Sadi's Moral Book: Being Persian Text and English Translation of Shaikh Sadi's Pand-Namah - Syed Mazahir-ul-Hasan

8/20/2019 Sadi's Moral Book: Being Persian Text and English Translation of Shaikh Sadi's Pand-Namah - Syed Mazahir-ul-Hasan

http://slidepdf.com/reader/full/sadis-moral-book-being-persian-text-and-english-translation-of-shaikh 1/88

SADI S

M O R L

BOOI{

BEING PERSIAN TEXT

AND

ENGLISH

TRANSLATION OF SHAIKH SADI S

PAND-NAMAH

BY

S

YED

MAZAHIR-U L-HASAN.

ALLAHABAD:

G

A

ASGHAR

CO

lUll

A Rights

Reserved ]

[Price Re

1





ontents

Preface ..................................................

I

Introduction.............................. ........... 1

His Birth Childhood........ .............. 1

His Education ...................................

2

His Travels........................................ 4

His Return to Shiraz ......................... 7

His Death .......................................... 8

His Frankness ...................................

1

His Witticism .................................... 14

His Unsectarian Principles ...............

16

His Popularity ................................... 17

His Works.......................................... 18

Opening ....... ......................................... ,

In

Praise of the Prophet on Whom

Be

the Peace of God

and

His

Blessings......... .............. ........ ................

An Address to His Soul........................

In

Praise of Benevolence......................

t

On the Virtue of Liberality................... i

In

Condemnation of the Niggardly......

On Humility ......................................... .

Against Pride ........................................

y-

On the Excellence of Knowledge ......... , 0



On Avoiding the Company of the

Ignorant

V

On Justice \ .

In Condemnation of Injustice f

On the Virtue

of

Contentment 0

In Condemnation of Greed V

On

the

Virtue

of

Obedience and

Worship

·

On Condemnation of Satan

f\

On the Wine ofAffection and Love f

V

On Faithfulness f-

On

the

Excellence of Gratitude i..

On Patience

i..

f

On the Virtue

ofTruth i..

0

In Condemnation of Lying i..

V

On the Works of the Most High God i.. .

Against Entertaining Hope from the

Created Things 0 0

On the Instability ofThis Life 0

V



PREF E

I need hardly make an apology for bringing

out

this Translation of

the

best known

and

most popular

of Shaikh Sadi s works. file popularity which the

work has hitherto enjoyed has nevertheless not been

instrumental

in preserving this small work of a

gr

e

at

mlln in its original purity, for most of

the

lithograph-

ed

editions in

the Indian market

arc a poor specimen

of the original work. In

the

present edition I have

largely availed myself of an extremely

rare

MS.

copy in

the

possession

of an unfortunate

Muhammad-

nn

family of Upper India who value

it

as one of

their dearest possessions to whom I am specially

indebted for

a

free use

of it. Thus

it will be found

that

there

nre mnny departures from the ordinary

text, though

ns

the re[l der will observe always for the

Letter.

I should here add that in

the

Introduction I have

frequently derived my information from l\1aulana.

IIali s in valuable worl. on Sadi.



ii

I can hardly expect that a work such as it is should

have been altogether free from all shortcomings bnt

I hope this

might

serve to awaken consideration in

the study of a great man whose inspiration has been

felt in distant agb and clime and who reigns in the

world

o

Persian literature as supreme as Shakespeare

wherever

English

is spoken and written.

ALLAHABAD:

The 22ml e c ~ m u e r 1910 j

:\IAZA

HIH

UL

·HASAN.



INTRODUCTION

BRFORE entering upon

\

study of the notable work of

one of the greatest poets of Persia a short sketch

of

the

life

of

the poet consistent with the scope

of

the bro

chure will be considered necessary.

IS

BIll fH AND CHILDHOOD.

Sadi better known as Muslih-ud-din Sadi, was

born

at

Shiraz. Historians differ with regard

to

the date of ilis birth,

but

he was born somewhere

about 571 A H. = 1175 A C., in the reign of

Atabak Muzaffar-ud-din Tukla bin Zangi, who was

followed in a few years by Atabak Sad Zangi, from

whom the Shaikh derived his poetical

n m

e

plum

of

Sadi. His father s name was Abdullah, in

the

service

of Sad, and is said to have been pious man.

Early

in his life the Shaikh learnt his lessons in religion and

its prnctical duties. He is said to have been of a

religious

turn

of mind even in his early years. He

recited the Romn and w t ~ h e d the nights while yet a

child.

He

was scarcely allowed to leave the company

of his father who kept a. watchful eye over him, and

~ r u k e d the words and

the

deeds of his infant boy, which



[ 2 ]

ethechild reca.lls in later yea.rs in his Bustan and

a.ffec

tionately a.ttributes a good deal of his early training

to his father. He, however, lost his father when yet

young and was probably brQught up by his mother, for

it appears J1 Sadi's own

authority

that his

mother

was

living when

he was an adult.

IS

EDUCA fIQN.

Though Shiraz was at this time a seat of learning

with its

numerous

Government

and private schools

and colleges,

the

people ha.rdly enjoyed the pea.ce

which is so necessary to its development. Atabak was

just

and merciful,

but

when he

went out

on expeditions

as

he

frequently did, t,he town was left at the mercy

of the marauders or others who plundered the country.

This

led the Shaikh to leave Shiraz in pursuit

of

know

ledge and he made for Baghdad, which incident

he

describes in the following verses

. J ~ : i ~ } I ) ~ ' : : ' }I r - ) ~

I ~ I ... I

~ ~

: i W ) ~ /f J

",,"-wl....,1

.....; ,

e ~ ~ ' -I ~

vf

~ , ,,:,,:.. ~

-

1 ~ I } l ? -

I:I I

1:1

If,

..t sJ. ~ ~ )

I : I I ~

" My heart is tired of the society of Shiraz

a.nd

now

is

the

time

when thou shouldst ask me about

Bagh-

dad. 0 Sadi although the love of home is afa.ct, but

only because I was born here; I cannot die in hardship."



In those days

of

Muhammadan glory schools and

.colleges were open in almost nil the large cities of

the

Empire the most famous

of

them being

the

Nizamiah

.of Baghdad founded by Khaja Nizam-ul-:.\Iulk Tllsi

in

459

A

H. 1055

A C

Imn.m Abu Hamid Ghazali

.Shaikh-i-lraq Abdul Qadir Suhrawardi Abu

Hamid

J:mad-ud-din al Musali

3 nd

various

other

great scholars

were once

the

students of that College. At last the

shaikh

joined this institution

3 nd

3 S

he says in his

Bltstun

he was successful

there

in gaining a scholarship

.According to some of his biographers the period

of

his

literary pursuits was up to the age of thirty. It is

difficult to ascert3.in the amount of his abiiities. Suffice

it

for us to say here

that

he had bestowed more of his

.time and attention to literature and religion and was

.

not so

fond

of

philosophy and science.

He

was a good

Preacher which faculty he had been improving since

be was a

student

at

the

Nizamiah where he rose above

.all

other

students.

t

appears

that

he passed a long time

.as a preacher in Syria.

He

was as much a religious doc

tor

as

a Sufi and a master of literature. And though

.he has been taken more 3 S a poet than a doctor his

works show

that

he was also as

great

in

independent

;thoughts and refined ideas. At times he discussed

religious subjects and 3.rgued on religious topics in-

.

the

circle of Kazis and religious doctors 3.nd

in

.

the



[ 4 ]

ena his opinion gained over all others . The Shaikh was.

nlso

a linguist, and, as

Sir

Gore Ouseley says, a poetry

of the

Shaikh has been seen

in

which he

mentions

,

eighteen languages of the different countries through

which

he

travelled. He was a perfect muster of

the

Arabic, Syriac and

Egyptian

languages. He conversed

freely

in

Arabic and even composed poems

extempore

which turned out to be some of the most striking ut-

terances and which Illay be seen in the collection of his

works. The Shaikh also informs us in connexion with

his adventures o Somnath, that he knew the language

of

the

Zend

•

HIS TnAVELS.

The life of Sadi may be conveniently divided into

four

parts,-the first, itS

that o

a

student; the

second,

that o a traveller; the third, o an author; the fourth,

of a religious devotee.

After leaving

the

Nizamiah he travelled far and

wide through Asia and Africa. In fact. soon after

finishing his studies he

set

about to visi t countries.

Sir Gore Ouseley thus describes his

travels:- With

the exception perhaps

o the

greatest Oriental Ibni

Batu

tah,

Saadi was the

greatest

Oriental traveller that we

have ever heard

of;

for he

had

traversed Asia Minor,

Zoroastrian scriptures.



[ 5

1

13arbary, Abyssinb, Egypt, Syria, Palestine, Armenia.

Arabia, all

the

provinces of

Iran, many

those of

Tumn.

India, Rudbar, Deilem, Kashgar beyond

the

Jeihul1,

.and from

Basra

to

Baghdad

to the Scythian walL'

I take

the

opportunity iere to relate a few s t o ~ i e s

about Sadi which willmore

than

anything reveal the

real man.

In an nnecdote in

Guli jtan

he discloses an

important

.event

in

his career. 'Veary of the society of his friends

at

Damascus,

he mn de the

dreary waste

of Palestine

his abode

3 nd

avoided .the company of men, t ll

,

at

last he was made a captive by

the

Crusaders,

and

.compelle to work as a common hbourer with the J w ~

who were broughlt as captives from Bulgaria and

Hungary. One day

3

nobleman of Aleppo, an old ac

.quaintance, happened to

S S

that way and recognised

him

. Speaking to his friend

the

Shaikh pathetically

-said

that

the one who avoided

the

society of his own

people W,lS now a c3.ptive in the hands of strangers.

'The

nobleman's

heart

was touched,

and he

ransomed

him for ten

dinars'

and took

him

to Aleppo, where he

,gave him his

daughter in

marriage.

'Vhcn,

however,

the

wife turned

out

to be very surly and even once

'taunted the Shaikh saying,

" 'Vas it

not thou whom

,

Bi:graphical

Notices of Persian pacts,

p.

10

•

~ A gold coin.



( 6 )

my ' father ransomed for ten dinars? / Yes, was the-

witty

reply,"

he ransomed

me

for

ten

dinars and sold

me to thee for one

hundred

dinars.

