Volume 03 Issue 10-2023
46
International Journal of Advance Scientific Research
(ISSN
–
2750-1396)
VOLUME
03
ISSUE
10
Pages:
46-51
SJIF
I
MPACT
FACTOR
(2021:
5.478
)
(2022:
5.636
)
(2023:
6.741
)
OCLC
–
1368736135
A
BSTRACT
This article analyzes “Kutadgu Bilig” by Yusuf Khos Khajib from a religious perspective. Kutadgu Bilig, being
the oldest monument of Islamic literature, is considered a didactic poem in the tradition of “mirrors for
princes”. It consists primarily of dialo
gue placed within a framed story. The language of the work is
technically called Karakhanid, or Central Turkish. The language spoken in the Orkhon region of Mongolia,
dating back to the eighth century, is the same as the language used in Turkic stone inscriptions.
K
EYWORDS
Buddhism, culture, religion, renunciation, praise, prince, knowledge, wisdom.
I
NTRODUCTION
The wisdom presented in Kutadgu Bilig has a
predominantly Iranian source, however, there is
also a Greek component, according to R. Dankoff.
The need to provide the military with money and
the common people with justice is found in
Islamic literature as advice attributed to Aristotle.
Another idea attributed to Aristotle by the Arabs,
which is also repeated in Kutadgu Bilig, is that “a
man without reason is like a statue without
spirit”. This work clearly shows that the
allegorical figures of Justice and Fortune are
based on Greek models. Greek wisdom had
already been incorporated into Arab adab culture,
and Yusuf Hos Khajib was certainly familiar with
it.
Journal
Website:
http://sciencebring.co
m/index.php/ijasr
Copyright:
Original
content from this work
may be used under the
terms of the creative
commons
attributes
4.0 licence.
Research Article
RELIGIOUS ASPECT IN THE WORK “KUTADGU BILIG” BY
YUSUF KHOS KHAJIB
Submission Date:
October 03, 2023,
Accepted Date:
October 08, 2023,
Published Date:
October 13, 2023
Crossref doi:
https://doi.org/10.37547/ijasr-03-10-09
Isaeva Sh.M.
State World Languages University, Uzbekistan
Volume 03 Issue 10-2023
47
International Journal of Advance Scientific Research
(ISSN
–
2750-1396)
VOLUME
03
ISSUE
10
Pages:
46-51
SJIF
I
MPACT
FACTOR
(2021:
5.478
)
(2022:
5.636
)
(2023:
6.741
)
OCLC
–
1368736135
Main part. According to Otto Alberts, Yusuf Khos
Khajib was a student of the great Ibn Sina.
Numerous linguists have presented sufficient
proof to indicate that this assumption is incorrect.
According to R. Dankoff, the training
–
ethical,
political, psychological and theological
–
that is
reflected in the Kutadgu Bilig is the standard,
unsophisticated type typical of Adab and the
tradition of the mirror for princes. The only
doctrine that can be considered at least
somewhat philosophical is the difference
between the faculties of wisdom (bilig) and
intellect (ukus), and in Kutadgu Bilig wisdom is
studied by man, and intelligence is considered
innate, to illustrate an excerpt from the work
“Kutadgu Bilig” is taken below:
Again the king spoke:
“Now tell me this. Is a wise man
born thus, or does
he learn wisdom as he matures?”
Highly Praised answered:
“Glorious king! There are two names for this
virtue: wisdom, and intelligence. Man is born
without wisdom and learns it gradually; then,
once he has acquired it, all his affairs prosper and
he rises to the seat of honor. Intelligence, on the
other hand, is not learned; rather, it is mixed into
a man's natural humor when God brings him
forth. But all the virtues except intelligence are
learned, and when they are, then wisdom is
attai
ned.” (13, p. 89)
«Ответь и еще на такой мой вопрос:
С рожденья ли мудр человек и умен,
Иль учится мудрости с возрастом он?»
Ответ Огдюльмиша элику
«Элик достославный, —
сказал Огдюльмиш,
—
Про ум и про знанья ответ мой услышь.
Без знаний рожденный, весь век свой учась,
Умом постигает всех сущностей связь.
Рожденный из чрева еще несмышлен,
Одним лишь ученьем возвысится он.
И только уму человека не учат,
Он ум от творца при творенье получит.
А кроме ума человеческий род
Всем доблестям знанием силу дает!» (12, p.95)
Яна бир сўзим бор, уни (хам) айтиб бер.
Инсон она (си) дан доно бўлиб туғиладими,
Еки ёши етилгач ўрганадими?
Угдулмиш жавоб берди: Бахтиёр элик,
Билим, ўқув ва бу санъатлар (ҳақида
гапирсам),
(Киши) билимсиз туғилади, низомларни
ўрганади,
У билим билгач, сўнг барча (иш)га ярайди.
