Translated from Persian and comments by V. A. DROZDOV (Saint Petersburg)

(c) 2002

NIZAM AD-DIN DA'I-YI SHIRAZI. 'ISHQ-NAMEH (THE BOOK OF LOVE)*

translation

Speech three. On the manifestation of degrees of love (Bayts 4095-4247)

If love was the treasure hidden in the parable, then it showed its coin already in eternity. She showed her unity by opening the gates of grace to the world. But her unity has two faces, one facing us and the other facing her. There is no one else for the person facing it, but it sets people in motion, because of it, the caravan in the matter of [achieving unity] is moving away from multiplicity at every moment. Everything that exists in being: mind and soul, throne and throne, spirit and body, is the sign (rasm) and name (ism) of this person. Therefore, everything that exists in existence moves day and night from this caravan of multiplicity on the path to unity. Along the way, everyone has their own degree, each one suits their own size. Although the angels were brought closer, humans were also born as substitutes for [God on earth]. However, since God made such a decision, man still has this right to be a vicegerent. What does this approximation mean? This is sanctity forever, and to be a vicegerent is to rule over all existence. The angel was rarely unchaste, and man was subject to all that exists. The angels understand [only] some names, but the man said: "I understand all of them." The angels, mentioning the names of Allah, say: "Our Most High Lord", and the man, mentioning the names of Allah, says:: "The one with names." The angels, mentioning the names of God, say: "Neither complex nor simple," and a person, mentioning the names of God, says: "Allah is All - encompassing." If [the angels], remembering the names of God, say: "The Lord who is worshipped," then a person, mentioning the names of God, says: "[Having] eternal being." Everything that has being and growth is in each of these categories (angels and men. ) is mentioned and celebrated in various ways. Look at an angel, look at the sky, look at the earth-everyone praises the Lord of the worlds. The one whose eyes were opened and freed from his illusions saw that people, trees, and shadows glorified the Immortal and Most Glorious [God], and he also saw an idol in a pagan temple, constantly remembering and glorifying Him. But man's understanding of the names of God involves remembering the names of God spoken by all others. The place of manifestation [of God] in each person is associated with the name, and man is the place of manifestation of all names. From all over the world, she chose us as a place of love, and let everyone else go. The wanderer-love passed by everyone, came [to us] and settled in our hearts.

Story

Some seeker [of love], distressed, wandering, unhappy, heartless and helpless, with two tear stains on both cheeks, who has been left behind-

* Continued. For the beginning, see: East (Oriens). 2002, N 3. pp. 127-144.

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vila, the very thought of sleep, was constantly losing himself, like a dead drunk; his tears of blood are like wine, and his heart is like roast meat. Fantasy had taken hold of his heart, and along the way, he was searching. Like Majnun, who was constantly searching for Laili, 28 he walked around in a frenzy and fainted. Because of love, he whirled around like a speck of dust, looking for his love in each speck. He walked around the ruins, talking to himself like a madman. Turning his face to the wall, he said: "O building! Show me that friend's hideout. O ruins! You have hidden my treasure, show me the treasure, how much longer will this trial last? O door and wall! It is the sun from the sky that casts a ray of light on you. And also give me light, illuminate my soul that has experienced separation." Again, he would go to the steppe and the lawn and weep because of the desire for ecstasy (tawajud)29. Because of his spiritual state, he looked up at the lawn, and then, sobbing, began to talk to her: "Oh, because of the connection with my Friend, you are blooming and rejoicing, do not drink this wine of connection alone. O green lawn! Don't let this wine be allowed to you: You're already drunk and I'm hungover." He would go back to the garden and lawn, engaging in conversation with each plant: "Oh rose! O cypress tree! O spring escape! Your life is joyful when you meet a Friend's face. Will the moment come when I will be reunited with my Friend just like you?" Day and night he was feverish with a burning heart, and he began to talk with the stars, searching for them in the darkness of the night. One night, he was in a love fantasy and suddenly fell asleep for a moment. In his pleasant dream, he saw that he was ascending from our world to heaven, until he reached the first heaven 30, which takes five hundred years to reach from earth. When he learned of the existence of the first heaven, he went up again until he reached the seventh heaven in the same way, passing through each heaven one after the other. He passed through the seventh heaven and reached a certain place, and in that parking lot he saw nothing more. From your innards (darun) He heard a soft voice saying, " O one who is above all things, tell me, what do you want, what do you seek? Speak up, you're allowed to say everything." He said: "I seek high love, suffering for love has made me weep and miserable." [In response] a cry was heard: "O fool, seek love in yourself, seek it in your heart. You have searched in vain for love above and below, know that love is a coin in your pocket. Although the light of love reaches anywhere, the light of love is in the heart. The first foundation of light is there (i.e., above God. - V. D.), and its reflection - in the world. What can a person know about such an intimate secret?"Oh, how beautiful is a wise close friend who has never for a moment forgotten his heart.

Story

Once upon a time, Rabi'a 31, this Eve who knew the hidden reality [of things], confessor of secrets, mistress, a woman who seeks out secret thoughts in words, who defeated men [on the path of mysticism], whose headdress ( mikna ) 32 is a crown on the head of people who have mystical states, whose veil is a secret, concealing the Most Glorious [God], with whom it was an honor for the Sufis to follow the mystical path; in mystical realities, she is the beloved of her time, whose subtle remarks about recognizing the unity and oneness of God and knowing Him are elegant, one who had no rival among the sheikhs and mixed mystical intuition with proof as easily as she could. milk with sugar, - preferred solitude, to be away from people who did not comprehend mystical truths, to turn completely to their God, to completely stop communicating with the people of our world, to make the Epiphany on Mount Sinai (Tur) light [your] soul, and with the help of His reflection. [turn your] heart into

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flower garden. She is heard saying, "He came out of a blazing fire," and "The Cave of Paran." 33 After choosing this solitude, she began to mention the names of God and praise Him.

By chance, in early spring, when tulips of many colors appeared and hundreds of thousands of roses resembled the fire shown to Musa, 34 and the cool breeze was like a miracle given to Jesus, 35 and a drop of rain by the grace of the Helping [God] revived this dead land, a mystic passed by and saw on the surface of the earth a pure creation and All the signs of God, out of an excess of passion, Rabi'e shouted: "O you who have chosen solitude and lost your intuition! Arise, come out of your solitude, and behold the creation of the True One in the splendor of water and earth. How long will you be sitting in gloomy seclusion? Immediately tell your heart to laugh when you look at this green grass." In response, the lady Rabi'a, who was walking on the path of valor, put on her veil and said:

"Don't talk to me about things made of water and clay, come on, see the Creator in my heart. If the world is light from the Light of Creation (sun'), then the Creator of the world is here with me. Go have fun, but watch out, leave me with Him in this seclusion."

If a beggar says that he is generous, then this quality is both outside of the heart and inside it. Therefore, the Rabi'a does not go for a walk because her condition is the same, both outside and inside. To these words of [Rabi'i], we have an answer that will open a hundred doors. When a person becomes a spectator outside, their five senses are completely disconnected. His five senses, of which one is inside, turn at this time into a hundred branches outside. Since the outer realms have created a hundred branches for perception, how will one be able to see the mystical reality? His disjointed perception takes him everywhere: first to earth, then to heaven. Multiplicity becomes for man a veil that hides the oneness [of God] and makes it difficult for him to see oneness. The veil of things appears to Him, and the heart that is located in one place goes to a hundred places. Although he certainly sees the light of love, but through a thousand veils of form (surat) 37 , in a thousand signs, colors, reflections and radiances-like the sun in glass-not like the disk of the merciless sun, which does not leave behind a single drop of mist. Only the heart is a clear sky, so only in the heart can you see the sun. And if you say that the heart is a cloud of fantasy, then the heart of the possessors of mystical states is free from fantasy. Rabi'a argues because the heart, not water and clay, is the parking place of love. The whole world is parking lot after parking lot, but love is placed in the heart. Love manifests itself in all existence, but it radiates light from the heart. From what heart? From the hearts of people who can understand, people whose hearts have eyes and ears. When love raises its head from such hearts, it always shows itself in a different way. Every moment, everywhere, love manifested itself only for the sake of these hearts. Love descended into every heart that was torn apart by [love's suffering]. There is no contradiction in the types (atvar) of love, for the work of love is wisdom (hikmat)

Story

The pole of the world, subordinate to the shining full moon, the sun of the saints, the great sheikh, the guide of all sheikhs on the path of mysticism, the helper of drowning [in the sea of love] wanderers, who became due to abstinence of the same color as an angel, surpassed the vault of heaven in purity, in [Sufi] practice-the mentor of those walking on the path to God, in a spiritual leader and guide in the religious sciences, he always had the perfect moral qualities and spiritual condition [of Sufis], and his face indicated the essence of the hidden reality of things. 40 He reached a standstill at the end of the [stage of] stability (tamkin) 41 [spiritual states], and freed his speech from

