Majd Sanai, Fariduddin Attar, and Jalaluddin Rumi, who elevated Persian Sufi poetry to new heights (Haqqul, 2001). Sufi Ahmad Yasawi, being a trailblazer, was the first to venture into composing hikmats—wisdom poems or collections of proverbs. The paramount quality of Sufi Yasawi’s Compendium of Wisdom lies in its ability to inspire readers to embrace the strength of Unity and cleanse their hearts through the delight of Divine Oneness with Almighty God. Delving into Sufi Yasawi’s Compendium of Wisdom engenders a profound yearning for ethical excellence, noble deeds, and lofty aspirations, guiding readers away from the material world’s claims and toward the essence of true human existence. Sufi Yasawi’s primary goal was to attain Ma`rifah (interior knowledge), which is why he aptly named his poetry Hikmats—Compendium of Wisdom (Haqqul, 2001). Hence, the treasure of Sufi Ahmad Yasawi’s Compendiums of Wisdom has been bestowed upon us. While there are debates surrounding its authorship, the Diwan-i Hikmat is widely believed to have been lovingly compiled by his murids (novices) and followers, preserving his legacy for future generations.

The Diwan-i Hikmat explores Islamic philosophy, illumination, and reality, delving into concepts such as divine love, enchantment, the ecstasy of enlightenment, and the transition from death to life in a deeply sincere and moving way. This oldest and most significant piece of Turkic Mystical Literature, Hikmats, masterfully weaves a religious-mystical atmosphere with the richness of oral folk tradition. Sufi Yasawi’s Hikmats have historically played a crucial role in the spiritual and intellectual development of Turkic nations, establishing him as a respected Sufi scholar. His sincere goal was to lead Turkic communities towards authentic and pure Islamic principles by using the wisdom found in the Compendium of Wisdom, which includes well-known, honest, and memorable poems (Haqqul, 2001). The majority of Sufi Ahmad Yasawi’s poems are composed in the Murabba style¹. So, Sufi Yasawi’s poetry is well-considered among the best masterpieces of classic Turkic poetry not only in terms of ideology but also in terms of artistic potential. The images of the lover (“oshiq”), Derwish², Eran³, Murid (a novice), Murshid (spiritual guide), Pir-i Mughan⁴, Pharaoh (Fir`avn), Qorun (Korah)⁵, Fereydun⁶, Prophet Moses (Musa, PBUH)⁷, Vomiq and Uzra⁸, Prophet Joseph (Yusuf, PBUH), Farhad⁹, Majnoon¹⁰, Od¹¹, Mansour¹², Shibli¹³, Bayazid¹⁴, Junayd¹⁵, Zunnun¹⁶ in Sufi Yasawi’s Hikmats. Besides, Prophet Jacob (Yaqoob, PBUH), Zulayho¹⁷, Arslanbob¹⁸, Prophet Zechariah (Zakariyya, PBUH), Prophet Job (Ayyoub, PBUH), etc., is observed that a special deep philosophical meaning is embodied in the use of symbols of many legendary and historical figures. By means of such artistic symbols, Sufi Yasawi conveys his purpose to the reader in a clear and simple way.

2.2. Sufi Yasawi’s teaching and its significance

The emergence of Sufism as a gradually developing doctrine in the Islamic world has a long history. In this article, we believe it is important to provide context. Sufism emerged as an ascetic movement in the 8th century, and it is well-documented that divisions arose among Muslims following the death of Prophet Muhammad (peace be upon him). During the reign of the third rightly guided caliph, Uthman (may God be pleased with him), there was a noticeable increase in the pursuit of material wealth and the giving of extravagant gifts to close acquaintances. This trend was further intensified during the Umayyad caliphate, characterized by extravagant palaces, excessive jewelry, a fixation on gold and silver, and a preoccupation with accumulating wealth. As a result, people started prioritizing worldly pursuits and material possessions over religious practices and piety. This situation caused dissatisfaction among believers who prioritized their religious obligations over material wealth. These individuals were hadith collectors and scholars who prioritized knowledge over material wealth, even though they lived in poverty. This environment significantly influenced the worldview of the Sufi Ahmad Yasawi, who displayed a remarkable capacity for self-criticism and intolerance of worldly enticements. The Sufi orders, prevalent in Middle Eastern countries, have a shared objective of seeking closeness to God and following Islamic teachings (see Table 1).

