Fuzuli (poet)
Fuzuli | |
---|---|
Born | Muhammad bin Suleyman 1483 |
Died | 1556 (aged 72–73) |
Resting place | Karbala |
Occupation | Poet |
Language | |
Notable works | Leylī va Macnūn |
Children | Fazli |
Muhammad bin Suleyman
Born in 1483 in modern-day Iraq, Fuzuli studied literature, mathematics, astronomy, and languages as a child. During his lifetime, his homeland changed hands between the
Fuzuli is best known for his Azerbaijani works, especially his
Fuzuli played a role in the development of the Azerbaijani language, with his writings being described as elevating Azerbaijani poetry and language to new heights.[4] His work has been characterised as a reconciliation of Azerbaijani, Persian, and Arabic literary practices, as well as of Shia and Sunni beliefs.[5] He remains a popular poet in Azerbaijan, Turkey, Iran, and Iraq.
Life
Fuzuli, whose given name was
Fuzuli lived in Iraq under the
When
Poetry
Fuzuli composed poetry and
Leylī va Macnūn
A mountain suddenly before him rose.
It was majestic in its calm repose
And awe-inspiring, for above it soared
Swift-winged falcons, and within were stored,
Deep in its bowels, such precious stones and rare
As can but be imagined. Twas not bare
Of greenery, far from it; full 'twas grown
With trees and luscious grasses, while its cone
Like brightest silver gleamed. The fowls it fed,
And many springs, and oft the dead.
And barren desert stretching nigh, a plea
Might send to it and humbly, wordlessly
Ask to be given life, for was it not
Life's very source and had it not begot
By Heaven been and granted strength and might
And rich and gorgeous beauty to delight
Fuzuli is best known for his works in Azerbaijani, especially his ghazals (a form of love poem) and his mas̱navī Leylī va Macnūn (lit. 'Leylī and Macnūn').[45] Written in 1535 or 1536,[h] the latter is a lyric poem that interprets the Middle Eastern story of the tragic romance between Leylī and Macnūn. Fuzuli reveals in the work that he was prompted to write it upon the request of some Ottoman poets who had accompanied Sultan Suleiman during his invasion of Baghdad. Accepting the request as a challenge, he completed the work within a year.[48] Before beginning the work, he studied Persian versions of the story, particularly drawing inspiration from the 12th-century poet Nizami's rendition. Despite this, Fuzuli made significant changes to the narrative.[3] For instance, while Nizami's work concludes with Majnun's death, Fuzuli's version sees the two lovers reunited in heaven and their graves transformed into türbahs.[49]
His interpretation of the story generated more interest than previous Arabic and Persian versions, which the Turkish literature scholar İskender Pala attributes to the sincerity and lyricism of the poet's expression.[49] The work has been described by the Encyclopædia Iranica as "the culmination of the Turk[ic] mas̱navī tradition in that it raised the personal and human love-tragedy to the plane of mystical longing and ethereal aspiration".[3] Through his interpretation, the story of Leylī and Macnūn became widely known and Fuzuli's poem is considered one of the greatest works of Turkic literature.[50]
Other Azerbaijani works
Another well-known work by Fuzuli is the maqtal (a poem about a historic death)
Fuzuli was also the author of a
Other works by him in Azerbaijani include the allegorical-satirical poem Bang va Bādah, which is over 400 couplets long
Persian works
Superiority of lineage and nobility of birth are accidental.
O base man, take no pride in anything but your own virtue.
Do not lean on kinship with rulers and service of princes, or take credit for these things, as they are vain.
If the prerequisite of a craft is a sound hand, do not commit yourself to it, do not set your hopes on it!
Do not base a firm structure of hope on property and wealth, which are impermanent and transitory.
If you have a desire for lasting merit, strive for knowledge and do not be ashamed to learn.