Онадан туғилувчилар билимсиз туғилади,
Билиб, ўрганиб, сўнг турга чиқади.
Volume 03 Issue 10-2023
48
International Journal of Advance Scientific Research
(ISSN
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2750-1396)
VOLUME
03
ISSUE
10
Pages:
46-51
SJIF
I
MPACT
FACTOR
(2021:
5.478
)
(2022:
5.636
)
(2023:
6.741
)
OCLC
–
1368736135
Ўқув шуки, инсон уни ўрганмайди,
(Уни) эгам мизожга қўшиб яратади.
Ўқувдан ўзга барча фазилатларни
Киши ўрганади ва сўнг қўли ишга қовушади.
(11, p. 126)
In English, R. Dankoff uses the terms
"intelligence" and "wisdom" which accurately
convey their meaning. The words "bilim" and
"o’quv" are used to mean "knowledge and
intelligence" in Uzbek, but "o’quv
" is only used as
an adjective in modern Uzbek.
A much closer analogue to the teachings of Yusuf
Khos Khajib can be found in the work of al-
Mawardi: “According to al
-Mawardi, intelligence
(al-aql) is of two types: innate (garizi) and gained
(muktasab).” I
nnate intelligence distinguishes
humans from other animals:
It is out of intellect that all good things proceed,
and it is through wisdom that a man achieves
greatness. With both together a man ennobles
himself and he follows the straight path. What is
greater than wisdom? That it is which
distinguishes man from beast. (13, p.101)
К достойным деяньям лишь разум влечет,
От знаний —
величие, честь и почет.
В двух этих приметах —
великая суть,
Они наставляют на истинный путь.
Умом человек отличен от скота,
Что в мире иное —
Познанью чета? (12, p. 98)
1809
Кўргин, турли яхшиликлар ўқув
-
идрокдан келади,
Киши билим туфайли улғаяди, машхур
бўлади.
Бу иккаласи туфайли инсон улуғ бўлади,
Адолат ва тўғрилик йўлини шу иккаласи
тузади.
Ўқув
-
идрок бунга ухшатиб сўзлади, кўр,
Ўқув
-
идрокка амал қилсанг, нафи талай, кўр.
Кишини йилқидан билим фарқлади,
Билим билан инсон қўл кўтарди. (11, p. 126)
Theoretical intelligence growth is achievable
through experience and training, without any
limitations:
The following Turkish proverb has been quoted
to illustrate this truth-read it yourself and derive
profit therefrom: The more a man learns, the
greater he grows in wisdom; but greater learning
does not develop the intellect. The faculty of
intellect is rather a gift from God. If it enters as
part of one's innate disposition, then its signs
soon appear, and its possessor eventually gains a
thousand goods as his share. (13, p. 88)
Присловие тюркам известно об этом,
Да будет оно тебе добрым советом:
«Ученье тебе много знаний доставит
И лишь разуменья, увы, не прибавит.
Volume 03 Issue 10-2023
49
International Journal of Advance Scientific Research
(ISSN
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VOLUME
03
ISSUE
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Pages:
46-51
SJIF
I
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(2021:
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)
(2022:
5.636
)
(2023:
6.741
)
OCLC
–
1368736135
Но разум, даруемый божьим веленьем,
Проявится лучше, усилен ученьем!»
И разум, бесспорно, дарован от бога:
От разума милостей мужу премного! (12, p. 90)
Туркча масал бунга ухшатиш учун мос келди,
Уни сен ўқигин ва (ундан) ўзингга манфаат
ол:
Киши ўрганади ва билими кўп ортади,
(Лекин) қанча ўрганиб уқмоқчи бўлмасин,
ўқувга муяссар
бўла олмайди.
Ўқув ўрганиш бу худодандир,
У табиатига қўшиб яратилса, белгиси зоқир
бўлади.
Ўқув, ҳеч шубҳасиз, худодан атодир,
Агар бўладиган бўлса, кишининг улуши
идрок
-
ўқувдан тегади. (11, p.156)
If the Qur'an was revealed as a warning to those
who are "living" (hayy - Q. 36:70), then it means
those who are "sensible" ('aqil):
The man endowed with intellect is the chief of
mankind, for that faculty is the head of the host of
virtues. As for the man who lacks intellect
–
it is
better not to call him a 'man,' and certainly not to
pay credence to anything he says. (13, p.65)
Разумный над всеми возвысится разом:
Глава многим добрым достоинствам —
разум.
Нельзя называть неразумных людьми,
И слов их на веру, смотри, не прими! (12, p. 60)
Ўқув
-
идрокли киши (бошқа) кишилардан
улуғроқдир,
Ўқув
-
идрок кишилар учун минг санъат
-
ҳунарга сабабчи бўлади.