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ecstatic utterances (shath) 42 . Amazing is his subtle thought (nukte) on the recognition of the oneness and oneness of God and the peace of the spirit (jam') 43 , which is at the same time cleansed of extraneous meanings and words. His speech was filled with fervor and supplication, and his abode was open to the people. In his dwelling, both bread and soul were decent (i.e., both worldly and spiritual issues were resolved. - V. D.), and his heart constantly suffered for people going to God. To help the exhausted people in need, he chose to communicate with the sultan. At that time , the throne was occupied by Sultan Adud 44, during whose reign the power was firm. Every day, the sheikh visited his diwan 45, lighting up his palace and veranda, for he was chosen to help the helpless. And this is what the word "yes" was said by one who helps [the people] of his time (Gauss al - Zaman)

Naive, inexperienced in the matter of [love], seeking [God] came from distant lands with the hope of a sheikh. After a long journey, he came to Shiraz to become a novice of the famous sheikh, for without a guide one should not go [to God], without a guide, how can one become versed [in divine truths]? Upon entering the abode, the seeker immediately began to rest after the hardships of the journey. He asked the servant about the Sheikh because he wanted to have the honor of seeing the Sheikh. The servant said, " The Sheikh has now gone to the public office to make requests to the Sultan. You need to wait for a while, and in an hour you will be able to see the sheikh." Hearing the word "divan", that naive person decided that he had wasted his time: "Oh, how I regret the effort spent on the path and my rash act, if a mentor of the human race goes to the public place. My case is now meaningless, as I will receive a sheikh who is committed to worldly goods." After saying this, he ran out of the monastery and went to another place. Breathing in the air, he left the dwelling to view the city and the gates, arches, and covered galleries. His path led him to the money changers, and he lingered in a goldsmith's shop to strengthen the eye with pearls and restore it to its excellent qualities: for the heart will rejoice greatly from this contemplation, for pearls constantly give off special properties, and the property acquired from seeing pearls is the light of the eyes and the joy of the heart. Suddenly, a single pearl, shining like a star, disappeared from the box. A fire broke out inside the jeweler, who became suspicious of every person there. It was fated that the seeking stranger should be there. All told the jeweler that he had stolen the pearl: he was a stranger, and dishonor was more common to him. There was a selfish man who seized him, led him out in the middle, and bound his hands. An innocent man, he took him to the Shah's palace, and beat him a lot on the way. The Sultan asked: "Who is it?" The one who grabbed it answered: "This is the one who steals the pearl and steals the people's property.": "Then we must kill him, we must immediately separate his head from his body." There was a shaykh who saw with his inner vision that this was not a person who was inclined to steal and seduce, but a confused person who was looking for the way to God, who got into trouble as a punishment for disparaging words [about the sheikh]. The Shaykh said: "O Shah, see, using your ability to discern that this respected one is neither a forger nor a thief, order his hands to be untied, and kill the one who has bound the hands of a holy man. We discovered that the pearl was hidden in a shop behind a large box of pearls." After listening to the sheikh's words, the jeweler hurried to the shop and immediately found the pearl. When the seeker was freed from this affliction, the Shaykh sent him to his house, saying: "O seeker, if we have helped you, then that is why we have come to the place of presence. My speech is addressed both to the secular authorities and to religion in connection with such cases as today. I spend many days in this public place to snare birds like you. I spend a lot of time with the noble and the lowly, so that a noble like you can fall into my trap. If from this ras-

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if you understand my soul, you will go back to love and its footstool." How can one mystical truth seek out a hundred earthly ones (majazas) to trap the hearts of people who need God?

Speech four. On true and earthly love 47 (Beits 4248-4447)

Despite the fact that the degree of love was high, communication with people became pleasant to her. Although it drives everyone away and needs no one, it descends wherever it resides. No speck of dust can avoid love, there is no being that is not seduced by it. She looks for a God, and then a lover, in whose heart there is a place for her. And the mosques sparkled because of her, and the public house was filled with her wine. Ascetics become perfect thanks to it, and revelers constantly drink wine. Handsome men (shahidans) 48 , who cherish their curls and faces, do it also because of love. The pious become drunkards because of it, and village elders become regulars of drinking houses. With the help of the curls of a beautiful lover, love sets a net in the path of a miserly rich man, so that he feels a strong embarrassment, such as happens to the ruined and in love, amazed and lost. It reveals the weak daffodils 49 on the face, as well as the tulip-dotted meadow with beautiful people, so that with its help the muftis 50 will force the scientists to leave the madrasah 51 , the young man, with one sweet coquettish glance, ignited sparks of [love] in the whole city, Sufis in the monastery became lovers, and drunks with staves in their hands became reckless. If someone is not ashamed of reproach, then the act of love will be nothing but to captivate him. If love reproves, then there is turmoil everywhere, everything is in confusion, nervous excitement and excitement, and if [from it comes] the coquettish look and caress of a graceful moon-faced [young man], then because of him (young man. - V. D.) rivals fight. The nets of love mean that the falcon has thrown a seed out of true love, and a net out of earthly love. Therefore, on the way to the heart, a person close to God (mard-i Huda) does not distinguish a net from a grain. For this reason, the famous Sufi said that the bridge to true love is earthly. 52 Consider the love of form as a bridge to the hidden reality of things, through which you will have to pass to the street of a Friend. But here there is a person who has known different types of love, who considers love not only true love, but along with absolute love, in which there is neither a curl nor a mole, also love for a beautiful lover. O my dear one, when you are shackled in the street of love, [you will understand that] both kinds of love exist because of [true] love (love of God. - V. D.). This limited love (earthly love. - V. D.) will make you mature and noble, and then make you suffer for absolute love (love of God. - V. D.). Both [types of love] were predestined by God, and therefore limited (earthly. - V. D.) love turned out to be absolute (true divine. - V. D.). There is no doubt that in the heart of every person in love, earthly love and true love form a unity. Do you know why there are two kinds of love? Because of the cowardice of lovers. When love began to be called passion, it came to the earth world from the world of true reality. And if love is not called passion, then what is the difference between earthly and true love? When the lover no longer needs passion, his love of form will turn into a love of hidden reality. Then there will be no trace of the form, for the lover will be looking at the hidden reality of things. When the lover has completely burned his being, he is not afraid of even fire.

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Story

Have you ever heard that a sincere sheikh, going to God, holy and in love, has fallen into the snare of love for a certain prince, day and night in the fetters of love for him? The sheikh was a lover, and the young man who had made him fall in love with himself by his good breeding was a lover. The young man lost sight of the fact that this was the guide of those who go to God, and the moon-like face turned green in awe of him (kakhi, i.e., became pale. - V. D.). He burned the stigma of slavery on his forehead, considering himself less important than any student. He bowed his head to the famous sheikh, but bowed it as a lover does. As a sign of his readiness to serve [the sheikh], his white hand tied a belt of curls around his fair forehead .53 He was constantly bashful because of the proximity of the lovers to the sheikh. At every moment, the Sheikh clearly saw a hundred manifestations of God in the beauty of the young man. One night, as a sign of service and submission, the young man embraced the sheikh's legs. It removed fatigue from his legs, and both their hands and feet were immersed in the [divine] light. The fiery brazier was ablaze, and the sheikh, thanks to the epiphany, was enlightened, and thanks to the divine mystery, cheerful as if he were in a sacred valley 54 . (wadi yi muqaddas) The envious man told the Shah about this incident and expressed a bad guess with disgust. He said, " O Shah, do not deceive yourself, do not fall for the devil's cunning. Why are you attracted to the sheikhs who deceive you? How can a sheikh who loves the beardless be close to God? And now you have such a sheikh who has stretched out his hands in the desire [to get] a handsome man. I saw him spend the night in lust, leaving his feet in the arms of the prince." The Shah said, " You have no shame, give up this lie, for there should be no lie in my presence." [The Envious one] said: "I will immediately show you proof (sar-khatt) 55 that [the sheikh's] feet are still in his embrace." Without any shame, the envious man left to take the Shah to the roof of the monastery by secret route. From the roof, the Shah looked inside and saw them in exactly the same position and tore the collar of their clothes. He became enraged, bit his tongue, and set out with all his heart and soul to kill the sheikh. Because of his ability to see into the unseen (firasat) 56 the master of the faith became aware of [what had happened], and he took his feet out of the young man's embrace. Intoxicated with the pure wine of authentic knowledge, he placed his feet in the fire like sticks. An hour passed, and the fire was still burning, and not a single hair on his legs was burned. He exclaimed, " Yes, such a fire can't burn a foot next to It. Love first burned our sensuality, and then lit up our face for us. The fluff [of moustaches and beards] and the cheeks of these handsome men are green grass and running water for us. On the bank of a stream and in a green meadow, the fire of lust has nothing to do." The Shah regained his confidence in the sheikh, walked over and stopped, asking for an apology. He said: "Let us thank God that my son was honored to be accepted by God. If the sheikh's attention is focused on this person, then we will have enough of this gaze until the Day of Judgment."