1

One more interesting adventure of

the

Shaikh at;;

Somnath

is thus rela1ed in ustan

"vVhen I reached Somnath and found thousands of'

people coming from

distant

places to worship

an

idol,.

and asking blessings of it, I wondered how it happened

that

the living worshipped the dead.

To

inquire into·

this I made the acquaintance of a

Brahman,

and

one-

day I asked

him

why these people killed themselves for

that lifeless idol, and I spoke ill of

the

worship.

The

3rahman informed

the

worshippers

at

the temple, and

all flocked round me. I addressed tl:eir chief priest and

sa.id that I had

not

said anything in unbelief, that I

was

myself given over to that idol, but since I was a

new-

comer and ignorant of

the

hidden secret, I desired to

in-

quire into its origin so as to worship it in perfect faith. He'

accepted my apology and asked me to spend my night

of that day in

the

temple,

in

order to have

the

know-

ledge desired. I

spent

the whole night there. At

daybreak all the men and women of

the

town gathered

there,

and

the

idol raised its hands as

if

in

prayer.

'Vhereupon all cried out, "Victory I Victory " 'Vhen

they had all retired the Brahman turned towards

me

1 Refers

to

the dowry settled upon his wife at marriage.



7

and

asked if 1 still doubted. I wept to show my emo-

tion

and felt ashamed

at

my insolence in questioning

the

worship. All the Brahmans relented and took me to

the

presence of

the

idol. I kissed the hand of

the

idol,

and to all appeamnce was a Brahman for some days.

·When I had gained the confidence of

the

priests at

the temple, one night when all were gone, I closed the

door of the temple, and went close to the

seat

of the idol

and

examined it carefully. I saw a

curtain

hanging,

behind which sat a priest concealed from public gaze

with a string in his hand. I found when he pulled at

the

string

the

hand of

the

idol was raised up. This

the

general people looked upon as a miracle. ·When

the

priest saw that the secret was known, he ran away

in

great indignation. I followed him, and for fear lest

he

should have

me

killed, I

caught

him up and

threw

him

into a well.

Thereupon

I fled from the temple, and

passing India, I reached

the

Hijaz

by way of

Yemen.

IS RETUI:N TO SHIRAZ

The Shaikh

had left

Shiraz

in

the

early days of

the

reign of Sad (who ascended the throne towards

the

close

of the sixth century of

the Hegira

and died in 623 A H.

1

Europeau

writers seem

to

take a delight in misrepresenting facts '

of

>Iuslim

history.

Sir Arthur Wollaston referring

to

this incident says.

that .. he was so enraged

at

the pagan

rites practised

at

the

renowned

temple of

Somuath, in

Gujrat,

that

he incontinently throw

the

priest;

headlong

into a well.



8

1226

A

C and did no t

return

home before

the

general disorder prevailing in

the

land and the plunder

and

general massacre by Atabak

Uzbak

and Sultan

Ghayas-ud-din had been put an end to by

Qatbgh

Khan

Abu

Bakr

who succeeded Sad to the throne, and peace

and

order prevailed. Mosques, monasteries, colleges and

places of worship which had become desolate were re

paired and reclaimed,

aud

large plots of land were en

Jowed for their maintenance. A hospital was erected at

Shiraz

and learned physicians appointed to look

to

it. n

fact, by mere dint

of

courage and perseverance

this

l{ing had succeeded in restoring perfect pea.ce in

the

country.

t

was

not until

the

fame

of

this

king had

reached

the

Shaikh s ears that he thought of returning

to

his native land.

On his

return

to Shiraz the Shaikh doffed the holy

order of piety and learning since

the

king maintained

a suspicion ngainst the religious doctors and the learned

men most

of

whom were a prey to his suspicious nature

and

were

turned out

forcibly from Shiraz. The learned

always

dreaded his jealousy. The Shaikh saw

the

wisdom

of

changing his religious order into that of

a

ireethinke r s.

HIS

DEATH

The Shaikh lived to a good old age and died in

691

A

H = 1291

A

C

during

the rule of the Khans

of Tartar at Shiraz in the monaste ry erected for him



( 9 )

un his life-time by

Khn.ja.

Ala-ud-din, governor of

Baghdad,

brother

of Khaja Shams-ud-din, minister of

Abaqa Khan.

t

was situated below the mountn.ins close

to the

ci ty where

the

Shn.ikh

hn.d

pn.ssed

the In.st

days

·of his life.

Writers differ as to the exact nu.mber of yen.rs the

'Shaikh lived. Some say,

he

lived one hundred and

two years, while others

mn.ke

it one hundred and ten,

and a third makes it one hundred and twenty

and

probably this last is nearer the

truth

for

the

Shaikh

went out of Shiraz in his youth and was for years a

pupil of Imam Ibni Jauzi who died in

A. H.

597

1200

A. C.

and whom

the

Shaikh

survived ninety-four

years.

A traveller who visited

Fars

in the seventeenth cen

tury

says

that

the

Shaikh's burin.l place is one mile to

t the

east

of lJiaq 1.mi Dil/ usha 1

and below

the

mountain.

The

building is a large squn.re one and

the

tomb

-six

feet long and two feet

and

a half wide.

t

is made

.of

stones engraved in

the

old N askh scripts

on its

angles containing a

short

description

of

his life

and

works. The tomb is covered

with

a wooden black

-cover inlaid

with

gold

aud

containing a verse

of

the Shaikh. Visitors of

the

tomb by laurels and

other

pres'3nts on it.

1 A place

in

Shiraz.



\ 10

]

A beautiful manuscript copy of the Shaikh s ul

l yut written in

a beautiful

hand

lies beside

the

tomb.

The walls contain numerous Persian verses. The build-

ing is now

hastening

to decay. Close to it are the-

tombs of some pious Muhammadans. Sir Gore Ouseley

during his visit in 1711 A. C., proposed to put the

tomb

in repairs at his own cost, but was prevented by a JocaL

prince who promised to do

it

himself, but ultimately

did nothing,

thus

leaving it to fall into ruins. A most.

painful

sight

this

to

see the last

remnants

of a great·

man falling

into

decadence among a people who all .

profess to love and

honour

him and to whose honour

he

certainly contributed so strongly in

the

literature-

of

the

world.

HIS

FRANKNESS

Nothing is more dange.rous in a despotic rule than.

the free criticism of the conduct of the ruler; but the

Shaikh

discharged

this

duty

of pointing out

the

defects

of the Governments

so

well that

it

is difficult to

speak

more frankly even

under the

constitutional Govern-

ment

Speaking of

the

ancient kings, he oftelli

criticizes the conduct of the rulers of his time. On

other

occasions,

he

begins a poem in praise of

the

ruling.

king anel

then enters

into a bit of advice, warning him

D£ the evil of

tyranny

and advocating the right of

thEl

subjects in various ways. A king was once in trouble .



[ ]

and

he prayed to God against it, adding that if his'

prayer

were

granted

he would present a certain sum

of

money to the Dervishes. At last he was successful

and

'

he made over to a slave the promised sum to be distri-·

buted among

the

Dervishes.

The

slave was very wise am}

instead of doing his master's mandate wandered about

iw

the

city

the

whole day

and

in

the

evening returned'

with the purse, stating that no Dervish was to be fOllnd.

This enraged

the

king who said

that

in the city

there

were hundreds of Dervishes to which the slave replied

that

those who were really dervishes did not accept

the

money while those who did accept

the

money were'

not

so.

This

answer made

the

king laugh and remark,

Thou

art

as much the

enemy

of Dervishes and the

pious as I am their friend, but thou speakest

the truth.

In

another ancedote named the' controversy of Sadl

he

portrays very nicely and

truly the nature

of both

the rich and

the

Dervishes.

The Dervish therein

'

eulogises his class and complains of

the

behaviour of

the

rich, while

the

Shaikh is for

the

rich and against.

the Dervishes. But he advances strong arguments

from both sides to balance them which might serve

as a lesson to

the

rich

and

the

poor alike.

Once when introducpd to Abaqa Khan,

the

second'.

Mughal

ruler

of Persia, by his

minister

Khaja Shams-·

tid-din, a disciple of the

Shaikh, and requested

to

give'



•

[ 2

-some counsel he said, Thou canst llot

take

anything

with

you from

this

world

to

the

next, save

thy

good

.or evil deeds, and

the

choice now rests

with

you."

Abaqa

Khan

requested

him

to turn it

into

poetry and

he

composed xt mpor the following:- .

~ l ~ ~ L G ' 1: )

...... l;

SS

~ : .

~ ~

~

. l;

..

.1;)

} : If

. ll) J11:

~ ~ ,.hL. j ~ _ . . : : - l 3

1

- IJ"') t.Lf

IJ

H

.1-. ( ),.. ) I ~

po::--

I :v

yo

SS

Tha

monarch who

takes

care of his subjects,

IS

:allowed the revenue, because it is the wages of his l,eep

ing

watch.

But

if

he

is

not the

shepherd of

the

people

may

it

(the revenue) be to him like

the

poison of the

serpent; for whatever he takes is like

the

Jllzya of

the Muslims.'"

At these words tears ran down

the

cheeks of Abaqa.

Khan, and he asked

the

Shaikh

if

he

was

not

a shep

herd, to which

the

Shaikh replied that

if

he was

.a shepherd the first verse applied to him

otherwise

.the second.

The frank advice of the

Shaikh

plea.sed Abaqa.

'Khan

very

much and

he

sent

him

away very honour

ably. The compiler of the

Shaikh's

works truly

remarks

1

A tax levied

upon non·Muslims

who

sought

the

protection

of

the

:Muslims.



[ 13 ]

that

the clergy and the Dervishes of his time could .

not

be

so

outspoken even to a butcher or a grocer.

In Gu list w he says: To advise the monarch·

is the work of him who neither fears to lose his head,

nor expects a gain.

Once after

the

Atabaks were replaced by

the

Mu-·

ghals,

it

so bappened

that

the

military officers and

sepoys of Shiraz compelled

the

local greengrocers

to buy at high prices some Government dntes.

realised for the land revenue.