Table 1. Sufi Yasawi’s teaching concepts

Aims in Teachings of Sufi Yasawi
Aims	Remarks
1. Familiarize with God’s Unity	Exhortation to be pious and truthful
2. Condemnation of sins	Condemnation of all evil deeds
3. Condemnation of injustice	Protection of people who are victims of injustice Call to Justice
4. Condemnation of over-indulgence in worldly affairs	Promoting the way to preserve a person’s spiritual and physical purity Stop being greedy and craving wealth

Source: Haqqul (2001), pp. 6–8.

2.3. Examination of positive and negative qualities

Sufi Yasawi, within the Hikmats, beautifully praises the noble virtues that are inherent in humanity, such as the desire for knowledge, intelligence, modesty, tolerance, spiritual purity, beauty, enthusiasm, and generosity. He also strongly condemns human vices, including ignorance, stinginess, and deceit. Sufi Yasawi’s profound verses honor the people of knowledge who embody piety, while also cautioning hypocrites and the miserly about the consequences of divine punishment in this World and the Hereafter.

Yer ostig’a qochib kirdim nodonlardin,

Ilgim ochib duo tilab mardonlardin,

G’arib jonim yuz tasadduq donolardin,

Dono topmay yer ostig’a kirdim mano

Meaning:

Amidst the ignorant throng, I sought refuge underground,

I beseeched my friends, “Pray for me, let wisdom be found.”

With profound gratitude, my soul embraced the wise,

Yet, alas, I searched in vain, no wise ones did arise.

Thus, to the depths I fled, seeking truth’s sacred ground.

The Sufi poet Yasawi attributes his decision to seek refuge underground to the influence of the ignorant. It is crucial to consider the context of this statement. The term “ignorants” (“nodonlar”) refers to religious followers who are fanatical and reject the knowledge necessary for eternal salvation. His frustration with these individuals led him to withdraw and find solace away from their impact. The verse, “Amidst the ignorant throng, I sought refuge underground”, encapsulates the tragic experience of ignorance faced by the wise Sufi Yasawi like no other. The teachings of the Sufis align with the Quran and the Hadith, offering deep insights. They serve as a reminder of the impermanence of life and the ultimate judgment that awaits us in the afterlife. The poems of Sufi Yasawi encourage readers to seek knowledge and self-awareness and to comprehend the existence and unity of God. He emphasizes the interconnectedness of knowledge and experience, which ultimately lead to noble behavior and salvation. Good conduct is important in both this world and the hereafter.

In the Hikmats, the Sufi Yasawi skillfully depicts the juxtaposition of qualities such as good and evil, truth and falsehood. Every word in his poems carries didactic significance and enhances the creative value of the Hikmats. He urges individuals to overcome their ego and emphasizes that salvation can only be achieved through virtuous actions, while wealth and greed provide no genuine comfort. Acquiring knowledge and being mindful of one’s intentions and actions are of utmost importance. The verses of the Sufi Yasawi shed light on the origins of evil deeds, specifically greed and excessive consumption. Some poems explore the theme of selfish individuals losing their identity as creations of God and deceiving both God and humanity in pursuit of material gain. Conversely, as virtuous individuals, we must strive to avoid deception and remain mindful of our egos in all situations. By embracing our role as God’s slaves and servants, we should live with the awareness that God is constantly observing our every moment.

Harom yegon hokimlar, rishvat olib yegonlar,

O’z barmoqin tishlabon qo’rqub turub qolmishlar.

Totlig’-totlig’ yegonlar, turluk-turluk kiygonlar,

Oltun taxt o’lturgonlar tufroq ostida qolmishlar.

Mo’min qullar, sodiqlar, sidqi birla turgonlar,

Dunyolig’in sarf etib, ujmoh hurin quchmishlar

Meaning:

Beware the corrupt rulers, the usurers in disguise,

Before God, they’ll gnaw their fingers, facing their demise.

Those who feast on ill-gotten gain and flaunt their attire,

On the throne of gold, they’ll be buried, their fate dire.

But true believers, faithful and just,

They spend their wealth for God, in Him they trust.

Embracing their Houris¹⁹, their reward they’ll claim,

For their faithfulness and virtue, they’ll bask in eternal fame.