When lovers show feelings of love, they are playing the game of love. They are chaste and free from lust, compared in purity to angels. People who have realized the invisible reality of things have a passion for the heavenly form, regardless of whether it is beautiful or ugly. Lovers go [to God] in accordance with the invisible reality of things, and not because of the worship of form (external beauty. - V. D. ). The lover and the seeker have not become blood vessels, blood, flesh, and skin to each Other. The form of invisible reality hidden in their chests was reflected in their outer form. Where there was no form of the invisible reality of things, any paradise maiden seemed like a diva to them. And the one whose heart is agitated also falls in love with an ugly face: he falls in love with this [ugly] person, because the meaning of the invisible reality is that,

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that she might not have the hallmarks of a noble. A person who is committed to the [external] form, moving in our world, fell in love with the image of idols. If he did not pay attention to the invisible reality of things, then he was only looking for a more beautiful image. Here is a person who falls in love with a person (and not with the hidden reality of things and phenomena. - V. D. ), is not in love, but lusting.

Story

It is said that in former times there lived a talker and a great deceiver. He lived in Bagdad, and because of the cunning and cunning inherent in his nature, he constantly spoke of love, calling himself a Sufi and a lover, although [in fact] he was striving for an image, unaware of the hidden reality of things; he was a talker, an impudent person, completely immature and not versed in [the affairs of] love, although constantly applying for it. His soul has died, and his clouded heart (unable to perceive the rays of divine light, for this it must be transparent and polished, devoid of any flaws. - V. D.) portrayed gaiety. He always wandered all the streets and around every house. Suddenly, a pleasant, attractive face appeared, like the sun that rises and seems to be immediately at its zenith. Slender, like a cypress tree, on top of which is placed the moon (head. - V. D. ), his despicable hand is not worthy of [even] her hem. She is like a bouquet of roses, her cheeks are the color of scarlet, and the curls that fall on her cheeks are like hyacinths. The daffodil is confused by her beautiful eyes, the bud is sad with envy at her mouth. Radiating light, she leaned on the window, each moment passing before the eye in some [new] image, like peri. Looking up, that Sufi was startled, and his feet were rooted to the road. His spiritual state was agitated, his ecstasy increased, and his agitation was continuous - with his eyes wide open, he was beside himself [chanting]: "I am in love, I am amazed and intoxicated!" He spoke in a whisper: "Oh dear! O [my] life! O hidden treasure that you yourself have made manifest! O product of being and my being! O the goal of our world and the object of my desire! Oh, you're in heaven and I'm on earth, take pity and sit in front of me. Oh, if the blood in the vessels is like the soul in the body - and you are also a human being - then why are you so far away from me? Either come down or promise me that you'll tell me to come up one day." These words were uttered both covertly and explicitly to get an answer from that beauty. She ignored him, and he saw that she was admiring the views below. The sad Sufi sat like a drunk until nightfall, thinking about his girlfriend. At last he came home from that street, drunk with passion, and singing poetry. The next day passed like the previous one: his chosen one was looking at a different landscape. So he deceived her, and with all the fervor of his heart he cried out under her roof: "Oh, fear the sorrows and sighs of lovers, return them to their way immediately! How long will your mouth be closed? To hear [your] sweet speech, say [to your] mouth: "Laugh!"" In a state of intoxication, he continued: "Give the cup yourself; if you do not give a favorable answer, then [at least] swear." To test the sincerity of the spiritual state revealed in the Sufi's words, the clever lover said:"O Sufi, what do you want from me? How long are you going to wander around this street and this house? Tell me truthfully, what do you want from me and how does your heart feel? O man, speak not long, for I will consider all that you say." He said: "You want to hear the truth from me, believe me, I am in love, in love and I will love until I am blind 57, I am your poor amazed lover." She said, " O Sufi lover, you are rash, give up your love for me if you are a reasonable person. By God, Sufi, listen to the truth I tell you. I have a sister who has a prettier face than I do, and if you can see her beauty that can make the sun look pretty, then you're probably right.-

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call me her maid." Since you have love, it is better for you to be intoxicated and overwhelmed by its beauty."He said: "If her beauty is better than yours, then the fool is the one who does not fall in love with her. If you have spoken the truth, show her the street so that I will fall in love with that idol-like beauty. " Hearing such words from this unloved person, the beloved saw [in front of her] an impudent Sufi devoid of true love. She said, " O perverse worshipper of form (external beauty). - V. D. ), lovers initially have loyalty. You are not a lover, but a bad pretender who worships the form. If you're intoxicated and tormented by your love for me, what do you care about my sister? You are not a lover, you are an imitation of a lover, you are not sincere, you are a liar looking for the way to the heart. You called the passion for form love. Because of that face, because of yourself, you drove love away. Love does not care about the ugly [person] or the beautiful, love is nothing but a magnificent demonstration of secrets. If the whole world turns out to be beautiful and elegant, then the lover [still] wants it (i.e. love. - V. D. ), because thanks to it, he had a spiritual state. If the world completely captures the beloved, then lovers will have one heart and one look (looking inside themselves, in the heart with the help of inner vision. - V. D.)."

Story

From the well-known stories about earthly love that are told by well-meaning people, learn the story of the son of the preacher (khatib) 58 from Ganji and listen to this speech about him, but do not read the rest, because if we transcend earthly love, we will be talking about true love. However, we are not sure about others, that they will not fall into temptation from it (from earthly love. - V. D. ). So there was a preacher sheikh in Ganj who had no rivals. The whole city, old and young, believed him, and the sheikh was devoted to piety and piety. He asked God for a son to be the next teacher of the faith after him. In prayer, he bowed so much to the ground that what he wanted came from his Lord. The gift had come into his hands from the hidden world, like a pearl under the radiant power of its Creator. When the time for the cradle and breast milk passed, they decided to send him to school. His pronunciation was elegant and correct, and he learned the Qur'an by heart, quickly acquiring knowledge of the language, morphology, and syntax, and becoming well-educated and articulate. Then he studied Fiqh , tafsir, hadith and other sciences, and all this study was done at home, so as not to waste time on schools. In solitude, he stayed close to his father, so that the latter would know that he prayed in the evening and early in the morning. He was very fond of solitude from people and had little contact with them, fasted during the day, and at night, standing during prayer, said:: "Pray at night when people are asleep "(Sallallahu alaylah wa'n'naahu niyamun) 60 . One night, unexpectedly, his eyes, guided by the secret of predestination, fell into an unpleasant dream. He saw in a dream that he was in a rose garden, in which a beautiful and bright palace is located. And in the palace is a throne, on which sits a slender, cypress-like, moon-faced, sweet-mouthed beauty, Guria, with a cup of wine in her hand, inviting the sheikh's son to the cup. When he saw this hidden reality, he awoke and said ," What is the correct interpretation of the dream?" He was unable to decipher the meaning of [the dream], and various thoughts began to overwhelm him. Then his imagination prompted him to move away from everyday life to the city of Ganju, which he had not yet seen: "From the time of your birth, when your eyes were opened in our world, until now, you have been constantly living in a house immature and domestic, O ignorant of your madness. In the morning, when you go to your father, don't be afraid to throw away your shame. Ask his permission for your diligence completely osmo-

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a third of Ganju. And suddenly, while walking, you will again clearly see what you saw at night."

