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

TRANSLATED FROM PERSIAN AND COMMENTS BY V. A. DROZDOV

translation

Speech six.

On the extreme forms of love affair (Bayts 4638-4758)

Love clings to every imagination and manifests itself in every beauty and every perfection. However, in the end, out of all that exists, it chooses a mystical reality. Then she gives [something] of the bounty of the eternal to one who has not a grain of error in him. Because of her perfection, she has an honorable dress, and because of her beauty, a pleasant appearance. She has woven a crown of the most beautiful names of the 99 , she has twisted a belt of the rope of the hidden reality of things, she has made a stand on the throne of her being and made the whole world serve her. She said: "Look, I (love. - VD) is he (the world. - VD), and he is I, follow the path of service to him. He is loved by me, and I am loved by him, in the mystical reality I am both desired and desired by him. He is the place of manifestation of my special works, so because of the secret (cupp) of my words, he has the gift of speech, on his lips - at the same time.-

* Continued. For the beginning, see: East (Oriens). 2002, N 3. pp. 127-144; N 4. pp. 124-140.

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yat smile, and in his head and soul - vows, my throne became his heart, and my throne (courses) My mirror is him, and I am his mirror. When he presents amazing gifts from the beauty of the essence, I will purify his attributes at all costs. But He will hear and see me and talk to me, come to me, catch me and search for me. " Find out the hidden meaning [of the hadeeth]: "He hears Me and sees Me," 100 and this hadith, O lord, read without allegorical interpretation. Rediscover the hidden meaning of the oath of Ridwan (bay'at ar-Ridwan) 101 And in the depths of it 102 see the hand of the Lord. If you look again at [hadith]: "He who has seen me has seen..." 103, you will see God in Mustapha 104 . Oh dear ones! This is neither unbelief nor calamity, but a manifestation of the Prophet's mission as a substitute for God on earth. After hearing this story, everyone who had not yet lost body and soul became stunned, for it explains the allegories based on reason and tradition (nakl), and gives manna and quail to the green (bakl) 105, and justifies [hadys]: "Talk to people... 106 , while human speech becomes slurred. And people who were in love with the mystical meaning spoke of these mysteries in a loud voice, like Bayazid Vistami singing "Glory be to me" 108 and Abu Said 109 [singing] "There is nothing under my clothes" 110 . Apart from God, there was nothing left before their eyes, so God spoke these words with their tongues. But this is due to their spiritual state, and not to speech, for the tongue that utters words is already numb there. Therefore, the sword strike didn't show up on Bayazid's body members in any way. Although this story is widely spread, I will repeat it again to spite the philosopher.

Story

Taifur Bayazid, the master of the faith-the treasure house of the soul and the sea of hidden reality-took every particle of himself to the desert of nothingness to discover the epiphany in the sun of ancient eternity (kidam) 111 . Then, thanks to the epiphany, he heard a certain cry, and the sound reached the ears of the people. Know that I am telling you about his (Epiphany. - V. D.) the form in which every invisible reality of things is hidden.

One day, the Shaykh was in his solitary place, facing Qibla 112 , remembering the names of the Lord, when his tongue uttered the expression "Exalted am I", followed by "How great is my dignity". Several people heard him say this, and when he came to himself, they asked him, " What was the meaning of the words spoken in your tongue, how can you listen to such speech from a mortal? If this was not disbelief, then confirm that you have been cleansed of the human attributes (tanzih) 113 and that you have the [divine] attribute of greatness." He replied: "If I have said and will say [these words] again, and you do not cut my body to pieces when you hear such blasphemy (kufr) from me, then your enemy will be a just God."Then he gave each of them a sword [saying]:' If I say [these words] again, plunge your swords into me, who am powerless, so that my soul will pass out of my weak body, so that I will be freed, as it were, from the shame of unbelief and from the misery of stupor." Since people thought that his words were harmful to the faith, the next time he started saying them, everyone pointed their swords directly at him, hitting him with them. But where was he? His body there became so large that it equaled the size of four verandas. The swords entered it as if someone were cutting through water with a sword. Can the sword corrupt the essence ('ain) of water, can it break this veil - the veil of the greatness [of God] that was revealed and that Bayazid hid in himself? When his veil was hidden (ghayb) 114, the people saw the shaykh standing in front of them, facing the upper chamber of the palace and looking like a weak sparrow in the air, shouting: "O people, surely this is Bayazid, and these are his eyes, so those words spoken here would have been like a dream."-

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if not mine, but spoken by the divine majesty and God. So that huge size wasn't related to me, even though it showed up in my guise. And so that speech was also not mine, for at that time I was pledged to non-existence. I was a non-being, but like a mirror, for I contained the form of my Friend's attributes. This form is nothing but an attribute of beauty, and this form, which has no being, was in the mirror. But to one who has mystical knowledge, it is not the form that is revealed, but the attribute. If the lover is agitated, then love takes the form that corresponds to his state. Therefore, the mirror of love is the lover, and the top of love is wisdom (fadl) and generosity (karam). Love, revealing its face, exposes them (wisdom and generosity. - V. D.) in the mirror [for show]. Miracles performed by prophets and saints have helped those who have reached perfection in the work of love. Know about the special bonds of love, namely the attributes that are not familiar to lovers. And if there are no special connections, then how can lovers get rid of themselves? And this [special] connection everywhere will be a view (taur) [of love], from which the distinction between lovers follows. The knife had no effect on Taifur, but it did cut off Mansur's head .115 From one (i.e. Bayazid. - V. D.), eternal life in God was claimed (baqa') 116, and from another (i.e. al-Hallaj. - V. D.) - loss of one's own being (fina') 117 . Because of these two spiritual states (baka') and fansS'. - VD), both Sufis were suitable for love. This means that what necessity wanted from love happened here by chance. If this is not the case, then I will quote the story of Mansur [al-Hallaj], which solved my difficulties. I will say, "Look, you will have no difficulties as long as your heart is sure of this hidden reality of things."

Story

When non-existence (i.e., earthly, human life in opposition to the true being-the being of God. - V. D.) has become very clean, the position that Hallaj has reached has attracted attention. His hidden reality began to take shape, and the superficial people came to the conclusion that it was necessary to execute him before he harmed their state, and [before] the common people - God forbid-believed in him and became his army, and he became the caliph. They demanded a judge's verdict against him, so that his murder and violence against him would have grounds. Some vile people came and said that it was obvious that he deserved to be violently killed, beaten, and hanged, because he openly uttered " Ana'l-Haqq "("I am the Truth) 118 . This was also required by the exoteric (i.e., understood in the literal sense. - V. D.) religious prescriptions in the event that he does not repent and remains in the same state. The judge and Mufti 119 said to him: "Repent and do not say these words again, otherwise you will be imprisoned and quickly brought to the camp of submission." He replied: "The drop said,' I have the essence of the sea, ' and the sea says: "Here I am!" 120 What about her (drop. - V. D. Do not say, "The truth, the truth (God-V. D.)," O blind people who are mired in their errors." Then they considered that he was very persistent and that his execution was urgent. A group of people were sent to the prison with him, so that several people would be present during the execution. On the first night of his incarceration, none of these people saw him in prison. When the same people went to him the next night, they saw what they were able to see, but they did not see the prison or the Hallaj. The next night, when they went to look for this famous man, they found him in the prison, and the prison also stood on the spot. They began to question him about the meaning of this miracle and what happened on each of the three nights. He said, " On the first night I went to the Lord, and so I am there (i.e. in prison. - V. D.) was absent; on the second night, the Lord was with me, and

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So at that time, neither I nor the prison was there, and on the third night, God said to me, " Go back there and don't worry. Truly, listen to me this time, obey the dictates of religion and the religious law. If the religious law has declared that I deserve to die, then kill me immediately, based on this majestic injunction." In the end, they killed him, and after hanging him, he became the head of all those who recognize the unity and oneness of God. In a word, having such conditions, he could be released from prison. [But this one], filled with love, because of his intelligence remained in prison without any fear of the terrible thing [waiting for him]. So know that the word "Ana" 121 was not spoken by him, but in his Friend's language. If God had willed that he should have an eternal abode in It, he would have remained alive like Bayazid, and if there had not previously been a desire from the One, no one would ever have consented to kill him. Therefore, O venerable one, there is no difference between Taifur [Whist] and Mansur [Hallaj], it all depends on how far you set yourself aside [from human existence]. Whenever love radiates its light, it gives it away according to the degree of Taifur and Mansur. Know that in its initial forms, love makes the places of its manifestation work, and in its extreme forms, it exists through the places of its manifestation. Feel the closeness of the work (phi'l) 122 and the divine law (fard), and so do not neglect either one or the other. Understand that when He causes you to move like a wave on the surface of water, you will be a veil to Him .123 Tradition says that if you were His veil, He didn't need you anymore. He speaks through your mouth and manifests in you, and because of you, He can be seen with His own eyes and be near (khudur) 124 . Because there is no veil (i.e., you are not the veil of God, and God is not manifested in the world through you. - V. D.), and false testimony, then do not forget that this is proximity to the divine law. When you get close to telling [about the divine mysteries] 125, don't stick to it [the divine law - V. D.], and when you get close to the divine law, stick to it. But neither of these two things (divulging the divine secrets and fulfilling the divine law. - V. D.) is not worthless, because neither the gallows nor the hypocrite can be avoided. The value of these two [works] is not known by anyone except God, or by a person who is not distant from Him.