Sufi Ahmad Yasawi highlights the significance of overcoming the ego and surpassing worldly desires, such as lust, envy, and pride, as they symbolize detrimental indulgences (Tohirovich & Adirasulovich, 2022). The author refers to the ego as “Nafs” and explains that it has a strong desire for worldly pursuits, especially seeking pleasure through material possessions. Thus, believers must detach themselves from the allure of the world, which involves renouncing the ego and its negative tendencies. By doing this, individuals can overcome the influence of negative desires and achieve spiritual growth.

Nafs yo’liga kirgan kishi, rasvo bo’lur,

Yo’ldan ozib, toyib to’zib gumroh bo’lur,

Yotsa-qo’psa, shayton bila hamroh bo’lur,

Nafsni tepgil, tepgil, ey badkirdor.

Meaning:

Those who tread the path of lust will face shame,

Straying and slipping from the righteous aim.

For Satan is a constant, near or far,

So, villain, kick your ego, break its bar.

Ahmad Yasawi’s poetry strongly expresses a deep dislike for the self (nafs). Lust, the root of corruption and destruction, drives humanity to commit its most heinous actions, resulting in wars, conflicts, massacres, and atrocities. The righteous must first overcome their own ego. As the renowned teacher of the Turkic nation, Sufi Ahmad Yasawi, advises, achieving spiritual enlightenment requires the elimination of the ego, a transformative process similar to experiencing death before death. This journey, however, is anything but simple. Yasawi draws wisdom from the Quran and Hadith in his verses, emphasizing the significance of acknowledging and combating the ego. “Die before you really die” signifies the importance of transcending the ego while still alive, while “Whoever knows their ego, knows their true Lord” highlights the understanding that the true source of evil resides within the soul. One must combat evil in order to recognize the true master and progress through the stages of Tariqat, a Sufi order. This involves letting go of negative qualities and embracing virtuous ones. Ultimately, by renouncing ill-gotten wealth and distancing oneself from immoral behavior, oppression, and cruelty, individuals can lead a life filled with divine love, remembrance of God, and the enlightenment of the heart with divine light.

So, Sufi Yasawi says:

Tariqatni shavq-u zavqi kuymoq-yonmoq,

Haqdan qochqon nojinslardan qochib tonmoq,

Yuz ming turluk jafo teksa, bo’yun sunmoq.

Bo’yun sunmay ishq do’konin qursa bo’lmas.

Meaning:

In the blazing ardor of divine love, Tariqat’s joy is found,

Forsaking deceivers, those who sought the Truth’s ground,

Enduring countless trials, surrendering their very soul,

A “love shop” they’ll construct, but only through submission’s role.

In the above verses, it is advised to avoid those who reject the truth and turn away from Allah Almighty. The term “nojinslar—deceivers” refers to individuals who are disbelievers, corrupters, evildoers, and deceivers. Surrendering, in this context, means fully embracing faith and being a genuine lover of God. Those who have genuine faith in God should separate themselves from wicked individuals. Furthermore, devotion in this context refers to the unwavering faith of devout Sufis. The beloved frequently mentioned in Sufi Yasawi’s poetry is Allah Almighty, and the lovers are faithful believers seeking a spiritual connection. Their unwavering devotion serves as an inspiring example for others. God’s lovers, known as “oshiq”, are unwavering in their devotion, even in the face of the possibility of damnation, because they believe that divine love is their ultimate fate. They willingly endure and forgive all pain and suffering on their path of love.

Do’zax ichra kirsa oshiq, parvo qilmas,

Ko’rib, bilib, mol-u mulkin qo’lga olmas.

Hur-u qusur g’ulmonlarni ko’zga ilmas,

Faryod etib g’avg’o qilib yurar bo’lgay.

Meaning:

A lover cares not for the fires of hell,

Nor grasps at worldly wealth, where’er they dwell,

No allure of Houris²⁰ or Ghilmān²¹ to sway,

They walk with passion, shouting their love’s display.

The poetry of Sufi Ahmad Yasawi is highly appealing to those who value wise and profound verses. His ideas, based on moral and humanistic principles, are timeless. The exuberance of pure divine love holds a significant place in his works. This profound love acts as a purifying force for the soul, igniting it like a fire and illuminating it like a guiding light that leads the lover to the ultimate beloved—God. Through divine love, the lover gains insight into their true identity and the essence of humanity, transforming from a mortal into a golden being. It is a love that includes both sorrow and healing, suffering and comfort. Sufi Yasawi’s tariqat sheds light on profound aspects of existence, such as life and death, inner and outer emotions, miracles, monotheism, and even the seemingly foolish actions that stem from love. The essence of divine love is a fundamental aspect of Sufi teachings. Without a comprehension of divine love, it is impossible to understand the principles of Sufism or fully embrace the beliefs and ideas of those who follow the path of tariqat. In the poetry of the Sufi Yasawi, the ideals of solitude, nobility, loyalty, and compassion are intertwined with the concept of divine love. These concepts are deeply interconnected within the heart of someone who is fully immersed in divine love. A true lover embodies purity and truth at their highest level. He resolutely resists his ego and endures trials and humiliations, driven by his unwavering devotion to God.

