INTERPRETATION OF ABAI'S WORDS OF EDIFICATION

THE FIRST WORD

1890

When was it written? Abai wrote this word in 1890, after analyzing the primary occupations of his contemporaries, such as governing the country, breeding livestock, pursuing science, observing religion, and raising children.

Where was it published? The word was recorded by Abai's literary secretary, Murseit Bikeuly (1860–1917). It was first published in 1916 in Orenburg as a preface to the collection "Abai Termesi" (published by S. Abishuly). Various editions of the "Words of Edification" contain minor textual changes. In Murseit's manuscript, kept in the funds of the M. Auezov Institute of Literature and Art, it is recorded under number 23.

What is this word about? Hakim Abai provides a weighty explanation: let those who find his words useful take them to heart, and those who find them unnecessary not be offended. Looking back at his life path, the poet laments that his years were spent in disputes, vanity, and confrontations. Having reached the middle of his life, exhausted and lonely, he realizes the fruitlessness of his past deeds.

He seeks answers to intimate questions about the meaning of life and the development of society. He finds no answer to the question: how should he spend the rest of his life and what should he do? He considers governing the people, but realizes there is no one who would listen or follow a righteous path. He considers livestock breeding, but realizes it is a source of worry and conflict. He considers science, but finds no one to share it with or teach. Finally, he decides to turn to writing—recording his thoughts on paper as his final occupation, hoping they might serve someone one day.

In what genre was it written? In terms of content, this word is written as a preface or introduction to the other words. It provides a sociological and philosophical analysis of the contradictions of social existence in Kazakhstan at the end of the 19th century.

Into which languages has it been translated? The "Words of Edification" have been translated into Russian, English, French, German, Portuguese, Latvian, Chinese, Korean, Polish, Tajik, Turkish, Azerbaijani, Uzbek, Mongolian, and many other languages of the world.

THE SECOND WORD

1890

When was it written? Abai wrote this word in 1890, reflecting the main directions of national development and analyzing the changing social landscape of the Kazakh steppe.

Where was it published? The word was recorded by Abai's literary secretary, Murseit Bikeuly (1860–1917). It was first published in 1933 in Kyzylorda in the complete collection of Abai's works (Kazakhstan Publishing House).

What is this word about? In the second word, Abai compares the Kazakh people with their neighbors, reflecting on national character and the dangers of arrogant ignorance.

He recalls how, in his childhood, he heard Kazakhs mocking their neighbors. They laughed at the Sarts (Uzbeks), calling them "unstable" and mocking their language; they laughed at the Nogais (Tatars), calling them "slaves of the Russians" and mocking their soldierly discipline; and they laughed at the Russians, whom they considered "senseless" and "gullible," thinking they were only good for menial work.

However, as Abai matured, he realized the bitter truth:

The Sarts had developed trade, agriculture, and craftsmanship that the Kazakhs lacked.
The Nogais had used their discipline to pursue education and religious scholarship, becoming more advanced than the Kazakhs.
The Russians possessed immense power, science, and organizational skills that made the Kazakh mockery look like the babbling of children.

Abai concludes that the pride of his people was based on a lack of understanding. He argues that mocking others to feel superior is a sign of a small mind. He urges the Kazakhs to look at the world realistically and to learn from the strengths of other nations instead of living in a bubble of false superiority.

In what genre was it written? This word belongs to the category of social-didactic prose. It uses comparison as a philosophical tool to analyze national identity and encourage cultural growth.

THE THIRD WORD

1891

When was it written? Abai wrote this word in 1891. It reflects a period when he was deeply disillusioned by the inner conflicts of the Kazakh tribes and the manipulation of local power by the Tsarist colonial administration.

Where was it published? Recorded by Abai's literary secretary, Murseit Bikeuly. It was first published in 1933 in Kyzylorda. Minor textual variations exist in different editions, reflecting the oral transmission of these words before their official printing.

What is this word about? In this word, Abai identifies the root cause of the people’s poverty and moral decline: the obsession with power and the loss of traditional justice.

He observes that the Kazakhs are busy fighting each other for the positions of volost (district head) and biy (judge). He argues that these elections are a curse; they divide families into warring parties, lead to massive bribery, and distract people from honest labor.

Abai makes several critical points:

The decline of the Biys: He laments that the noble Biys of the past—who ruled by wisdom and unwritten codes of honor—have been replaced by corrupt officials who buy their titles and sell their verdicts to the highest bidder.
The trap of litigation: He notes that people spend their entire fortunes on lawsuits and "spying" on one another to gain a political edge, rather than spending that wealth on education or agriculture.
The path forward: He concludes that the only way out of this "dead end" is for people to engage in stable labor, such as farming or trade. He famously suggests that the Kazakhs should learn the Russian language and laws—not to become Russian, but to be able to defend their rights and protect themselves from being cheated by the colonial system.

In what genre was it written? This is a work of socio-political publicistics. It acts as both a sociological analysis of the 19th-century Kazakh steppe and a manifesto for administrative reform.

THE FOURTH WORD

1891

When was it written? Recorded by Abai's literary secretary, Murseit Bikeuly. It was first published in the complete collection of 1933. It was written during a time when Abai was deeply reflective about the psychological state of his people.

Where was it published? First published in the poet's complete collection in 1933 in Kyzylorda. Minor textual variations exist in subsequent editions, but the core philosophical message remains consistent across all versions.

What is this word about? In this word, Hakim Abai discusses the nature of laughter and the weight of grief, analyzing how they affect a person's character and path in life.

Abai observes that there are two kinds of laughter. One is the laughter of a pure heart—a natural response to joy or beauty that refreshes the soul. The other, however, is the laughter of the "senseless"—a loud, intoxicating, and mocking laughter that serves only to hide an empty mind or a malicious intent. He warns that:

Excessive laughter drains a person of their dignity and leads to spiritual "intoxication," where one loses the ability to think seriously about important matters.
The value of concern: He argues that a sensible person should possess a certain degree of "sorrow" or "concern" (уайым). This is not a destructive depression, but rather a thoughtful awareness of one's own flaws and the challenges of the world.
The pit of carelessness: Those who spend their lives in constant, mindless merriment eventually fall into a "pit." When they finally face the harsh realities of life or old age, their previous laughter turns into a bitter, inconsolable regret.

Abai concludes that a person of vigor and character uses their mind to weigh their actions. He encourages a life of purposeful labor and sober reflection, where joy is earned through accomplishment rather than sought through mindless distraction.

In what genre was it written? This word is a work of philosophical and psychological prose. It functions as a moral-ethical treatise on the self-discipline of the human spirit.

THE FIFTH WORD

1891

When was it written? Abai wrote this word in 1891. It was a time of deep personal sorrow for him, as he watched his society struggle to adapt to a changing world, clinging instead to outdated and destructive habits.

Where was it published? Recorded by Murseit Bikeuly. It was first published in a collection of Abai's works in 1939, though it appeared in the complete collection of 1933 as well.

What is this word about? In this word, Abai laments the carelessness and spiritual apathy of his people. He compares the adult population to small children—not in their innocence, but in their lack of foresight and responsibility.

He analyzes several popular Kazakh proverbs of the time, revealing how they are used to justify greed and a lack of ambition:

"If you have half a day of life left, store wealth for a whole day." Abai argues that this is used to justify obsessive greed rather than honest labor.
"The rich man's face is bright, the poor man's is like a sole." He sees this as a sign that society has begun to value wealth over character and intellect.
"Flee from the lake where there is no grace." He critiques the tendency of people to abandon their responsibilities or their land the moment things get difficult.

Abai's main points are:

The lack of shame: He is horrified that people are no longer ashamed of ignorance or theft. He notes that a child might be ashamed when caught in a lie, but the adults of his time seem to have lost this internal compass.
The obsession with livestock: He argues that the people's minds are entirely consumed by their animals, leaving no room for science, justice, or the development of the soul.
The danger of ignorance: He warns that a people who do not value science and education will never progress and will remain "slaves to others" and "a laughingstock" for the rest of the world.

In what genre was it written? This is a work of social-critical and didactic prose. It serves as a wake-up call, using the power of the word to challenge the moral stagnation of the masses.

THE SIXTH WORD

1891

When was it written? Abai wrote this word in 1891. It belongs to the period of his middle years when he began to systematically deconstruct popular Kazakh proverbs that he felt had become spiritually "worn out" or misinterpreted.

Where was it published? The word was recorded by Abai's literary secretary, Murseit Bikeuly. It was first published in the complete collection of 1933 in Kyzylorda.

What is this word about? In this word, Abai analyzes the true meaning of Unity (Birlik) and Life (Tirlik) by examining the popular proverb: "The beginning of art is unity, the beginning of prosperity is life."

He argues that his contemporaries have a shallow and even harmful understanding of these concepts:

False Unity: Abai critiques the idea that unity means simply sharing food, clothing, or livestock, or protecting one's relatives even when they are in the wrong. He calls this a "unity of the stomach." If unity is bought with livestock or based on tribal egoism, he considers it the "beginning of a curse."
True Unity: He defines genuine unity as a unity of minds and goals. It is the shared commitment to justice, education, and moral integrity. Only when people are united in their desire for progress and truth can they truly prosper.
The Meaning of Life: He redefines "life" (tirlik) not as mere physical existence or breathing, but as purposeful activity. He mocks those who think "life" is just about keeping the body alive while the soul is idle. To Abai, a life without honor, labor, and the pursuit of knowledge is no life at all; it is merely the existence of a "moving corpse."

