Saadi Shirazi
Abū-Muhammad Muslih al-Dīn bin Abdallāh Shīrāzī, Saadi
Shirazi[1] (Persian: ابومحمد مصلح الدین بن عبدالله شیرازی) better known by
his pen-name as Saʿdī (Persian: سعدی) or simply
Saadi, was one of the major Persian poets of the medieval period. He is not only
famous in Persian-speaking countries, but has also been quoted in western
sources. He is recognized for the quality of his writings and for the depth of
his social and moral thoughts.
Biography
A native of Shiraz, his father died when he was an infant.
Saadi experienced a youth of poverty and hardship, and left his native town at
a young age for Baghdad to pursue a better education. As a young man he was
inducted to study at the famous an-Nizamiyya center of knowledge (1195–1226),
where he excelled in Islamic sciences, law, governance, history, Arabic
literature, and Islamic theology.
The unsettled conditions following the Mongol invasion of
Khwarezm and Iran led him to wander for 30 years abroad through Anatolia (he
visited the Port of Adana, and near Konya he met proud Ghazi landlords), Syria
(he mentions the famine in Damascus), Egypt (of its music and Bazaars its
clerics and elite class), and Iraq (the port of Basra and the Tigris river). He
also refers in his work about his travels in Sindh (Pakistan across the Indus
and Thar with a Turkic Amir named Tughral), India (especially Somnath where he
encountered Brahmans) and Central Asia (where he meets the survivors of the
Mongol invasion in Khwarezm).
He also performed the pilgrimage to Mecca and Medina and
also visited Jerusalem.[2] Saadi traveled through war wrecked regions from 1271
to 1294. Due to Mongol invasions he lived in desolate areas and met caravans
fearing for their lives on once lively silk trade routes. Saadi lived in
isolated refugee camps where he met bandits, Imams, men who formerly owned
great wealth or commanded armies, intellectuals, and ordinary people. While
Mongol and European sources (such as Marco Polo) gravitated to the potentates
and courtly life of Ilkhanate rule, Saadi mingled with the ordinary survivors
of the war-torn region. He sat in remote teahouses late into the night and
exchanged views with merchants, farmers, preachers, wayfarers, thieves, and
Sufi mendicants. For twenty years or more, he continued the same schedule of
preaching, advising, and learning, honing his sermons to reflect the wisdom and
foibles of his people. Saadi's works reflects upon the lives of ordinary
Iranians suffering displacement, plight, agony and conflict, during the
turbulent times of Mongol invasion.
Saadi was also among those who witnessed first-hand accounts
of Baghdad's destruction by Mongol Ilkhanate invaders led by Hulagu during the
year 1258. Saadi was captured by Crusaders at Acre where he spent 7 years as a
slave digging trenches outside its fortress. He was later released after the
Mamluks paid ransom for Muslim prisoners being held in Crusader dungeons.
When he reappeared in his native Shiraz he was an elderly
man. Shiraz, under Atabak Abubakr Sa'd ibn Zangy (1231–60) was enjoying an era
of relative tranquility. Saadi was not only welcomed to the city but was
respected highly by the ruler and enumerated among the greats of the province.
In response, Saadi took his nom de plume from the name of the local prince,
Sa'd ibn Zangi. Some of Saadi's most famous panegyrics were composed an initial
gesture of gratitude in praise of the ruling house, and placed at the beginning
of his Bustan. The remainder of Saadi's life seems to have been spent in
Shiraz.
The Journey of Saadi Shirazi
Saadi Shirazi is welcomed by a youth from Kashgar during a
forum in Bukhara.
Due to the Mongol Empire invasion of the Muslim World,
especially Khwarizm and Persia/Iran, Saadi like many other Muslims was
displaced by the ensuing conflict thus beginning a 30 year journey. He first
took refuge at Damascus and witnessed the famine in one of the most efficient
cities of the world. After the frightful Sack of Baghdad in 1258 by Hulegu and
the Ilkhanate Horde, Saadi visited Jerusalem and then set out on a pilgrimage
to Mecca and Medina. It is also believed that Saadi may have also visited Oman
an other lands south of the Arabian Peninsula.
Saadi then visits Mamluk Egypt, of Sultan Baibars. He
mentions the Qadis, Muftis of Al-Azhar, the grand Bazaar, music and art. At
Halab Saadi joins a group of Sufis who had fought arduous battles against the
Crusaders. Further Saadi travels to Turkey first, mentions the port city of
Adana and the wealthy Ghazi landowners in Anatolia.
Saadi mentions Honey-gatherers in Azerbaijan, fearful of
Mongol plunder. Saadi finally returns to Persia where he meets his childhood
companions in Isfahan and other cities. At Khorasan Saadi befriends a Turkic
Emir named Tughral. Saadi joins him and his men on their journey to Sindh where
he met Pir Puttur, a follower of the Persian Sufi grand master Shaikh Usman
Marvandvi (1117–1274),[3] Saadi then traveled across the Indus River and when
they reach the Thar Desert, Tughral hires Hindu sentinels. Tughral later enters
service of the wealthy Delhi Sultanate and Saadi is invited to Delhi and later
visits the Vizier of Gujarat. During his stay in Gujarat Saadi learns more of
the Hindus and visits the large temple of Somnath; Saadi flees the temple due
to an unpleasant encounter with the Brahmans.
