Information AboutFuzuli |
| CATEGORIES ABOUT FUZûLî | |
| turkish poets | |
| azerbaijani poets | |
| ottoman divan poets | |
| turkish literature | |
| 1483 births | |
| 1556 deaths | |
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Fuzûlî (فضولی) was the , Persian , and Arabic . LIFE Fuzûlî is generally believed to have been born around 1483 in the city of Karbala, in what is now Iraq . His family was a part of the Turkic Bayat Tribe , one of the Turkmen tribes scattered throughout the Middle East , Anatolia , and the Caucasus at the time. Though Fuzûlî's ancestors had been of Nomadic origin, the family had long since settled in towns. Fuzûlî appears to have received a good education, first under his father—who was a Mufti in the city of Al Hillah —and then under a teacher named RahmetullahŞentürk 281. It was during this time that he learned the Persian and Arabic languages in addition to his native Azerbaijani. Fuzûlî showed poetic promise early in life, composing sometime around his twentieth year the important '' Mesnevî '' entitled ''Beng ü Bâde'' (بنگ و باده; "Opium and Wine"), in which he compared the Ottoman Sultan Bayezid II to Opium and the Safavid Shah Ismail I to Wine , much to the advantage of the latter. One of the few things that is known of Fuzûlî's life during this time is how he arrived at his pen name. In the introduction to his collected Persian poems, he says: "In the early days when I was just beginning to write poetry, every few days I would set my heart on a particular pen name and then after a time change it for another because someone showed up who shared the same name"Quoted in Andrews, 236.. Eventually, he decided upon the Arabic word ''fuzûlî''—which literally means "impertinent, improper, unnecessary"—because he "knew that this title would not be acceptable to anyone else"''Ibid.''. Despite the name's pejorative meaning, however, it contains a Double Meaning —what is called ''tevriyye'' (توريه) in Ottoman Divan Poetry —as Fuzûlî himself explains: "I was possessed of all the arts and sciences and found a pen name that also implies this sense since in the dictionary ''fuzûl'' (ﻓﻀﻮل) is given as a plural of ''fazl'' (ﻓﻀﻞ; 'learning') and has the same rhythm as ''‘ulûm'' (ﻋﻠﻮم; 'sciences') and ''fünûn'' (ﻓﻨﻮن; 'arts')"''Ibid.''. In 1534, the Ottoman Sultan Süleymân I conquered the region of Baghdad , where Fuzûlî lived, from the Safavid Empire. Fuzûlî now had the chance to become a court poet under the Ottoman Patronage System , and he composed a number of '' Kasîde ''s, or Panegyric poems, in praise of the sultan and members of his Retinue , and as a result, he was granted a stipend. However, owing to the complexities of the Ottoman Bureaucracy , this stipend never materialized. In one of his best-known works, the letter ''Şikâyetnâme'' (شکايت نامه; "Complaint"), Fuzûlî spoke out against such bureaucracy and its attendant Corruption : :سلام وردم رشوت دگلدر ديو آلمادىلر Selâm verdim rüşvet değildir deyü almadılar. :I said hello, but they didn't accept it since it wasn't a bribe. Though his poetry flourished during his time among the Ottomans, the loss of his stipend meant that, materially speaking, Fuzûlî never became secure. In fact, most of his life was spent attending upon the Shi`ite Tomb Of `Alî in the city of Najaf , south of Baghdad Andrews 237. He died during a Plague outbreak in 1556, in his hometown of Karbala, either of the plague itself or of Cholera . WORKS , the capital of Azerbaijan ]] Fuzûlî has always been known, first and foremost, as a poet of Love . It was, in fact, a characterization that he seems to have agreed with: :مندن فضولی ايستمه اشعار مدح و ذم :من عاشقام هميشه سوزم عاشقانه در Menden Fuzûlî isteme eş'âr-ı medh ü zem Men âşıkam hemîşe sözüm âşıkânedür :Don't ask Fuzûlî for poems of praise or rebuke :I am a lover and speak only of love Fuzûlî's notion of love, however, has more in common with the Sufi Idea Of Love as a projection of the essence of God —though Fuzûlî himself seems to have belonged to no particular Sufi Order —than it does with the Western idea of Romantic Love . This can be seen in the following lines from another poem: :عاشق ايمش هر ن وار ﻋﺎﻝﻢ :ﻋلم بر قيل و قال ايمش آنجق ‘Aşk imiş her ne var ‘âlem ‘İlm bir kîl ü kâl imiş ancak :All that is in the world is love :And knowledge is nothing but gossip The first of these lines, especially, relates to the idea of '' Wahdat Al-wujūd '' (وحدة الوجود), or "unity of being", which was first formulated by Ibn Al-‘Arabī and which states that nothing apart from various manifestations of God exists. Here, Fuzûlî uses the word "love" (عاشق ''‘aşk'') rather than God in the formula, but the effect is the same. In Fuzûlî's ''œuvre'', his most extended treatment of this idea of love is in the long poem ''Dâstân-ı Leylî vü Mecnun'' (داستان ليلى و مجنون), a ''mesnevî'' which takes as its subject the classical Middle Eastern love story of Layla And Majnun . In his version of the story, Fuzûlî concentrates upon the pain of the mad lover Majnun's separation from his beloved Layla, and comes to see this pain as being of the essence of love: :یا رب بلا عاشق ايله قيل آشنا منى :بر دم بلا عاشقدن ايتمه جدا منى :آز ايلمه عنایتونى اهل دردن :يعنى کى چوح بلالره قيل مبتلا منى Yâ Rab belâ-yı ‘aşk ile kıl âşinâ meni Bir dem belâ-yı ‘aşkdan etme cüdâ meni Az eyleme ‘inâyetüni ehl-i derdden Ya‘ni ki çoh belâlara kıl mübtelâ meni :Oh God, let me know the pain of love :Do not for even a moment separate me from it :Do not lessen your aid to the afflicted :But rather, make lovesick me one among them The ultimate value of the suffering of love, in Fuzûlî's work, lies in that it helps one to approach closer to "the Real" (''al-Haqq'' الحق), which is one of the 99 Names Of God in Islamic tradition. SELECTED BIBLIOGRAPHY Works in Turkish
Works in Persian
Works in Arabic
REFERENCES Primary
Secondary
NOTES EXTERNAL LINKS
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