He concludes that without a collective strive for "art" (science and skills) and a "life" dedicated to the soul's growth, the Kazakh people will continue to fall into mutual deception and poverty.

In what genre was it written? This is a work of philosophical-didactic prose. It serves as a linguistic and moral critique, aimed at shifting the national consciousness away from material collective interest toward intellectual and spiritual commonality.

THE SEVENTH WORD

1891

When was it written? Abai wrote this word in 1891. During this time, he was focusing heavily on the concept of spiritual awakening. He was fascinated by why the bright, curious minds of children often grew into the dull, indifferent minds of adults in his society.

Where was it published? The word was recorded by Abai's literary secretary, Murseit Bikeuly. It was first published in 1933 in Kyzylorda. Minor textual variations exist in different editions, but the core message regarding the "hunger of the soul" remains a central pillar of Abai's philosophy.

What is this word about? In this word, Abai explores the dual nature of human desire: the passion of the body versus the passion of the soul.

His key observations include:

The Curiosity of a Child: Abai notes that a newborn enters the world with a natural "passion of the soul." A child wants to touch everything, hear every sound, and see every color. They ask "What is this?" and "Why is that?" because their soul is hungry to understand the mysteries of the world.
The Tragedy of Maturity: He laments that as people grow up, they often suppress this noble curiosity. They become consumed by "bodily passions"—hunger, sleep, and the accumulation of wealth. Eventually, the soul becomes a slave to the body's needs.
Food for the Soul: Abai argues that just as the body needs food to survive, the soul needs knowledge and science to stay alive. If a person stops seeking to understand the world, their soul "withers" and they become no different from an animal that only seeks to eat and sleep.
The Mark of Humanity: He concludes that the only thing that truly distinguishes a human being from an animal is this relentless drive to know the seen and unseen secrets of the universe. Without it, a person is merely a "moving corpse."

In what genre was it written? This is a work of philosophical and psychological prose. It serves as an ontological study of the human condition, urging the reader to reconnect with their innate curiosity.

THE EIGHTH WORD

1891

When was it written? Abai wrote this word in 1891, a year when he was deeply occupied with classifying the social ills of the Kazakh steppe. It was a time when the traditional tribal structure was clashing with the new colonial administrative systems, leading to a widespread moral vacuum.

Where was it published? Recorded by Abai's literary secretary, Murseit Bikeuly. It was first published in the complete collection of 1933 in Kyzylorda. Minor textual variations exist in different editions, but the heavy tone and the central question remain unchanged.

What is this word about? Abai begins this word with a heavy, lead-like question: "Who will learn this wisdom, who will listen to this exhortation?" He looks at each social class and finds them all closed off to the truth:

The Wealthy (Bays): He finds that the rich are only interested in their livestock and being flattered. They think their wealth makes them infallible. To them, "the belly is the seat of wisdom," and they have no interest in science or the soul.
The Leaders (Volost Rulers and Biys): These men are too busy protecting their positions from rivals and taking bribes. They fear no judge and have no mercy. Their only goal is to stay in favor with the Russian administration, and they consider wisdom a distraction from their political maneuvering.
The Poor and the "Pysyqs" (The Cunning): The common people are either busy flattering the rich to get a scrap of food or are engaged in small-time theft and gossip. They have no time for self-improvement because their lives are spent in the "fever of survival" or "the fire of envy."

Abai laments the shallowness of his contemporaries. He is disgusted that the people who should be the moral pillars of the nation are the most corrupt. He concludes that trying to give advice to people who are so thoroughly consumed by greed and power is like "trying to water a field of stones."

In what genre was it written? This is a work of social satire and didactic prose. It serves as a stark sociological analysis of 19th-century Kazakh society, using a "question and answer" format to highlight the absence of moral authority.

THE NINTH WORD

1892

When was it written? Abai wrote this word in 1892. At this stage of his life, he had spent years trying to enlighten his people through poetry and activism, only to meet with indifference or hostility. This text reflects his "philosophical withdrawal" and the deep loneliness of a thinker ahead of his time.

Where was it published? The word was recorded by Abai's literary secretary, Murseit Bikeuly. It was first published in 1925 in the second issue of the magazine "Tang" (Tashkent).

What is this word about? In this word, Abai expresses a state of spiritual detachment and sorrow. He reflects on his relationship with his people and his own soul:

The Loss of Connection: Abai confesses that he no longer feels the same love or hate for his people that he once did. He describes a state of indifference that is more painful than anger. He feels like a stranger in his own land, noting that he has no one to share his joys with and no one to seek counsel from.
The Burden of Wisdom: He reflects on the irony that while he knows the "medicine" for the people's "illness," the people do not believe they are sick. He compares his grief to that of the legendary philosopher Asan Kaigy, who spent his life searching for a promised land (Zheruiyk) for his people, only to find sorrow.
Self-Correction as Salvation: Despite his sadness, he outlines a clear path for the individual: one must look to the future with hope, accurately identify one's own "diseases" (vices), and be merciless in self-criticism. He believes that action toward self-improvement is the only way to escape the "fatal illness" of ignorance.
Living and Dying: He concludes that his life has become a paradox—he lives among people but stays apart from them. He accepts this solitude as the price of maintaining his integrity and his search for truth.

In what genre was it written? This is a work of philosophical and lyrical prose. It is a deeply personal confession that serves as an existential meditation on the role of the intellectual in a stagnant society.

THE TENTH WORD

1892

When was it written? Abai wrote this word in 1892. During this period, he was increasingly focused on the moral education of the next generation, realizing that social reform would never succeed if the foundation of the family was built on false values and greed.

Where was it published? Recorded by Abai's literary secretary, Murseit Bikeuly. It was first published in the complete collection of 1933 in Kyzylorda. Various editions show minor textual adjustments, but the core critique of parental responsibility remains consistent.

What is this word about? In this word, Abai addresses the reasons why people desire children and the moral failure of parents who prioritize wealth over character.

He questions the typical motivations for seeking offspring:

Children as Wealth: He criticizes those who want children merely to expand their power or to have someone to look after their livestock. He asks: what is the use of a child if they only grow up to be another ignorant herder of animals?
Parenthood and Hypocrisy: Abai highlights the tragic irony of parents who pray to God for children but then provide them with a "poisoned" upbringing. He points out that parents often teach their children to be cunning and deceptive to protect the family’s wealth, then wonder why those same children grow up to be disrespectful or dishonest.
The Duty of Education: He argues that if you beg God for a child, you must also take on the sacred duty to educate that child in science and virtue. To provide a child with wealth but no wisdom is, in Abai's eyes, a crime.
The Reflection of the Parent: He concludes that a child is a mirror of their parents. If a parent is a liar or a thief, no amount of lecturing will make the child honest. He calls for parents to first reform themselves so they may be worthy of the generation they are raising.

In what genre was it written? This is a work of pedagogical and ethical prose. It functions as a moral treatise on the social and spiritual obligations of parenthood within the Kazakh community.

THE ELEVENTH WORD

1892

When was it written? Abai wrote this word in 1892. This was a period when the Kazakh steppe was undergoing a painful transition under Tsarist colonial rule. The traditional nomadic order was breaking down, and a new, more cynical era of "party struggles" (elections for local office) was leading to widespread moral decay.

Where was it published? Recorded by Abai's literary secretary, Murseit Bikeuly. It was first published in the complete collection of Abai's works in 1933 in Kyzylorda.

What is this word about? In this word, Abai discusses the dual evils of theft and political corruption, explaining how they feed into each other to ruin the nation.

His primary observations include:

The Symbiosis of Theft: Abai notes that there are two types of thieves. First, there are the common thieves who steal livestock. Second, there are the "big" thieves—the local officials and elders—who protect these common thieves in exchange for a share of the loot or political loyalty.
The Corruption of Elections: He describes how the system of electing volost rulers and biys has turned the people against each other. Men spend their wealth to bribe voters, and in turn, voters sell their "honor, families, and souls" to the highest bidder.
The Loss of Integrity: Abai is horrified that theft and lying have become seen as signs of "cleverness" or "resourcefulness" (pysyqtyq). He laments that the people have lost the ability to distinguish between a "hero" and a "criminal."
The Path to Destruction: He concludes that a society where the leaders are corrupt and the common people are thieves is a society without a future. He warns that this spiritual and moral decline is more dangerous than any famine or war, as it destroys the very essence of what it means to be a nation.

In what genre was it written? This is a work of social-critical and publicistic prose. It serves as a scathing indictment of the moral crisis in the late 19th-century Kazakh society, focusing on the intersection of law, ethics, and governance.

THE TWELFTH WORD

1892

When was it written? Abai wrote this word in 1892. At this time, he was observing a troubling trend: as the Kazakh people became more settled and influenced by external religious teachers, many began to practice a form of "superficial Islam" that lacked the deep moral core he believed was essential.

Where was it published? The word was recorded by Abai's literary secretary, Murseit Bikeuly (1860–1917). It was first published in 1933 in Kyzylorda. Minor textual variations exist in different editions, but the central theme of "sincerity in faith" is a constant across all versions.

What is this word about? In this word, Abai discusses the purity of conscience and the nature of true worship, contrasting it with the "laziness of the soul" he saw in his contemporaries.