The

Shaikh's brother

was among those wronged. 'Vhen the Shaikh knew

of what had happened he

at

once wrote to

the

Mughab

governor complaining of the sepoy's behaviour

and

stating

the poverty of his

brother;

upon which tt.e·

governor chastised his subordinates and personally

apologised to the Shaikh for

the

misdeel1s of his men,

and presented one thousand dirhams' to

be

made over '

to his (the Shaikh's)

brother

as his recompense.

After

the

fall of the Atabaks Sirdar Ankyanu was '

appointed governor of Far;; by order of Abaqa

Khan. e was a

man

of commanding presence and

struck terror into the

hearts

of all who came before ,

him. The Shaikh would, however, address

him

freely'

in

the

poems of his and N amah named after him and'

probably composed at his request. Once requested by

A silver coin.



[ 14 ]

i

a. ruler of Arabia, known for his tyranny, to pray

for his success over a powerful enemy

the

Shaikh

said:

. Have compassion upon

thy

weak subjects

that

thou

I be saved from

thy

powerful enemy. One who sows

the seed of evil

and

expects good, his expectations are

wrong and his hopes unfounded.

t

will

thus

be evident

that

the

monarchs and

' rulers

of the

age respected

the

Shaikh and listened

to

'his counsels eagerly, and that his courageous earnest

-advices had won him a respect not only in Persia.

-

but

far beyond its boundaries.

HIS W ITTICISllf.

\Ve

have seen before how he once silenced his

'wife, the daughter of

the

nobleman

of

Aleppo who had

ransomed him from

the

hands of

the

Crusaders.

\Ve

·shall here instance two more. On one occasion, Khaja,

Shams-ud-din, minister

of

Abaqa Khan,

had

sent him

five hundred dinars through one of his slaves. On his

way

the slave took out one hundred and fifty of them.

-

The

Shaikh however perceiving only 350 instead of 500

as mentioned

in the

Khaja's letter, wrote the follow-

:

ing in

acknowledgment

of

the

same

J l 'o,f,)I1_,; r " ~ ) . l & ? - I ~

J l . ~

. . . , . . ~ ,

, ) ~

1:1 ;;1

Jt

.



[ 15 ]

, ) ~

~ .:: l-

~ ~

~

f

Jl-

~ ~

. ; . ~

_

~ ~

G

Khaja,

thou

hast

sent

me robes of hOIlour and

money, thy wealth increase and thine enemies he

trndden

under

foot

For

every dinar thou have one

.year of life. That

thou

mayest live three

hundred

.and fifty years."

The

Khaja learnt from this epistle of

the theft

on

,

the part

of the slave and sent some more money to the

.

Shaikh.

The Shaikh visited Kashghar at about the

time

when

Chengiz had already conquered

the

Chinese Tar

tary from

the

Khwarizmites and a truce wa ': conclud-

ed between the Mughal conqueror and Sultan

Muham

mad of Khwarizm. 'When the Shaikh entered the

..Tami Masjid he saw a beginner of Arabic

with

],[uqaddama-i-Zamakltsha1 i

in his hands reciting

the

.example t" .... ~ } ,,)'# 2 and

he

instantly asked, Well,

,peace has been concluded between Khwarizm

and

J{hata' but the enmity

of Zaid and

Amr

still exists."

This

made

the student laugh

who knowing that

the

man

came from

Shiraz

asked

him

to recite a few of

the

• An Arabic grammar.

J

araba

ZClidUlIt A1IIaI an,

i.

e. Zaid beat Amr.

:"

Tartary,



[ 1(3 ]

great poet Sadi's verses, whereupon the Shaikh recited:.

xt mpor

the

following:-

. ;

i1..1

~

Jl .<: Jol ,,-I

o l > ~ ; , ... l ;

,

J ' ; ' . ~ ; l

" 0 thou in whose hands

the

hearts of the lovers .

are

a captive, I am taken

up

with thee 'while

thou

art

,

taken up with Amar and Zaid."

'When the student came to know Sadi he begged '

him to take up his abode

with

himself,

but the

Shaikh

recited the following

L - ) L ~

~ ' o l ;1

~ ~ f 'U; * <:...)l...

~ f

, ., iol>t> l

.J)j

J l iS Y J ~

)1 , l ~

, , - ) 4 . t ~ *

Jr. ;.

) . l ) ~ ~ r A ~

IF':

' ) ' ; ~

L . : I l l ~ ,).:l, ~ ~ T * l j j ;J L . : I ~ y . ) ~

4U

1

. .i4

I saw a venerable man in a mountain, who left

the

'

world to live contentedly

in

a cave. I asked him, vVhy

comest thou not into

the

city, that thou mayest for

once strike the bonds of thy heart.

He

replied

that

there were fairy-faced beauties; when it becomes too

clayey

the

elephants

do stumble."

HIS

UNSEcTAnrAN

PRINCIPL]<;S.

The

Shaikh Was

in

his days singularly free from

sectarian prejudices. Hakim Nazari l renowned poet

and philosopher of Quhistan in Khorasan who was by



[ 17

religion an Ismailia once m ~ the Shaikh at a bath at

Shiraz.

In

the course of

their

converslttion they came

to

know each other. The Shaikh took the Hakim

home and treated him as u guest.

In

course of time the

Shaikh visited Quhistnn and was there entertained

by the Hakim very cheerfully. This anecdote

besides proving

the

fame of

the

Shaikh also shows

that

he was free from religious prejudices. The Ismailias

were in those days treated as infidels and no sect was

more hated among the Muhammadans

than

them. It:

could only be the unsectarian principle of the Shaikh

that led him to be so kind and hospitable to a poor

Ismailia and see him at Khorasan.

H IS

POPULARITY.

One word more about the marvellous appreciation

of Sadi even among the best learned of

the

time. A

pious

man

who had a very lllean opinion of Sadi and

his works saw in a dream that the portals of hea en

were thrown open

and the

angels. alighted with trays

of

Light. Questioned as to this unusual behaviour

on their part

they

replied that a verse of Sadi com-

posed at

the

moment was heard by God and that the

tray was

sent

as a reward for him.

The pious man so runs the story woke up and

hastened

to

the plo.ce of Sadi. Arrived before

him



[ 18 ]

be

found a light burning and Sadi sitting before it ana

reciting

the

verse

in

rapturous emotion

, I ~ f

';r

""- },;:l J."f' * t ~ ~

} l.J

, ~ h

w

c J ~ ~ J t

"The

leaves

of

t he green tree in the sight of the

wise-every leaf of them is a record of

the

signs of the

Creator."

The

above story shows

that

the appreciation of

Sadi had reached a height of which the ordinary course

of events were not deemed a sufficient explanation.

H]s

vVonKs.

The

works of Sadi were collected

together

forty-

two

years after his death by Ali b. Ahmad. They are

as follows:-

1) Oertain brGc lU1 es

(in

prose) on Sufism, the

stories of Dervishes and

the

counsels for the governors

and

rulers.

2) Q a . ~ a y i d l - i - F a l · 5 i (containing marsiya i s c.)

3)

Qctsayid-i-A rabi.

4)

Tayyibat

the first Diwttu·.

(5) Badai the second Diw;m ..

6)

Khawatim,

the third

DiwJ,n.

1 Panegyric.

~ Elegies •

.. Collection of poetical work.



[ 19 J

(7)

G.'w,uliat-i-Q,ldim

(prob:1bly written during

his youth.)

(8) l1Iajllma :J[J.usumah ba Sahiuiya t' a collection

·of qitas, mame/.vis, and rubaiY;},t, compiled at the request

.of

Khajah Shn.ms-ud-din.)

9)

J 1 [ t ~ t C l y i b a t w

lUlZli Jut,

(humour and witticism.)

10)

Pandnamuh

(moral book) which

Sir

Arthur

\Volln.ston

calls n

small volume of poetry embodying

·precepts which would do no discredit to the philosophy

.of this, the Twentieth Century

of the

Christian

era.

(11) Bustan, the Ga.rden, a poem of moral precepts

.llnd

the

rules of life in

the

form of anecdotes.)

(12)

G1tlistan or

Rose

Garden (like

B as

tan a work

<>n

moral precepts

in

prose.)

The

most popular of these are the

three

last men-

.tioned which we will here examine.

Critics differ in regarding the

Pandnamah,

pre

-sen ted hereinafter, us

the

work of Sadi. But

though

it

is

not

found

in

most of the

earlier

MS .

.copies, it is yet possible

this might

have been

the

work of Sadi himself before he attained to any ex

eellence in writing. Or,

it

might

simply be taken as

-collected together by some one after Ali h. Ahmad, who

might

have purposely ignored it as being out of place

with the

other

works of the

author

whose general



[ 20 ]

-characteristics throughout is

th

e elegance

:md' eha-rll}

of diction which

r ~ i s e

so

high

the reputation

of

Sadi even beyond

the

boundaries of his own

native

country.

Gulistan and lIstan are the master-pieces

of

Sadi. .

No other Persian work is more widely read and appre-

cia

ted in

the

East

than these

two.

They

have been .

read in Persia, Turkistan, Tartary, Afghanistan,

and India

for

the

last six

hundred

years. rrhe young

and the old, the ruler and

the

ruled,

the

Muslim

doctors and Dervishes,

the

rich and the poor,

all read

the

books

with interest

and veneration nncre

most

of

them

make

it their

rule

of

life.

The

Gttliatan was

translated:

I into rench 1)

by

A.

du Ryer, 1634; (2) by d

Alegre, 1704;

3)

by Gaudin,

178n; 4)

by Semelet

(Ie Parterrede

Flenrs, Paris,

1828;

and

(5)

by

C.

Defrimery

with

lithographed

text),

Paris, 1858;

II into

Latin

by 6)

Gentius

tRosarium Politi

cum, etc.), 1651 ; second edition) 1655 ;

III into

Gel man,

7) by Adam Olearius tPersianis

cher

Rosenthal), Schlesswig,

1654;

new edition

in

1660,

etc.; (8)

by Dorn (Drie Lustgii.nge aus Sa di s

, Rosenhain), Hamburg,

1827, (9)

by

Ph.

Wolff, Sttlttgart,..

1841, and (10) by K.

H.

