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Hakim Abul-Majd Majdūd ibn Ādam Sanā'ī Ghaznavi, Born: 1080 (Persian: حکیم ابوالمجد مجدود بن آدم سنایی غزنوی, Arabic: سنائي الغزنوي) was a Persian poet who lived in Ghazni between the 11th century and the 12th century in Persia (The Ghaznavid Empire) . He died between 1131 and 1141.
ابوالمجد مجدود بن آدم سنایی غزنوی یا حکیم سنایی (۴۷۳-۵۴۵ قمری)، در شهر غزنه بهدنیا آمد. وی از بزرگترین عارفان و شاعران قصیدهگو و مثنویسرای زبان پارسی و تمام تاریخ ایران است، که در سدهٔ ششم هجری میزیستهاست. سنایی از جمله تاثیرگذارترین شاعران تاریخ ادبیات فارسی بر شاعران نسلهای بعد از خود بوده است. برخی معتقدند که سنایی شاعری است که برای نخستین بار عرفان را به صورت جدی وارد شعر فارسی کرد هرچند شاعران پیش از او نیز در اشعار خود مضامین عرفانی را بیان کردهاند که میتوان به شاهنامه فردوسی اشاره کرد. عرفان سنایی با آنکه از سخنان قلندران و اهل ملامت نیز مایه میگیرد، عرفانی انسانی و معتدل است. ظاهرا در ابتدای زندگی سنی مذهب بوده ولی بعد از تحول روحی مذهب سنایی شیعه میشود. سنایی طی عمر خود سه حالت شخصیتی مختلف پیدا کردهاست. نخست مداح و هجاگو بوده، پس از آن وعظ و نقد اجتماعی روی آورده و دست آخر عاشق و قلندر و عارف شدهاست.
I read this book alongside the original poetry written in Persian. The problem is that no matter how good a translator is, once Persian poetry is translated into English it loses its essence and rhythmic value and becomes somewhat stale. I loved the poems in Persian, not so much its translation in English.
Not my favorite English rendition of Sanai's poetry; it doesn't quite soar. But you can still feel the life and glimpse sparkling truths. If you already know and love the wisdom of Hakim Sanai, then I strongly recommend this as a solid, balanced English translation. But if you haven't yet been hooked by Sanai's amazing poetry, I'd read something less complete and more poetically entrancing. A good short sampler is The Book of Everything, translated by Priya Hemenway.
Nothing Sufi as advertised. Nothing close to the wisdom of Rumi. Hakim Sanai in modern days would be the fanatic intolerant boy on social media who attacks every different opinion and threatens that 'infidels' will burn in hell.
The poet has a demanding duty, to be succinct yet more expansive in meaning than the prose writer. To meet the bar in translation adds an additional challenge. Mr Pendlebury surpasses it.
The foreword and afterword are also very much worth reading.
I was ready to rate this book much higher as I felt it was a beneficial philosophic/theological text, unfortunately I came to the line, "A man in fear for his daily bread is no man at all: he is truly less than a woman." -- No Thanks! I couldn't proceed in reading any further. I'm not interested in engaging with a text that values women so poorly. Religion need not be cause for gendered oppression. It's not surprising that a text as old as this would have such a patriarchal slant, it may be worth the read for historical perspective, however I can't indulge it any further.
The Hadiqat al Haqiqa (or The Enclosed Garden of the Truth) is a Sufi masterwork written by Hakim Sana'i at the turn of the twelfth century. He was a Ghaznavid poet, of that empire with its center in Ghazni, Afghanistan, but which stretched into India. Hard to fathom that Ghazni, experiencing it today, was once an imperial capital, but it was, and the truth lies under the ground in as-yet unearthed archeological splendor. But, back to Sana'i...
According to Major T. Stephenson: "Sanai’s fame has always rested on his Hadiqa; it is the best known and in the East by far the most esteemed of his works; it is in virtue of this work that he forms one of the great trio of Sufi teachers—Sanai, Attar, Rumi." But what I'm most curious about is his "beyond good and evil"-isms.
Yes, Nietzsche gave his own masterwork a name like "Beyond Good and Evil" and "Thus Spake Zarasthustra" and he was, er, inspired, I guess you could say, by that Persian prophet, known as The First Prophet, in some circles, however it seems that Sana'i was onto a similar thread. Albeit from a devotedly Sufi Muslim angle.
Sana'i, too, tackles the eternal question of monotheism: "[H]ow can evil subsist with Godhead?" In other words, the problem of evil. How can bad things happen with an omnipresent being in charge?
Sana'i argues that evil, too, is of God. "[W]hatever thou seest to come from Him, though evil, it were well thou look on it all as good." He also makes mention of Christians and fire-worshippers (Zoroastrians), as well as Muslims, all being on the same path towards He, or God.
Some very interesting ideas as I make my way towards Rumi...
My exposure to Sufism consists of the movie Baraka, some proverbs, and Rumi's works. Sanai's work was an interesting addition to this collection. The imagery had some flashes of brilliance but overall the work was a little too dictatorial and dry for my tastes. Then again the translator admits he did a pretty liberal translation only representing about 1/30th of the original work. Regardless of its stylistic merits though, like all Sufi works this one resonated with me. I wish I had the opportunity to read the work in its entirety.
Ultimately if you are exploring Sufism then I would pick this up, if you are looking for good Middle Eastern poetry then you might do better to pick up Rumi.