His key points include:

Religion and Carelessness: Abai expresses deep frustration that the same "carelessness" (салғырттық) Kazakhs show in their work and social lives has also seeped into their religion. He mocks those who pray or perform rituals without understanding their meaning, merely to "check a box."
The Duty of Learning: He argues that a Muslim’s duty is not just to pray, but to strive for knowledge. He states that worship without a foundation of learning is incomplete. If a person stops learning before they have truly understood the essence of their faith, Abai believes their worship will not be accepted by God.
Faith and Humanity: To Abai, true faith (Iman) is inseparable from humanity and ethics. He believes that the purpose of religion is to make a person more honest, compassionate, and wise. He warns against "false religious people" who use the appearance of piety to hide their internal ignorance and malice.
Sincerity over Ceremony: He concludes that God, who created humanity with love, does not need empty gestures. He needs a heart that is clean, a tongue that is honest, and a mind that is constantly seeking to understand the "blessings and wisdom" of the world.

In what genre was it written? This is a work of religious-philosophical and ethical prose. It serves as a critique of religious dogmatism and a call for a more enlightened, humanistic interpretation of faith.

THE THIRTEENTH WORD

1892

When was it written? Abai wrote this word in 1892 at the age of 47. At this peak of his intellectual maturity, he was deeply concerned with the "quality" of faith in the steppe, observing that many claimed to be Muslims without understanding what that commitment truly entailed.

Where was it published? The word was first published in the 1933 collection of Abai's works. It is considered one of his core theological and philosophical contributions, often cited in discussions regarding the "Islam of Reason."

What is this word about? In this word, Abai defines Iman (Faith) not as a set of rules, but as an act of belief and trust in the Creator and His decrees. He outlines two distinct paths to achieving and maintaining this faith:

The Path of Reason (Yaqini Faith): Abai argues that the highest form of faith is one achieved through the intellect. If a person uses their mind to analyze the world and becomes convinced of the truth through evidence and logic, they have attained a "true" faith. He views human reason as the primary measure of one’s connection to the divine.
The Path of Tradition (Taqlidi Faith): This path involves learning from books, teachers, and mullahs. Abai respects this path but adds a strict condition: for this faith to be valid, it must be unshakable. Even if a person faces death or extreme threats, they must not waver from the belief they have fixed in their heart.
The Three Requirements of a Believer: To preserve the "precious treasure" of faith, Abai states that a person needs a "fearless heart, an unswerving soul, and a firm will." * The Critique of Hypocrisy: He harshly judges those who cross the line of justice, commit sins, and then say, "God is merciful, He will forgive." Abai declares that such people have no real faith. To him, using God’s mercy as an excuse for wrong-doing is a sign of a "darkened face" and an empty soul.

In what genre was it written? The thirteenth word is a religious-philosophical and didactic treatise. It is written in the form of a gakliya (maxim-exhortation), aimed at providing spiritual guidance through the lens of rationalism.

THE FOURTEENTH WORD

1893

When was it written? Abai wrote this word in 1893 at the age of 48. During this year, he was focused on refining the "inner man," arguing that the outward decline of his society was merely a symptom of a deeper, internal corruption of the human spirit.

Where was it published? The word was first published in 1918 in the tenth issue of the magazine "Abai." It was later included in the 1933 collection. Minor textual changes occur between editions, particularly in how some of the more archaic Kazakh terms for "valor" are translated into modern contexts.

What is this word about? In the fourteenth word, Abai reflects on the most sacred part of man—the power of the heart. He specifically critiques how the Kazakh language of his time had narrowed the meaning of a "man of heart."

His core arguments include:

Redefining the "Hearty" Man: Abai notes that when his contemporaries said someone was a "man of heart," they usually meant he was a reckless batyr (hero/warrior) or a "wolf-hearted" person who feared nothing. Abai argues this is a shallow understanding.
The True Seat of Virtue: To Abai, a "man of heart" is someone characterized by mercy, kindness, compassion, and brotherliness. He believes a person of heart is one who views all of humanity as kin and wishes for others the same blessings they wish for themselves.
The Heart as the Source of Truth: He discusses the phrase "speaking with the heart." To him, this means a person who is entirely free from falsehood and lies. If a person's deeds and words do not originate in the heart, they are merely performing a social theater.
The Heart in Love: He also notes that feelings like affection, deep love, and passion are fruits of the heart. He suggests that we should value the spiritual courage it takes to love and be kind just as much as we value the physical courage shown on the battlefield.

Abai concludes that the "heart" is the ultimate filter for human behavior. If the heart is dark or "wolf-like," no amount of intelligence or strength can make a person truly noble.

In what genre was it written? The fourteenth word is a work of social-didactic and psychological prose. It serves as a linguistic and ethical critique aimed at broadening the emotional and moral vocabulary of the Kazakh people.

THE FIFTEENTH WORD

1893

When was it written? Abai wrote this word in 1893 at the age of 48. During this peak period of his creativity, he was deeply invested in the idea of the "Perfect Human" (Tolyk adam) and how an individual can cultivate wisdom through self-discipline.

Where was it published? The word was first published in the 1933 collection of Abai's works. It is famous for its "Monologue" style, which feels like a direct, intimate conversation between the teacher and the reader.

What is this word about? In this word, Abai distinguishes between two types of people: the Sensible (Esti) and the Senseless (Essiz).

The Mark of the Sensible: A sensible person understands that time is a precious, finite resource. In their youth, they are driven by a noble "passion" to know the secrets of the world. They spend their energy on science, art, and good deeds. When they reach old age, they can look back with a clear conscience, feeling satisfied that they spent their strength on something worthy.
The Pit of the Senseless: A senseless person is "intoxicated" by the fire of youth. They chase after fleeting pleasures, vanity, and shallow praise. They believe their energy will last forever. When they grow old, they realize they have nothing to show for their life but empty hands and bitter regret.
The Daily Account: Abai offers a practical piece of advice: a person should give an account of themselves to their own soul every day, or at least once a week or month. One must ask: "How did I spend this time? Did I learn anything new? Did I do anything useful for my soul or my people?"
The Role of Reason: He argues that if a person does not have the discipline to evaluate their own life, they will never achieve true wisdom. Reason must be the judge that guards the soul from the "intoxication" of worldly distractions.

In what genre was it written? The fifteenth word is a work of philosophical-didactic prose. It is written in the character of a monologue, serving as a guide for self-reflection and the ethical development of the individual.

THE SEVENTEENTH WORD

1893

When was it written? Abai wrote this word in 1893 at the age of 48. It is a creative expansion of his philosophy regarding the "Perfect Human" (Tolyk Adam). This text serves as a psychological and philosophical anchor for his entire worldview.

Where was it published? The word was first published in 1918 in the 11th issue of the magazine "Abai." It was later included in the definitive 1933 collection. It is widely regarded as one of his most "literary" words due to its use of personification and dialogue.

What is this word about? In this word, Vigor, Reason, and Heart engage in a heated debate about which of them should lead the person. They go to Science to act as their judge.

Vigor (Willpower): Argues that without it, no deed is started or finished. It claims credit for the acquisition of wealth, the mastery of art, and the physical endurance needed for worship.
Reason (Intellect): Argues that without it, Vigor is blind. Reason claims it is the tool that distinguishes good from evil and allows humanity to understand the secrets of both worlds.
Heart (Emotion/Conscience): Argues that it is the seat of mercy, love, and compassion. It claims that without Heart, Reason is cold and Vigor is cruel.
The Judgment of Science: Science listens to all three and delivers a final verdict. It states that all three are vital, but they must be unified. Science declares that if they are separated, they can become destructive:
- Vigor alone can lead to mindless violence.
- Reason alone can lead to cold-hearted cunning.
- The Heart alone can be too weak to act.

The "Perfect Human" is one where Reason and Vigor are subordinate to the Heart. The Heart must be the leader, ensuring that intelligence and willpower are always used for the sake of goodness and humanity.

In what genre was it written? The seventeenth word is a work of philosophical-didactic prose, written in the form of an artistic allegory or a symbolic dialogue.

THE EIGHTEENTH WORD

1893

When was it written? Abai wrote this word in 1893 at the age of 48. During this time, he was particularly distressed by how the youth and the wealthy elite were adopting superficial fashions and arrogant behaviors, which he felt were replacing genuine character and wisdom.

Where was it published? The word was first published in the 1933 collection of Abai's works. It is one of his most direct attacks on the "showy" culture of the 19th-century Kazakh steppe.

What is this word about? In the eighteenth word, Abai deconstructs the character of the foppish or conceited person (щегол). He argues that true superiority is not found in expensive clothes or fine horses, but in the internal qualities of the soul.

His core arguments include:

The Nature of Foppery: Abai clarifies that he has nothing against clean, well-fitting, and harmonious clothing. However, he loathes those who dress far beyond their means or use fashion to intimidate others and appear more significant than they truly are.
The Behavior of the Vain: He identifies two types of vain behavior. The first is artificiality—changing one's voice, gait, or facial expressions to look "important" or "fashionable." The second is boastfulness—spending everything on a horse or a coat just to wake up the "vain envy" of peers.
Superiority through Reason: Abai famously states that human beings should only strive to surpass one another in reason, science, honor, and character. He believes that giving in to foppery is a disease that makes a person lose their humanity and turn into a "disgusting" caricature of themselves.
Internal Greatness: He notes that the truly wise are satisfied with their internal honor and do not need to "burn the insides" of others with a display of wealth. He calls for a return to modesty and internal substance over empty, shiny shells.