Graf, Leipzig, 1846 ;



[ 21 ]

IV-into

English

11) by Fr. Gladwin. Calcutta,

1806

and in London, 1833, (12) by Dumoulin,

1807;

131

by James Ross, London,

1823;

new edition,

1890 ; (14) by

E.

B. Eastwick,

Hertbrd,

1852; new

.edition, London, 1880 ;

15)

by

J.

T. Platts, 1873.

V ~ i n t o Urdu (Hi) by l\Iir Sher Ali A/sus in

the

-time of Marquis \Vellesley, Governor-General of

India;

VI-into Bhasha

17)

by Pandit :Thlehr Chand Dass

.o Sonipat, (Delhi), 1888, under the name of Pu,shpttp

Ban.

The Bustan was translated:

I-into Gennan 1) by K. H. Graf, Gena,

1850;

2) by Schlechta-Wehrd, Vienna, 1852; (3) and by

Fr. Riickest, Leipzig. 1882 ;

l l- into

French- 4) by Barbier de Meynard, Paris,

1880

;

I l l in to

English

5)

by R. Wilberforce Clarke,

-London, 1879, and 6) by G. S. Davie, M. D., London,

8 8 2

;

Iv -Selections in Engli8lz, Styled (7)

Flowers

from

-the

Bustan,

Calcutta, 1877; 8) and in S. Robinson's

... Persian poetry for English Readers, 1883 ;

One Turkish translation has been printed in C o n s t a n ~

-tinople in 2 vols., 1871 = 1288 A. H.



[ 22 ]

They

have lIsa

been

trnllslated

into

Ambic,

Dutch

13engali and Gujrati.

Attempts "vere mude in after ages by Jami, Maid

ud-din Khawafi

anel

Habib Qaani' to imitate Gulistan .

but

side by

siela

wit h it they proved utterly futile.

I All

:inhabitant

of J,hnwaf in J\hUtaS lll who came to

India

ill

the roign of Akbar

the

GrCI\t, and it

i

generally supposed tbat

he

compo8ed

his J.lllui8fall on the

liucs of

(,' li1fall under

tho orders of

the

:

Bmperor.

I',. A Pcrsia,n reot

01

modern

times

gencmlly called by tho Pereians

kl",IiIIt118 t .haal'll

(the sen

of

tho poots.)



I

r . ~ } 1 ~ ~ l l UI r ~

n the name

of

God, the ]fel ciflll, the

COlllpass iOllate.

L. J ~ Y. ~ l ~

It- .}

I- AI

. u ~

.Po 1 t ~ A l

~

Gracious Lord- I

hn.ve

mercy upon ns;t for we nre

enchained

in the bonds of lust.

( J " J ~ l . j ; ' ; l r :c t . ~ t . l . i

~ - , J : . . = > ~ l h ~

I } l ¥ ~

J';

'Ve

hn.ve

none beside

Thee

to call

on;

Thou art;

alone the forgiver of sinners.

lh.;.

,.'J

j 1

J L.

J '4-(;

Lt ;

~ I ~

-

J

~ J ~

l b ~

Keep us away from the

path

of sin; blot out t -

sins§ and lead us to virtue.1I

• K ;lIlrJ,

vocative form of

11. , ''111,

ill Arabia, moaning, kind.

graoious.

t

God has been frequently mentioned in tho Koran as merciful

and oompassionate. This is

tho

chief attribute

of

God in IS[l\m.

t

Komn, Chap. I, verso

7;

III, 6.

§ Koran, Chap. II, vor60 286.

II

Kor(ln, Chap. I, verse 15



r

IN

PRAISE OF

THE PROPHEr

ON

WHOM BE THE

PEACE

OF

GOD AND

HIS

BLESSING

•

F C ~ L ~ ULkl j

J j

jy, L u4j

. . 1 . J . ~ ( j j +:E\A U;

So long as the tongue

has

place in the mouth,

may

the

praise

of

Muhammad

h,e

rooted

in the

heart.

~ ;

1

~ j : '

1 I ~

: - ~

LG.. j

Y.

v-.r t S

Beloved of God, the

most

honoured prophet, whose

c ~ u c h

is the

mighty

Throne

.3 1 l W 1 ( . ~

F ~ ~ JI. ,-

. 3 I J J ~ ;

j l l . : : . < . : . ~

t S

The

conquering warrior of

the

fleet steed, who

passed beyond the blue-vaulted mansion 1

• An imagery drawn upon

Koran,

Ohap. XVII•.verse 1.



r

J

AN

ADDRESS TO

THE SOUL

~ . ; ; ; J

0j? r

l

J v ~

~ : : :

{j

:: lR6

J ~

j

I

t

r

Forty

years

of thy

precious life have gone but thy

Ways have not outgrown

t y

c h i l ~ h o o d .

: : ; : ~ l . . . . < r

' ~

- ' ~ ~

4Al

::' ~

j ~ ;

e lA. 4 .::

Thou wert all taken up with lust and desire and

o ~ e

moment thou didst

not

turn

to good works.

J I ~ . ~ U f t Yo C 1 ~

J ~ j J

.d4

j l

C1t- 1

~ l ~

Trust

not to

the

fleeting life; be

not

unmindful

of

th e game of life.·

• Koran Chap OIl



[ f J

IN PRAISE OF

llENEVOLENCE.

r } \; I.,.:.. H . ~ ~

~ ~

~ ~

r }

\; lV?' ,JI...\..U ~ ~

Thou

soul he who extends benevolence be cme

s

illustrious in

the

world of benevolence

•

~ ; ~ , J

I...\..l;

r }

~ a ,J It..1s r }

Benevolence makes you illustrious m

the

wo.d;

benevolence will render you secure.

~ ~ j J I s ulv-?-Jj,)

r }

JJ j

~ ~

Jlj4

t £ 6 ~

} r }

v ~ j l

Beyond benevolence there is no higher duty in 1e

world; nothing is more appreciated

than

this.



[ 0

4JH . l _ : : ~ l . . ~

4 J i ~ . l j j

J . o ~

rr S

Benevolence is the source of satisfaction; bene-

vm nce is

the

end of on? life.

Make the

hearts

of the creatures bright by ben

e-

vlence ; make

the

world resound

with

benevolence.

} ~ - ~ = - ~ j 04:tl

r } ~ . M 1 : ; = ~

Be steadfast

in

benevolence all

the

time for the-

a

ker of the soul is

benevolent ·

• Koran

Chap

CVlI



t ]

ON THE

VIRTUE

O

LIBERALITY

. J l t . - ~ I ~ 1 - ) . t . - ; ..ill I . : J j ~ _

. J l ~ A ~

~ . J ' : : : l . : J j 6

....

l

r '

The kindly-disposed adopt liberality, for

man

by

l iberality becomes great.

~ l . J ~ ~ H ( r ? - I. :Jj lS .w ~ b f -

~ l ~

j ~ b j

I " ~ I J ~

·

With

l{indness nnd liberality c:

mquer

the world

in

the

world of kindness

and

liberality take the lead.

Liberality is the virtue of the people who

are

generous-hearted; liberality is the way of the accepted.



v

l : - + ~ I

' : - " ~

o.::J.

l i

1. 4l I

Jl4l) 4l

' + ~ o ::J

J l.i.....

Liberality is the

transmuter

of the copper of vices ;:

liberality is a balm to nIl the diseases.

(j y.

o ::JJ G. j 1 CJ

I ; lJ

J ::

~ f l o ::JJ

l,;

j

t

i : f t ~ ~ S ~ o S

Leave not libemlity so far as yon can that you;

may vie the gn.me by liberality.-

• Koran Chap. LXXXIX verses 17-21

and

XC verses 8-17.



L \

IN

COl rDEIIUfATION

OF

THE NIGGARDLY.

r l > ~ ~ ~ J - ~

t - ~ r - ~ t

~ ~

r ~ Z

. . \ , ~ l ~

Jl:lo-:;t

J

f the universe were to serve the niggardly and if

-fortune were a slave to

the

miser,

IlYo

W J

l:;

t . i . ~

J : . . ~ ~ j ~

}

~ J '

W ~ W . A e:U

J : . . " , ~ L " ; } J

f

in his hands were

the

treasures

of

Korah* and

if a quarter of the universe were subject to him,

( j ) ~

tft

o G i

J ~ . s . . ~ ~

j f t

~ ) ~ l ~ ~ . t S ~ . ) ~ j j J J

t

is not meet that thou shouldst mention the

m ·iser s name even i the time served him .

• Reforred to

in Koran,

Chapter

:XXVrfI,

verEe 76.



[ q ]

J ~

JL_ . 2

l

ll ZSt

eJ -

J ~ , ; . . JLi j

JL

j U . 1 ~

Never

turn

your

attention

to

the

property or

the

miser:

mention

not the

property and

the

wealth

of the

:miser.

.r.

-

. 1 5 \ ~

.u

j

~ Yo . t J ~ s .

r . - ~ f:>J. ~ l _ ~ J ~ r . . : : . . _ v ~

f the

miser were pious

in

the sea and on

the bnd,

he

is

shut

out

nm

paradise according to

the

Tradi-

.tion. •

Jl+

.1(.jt;;

~ l d . . ~ . J t J ~ , ; . .

J l + : : ' J ~ ~ . ) " " ' = ' ( . . J " " " L L . ~ ~ J t ~

Although

the

miser be rich in possessions he would

.suffer

rep,roach and disgrace as a beggar.

The

liberal enjoy

the

fruit of

their wealth; tile

m i ~ e r l y

suffer

the

cares of silver und gold .

.

•

~ o r a n ,

Chap. IV. nrses

U,

56.



1

ON

HUMILITY.

) l ~ ~ ' : " 1 ~ _ l ~ ~ ; I } . J - ~ \ t ~

. ) l o . \ A . . w J ~ Iy ; J 1 . ~ ~ . J £ : '

Thou soul if thou

embracest humility, all ·th€

people

in

the world

will

be thy friends,

: f ~ f

~ l

6 t . J ~

JJS ~ " ; I J : ;

roO j ~ ~

j ~

j o . \ ~ . y

Everyone

that

is humane behaves humbly; noth·

ing becomes man more

than

humanity •

; .:,...Ijil

~

o ~ " ; I ' ;

~

. : . . . ~

u ~ f l

~ t ~

j ~

JJS

Humility will exalt

thy honoUJ:

and

will

m ~ k e

. thee a home in the lofty Heaven.