Story

For some time, this respected and pious Mansur [Hallaj] remained imprisoned in the prison, still worshipping God a lot, enjoying his secrets, staying in prolonged abstinence and praying every night. One accusing him of divulging [divine secrets], talkative and denying [the unity of God], impious, fervent and vicious, turned away [from God], said to him: "You say,' Ana'l-Haqq, ' that is, I am God, and I am not attached to anything at all, while you pray a lot, and before that you cry for a long time and make supplication [to God]. If you are God, then who needs this service of yours? What is this condition [you have]? What is this mental disorder? What kind of life is this?""He kept it up: "Why do this? Why do you need this and what is it for? Live in peace! "[Hallaj] replied: "Go, we know our worth, don't be so talkative, negative, and stupid. Of course, what I said before about the value of God is understood by people close to Him, and He himself." Mansur told him back sincerely and honestly about this hidden reality of things. Although love has shown its splendor in extreme forms, and has shown itself very strongly [in the world], but let it remain in essence-

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choose your chosen places of manifestation, and let the special radiance emanate from the choicest pearls (durras) 126 .

Speech seven. On the special rays of the Light of love (Beit 4759 - 4848)

Although Adam and Muhammad were descended from the same Light, they were two rays. If there had not been such a difference in the path of [the Light of love], then [the Prophets] Ibrahim and Musa would have been traveling companions. If [the prophets] Daud and Isa had seen the same epiphany, why would it have become the gospel for one and psalms for the other? If Abu Bakr 127 and Ali 128 were the same, no one would doubt which of them is more perfect. If Aisha 129 and Fatima 130 are equal in status, then why is one the Prophet's wife and the other his daughter? Turn from Sharia 131 to tariqa 132 and become a trusted person there as well. If Uwais 133 and Ibrahim ibn Adham 134 are to be considered the same, then why one (Uwais. - V. D.} sewed [clothes], and the other (Ibrahim ibn Adham. - V. D.) put on a khirka 135 . Turn again to the mystery of the mystical reality, get into the heart of this complicated matter. If the manifestation of love was the same light, then there would be no difference between Taifur [Whist] and Mansur [Hallaj]. Why was one not killed, and the other, who was burning with [love for God], was killed, mixed with earth and blood? Therefore, love has special rays of light, and each lover has his own difference. Each [lover] uttered his secret about love, each heard from her (from love. - V. D.) about its mystical meaning. If one says that she is a heavy sigh and suffering, then for another she is a garden and roses. If for one it is a strong desire and intuitive experience (zauk ) 136, then for another it is a shackle (gull) and a collar (tauk) 137 . If for one it means precious stones [in the ring] and lifting the veil, then for another it means going out [to the country] and drinking [water] in small sips. If for one it is an ecstatic utterance (shath) 138 and intoxication, then for the other it is a journey and a stay in one's being. If one speaks of unity (vdel) 139 and eternal abiding in God, the other speaks of poverty (fakr) 140 and the loss of one's own being. In a word, all these differences are due to the special rays of light emitted by our love. If ancient love looks at itself, it will have a magnificent spiritual state befitting it. Thanks to her contemplative attributes, these features [of lovers ' states] come out, just like a beauty who constantly looks at herself in a mirror and looks at her eyes, then her face, then her birthmark, then her eyebrows, then her hair. It considers each part of the face separately, because each has a special feature associated with its appearance and condition different from other parts. Therefore, whatever attributes of love lovers see, when it appears before them in all its splendor, they fall in love with them. She shows herself to him (the lover. - V. D.) then in the form of a round face, and then-a long curl. Because of it, the saints acted carelessly, spreading stories about themselves around the world: [that] one utters an ecstatic utterance, and another talks a lot about establishing the truth, another quickly becomes amazed [saying:"Don't ask me about these stories."

A story about an ecstatic saying

Abu Muhammad 141, the mentor of the beloved of the age, the head of the peerless (afrad) 142 and the poles (aktab) 143 of the age, said: "I read a lesson on the Qur'an in turn with the Most High, the Only and Absolute God, because I was chosen to be connected and intimate [with Him]. When the recitation was completed and the last surahs were left, each-

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each of us got our own surah. That One and Eternal [God] read: "Let them perish" (tabbat) 144 , and I read: "Say:" He is Allah-one... "145 I said:" O deity! O Knower! O Creator! O Creator! O my Lord! You have recited a Surah and I have recited a Surah, but they differ in form from one another. O Glorious One! I read it better than You, even though You are the Lord and I am an insignificant slave." When He said, "O Abu Muhammad, repeat and reveal the secret, for you are in My palace," I replied, "The word tabbat (may it be lost) 146 that You, my Lord, read reported the attributes of Abu Lahab 147, but the words 'Say,' He is Allah"148 We were informed of Your attributes, O Ever-living and Omniscient One, O Eternal (Kadim) 149 . The word "tabbat "(may they perish) is associated with that infidel, and the words "Say: He is Allah" - with the recognition of Your unity and uniqueness. O Lord, by signs there is quite a difference between his attributes and Yours. " [the Lord] replied: "Yes, you read it better than I did, and you put these words in their proper place because you gave evidence of My attribute and spoke of its perfection."

Although this hidden reality was very true, it greatly increased the astonishment of ordinary people, which became known as ecstatic utterance. Where did these ecstatic sayings come from? They appeared because love emits special rays of light. Love is bestowed on him (i.e., Abu Muhammad. - V. D.) a special ray of light, ordered him to speak about Surah "Purification" (Ikhlas ) 150 . Listen to this story about a special ray of light, which I bring immediately.

A story about establishing the truth

Ibn Arabi 151, the leader of the people before whom the veils (ahl-i kashf) 152 , who revives their glory and traditions about them, said: "I was walking around Kaaba 153 and she started talking to me. However, it was not in its known form, i.e., stone, wood, and its covering (i.e., the Ka'bah. - V. D.) sacred cloths, and in the image of a beautiful blooming young man, camped like a cypress tree from the garden. Belted with a sash and covered in a loose robe, he approached, radiating light and a hundred greetings. I was walking around the Kaaba in a specially designated circle, but suddenly he entered into a battle with me (masaff), with me, unhappy, he began to measure strength, while he was irritable and rude. No matter what I did, he was stronger, as if he was using the power of the universe. When the martial arts reached a critical point, I fell down, and he sat down in front of me. He said, " Well, how long will you say in our world that a man is better than the Kaaba, that stone? For any wrongdoing related to your words, I will take revenge on you until you stop saying it. You do not know that even without the attribute indicating the directions of the parts of the world, I am the place of manifestation of the Divine essence. But you don't see how Its light obscured my appearance. You don't know how the mystery of the Majestic [God] showed you [divine] beauty by manifesting it with my help. You didn't see my point (nukte) 154 in the middle [of the circle], and the circle (da'ire) 155 around it is the whole world. Although man has become a circle of being, he should go around me. Therefore, know what I am in the world, the place of manifestation of whom, and the shadow of the essence of whom I am."

What I have told you about the astute Sheikh is the opening of the veil of the Almighty in a mystical reality. Anyone who knows the connection with love is able to acquire the knowledge of love, he knows that the connection of the Kaaba with a Friend goes back to the lineage belonging to His essence. Since there are many attributes (vasf) in Him from all eternity, they also exist in our world because of Him. And if you do not know this, stop lifting the veil and hear from me again about the other ray

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Sveta. The other ray of light is not an ecstatic utterance or a word, but an astonishment at such a deep sea.