Soon after Saadi returns to his native Shiraz and earns the
patronage of its leaders.
His works
The first page of Bostan, from an Indian manuscript.
His best known works are Bostan (The Orchard) completed in
1257 and Gulistan (The Rose Garden) in 1258. Bostan is entirely in verse (epic
metre) and consists of stories aptly illustrating the standard virtues
recommended to Muslims (justice, liberality, modesty, contentment) as well as
of reflections on the behaviour of dervishes and their ecstatic practices.
Gulistan is mainly in prose and contains stories and personal anecdotes. The
text is interspersed with a variety of short poems, containing aphorisms,
advice, and humorous reflections. Saadi demonstrates a profound awareness of
the absurdity of human existence. The fate of those who depend on the
changeable moods of kings is contrasted with the freedom of the dervishes.
Saadi is also remembered as a panegyrist and lyricist, the
author of a number of odes portraying human experience, and also of particular
odes such as the lament on the fall of Baghdad after the Mongol invasion in
1258. His lyrics are found in Ghazaliyat (Lyrics) and his odes in Qasa'id
(Odes). He is also known for a number of works in Arabic.
Of the Mongols he writes:
In Isfahan I had a friend who was warlike, spirited, and
shrewd. His hands and dagger were forever stained with blood. The hearts of his
enemies were consumed by fear of him; even the tigers stood in awe of him. In
battle he was like a sparrow among locusts; but in combat,
"after long I met him: O tiger-seizer!" I
exclaimed, "what has made thee decrepit like an old fox?"
He laughed and said: "Since the days of war against the
Mongols, I have expelled the thoughts of fighting from my head. Then did I see
the earth arrayed with spears like a forest of reeds. I raised like smoke the
dust of conflict; but when Fortune does not favour, of what avail is fury? I am
one who, in combat, could take with a spear a ring from the palm of the hand;
but, as my star did not befriend me, they encircled me as with a ring. I seized
the opportunity of flight, for only a fool strives with Fate. How could my
helmet and cuirass aid me when my bright star favoured me not? When the key of
victory is not in the hand, no one can break open the door of conquest with his
arms.[4]
"The enemy were a pack of leopards, and as strong as
elephants. The heads of the heroes were encased in iron, as were also the hoofs
of the horses. We urged on our Arab steeds like a cloud, and when the two
armies encountered each other thou wouldst have said they had struck the sky
down to the earth. From the raining of arrows, that descended like hail, the
storm of death arose in every corner. Not one of our troops came out of the
battle but his cuirass was soaked with blood. Not that our swords were blunt—it
was the vengeance of stars of ill fortune. Overpowered, we surrendered, like a
fish which, though protected by scales, is caught by the hook in the bait.
Since Fortune averted her face, useless was our shield against the arrows of
Fate."[4]
Alexander Pushkin, one of Russia's most celebrated poets,
quotes Saadi in his masterpiece Eugene Onegin:[5]
as Saadi sang in earlier ages,
"some are far distant, some are dead".
Saadi distinguished between the spiritual and the practical
or mundane aspects of life. In his Bostan, for example, spiritual Saadi uses
the mundane world as a spring board to propel himself beyond the earthly
realms. The images in Bostan are delicate in nature and soothing. In the
Gulistan, on the other hand, mundane Saadi lowers the spiritual to touch the
heart of his fellow wayfarers. Here the images are graphic and, thanks to
Saadi's dexterity, remain concrete in the reader's mind. Realistically, too,
there is a ring of truth in the division. The Sheikh preaching in the Khanqah
experiences a totally different world than the merchant passing through a town.
The unique thing about Saadi is that he embodies both the Sufi Sheikh and the
travelling merchant. They are, as he himself puts it, two almond kernels in the
same shell.
Saadi's prose style, described as "simple but
impossible to imitate" flows quite naturally and effortlessly. Its
simplicity, however, is grounded in a semantic web consisting of synonymy,
homophony, and oxymoron buttressed by internal rhythm and external rhyme something
that Dr. Iraj Bashiri quite skillfully captures in his transcreation of the
Prologue of the work:
"In the Name of Allah, the Compassionate, the Merciful
Laudation is due the most High, the most Glorious, Whose
worship bridges the Gap and Whose recognition breeds beneficence. Each breath
inhaled sustains life, exhaled imparts rejuvenation. Two blessings in every
breath, each due a separate salutation.
Whose hand properly offers and whose tongue,
The salutation due Him, and not be wrong?
Says He: "Ingratiate yourself, O family of David,
Unlike the unthankful, that I thee bid!"
Subjects proper, best admit to all transgression,
At His threshold, with contrite expression;
How otherwise could mortal creatures ever,
Make themselves worthy of His discretion?