I)

t 4

~ I l l ~ j ~ ' ; I J j

I ) t'L. Il o ; r )- r j

Humility

increases

the

position,

fiS

from

the sun

the

moon gets light

..::......

..::..-4:..

.Il

.M.-

,.. .;

.,j

41·· , -_

..::..- ..::....t J 1 f ~

j

~ j I} .

Humility is

the

key to the g:1te of

Heaven; it is

;the

o r n u m e \ l ~ t o rank

and position.*

W

l

tr:- Il..\LS

~ j . j ~ ~ ' ; I }

w l : - - , ~

lt11l ~ J 1 : . ~ }

Humility

will

endear thee to

the

world;

thou

wilt thereby

be esteemed

in

the

hearts

as

their

own

,soul.

:: .r J Il ~ Il} t . : = - ~

c - , ; . ' : ' ~ ~ ~ l

j j

I I ' ;

Whoever aims

at greatness, it is more pleasing

to

find

humility in him

• Koran, Chap.

XXV. vertIC H

• •



[ , r

~

o

~ I ~ ~ U : o S j

~

~

o

~ A . . . , , ;

V : : - J ~ ~

j

0 4 j

Whoever s used to humility will be granted rank

and might.

j ly r j

~ . J -

~ I }

j I. b

j

j j . )

~

o ~ I }

Humility

exalts a man:; humility is the ornament·

of the great.

J . ~

v

The wise embrace humility the bough laden· i t ~

fruit bends its head to the ground.

\ o : : . o . ' j ~ ; u1jl.);

1 . : J ~ } j

~ ;

\0::.0. ,.,1

'I.':'

u ~

~ Q I ;

j ~

I ~

Humility in the

g r e ~ t

is

good

if the beggar be-

haves hunibly

it

s

his qature.



[

Ii'"

AGAINST PRIDE•

. J - ~

t J l t ~ j

cf..

G

- ~

~ ~ ; J ~

V : - A _ ~ j , - j ' J

o.S

Never be proud 0 child for one day

thou mayest

fall headlong by

it.

. . u _ ~ U ~ ~ U j

oJ...i.

..

;;; j ~ A A " u . 1 oJ. f , , : - ~

Pride

on

the part

of

the

wIse

IS unbecoming;

strange

is this act in the wise.

~ l ~ I . : : . I ~ ~

u Y

Lo j

Pride

is the way of

the

ignorant; pride does not·

come into the generous-hearted

• Koran Chap. XVlI. verse 3 ).



[ f

~ 1 ~ ; ~

I,;

J .j 'r

.ftC

~

l .u}

~ ell ,,; o

Pride brought about the

disgril.ce of

Azazil* and

put

him in the domain of curse.

~ J

J

.1.

~ ~ ~

I ; .:;.......

~ y . ; ~

) J - . 1 ~ . 1 ~

l.Pr

Whoever

is

used to pride, his head

is

filled with

pride and visions.

i 5 fl

ol ..

: ~ L .

~ y .

r G

~ ~ }

~

J ~ I

~ . . .

J

.1.

Pride is the cause of adversity, pride

is

the origin of

i l l disposition.

~ : - ' 1ft .r.fJ

;;

~ ~

~ t r

l ~ ~

t.kl..

When

thou knowest it, why art thon proud? thou

dos' err, again,

t h ~ u

dost err.

--------------------

Referredto in Koran,

C ; l a p ~ e r

H, verde 32

,

liS

bl i ••



[ Ii ]

.., ~ . . 2 j )l,)

ON

THE EXCELLENCE

OF KNOWLEDGE.

J l t - ~

~ l . ~

l

rl,)f

JLt. JL.

- ~ l ~ j

l

6 ;

The children of

Adam

attain to perfection

by

knowledge

and not by gr lDd€Ur,

position possessions

and riches.

~ ~ I ~ . . v L J

~ t c

J

·1

~ ; : ; ~

.

-

u ~ . , -w-. . .; ,

~ ~ U . : ; ; I J l o l . : > . u I J Z

r " ~

do ~

Like a candle

they

should melt for knowledge for

the

ignorant

cannot know God.

J

l ~ l . b

l ~

M

l , ) . l ~

r " ~ J ~ l ? 6 . A : . . . . ~

j }

A wise

man

is the seeker

after

knowledge for the

demand of knowledge is constant.

J l . ~

j l

l , ~ ~ I ; ~ ~

J ~ t l , } I;)l,)} ~ \ : ,

.

Whoever

is destined to be fortuna.te in

the Begin-

ning adopts the punuit of knowledge.



[

l f J

t.f';

l

~ . . : . rc t:.)1 J} 1.:-(1,

t.f jt b : ; u : : . . ~ j t ~ - t - ? - I J } I J

To seek knowledge is enjoined on

thee·

and it

is

neces3ary even if

YJU h:1ve

to traverse the

earth

J07

it t

jL+;

L ~ ; I J

J

~ . I J

jl J

r k

t }

j L ~ ;

I Jjt,$ j t

~ ..

Knowledge is all to you

in

religion

and the

world,

or thy affairs will be settled by knowledge.

J t j ' ~

.... t

t

r k

~ I I J

J j ~

j l j iUl l ~ ~

~ H j

..

. .

Go, hold fast

the

hem of knowledge, for know

ledge will take thee to the

Everlasting

Abode.

~ u ~

j - ~

r I.c j _ ~

j.,..l: -

~ U I J : I JYo t:.)1 J ~ r k ?

..

Acquire not

anything but

knowledge if

thou

art

wise, for

without

knowledge comes ignorance.

,

• Refers to the tradition, . . t- , rJ.- .JS

.lsls

:t..4 t r W ~

t Refers to the tradition,

I:JIS

,J, r ) ' ~ t . '



[ I V ]

i5: U ~ k l l ~ ~ ~ = I O I

t l..l.A.. 1 ~

ON AVOIDING

THE

C O r t I P A ~ ; Y

O THE

IGNORANT•

. J l ~ ; ~

-

(j.M;

} ~ ~

. J l ~ u l U ~ \ l ~ ~ ~ l.:,7(.

Thou soul if

thou art

wise and careful keep not

.oorupany with the ignorant.-

To shun the ignorant is the best, for from them

comes disgrace in this world and

the

next.

From the ignorant fly like an arrow; lUIX not

Icit t./ em

like

sugar nnd milk

• Koran, Chap. XXV. verse 04.



J

A

.J

~ J

~

~ Yo

} L ull

j t }

JL_f ; c

~ Y o

~ ~

o ut j t

f

thou hast

a dragon as a bosom friend, better

were it

than

that an ignoran t

man

should be a friend.

~ y <.-GL.: j I : J ~ ~ }

I ly,

JibL?-

o G . . . J t . l . Z - J ~ j t ~

f

thy

life s enemy is intelligent, better were it;

thnn

a friend who is

ignomnt

JL:t.H

j ~

~ ~ ; ~ ~ j

~ J tJ:st

t

' ~ l

yt.:::.

i

j

From an

ignorant mlln

come only evil deeds, andi

from

him

none hfinrs anything but bad words.

~

y.

~ 4 j40 >t -

lYo

~ ~ L :

-, ;

JAl4- o

The end

of the ignorant is Hell, for the ignorant

have scnrcely a good end.



[ 11

~ . J ~ . r . r ~ u ~ k > 4 r

~

.Jl.u} S f j ~ ~ ~ J J > l ~ ~

etter is it

that

the bead of the ignorant should'

be at the point of the crucifix,

as

hetter

it

is that;.

the

ignorant be caught

in

disgrace.

...... ;

J ''''';'

U

? J ~ : s

JAl4

..It< ~ ~ 4 J'} u ~ l ;

There

is none

in

the world

so

hated as the'

ignorant, for nothing is more foolish

than

ignorance.



]

OY JUSTICE.

~ u rb d.+.ltl

v .1 }

~ j ~ 1

~ I ~ r l ~ i I . ) , i J l ~ ;

. ) ~

1.);-

Since God has given thee all these successes, why

mot bring justice to play ?*

~ ' . ) - : . . f .lp J.1z

I .

j

3 I .)

I.J.; ~

I)

~ 1.);-

Since justice is the ornament of sovereignty, why

not hold fast thy

heart

to justice ?

.lJS

I .)

1 tJ

l ~ l + . .

}

.JJ.S I .J

A : . w ~ 1 . : : . - . l . J . ~ . . . } 1

Thy

kingdom

will

be strengthened, if justice comes

to t y aid .

• Koran, Chap.

IV

verse 61.



[ rf ]

J ~ ~ }

J l C

U I . U ~ z ~

- ' ~

J ~ ~ L j l I . : : . . . . . . . ~ ; r

u

u.. .;.s

Since Nusbirwnn adopted justice his good name

us

now. a memorial for it.

J I ~

~ 4 i ~ L . : ; L ~ IJ ULy?,

J I ~ ~ L . IJ

~ L . : i I

~ t J ~

ThIake the world happy with justice; give satis

faction to the hearts of

th:>se

who see k justice.

I :: ; J L+ -t J l C j 1 t j i l ~

1 ::

i J l '

~ l ~ j t.i f l ~ ~

There is no

better

repairer of the world than

justice for a higher duty than justice there is none.

U:L rtJI

1.::....J.l.C ft ;u j

u : L t l ' ~ ~

J cb

J l C

l

The effect of justice is peace in the country for

from justice is secured the interests of

the

country.



rr

~ Y o

, I , . . o ~ ~ ~ ~

~ " , ~ j

j

~ o J ~ l o : " L : : : . ~ z ~ L i ~

What

then

will it avail thee

better

than

that thy

name

shall be a just

monarch

wl ;;; ;

Lj:: s.t5-?,:i j

I

L j l I ~ }

w l ~ ~ jJbl f l r U; . ; ~

Wishest thon a name for good acts

Shut

the-

door of oppression against

the

people of the world

J ~

I . : : . o ~ ) jl : U ~

1 . : : . o ~ J

Jlf l W l ~ l ~ ~ I ~ J; ~ I r

Withhold

not

favour from

the

subjects; meet the;

wishes of the hearts of those who seek justice



'.i: ttl;

~ J . . . Jil

IN

CONDEMNATION OF INJUSTICE.