In what genre was it written? The eighteenth word is a work of social-critical and didactic prose. It is written as a moral reflection, aiming to strip away the "masks" of vanity to reveal the true value of the individual.

THE NINETEENTH WORD

1893

When was it written? Abai wrote this word in 1893 at the age of 48. During this year, he was deeply invested in pedagogical issues, trying to understand why some people become wise and "sensible" while others remain ignorant despite being exposed to the same truths.

Where was it published? The word was first published in the 1933 collection of Abai's works. It is often studied alongside the Fifteenth Word as a complete guide to Abai’s views on self-upbringing and mental development.

What is this word about? In this word, Abai explains that no one is born "sensible" (wise). Sense and wisdom are acquired through the senses and the power of the mind.

Key points include:

The Senses as Gateways: Abai notes that from birth, a child learns by tasting, smelling, hearing, and seeing. This is the raw data of the world. However, humanity is defined by what we do with that data as we grow.
The Power of Listening: He argues that a "sensible" person is one who is constantly on the lookout for useful, instructive words. When they hear something wise, they "digest" it in their heart and store it in their consciousness.
The Disease of Indifference: Abai harshly criticizes the "senseless" who are indifferent to good advice. He laments that many people hear the truth but let it pass "through one ear and out the other." He believes that if a person does not have the "hunger" to learn, no amount of teaching will help them.
The Choice to be Human: He suggests that a person chooses their rank in humanity by what they pay attention to. If you only pay attention to gossip and trifles, you remain petty. If you pay attention to science and art, you become "distinct from the crowd."

Abai ends with a bitter reflection: it is better to herd animals that at least follow their master than to waste your breath giving advice to a person who has no "ear" for the truth.

In what genre was it written? The nineteenth word is a work of pedagogical and psychological prose. It acts as a didactic reflection on the development of consciousness and the ethics of learning.

Moving on to The Twentieth Word. This is one of Abai’s more existential and somber reflections. He explores the phenomenon of "weariness" (zhalygu)—a deep spiritual boredom that arises when a person realizes the instability and transience of everything in the material world.

THE TWENTIETH WORD

1893

When was it written? Abai wrote this word in 1893. At this stage of his life, he was deeply observing the behavior of the people around him, noting a widespread sense of "spiritual fatigue." He realized that when people have no higher purpose, they fall into a destructive cycle of boredom and vice.

Where was it published? First published in the 1933 collection in Kyzylorda. It remains a key text for those studying Abai’s psychological insights into the human condition.

What is this word about? In this word, Abai explores the concept of "Satiety" (Toyu) and the resulting Boredom.

The Disease of Indifference: Abai argues that when a person is "sated"—meaning they have satisfied their basic needs but have no intellectual or spiritual goals—they become bored with life. This boredom leads to a loss of interest in anything good, noble, or beautiful.
The Search for Distraction: He observes that a bored person begins to seek "base distractions." They turn to gossip, petty arguments, gambling, or boasting just to feel something. They "kill time" because they do not know the value of it.
The Loss of Taste for Life: Abai describes this state as a "blunting of the soul." When the soul is blunt, it can no longer distinguish between the sweet taste of wisdom and the bitter taste of ignorance.
The Cure: He suggests that the only way to avoid this spiritual decay is to have a higher aim. One must constantly challenge the mind with science and the heart with virtue. Without "work for the soul," the human being becomes "fatigued by existence" and loses their human essence.

In what genre was it written? The twentieth word is a work of psychological and ethical prose. It functions as a cautionary monologue on the dangers of intellectual and spiritual stagnation.

Into which languages has it been translated? “The Words of Edification” have been translated into Russian, English, French, German, Portuguese, Latvian, Chinese, Korean, Polish, Tajik, Turkish, Azerbaijani, Uzbek, Mongolian, and other world languages.

THE TWENTY-FIRST WORD

1894

When was it written? Abai wrote this word in 1894 at the age of 49. It belongs to a period of his life marked by profound philosophical solitude. Having experienced both high authority and deep disappointment, he began to reflect more on the "fate of the soul" rather than just the "deeds of the body."

Where was it published? The word was first published in the 1933 collection of Abai's works in Kyzylorda. Minor textual variations exist between manuscripts, particularly regarding the opening sentence about the "decree of fate," but the core existential message remains consistent.

What is this word about? In this word, Abai discusses the instability of the worldly life and the psychological state of weariness that eventually overtakes the conscious mind.

His key philosophical points include:

The Decree of Fate: Abai begins by acknowledging that fate is unchangeable and that everything in the world, except God, is unstable and insecure. He accepts the path ordered by the Creator but notes that within this path, humans struggle with their own nature.
The Nature of Weariness: He argues that "weariness" is not something a person seeks out or "catches" like a cold; it is an inevitable state that occurs when the mind matures. Once it takes hold of the soul, it is nearly impossible to escape.
The Boredom of the Material: He observes that for a conscious person, everything eventually loses its luster—tasty food, games, gatherings, even the pursuit of power and the company of women. When the heart realizes that these joys are fleeting and "false," it inevitably cools toward them.
The Burden of Thought: Abai suggests that only a "thoughtful" and "sensible" person suffers from this profound boredom. He notes with a touch of irony that the "foolish" are blessed with a lack of sorrow because they never look deep enough to see the transience of their pleasures.

He concludes that while weariness is a heavy burden, it is a sign of a soul that has begun to seek something more permanent than the "interesting" but unstable life of the material world.

In what genre was it written? The twentieth word is a work of philosophical-existential prose. It is written as a gakliya (maxim-exhortation), providing a deep meditation on the human condition and the limits of worldly happiness.

THE TWENTY-SECOND WORD

1894

When was it written? Abai wrote this word in 1894 at the age of 49. It was a period of intense social friction in the steppe. The colonial administration had fragmented the traditional tribal leadership, leading to the rise of a new class of opportunistic "middlemen." Abai wrote this to express his total disillusionment with the social hierarchy of his time.

Where was it published? First published in the complete collection of Abai's works in 1933 in Kyzylorda. It is frequently cited as a key historical document that describes the breakdown of the nomadic social order under the weight of colonialism and internal moral decay.

What is this word about? In this word, Abai looks at each major social group of the Kazakh community and evaluates their character. He concludes that almost none of them deserve the honor they claim:

The Rich (Bays): Abai finds that the wealthy have lost their independence. They are no longer the "sovereign" owners of their livestock; instead, they are constantly worried about being robbed or manipulated. He mocks those who "scatter their livestock" on flatterers just to hear empty praise.
The Lords (Myrzas): He laments that true generosity has disappeared. Modern "lords" only give gifts if they expect something back—usually to satisfy their own greed or to gain political influence. He calls this "mercenary generosity."
The Strong and the Brave: He observes that those who claim to be "strong" use their power not to protect the weak, but to bully their own kin and spy on neighbors to gain favor with the colonial administration.
The Clever (Pysyqs): He is most disgusted by the "busy" ones—the cunning manipulators who have no wealth or honor of their own but survive by playing both sides, causing disputes, and fawning over the powerful for a scrap of meat.
The Poor: He notes that even the poor have lost their dignity, spending their lives in "bitter envy" or fawning over the rich instead of seeking to improve their lot through honest labor.

Abai ends with a tragic realization: he cannot find a single group whose character is clean. He suggests that in a society where everyone is "spying on each other" and "trading their honor for a rank," the very concept of respect has been razed to the ground.

In what genre was it written? The twenty-second word is a work of social-didactic and publicistic prose. It is written in the character of a pamphlet, serving as a sharp critique of the 19th-century Kazakh social structure and the moral collapse of its leadership.

THE TWENTY-THIRD WORD

1894

When was it written? Abai wrote his twenty-third word in 1894 at the age of 49. During this period, he was focused on the "distorted joy" of his people—the strange ways in which they sought psychological comfort while their society was in a state of moral and intellectual decline.

Where was it published? The word was first published in 1918 in the 1st issue of the magazine "Abai." It was later included in the definitive 1933 collection. Minor textual changes occur, but the core message regarding the "joy of the ignorant" remains one of Abai's most famous critiques.

What is this word about? In this word, Abai reflects on two fundamental states of the human mind: Joy and Consolation.

The Joy of the Ignorant: Abai observes a disturbing trend among his people. Instead of finding joy in their own progress or virtues, they find joy in seeing others who are worse off or more sinful than themselves. He notes that when someone commits an evil act or loses their honor, others say, "Thank God I am not like that," and feel a sense of superiority. Abai mocks this, asking: "Did God say it is enough to simply be better than the worst? Does a fast horse boast about being faster than a lame one?"
The True Measure of Success: He argues that a person should measure themselves against the good and the wise. True joy comes from racing with those who are ahead of you in knowledge, reason, and character. He uses the analogy of a horse race (baige): no one cares how many horses were left behind; they only care about who came first.
The Consolation of the Crowd: He critiques the "herd mentality" where people console themselves by staying within the crowd. They say, "I did what everyone else did," or "The crowd cannot be wrong." Abai warns that if the crowd is lost and heading toward a pit, staying with them will only lead to your own destruction.
The Call for Individual Responsibility: He urges his people to distinguish themselves from the crowd, to find their own path of justice and science, and to seek a "joy" that is based on personal growth and the benefit they bring to society.

In what genre was it written? The twenty-third word is a work of social-didactic and psychological prose. It is written as a didactic reflection, aimed at deconstructing the psychological defense mechanisms that keep a society in a state of stagnant ignorance.