A story of amazement

About Najib al-Din Buzgush, such a revered man who was for people a holy soul, a mentor, a sheikh and a pole of the world, initiated into the mystery of the epiphany and hiding himself from the light of mystical reality [because of the manifestation of human attributes, human being], I will tell you a secret from which you will be very surprised, however, you will open your eyes to the hidden reality. Even though he knew about the form (surat) 157 and on the teaching of the spiritual state ('ilm - i hal) 158 , he was silent most of the time. On one occasion, an aspirant to religious knowledge heard from him a commentary on one ayat [of the Qur'an], when he gave four hundred interpretations. And here is such a silent connoisseur of hidden meanings, as if completely lost his mind: he did not write or read anything, with the help of God joyfully banishing all earthly things. He was the mentor of the universe, and therefore, if he left people, then everyone wrote him a letter. Since it was the refuge of the noble people, they turned to it from everywhere for protection. When a letter came from respectable people, some of his sons wrote back, but everyone who was in love with the sheikh and intoxicated by him wanted the answer to be signed by the sheikh's hand. One of his sons said ," O friendly master, write your name at the end of the letter." He replied, " Tell me my name so that I can write my name sincerely." Everyone was very surprised at this request of the sheikh and said to him: "Although, being in a boundless spiritual state, you forgot about the dates of your life, but how could you forget your name?" He replied: "By God, this is not a pretense or an exaggeration, tell me my name and forgive me. What am I supposed to do if I've been snatched away from myself and turned into such a dazed person?" They told him his own name, and then he wrote it down. It is this spiritual state and immersion of the soul (istigrak) moral greatness. O shaykh, moral greatness comes from the grace of God. What should I say here: it is clear where you are and where we are. 160 Although this story may seem surprising to you, love has many extraordinary states.

Speech eight.

About unusual and amazing things related to love (bayts 4849-4964)

Love's unusual properties are incalculable, and its manifestation is associated with a myriad of amazing things. Be surprised when hundreds of thousands of states appear from one of its actions. Consider it (love. - V. D.) it is a matter of form, and all the states that you see are mirrors. These mirrors are assembled around the form that has become visible and explicit in them. However, be aware that these mirrors are diverse, although they suit the essence of the form. Through large and small, round and elongated mirrors, [the essence of the form of love] returns many thousands of reflections. Due to the difference in mirrors, reflections also appear to be diverse in the ability to distinguish (tamiz). In a large mirror, this reflection becomes large, but in a small mirror it also seems large. A small mirror [reflects the essence of the form] in a small amount, because it is so ordained by the Almighty. Therefore, all deeds, both evil and good, exist in spiritual states through mirrors. This relationship with mirrors is an acquisition, for they are able to display [forms] correctly. Her [love. - V. D.) business is a being that has the properties of light, so it

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manifests [its] being through [our] being. What I said is hidden [in the words of the Qur'an]: "Everyone acts..."(kullun ya'malu) 161 , and to the same source belongs the secret [of the Qur'an's words]: "Say:' Everyone..."(kul kullun) 162 . Consider it (love. - V. D.) it is only a matter of [creating] the form of [divine] being, and in each mirror there are[only] pictures and images. If you come closer to understanding this hidden reality, I will tell you about another extraordinary form. All these amazing mirrors are derived to some extent precisely from the mystical reality, and they are on the path of traces [reaching out to the form] as long as there are both [explicit] connections [with the form] and hidden ones. If you know, then tell me when [the mirrors] will reveal these hidden connections [with the form of the divine being]. Love, using the speech of people, directs spiritual states and deeds to itself every day. 163 Because it knows about itself from the beginning, knowledge and the states and actions it causes exist as its image. I will tell you about the most unusual and most amazing things, starting from the ancient eternity (kidam) 164 , when accidents and substances became this non-existence (our material world. - V. D.). Love has a support in its essence, from the existence of which the hidden connections [with love] become known, because they were [only] connections with love, and [then] their essence became the essence of [love], and because of the difference in this origin (the difference between the essence of love and the essence of everything connected with it). love. - V. D.] things appeared. Everything that obeyed the command of the essence [of love] became possessed of its essence, and everything that obeyed the command of that which is connected [with love] became attributes. I have told you the secret of accidents and substance, so that you may know that I have told you clearly. Throw off the veil from accidents and substances, and also throw off the veil from their origin [from love], for nothing exists but the properties of the essence and the essence itself, moreover, in the very search for truth there are no miracles. Therefore, the essence alone contains the willingness and power (myrrh) to turn towards non-being (i.e., to turn from true being to our world. - V. D.). Love has these strange and wonderful things, yet both my human nature and yours are not attentive, although, O dear friend, if inattention disappears, what better way can there be than this glorious work (of discovering the wonderful things of love. If every moment you reflect on [your] origin, on the extraordinary and wonderful work of the Lord, then every moment you will discover a hundred extraordinary and wonderful things from His work in the world.

Story

Malik Dinar 165 was the best of the people and was suitable for securing [camel] travel luggage 166 . If a seeker [of God] follows a community [of Sufis] (suhbat) 167 then such a person is worthy of that community. He (i.e. Malik Dinar - VD) recited verses of the Qur'an with the help of divine heavenly signs, putting a mystical meaning in them. He said: "I read that the Omniscient Omniscient [God] By His mercy, He revealed to Musa: "Be an example, be diligent, and make sandals and a staff of your own iron, so that you may pass through the world in search of impressions and guidance. You will look at My extraordinary and wonderful deeds day and night, and you will once again find in the world My manifest and hidden wisdom and mercy. Your examination should continue until the sandals and staff are worn out. Here, in considering [My] deeds and attributes, you will need a little patience and perseverance. " Yes, he walked until he found out about Khidr 168, who [as stated in the Qur'an, God taught] To my knowledge (ladunna ' ilman) 169 . As [Musa] became his companion both on his journey and on his rest, he learned from him (i.e., Khidr. - V. D.) about extraordinary things, made by-

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on the contrary (i.e., completely different from what Musa thought should have been done. - V. D.). He asked Khidr about the wisdom of such an action [of God], and he replied, and to him (Musa. - V. D.] it became clear what was hidden from him. The Most High [God] has revealed those extraordinary things [in the Qur'an] so that those who are initiated into the mystery (i.e. mystics) will know about them. - V. D.).

The story of Musa and Khidr 170

God said: "O Musa! Go, go to the confluence of the two seas, but this young man Yusha 171 will be with you, so that you will not suffer the misfortune of loneliness. You will have a basket filled with fish, and you will face the divine command. You need to stop where you will find a lot of fish. Khidr lives there, become his companion and then send Yusha back. " After making sure that this is a divine order, he came to the conclusion that he should go to Khidr. Musa went there to see him alone, and was glad to see his face. Musa said: "I'll be your traveling companion," he replied: "You can't, because it's a very difficult task." [Musa] said: "As long as I can, I will be [with you], and then you will go one way and I will go the other." They went on, Khidr in front and he behind, until they came to the shore of the other sea. Then they both boarded the ship, and Khidr carefully made a hole in it. Musa said, " Listen, what have you done? What's it? With whose course of action does this wisdom agree? The new ship has become damaged, and in addition, the lives of its passengers are in danger." [Khidr] replied: "I said that you wouldn't be able to be [with me], but you were [with me], and your disagreement [with my actions] was revealed." [Musa] said: "This is the first time, let me come and be with you and don't send me away." When they got out of the ship and out of the boundless sea, [Khidr] saw several children playing with each other. Among them was a nasty, unpleasant child, whose head he easily separated from the body. Musa asked: "Why kill an innocent baby?" He said ," There's one more objection you've raised." He continued, " No, I told you that you should treat me in such a way that you don't raise any objections." [Musa] said: "Let me once again be your traveling companion, not objecting to you." When they suddenly became hungry and thirsty, the villagers treated them harshly, refusing them food, speaking rudely to them, and not providing them with a place to settle. Khidr approached [Musa] and said, " O Musa! Immediately bring water, clay, and tools so that I can fix this crooked wall and restore it to its original working condition." [Musa] obeyed him, but his grumbling increased, saying that what we had done was a waste of work, for there is only a thick wall on one side [of the house] and there is no wall on the other three, [we worked] in vain and for free, but it is perfect in relation to us an injustice. [Khidr] said, " Listen! Too many objections! Get away from me! You are not satisfied with my order, you do not approve of this matter. I said: do not accompany me, for you are not able to bear it, but go away, for I am sure that we must part; between us, O my fellow-traveller, from this time the separation begins." Musa said: "Since it is necessary to part, tell me, for God's sake, what is their (i.e., your actions. - V. D.) wisdom? Explain the wisdom of your actions, and then turn your back on your fellow traveler." [Khidr] replied: "As for the ship and its failure, know that I have preserved it, [for] there was a cruel padishah on the shore who would have taken it by force. But since he would have taken it for nothing, I broke it so that it wouldn't fall into his hands. For it belonged to a few poor people, and they had work and food because of it. This is in relation to the breakdown of the court, and I will tell you about the murder of that boy briefly. If he had survived, his father and mother would have suffered losses. These two believers (the boy's parents. - V. D.) because of his unbelief, they would become non-believers and

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they were disobedient, which means that the murder was committed for the sake of preserving two believers - a good thing was done, although there was a murder. As for the wall under which the treasure was hidden, which you did not see, it was owned by two poor orphans who were grieving because of their father's death. Their father was a righteous and respected man, he died, and both children are still children who do not understand [life and people]. If this tilted wall were to fall now, the treasure would be discovered and taken away by the people claiming it: the ruler and the unjust judge and the guardians-all of them would become mostly thieves and swindlers. And now it's their wealth, safe for when they need it. O Musa! I have told you all three wisdoms, now leave me in my proper state."