Ult?-

~ H 1 l 1 . . 1 ; ~ H ~ l ~

U1y ; IllU

~ C J l 4 - ~

The world experiences evil by injustice like a

,delightful garden by the

tempest

of autumn

U l ~ J ~ 1 l

j

J:.; 6 ~ ~

U ~ ; r S l ~ , - ~ U I j l l j iy

vVhoever strikes

the

fire of wrong ill the world

xo ises

from

the

people of

the

wolld 11 cry.

Jb £ ~ A > J ~ ttl

1 . : : . o . . . : t ~ J

~ . 1 . . .

JIJj

J ~ l ~ ;

d L .

J ~ ; ; ; J ~

4S

Do not

allow injustice in any ca se lest the

sun

of

thy

kingdom decline.

Jl l j ~

J i y

~ i }

cP4 A-

J

I.:- i

J ~

. J . ~ . : : ;

1

j -

J,;j

f the oppressed raises a sigh from the heart,

its

heat strikes flame in land

and

wg.ter.



(

Yf

]

J) j J ~ : H I : . l l A . ~ " . . Q . J ~ ~ ~

J}

IoJ

U

; j j.;.f ~ . M ~

Do not force upon the helpless

weak;

fear

In

the-

end the narrow grave.

~ ( .

,-,, f._A I : . l l A . ~ ' \ . . Q . J

rA-

ds·-';'

I,

JJ i)'.J. r

;

~

,y ong

not

the poor

weak

people, for the wrong-

doer goes to Hell unheard.

~ l ; l - -

Jh..

r ,l a..

J j

~ l ; o A J ~ Jol.;. JI, ~ ) ~ j

Be

not disposed to

hurt

the

oppressed; be

not

unmindful

of

the sigh of the heart" of men.

,JJ oJJj , J O'J j

i

r ,). .. ~ ( .

J . J . ~

. J ~ ;

~ ~

.J. J Q ~ l i ~

Do not

wrong men, 0 thou of haste, lest of a

sudden the wrath of God come upon thee.*

• Kor.lu, Chap. II. verss 279 •



[

ro

]

ON THE VIR1UE

OF CCNTENTMH\T

( J ) f

I.::.<.CLG

~ \ I ~

~ r

~ . l S J ~ I )

~ I

J ~

Thou soul if thou takest

contentment

into thy-

hand,

in the

world of peace thou shalt rule.

U • ... ~ U ;

}

J

L

~ - . s \ J A l . M . . ~

::._u

o . ~

Y

... .

...

I f thou art hard-up grieve not of poverty, or to the '

wise wea.lth is nothing.

,-;-,1. k..Ol

d

i f l ~ . i }

-;-

I.):

1

I ~ . u

'. .;,J

u

l kL

0 5

I f thou

a r ~

U1t rich be not grieved, for the king

cannot

demand a tax from the poverty-stricken.

~

}-;

j l

. M . . ~ ~

~ . . J I ' - ;

•

jlS A:;1

fo

j I .l..:::4 0 5

The wise are not ashamed of poverty, for to the '

prophet poverty wa.s his gJo·ry.*

• The Prophet himself said, loS) '; ;0.;)\ .. Poverty is

my

glory.



r ]

J ; . ~ I i r .

J j

I ' - : ; . ~

. : : . . - J : . . ~ l

1

Jolit jii.;

o . ~ d . ~ s J

To the rich gold and silver is an ornament

but

10

poverty

s

peace.

I . . J ~ j-

,-AS j_\.i ; ~ ~ l _ G

I ~ }

U

L t ~ ~ . : y ~ t I ' ~

Contentment makes a man

rich;

bear this tiding

to

the covetous who knock about the

earth.

~ ' i

~ ) I

JL:

j f ( ~ t:: o Cw

. A ~ I . . . , ( . ( . ; ~ j

c Cw

.J

J

Contentment

is in all cases

the

best;

contentment

-

tl the virtue of those who are fortunate.

u 4

jU ; I H

U ;

; j

uL. ::: ; , - : ~ . ~ ~ ; jl ) I ~ j ~ 1

Light up thy soul with the radiance of coutent.

ment

j [ thou hast

It

trace of good na.ture.·

• KOlan, Chap. IV, verso 86.



[ v ]

I.fr ~ J . . . j l

IN CONDEMNATION OF GREED.

I.f r

rtll j l l

6 ~

~ A ~

l ~ t

I.f r

r

j t . i ~ ~ \f ..::..- ,..J..

o

thou

that

art caught in the bond of greed and

art drunk and senseless with the cup

of greed

JL. ~ " - ~ U .

Lst

\ ' : : : l ~

}

.1; ~

~

Waste not life in hoarding up wealth,* for

the

earthen pot is not

of

the same value as pearl.

I lW jt l .f r ~ j l l ~ v-G1r

I lLH

- J ; ~ . 1 i j

t r ..1.JI1l

Whoever has: fallen into the bond of greed gives

the harvest of life to the winds .

• Koran, Chap. ClI.



[

r J

... } ,.))JU J ly l ~ I 'u}

~ I } u ~

~ J

cJ)l,) 4 I

Granted that the wealth of Korah

is

thine

that

all

the r i c h e s ~

of

a

quarter of

the

universe nre thine

Jl ' ; ' J l u}

~ i .1 - ~ I J ~

JL; l, Jl,

J l , L ~

u ~

L ~

.n-

Thou wilt be in the end caught in the earth like

.

the

helpless with a painful heart.

Why

trouble for wealth which will of a sudden be

wasted

r.Jl, v

a

; Jl,) ~ l , l l , ~

r ~

r ~

~ J ;

j

Thou hast so given heo.rt

to

the stamp of money

that

thou art in its desire

in

company of remorse.



[ n ]

J

j , - ' ~

r

j

~ j , ~ . - -

' . J ~

. J ~ . J ~ ~ . t S \ . A

J

L

L : f . . ~ ' . 1 ~

hy

dost thou fade away in madness for gold

'?

why

b

ear the burden of trouble like

an ass

Thou

hast become such a lover of the face of gold

t

hat

thou

art

worried nnd distracted,

J ~ " : '

rr

~

t ~ w L _ ~

J L .

.:.

j J j . l . , ' . ~

o . : : . t ~ L 0.$

Thou

hast fallen quarry to the prey that thou

d

ost not remember

the

Day of Reckoning.

~ L " : ' ~ L } wi

J ~ t;.)t..,t....

~ L f ~

~ ~

. u ~

~ ~

,JW

j '

~

May

the

heart of the wretched be unhappy who

lor this world gives faith to

the

winds.



[

r ·

]

.. o ~ 4 - c J

~ ~

~ . ( )

JIl

ON THE VIRTUE OF OBEDIENCE AND

WORSHIP.

r ~

. J . ~ l J l ~ 1

~

I) t t : - ~

r ..M ~ l ~

; 'cl; '

J . ~

~ . J ~

He

whose slave is

Fortune

his inclination of heart.

is towards obedience always.·

~ : O G

= ~ ~ j ',}

.J. ,

L:;.i

~ : o ~

wI ;

~ l k ~ ~ ~

t

is not meet to

tum

head

from service, for wealth

can only be attained by obedience.

f obedience comes

the

enlightment of

the

soul, as from

the SUll

the world gets light

• Koran, Chap. XCII, verses

1 -lO.



[ r I ]

~ J i w

c...Clkj

o ~ l ~

~ . J i w J. . t. &, .,clk J.J; j I JIl

Good fortune

is

only atta.ined by obedience; the

lIDind is by the light

of

obedience lighted up.

L ~ c ~ l k j I <}J. 4 }

LJIIl

J

4

~ j ~ J I l

~

f thou ~ i r t up thy loins for obedience there will be

foOpened

to thee the gate of

the

everlasting wealth.

J . . t . 1 l ~

oJ c...Clkj

j o.U;l:O ~ c l b .:-\'4

s

From

obedience the wise man

turns

not his head

for higher

than

obedience there is no virtue.

v 4

~ J . . . U . ~ ; H

~ J M _ K

v4

c d b I : I t Y t J ~

Be thou a worshipper of the Creator;

at

the gate

.of obedience be thou a watcher.



[ t r ]

J ~ t ~ . r . . J ~ } t

JI. .)ir'::: ~ j ' : ; ;

Io::,o.J-,,

1 *1:;,

J ~

I f

thou dost accept the worship of the true God,

I n

the kingdom of fortune thou wil

t

be a ruler.

Jty

~ J ~ ~ . r . . ~ ~ j t

1--

J t ~ J { ~ t ~ ~ J ~ ~

Lift

up thy head for

piety;

for the Garden is

the

home

of

the pious.

J ' ~

-jG yOJ ~ ~ ~

~

J ~ . 4 J t .J':;; ~ f j

I ~ ' ;

~

Vith

the

waters of worship enliven

the

ablutions

r

that

on the morrow thou be free from

the

Fire.

J I ~ ~ ~ y

JWo

j---

l

j t J

J I ~ l ~ ~ J ~ J ) ~

AS

Establish prayer with sincerity,* thllt so thou

mavest attain the wealth everlasting

• Koran, Chap. II, versa 239.



[ t t ]

j , ; l WI,) t ft

I s'.".a;j

j , f i ; ~ J ' : : ;

w ~ w ~ ~

Yith

piety light up the light of thy soul, that like

the fortuUl\te thou mayest be happy,

) l ' ; ; '

~ ~ L

t

jl

I )

. : - ~

l ;;

j ; ' : - ~ i j

.low';';

Yhoever follows the Law has no fear of the

terror of the day of Reckoning.



IN

CONDEMNATION

OF SATAN.

~ y . w l k ~ .

~

~ ~

~ ~

~

~

w

l l ~

J ~

j ' :- .::.

Thou soul whoever is the subject to Satan, is

night a.nd day in the bonds

of sin.·

•

Whoever has Satan for his leader how can

he

return

to the way of God.

JLrt j

J... w l ~

rr

~ ~

Jl-..or ~ ::S'::'lfl t ~ ; ~

Thou soul never incline to sin, that on

the

morrow thou mayest not be ashamed of the true God .

• Koran, Chap. II verse 163.