The next day, his nocturnal meditation was met with understanding, and he and his father's disciples hurried out of the house. When they had fully explored Ganja, a street led them to a passageway at night, and then the disciples of their father turned off this street. The sheikh's son asked them, " Why did you turn off the road? We didn't check out this street." He was answered:

"O son of the Sheikh, who is our role model, it is not fitting for us to come here, this is a street of drinking houses with drunkards, a place of vice, darkness and wine cups, a place of revellers and disgusting criminals, a place of drunken villains doing wrong." He replied: "Yes, the street is a very despicable place, unworthy of inspection. But you need to see everything that is available: the disgusting world and the good world, sober and drunk. When the whole city and every courtyard is visited, won't it be a pity that one street is left unobserved?" Those disciples [of the sheikh] did not grant his wish, and the sheikh's son set foot on this street. When he reached the door of a certain house, he saw a crowd and among them a certain seductress: under a veil, a face like the sun, and curls dark as night, a birthmark like a bait on the road, and curls like nets. To capture the hearts of thousands of people, she had the voice of a nightingale and held a harp in her hands. The pleasant beauty, saffron complexion ,and gentle voice without wine intoxicated the lovers. Oh my God! If she had the cup in her hand and stole the soul, what would become of the heart? With such motivations, she can have excellent fun. How can the sheikh's son not fall in love with her? When an unfortunate predestination turns its face anywhere, it throws a person into the net. The sheikh's son lost himself when he saw the face of that beguiling woman. He returned home confused, and the cauldron of his passion was boiling. Due to the excitement that appeared in his son's words, the sheikh realized that his spiritual state had changed. From his secluded place, he tried to hear that his son was returning to his [normal] spiritual state. All night long the young man sang and cried: "O God, how long can you live without a friend, when this night of separation will end, when my love suffering will be cured?" During the day, he was going to go to her public house, and remembering the names of God and praying at night seemed nonsense to him. The Shaykh said, " O son, are you mad, and do you not follow the path that God has given to His servants? What kind of connection can you have with a customer of drinking houses? Our business is piety, abstinence and verification of compliance with Sharia precepts. If you are overcome with lust, O wicked one, I will marry you to the daughter of the judge or to any chaste woman you choose. Indeed, I will marry you to her.": "Dad, since I'm in love there, how would a lover living in the house suit me? I have a heartache, not a wound on my finger, don't tie my finger to your thoughts. My love is not aligned with the benefits, while you are worried about me being profitable. [My love doesn't care what kind of sweetheart: ugly or beautiful, any woman, even if she is a musician, even if she is dishonored, is suitable for her. I'm in love with that face, but it's the only one I've ever really looked at. I have fun with her, she is my beloved. And if the reproaches of the world are the most important thing, then what is the attraction that belongs to the sphere of love, when the face of love from a certain place made a love sign and closed the eyes of the lover for a hundred faces, so that he became amazed and intoxicated with only one?"

If God shows such a form, then He can also provide for any hidden reality . If a person will [diligently] serve a limited (earthly) life. - V. D. ) of love, he may be [worthy] of the absolute truth (God. - V. D.). In this regard, it was said: "O coin of time, touch beauty or perfection. The elder (pir) 61 will take you to the glorious palace (darga h-i jalil) 62 with the help of cultivation and a beautiful face." But what is love if there are two forms of it? However, not every attachment (hava) and not every passion

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they are love. When suffering and pure love come knocking at your door, then you have these two forms of love-the beginning of love for God.

Speech five. On the occurrence of a love affair (Beits 4448-4637)

Love, wanting to linger in the heart, hides in a form consisting of water and clay. She shows her beauty in the figure of a person and is ready to give everything to the body so that it becomes pleasant. [It manifests itself] through the epiphany (tajalli) 63 , but not through [the teaching of] the presence of God in man (hulul) 64 and [the teaching of] identity with God (ittihad) 65 .Purify your faith of these two [last] hidden realities. If [love] is manifested through this form, then the appearance of the place of manifestation (mazhar) 66 will take on the color of light. This place of manifestation [of love] will acquire beauty, grace, affectation and become decorated - and then it will be called beautiful. And if [love] is manifested through an attribute, then the inner world [of a person] will be immersed in the light of mystical knowledge, and his (i.e., the person. - V. D. ) the spiritual state, ordinary knowledge, and human nature will disappear , and then such a person will be called perfect. The sun of love has no end and no end, but because of these two categories (i.e. end and end. - V. D. ) the place of sunrise is marked with a shadow and borders. In the imagination of someone who has been defeated by love for a person, either an attribute or a form appears. If he was a follower of the form, he worshipped the beautiful one, and if he saw the attribute, he became attached to the [perfect] person. The handsome man said: "There is no one else but me; he who is in love with me has only to do with me," and the man who is close to God said, " O seeker of me, pass by me at last and seek God. I am not the goal, but I stand in the middle [between you and God] and I will show you the way to the goal. The one who is in love with me is in love with the path that leads to God, and this intermediary ( vasile ) 68 was directly created by the divine grace (miyan) 69 , as was the beautiful form that said:: "I am the object of desire in the heart of one who has learned [about me]." The heart knows that it is (a beautiful form. - V. D.) is not an object of desire and that, except with the help of the mirror [of the heart], there is no way to God. We are both (an ordinary handsome lover and a perfect mystic. - V. D. ) on this path are like a mirror, which is given the shape of a heart in the chest. The shape of his (handsome. - V. D. mirrors - coquetry and affectation, the form of my (close to God perfect mystic. - V. D. ) the mirror is a mystery and a plea, from its form comes either loyalty or cruelty, while from mine it is a polishing tool kept clean [to keep the surface of the heart clean]. From his form, in connection with the brilliance of his face, we feel claws and blows, but the claws of my form serve God; because of his form, they are thrown out of the door every day, and because of mine, God is remembered every moment. His form is filled with fear of a rival, mine with hope for a lover, his form is loaded with reproaches, and my face is turned towards peace. The form of his mirror is restlessness, and the form of mine is progress. That [his] indisputability gives rise to distraction of thought, and this [my] unity (yaki) 70 gives peace of mind (jam'iyam) 71 . Since every thing that turns out to be true is just a form made by God, then both forms or both mirrors are beautiful, because they contain an act [of God]. The vision of the work [of God] will lead you to the Doer 72 , and your heart will turn away from this world at that moment. Then, with the help of an intermediary, you will arrive at God, you will reach the world of the Omnipresent [God].

The speaker here may be asked: "O beautiful speaker, why are they (intermediaries on the path to God)? - V. D.) are intended? If all the motes of dust are older than you and are a reflection of what God has done in the world, then what have you done as a mentor and chosen lover? You can't get rid of this question." I'm responding

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to him (the questioner. - V. D.): "The mirror should be clean and of [all] these intermediaries, it is the cleanest in a person. And among people, it is cleaner for someone who has both the hidden reality and the form beautiful. The traveler who went to God with the help of a man who was only beautiful in form was most often separated from God by a veil, [because] he saw the trail, but did not see the mirror [reflecting God], and if he saw the mirror, then the act of God was hidden from him behind a veil. However, the traveler saw the work of God [only] in the person who turned out to be beautiful [with his] hidden reality. Oh dear, there is danger in beautiful people, beware of a beautiful face. These beauties are seductive, but they are ruthless, unfaithful and cruel. As long as it is possible, refrain from contemplation, and read in your heart the words of the Prophet who said to Ali [ibn Abi Talib] 73: "O Ali, give less freedom to your eyes, but always guard them. But if you can't help but fall in love with [a pretty face], then next time, watch your eyes. Otherwise, you will suffer heartache for a very long time and never see a happy face again."

Story

Sheikh Fakhr al-Din was a perfect man who called himself in the speech of the Ira-ki 74 . In his youth, he taught religious studies in his homeland (in the city of Hama dan. - V. D. ). Suddenly, a group of 75 qalandars passed by the grand Sheikh's spiritual school , among them a certain handsome man who attracted the sheikh's attention. With surprise, he looked at him again, and lyubov said: "This is not a frivolous look, with this look I will cast you into the net of the heart, so that its peace may be stolen from you." He fell in love, his business was upset, and with excitement he went after the Kalandars. Suddenly the Qalandars were on their way and out of the city. Noticing that the sheikh was following them, their leader said, " O friend, O lover! You're not like us, what are you up to? Which of these people do you know?" He replied: "My connection with you will be long, I will go to any place these people go." [The Leader] said: "If you are our friend, then try as a friend: shave [your head, beard, and eyebrows] clean and become like us, and put on a cloak of raw leather." He replied: "O old man who has abandoned worldly goods, of course I will obey everything you tell me. The shaving and pulling out of the beard, moustache, eyebrows and eyelashes [according to the Qalandar custom] and the complete renunciation of our world and liberation from everything but God, in a state of loss of one's own being [according to the Sufi custom] are sacrificed by the order of the "brothers of purity" 76 . In the interval between commanding and obeying, there is one rope that binds me both to you and to the breath of the Most Merciful .77 Sufi cloak (hirke) 78 is the approach to God (kurban) without proximity [to Him] and without reaching [Him] (vusul) 79 , but I hope to be accepted by Them through them (through intimacy and achievement. - V. D. ) " [The leader] replied: "In the name of Allah, come to us, become like us, forget about reputation and honor." This is how a mentor in the faith became when he was caught in the net because of [his] view. For about three years he remained in these chains, a sad lover and a prisoner of the imagination. As a result of the temptation to which his eyes and heart succumbed, he had to constantly bear the insults of each qalandar. Say to everyone who enjoys the cheek of the beloved, " Take upon yourself the cruelties of the Watcher." Let's finish the story about the imaginary qalandar. By chance, this group came to the city of Multan, where the sheikh was Baha al-Haqq Zakariya 80, the master of the world, the only one [of this level of mysticism] of his era, who opened the abode of generosity and ordered the servant: "Do not show hostility to anyone here: neither to the Sufi, nor to the mullah, nor to the qalandar, for God's sake, serve everyone well, anyone who has a desire to see me, take my hand." take your hand and bring it to me." Knowing of this mature and accomplished [mystic], this group of os-