THE TWENTY-FOURTH WORD

1894

When was it written? Abai wrote this word in 1894 at the age of 49. It reflects his growing awareness of the vastness of the world beyond the steppe. As he studied more about global geography and history, he became increasingly pained by the small-mindedness and "sleeping state" of his own community.

Where was it published? First published in the complete collection of Abai's works in 1933 in Kyzylorda. It is noted for its early attempt to place the Kazakh demographic and social situation within a global context.

What is this word about? In this word, Abai provides a harsh "reality check" regarding the size and status of the Kazakh people compared to the rest of humanity.

Global Perspective: Abai points out that if there are billions of people on Earth, the Kazakhs—numbering about two million at the time—are but a small drop in the ocean. He notes that there are single cities in the world with more people than the entire Kazakh nation, and people who have circumnavigated the globe three times, while the Kazakh stays in his village, unaware of anything beyond his pasture.
National Stagnation: He laments that while other nations are progressing through science, trade, and art, the Kazakhs are "lying comfortably in darkness." He is grieved that his people spend their limited energy not on development, but on "spying on each other, theft, and tribal feuds."
Unique Vices: He observes with bitterness that the way Kazakhs conduct their friendships, enmities, and "search for livestock" resembles no other civilized nation. He asks: "Will we keep being the most wretched among so many nations on earth?"
The Threat of Extinction: Abai concludes with a warning: when "two hundred people are staring greedily at a hundred head of livestock," they will inevitably destroy each other. He fears that without a radical shift toward education and unity, the Kazakhs as a nation will simply perish or be swallowed up by history.

In what genre was it written? The twenty-fourth word is a work of social-didactic and publicistic prose. It functions as a global sociological analysis, aiming to wound the national pride of the reader just enough to wake them from their careless "sleep."

THE TWENTY-FIFTH WORD

1894

When was it written? Abai wrote this word in 1894. At this time, he was acutely aware that the Kazakh people were at a crossroads. He realized that traditional nomadic knowledge alone was no longer enough to protect the nation’s interests or its future in a rapidly changing geopolitical landscape.

Where was it published? First published in the 1933 collection of Abai’s works. This Word remains a cornerstone of Kazakh educational philosophy and is frequently cited in discussions regarding the modernization of the nation.

What is this word about? In this word, Abai provides a clear, pragmatic roadmap for national survival: The pursuit of education.

The Gateway to Knowledge: Abai famously urges parents to send their children to school and to learn the Russian language. He does not suggest this out of a desire for assimilation, but as a matter of strategic necessity. He calls Russian the "key to world science and art."
Learning from Others to Protect Oneself: He argues that by learning the language and sciences of other nations (specifically the Russians, who were the immediate neighbors and colonial power), the Kazakhs could become "equal" to them. He believes that knowledge is the only way to escape being manipulated or "swallowed up" by others.
The Distinction of Knowledge: He makes a powerful point: "Knowledge is a source of wealth." He notes that those who possess science can acquire everything the wealthy have, but wealth alone cannot buy the "light" of science.
A Change in Values: He critiques parents who send their children to school only to get them a government job or a rank. He insists that children should be educated for the sake of becoming human, for the sake of their own honor, and for the benefit of their people.
Respecting Wisdom: He concludes that by learning from the best of what other cultures have to offer, the Kazakhs can preserve their own national identity more effectively. He states: "Learn their art, but do not lose your soul."

In what genre was it written? The twenty-fifth word is a work of pedagogical and publicistic prose. It is an enlightened manifesto on education, serving as a bridge between traditional Eastern thought and the rising tide of Western scientific rationalism.

THE TWENTY-SIXTH WORD

1894

When was it written? Abai wrote this word in 1894. At nearly 50 years old, he was increasingly frustrated by the "noise" of the steppe—the endless lawsuits, tribal disputes, and the way people celebrated the downfall of their neighbors as if it were a personal achievement.

Where was it published? First published in the 1933 collection in Kyzylorda. It is known for its psychological depth, as Abai attempts to define the specific kind of "ignorant joy" that holds a society back from true development.

What is this word about? In this word, Abai deconstructs the habit of finding happiness in triviality and malice.

The Joy of the Ignorant: Abai observes that the "ignorant man" is happiest when he hears gossip about someone else's misfortune or when he successfully "trips up" a rival in a local dispute. He notes that this joy is fleeting and hollow, yet people pursue it with more passion than they pursuit science or honor.
The "Victory" of the Small-Minded: He mocks the way men celebrate winning a petty lawsuit or a local election through bribery and cunning. They throw feasts and boast as if they have conquered a great enemy, when in reality, they have only deepened the cycle of corruption.
Wasted Potential: Abai laments that the energy spent on "spying on one's neighbor" and "inventing lies" could be used to build schools, improve agriculture, or master a craft. He sees the social life of the steppe as a massive waste of human intellect.
The Lack of Shame: He points out that people are no longer ashamed of being ignorant or lazy; they are only ashamed of being poor or "losing face" in a public argument. He argues that without a sense of internal shame, a person cannot grow.

Abai concludes that until the people learn to take joy in real achievements—like mastering a science or helping the community—they will remain "children in adult bodies," playing with fire and wondering why they get burned.

In what genre was it written? The twenty-sixth word is a work of social-critical and psychological prose. It is a didactic reflection that uses sharp observation to expose the "trivialization" of national life.

THE TWENTY-SEVENTH WORD

1894

When was it written? Abai wrote this word in 1894. It marks a period where he was actively bridging Islamic theology with Western rationalism. By using Socrates as a mouthpiece, Abai was able to argue for the existence of a Creator using logic and observation rather than just blind faith.

Where was it published? First published in the 1933 collection in Kyzylorda. It is often cited as proof of Abai's broad erudition and his ability to synthesize diverse intellectual traditions—from the works of Xenophon (where this dialogue originates) to the core tenets of Islam.

What is this word about? The text is a structured debate about the existence of a Higher Intelligence and the purpose of human creation.

Socrates' Argument from Design: Socrates asks Aristodemus if there are people he admires for their wisdom. When Aristodemus mentions artists and poets, Socrates asks: "Who is more worthy of admiration—the one who creates a lifeless statue, or the one who creates a living, breathing, thinking being?"
The Perfection of the Human Body: Abai (through Socrates) points out the incredible "engineering" of the human body. He notes how the eyes are protected by eyelids, how the ears catch sound, and how the teeth are designed for different types of food. He argues that such harmony cannot be an accident; it must be the work of a Wise Creator.
The Gift of Reason: The most important point made is that humans were not just given bodies, but souls and intellect. While animals have instincts, only humans have the capacity to measure the world, remember the past, and plan for the future.
The Responsibility of the Soul: Socrates concludes that if the Creator took such care in designing us, it is because we have a higher purpose. To ignore science, justice, and the soul is to be ungrateful for the "supreme gift" of existence.

In what genre was it written? The twenty-seventh word is a philosophical dialogue. It is a classic example of apologia—a formal defense of a belief system through rational discourse.

THE TWENTY-EIGHTH WORD

1894

When was it written? Abai wrote this word in 1894. It reflects a period of intense theological reflection where he sought to reconcile the concept of "Fate" with "Free Will." He was particularly frustrated with people who used "the will of God" as an excuse for their own failures and lack of ethics.

Where was it published? First published in the 1933 collection in Kyzylorda. It is considered one of his more complex "Words," as it requires a basic understanding of Islamic jurisprudence and logic.

What is this word about? In this word, Abai poses a series of challenging questions to the "believer" regarding the attributes of God and the responsibility of man.

The Trap of Fatalism: Abai critiques those who say, "All good and evil come from God," and then use that as an excuse to do nothing or commit sins. He argues that if God forced people to do evil and then punished them for it, He would not be just. Since God is perfectly Just, the choice to do good or evil must lie with the individual.
Reason as the Judge: He insists that God gave humans Reason specifically so they could distinguish between right and wrong. To ignore one's reason and then blame "Fate" for one's life is, in Abai's view, a form of spiritual cowardice.
The Nature of Wealth and Poverty: He challenges the idea that being rich is a sign of God's favor and being poor is a sign of His displeasure. He argues that wealth and health are "tools" given to a person to see how they will use them—for the benefit of others or for selfish greed.
Honest Labor: Abai concludes that "God helps those who help themselves." He mocks those who spend all day in a mosque praying for wealth but refuse to learn a trade or work the land. He believes that honest labor is a form of worship in itself.

In what genre was it written? The twenty-eighth word is a work of religious-philosophical and polemical prose. It is written as a series of rhetorical questions and logical proofs, aimed at debunking passive fatalism.

THE TWENTY-NINTH WORD

1894

When was it written? Abai wrote this word in 1894. At this point, he was deeply engaged in "re-educating" the nation. He realized that the way people spoke—specifically the proverbs they used to settle disputes or justify their actions—was a primary carrier of the "social viruses" he wanted to cure.

Where was it published? First published in the 1933 collection in Kyzylorda. It is one of the most cited "Words" in Kazakh linguistics because it shows Abai's unique approach to folklore: he didn't just collect traditions; he filtered them through the lens of modern ethics.