[

t D

J L C J ~ ~ y .

u l k : - ~ I

J

I ) I ~ ~ L

lrlJ

Vhoever hus Satan for his companion how can

h

:attain the way of the eternal abode.

c J ~

u ~ j

~ 1 . A : ;

j ~

}t

c jL ~ W ~ I ~ y .

f

thy heart turns not

its

head from sin, thy home

Will

be the lowest

of

the low.

Sins

do

th

wise shun, for in water sugar is dis-

:solved.

IoJUbt .,

~ ; I ( J ol iS

...

I.;o'\.s....jlft'

J " " ; ~ r

u l ~

The fortunate man

turns

aside from sin, for th

night

of

the sun is concealed

by

the clouds.



[

r 'i

]

0

, f.{

'J .J L ~ ;:...

~ - ; ;

C ) , ~

jl.o}

~ \ J . s

Follow not th evil passion lest of a sudden thoU

be caught in Hell.

~ ~ J ~ - . \ i j ;l.;.

~ I y o

U

j

~

J ~ , ;

~ ~ H

Make not

th

house of thy life desolate by th floocJ

of

bad and vicious actions.

j ~ ~ j j

~ ; ; 4

J ' ~

J ~

J ' ~ V J ~ i

J I . i ~ j ~ J

f thou keepest thyself from wickedness and im-

piety thou wilt not be away from the garden

of

Parndise.



l r'v J

ON

THE

WINE OF AFFECTION AND LOVE.

' ~ s ~ Io.:- i

l ~ : ; l l f ~

,l..JH

J l

JAI

JJS / .1-

..s

Give 0 cup bearer the fiery robed

water

for

the

man of heart requires intoxiation.

JlC3 j

Jzl

JIl

J1I1 ::.

JlG J S J - ' ) ~ OJ Ily.

The ruby wine in the golden cup is soul refresh i I f,':

like the lip of the beloved.

Bring the wine as

of

the water

of

life,

that

from

its

fragrance the heart attains to salvation

froUl

grief,



[

r'A

,b .

t...s..J

I, . I_f dot

.:.

..

"

.. .--

. u . J ~ V J . j

J l(; - 'J

.n-

l.R..4.. .;..t.J ':'

Wine

that is like the life giving lip of

the

beloved,

Wine,

pure as the face of the beloved.

u y I.e ~ A . . . . J { , r It:.y.

U \Ill

JAIj

if---

J ) j It:.

Y.

Happy the worship

of

wine by those who ha.ve

"hearts Happy the eagerness for intoxication to

men

.of heart

'

y4JI

JJ' ':'

v Ji

l .:y.

y l ~

J)J ~ j J

l .:.Y.

Happy the fire

of

desire of those of love, happy the

-delight of eagerness in those who love

~ I l ,-l,.4)

IlJIIl

~

Jil u

i

J - - ~

...) t

' -

t l .U Il ~ u- H J - - ~

Happy is

the

heart that has a desire for the Beloved,

happy

he who is in the bonds of His a.ffection

1.::-w)1l .nJfi ~ , ~ . : . ~ J ~ i J-y.

~ j I l J ~ v : > J , r . . ~ . : .

~

J ~ i J-y.

Happy

the heart

that

is all love for the face of the

13eloved, happy

the

heart whose home is the nook

of the Beloved



[ n

J

I/;

J

~ c J ~

ON

FAITHFULNESS.

r..u

I ; ; ~ l j ~ 4

U,

J ~

y ~

r J ~ ~ l ~

~ j ?

~

Thou soul be steadfast in faithfulness, for without.

stamp money has no currency.

J ~ ~ J

U,

I .f j . . ~ . f . .

J . : o ~

~ l ~ u

l i

4

~ J . J ~

~

Turn

not the face of thy heart from the nook

of

'

faithfulness,

that

in

the

presence of the Beloved tholl. .

be not put to shame.

uW: ~ ~ ....; }u, ~ j j

u L 4 . c : ~ J ~

jJ.3

~ J ~ c.fJ :'

From the way of faithfulness If thou turnest not ·

the

rein, thou shalt be a friend in the hearts of

thy

' .

enemies.



Be not faithless as the circular motion of

the

heaven turn

not the face of kindness from

that

of

.thy friends.

u

,. s U . U ~ ~ ~ u

~ jp :f ~ ' ~ j

I

a S

Set not

thy

foot aside from the nook of faithfulness

:for in friends faithlessness is unbecoming.

~ lk : I ~ ' ; I . ; J l ~ ' j

J ~

....U- ~ ~ . : . .

w . J ~ j

I ~ f l

To keep aloof from friends is wrong cutting

. off from friends is against faithfulness.

Faithlessuess is the nature

of women acquire

not

; the evil habits of women.



(

~ I

ON

THE EXCELLENCE

OF

GRATITUDE.

F j

.l ,lji

~ J

J JL. t}

F j ~ i I , . ; 1 , j t t u t }

hy

possessions nnd wenlth

will

be increased

by

.-gratitude ; victory will

enter thy

door

by

gratitude.

; ~ j ~

t.l. ;.

R t

vA

.;tl,) ;J){

F

Ily. ,:-?-tJ

~

Spend not 0. breath but in gratitude to God, for

.binding is gratitude to the Providence

.;t.(;

j J

l

G

~ . f . 1

}t

J

tjb

j t

. : £ ~ Il.::;

~

~ J

t.»

I f

thou wert to show gratitude to God till the dny

Jf

Reckoning, it will not be one part in a thousand.



[ f r ]

~ w } crJjl

./- :.

d

~ ' Jy j

r

J r ~

o S

Yet to express gatitude is the best, for His.

gratitude is the ornament of Islam.

u4j

~ ~

0 ;

~ y " 1

F

l}

U ' ~ J 4 - - ~ J ~ ~ J i ~ ' ' ' - l

f

from

the

gratitude

to

God thou dost not hold

thy

tongue, into thy hands will be the everf.asting:

wealth.

yl1...;_ v .}i ~ f t . j

y i . . . . } ; J '

r v . ~ t

4

~ ~

·Turn not thy head from gratitude to the Creator,

for

to

the garden of religion gratitude to

Him

is like

wats,r.

~ ~ l ~

. J ~ ; ; ;

JJ S Q ~ ~ j

JU..

,

JL

F

us

Q ~ ~ j

Gratitude increases position and might; gratitud6

increases possessions and wealth.



[ fr ]

ON PATIENCE.

J ~ 1 l Ily,

I f J ~ }

}

I ~ ~

..::oJ. 1l

If)' i

~ " ' ?

f patience comes to thy aid into

thy

hands will

come the everlasting wealth.

Patience is the virtue of

prophets;

from

it

the

religious

do

not

turn

aside.

u4- its i l ~ L J I . J ~

uic.lAA.. I : : o ~

O r,t..o

r as

Patience opens the door of the desire of the Boul, for

beside patience there in no key to

that.·

• KoraJ;l Chap. II, vCl'I e H.



[

I:.: .J.>

1,)1y- I, . l l r ' . . l ~ ~

I . : : . o . ~ t : . . ..

1, .,,:::,

0

1

1... j l ~

Patience

achieves the desire

of thy

heart, for from

its knowledge thy difficulty will be solved.

I, ,y. ~ - , l

Jb

~

, .l.};A

I,

, ~ " ' "

0 i = .c .l1,) ~

Putience is in all cases the best, for under

it

IS

much meaning.

o..\J)l,) ~ ~ ~ ' r ~ ' .)"..I"JC

~ I , ) I . : ? J ~ : ' : j ~ -

l

j

Patience will give to thee thy desire: fro:n grief

.

and danger, it will make thee free.

1:.:,. ...jj f

l , o J . ~ ~ ~ J J ' ~ ~

i

,

~

~ ~ . t J l d

- ) JY'

. .

Patience

is the key to the door of aspirations, and

the opener of the kingdom of aspirations.

I , . , ~ v l,)t}

j ~ " I ' ~ c ; ) - ' ~ ~

I, y, v * b l ~ ' : : ' .lis' J ~ ~ l \ )

S

Have

patience if

thou

art

religious, for haste is

the

work of devils.



r 1 0 J

ON THE VIRTUE OF TRUTH.

, ) ~ ~ I i f l,)

}

~ I ,

, L ~ ~ ~ - ' r ' - 4 ~ ~ - , I , ) 1,)) :::

Thou

soul I

if

thou bold to

truth,

ealth

shall be

ihy companion find fate thy friend .

. . u ' : : : ' J ~ ~ ~ - I , )

j r

- ~ 4 ;

u4

I , I , } rLi ~ ~ - I , ) jl

Tre wise m:m never

turns

his head from truth

>for

by truth the name is raised.

J 4 - ~ j

~ 1 _ 1 , )

rl,

I.: y

, )L_ f l

. .

, f . . ~ . . Q j

1,),)11,)

D S

Never spare a breath

but

in truth, ~ r the right

-hand is above the Jeft.



f'1 ]

J

-Jij}

~ I J l

r ~

J ~ I [ ~

k

~ J u j

f thou dost breathe

truth at

every

da.wn

from

the darkness

of

ingorance wilt thou stand aloof.

~ J b u l ~ J ~ ~ ' J j f ~

JL;. ~ J ~ J ~

~

Higher than truth there is no duty in the world

for in the rose-bud

of

truth

there is no thorn

• Koran Chap. II verse 89.



[

fV

]

Y ~ ~ L . . J ~

IN CONDEMN TION

OF

LYING .

. . J 1 s ' ~

J4- J

~

..J

. . J ~ . . J ~ ~ ~ j j J

He who has recourse to

untruth

how will he be

:free on the

dny

of resurrection?

fi ) Is '

'J.4_'..J

l i

j

~ , -

r

~ - . : : ;

Than

an

untruth

there is nothing worse, for 0

·ehild, by it a fair name is lost

..J4l .j y... . . J ~ f l , - t , . . J ~

. . J ~ ~ l . f . ; l ~ Li""J ~

Never brother speak

a. lie,·

lest}

thy

Creator be

displeased with thee .

• Koran, Chap. XVII, verse 89.



[

fA

J t . . - . j ~ I)

:f c.)i

t Jc.)

JUJ

4

~

IJ ~ tJJc.)