Behold these extraordinary and wonderful things that appeared before Musa, because he sought them and desired them, so that by means of wonder he might find the sign of [divine wisdom]. If you strive for someone, they will show you a lot of amazing things. However, you do not seek them out and do not recognize them: what amazing things can there be if you are the leader?! Everything that you see has a very wonderful face, which is constantly hidden from you by a veil; maybe someone will release this face from the veil, and if not, then how to him (i.e., the face. - V. D.) to delight your mind? The veil on your face is only because you do not recognize [divine wisdom], and your non-recognition is due to your high opinion of yourself, because you imagined that you were a scholar and thought that you were a sage in the world. Unless you are shown what your knowledge is worth, ignorance will be your veil, and your knowledge will be the likeness (of manish) [hidden divine wisdom].

Story

There was a young man who called himself knowledgeable, who always had bad relations with Sufis, denied their knowledge and behaved abominably with them. One day Zu ' n-Nun Misri 172, a man close to God who was a scholar without training or lessons, said to him: "Take this ring of mine and go and pledge it for bread worth one dinar 173." [The young man] took the [ring] to the baker and gave it as a pledge. After looking, the baker did not take this deposit and said: "I realized that this deposit is not valuable, I will bring you one dirgem 174 if you wish. Know that this deposit is not worth a dinar. If you don't want to, take the deposit and leave." [The young man] took the ring back to the sheikh, and he said: "Suggest it to the jeweler." I took it to an experienced goldsmith, who immediately valued it at ten thousand [dinars]. Looking at him appraisingly again, [the jeweler] said: "If you sell, I will increase [the price] for it." [The young man] answered: Then he took it back to the Sheikh and told him what had happened, the price, and the high appreciation of the ring. The sheikh said: "What does the baker know about this? And the jeweler knew how much this precious stone was worth." Then he said to the young man, " From now on, be aware of the state of your knowledge and that of the Sufis. Your spiritual state can meet the spiritual state of a Sufi in the same place, just as a baker meets a jeweler. O young man, when will you understand this speech, so that you will not suffer misfortune and be put to the test?"

Speech nine.

On the misery and trial caused by love (Bayts 4965-5045)

If love is turned towards us, then it will be associated with misery and trials. Of all the lovers, it will throw you into confusion, and because of it you will lose yourself and become a wanderer. If she puts a single particle in your soul

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suffering then will immediately make you stunned for years. Sometimes she calls you knowledgeable, sometimes ignorant, sometimes a diva, sometimes a human being. It will make you jealous of the paradise houri and will often lead you to disgusting people. She will easily make these people believe you, easily appoint you as a sheikh, mentor and leader. In spite of the thousands of virtues, poverty, and excitement [of the lover], she herself will not tell the person that he is blind because of excitement. If you wash your clothes, it will bring a cloud to life [to prevent you], and if you want one loaf of bread, it will make you hardy [not to eat it]. She will give you five dinars, and they will increase to the amount that Karun 175 will make you . But suddenly you will be broke, indebted, and destitute, with five hundred thousand hu-sravi 176 . If your hand had first made gold dust, [love] would have immediately destroyed it, for it is (love. - V. D.) has become different. If you were a dignitary and had a hundred emirs, you would also live on a single felt mat (nomad). If you were to spend every night without sleep, the bond [of love] with you would weaken because its work is over. If you join her circle of friends for training, she will be the winner, and you will be the loser. At the end of the fast, you will eat barley bread soaked in vinegar, and she will perform namaz every day and every night. Your friend ate a saffron-infused pilaf and fell asleep, with light around him and a curtain in front of you. He went to a drinking house, which took away his [normal] spiritual state, although forty forty-day fasts (chilleh) 177 failed to do so.

What are these misfortunes and trials? What is it - tears of blood with heartache? Trials and tribulations exist in order to make it clear who has a pure soul, to normalize determination and firmness, to balance attributes and essences, to separate unbelief and faith, as well as a libertine from a person close to God, so that the coin with which they determine purity (nakd-and ikhlas), found this refined gold, for it finds gold [only] far from lead. If in such a turning upside down and suffering, falling and getting up, [the lover] seeks a guide and does not turn to flight, then after that, even if he has only one breath left, a Savior will come to his aid. At this time, a person becomes worthy of himself, learned, noble, incomparable and the pole [of faith]. And if in this world he did not see his victory, then in the other world his work will move forward. By a deed (kar) is meant that, through a divine manifestation, his (i.e., this person's) life is destroyed. - V. D.) will be surrounded by light and radiance, which will deliver him from the veil. Therefore, there should be no sadness in this street [of love], for here or there you are in the utmost proximity to God (eusul) 178 .

Story

Sheikh Abi Najm Haji Shams ad-Din, who had the title Qutb-i Din (pole of faith. - V. D.), spent a lot of time educating the dervishes, converting the unworthy to the faith of the noble ones. His face and eyes were turned to the otherworld, and his firmness and determination were like a gold coin. Therefore, he taught his disciples to be firm, doing many good deeds for them. A certain dervish said: "We taste bitterness, and day and night we endure this Sufi path to God, and the moral story that initiates in mystical knowledge (ahl-i batin) 179 found [in the mystical path of their] destiny, does not bring us relief, especially since we do not see pleasant dreams. Until when will we be in this position? " [The Sheikh] replied: "Oh dear! [Our] world is a narrow place; what is it really like to endure its hardships, having the ability to distinguish between [true and false, plo-

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hoi and good]? Because [our world] is disappearing and ceasing to exist, it is just as unreliable as ecstasy and the spiritual state. I asked God to preserve and give [us] in the next world most of the mercy that He keeps for us; although initially it (mercy. - V. D.) was not, it will be received [by us] in the other world. Oh dear ones! If you are illuminated by the Divine Light (ahl-i dil ) 180, do not stop worshipping God using [your] firmness and determination."

Story

In the presence of such a pole of knowers and the best of men as Shihab al-Din Umar Suhrawardi, a man said:: "There is a good dervish, steadfast, thinking [only] about the worship of God and pleasant. [This dervish] said: "For forty years now, I have been freeing myself [from the bonds of this world] by constantly following the path of love. I have endured all kinds of slayings of the lustful soul (riyadat) 182, which are here (i.e. in our world. - V. D.) exposed themselves, and much better than them. Never have I been shown a pleasant dream, never have they opened the gate in my heart. I know so much that my resolve has become firm, and my intention has never been inclined to disbelief.": "O young man, who is this man who has been brought near to God that I may visit him?"He went quickly and easily, which is probably why he became the leader of those who go to God. 183 In the school of love sat that venerable one, but not like children-for the sake of walnuts and black raisins: he has no sensual pleasure, but there is greatness of spirit; his zeal was enormous, and Allah knows about it. [his] victories [over the sensual soul]. This [state of affairs] the sultan [Suhrawardi] steadfastly endured, although, according to some tradition, he returned [to himself] (i.e., did not endure. - V. D.). Read this story that I am giving you, and once again learn from it about the state of this hidden reality.