Saharlarda erta turub qonlar yutgil,

Piri mug’on etagini mahkam tutgil,

Haqqa oshiq bo’lgan bo’lsang, jondin o’tgil,

Jondin kechgan chin oshiqlar uryon bo’lur.

Meaning:

Rise with the sun and savor life’s elixir,

Stay steadfast on your spiritual guide’s path, never falter.

If your love for God burns true and bright,

Surrender your entire being, embracing the Divine’s light.

For the ardent lovers, life’s fleeting veil is cast aside,

Baring their souls, in devotion they confide.

Sufi Yasawi emphasizes the importance of a trustworthy and pious spiritual guide, known as a “Shaykh,” in shaping a person’s charisma. Only an experienced “Shaykh” can guide novices on the correct path. The Shaykh teaches strategies for overcoming life’s challenges and battling one’s ego. Sufi Yasawi believes that having a “Shaykh” is essential for individuals to maintain good behavior and overcome their egos. The book Hikmats includes multiple wisdom poems on this topic.

Qalovuzsiz yo’lga kirmang, ayni xato,

Yo’lg’a kirgan manzillardan o’zar, do’stlar.

Meaning:

Embark not on this path unguided, heed this plea,

With a Guide, progress steadily, O cherished friends, agree.

Through measured stages, the journey unfolds,

A guide’s wisdom, a beacon, forever holds.

Hikmat

Pir rizosi—Haq rizosi bo’lur, do’stlar,

Haq taolo rohatindin olur, do’stlar,

Riyozatda sir so’zindin bilur, do’stlar,

Ondog’ qullar Haqqa yovuq bo’lur ermish.

Another poem

O friends, in Shaykh’s contentment, find God’s delight,

His devotion secures God’s favor, shining bright.

He knows the secrets through toil and endeavor,

Those devoted slaves, bound to God forever.

In this wisdom poem, finding pleasure in God’s favor is compared to having the acceptance or contentment of the Murshid (Spiritual guide). It emphasizes that the Murid (novice) can only attain the presence of God Almighty through the approval of the Murshid. This raises the question: when will the Murshid be satisfied with a Murid? The Murshid will be pleased with the Murid when they wholeheartedly follow the Murshid’s guidance, remain steadfast on the righteous path, and overcome their own ego. In Uzbek (and many other Turkic languages), words like “rizo” and/or “rozi” that contain the letters ra (ﺭ), Ḍād (ﺽ), and alif (ا) are borrowed from Arabic. The words “contentment,” “acceptance,” and “satisfaction” have similar meanings and are commonly found in the “Compendium of Wisdom” (Saidova, 2022). Seeking the contentment of the Murshid (spiritual guide) is ultimately a path to attaining God’s pleasure. It is important to note that there is no worship or idolization of any individual involved in this process, as it is strictly prohibited. Instead, novices must resist negative influences, practice self-regulation, and strengthen their willpower. Sufi Yasawi emphasizes the importance of dedicating oneself to learning for a Murid who wishes to develop these qualities. Every person has the potential to make mistakes throughout their life. Venerable Sufi Ahmad Yasawi emphasizes the importance of repentance (tawbah) as a way to correct one’s mistakes (sins). Repentance, as described by Sufi Yasawi, involves recognizing one’s mistakes and making efforts to rectify them, with the ultimate goal of achieving moral excellence and perfection. Repentance is often called the “door of doors” because it represents the ultimate goal and purpose of a novice embarking on the Sufi path.

The Salik seeks to attain God through repentance, which involves making a vow to abstain from harmful desires and intentions, directing all focus, deeds, and aspirations towards Allah, and completely abandoning their previous life filled with sins. Tawbah, or repentance, is described in Sufi Yasawi’s poetry and the Sufi tradition as a rejection of disbelief. It entails avoiding illegal actions, letting go of negative characteristics, and embracing virtuous behavior. A crucial responsibility for a beginner is to acknowledge and seek forgiveness for the wrongdoing of idolatry or polytheism. Salik’s ability to acknowledge faults, understand situations, and seek forgiveness is at the heart of repentance. In the Sufi tradition, there is also the concept of Sufi repentance, which refers to detaching oneself from worldly desires of the soul.