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I was working in that city. From this group [only] Iraki approached the servant, asking him to take him to the grand Sheikh. The servant replied: "Everything will be fine, Qalandar, come in, there is no arrogance or hypocrisy in our sheikh, he communicates with everyone, he is the axis around which everyone revolves and the pole qutb) of our time, he will invite you to the dinner table and it is pleasant to sit with him, he has broken all ties [with the world]." Iraki went inside like a Sufi, though he had the appearance of a qalandar. When the Sheikh saw that he was respectful and courteous, and heard his speech, he said:: "You are a scholar and a Sufi and a great man, why did you go after a small unwise group?" He said, " They are not hidden from you [behind the veil], but there is nothing more difficult than the misfortune caused by the contemplation [of beauty]. They are confused by the beauty, which excited me too. Love for her (beauty. - V. D.) made me very unhappy, helpless and a calender. I asked that I not have this kind of [love], that it be in my heart and not in my body. However, love answered me: "You set out on your journey imperfect (qasir), have you not heard this bayt: "The love of anyone who is not of the same color as his Friend is no more than [ordinary] attractiveness?""As long as the qalandar is that beloved of [my] soul, I will remain a qalandar, O shaykh of [our] time." [Baha al-Din] said: "Give up this lust, stay with me, O chosen one: there is earthly love, and here is true love." [Iraki] replied: "I am a prisoner, I cannot live without her (without earthly love. - V. D. ) just as a shadow without a shining sun or a thirsty grass without a stream with water that it strongly desires , I am also corrupted [by earthly love]. I have the same spiritual state because of this handsome man that fish 82 has in relation to the sea 83 ." During this speech, a voice came from a group of [Qalandars]: "O Iraki, come, we have gone, if you go, then seek us yourself, and if not, then ease your rage with the Sufi teachers." Then Iraki kissed the threshold [and said], " O master of the faith, it is not because of me that I leave you, but because when I want to finish this adventure, love draws my feet in a long chain." The shaykh said, "Go, for you have my mark, and how can a bird fly to another from our garden?" [Iraki] went out and went to the group of his friend and still obeyed his beloved. During the night, the wind picked up in the vicinity of Multan, turning into a hurricane of dust and wind. The storm continued for three days and three nights, and the group of Qalandars, dazed by the wind and the darkness that prevented them from seeing each other, dispersed. So Iraki unwittingly ended up with someone else, wondering where his friend was. When the weather cleared up, they saw that they could not go further than the gate [of Multan]. Then Iraki looked at his companion, but it wasn't his lover, and his eyes went black. This companion was Qalandar, who was a fool, a hypocrite, and a dissolute spy. He said: "O Iraki, you are in your being, for you have fallen into duality (d'i) 84 Will you return to the streams of water and to the oppression (of the Qalandars and their way of life-VD), or will your being go to the city to consult and confer?" [Iraki] replied: "O father, go on your journey and excuse me for withdrawing [from you], I will go to the abode and to the sheikh, so that I can understand this obstacle on the path [to God] (love of earthly beauty. [Qalandar] left, and Iraki went to the Sheikh, fell at his feet [and said]: "O most holy of saints, I have done wrong, I am sorry for what I did. Why did I withdraw from Sharia law for a few years, following a despicable innovation (bid'at) 85 ? I worshipped the form and was vicious, removed from the path to God and from entering the hidden reality of things, wearing a cloak of raw leather and seeking lust. Alas, for me, this time was only like this. I am the child's disciple; what was it when, unfortunately, this misfortune happened? Was it drunkenness, a dream, and an adventure, or was I mad, mad, and unwise?" The Sheikh replied: "Travelers have many obstacles, who-

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We thank [God] that you are now on the right path. Your bird has once again been released from the net of form, even though you worshipped the form for a while. Now gather grain in the garden of the hidden reality of things, choose the beads of the rosary and the prayer mat as your occupation, observe the forty-day fast 86 and remember the names of God, never for a moment stop thinking about God." The Sheikh's upbringing began to affect [the Iraqis], and the Sheikh entered into a marriage contract and gave his daughter to the Iraqis. Thanks to Baha 'al-Din, the Shaykh's life became brighter, so that after Baha' al-Din, he was appointed a mentor in the faith. In short, the goal was the path [to God], and I report on the love of form, about how the face of a handsome man deprives people of the ability to think. In this way, lovers become perfect by loving the high and unknowable reality of things. Listen to my words so that you can hear for yourself another story about spiritual love.

Story

I learned from tradition that many years ago there were a hundred scholars in Balkh, the greatest of whom was Baha al-Din Walad .87 He was trusted by both the nobles and common people of the city, and the Padishah began to seriously envy him. When Maulana Baha heard these words, he prayed to God and went to Ka'ba 88, taking his family and household with him. He had a perfect son named Jalal al-Din Muhammad 89, for whom his father desired great glory. After visiting Ka'bu, he and his father arrived in Asia Minor (Rum). His father became the spiritual leader of the population of Asia Minor, and then the son took the place of his father. He preached sermons, taught Muslim studies, and became known as Maulana in Asia Minor. One day, during a lesson, a saint from Tabriz named Shams al-Din 91 suddenly sat down in front of him, his forehead illuminated by a divine light. He said: "What is this activity and conversation, what is this argument and fight sitting opposite each other? To tell a lie, but to show that it is true, to revile the one who speaks the truth. Because of the pretense that they use in their business, they disgrace their Friend a hundred times. Get up, Maulana, and close your notebook so that they will answer you the lesson according to the voice of their heart." Maulana said, " O dervish, get up and deceive a simple-minded person like yourself. You are an ignoramus, and you cannot comprehend my speech and the results of my many years of training." There was a pond nearby, and Shams al-Din quickly threw Maulawi's notebook into it. Maulana sighed heavily and became overwhelmed with grief: "You destroyed the results of my life. Why such cruelty and extravagance? All this indicates a distance from God." When Shams al-Din saw this commotion, he grabbed the notebook with his fingers and pulled it out of the water. The notebook didn't get wet at all, and not a single dot [in the words written] in it became blurry. Maulana put his hand on its hem [and asked], " Why do you have such power in your hands?" He replied: "This is [my] spiritual state, and you are a person of inspired speech, and here inspired speech and spiritual state just do not fit together." But God made Maulana's soul very tender, and so for the sake of the spiritual state, he gave up talkativeness and fell in love with Shams and his states, like a speck of dust following the rays of his light. Day and night he marveled at the sight of Shams, he saw Shams and saw nothing else but him; whatever he said came out of the mouth of Shams, in the clear light of which he was immersed. Suddenly Shams ed-Din disappeared from his sight, and Maulana's eyes filled with tears of blood. His sighs and cries reached the sky, and he thrashed like a half-slaughtered chicken. Such weeping for separation continued for some time, until the Almighty [God] said to him when they met: "I am the only one who understands what the memory of him is. Don't be sad, look at the face of Shah Salah al-Din , known as Zarqoob ' 92, go to him and don't worry any more." When these signs (i.e. signs of Zarkub. - V. D.) of steel

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By persistently pursuing him, Salah al-Din became his other mentor. He saw the hidden reality of Shams in Salah al-Din, and when he saw it, he was reassured about the form. After Salah al-Din's death, Shah Husam al-Din became his trusted mentor .93 Therefore, he was no longer in love with Shams ' face, otherwise he would not have chosen anyone instead of Shams. The hidden reality and attributes of Shams existed to attract him (Rumi. - V. D.) to true love and [tear] away from his own being. But the goal [of Rumi], both in the case of Shams and in the case of Salah al - Din and Husam al-Din, has always been only true love. Their form created an intermediary, and from him it transmitted [the lover] to God. The Shaykh is nothing but an intermediary on the path to God, and this intermediary will bring him (the lover. - V. D.) to the divine court. When you were taken inside the divine palace, the attendant left, and the path disappeared into the deity. If the intermediary does not disappear during the worship of [God], then the absolute truth (God-VD) will not appear before your eyes.