What is this word about? In this word, Abai deconstructs several popular proverbs, showing how they have been twisted to serve low instincts:

"If you are poor, don't be ashamed to be a sycophant." Abai is horrified by this. He argues that poverty is no excuse for losing one's dignity. To him, death is better than a life of fawning and losing one's "human face" for the sake of a scrap of food.
"If you see a wealthy man, bow even to his horse." Abai sees this as the death of national pride. He critiques the "servile spirit" that values wealth more than character or intelligence.
"A man's word is a debt." While this sounds good, Abai points out that people use it to justify sticking to a wrong or foolish decision simply because they said it once. He argues that a wise man must be able to admit he was wrong and change his path.
"The gold of the world is for the living." He critiques the misuse of this phrase to justify obsessive greed and the abandonment of spiritual or intellectual pursuits in favor of material hoarding.

Abai's central message is that folklore is not infallible. He urges the people to use their Reason to judge every saying. If a proverb encourages laziness, dishonesty, or the loss of dignity, it should be discarded, no matter how many ancestors said it.

In what genre was it written? The twenty-ninth word is a work of linguistic-critical and didactic prose. It functions as a "moral audit" of oral tradition, teaching the reader to think critically about the culture they inherit.

Into which languages has it been translated? The “Words of Edification” have been translated into Russian, English, French, German, Portuguese, Latvian, Chinese, Korean, Polish, Tajik, Turkish, Azerbaijani, Uzbek, Mongolian, and other world languages.

THE THIRTIETH WORD

1894

When was it written? Abai wrote this word in 1894 at the age of 49. It is a period where his social critiques became increasingly sharp as he witnessed the rising vanity of those who gained wealth or minor administrative power under the colonial system.

Where was it published? The word was first published in the 1933 collection in Kyzylorda. It stands as a psychological profile of the "arrogant ignoramus," a figure Abai encountered frequently in his role as a public intellectual.

What is this word about? In this word, Abai examines the phenomenon of boastfulness (maqtanshaqtyq) and how it destroys the potential for real human greatness.

His key observations include:

The Hunger for Praise: Abai describes people who live only for the "sweet poison" of flattery. He notes that an ignorant man will spend his last penny to host a feast just so others will call him "generous," even if his own children are hungry.
The Lack of Internal Support: He argues that a truly wise person has an "internal support" (reason and conscience) and does not need the validation of the crowd. Conversely, the boaster is like a hollow drum—loud on the outside but empty on the inside.
Wasted Energy: He laments the incredible amount of energy his people waste on "looking important." If that same energy were spent on mastering a trade or learning a science, Abai believes the nation would be unrecognizable.
The "Shameless" Boaster: He is particularly harsh toward those who boast about things they didn't even achieve themselves—like the status of their ancestors or the number of their livestock—rather than their own personal merits or knowledge.

Abai concludes that a person who is addicted to the praise of others is a slave to their opinion. To be truly free and human, one must seek to be "good" in the eyes of Truth and Reason, not in the eyes of the gossiping crowd.

In what genre was it written? The thirtieth word is a work of social-psychological and didactic prose. It serves as a moral warning against the "spiritual vanity" that prevents self-improvement.

THE THIRTY-FIRST WORD

1894

When was it written? Abai wrote this word in 1894. During this year, he was acting as a mentor to a group of young poets and students. He noticed that many of them would listen to his lectures with interest but forget everything by the next day. He wrote this to explain the discipline required for true learning.

Where was it published? First published in the 1933 collection in Kyzylorda. It is considered a foundational text for Kazakh pedagogy, as it moves beyond "what" to learn and explains "how" to learn.

What is this word about? In this word, Abai outlines four essential conditions for remembering what you have heard and making it part of your soul:

Strength of Spirit (Mental Focus): You must be "firm in your spirit" and fully present. If you listen with a distracted or lazy mind, the words will never take root.
Sincere Intent: You must listen with the goal of actually improving yourself or applying the knowledge. If you listen only to argue, or to show off, or to pass the time, the knowledge will be "poisoned" and will eventually vanish.
Constant Reflection: Abai emphasizes the need to "repeat the thought to yourself." He suggests that a person should revisit what they have learned multiple times, turning it over in their mind until it becomes a part of their internal "nature."
Avoiding "Mental Poisons": He identifies four things that destroy memory and prevent learning:
- Carelessness (Indifference): A lack of interest in the truth.
- Laughter (Frivolity): Taking everything as a joke and never being serious.
- Deep Melancholy (Despair): A heavy heart that has no energy to seek light.
- Passion for Vices: Being so obsessed with destructive habits that there is no room for science.

Abai concludes that the mind is like a vessel. If the vessel is dirty or full of holes, even the purest water (knowledge) will be lost. To be a "man of science," one must first prepare the mind to be a worthy container.

In what genre was it written? The thirty-first word is a work of pedagogical and psychological prose. It is a didactic instruction manual on the art of intellectual self-discipline.

THE THIRTY-SECOND WORD

1894

When was it written? Abai wrote this word in 1891. It reflects his role as a "teacher of the nation," moving from general moral advice to specific instructions for students and intellectuals. He was deeply concerned that people were pursuing education for the wrong reasons.

Where was it published? First published in the 1933 collection in Kyzylorda. It is often regarded as the "Code of Honor for a Student" in Kazakh pedagogical literature.

What is this word about? Abai sets out six essential conditions for a successful and honorable pursuit of science:

Pure Intent: You must study science for the sake of science itself, not for fame or wealth. If your goal is to "surpass others" or to "gain a position," knowledge will not open its true secrets to you.
Love for the Truth: You must love science as a "bride" loves her groom. You should be attracted to the discovery of truth, finding joy in every new fact you learn.
Critical Thinking: Do not accept everything you hear blindly. You must question and analyze what you learn, but once you find the truth, hold onto it "like a drowning man holds onto a rope."
Steadfastness of Mind: You must avoid "wavering." Many people start learning but get distracted by worldly pleasures or laziness. True science requires a "stable heart" and consistent effort.
Ethical Application: Science should not be a tool for evil. Abai warns against using knowledge to outwit others in lawsuits or to commit sophisticated crimes.
Humanity as the Goal: Ultimately, the purpose of learning is to become a more "perfect human" (Tolyk adam). If science does not make you more compassionate and just, it has failed its purpose.

Abai concludes that a person who follows these rules will not only gain knowledge but will also gain the character to handle that knowledge wisely.

In what genre was it written? The thirty-second word is a work of pedagogical and philosophical prose. It is a didactic treatise on the methodology and ethics of intellectual labor.

THE THIRTY-THIRD WORD

1894

When was it written? Abai wrote this word in 1894. At this time, the nomadic economy was struggling, and Abai saw that those who lacked specialized skills were becoming increasingly dependent on the "mercy" of the wealthy or turning to theft. He wrote this to promote the dignity of the artisan.

Where was it published? First published in the 1933 collection in Kyzylorda. It is a key text for understanding Abai’s economic philosophy, emphasizing self-sufficiency and the value of professional craftsmanship.

What is this word about? In this word, Abai champions craftsmanship (oner) as the most stable foundation for a life of honor.

The Security of a Craft: Abai notes that livestock can be lost to a blizzard or stolen, and political favor can vanish in a day. However, a man who has mastered a craft—whether he is a blacksmith, a carpenter, or a jeweler—carries his wealth within his own hands. "A master's hands feed him," Abai argues.
The "Enemies" of Success: He identifies the psychological barriers that prevent people from succeeding in their work:
- Laziness: The root of all poverty.
- Boastfulness: Spending one's earnings on showing off rather than reinvesting in one's craft.
- Lack of Persistence: Giving up when a task becomes difficult or taking too many breaks.
The Dignity of Labor: Abai pushes back against the cultural prejudice that looked down on manual labor. He argues that a poor man who works hard at his craft is infinitely more honorable than a rich man who lives off the labor of others or through deception.
The "Soul" of the Work: He concludes that a true master does not just work for money; he works for the perfection of the object. This dedication to quality is what distinguishes a "human" from someone who just "toils like an animal."

In what genre was it written? The thirty-third word is a work of social-economic and didactic prose. It functions as a motivational treatise on the importance of professionalization and the ethics of labor.

THE THIRTY-FOURTH WORD

1894

When was it written? Abai wrote this word in 1894. During this year, his reflections began to shift toward the eternal. He was contemplating the legacy of a human life and how a society can maintain its moral fiber across generations.

Where was it published? First published in the 1933 collection in Kyzylorda. It is noted for its high level of spiritual abstraction, reflecting Abai's later-life synthesis of Islamic ethics and universal humanism.

What is this word about? In this word, Abai discusses the nature of love, friendship, and the debt of the living.

Humanity as a Family: Abai famously states that a person should love all of humanity as brothers. He argues that the Creator made humans social beings who cannot survive or find happiness in total isolation. Therefore, hatred or indifference toward others is a violation of the "natural law" of the Creator.
The Debt to the Departed: He reflects on how we should treat the memory of those who have died. He argues that we "owe" it to the dead to live honorably. If we live in sin and ignorance, we shame the ancestors who hoped for our success.
The Difference Between Love and Passion: Abai distinguishes between "bodily passion" (which is fleeting and selfish) and "soulful love" (which is selfless and eternal). He believes that true friendship and love are the highest forms of human achievement.
The Transience of Life: He reminds the reader that life is a short bridge between two eternities. Because it is short, it should not be wasted on petty disputes or the accumulation of "dust" (wealth). Instead, one should strive to leave behind a "good name" and useful knowledge.

Abai concludes that the measure of a life is not how much one took from the world, but how much "light" one added to the lives of others.