Namoz, ro’za, tavba uzra borg’anlarg’a

Haq yo’lig’a kirib qadam qo’yg’anlarg’a

Ushbu tavba birla onda borg’anlarg’a

Yorlaqanmish qullar birlan suhbati bor.

Qul Xoja Ahmad, nasihatni o’zingga qil,

Ey bexabar, xalqni qo’yib o’zingni bil,

Tog’dan og’ir gunohing bor, o’zingga kel,

Haq jamolin ko’rsatmasa zomin bo’lay.

Meaning:

To those who bow in prayer, embrace fasting’s essence,

On the path of Truth, seeking divine presence,

This repentance, a bond shared with sincere peers,

In communion with praised souls, it silently steers.

“Khwaja” Ahmad, O humble servant, heed this counsel true,

Break free from ignorance, embrace self-awareness too,

Burdened with sins, heavier than a mountain’s crest,

Discover thyself, seek redemption, strive for the best.

Without glimpsing God’s Divine Face, you’ll feel remorse,

Embrace His grace, find solace, chart a righteous course.

In this heartfelt poem, Sufi Ahmad Yasawi humbly identifies himself as a servant of God, expressing his deep devotion to the divine path. The title “Hoja” (Khwaja) before his name signifies his esteemed position as a “master” or “leader” within the Sufi tradition, highlighting his role as the founder of the Yasawi Sufi Order. Sufi Yasawi’s poetry encourages self-reflection and reminds us that everyone has flaws. He encourages us to reflect on ourselves, recognize our imperfections, and seek guidance from a higher power. According to Sufi Yasawi, true repentance requires genuine self-awareness and a willingness to change our behavior. According to the author, haughtiness obstructs the path to redemption and prevents individuals from embracing qualities such as generosity, politeness, ethics, and humility. Only by humbling ourselves, acknowledging our mistakes, and embarking on a journey of true repentance can we experience spiritual growth and develop a deeper connection with God the Exalted. There are also the following verses about it:

Ulug’-kichik yoronlardin odob ketti,

Qiz-u zaif juvonlardin hayo ketti,

“Al-hayoyu min al-iymon” deb Rasul aytti,

Hayosiz qavm ajoyiblar bo’ldi, do’stlar.

Meaning:

In days of yore, both young and old, did bear,

A noble grace, their behavior was revered.

But now, some souls have lost their sense of care,

And modesty in girls and women disappeared.

The Prophet (PBUH) once spoke a timeless truth,

“From Iyman (Faith), true dignity shall bloom.”

Yet, in this age, some hearts have lost their root,

And shameless acts have filled the worldly room.

O friends, take heed, for happiness is found,

Not in shameless ways, but in hearts devout.

Embrace the light of faith that does surround,

And let true dignity be what we tout.

The essence of these verses is derived from a profound hadith of the Prophet (peace be upon him), which states, “From Iyman (Faith), true dignity shall bloom.” It indicates that genuine dignity and modesty are inherent qualities of a devout believer. Morality, an essential virtue for both individuals and society, serves as the foundation for this concept. Sufi Ahmad Yasawi explains that dignity grows from good manners, and the Prophet (PBUH) emphasized that these virtues flourish on the basis of faith. The erosion of dignity affects both individuals and society as a whole. It corrodes spirituality, culture, traditions, and morals, paving the way for disrespect, inconsistency, and brutality. A society fostering such corruption breeds arrogance, greed, hypocrisy, and deceit, leading to tragic outcomes in education and personal growth. The Compendium of Wisdom, written by Sufi Yasawi, guides people out of difficult situations and inspires them with high aspirations.

Sufi Ahmad Yasawi emphasizes the importance of patience, self-improvement, learning, and self-mastery. His poetry reflects on the intricate relationship between the soul and man, the natural world and reality, and the soul’s struggles within the physical vessel. He recognizes the conflict between material wants and spiritual necessities, promoting the adherence to authentic Islamic teachings, continuous education, and unwavering faith in God to cleanse the soul from its flaws and harmful inclinations. Moreover, Sufi Yasawi highlights the significance of love for the homeland in his verses. He emphasizes the importance of growing up, being educated, and being nurtured in one’s homeland, surrounded by virtuous individuals. Following this path leads to a life intertwined with decency and noble values.