Story

O you with whom I have spoken about the confession of the oneness and oneness of God, listen to this story in confirmation. Ja'far Sadiq 94, the imam of the faithful, was conversing with a seeker of God, and the seeker said to him:: "You are a guide and I am a servant of God, show me God." He replied: "Aren't you a fool? Do not imagine that in this world you will see that beauty. Even though He said from the bush," I am indeed Allah, "95 it is hindered by [His own words]," You will not see Me. " 96 If He says to Musa that He will not see Him, how can others like you or me see Him?" [The seeker of God] said: "Yes, [the word]' you will not see 'refers to the religion of Musa, but my religion is the religion of Ahmad," because He allowed your ancestor Ali [ibn Abi Talib] to come to Him, although he said: 'Why should I worship a Lord whom I have never seen? "98 ". The Imam said, " O people who obey me, throw him into the Tiger, so that he will not utter these high words, and so that the water will bind his tongue in fetters." When the imam ordered him to be thrown into the water, the immature man began to cry out and moan: "O Imam, for God's sake help me, for I am suffocating." [The Imam] said, " [This one] is a braggart in the water because he is a braggart and a talker." As he plunged back into the water, he screamed: "O leader of the Muslims, help me." [The Imam] said: "O water in which he is, carry him away until you cover his head." Then [the drowning man] stopped turning to him for help and turned his soul to the Lord God. He said: "O Allah, O deity! You are the refuge and help of those seeking help. I've asked many people for help, with the exception of You, but no one here has helped me. I have made sure that I have no one but You, so now I say 'Allah' and nothing else." Seeing that he had given his heart to God, the imam ordered him to be pulled out of the water. He asked: "Did you see what you were looking for from me?" He replied: "Yes, I saw it clearly in my heart." [The Imam] asked: "When?" He replied: "The moment I completely stopped invoking your protection." Therefore, until the time when mystical knowledge appeared, the intermediaries were form and attribute. Love here passes the initial stage and goes to its extreme forms.

(To be continued)

comments

28 Majnun and Laili - a couple of lovers, heroes of the Middle and Middle Eastern literary tradition, whose tragic love is devoted to many works in Arabic, Persian, Turkish and other languages of the peoples of the Near and Middle East.

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Tawajud 29 (Arabic) - pre-ecstatic behavior, the mental state of a Sufi, meaning sensuous ecstasy caused artificially, the appearance of ecstasy (wajd), the desire for ecstasy, while ecstasy itself is not yet there. The tawajud state is not a complete ecstasy, it is a state that manifests what the Sufi sees and hears within himself, and it is characteristic of novice Sufis and Murids. The tawajud state is followed by ecstasy proper, followed by ecstatic being (wujud), a state where the mystic is completely immersed in ecstasy and has completely abandoned his human nature (bashariya). See: Sajjadi Saiyid Jafar. Decree, Op. 260-261; ABC of the Mystical Path: The Kushayri Message on Sufi Science. Translated from Arabic, comment. and will enter, article by A. D. Knysh // Steps. Philosophical Journal, N 2 (5). St. Petersburg, 1992. pp. 129-133; Ritter H. Op. cit. S. 473.

30 According to the ideas of Muslim cosmology, borrowed from Aristotle and the ancient Greek astronomer Ptolemy, the universe consists of nine celestial spheres: the highest ninth sphere, corresponding to the throne of God ('arsh), is the starless sky. Then, in descending order, the eighth heaven is the sphere of fixed stars, sometimes called the throne of the Lord (kursi), the seventh heaven is Saturn, the sixth is Jupiter, the fifth is Mars, the fourth is the Sun, the third is Venus, the second is Mercury, and the first is the Moon.

31 Rabi'a al-Adawiya (d. 185/801), a female mystic from Basra. See Smith M. Rabi'a the Mystic and her Fellow-Saints in Islam. Being the Life and Teachings of Rabi'a al- 'Adawiyya al-Qaysiyya of Basra together with Some Account of the Place of the Women Saints in Islam. Cambridge, 1928; Ibn Khallikan's Biographical Dictionary. Transl. from the Arabic by B" Mac Guckin de Slane. N.Y.-L., 1961. V. 1. P. 515-517; The Tadhkiratu... P. 59-73.

Miqna' 32 (Arabic) is a female headdress in the form of a blanket made of thin linen about 90 centimeters long, open in front, which Arab women wear at home and outside the home.

33 Allusion to verses 139 (143) and 140(143) of the 7th Surah of the Qur'an, in which it is reported that Musa lost consciousness when God revealed himself to the mountain, turning it to dust. When Musa came to his senses, he began to praise his Creator.

34 According to the Qur'an [sura 28. ayats 29(29) - 30(30); surah 27, ayats 7(7) - 8(8); surah 20, ayats 9(10) -11(11)], When Musa and his family came out of the city of Madyanah, they saw a fire. To whom he heard the voice of Allah addressed to him from the fire bush in the grove.

35 According To the Qur'an [sura 3, ayat 43 (48); sura 5, ayats 109 (110) - 110(110)By the permission of the Lord, Jesus breathed life into the likenesses of birds made of clay, healed the blind and the leper, and revived the dead.

36 These five inner senses or faculties of the soul are as follows: 1) the general sense (hiss mushtarak) - the center in which all the data of the external senses, namely smell, touch, hearing, sight and taste, are collected; 2) the power of representation (khayal) - the place of storage of the general sense; 3) the power of imagination (kuvvat-i wahmi); 4) estimative power - the imaginative power (mutahayyila) for animals and the mental power (mufakkira) for humans, which analyzes, synthesizes and manages forms; 5) memory (hafiza) - a storage place for the power of imagination.

Surat 37 (Arabic) - form, face, appearance of things, external visible form of God. Among Sufis, the term can mean the primordial mind and the universal soul. According to them, the Creator has a form (surat) and a face (vajh), which are not similar to the form and faces of people, and people cannot comprehend them. The form of men is perishable, transitory, vanishing and becoming nothing, while the form of God is eternal and radiating light. If God removes the veil that separates Him from the world from His form or face, then His splendor and splendor will burn the heavens and the earth to dust. Decree, Op. pp. 535-536. The term "surat" in the sense of the external appearance of things and phenomena is often contrasted with the term "ma'na" (Arabic) - meaning, the inner, hidden and invisible reality of things, these are, ultimately, things and phenomena in the form in which they are known and presented to God Himself. And since God is above all multiplicity and represents uniqueness, the meaning of all things is God: "Form is the shadow, and meaning is the Sun." See Chittick W. C. Op. cit. P. 19.

Hikmat 38 (Arabic) - wisdom, mystical secret meaning, among Sufis-reflection on the mercy of God, who created our world, and on His creatures.

39 This obviously refers to the famous Shiraz Sufi Abu ' abdallah Muhammad ibn Muhammad ibn Hafif al-Shirazi. Edict, op. p. 235-236; Abu ' l-Faraj Abd ar-Rahman ibn Ali ibn al-Jawzi. Al-Muntazam fi ta'rih al-muluk wa'l-umam (Systematization of the history of Kings and Peoples), vol. 7. Hyderabad, 1358/1939, p. 112; Abu'l-Abbas Ahmad ibn Abi'l-Khair Zarqoob-i Shirazi. Shiraz-nameh (The Book of Shiraz). Batashih-i Bahman Karimi (Published by Bahman Karimi). Тегеран, 1310/1931. С. 95-98; The Tadhkiratu... Pt. 2. P. 124-131; Abu Aha al- Rahman Muhammad b. al-Husain b. Muhammad b. Musa al- Sulami. Op. cit. P. 485-490.

40 See note 37.

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Tamkin 41 (Arabic) - the level of stability of spiritual states of a Sufi, followed by a lower level-the variability of spiritual states (talvin). The stage of variability implies a gradual ascent of the lover from one state to another, higher; and until the person leaves the attributes of the soul and reaches the world of the attributes of the heart, he will be on the stage of variability. The stages of variability are characterized by such states as contraction (kabd) and expansion (bast) of the heart, sadness and joy, fear and hope. People who have reached the stage of stability do not succumb to spiritual intoxication (sukr) and confusion, i.e. they have a state of spiritual sobriety (sahv). At the stage of stability, the veil of true nature is revealed and no signs of human nature remain. See: Sajjadi Sayyid Ja'far. Edict. op. p. 257-259.

Shath 42 (Arabic) - ecstatic utterances or exclamations uttered by a Sufi in the highest degree of ecstasy, when control over himself, his feelings and experiences is lost. See: ibid., p. 505.