In what genre was it written? The thirty-fourth word is a work of philosophical-humanistic and ethical prose. It functions as a spiritual meditation on the interconnectedness of all people.

THE THIRTY-FIFTH WORD

1894

When was it written? Abai wrote this word in 1894 at the age of 49. By this time, he had largely moved away from administrative and social leadership to focus on his "inner world" and the spiritual education of his followers.

Where was it published? First published in the 1933 collection in Kyzylorda. It is considered a foundational text for understanding Abai’s religious philosophy, specifically his interpretation of Tawhid (the oneness of God) and its practical application in human life.

What is this word about? In this word, Abai reflects on the Names and Attributes of God, and what it means for a person to follow the Path of Truth.

Faith vs. Practice: Abai argues that simply knowing the names of God or performing rituals is not enough. To be a true believer, one must understand the meaning behind God’s attributes (such as Justice, Mercy, and Wisdom) and strive to reflect those qualities in their own character.
The Concept of the "Mourid": He discusses the relationship between a teacher (Murshid) and a student (Mourid). He warns against "fake saints" who use religion to gain power over others. He believes that a true spiritual guide is one who leads the student toward Reason and Independence, not blind obedience.
God’s Perfection: Abai notes that the Creator is perfect and does not "need" our worship. Therefore, worship is for our benefit—to cleanse our hearts and sharpen our minds.
The Core of Islam: He defines the essence of the faith as a combination of Faith (Iman) and Humanity (Adamshilik). He famously asserts that if a person lacks humanity and justice, their outward religious observance is nothing more than a "mask."

In what genre was it written? The thirty-fifth word is a work of religious-philosophical and theological prose. It is a gakliya (maxim-exhortation) that bridges the gap between traditional Sufi thought and rational ethical philosophy.

THE THIRTY-SIXTH WORD

1894

When was it written? Abai wrote this word in 1894. During this period, he was deeply troubled by the "shamelessness" he saw in public life—people who would lie, cheat, or betray their principles without any internal discomfort. He viewed the loss of shame as the final stage of a society's moral collapse.

Where was it published? First published in the 1933 collection in Kyzylorda. It is one of his most psychologically profound works, linking emotional states to religious and ethical health.

What is this word about? In this word, Abai defines Shame as the "root of faith" and categorizes it into two distinct types:

Ignorant Shame: This is the shallow shame a person feels when they make a social mistake—like saying the wrong thing or feeling embarrassed in front of people for no good reason. Abai considers this a "childish" or "ignorant" emotion that doesn't actually improve a person's character.
True (Human) Shame: This is the "shame of the soul." It is the feeling of internal agony when a person realizes they have done something beneath their dignity or contrary to justice. Abai describes this as a "fire in the heart" that makes a person want to "sink into the earth."
The Guard of Faith: Abai quotes a Hadith stating that "Shame is a part of faith." He explains that if a person has no shame, they are capable of any crime because they have lost the "internal judge" that God placed in their soul.
The Loss of Conscience: He laments those who have "exchanged their shame for a rank" or "sold their conscience for a piece of meat." He argues that a person without shame is no longer human, but merely an "animal in human skin."

Abai concludes that the highest form of shame is being ashamed in front of one's own reason and conscience, even when no one else is watching.

In what genre was it written? The thirty-sixth word is a work of ethical-philosophical and psychological prose. It is written as a gakliya, serving as a profound analysis of the conscience.

THE THIRTY-SEVENTH WORD

1894

When was it written? Abai wrote these aphorisms in 1894. At this stage of his life, he had developed a mastery of the "short form," realizing that a single, powerful sentence could sometimes strike the heart more effectively than a long lecture.

Where was it published? First published in the 1933 collection. These sayings are so central to Kazakh culture that many have become common idioms used in daily speech today.

What is this word about? This "Word" acts as a summary of Abai’s entire worldview. Here are some of the most famous points from the twenty-three aphorisms:

On Humanity: "A man who follows the advice of his heart is a man of God; a man who follows the advice of his stomach is an animal."
On Justice: "If a person has no sense of justice, they have no faith."
On Wisdom: "The mark of a wise man is that he values things for what they are, while a fool values things for what people say about them."
On the People: "He who works only for himself is like an animal that grazes for its own belly. He who works for humanity is a true person."
On Fame: "Do not seek fame; seek to be worthy of it."
On Friendship: "A friend is someone you can entrust with your secrets; a companion is just someone you travel with."
On Truth: "Speak the truth even if it tastes like gall. The truth will set you free, but a lie will bind you like a chain."

Abai uses these short bursts of wisdom to challenge the reader to evaluate their own character instantly. He strips away the flowery language and gets straight to the moral core of every issue.

In what genre was it written? The thirty-seventh word belongs to the genre of aphoristic prose or gnomic literature. It is a collection of hikmet (words of wisdom) that serves as a moral compass for the individual.

THE THIRTY-EIGHTH WORD

1896

When was it written? Abai wrote this word in 1896. This was the twilight of his life, a time of profound spiritual maturity. Having exhausted his patience with the petty politics of the steppe, he turned his full attention to the "metaphysics of the soul." It is considered his spiritual testament.

Where was it published? First published in the 1933 collection. Due to its complexity and heavy use of Arabic and Persian philosophical terminology, it is often studied as a standalone work of Islamic and humanistic philosophy.

What is this word about? This word is divided into several thematic layers, focusing on the synthesis of Divine Truth and Human Reason.

The Attributes of the Creator: Abai analyzes the names and attributes of God (The Eight Attributes). He argues that because God is All-Knowing and All-Wise, the pursuit of Science is actually a form of worship. If God loves knowledge, then a human who seeks knowledge is coming closer to the Divine.
The Concept of "Tolyk Adam" (The Perfect Human): This is the core of Abai's philosophy. A "Perfect Human" is not someone who merely performs religious rituals, but someone who balances three things: A Heart full of Justice, a Mind full of Science, and a Will full of Energy.
The Three Loves: Abai introduces a hierarchy of love that defines a true human:
1. Love for the Creator: Recognizing the source of truth and life.
2. Love for Humanity: Treating every person as a brother.
3. Love for Justice/Truth: Standing for what is right, even if it is difficult.
Critique of False Scholars: He harshly criticizes those who study religion or science for the sake of power, wealth, or "winning arguments." He calls them "theives of the soul" because they use the light of knowledge to lead people into the darkness of their own ego.
Reason and Faith: Abai argues that faith without reason is blind, and reason without faith is cold. They must be unified to create a just society.

In what genre was it written? The thirty-eighth word is a work of religious-philosophical treatise. It combines elements of Kalam (Islamic scholastic theology), Sufi mysticism, and rationalist ethics.

THE THIRTY-NINTH WORD

1896

When was it written? Abai wrote this word in 1896. As he neared the end of the century, he noticed that the traditional virtues of the Kazakh people were being replaced by a petty, "transactional" way of life. He wrote this as a eulogy for the noble qualities of the past.

Where was it published? First published in the 1933 collection in Kyzylorda. It is one of his most "nostalgic" works, though Abai is careful to distinguish between romanticizing the past and truly valuing the character of the ancestors.

What is this word about? In this word, Abai contrasts the ancients with his contemporaries, focusing on the concept of "National Honor."

The Virtues of the Old Days: Abai points out that the ancestors had two great qualities that the modern generation lacked:
1. Unity of Purpose (El-basy): In the past, people followed their leaders not out of fear, but out of respect for their wisdom and justice. When a leader spoke, the people acted as one.
2. Protection of Honor (Namys): The ancients valued their reputation and the honor of their tribe above their own lives. They were ashamed of cowardice and treachery.
The Modern Decay: Abai laments that "unity" has been replaced by "tribalism" and "honor" has been replaced by "cunning." He notes that modern people only gather together to plot against one another or to win favor with the authorities.
The Loss of Authority: He observes that because modern leaders are often corrupt or "bought," the people no longer respect authority. This leads to a state of chaos where everyone is their own "small king," but no one is truly free or noble.
A Call for Restoration: Abai isn't calling for a return to the primitive life of the past, but for a restoration of that high moral character. He believes that science and education are the only ways to bring that old sense of honor back into a modern context.

In what genre was it written? The thirty-ninth word is a work of historical-social and didactic prose. It serves as a philosophical comparison between the moral foundations of different eras.

THE FORTIETH WORD

1896

When was it written? Abai wrote this word in 1896. By this time, he had realized that direct advice was often ignored. He decided to change his strategy: instead of telling people what to do, he began to ask them why they acted so irrationally. It is the work of a man who has observed human nature to its very depths.

Where was it published? First published in the 1933 collection in Kyzylorda. This "Word" is famous for its "Socratic" approach—using questions to expose the ignorance of the interlocutor.

What is this word about? The Fortieth Word is a psychological "interrogation." Abai asks thirty-two questions that highlight the gap between what people say and what they actually do.

Some of the most stinging questions include:

On Friendship: "Why do you seek a friend when you yourself are not a friend to anyone?"
On Prayer: "Why do you pray for God to give you what you are too lazy to earn with your own hands?"
On Parenting: "Why do you wish for your children to be wise and honored, yet you set an example of ignorance and deceit every day?"
On Character: "Why are you ashamed of a patch on your clothes, but not ashamed of a stain on your soul?"
On Social Status: "Why do you bow to a man of wealth whom you despise in your heart, and mock a man of wisdom whom you should follow?"
On Consistency: "Why do you curse the world for being unjust, while you yourself act unjustly toward your neighbor at the first opportunity?"