Story

Dhu ' n-Nun [Misri] had a disciple who was on the path to God, young, diligent, and pious, and whose lot was forty days of seclusion, forty days of self-restraint, and the protection of his heart day and night. He said: "O Shaykh, so-and-so, on the path to God I have succeeded in the true faith, I remember my sufferings, but the purpose [of my appeal to you] is not to count how much I have served God. God does not pay attention to my work and does not break down this stone barrier on my way [to Him], He never speaks to me, unhappy, never calls me to the gates of intimacy [with Him], I have never managed to achieve loving intimacy with Him, He has not removed [before me] the veil and he didn't show me [His] beauty. I'm talking about my unfortunate fate, not complaining about my God. I've been knocking on this door for a long time, but I don't have what I'm looking for. But I'm afraid that suddenly, when I go to Him, I won't find Him without realizing it. You are the pole of time, a mentor in the cycle of love, and also a doctor for patients with love sickness. My path is in darkness, and you are a burning candle, you are the doctor for my sad soul. O Sheikh of the faith! O my elder! I said about my pain, for God's sake, tell me what measures to take." [The Sheikh] replied: "Go, eat your fill, go to sleep tonight, and sleep boldly until the day comes. If he does not come to you with His mercy, then perhaps He will open the door to you by cruelty. If your cause has not flourished through [His] mercy, perhaps it will mature in a different form." Then [the disciple] left, did as he was told, and fell asleep. The Prophet Muhammad appeared to him in a dream and said: "A friend sent you greetings, and these words are His message to you: "Who will come here (to Me. - V. D.) and if he becomes weak from this pain, he will be weak, but he will not come closer to God because of the severe mortification.-

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for steadfastness has become the first principle of the work, and with an unstable heart it will not work. I will repay you for forty years and satisfy your desire. And give My greetings to Zu 'n-Nun, call him a pretender, a robber and a liar, and say [to him in My name]:" I will not be your Lord if I do not disgrace you all over the world, so that you will no longer deceive the lovers [standing] at My doorstep, and do not stop [them]."] on the way to me""

When this disciple awoke from the dream of salvation, he went to the sheikh and told him what he had seen. Shaykh Dhu 'n-Nun wept, and tears of blood flowed from his eyes in two streams, not out of fear of the darkness, but out of hope of the Light, not out of sorrow, but out of excessive joy and mirth, for [he repeated]:" My Lord sends he calls me a pretender, a robber, and a liar." If it is better for one person to be silent, then a sob is suitable for another, one is happy, and the other is jealous - hundreds of thousands of amazements are on the way.

Speech ten.

On the wonder caused by love (Bayts 5047-5142)

What is it - the threshold of a love that needs no one? Now it torments, and then it heals, whether it gives or takes away - nothing can be done, because no one has the strength to say anything. Then it says: "I don't need this world," he says: "I am an interlocutor and a close friend," she says: "Although all will become infidels, my possession of them is not a vice or a calamity." Then it says: "The repentance of a true believer pleases me as much as that young man's [happiness]: in the desert, camels move ahead of him, bread, water and possessions are loaded on them. Then [the young man] breaks with the desire for a sweet life, goes to his death, executes himself, suddenly falls asleep under a thorn bush, raises his head and sees that a camel is grazing. When this young man rejoices at that moment, he is more joyful than I am at the repentance of the faithful." Then she says: "Tell me your needs in prayer and plead like this:' Where are you, O poor, O pilgrim? I am aware of God, I am obedient, I am very close."" Then she'll say: "I got hungry while you were feeding me," she will say to herself: "You are the attributes of this body"; then she would recite [the words of the Qur'an]: "Praise be to Him who is" (Subhana ' l-lazm) 184, otherwise: "Know [the words of the Qur'an]:' He feeds, but He is not fed '(yut'imu wa la yut'amu) 185 " Then its choice is all attributes, but more often [it chooses] the hidden and revealed secret 186 . And if man is not astonished here, then where are the precious stones of man's astonishment? I am amazed, and what is inside my amazement? But my amazement is everywhere. This means that the time has come for contentment or jealousy, when there is only one amazement everywhere. I am completely immersed in the divine phenomena of love, and my amazement has become greater than that of Amiri 187 . Remember the changes in Laila's [spiritual state], remember the position of the Majnun, and shout. In the beginning, she (amazement. - V. D.) captivated him, in the middle - tormented, and in the end-drove him crazy.

An account of the initial state of Majnun

For a dervish who has no religious knowledge, strong love is spiritual. In the proverbial case of their Majnun (Majnun and Laila. - V. D.) the connection with each other was related to pre-eternity (azal). Maybe Majnun glanced at Laila in school, but if you look at the matter in accordance with true faith, then the very first glance was Laila's. Majnun became like a lone willow and became visibly distraught; Laila became secretly distraught from [heart] pain. Hidden love has no pomp, but explicit love has a solid (letters, a hundred. - V. D.) splendor and brilliance. Since serd-

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if Majnuna belonged to Laila, then its splendor went to her tribe and to her home. He was captivated by her, agitated, lost his appetite, and lost sleep. If he had lured a child from her tribe, he would have followed him humbly and weeping, reciting verses and reciting beits, he would have been passionately in love, intoxicated and searching. Her secret amorous glances and coquetry captivated his burning soul, and he began to whirl and shout, causing harm to his soul and body by dancing .188 Merrily following his heart, he was content and calm. Suddenly, in the distance, he saw His Beloved and seemed to say at the same time: "The doctor healed me. Your visible apparition has entered my heart, O my Beloved, I see [You] again. "They said to him:" O Majnun, do not seek (la tabgha) extreme closeness [to God], [for, as the Qur'an says], 'you will not see Me' 189 - and beware of that what you're talking about. Leave hope and God with Musa where Mount Sinai 190 was destroyed by the help of the eternal God.": "I am their (i.e. God and Musa. - V. D.) I don't know; show yourself: I am a man, you are also a man, why [this] trick?" Then she (Lila. - V. D. She did not show her face, or she did show it, and the love of Majnun increased every time, until his father took him to the Kaaba 191 and to the Hijaz 192, so that his heart would openly renounce love. Friends (literally, halke - society, group. - V. D.).: "Take it and say,' O Righteous Judge, take the love of Laila out of my heart.' "But he said,' O Lord! Increase my love for Laila, never let me forget her.'" This was the beginning of his love, and I will tell you a story about the middle stage of it.

A story about the middle state of Majnun

When he returned from visiting the Ka'bah to his beloved, a hundred rivals became agitated one after another. His heart, which was so calm, was very sad: the expansion [of the heart] due to wine (bade) 193 passed, and the contraction [of the heart] (kabd) 194 was not enough for him. His heart was broken and his liver was pierced, and the whole world was because of him (Majnuna. - V. D.) was filled with oohs and groans, a stream of bloody tears arose from his crying, and his screams followed one after another. That was his condition, and Lila was cranky, turning away from him again for a while. Therefore, his mad love became excessive, and because of suffering and pain, he made friends with the dwellings of [people], [for] all living things seemed to him like the dead; [his] body was broken, his heart was sad, and his mental strength was weak. Everywhere he went, he screamed: "Friend, friend," to everything he saw, he said, " She, she." And minerals, and plants , and animals - all he said: "Maybe they are Lila." Because of Lila, and because of his love for that beauty, he turned the whole world into a mirror of his imagination. He said to the stone, "O my beloved," and to the stream, " O my beloved." And he recognized his voice from the nightingale, and told the turtledove his secret. To the gazelle he said: "This is my friend who knows about my spiritual states and secrets." He kept repeating: "No, her eyes are the eyes of a friend (i.e. Laila. - V. D.), no, with the help of her eyes, I remember her (about Lila. - V. D.)". When he began to count all the motes of dust as his friends, they found peace thanks to him. Wherever he went, he was accompanied by predatory animals, domestic animals, wild animals, and birds. After a while, Lila became very jealous of him because of the state he was in. She said, " He left because [his love] has become very small, his wealth is love, so how did he leave his love for me?"

To find him, she went up to a high place and stood towering over him like a cypress tree. He looked up and saw Lila, silent and fearless in the pain. He said, " Now my madness is that I am Lila and I want you again." She replied: "You are far from me, for your love for me was occupied by you, go, rise above me." Of course, when this beloved-

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naya ended the relationship with him, he went under the protection of love and found peace. This was his middle state, but ask about his final state and find out the completion of [the story].

An account of the final state of Majnun

As his contemplation of the outer world was prolonged, he said, " I am a lover, and I enter the inner world; his (i.e., the lover's) Majnun. - V. D.) the dwelling place at this time will be my breast, which is smaller than the mirror [of love] (i.e., it cannot be a mirror of love. - V. D.)". First he saw the heart not connected to things, and the next time he found it connected to them. At this time, the heart is fully occupied with considering the virtues of [his] nature, [for] we came close to love when the speech ended. I have heard and seen that madness became an art at the same time .195 Without a doubt, his (Majnuna. - V. D.) the magic tricks ended with him and Laila becoming one 196 . Listen carefully, when they become one, I will give you a cup to drink. Since Majnun made a mirror out of her breast, he fell in love with Laila with the help of the breast secret. He himself did not see [Laila], but look at it properly: in himself, thanks to her, was her gaze (nazar) 197 . So he saw her completely, but did not notice himself, because he did not see a place for himself next to her. Anyone who sees a form in a mirror certainly does not see the mirror itself. Majnun was completely a mirror of Laila and constantly saw her in himself. So, so that you don't end up being a fool, don't ask about how he saw himself sometimes. The visible form and the mirror have undoubtedly become and are one. Majnun's vision was nothing more than a form, so apart from Laila, who else could he see? If the mirror is not lost, then finding the form is finding the mirror, because the form settles in the mirror, although it has not shown what it will be. So when Majnun saw Laila, he saw himself, but even though he saw himself, he saw Laila best. He looked at the two of them (himself and Lila. - V. D.), one of which is visible and explicit [and the other hidden], and on their transformation into the one that is hidden, he saw Laila, but did not see himself; although he looked at himself [as in a mirror], Laila became visible. For how can a mirror separate itself from the form it sees? And how can a mirror that shows a form expose itself? If [the mirror] did not show itself, but showed what is inside [it] (i.e. the form visible in it), then what is it - not to expose yourself by exposing yourself? What can I say that I am once again astounded, like Majnun, but worse than him? What should I say when I'm walking like him, heading like his camel toward the tribe? What can I say if I am amazed at this camel and constantly wander? My camel is an intuitive recognition, and I am its rider, it is always pleasant for me to go to the rider's tribe. But my tribe is nothing but the Ever-living, Omniscient [God], I will again take the camel and continue to persevere. People who are worthy of their time know about their Eternal Life, and I also know about my God. But not only did I have knowledge of the Ever-Living, but It also gave me enlightenment.