Jam' 43 (Arabic) is a Sufi stage that means concentration, concentration of thought or calmness of mind and represents a contemplative knowledge of God, His mercies and benefits with the help of the spirit, but only when all the hindrances associated with the human body, as well as all the worries and attributes of our world are removed. It can also mean union, union with God. See: Sajjadi Sayyid Ja'far. Decree, Op. pp. 290-292; Utas V. A Persian Suif Poem: Vocabulary and Terminology. Concordance, Frequency Word-List, Statistical Survey, Arabic Loan-Words and Sufi-Religious Terminology in Tariq ut-tahig (A.H. 744). Lund,1978. P.160.

44 This refers to Adud al-Dawla Daylami (reigned 338-372 / 949-982, d. 372/982), a famous representative of the Buid dynasty from Daylem, who ruled Isfahan and its environs, Ahvaz, Khuzistan, Baghdad, Kirman and Oman.

Divan 45 (Persian) - a public place where officials of the sultan or ruler gathered.

Gaus, 46 (Arabic, lit. assistant, defender) - along with the term Qutb (Arabic, lit. pole) denoted the highest rank in the Sufi hierarchy of saints.

47 True love - ' ishq-i haqiki-is the love of God. Derived, metaphorical, imaginary, or mundane love - ' ishq-i majazi is love for everything else but God. Since true love is only the love of God, then love for people, things, and objects in the material world is only a reflection, offshoot, or derivative of this only true love that exists.

Shahid 48 (Arabic, lit. witness, present) - a handsome man, a lover, a witness of divine beauty. The term "shaheed" has most often been associated with the love of a mature Sufi for a young boy in whom he saw divine beauty manifested and who is thus a shaheed, a living witness of divine beauty. As noted by X. Ritter, Sufis primarily refer to this word as a physical phenomenon, namely, the internal image of an absent object, which (image) as a result of it (phenomenon) becomes as if present; in addition, any content of consciousness that prevails at the moment; and, finally, a beautiful person who is loved either because he makes the distant beauty of God present, represents, or because they carry his image in their hearts. See: Ritter H. Op. cit. S. 470. The word "shahid" has found wide distribution, especially in the Persian language, and denoted in it both a beautiful young man and-less often-a beautiful woman. See: Ritter N. Op. cit. P. 473.

49 vol. e. eyes.

The mufti (al-mufti, 50 Arabic) is an authoritative theologian-lawyer, expert and interpreter of Sharia, who explains its main provisions and makes decisions on controversial issues in the form of a special fatwa (fatwa), based on the principles of Sharia and precedents, and this opinion must be given in writing in a general form. for all such cases.

Madrasah 51 (Arabic) Madras) is a spiritual educational institution for Muslims.

52 An allusion to the famous saying: al-majaz qantaratu'l-haqikati - the unreal world (or earthly love) - i.e. a bridge to the true (or mystical) reality (divine love, love of God).

53 By doing so, the prince made it clear that he recognized the sheikh as his mentor and was ready to serve him.

Wadi yi Muqaddas or Wadi yi Ayman Prophet Musa heard the voice of God and through which the children of Israel were brought out. Among Sufis, it means: 1) the path of purification of the heart, which should perceive the epiphany; 2) the highest heavenly world; 3) an indication of the absolute unity of God, i.e., a place where there is nothing but the exclamation "I am God" and where nothing else can be accessed. See: Sajjadi Sayyid Jafar. Decree. op. p. 778.

Sar-hatt 55 (Persian) - document of sale or ownership, employment agreement, contract.

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Firasat 56 (Arabic) - physiognomy, the ability to judge thoughts by external manifestations. Among Sufis, this is the science that allows you to get information by looking at it in order to understand a person's thoughts, to comprehend the signs of a form related to the hidden world (ghayb). The difference between physiognomy and inspiration (ilham) is that physiognomy removes the veil from hidden matters by looking at the signs of form (tafarrus), whereas inspiration - without its help. Inspiration depends on divine revelation, and divine revelation does not depend on inspiration; the saints (awliya'): They can only acquire inspiration, and the prophets (anbiyyah) can only acquire divine revelation. See: Sajjadi Sayyid Ja'far. Decree, Op. pp. 619-620.

Tam 57 (Persian) - blackness, darkness, eye disease, cataract of the pupil, leading to blindness. Khatib (Arabic) - a preacher who reads khutbah on Fridays and holidays - a prayer that begins with the proclamation of the unity of God, followed by the mention of the name of the reigning ruler.

Fiqh 59 (Arabic) - Islamic teaching on the rules of conduct of Muslims (jurisprudence), Muslim law.

60 This is obviously an allusion to the saying: an-nasu niyamun fa-iza matu intabahu - people sleep, and when they die, they will wake up.

Pir 61 ( Persian) - old man, sheikh, meaning a Sufi mentor, spiritual leader on the path of movement to God.

62 This refers to the heavenly palace, the kingdom of heaven.

Tadjalli 63 (Arabic) - epiphany, manifestation of God in the world, theophany. The term is related to the monistic theosophy of Ibn Arabi (560-633/1165-1240), according to which the aggregate creation is a self-manifestation of God, who, as the only real being, is hidden behind things and gives them their being. In things, the attributes of God are concretized and thus accessible to perception. God created the world (man) in order to admire his own beauty in it as in a mirror, like a divine narcissus, and to play a love game with himself. All the beauty in the world, including the beauty of flowers and meadows, beautiful women and beautiful young men, is a reflection of the absolute beauty of God that is found in these " places of manifestation." Every lover really loves in his beloved the beauty of God, to be precise. God loves Himself because of Himself. God does not show His own inherent beauty, and it is precisely this that incites the passionate desire of mystics to look for Him everywhere. It is hidden precisely because It thus manifests Itself clearly, for Its places of manifestation are at once veils that hide It and cannot be penetrated. At the epiphany, God is not present in any part of his substance in creation, but appears in it only as in a mirror. See: Ritter H. Op. cit. S. 477-478.

Hulul 64 (Arabic) - the settlement of God in man. Adherents of this heretical, from the point of view of Islamic Orthodoxy, teaching claimed that God can be seen in a living person. Later, the name hululiyya meant not only representatives of the doctrine that God "settles" in a beautiful person, but also mystics like Hallaj (executed in 309/922), who in a moment of madness expressed the thought "I am God"; extreme Shiites who defended the divinity of their imam, or other heretics who considered man as a divine entity, and representatives of exotic, entirely un-Islamic views. According to the doxographer Abu ' al-Qasim Abdallah ibn Ahmad al-Balhi al-Ka'bi, some anthropomorphists considered it possible to see God with their own eyes in this world, and they could meet Him on the road, shake hands with Him, be constantly with Him and touch Him. Some claimed to visit Him and that He dwells in beautiful and ugly things, while others taught that only in beautiful things; some said-constantly, others-only occasionally. See: Ritter H. Op. cit. S. 449-458.

Ittihad 65 ( Arabic) - union, identity. The highest goal of all mysticism is identity with the deity, with the universal cause. In Islamic mysticism, this mystical union appears in a number of different forms and is not always manifested in the same aspect even in the same mystic. The utterances of mystics bring to the fore now one side of the experience, then another, and then another, and then another, and then another, and then another, and then another, and then another, and then another, and then another, and then another, and then another. The identity of God and man, the destruction of the duality, occurs in Islamic mysticism in such a way that man seems to dissolve into the deity or give way to him, and only one remains in place of the two - God. A lover should become a lover, not the other way around. The process in which this identity takes place is the disappearance, the cessation of becoming. According to X. According to Ritter, the closeness of the beloved person, although it seems to the lover as the highest happiness, is by no means always soothing and happy. Actual identity is not achieved by external connectedness, however. The nearness of the beloved only increases the longing, which can only be calmed by the complete elimination of the " I " (Ritter H. Op. cit. P. 419, 420, 575, 577).

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Mazhar 66 (Arabic) - a place of manifestation, an object of God's attention; a person, thing, or place to which God shows mercy and attention. In this case, it means that a person can become a place of manifestation of one of the attributes of God - divine love.

'Ilm 67 (Arabic, lit. knowledge) - the usual religious knowledge required by a Muslim (law, interpretation of the Koran, hadith) or rational logical knowledge as opposed to intuitive.

Vasile 68 (Arabic, lit. method, means, connection) - in Sufi terminology means closeness, which is the reason for the union of slave and master, lover and beloved, and an indicator of the love and friendship that exists between them. See: Sajjadi Sayyid Ja'far. Decree, Op. pp. 785-786. In this context, the word means a mediator between a loving servant of God and God.