Abai’s goal with these questions is to create a sense of internal shame. He believes that if a person can honestly answer these questions, they will be forced to admit their own hypocrisy, which is the first step toward true repentance and change.

In what genre was it written? The fortieth word is a work of didactic-satirical prose written in the form of a rhetorical questionnaire. It is a masterpiece of psychological provocation.

THE FORTY-FIRST WORD

1898

When was it written? Abai wrote this word in 1898 at the age of 53. This was a period of deep disillusionment. He had spent decades writing poems and giving advice, yet he felt the moral state of the steppe was only getting worse. This text reflects the "bitter irony" of a teacher who feels his students are refusing to learn.

Where was it published? First published in the 1933 collection. It is famous for its "hypothetical" approach to social engineering, suggesting that the current generation might be beyond saving, and the focus must shift entirely to the next.

What is this word about? In this word, Abai contemplates how one could actually transform the Kazakh people if they were given absolute power to do so.

The Powerless Teacher: Abai begins by admitting that words alone are not working. He laments that people listen to him only for entertainment or to find things to argue about, but no one actually changes their life.
The "Radical" Solution: He proposes a thought experiment: To truly fix the nation, one would have to take children away from their parents at a young age. He argues that the children must be raised in a completely different environment, far from the "poison" of tribal feuds, gossip, and the pursuit of petty vanity.
The Necessity of Force: Abai suggests that since the people do not understand what is good for them, they are like children who must be "forced" to take medicine. He argues that only a leader with absolute authority and a pure heart could impose the discipline and education necessary to save the soul of the nation.
The Despair of the Wise: Ultimately, Abai realizes this is impossible. He ends the word on a somber note, acknowledging that he has no such power and that the people will likely continue on their path of self-destruction until they face a great calamity.

In what genre was it written? The forty-first word is a work of social-critical and utopian-satirical prose. It is a "bitter monologue" that uses a radical hypothetical scenario to highlight the depth of the social crisis.

THE FORTY-SECOND WORD

1898

When was it written? Abai wrote this word in 1898. At 53, he had spent years observing the social dynamics of the steppe. He noticed a strange paradox: the people were constantly in motion—traveling, talking, and arguing—yet they remained poor and uneducated. He wrote this to explain why "activity" is not the same as "work."

Where was it published? First published in the 1933 collection. It is widely considered one of his most accurate sociological portraits of the late 19th-century Kazakh lifestyle.

What is this word about? In this word, Abai defines the specific Kazakh version of Laziness (Erinshektik). He argues that it isn't just "doing nothing," but rather "doing the wrong things."

The Illusion of Busyness: Abai mocks those who spend their entire day riding from one village to another, gossiping, and meddling in other people's affairs. They tell themselves they are "busy," but Abai calls this active laziness. They avoid real, productive labor (like farming or trade) because it requires discipline and patience.
The Fear of "Black Work": He critiques the cultural stigma against manual labor. Many would rather live in poverty and "eat the dust of the road" as a wandering gossip than maintain a garden or master a craft, which they viewed as "lowly."
The Cycle of Poverty: Abai explains that because people refuse to work steadily, they become desperate. Desperation leads to theft and corruption. He argues that a society that hates "honest toil" will inevitably become a society of "thieves and beggars."
The "Restless Soul": He describes the psychological state of a person who has no goal. Without a "lighthouse" of science or art to guide them, their energy is scattered like wind, leaving them exhausted but with empty hands.

Abai's conclusion is a call to systematic labor. He believes that only by valuing time and respecting the "sweat of the brow" can the people regain their dignity.

In what genre was it written? The forty-second word is a work of social-psychological and economic-didactic prose. It is a critical essay on the ethics of time management and labor.

THE FORTY-THIRD WORD

1898

When was it written? Abai wrote this word in 1898. At 53, he was deeply preoccupied with the internal mechanics of human nature. He wanted to explain why some people are "alive" in their spirits while others are merely biological machines.

Where was it published? First published in the 1933 collection in Kyzylorda. It is highly regarded by philosophers and psychologists for its early attempt to map the human psyche through a blend of Eastern and Western thought.

What is this word about? In this word, Abai identifies two distinct "forces" or "powers" within a human being:

The Power of the Body (Zhan): This is the biological life force. It seeks food, sleep, and reproduction. It is shared with the animal kingdom. Abai warns that if a person only develops this power, they remain an animal in human clothing.
The Power of the Soul (Ruq): This is the distinctively human capacity for reason, science, and the "thirst for knowledge." Abai argues that just as the body feels hunger for food, the soul feels a "hunger" to understand the world.
The "Eye" of the Soul: He introduces the concept that the soul has its own "eyes" and "ears." A person who "sees" with their soul is one who looks at a beautiful landscape or a scientific fact and asks why and how.
The Danger of Neglect: Abai laments that most people spend all their energy feeding the body but let the soul "starve." When the soul starves, the person loses their curiosity, their sense of justice, and their humanity.
The Three Ailments of the Soul: He identifies three things that kill the soul:
1. Carelessness: Ignoring the truth.
2. Indifference: Not caring about right or wrong.
3. Lust/Greed: Letting bodily desires drown out reason.

Abai concludes that a true human is one who keeps the "Power of the Soul" in command over the "Power of the Body."

In what genre was it written? The forty-third word is a work of philosophical-psychological prose. It serves as a didactic treatise on the dualism of human existence.

THE FORTY-FOURTH WORD

1898

When was it written? Abai wrote this word in 1898. At 53, he was observing the social gatherings and tribal politics of the steppe with a weary eye. He noticed that even when people seemed to be doing something "good," their underlying motivation was often just to outshine someone else.

Where was it published? First published in the 1933 collection in Kyzylorda. It is one of his shorter "Words," functioning almost like a sharp psychological footnote to his larger social critiques.

What is this word about? In this word, Abai identifies a specific cultural disease: competitive vanity.

The Hunger for Distinction: Abai observes that people are obsessed with being "the best" in their local circle. However, they don't want to be the best in science or virtue; they want to be the best at hosting feasts, owning the fastest horse, or having the most influence in a lawsuit.
The Enemy of Unity: He argues that this constant need to "surpass" the neighbor makes cooperation impossible. If one person suggests a good idea, others will reject it not because it is bad, but because they didn't think of it first or because it might make the first person look "greater."
Small-Scale Ambition: Abai mocks the smallness of this ambition. He notes that people are satisfied with being a "big fish in a small pond." They don't care about the progress of humanity or the nation; they only care about the envious looks of their fellow villagers.
The Price of Pride: He concludes that this vanity is a "blindness" that keeps the people from seeing their own poverty and ignorance. As long as they are busy trying to "lower" each other, they will never rise as a whole.

In what genre was it written? The forty-fourth word is a work of social-psychological and critical prose. It is a brief didactic reflection on the destructive nature of egoism.

THE FORTY-FIFTH WORD

1898

When was it written? Abai wrote this final word in 1898. He was 53 years old and had reached the peak of his intellectual and spiritual evolution. Having critiqued every flaw of the human character and explored the depths of science and theology, he used this closing text to provide a unifying truth for all humanity.

Where was it published? First published in the 1933 collection. It is regarded as the "moral heart" of the entire book. In Kazakhstan, it is often quoted as the defining statement of Abai’s humanism.

What is this word about? In this word, Abai defines what it truly means to be a human being, stripping away all cultural and religious labels to reach a universal truth:

The Foundation of Humanity: Abai asserts that the essence of a human being is defined by two things: Justice and Love. He argues that these are not just social concepts, but Divine attributes planted in the human soul.
The Definition of Truth: He famously states: "Truth is the path of Justice." To Abai, a person who lacks justice cannot possess true knowledge or true faith. Even if a person knows all the sciences in the world, they are nothing without a heart that loves justice.
Love as the Universal Bond: He returns to his theme of universal brotherhood. He believes that love for the Creator must be expressed through love for His creation—humanity. To love one's neighbor and to seek their well-being is the highest form of worship.
The "Tolyk Adam" (Perfect Human): He concludes that the goal of life is to become a "Complete Human." This is achieved when the Mind (science), the Heart (love/justice), and the Will (energy) are in perfect harmony.
A Final Prayer for the People: The word ends on a hopeful yet solemn note. Abai has laid out the path; he has shown the "Key" to a meaningful life. The choice to follow it now lies with the reader.

In what genre was it written? The forty-fifth word is a work of philosophical-humanistic and ethical prose. It serves as a spiritual manifesto and the concluding synthesis of his entire worldview.

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INTERPRETATION OF ABAI'S WORDS OF EDIFICATION

THE SECOND WORD

THE THIRD WORD

THE FIFTH WORD

THE SIXTH WORD

THE SEVENTH WORD

THE EIGHTH WORD

THE NINTH WORD

THE TENTH WORD

THE ELEVENTH WORD

THE TWELFTH WORD

THE THIRTEENTH WORD

THE FOURTEENTH WORD

THE FORTY-THIRD WORD

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INTERPRETATION OF ABAI'S WORDS OF EDIFICATION

THE SECOND WORD

THE THIRD WORD

THE FIFTH WORD

THE SIXTH WORD

THE SEVENTH WORD

THE EIGHTH WORD

THE NINTH WORD

THE TENTH WORD

THE ELEVENTH WORD

THE TWELFTH WORD

THE THIRTEENTH WORD

THE FOURTEENTH WORD

THE FORTY-THIRD WORD

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