(The ending follows)

notes

Al-asma' al-husna 99 (Arabic) - the most beautiful names: 99 or 100 epithets of Allah.

100 The Holy Hadeeth: "My slave does not stop approaching Me by means of pious deeds until I love him; and when I love him, I will be his hearing and sight and protection and help.-

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With My help, I want him to hear and speak and take and look. " See: Le Recueil des Traditions maho-metanes par Abou Abdallah Mohammad ibn Ismail el-Bokhari. Publ. par M. Ludolf Krehl. V. IV. Leyde, 1908. P. 231.

101 The oath that Ridwan took to Allah. Ridwan (Arabic) - the name of the main angel guarding paradise; bay'at (Arabic) - the oath; as a Sufi term, it means the complete surrender of a disciple to the will of the sheikh-mentor, after this delivery, all instructions of the Sheikh are carried out unconditionally. See: Sajjadi Sayyid Jafar. Decree. op. s. 207-208.

102 That is, the Ridvan oath is observed by God. This is obviously an allusion to Ayat 18 (18) of Surah 48 of the Qur'an: "Allah was pleased with the believers when they swore allegiance to you under the tree."

103 This prophetic hadeeth is narrated from the fourth Caliph Ali ibn Abi Talib in the form: "How happy is the one who has seen me or seen the one who has seen me." See Attar Farid ad-Din Muhammad Ni-shaburi. Decree. op. p. 241.

104 Mustafa (Arabic, lit., chosen) is a male given name, an epithet of the Prophet Muhammad.

Mannun wa salwa 105 (Arabic) - manna and quail. In the Old Testament, Exodus 16 describes in detail how the Lord gave the children of Israel manna and quails. The Qur'an also mentions manna and quail. See: Qur'an, Surah 2, Ayat 54 (57) and Surah 7, Ayat 160 (160). Among the mystics, this expression refers to spiritual food, God's mercies, the wayfarer's camp of amazement (khairat) and his spiritual intoxication. See: Sajjadi Sayyid Ja'far. Decree. op. p. 746.

106 Prophetic hadith : "Speak to people according to their minds."

107 See note 16.

108 "Glory be to me, glory be to me, how great is my dignity" - a saying of the Persian mystic Bayazid Bi-stami. See: Abu'l-Hasan Ali ibn Othman ibn Abi Ali al-Jullabi al-Hujwiri al-Ghaznavi. Указ. соч. С. 327; Massignon L. Essai sur les origines du lexique technique de la mystique musulmane. P., 1954. P. 279 - 286.

109 Abu Sa'id Fadlallah ibn Abi'l-Khair ibn Ahmad ibn Muhammad Mayhani (357 - 440/967 - 1049) - a famous Persian Sufi.

110 A slightly modified form of the saying "There is nothing in my jubba but Allah", attributed to the Persian mystic Abu Sa'id ibn Abi'l-Khair Mayhani. See Asrar al-tawhid.... pp. 58, 262; Nicholson R. A. Op. cit. P. 57, 73. Jubba (Arabic.)- a large outer garment with sleeves such as a vest or camisole, lined with cotton wool between the outer side and the lining.

Kidam 111 (Arabic) - ancient, previous, beginningless eternity, uncreated world. The word "ki-dam", denoting the eternity that existed before the appearance of the created world, before God created the first man - Adam, i.e., an eternity outside the universe, indicates absolute existence, or the existence of God. The antonym of this concept is "Adam" (Arabic), which denotes the non-existence of phenomena and objects in the material world. This ancient eternity, an eternity outside of the created material world (i.e., the absolute existence of God) existed even before God created the material world and man, so it is older, older than the material world. But each person remains in this eternity until his birth, then he comes to our illusory material world, which is non-existence (for only the existence of God is real), and then after physical death his soul returns to God, which means to where it was before the birth of a person and where he himself was in the mind of the Creator. an archetype or prototype. The exception is made by mystics who are sincerely in love with God, and who can achieve divine existence during their lifetime. See: Utas B. A Persian Sufi Poem. p. 171, 199.

Qibla 112 (Arabic) - the direction to Mecca, the side that Muslims face during prayer; the object of worship, the side that the mystic looks at to contemplate God.

Tanzih 113 (Arabic. purification) - proclaiming that God has no equal and does not mix with anyone or anything. Among the Sufis, the term means the purification of the Lord from human attributes in the imagination and in thought, because God is one and only, exists by Himself, is neither substance nor accident, does not settle in the body and has no relation to what is thought of His size and properties. It is not comprehended by the mind and thought, it is not perceived by sight, Its solution is not subject to discussion, Its essence is not connected with the concept of magnitude, and Its attributes are incomparable and incomprehensible, It is a helper to the passionately in love and brings joy to everyone who is sad. See: Sajjadi Sayyid Jafar. Edict. op. p. 259-260.

Ghayb 114 (Arabic) - the hidden, unfathomable divine mystery. Gaib literally means to be absent, hidden, invisible, to be a witness and witness. 'Alam-i ghayb is the invisible world, opposed to the visible world -' alam-i shahada. The invisible world is the world of spirits and pure intelligences, and the visible world is the light and emanation emanating from the invisible. The invisible world rules the visible, and since prophets and saints have access to the invisible world, they can report on the events of the visible world. Prophets and saints can see various images in their dreams: mountains, seas, rivers, plants, animals,

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people, etc. They either hear voices telling them about secrets, or they communicate with various images and learn the truths of the world, as they discover deep secrets. They become aware of both past and future events, and the images in a dream or during visions must be clear and complete, otherwise - if the images are formless and vague - the message from the invisible world does not correspond to the truth. See: Sajjadi Sayyid Jafar. Edict. op. s. 610-611.

In this story, the true power of the sheikh, by the grace of God, appeared for a moment from the invisible, otherworldly world in order to save the sheikh's physical body, and then disappeared again in that world.

115 Husayn ibn Mansur al-Hallaj al-Baydawi (244 - 309/858 - 922) - a famous Sufi who was executed in Baghdad in 309/922.

Baka ' 116 (Arabic, lit., existence, abiding) - existence or abiding in God after the loss of one's own being and spiritual dissolution in It, eternal life in God; the last stage on the path of mystics to God. For more information, see note 257.

Background ' 117 (Arabic, lit., disappearance, death) - the loss of one's own being, the loss of oneself, the loss of one's own "I", the loss of one's individuality, the cessation of becoming, spiritual dissolution in God; the penultimate stage on the path of movement to God for mystics, characterized by complete separation from the material world and the acquisition of true essence through spiritual dissolution in God. For more information about fana', see note 257.

Ana'l-haqq-ya 118 is the Truth, i.e. the creative Truth, the Creator, God-the words of the Baghdad mystic Husayn ibn Mansur al-Hallaj. According to X. According to Ritter, the loss of being (fana') appears in mystical images not only as "becoming annihilated", but also as the dissolution of an individual being into a universal substance (see: Ritter H. Das Meer der Seele... S. 594). Increased metaphysical self-awareness, which can be paraphrased by the formula "I am everything", is associated with the loss of being in the Persian mystical poet Attar (d. 617/1220 or 632/1234), as in the mystics before him. It is precisely in the rejection of the "I", of their own individuality, that mystics feel identical with the Universe. Increased metaphysical self-awareness through identity with the deity, acquired in the loss of being, led individual mystics to such sayings as "I am God" in al - Hallaj and "I am great and how mighty I am" in Bayazid Wistami.

Muftin (al-mufti, 119 Arabic). See note 50.