Fuzuli also wrote several works in Persian, including a dīvān that comprises 410 ghazals, 46 qiṭ'ahs, several dozen qaṣīdahs, over a hundred rübā'īs, and more.[l][67] Karahan states that this collection of poems demonstrates that the poet's proficiency in Persian was equal to that of any classical Iranian poet.[66] The collection opens with a prose preface, where the poet praises the merits of poetry, his enduring fascination with it, and its ability to turn pain into pleasure.[3] In the dīvān, he shows influences from Persian poets like Hafez and Jami.[66]
He also wrote Haft Jām (lit. 'Seven Goblets', also called Sāqīnāmah, lit. 'Book of the Cupbearer'), a seven-part mas̱navī consisting of 327 couplets, with each part focusing on a specific musical instrument. The work is notable for its mystical elements.[68] Another Persian mas̱navī by the poet is Ṣiḥḥat va Maraz̤ (lit. 'Health and Sickness', also called Ḥusn va ‘Ishq, lit. 'Beauty and Love'). It was inspired by the 15th-century Persian poet Fattahi Nishapuri's Ḥusn va Dil (lit. 'Beauty and Heart') and is an important work in demonstrating Fuzuli's knowledge of both medicine and well-being of the body and the soul.[69] It tells the story of a dervish losing and regaining his body's health physically because of its struggle with a disease and later psychologically because of its struggle with love.[66] Fuzuli also has a prose work in Persian titled Rind va Zāhid (lit. 'Rind and Zahid'), which describes a relationship between a father named Zāhid and his son Rind. Zāhid is trying to guide Rind to live according to Sharia (Islamic religious law) by encouraging him to attend the mosque, read the Quran, and avoid writing poetry. Rind initially resists his father's views, but ultimately chooses to accept them of his own accord.[70]
Additionally, Fuzuli wrote Risālah-i Mu'ammīyāt (lit. 'Treatise of Riddles'), a work consisting of 190 riddle poems, and Anīs al-Qalb (lit. 'Close to the Heart'), a 134-couplet-long qaṣīdah.[63] The latter piece is in the form of a naṣīḥatnāmah, a type of guidance letter for Ottoman sultans, that Fuzuli wrote for Sultan Suleiman. In the qaṣīdah, Fuzuli offers guidance to the Sultan on how to govern and serve the people. According to the professor of Turkic literature Hamide Demirel, Fuzuli presents the people's viewpoint towards a tyrannical ruler, presenting his opinions "in what were for the age very advanced terms" on the appropriate relationships between the populace, the Sultan, and the state.[71] Demirel states that the language used in the work is stronger than a typical naṣīḥatnāmah and even possesses characteristics of a revolutionary manifesto. She concludes from Fuzuli's works that "he must have been no less highminded as a man than he was great as a poet".[72]
Arabic works
Arabic works by Fuzuli include eleven qaṣīdahs and a prose work titled Maṭla' al-I'tiqād (lit. 'The Birth of the Belief').
Legacy and assessment
Described by Kathleen Burrill, a professor of Turkish studies, as the "foremost of all the Azeri [Azerbaijani] poets",
Widely recognised and admired throughout the Turkic cultural landscape from the 16th to the 19th centuries, Fuzuli's work was famous not only in the Ottoman Empire, Iran, and Central Asia, but also in the
Fuzuli's poetry played an important role in the development of the Azerbaijani language, with the modern scholar Sakina Berengian referring to him as the "Ferdowsi and Hafez of Azeri literature", comparing him to two poets regarded as among the greatest in Persian literature, and stating that Azerbaijani poetry and language reached new heights in his writings.[4] Karahan regarded Fuzuli as a "brilliant linguist" because of his ability to compose poetry in non-native languages without any errors in language or technique. While he drew inspiration from earlier Persian works for most of his Azerbaijani pieces, he was able to add a "particular stamp of his personality" on his interpretations of subjects, which made them popular.[84]
The harmonious and expressive nature of Fuzuli's poems, informed by his musical knowledge, makes them suitable for setting to music.
Fuzuli remains a popular poet in countries such as Azerbaijan, Turkey, Iran, and Iraq.[87] An administrative region and its capital city in Azerbaijan are named after him.[88] Additionally, a street in Tabriz is named after the poet.[89] In October 1994, the Turkish Authors' Association and Istanbul Metropolitan Municipality jointly organised an academic conference in Istanbul about Fuzuli to honour the 500th anniversary of his birth.[n] Another conference took place in Konya in December of the same year.[90]