3. Discussion

In the poetry of Sufi Ahmad Yasawi, we find a deep exploration of human virtues and spiritual development through the embodiment of various positive qualities and behaviors. The verses contain wisdom, patience, excellence, and a commitment to knowledge. Sufi Yasawi’s emphasis on combating the ego and embodying dignity and humility embodies the core principles of Islamic teachings and mystical philosophy. Wisdom is a highly esteemed virtue in Islam, as emphasized by the Sufi Yasawi. It is closely connected to the concept of “hikmah” from the Quran. Patience, or “sabr,” is crucial for enduring the hardships of life on the spiritual path (Davids & Waghid, 2016). The pursuit of excellence, known as “ihsan” in Islamic teachings, is considered the pinnacle of faith and worship (Khan, 2019). Sufi Yasawi’s emphasis on learning aligns with the core principles of the Islamic tradition, urging individuals to broaden their understanding of themselves, the world, and the divine. The Sufi philosophy emphasizes self-purification and spiritual progress, which includes the call to combat the ego, also known as “nafs”.

The concepts of dignity and modesty are closely tied to faith, or “iman,” and demonstrate the positive outcomes of good manners and deep devotion to Islam (see also Hanson, 2021). The Sufi Yasawi emphasize adherence to pure Islamic teachings and following the “Sunnah” or path of the Prophet, as they accompany the faithful on their spiritual journey. The virtue of trust in God, known as “tawakkul,” is a fundamental aspect of the Islamic faith. Sufi Yasawi encourages believers to have unwavering trust in the Divine. The love of country promoted by Sufi Yasawi aligns with the Islamic principle of serving one’s community and society with dedication (see also Hamdy, 2009).

The poetry of Sufi Ahmad Yasawi provides profound insights for literature enthusiasts, poetry lovers, and scholars. Engaging with his works enhances our understanding of Islamic values, mystical philosophy, and the quest for spiritual development. The combination of spiritual teachings and poetic artistry in his verse is a valuable resource for those seeking both literary enjoyment and spiritual fulfillment. The study of Sufi Yasawi’s poetry provides cultural and historical insight into Central Asia and showcases the lasting impact of Sufi teachings on the spiritual landscape of the region. The poetry of Sufi Ahmad Yasawi is a rich tapestry that weaves together spiritual teachings, ethical values, and poetic beauty. Engaging with his works offers timeless wisdom for our spiritual journey and an understanding of the interconnectedness of human experience and the pursuit of higher truths, whether you are a literature lover, poetry enthusiast, or scholar.

4. Conclusion

So, the analysis of Sufi Ahmad Yasawi’s wisdom poems reveals deep insights into the journey towards truth and the quest for excellence. The main message of these verses is to free oneself from evil desires and avoid being controlled by the ego. Sufi Yasawi’s poetry encourages individuals to reject harmful ideas that endanger personal well-being and societal harmony. It highlights the significance of restraining greed, ignorance, and ambition while pursuing goodness and virtuous actions. The imagery of divine lovers restraining their passions in “Hikmats” symbolizes the challenging journey towards God. Overcoming obstacles and striving for goodness require unwavering perseverance in the battle against one’s ego. Repentance, as emphasized by Sufi Yasawi, is a remarkable method for improving good qualities and abandoning bad behaviors. Just as modern technology allows for editing mistakes, sincere repentance serves as a tool to “edit” or “modify” and improve one’s life. Sufi Yasawi’s “Hikmats” have four core aims. The first aim encourages individuals to recognize the divine unity of God and cultivate a close and devoted relationship with the Divine. The second aim addresses common societal issues, including usury, bribery, ignorance, and immorality. The third aim is to condemn injustice, protect victims, and seek justice. The fourth aim emphasizes the importance of maintaining both spiritual and physical purity, promoting overall well-being of the mind and body.

Sufi Ahmad Yasawi’s “Hikmats” offer timeless wisdom and ethical guidance that transcend the boundaries of time and culture, providing valuable insights for humanity. The profound teachings in his poetry inspire individuals to live virtuously, reflect on themselves, and devote themselves to God. Sufi Yasawi’s verses provide a never-ending source of spiritual nourishment and aesthetic appreciation for literary enthusiasts, poetry lovers, and scholars. His poetry weaves together Islamic values, Sufi philosophy, and cultural insights, leaving a lasting impact on those who engage with its profound depths. Sufi Yasawi’s “Hikmats” serve as a lasting legacy, encouraging humanity to embark on a journey of self-discovery, moral growth, and divine love.