Falsehood

puts

a man to shame falsehood takes.

away the dignity of

amlin

. tJJc.) .k .4;

~ j L . r

~

VJc.)

~ l ~ r

Jc.)

- : J J ~

Falsehood will bring thee to f bame; falsehood,

opens the door of grief on

the

liar.

JL.c . M . . c . ~ c. *

-:Jlo.Uj

,)4':::')c.)

c.)JyJ 1,),1 ~

The

liar does

the

wise

man

avoid, for him does,

none count upon.



f ~ ]

ON

THE WORKS

OF

THE

MOST

HIGH GOD.

j

l{;

j

j

~

LJ' ..r.

~

.y{;

j l ~ _ i u ~

~ I l y

~

~

Look up to the vault sC:1ttered with gold, the

.eeiling whereof ,stnnds without pillars

~ ~

,.J.; l

t ) ~ ~ I l 1 ~

1 1

~ , . ~ j , ~ , , - 4 - ~ :

j

Jil

Look

at

the

tent

of encycling sphere and therein.

see the lamps

burning

,.l.:.

IlLJ

(".. ,., -' LJ (' I

• ~ y ~

I ~

[ J .:f . j I ~ IlIIl .: .

One is a watchman and the other a king; one pra.ys

'

for justice, the other covets the crown .

• Koran, Chap.

II,

verse 256.



[ 0 ]

U.c Jd

d- . - ~ d d- .

u;

tJ

do . -

IJ

d o ~

One is in misery the other in riches; one has

eternity the other ey.tinction .

. ) ~ r

l c f ~ - l c f ~

. ) ~ Jd c:.S

-

V " ~ t J ~

.:f

One sits on the mat the othe.r on the throne one

s

in coarse cloth the other in silk.

I ~ l . . - ~ d o ~

J ~ 1 s ' do - dt rl.i d ~

One is without means the other wealthy; one is

unsuccessful and the other successful.

ut}U

.:,J.

J

..::.-j..w d-

utfr.ti

.: :.. - , d - , ~

Jl....

do .

One is healthy the other weakly; one is year-worn

and another youthful.



[ 0

I ]

lk ;

ll

. : f ~

j

~ l y o ; l

. : f ~

l ~ 1 l Il

j ~ l Jil

One is in the right the other in the

wrong

one in

prayer the

other

in deceit.

l:

. J J . . j

. : f ~ j

J i . ; . ~ ;

~ ~

<JY.

~ l : .:f

-'

J ~ I l r

~ ~

One is good natured another of hasty temper one

is

the suffering the

ether

given to fighting.

*

~ : ~ r j ~ ~ ~

j :"" ~ 1 l 1 ~

J J ~ J l ~ ~

One is a chief on the mighty throne t h ~ other lit

.captive in the bonds of misfortune.

One is happy the

other

is in misery one IS 1U

-difficulties

the

other successful.



or

~ I J c l L A - ~ ~

~ ~

t ~ . l ; ~ ~ J

t ;J

J ~ l ~ .:f:

One lives in the garden of pleasure, another I I I

company of grief, pain and worry.

Jl.. C j I lHj I l jJj \ J ~

J l ~ ~ . . ; . J c,ll) t ~ JIl c : 5 ~

One has more th:m

the

measure of

wealth

t h e

other

is anxious for bread

and

mean for hiil family.

yb ~ . . : . ,..l; . ; I

J

c:5

~ . . : . . » c,I :.j j :U j I

J

. : : f ~

One has

the

lamp oof pleasure

burning

the other-

makes

night

of his day

in

grief.

JIll (£

~ c:f J J

III ~

c; .:f

J

W

l ~

2- .

J

j

I"";

J""

c:5

One is crowned,

the other

a tax payer one is bigh,.

the other is low.



[ or' ]

.M... ~ J ~

c 4

j C l L ~ l ; : ; . : .

JJ A . ~

,

Cl1yls ' ~

One is happy,

the other

III

misery

one

IS.

successful the other longing.

Clj .,u;. ~ y . . j ~

~ ~

C I ~ j b ~

" ~ J j i

J ~ I

J

.::f .

One is as a rose smiling with joy, the other grieved

at heart and sorrowful in mind.

J 'S

~ l b

j 1 ' ~

~ .

j ~ - r " ~ f l J ~ ~ .

One girts

up

his loins for obedience; another

s p e ~ d s his life in sin.

One has night nn day the Book in

hand

another'

sleeps drunk in the corner of grog-shop.



[

o

]

j l j Jt t

J ~ . Y o . : f ~

J ~ J

j

~ ~ J

J ~

.:f .

One is firm as a peg at the door of

Law

the

other

holds thread in infidelity.

One

is

a doer of good and well-believing

another

sunk

in

the

ocean of wickedness and inequity

.J

~ j

JfA

j rU: .:&.

J l ..

j

j ~ o M j : 4

One is learned excels in good workH and is intelli

gent another is ignorant backward and in shame.

u k

j

u ~ l ~ -

~ ~

: 4

u ~ ~ . J J . . . , j ~

j J ~ f i . : £ ~

One is a conqueror active and a champion the

oOther is faint hearted and slothful and flies for life.



( 00 ]

AGAINST ENTERTAINING HOPE FROM THE CREATED

THINGS

J ~ j J o U '{ ~ j l

J l ~ ~ J

if.

~ 4 j

~ u ~

Henceforth trust

not

the world, lest it suddenly

brings

ruin

to thy life.

F J ' O l ~ J ~ f l ~

~ ~ j l ~ J I . : : . . - ~ y . ~ j l ~ ~ ~

Trust not in kingdom, position, and rank, for they

were before thee a.nd :Iofter thee

will

continue.

~ s =

.P-J l

~ ~ : F ~ Q ~ j ~ ~

~

Trust

not

a numerous host, for

it

may be that thou

be not helped by victory.



[ I)

1

]

J

S

, [lJ ~ L l ~ { j

~ ~

d

"' . i J ~ g. u

o

Trust

not in

kingdom, crown and standard,

;there come upon thee ~

host

of afflictions.

~ ' ; L . . . i J

~ l j ~ ~ s : . )

,:) .

, : ? ) l ~ I J ..;-"'-JIJ

l

.

; ~ U

o

Trust

not

injkingdom

and

rule, for o a sudden 1

~ h e order comes thou givest up

thy

life.

. J . ~ .

-to A

t 3L.. l;;: •

J

I:- •

L ?

I.:J' '

r"'l\S\{' j _ ~ ; ' w

~

~ .SU 5

Rejoice not in treasure, and retinue, lest of a su

-.they vanish altogether.

~ ~ ; J

l

j L : ? t ~ ~ ~ ~ ' ~ ,:) .

~ ~ i

J

l ~ ~ e ~

j

"' .JJ ~ . j

Wrong

not

lest thou meet with wrong tram

-good friend, for bad tree brings not good fruit.

~ J ~ ~ r ? ; L . . ~ l C ; (,:)s:...

Jl,J

~ ; ; ; l ~ ;

IJw ; I :J ~ ~ 6 S

Rejoice

not in

position and might, for height i

'Iree from the fear of loss.



[

t

l ~ ; . 5

~ l . l j ~ U )1,)

ON THE

INSTABILITY OF THIS LIFE.

ul':; ; ul'at

~ l . M . : : : l , l ~ ~

ulA.... J ' : : : ~

~ u

I y . t - ~ l _ ~

Many the monarchs of supreme power,

many

the

'Warriors who

conquered

c.ountries,

cf:: p:.1 ~

II,)}

..ill

l ~

~ p :::

::; ~ I ~ . .

p ::;

l

Many the

fierce fighters who broke

the

lines, many

the

lion-hearted

men

who broke the swords,

u

I,)l.::.....::;

~ l ~

J rl..

l _ ~

~

~ . : : ; ~

u ~ ~

lIany

the

moon-faced of gr:lceful figures,

many

the

musk-scented with the sunny cheek,



r

l, )

i t ~

. .;

I ll .

J

rL

M... t

J

i = l

...Jr

. .;

Many the charming youths, mnny the newly

wedded who were decked,

~ ~ J

tiMU

-l

) t.w$

l- J ..uJj....

Many

the

famous Ilnd many

the

successful,

many

the graceful figures and many the rosy cheeked,

J ~ r ~ t ~

;Il}

l ~

1 l4- .}

JIl . . . ; ~

Who have

rent

the garment of life, who have

drawn

their

heads into

the

garment of the earth.

IlLH

""'"u

l ::

r :r

U

~

t"";

~

l. J

IJ

tj

~ s

j ~

AS

hus

was the harvest of t h ~ i r lives given to the

winds, that never did any trace a sign of them.



r ~ . : . - ' WLr. ~ J

t.l;

J.lf;

r : - J

I l

r r 1o;;..i.AAt

The

world has no permanence, my child spend

not thy life therein in heedlessness

: : w } : ~ J ~ v ~ O J t v . j ~

10;;.. ....J

I l \;Jjy.S

Sf

~

j l i t

.. ~

In this beautiful gard en no tree ever grew which

was safe from the hand of

the tyrant

hatchet.

w

L4-i

4- Jjl.o

v ~ )

JIl u..

u L . . ~ l Z J ~

~ U . : .-,jll

~

Set not thy heart npon this worrying stage of life,

for

therein thon

wilt

not

find one happy

heart.

.,J) r ~ t ~ v .fl J ~ . u . . . .

~ ~ J o

wlt-I

j t J 4

I.J ~

Set

not thy heart

npon this

abode of delightful

atmosphere, for there

rain

from heaven

hundreds

of afflictions .

•

n:OrtlD Chap. LV, vorsceIlG-27.



1+

- : - I ~ j ? ~

v .fi

J ~

M

,-:-,I.ic

tti j J . 1 . i ~ ; ~

Set not thy heart upon this old wicked world which

is

not

free from grief and pain.

) I . J . ~ U j : . ~

v )'l

J ~

) ~ ~ ~

~ . v ~ ~ ~ . J . ~ j

Set not thy heart upon this unstable

abode

froID

SADI

remember this one advice.

Documents

Sadi's Moral Book: Being Persian Text and English Translation of Shaikh Sadi's Pand-Namah - Syed Mazahir-ul-Hasan