References
Notes
- ^ Also spelled in various sources as Muhammad bin Suleiman,[1] Mehmed bin Suleyman,[2] and Mohammad bin Solayman.[3]
- ^ Also written as Mehmed in some sources.[6]
- ^ Also spelled in various sources as Fuduli,[8] Fozuli,[3] and Fizuli.[9]
- Sunni or a Shia Muslim is a matter of scholarly debate. The historian Derin Terzioğlu states that it is probable that Fuzuli was a Shia Muslim,[12] and according to the scholars of medieval Turkic literature Âmil Çelebioğlu and Hasibe Mazıoğlu, he was a moderate Shia Muslim.[13] On the other hand, the Turkish poet and politician Süleyman Nazif considered the poet to be a Sunni Muslim.[14]
- ^ According to literary researcher Muhsin Macit, Fuzuli died in Baghdad.[2] However, Abdülkadir Karahan, a scholar of medieval Turkic literature, argues that Karbala is the most likely place of his death.[36]
- ^ Mazıoğlu states that this tradition was fabricated by the Bektashis of Karbala without any supporting evidence. She adds that there is no known connection between Fuzuli and Bektashism.[38]
- ^ Original text in Arabic-script Azerbaijani:[44]
بر طاغه ایرشدی یولده ناگاه
قدینه لباس و هم کوتاه
سقفنده عقاب چرخ فانی
مضمون کرنده لعل کانی
منعم صفتی لباسی فاخر
جیب و بغلی طولو جواهر
دریا قیلوبن آگا تضرع
ایلردی ذخیره سن توقع
صحرا ایدوبن آگا تولا
ایلردی معیشتن تمنا
اول چشمه لر ایلیوب روانه
اولمشدی اولاره آته آنه
تعظیم ایله قیلمش آنی حق یاد
قرآنده که الجبال اوتاد
مجنون اگا ایلیوب تماشا
بر اودلو سرود قلدی انشا - ^ While Muhsin Macit and the Turkish literature scholar İskender Pala indicate that the work was completed in 1535,[46] the Encyclopædia Iranica and the literary scholar Salvador Faura state that it was finished in 1536.[47]
- ^ Sources disagree on the exact number of ghazals and rübā'īs in the dīvān. While Mazıoğlu and Karahan state that the dīvān contained 302 ghazals, with Mazıoğlu also providing a count of 72 rübā'īs,[56] the Turkologist Benedek Péri states that there were 253 ghazals and 60 rübā'īs.[55]
- ^ Sources disagree on the exact number of couplets in the work. Mazıoğlu writes that it consists of 444 couplets,[60] while Péri estimates it to be around 400 couplets long.[61] The Turkish historian Hatice Aynur states that it is 445 couplets in length,[62] whereas Karahan provides a count of 440.[59]
- ^ Original text in Persian:[64]
فضیلت نسب و اصل خارج ذاتست بفضل غیر خود ای سفله افتخار مکن
بانتساب سلاطین و خدمت امرا که زایلست مزن تکیه اعتبار مکن
بصنعتی که درو هست شرط صحت دست مشو مقید و خود را امیدوار مکن
بملک و مال که هستند زایل و ذاهب اساس بنیه امید استوار مکن
اگر تراست هوای فضیلت باقی بعلم کوش و ز تحصیل علم عار مکن - ^ Sources disagree on the exact number of qaṣīdahs and rübā'īs in the dīvān. While Mazıoğlu states that the dīvān contained 49 qaṣīdahs and 105 rübā'īs,[65] Karahan provides a count of 46 qaṣīdahs and 106 rübā'īs.[66]
- ^ The full name of the work is Maṭla' al-I'tiqād fī Ma'rifat al-Mabda’ wa-al-Ma'ād, which translates to "The Birth of the Belief in the Knowledge of the Start and the End".[73]
- ^ a b Until the late twentieth century, Fuzuli's birth date was incorrectly considered to be 1495.[29]
- ^ According to Mazıoğlu, there is no known connection between Fuzuli and Bektashism.[38]
- ^ Fazli means "belonging to munificence or abundance", as opposed to Fuzuli, which means "superfluous".[81]
Citations
- ^ Laguna 2022, p. 156.
- ^ a b c d e f g Macit 2014.
- ^ a b c d e f g h i Encyclopædia Iranica 2000.
- ^ a b Berengian 1988, p. 19.
- ^ a b c Abbas 2021, p. X.
- ^ Çelebioğlu 2017, p. 601; Andrews, Black & Kalpakli 2006, p. 235; Mazıoğlu 1992, p. 2.
- ^ Andrews, Black & Kalpakli 2006, p. 235; Çelebioğlu 2017, p. 601.
- ^ Karahan 1965; Macit 2014.
- ^ Mustafayev 2013, p. 341.
- ^ Andrews, Black & Kalpakli 2006, pp. 236–237; Mazıoğlu 1992, p. 4; Faura 2018, p. 78.
- ^ Andrews, Black & Kalpakli 2006, p. 235.
- ^ Terzioğlu 2022, p. 584.
- ^ Çelebioğlu 2017, p. 603; Mazıoğlu 1992, p. 9.
- ^ Mazıoğlu 1992, p. 10.
- ^ Abbas 2021, pp. IX–X; Birnbaum 1976, p. 82; Laguna 2022, p. 156.
- ^ Çelebioğlu 2017, p. 601; Macit 2014.
- ^ Odelli 1970, p. 34.
- ^ Andrews, Black & Kalpakli 2006, p. 235; Odelli 1970, pp. 41–42.
- ^ Abbas 2021, p. X; Encyclopædia Iranica 2000.
- ^ Gutsche, Weber & Rollberg 1977, p. 79; Mendel, Nicola & Qutbuddin 2010, p. 293; Odelli 1970, p. 69.
- ^ Karahan 1996; Karahan 1965, p. 241.
- ^ Odelli 1970, p. 45.
- ^ Mazıoğlu 1992, p. 4.
- ^ Karahan 1996, p. 241; Mazıoğlu 1992, p. 5.