120 Moreh - yamm (Arabic), bahr (Arabic), darya (Persian) indicates the absolute divine being and its unity, and by the unity of being is meant both the material world of things and phenomena and man. The sea of being consists of many different waves that contain the essence of the sea, but at the same time are not the sea. A drop (Arabic, katre) is an individual human being, first of all the being of a mystic who seeks to dissolve into the divine being. This mystic, having reached the highest stages on the path to God, can, like al-Hallaj, receive the essential characteristics of the sea (- God), but he himself cannot become a divine being or God, just as a drop cannot become a sea.

Ana 121 (Arabic) - the personal pronoun of the 1st person singular I, the beginning of the saying of al-Hallaj "Ana' l-haqq " (I am the Truth).

122 I.e. love.

Hijab 123 (Arabic) - a veil, a barrier between the lover and the beloved, between the mystic and God, as well as the preservation of images in the heart that interfere with the perception of mystical reality. The barrier that prevents the emanation of God and His manifestation before the mystic is things that are opposite to the attributes of the rational soul and have no similarity or connection with it. The first foundation of the veil is four things: the love of wealth, the love of rank, the blind imitation of parents, the violation of divine commandments, and the disobedience to the will of God. Decree. op. p. 311.

Khudur 124 (Arabic, lit., presence) - the stage of approaching God or His presence in the heart of the mystic, if the mystic does not forget about Him, constantly remembers Him and remembers, hiding from the affairs of our world, preparing for the perception of God. Decree, op. p. 321.

125 This refers to the divulging of divine secrets, for which many Sufis have blamed al-Hallaj, because these secrets should be shared with initiates who can understand them, and not with ordinary people who are only excited and confused by them.

Durr 126 (Arabic, lit., pearl) is a term used by Sufis for a submissive mystic in love, who erases the affairs and concerns of our world from his heart while moving towards God, is steady in fulfilling the prescriptions of the mystical path and is ready to sacrifice his existence for the sake of the beloved. See: Sajjadi Sayyid Jafar. Decree. op. p. 381.

127 Abu Bakr al-Siddiq (years of rule 11 - 13/632 - 634) - the first righteous caliph.

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128 Ali ibn Abi Talib - the fourth righteous Caliph.

129 Aisha bint Abi Bakr (d. 58/678) - beloved wife of the Prophet Muhammad.

130 Fatima (d. 11/633) - daughter of the Prophet Muhammad, wife of Ali ibn Abi Talib.

Shari'at 131 (Arabic) - religious laws or regulations established by the Qur'an and Sunnah; the initial stage of the mystical path.

Taryakat 132 (Arabic) - the way, method or method of mystical knowledge of the truth or the Sufi way of knowing the truth. In a broad sense, tariqa is a method of translating religious law into Sufi practice.

133 Uwais al-Qarani ibn ' Amir (I c. x./VII c. A.D.) - a contemporary of the Prophet, an ascetic whose arrival from Yemen is said to have been predicted by the Prophet. He was not personally acquainted with Muhammad, did not have any Sufi mentor, and went through the stages of perfection with the help of the spirit of the Prophet. Uwais was a camel driver, wearing old clothes, sewing them together from scraps collected from garbage dumps.

134 Ibrahim ibn Adham (d. between 160/776 and 166/783) - ruler of Balkh who became an ascetic. He turned to asceticism, leaving all his possessions behind. It is reported that when he came to the steppe and saw his shepherd, he took his felt clothes and hat, and in return gave him his brocade one. Decree, Op. pp. 41-43.

Hirka 135 (Arabic) - clothing made from rags and rags. See note 78.

136 See note 8.

Tawk 137 (Arabic) - a metal hoop, a collar worn around the neck of a criminal.

Shath 138 (Arabic, plural shathiyat) - ecstatic utterances uttered by a Sufi at the moment of exaltation and associated with his increased metaphysical self-consciousness, with the fact that he renounces his "I", from his own individuality and feels identical with the Universe. See also note 42.

Wasl 139 (Arabic) - connectedness, connection with the beloved, unity of true reality. When connected to the True One, the lover sees nothing but the True One and turns away from himself. Connectedness is a close connection with the beloved. In order to experience the happiness of connectedness, the aspirant for connectedness with his beloved must strive to attain rendezvous with Him and endure the difficulties of the mystical path. Decree. op. s. 786-787.

140 On the Sufi site of Faqr (Arabic) - poverty, need, see note 17.

141 Abu Muhammad Sahl ibn Abdallah at-Tustari (d. 283/896) was a famous theologian and mystic who had the ability to perform miracles and uttered ecstatic sayings. See: Abu l-Hasan Ali ibn Othman ibn Abi Ali al-Jullabi al-Hujwiri al-Ghaznawi. Edict. op. p. 175-177; Jami Abd ar-Rahman. Decree, Op. pp. 66-68.

Fard 142 (Arabic, lit., one, only, plural: afrad) is the lowest rank in the Sufi hierarchy of saints.

Qutb 143 (Arabic, lit., pole, plural of Aktobe). See note 81.

144 Allusion to the 1st Ayat of the 111th Surah of the Qur'an: Tabbat yada Abilahabin wa tabba-May both of Abu Lahab's hands be lost, and he himself be lost!

145 Allusion to the 1st ayat of the 112th Surah of the Qur'an: Kul huwa 'Llahu ahadun-Say:" He-Allah-is One."

146 See note 144.

Abu Lahab 147 (lit, father of the flame, d. 2/624) is the nickname of Abd al - Uzza ibn Abd al-Muttalib, the uncle and one of the main enemies of the Prophet Muhammad.

148 See note 145.

Kadim 149 (Arabic, lit., ancient, eternal) - the absolute, God, an epithet of God, since He is associated with the ancient, beginningless eternity, with the uncreated world (kidam). See note 111.

150 Title of the 112th Surah of the Qur'an.

151 Ibn Arabi Muhyi ad-Din Muhammad ibn Ali at-Ta'i al-Hatimi (560 - 638/1165 - 1240 Jami ' abd ar-Rahman is a famous Muslim mystical philosopher, the founder of the doctrine of the unity and uniqueness of being. Decree. op. pp. 546-555; Brockelmann S. Geschichte der arabischen Litteratur. Supplement-bande. Bd. 1. Leiden, 1937. S. 790 - 802; Corbin H. L'imagination creatrice dans le soufisme dTbn 'Arabi. P., 1958.

Ahl-i kashf 152 (Persian-Arabic, lit., people before whom the veil is opened or lifted, people of revelation) - chosen mystics who, with their speeches and hearts, recognize and confirm the existence of God and His unity due to the fact that there were no veils and barriers between them and God and therefore they can see God in person. These mystics have overcome all the barriers that separated them from God and have reached the stage where they can see Him and meet Him. See: Sajjadi Sayyid Ja'far. Decree, Op. p. 168.

153 See note 88.

Nukte 154 (Arabic) - dot. The Sufi point indicates true unity, because its movement in the orbit leads to the appearance of the diversity of the world and to the appearance of individual differences in things. From toch-

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ai produces thousands of shapes, images, circles, and objects. Thanks to the point, the circle of being moves, and in it itself the divine essence and greatness manifest, it becomes a place of contact between eternity and eternity, the hidden and visible with one's own eyes, spirit and soul, the sensual material world and the invisible hidden otherworldly world - the higher world of ideas, loving God and beloved by Him. See: Sajjadi Sayyid Jafar. Edict. op. p. 388, 391, 770-771.

Da'upe 155 (Arabic) - circle, circumference. This is the station of love and the world of being, which is set in motion by the point in the middle of the circle, which also means the heart. See: Sajjadi Sayyid Jafar. Decree. op. s. 380-381.

156 Najib ad-Din Ali ibn Buzgush Shirazi (594 - 678/1198 - 1279 Shaikh of Shiraz, a follower of the founder of the Suhrawardiyya order, Shaihab al-Din Abi Hafs Omar ibn Muhammad al-Suhrawardi. Decree. op. p. 473-474.

157 See note 37.

'Ilm-i khal 158 (Arabic. - Persian) - the science of the spiritual states of the Sufi. This means that a Sufi should monitor and control his spiritual states, which may increase or decrease at any given time. Each spiritual state has its own norms of behavior during each moment, which the Sufi must know and observe, and he must also take into account the parking lot in which he is currently located. The quality of all mystical states depends at every moment on divine prescriptions. Therefore, those who constantly monitor the manifestation of their spiritual states and observe the rules of behavior that correspond to this state at this Sufi stage at this moment in time, achieve perfection and become saints. For those who neglect these rules, the path of movement to God can be interrupted. Travelers have different abilities on the path to God: some understand the changes in their state from moment to moment, understanding the difference between their current state and the one that was in the previous moment; others feel the difference between states only every hour, and still others - only the next day. Only by understanding his mystical state at any given moment will the Sufi be able to submit to God. In other words, the science of spiritual states is the abandonment of one's wills, desires, and meditations for the sake of the Supreme and the constant observation of one's mystical state. Decree. op. s. 590-591.