Mayan 69 (Persian, lit. circle, center) is a term that means the existence of one who goes to God, when there are no more barriers and veils between him and the Most High, as well as the eternal mercy of God (sabike) that separates Him from the seeker. according to mystics, if it is a circle, then the words "from the middle of the circle" mean "from the very depths of the heart".

Yak'i yaganag'i (Persian) is a state of unity in which the lover's being dissolves, merging with the beloved's being, and consisting of two becomes unity, one.

Jam ' iyat 71 (Arabic) is a Sufi stage that means concentration, concentration of thought or calmness of mind and represents a contemplative knowledge of God, His mercies and benefits with the help of the spirit, but only when all the hindrances from the human body, all the worries and attributes of our world are removed. The opposite stage-fark (Arabic) or tafrika (Arabic) - distraction of thought, anxiety occurs if God is hidden behind a veil due to the continuing connections of the mystic with people, with the human being, distracting him from the contemplation of God. See: Sajjadi Sayyid Jafar. Edict. op. p. 290-292; Chittick W. C. Op. cit. p. 402, 411.

Fa'il Hakiki 72 (Arabic) - the true Doer, i.e. God

73 Ali ibn Abi Talib, the fourth righteous Caliph.

74 This refers to the famous Persian Sufi poet of the seventh and thirteenth centuries. Fakhr ad-Din Ibrahim Ha-madani Iraki (610-688 / 1213-1289).

75 The word Qalandar was used to refer to wandering dervishes known from the fifth century x / XI century, who, after passing through Persia, entered Syria at the beginning of the seventh century x / XIII century. The Qalandars did not recognize the venerable titles of Sufis, nor asceticism, nor flight from our world, nor Sufi camps, nor miracles of saints, and behaved in such a way as to cause reproach to others. Qalandarism left lasting traces in Persian lyrics. Poems describing the lifestyle of the Qalandar Darwish have been known in Persian literature as qalandariyat - Qalandar songs since the time of the Persian Sufi poet Abu'l-Majd Majdud ibn Adam Sanaa'i (d. 535/1140 or 545/1150).

Ikhwan al-Safa 76 (Brothers of Purity) was a secret religious and philosophical society that operated in the Middle East (Basra center) in the fourth and tenth centuries. The treatises of the Brothers of Purity, which made up the encyclopedia Rasa'il Ikhwan al-Safa, were intended for those of their followers who, having studied the Fiqh of any one religious and legal school, were able to approach the highest esoteric knowledge, which stands both above the differences between the religious and legal schools of Islam, and above other world religions.

Nafas-u rahmani- 77 divine breath or the breath of the Merciful. Sufis use these words to describe the stage of manifesting the divine attributes and names and identifying the difference between them. See: Sajjadi Sayyid Ja'far. Decree. op. p. 767. "The Breath of the Merciful" began to indicate among Sufis, especially in poetry, divine guidance without mediation and guidance from the sheikh-teacher. See: Schimmel A. The world of Islamic mysticism. Translated from English. Prigarina N. I., Rappoport A. S. Moscow, 1999, p. 31.

Hirke 78 (Arabic) - rags, woolen clothing of a Sufi such as a cloak, sewn from rags and rags.

Woosul 79 (Arabic) - the site of extreme closeness to God among Sufis, the site of unity with God, spiritual identity and spiritual unity, when the lover disappears in the beloved. This parking lot has all the signs. The attributes and even the essence of mysticism and its traces disappear in the essence of God. Decree. op. p. 787.

80 Baha al-Din Zakariya Multani (d. 666/1267-68) was a Sufi sheikh, one of the leaders of the Suhrawardiya Sufi order in India, mentor and father-in-law of the poet Fakhr al-Din Iraki.

Qutb 81 (Arabic: M. C. aqtab) - pole, pillar-the highest rank in the Sufi hierarchy of saints.

Mahi 82 (Persian) - a fish; among Sufis, this word indicates a perfect mystic immersed in a sea of mystical knowledge. See: Sajjadi Sayyid Ja'far. Decree. op. p. 692.

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Darya 83 (Persian) - the sea. Among Sufis, it denotes the true divine being. See: ibid., pp. 383-385.

84 Duality or two - being (du'i, Persian) - the perception of the lover, in addition to the existence of the beloved or God, also their own existence. At the same time, they are perceived as two units, two existences - the lover's own existence, which is illusory, imaginary, and allegorical from the point of view of mystics, and the only existence worthy of attention and the only one that exists - the existence of the beloved God; the lover's own existence must disappear, dissolve into the existence of the idol.

Bid'at 85 (Arabic, lit. innovation in religious matters) - actions and judgments of Muslims that, from the point of view of Muslim theologians, are reprehensible, contradict the dogmas of Islam, the words and actions of the Prophet Muhammad.

Arba'in 86 (Arabic, lit. forty) or chilla (Persian. from chihil-forty) - a forty-day solitude in a cell, including fasting; just a forty-day fast. This practice was, in many Sufi orders, a necessary test for the novice who wished to enter the mystical path.

87 Baha al-Din Balad Muhammad ibn Husayn ibn Ahmad al-Bakri al-Khatib al-Balkhi, surnamed Sultan al-Ulama-Head of the Ulama (d. 628/1231) - preacher, jurist and Sufi, author of the collection of sermons " Ma'arif "("Divine Sciences"), father of the Persian Sufi poet Jalal See: Ritter N. Philologika XI. Maulana Galaladdin Rumi und sein Kreis / / Der Islam. Berlin, Bd. 26. 1940-1942. S. 116-121, 140-144.

Ka'ba 88 (Arabic) is a temple located in Mecca, which is the main sanctuary of Muslims and the main object of pilgrimage (Hajj). It is a mosque over a sacred stone, to which true believers are encouraged to make an annual pilgrimage. Pilgrims walk around the mosque seven times and kiss the "black stone" supposedly sent by Allah from the sky. In a figurative sense, Ka'ba is the center of attraction, the goal or object of desire.

89 Maulana Jalal al-Din Muhammad ibn Muhammad ibn Husayn Khatibi, known as Maulawi Rumi (604- 672/1207-1273) - Persian poet and founder of the Maulawiya Dervish order.

Maulana 90 (Arabic, lit. Our Lord ) is an honorary title of Jalal al-Din Rumi.

91 Shams al-Din Muhammad ibn Ali ibn Malikdad Tabrizi (Shams-i Tabrizi) (appeared in Konya in 642/1244, probably killed in 645/1247) - a mystical lover of Jalal al-Din Rumi.

92 Sheikh Salah al-Din Faridun Zarqoob Konawi (or Kunawi) (d. 657/1258) - goldsmith, disciple of Jalal al-Din Rumi, who became his assistant and deputy after the death of Shams-i Tabrizi.

93 Sheikh Husam al-Din Hasan ibn Muhammad ibn al-Hasan ibn Ahi Turk Chalabi (d. 683/1284) - a companion of Jalal al-Din Rumi from 662/1263-64, after the death of Salah al-Din, who inspired the poet to write the poem "Masnavi-yi Maulawi".

94 Abu ' abdallah Ja'far ibn Muhammad al-Sadiq (d. 148/765) is a descendant of the fourth Caliph Ali ibn Abi Talib, the sixth Imam of the Shia imams.

95 Qur'an, Surah 28, ayat 30(30). This refers to an episode when Musa went on a journey with his family, noticed a fire, and when he approached it, he heard the words of Allah addressed to him from the bushes: "O Musa! I am indeed Allah, the Lord of the Worlds."

96 Allusion to Ayats 139(143) - 140(143) 7-These are the surahs of the Qur'an, according to which Musa fainted when God revealed himself to the mountain, turning it to dust. When Musa came to his senses, he began to praise the Creator.

97 Ahmad is one of the names of the Prophet Muhammad.

98 A saying attributed to the fourth Caliph Ali ibn Abi Talib. This saying is found in the philosophical treatise Bustan al-kulub ("The Garden of Hearts"), attributed to the founder of the philosophy of illumination in the Near and Middle East Shihab al-Din Yahya ibn Habash ibn Amirak Suhrawardi (549-587 / 1155-1191): "In Saint Ali [ibn Abi Talib] - may Allah be pleased with him - They asked, " Have you seen your Lord?": "Why should I worship a Lord I have never seen? "" See: Shihaboddin Yahya Sohravardi. Oeuvres philosophiques et mystiques. T. III. Oeuvres en persan. Textes edites par S.H. Nasr. Teheran-Paris, 1977. P. 376. This means that Ali saw the Lord not through the eyes of the ordinary sense of sight, but through the eyes of the heart, because of his true faith.

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