- ^ Encyclopædia Iranica 2000; Gutsche, Weber & Rollberg 1977, p. 79; Karahan 1965; Macit 2014.
- ^ Karahan 1996; Macit 2014, p. 241; Mazıoğlu 1992, p. 6.
- ^ Çelebioğlu 2017, p. 601; Encyclopædia Iranica 2000; Karahan 1965; Macit 2014.
- ^ Andrews, Black & Kalpakli 2006, p. 237; Encyclopædia Iranica 2000.
- ^ a b Karahan 1996, p. 241.
- ^ Mazıoğlu 1992, p. 6.
- ^ Mazıoğlu 1992; Odelli 1970.
- ^ Mazıoğlu 1992, p. 9.
- ^ Karakaya-Stump 2019, p. 195; Taner 2019, p. 99.
- ^ a b Encyclopædia Iranica 2000; Macit 2014.
- ^ Mazıoğlu 1992, p. 9; Odelli 1970, p. 48.
- ^ a b Karahan 1996, p. 242.
- ^ Andrews, Black & Kalpakli 2006, p. 237; Karakaya-Stump 2019, p. 195; Mazıoğlu 1992, pp. 11–12.
- ^ a b Mazıoğlu 1992, p. 12.
- ^ Mazıoğlu 1992, pp. 11–12.
- ^ Karahan 1996, p. 244; Karahan 1965.
- ^ Asgharzadeh 2007, p. 11.
- ^ a b c Macit 2013.
- ^ Ibrahimov 1969, p. 114.
- ^ Fuzulî 1848, p. 54.
- ^ Mazıoğlu 1992, p. 15.
- ^ Macit 2014; Macit 2013; Pala 2003, p. 162.
- ^ Encyclopædia Iranica 2000; Faura 2018.
- ^ Mazıoğlu 1992, pp. 30–31.
- ^ a b Pala 2003, p. 163.
- ^ Macit 2014; Skilliter 2009, p. 157.
- ^ Güngor 1997, p. 21; Mazıoğlu 1992.
- ^ Güngor 1997, p. 21; Hyder 2008, p. 22.
- ^ Taner 2019, p. 144; Terzioğlu 2022, p. 584.
- ^ Güngor 1997, p. 21.
- ^ a b Péri 2020, p. 373.
- ^ Karahan 1996, p. 244; Mazıoğlu 1992, p. 24.
- ^ Mazıoğlu 1992, p. 24; Péri 2020, p. 373.
- ^ Çelebioğlu 2017, p. 601; Macit 2014; Mazıoğlu 1992, pp. 3–4.
- ^ a b Karahan 1996, p. 244.
- ^ a b Mazıoğlu 1992, p. 33.
- ^ a b Péri 2020, p. 374.
- ^ Aynur 2020, p. 287.
- ^ a b Encyclopædia Iranica 2000; Karahan 1996, p. 245.
- ^ a b Demirel 1971, p. 134.
- ^ Mazıoğlu 1992, p. 26.
- ^ a b c d e Karahan 1996, p. 245.
- ^ Karahan 1996, p. 245; Mazıoğlu 1992, p. 26.
- ^ Mazıoğlu 1992, p. 34.
- ^ Encyclopædia Iranica 2000; Karahan 1996, p. 245; Karahan 1965.
- ^ Mermer 2017, pp. 256–257.
- ^ Demirel 1971, p. 138.
- ^ Demirel 1971, p. 141.
- ^ Yurdagür 2003, p. 142.
- ^ Mazıoğlu 1992, p. 39.
- ^ Mazıoğlu 1992, p. 29.
- ^ Mazıoğlu 1992, pp. 29–30.
- ^ Burrill 2013, p. 76.
- ^ Aynur 2020, p. 300; Birnbaum 1976, p. 83; Németh 1962, p. 17; Skilliter 2009, p. 157.
- ^ Andrews & Mignon 2016, p. 558.
- ^ Çelebioğlu 2017, p. 570; Mazıoğlu 1992, p. 12.
- ^ a b Hess 2015.
- ^ Faura 2018, p. 76.
- ^ Karahan 1996, p. 245; Karahan 1965; Pala 2003, p. 163.
- ^ Karahan 1965.
- ^ Macit 2014; Macit 2013.
- ^ Guliyeva 2019, p. 2029.
- ^ Şahin 2007, pp. 507–508.
- ^ Supreme Court 2007.
- ^ Niaeş 2017.
- ^ Şahin 2007, p. 508.
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Further reading
- Kaplan, Mahmut (2021). Fuzuli: Hayatı, Eserleri, Şiiri (in Turkish). Lejand. ISBN 978-625-44305-9-6.
External links
- Azerbaijani Wikisource has original text related to this article: Məhəmməd Füzuli
- Media related to Fuzuli at Wikimedia Commons