The Mishkat al-Anwar (The Niche for Lights) & The Bustan of Sadi
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The Mishkat al-Anwar (The Niche for Lights)
[1924]
by Al-Ghazzali , translated by W.H.T. Gairdner
THE MISHKÂT AL-ANWAR is a work of extreme interest from the viewpoint of al-Ghazzâlî's[2] inner life and esoteric thought. The glimpses it gives of that life and thought are remarkably, perhaps uniquely, intimate. It begins where his autobiographical Al-Munqidh min al-Dalâl leaves off. Its esotericism excited the curiosity and even the suspicion of Muslim thinkers from the first, and we have deeply interesting allusions to it in Ibn Tufaill and Ibn Rushd, the celebrated philosophers of Western Islam, who flourished within the century after al-Ghazzâlî's death in 1111 (A.H. 505)--a fact which, again, increases its importance and interest for us.
The Bustan of Sadi
by Sadi, tr. by A. Hart Edwards [1911].
Be generous to the extent of thy power. If thou hast not dug a well in the desert, at least place a lamp in a shrine.--p. 48
This is a prose translation of the Bustan of Sadi, originally published as part of the Wisdom of the East series in the early 20th century, and long out of print. This little book is full of practical spiritual wisdom. Sadi doesn't lean on allegory as much as other Sufi writers of the period; most of the stories in this collection have a pretty obvious moral lesson.
Born in Shiraz, Iran, in 1184, Sadi (pseudonym of Muslih-ud-Din Mushrif ibn Abdullah) is considered one of the major medieval Persian poets. He traveled widely, through regions of what is today Syria, Turkey, Egypt and Iraq. Vignettes of gritty caravan and street scenes give life to his tales. In old age he returned to Shiraz, and composed his two best-known works, the poetic Bustan, or Orchard (in 1257), and the prose Gulistan, the Rose Garden (in 1258). He died in 1283 or possibly 1291.
[1924]
by Al-Ghazzali , translated by W.H.T. Gairdner
THE MISHKÂT AL-ANWAR is a work of extreme interest from the viewpoint of al-Ghazzâlî's[2] inner life and esoteric thought. The glimpses it gives of that life and thought are remarkably, perhaps uniquely, intimate. It begins where his autobiographical Al-Munqidh min al-Dalâl leaves off. Its esotericism excited the curiosity and even the suspicion of Muslim thinkers from the first, and we have deeply interesting allusions to it in Ibn Tufaill and Ibn Rushd, the celebrated philosophers of Western Islam, who flourished within the century after al-Ghazzâlî's death in 1111 (A.H. 505)--a fact which, again, increases its importance and interest for us.
The Bustan of Sadi
by Sadi, tr. by A. Hart Edwards [1911].
Be generous to the extent of thy power. If thou hast not dug a well in the desert, at least place a lamp in a shrine.--p. 48
This is a prose translation of the Bustan of Sadi, originally published as part of the Wisdom of the East series in the early 20th century, and long out of print. This little book is full of practical spiritual wisdom. Sadi doesn't lean on allegory as much as other Sufi writers of the period; most of the stories in this collection have a pretty obvious moral lesson.
Born in Shiraz, Iran, in 1184, Sadi (pseudonym of Muslih-ud-Din Mushrif ibn Abdullah) is considered one of the major medieval Persian poets. He traveled widely, through regions of what is today Syria, Turkey, Egypt and Iraq. Vignettes of gritty caravan and street scenes give life to his tales. In old age he returned to Shiraz, and composed his two best-known works, the poetic Bustan, or Orchard (in 1257), and the prose Gulistan, the Rose Garden (in 1258). He died in 1283 or possibly 1291.