Ўқув
-
идроксиз кишини киши деб бўлмайди,
У қанча сўзламасин, унга зинҳор ишониш
керак змас. (11, p. 89)
In this passage in the Uzbek language, K. Karimov
uses the lexeme ўқув
-
идрок, which is replaced by
the lexeme aql in the modern Uzbek language.
According to the hadith, intellect is “the light in
the heart that distinguishes truth from
falsehood.” The following saying is found in
Kutadgu Bilig:
Intellect is like a lamp in a dark night, while
wisdom is light itself that has made you bright.
(13, p. 29)
Учение —
светоч во мраке ночном,
От светоча знанья ты светел челом. (12, p. 30)
Ўқув
-
идрок
зулмат
тунидаги
машъал
кабидир,
Билим сенга нур сочган рўшноликдир. (11, p.
45)
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VOLUME
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ISSUE
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Pages:
46-51
SJIF
I
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(2021:
5.478
)
(2022:
5.636
)
(2023:
6.741
)
OCLC
–
1368736135
While some say intelligence is in the heart, others
say it is in the brain:
A rare and precious thing for a man is intellect. Its
seat is up high, in the brain
–
it is just because it is
so dear a thing that it resides in the head. (13, p.
36)
Ум —
ценность великая, —
дан был ответ, —
И дара, желаннее этого, нет!
В мозгу человеческий разум сокрыт,
Всем ценностям быть в голове надлежит. (12,
p. 38)
Элиг, билим киши учун жуда қимматли
нарсадир.
Ўқув ўрни бош миядадир,
Асл нарса учун ўрни бошдадир. (11, p.
52)
Some linguists believe that Kutadgu Bilig
represents "Uyghur" literature, in fact, some call
this work " the national epic of the Uyghurs" since
Confucian (or Buddhist) doctrines are found in
the book. In particular, Saadet Chaghatay has
suggested that the figure of Odgurmish, an ascetic
and reminiscent of the world, represents
Buddhism; and that the debate between
Odgurmish and Ogdulmish represented a conflict
between Buddhism and Islam, a conflict that
occurred both at the political level and at the level
of what might be called "subversive asceticism"
which somehow threatened the Karakhanid state.
The best argument in favor of this hypothesis is
that the names of the two opposing figures,
Odġurmış (lit. "The Awakened One") and
Ogdulmish (lit. "the Pr
aised One", Ögdülmiş) are
translations of the names of Buddha and
Muhammad, respectively. Based on this, it can be
concluded that Odgurmish symbolizes Buddhism,
while Ogdulmish represents Islam. There are
several shortcomings in this argumentation,
according to R.Dankoff:
1. These allegorical names in Kutadgu Bilig are
not meant to reference historical figures. Yusuf
Khos Khajib himself tells us what these names
mean: “Ogdulmish” means intellect, and
“Odgurmish”
means
“Final
End”,
i.e.
consciousness
awakened
to
religious
responsibility and directed toward the future of
life. If the name “Odgurmish” translates anything,
it can only be Ar. Yaqzan, was previously used as
an allegorical name for Ibn Sina in his symbolic
fable called "The Living Son of Awakening" (Hayy
ibn Yaqzan).
2. "Ogdulmish" is not the winner of the debate, in
fact, it's quite the opposite. R. Dankoff suggests
that Yusuf hos Khajib may not have been able to
effectively integrate Buddhist ethics into a work
rooted in Islamic knowledge, or that a character
emdiving the Prophet of Islam should live in
such poverty. The dispute between statesman
Ogdulmish and ascetic Odgurmish is better
understood as an ancient conflict within Islam.
3. Chaghatay believes that although Odgurmish
converted to Islam, he represents those people,
who secretly practice their former religion,
suggesting that ascetics of Islam were not
Volume 03 Issue 10-2023
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VOLUME
03
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Pages:
46-51
SJIF
I
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FACTOR
(2021:
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)
(2022:
5.636
)
(2023:
6.741
)
OCLC
–
1368736135
completely separated from Buddhism during this
time.
The doctrine of renunciation of the world is
important in Buddhism, Islam, Greek and Iranian
cultures, as seen in Arabic Adab literature. The
most captivating aspect of the Buddha legend was
the king's son leaving his royal position to seek
salvation as a religious hero despite being raised
in luxury. In its literary form, the legend featured
dialogues and debates that presented the
contrasting ideals of royalty and religious quest,
while also exploring themes common to the
mirror-for-princes tradition.
C
ONCLUSION
Thus, elements of religious ethics are reflected in
the work “Kutadgu Bilig” and the conflict between
the state leader Ogdulmish and the ascetic
Odgurmish in the second half of “Kutadgu Bilig” is
partly modelled on the theme of the ascetic
against the prince, popular in Arabic literature,
and was based initially on the legend of Buddha.
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