Saadi's mausoleum in Shiraz, Iran.
The shower of His merciful bounty gratifies all, and His
banquet of limitless generosity recognizes no fall. The
inner secrets
of His subjects, He does not divulge, nor does He, for a
rogue's
slight frailty, in injustice indulge.
O generosity personified!
To the Christian and the Magi,
You bestow with pleasure,
From Your invisible treasure.
O ardent benefactor!
You will lift Your friends high,
There is solid proof of that,
Not abandoning enemies to die!
He has ordered the zephyr to cover, with the emerald carpet
of spring, the earth; and He has instructed the maternal vernal clouds to
nourish the seeds of autumn to birth. In foliage green, He has clothed the
trees, and through beautiful blossoms of many hues, has perfumed the breeze. He
has allowed the life-imparting sap to percolate and its delicious honey to
circulate. His power is hidden in the tiny seed that sires the lofty palm.
The clouds, the wind, the moon, and the sun,
For your comfort, and at your behest, run;
They toil continuously for your satisfaction,
Should not you halt, monitor your action?" [6]
Regarding the importance of professions Saadi writes:
Oh darlings of your fathers, learn the trade because
property and riches of the world are not to be relied upon; also silver and
gold are an occasion of danger because either a thief may steal them at once or
the owner spend them gradually; but a profession is a living fountain and
permanent wealth; and although a professional man may loose riches, it does not
matter because a profession is itself wealth and wherever you go you will enjoy
respect and sit on high places, whereas those who have no trade will glean
crumbs and see hardships.
Tomb of Saadi in his mausoleum
Chief among these works is Goethe's West-Oestlicher Divan.
Andre du Ryer was the first European to present Saadi to the West, by means of
a partial French translation of Gulistan in 1634. Adam Olearius followed soon
with a complete translation of the Bustan and the Gulistan into German in 1654.
Ralph Waldo Emerson was also an avid fan of Sadi's writings,
contributing to some translated editions himself. Emerson, who read Saadi only
in translation, compared his writing to the Bible in terms of its wisdom and
the beauty of its narrative.[7]
Saadi is well known for his aphorisms, the most famous of
which, Bani Adam, calls for breaking all barriers:[8]
بنى آدم اعضای یک پیکرند[9]
که در آفرینش ز یک گوهرند
چو عضوى به درد آورد روزگار
دگر عضوها را نماند قرار
تو کز محنت دیگران بی غمی
نشاید که نامت نهند آدمی
The poem is translated by M. Aryanpoor as:
Human beings are members of a whole,
In creation of one essence and soul.
If one member is afflicted with pain,
Other members uneasy will remain.
If you've no sympathy for human pain,
The name of human you cannot retain!
by H. Vahid Dastjerdi as:[10]
Adam's sons are body limbs, to say;
For they're created of the same clay.
Should one organ be troubled by pain,
Others would suffer severe strain.
Thou, careless of people's suffering,
Deserve not the name, "human being".
and the last translation by Dr. Iraj Bashiri:[11]
Of One Essence is the Human Race,
Thusly has Creation put the Base.
One Limb impacted is sufficient,
For all Others to feel the Mace.
The Unconcern'd with Others' Plight,
Are but Brutes with Human Face.
The translations above are attempts to preserve the rhyme
scheme of the original while translating into English, but may distort the
meaning. What follows is an attempt at a more literal translation of the
original Persian:
"Humans (children of Adam) are inherent parts (or more
literally, limbs) of one body,
and are from the same essence in their creation.
When the conditions of the time hurts one of these parts,
other parts will be disturbed.
If you are indifferent about the misery of others,
it may not be appropriate to call you a human being."
Notes
1. ^ The
City – Kathryn Hinds – Google Books. Books.google.com.pk. Retrieved 2012-08-13.
2. ^
"The Bustan of Sadi: Chapter III. Concerning Love". Sacred-texts.com.
Retrieved 2012-08-13.
3. ^
Personal Observations on Sindh: The Manners and Customs of Its Inhabitants ...
– Thomas Postans – Google Boeken. Books.google.com. Retrieved 2012-08-13.
4. ^ a b
"The Bustan of Sadi: Chapter V. Concerning Resignation".
Sacred-texts.com. Retrieved 2012-08-13.
5. ^ Full
text of Eugene Onegin is available here.
6. ^
"Gulistan of Sadi".
7. ^ Milani,
A. Lost Wisdom. 2004. Washington. ISBN 0-934211-90-6 p.39
8. ^ From
Gulistan Saadi. chapter 1, story 10
9. ^ "گلستان سعدی، باب اول، تصحیح محمدعلی فروغی".
Dibache.com. Retrieved 2012-08-13.
10. ^ [Vahid
Dastjerdi, H. 2006, East of Sophia (Mashriq-e-Ma'rifat). Qom: Ansariyan.]
11. ^
"Iraj Bashiri's A Brief Note on the Life of Shaykh Muslih al-Din Sa'di
Shirazi". Angelfire.com. Retrieved 2012-08-13.
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