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Additional information

Notes on contributors

Zuhriddin Juraev

Zuhriddin Juraev is an accomplished philologist with expertise in foreign languages (French and English) and literature. He holds a Master of Arts degree and has six years of experience teaching foreign languages in both public and private education systems. Currently pursuing a Ph.D. at the General Graduate School of Chonnam National University in South Korea. Mr. Juraev is a skilled independent researcher in the division of Humanities and Social Sciences.

Boburjon Rajavaliev

Boburjon Rajavaliev is a highly skilled specialist in Uzbek Language and Literature, with six years of experience as a teacher in the public education system. Additionally, he serves as the head of an independent educational center that prepares students for university entrance exams. Boburjon is currently researching Turkic world Sufi Literature for his master’s thesis at Fergana State University’s Graduate School. The authors’ work contributes to a deeper understanding of the cultural heritage and spiritual legacy of Sufi poetry in the Turkic World, and their significant influence on society.

Notes

1. In Arabic, “Murabba” or “Arbar” translates to “four,” signifying a poetic structure consisting of four lines. In the context of poetry, short poems with four lines are commonly referred to as “Murabba”.

2. “Dervish” is a person who joins a certain Sufi Order and promotes its ideals.

3. “Eran” or “Eren” – in the Sufi tradition, is used as a generic name for saints.

4. It is an expression that means “piri-ustadi” of the tavern keepers (or chief of fire in Zoroastrianism), it has been used in Sufi literature in its metaphorical sense, like saki, a person distributing the wine of truth. “Pir-i Mugan” means a mentor who offers this divine love and joy to “Dervishes”.

5. Qarun (Korah) belonged to the people of Prophet Moses (eace be upon him) and was known for his tyrannical nature.

6. Fereydun, a legendary Iranian king, symbolizes victory, justice, and generosity in Persian literature.

7. “PBUH” is an abbreviation expressing respect for the Prophet Muhammad in Islamic tradition. Muslims use the Arabic blessing “Peace be upon him” when mentioning the Prophet.

8. In traditional epic literature of the Near and Middle East, “Vomiq” represents a lover, while “Uzra” embodies a beloved girl.

9. “Farhad and Shirin” is the name of one of the romantic stories and epics that have a traditional meaning in the literature of Persian peoples and were written by several authors.

10. The ancient Arabic legend of “Layla and Majnoon” encompasses a tale of profound love and devotion.

11. “Prophet (Hüd, peace be upon him) Eber’s people” refers to the followers of Prophet Hüd, who appears in Islamic and Christian religious history.

12. Mansour Al-Ḥallāj (858–922) In literature Al-Ḥallāj is written as an early Sufi mystic who was condemned of heresy because of his ecstatic utterances “I am the truth”,” i.e., “I am God”.

13. Venerable Shaykh Abu Bakr Shibli (861–946)—a great Sufi of Persian descent and a disciple of the venerable Shaykh Junayd of Baghdad, was scholar and master saint.

14. Venerable Shaykh Bayazid Bistami (804–874) was a Persian Sufi from north-central Iran, a great scholar and master saint.

15. Venerable Shaykh Junayd of Baghdad (830–910) was a Persian mystic and one of the most famous of the early Islamic saints, a great scholar and master saint.

16. Venerable Shaykh Zūl-Nūn al Misri (or Dhūl-Nūn al-Miṣrī, 796–839) was an early Egyptian Muslim mystic, ascetic, and master saint.

17. Zulayho, according to existing narratives, was the wife of Egypt’s Minister of Finance during the time of Prophet Joseph (peace be upon him).

18. ArslanBob, a Turki saint, served as the spiritual guide of Ahmad Yassawi. For further details, refer to Ali ibn Husain Safi’s book “Rashahat.”

19. Houri refers to a Paradise woman (not human)—extremely beautiful who is depicted as a reward for faithful Muslim believers in Paradise.

20. Fanofillah means to sacrifice all one’s actions for the Beloved, i.e., Allah Almighty.

21. Ghilmān is mentioned in the Quran, which refers to serving young, handsome and strong boys (not human) in Paradise.