Istigrak 159 (Arabic, lit., immersion, drowning) is a Sufi term meaning either immersion in the sea of the soul, or immersion in the sea of secrets, or in the sea of recognition of the unity and oneness of God, or in God himself. This immersion most often occurs when a Sufi is in a state of constant repetition of the names of God (dhikr), when, going deeper into this state, he pays attention only to Him and does not notice himself at all. The concept of istigrak is sometimes used to refer to the important Sufi state of fon' - the cessation of becoming, the loss of one's own" I", one's own being, oneself, one's individuality; sometimes it is compared to the dissolution of a drop in the sea. See: Sajjadi Sayyid Ja'far. Edict. op. p. 86; Ritter H. Das Meer der Seele ... S. 590-591, 594.

160 That is, our achievements, the degrees we have gained on the path to God are not comparable to yours.

161 Allusion to the 86th(84th) ayat of the 17th Surah of the Qur'an: Kul kullun ya malu 'ala shakilatihi farabbukum a'lam biman huwa ahda sabilan-Say:" Everyone walks in his own image, and your Lord knows best those who are more direct than the path."

162 See note 161.

163 Allusion to ayat 29 (29) of Surah 55 of the Qur'an: Yas'aluhu man fi 's-samavati wa' l-ardi kulla yau-min huwa fi sha'nin-Those in the heavens and on earth ask Him; every day He is busy.

164 See note 111.

165 Malik ibn Dinar Abu Yahya (d. 123/740, 129/746, 130 or 131/748-749) was an ascetic Muslim saint.

166 That is, he was reliable and hardworking.

Sukhbat 167 (Arabic) - communication, partnership, community, community. Among Sufis, this term is an antonym for the word "wahdat" - uniqueness, isolation - and is considered the etiquette of the Sufi path. There is even a tradition that every orthodox person should communicate with people, endure their annoyance, become attached to them-and this is preferable to solitude. Many travelers did not reach their destination, because they did not know the society of Sufis. But all the rules of conduct and diligence are necessary in order for the traveler to be worthy of the wise society of Sufis. Once you become worthy of this society, you should say little, especially if you are not asked. See: Sajjadi Sayyid Ja'far. Decree. op. s. 525-526.

168 Khidr (Khadir, Khizr) is a legendary figure in Islam, presented mainly as a prophet. Some commentators believe that Khidr is a servant of God, others identify him with Ilyas, and others with the Holy Spirit.

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Musa. According to legend, he drank the living water and since then appears before the saints to introduce them to the high secrets. Ayats are associated with Khidr 59(60)- 81(82) 18-th surah of the Qur'an.

169 Allusion to the 64th(65th) ayat of Surah 18 of the Qur'an: Fa-wajada 'abdan min' ibadina ataynahu rahmatan min 'indina wa' allamnahu min ladunna ' ilman - And they found a slave of Our slaves, to whom We bestowed mercy from Us, and taught him Our knowledge.

170 This story interprets the Qur'anic account of Musa's journey with a young man to the "confluence of the two seas", when he meets a slave of the Lord's servants who has received knowledge from Him and is identified by Qur'anic commentators as Khidr. Khidr allows Musa to continue the journey with him, but makes a condition that Musa does not ask him about the motives of his actions. This is followed by a description of Khidr's three seemingly destructive actions. At the level of speculative theology, Khidr personifies an inner, spiritual, religious idea as opposed to Musa, who represents its external aspects, and this concept is directly related to the identification of Khidr with "a slave of Our slaves, to whom We have bestowed mercy from Us and taught him Our knowledge" (Qur'an, Sura 18, Ayat 64 (65)). According to A. Schimmel, saints as unconscious instruments of God's incomprehensible will sometimes perform actions that look like obvious destruction, although they are intended to improve the situation of people: in such cases, these saints are like Khidr, the prototype of saints, whose three seemingly destructive actions were described in the Koran. The Triumphal Sun. A Study of the Works of Jalalod-din Rumi. N.Y., 1993. P. 316.

171 Yusha-this name is assumed to be identical with Yasuya, or Jesus. This is Joshua. In the Old Testament tradition, the assistant and successor of Moses, who led the conquest of Canaan by Israel. Joshua is first described as a" young helper of the highest rank, " a servant of Moses. In the Qur'an (Surah 18, verses 59 (60) -63 (64)) this young man is mentioned without a name as a companion or servant of Musa.

172 Dhu 'n-Nun al-Misri Abu' l-Faid Sauban ibn Ibrahim (d. 245/860) - one of the earliest famous Sufis. Decree, Op. pp. 32-37.

Dinar 173 (Arabic) - gold coin.

Dirgem, dirham 174 (Arabic) - silver coin.

175 Karun (the biblical Korah son of Yitzhar, mentioned in Numbers 16) - A Quranic character, a contemporary of Musa, known for his wealth, greed and arrogance. The story of Qarun is found in the Qur'an, Surah 28, Ayat 76 (76) -82 (82), and his name is also mentioned in Surah 29, Ayat 38 (39) and Surah 40, Ayat 25 (24). For his sins and arrogance, he was swallowed up by the earth. According to legend, Karun was the richest man who ever lived and could turn any things and objects into jewels thanks to his knowledge.

Khusravi 176 (Persian) - a type of old money in medieval Iran, minted according to legend by King Khusrav (Khosrov).

177 See note 86.

178 See note 79.

Ahl-i Batin 179 (Arabic. - Persian) - people initiated into the secret esoteric and mystical knowledge, who managed to pass the mystical path of movement to God (suluk).

Ahl-i dil 180 (Arabic. - Persian, lit., bold, energetic, generous). Among Sufis, it means people whose hearts are illuminated by the divine rays, people who have realized the hidden reality of things and phenomena, who have abandoned ordinary life and are striving for eternal peace, those who are allowed to express their ecstatic state in any words. See: Sajjadi Sayyid Jafar. Decree. op. s. 165-166.

181 Shihab ad-Din Abu Hafs Umar ibn Muhammad al-Suhrawardi (539 - 632/1145 - 1234) - Sufi sheikh, theologian of the Shafi'i school, founder of the Sufi order Suhrawardiya.

Riyadat 182 (Arabic, lit., abstinence, mortification of the flesh, severity) is a Sufi term that means enduring the difficulties of the mystical path associated with the purification of the soul. The term indicates the fear that is present in the hearts of mystics, because, despite worshipping God, they do not manage to get rid of the seduction and wonder of this world, they do not manage to suppress the lusting soul, and therefore they will not be accepted by God. This means that every traveler must suppress his sensual soul as he moves towards God. Therefore, riyadat is the training of the soul and training it to the difficulties on the path to God. See: Sajjadi Sayyid Ja'far. Decree. op. s. 437-438.

183 In meaning and size, the word sullaq (Arabic, plural from salik) is suitable here - travelers going to God, but Arabic and Persian dictionaries do not give such a form of sets, numbers from salik. Reading this word as salak (Persian) - a bar, ingot of gold or silver does not give a satisfactory understanding of the text, and also violates the poetic size of the poem.

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184 Beginning of the 1st (1) ayat of Surah 17 of the Qur'an, describing Muhammad's nocturnal journey from Mecca to Jerusalem, which, according to traditional Muslim beliefs, is considered a miracle.

185 Allusion to Ayat 14 (14) of Surah 6 of the Qur'an: Kul: a ghayra 'Llahi attahizu walyan fatiri' s-sa-mawati wa 'l-ardi wa huwa yut'imu wa la yut'amu-Say:" Is there anyone other than Allah, the Creator of the heavens and the earth? land, will I take the patron saint? He feeds, but They don't feed Him."

186 See note 18.

187 Majun Qays ibn al-Mulawah al-Amiri-a semi-legendary Arabic poet (second half of the seventh century) of the Umayyad era from the Amir tribe, who went mad for love, and was madly in love with Laila. Legends about the love of Majnun to Laila were widely spread in the literatures of the Near and Middle East. See: Krachkovsky I. Yu. Early history of the story of Majnun and Laila in Arabic literature / / Krachkovsky I. Yu. Selected Works. Vol. II. Moscow-L., 1956. pp. 588-632; Asadullaev S. " Laili and Majnun"in Farsi-language poetry. Dushanbe, 1981.

188 Sufi dance is given a mystical meaning: it is a special, strictly regulated movement, performed under certain conditions and having one or another hidden meaning. Often the dance indicated the mystic's progress toward perfection. Imperfect dance leads to vice, but not every movement of perfect people is a mystical dance. The need for dance is caused by the fact that the human soul, like a bird, strives upward in order to escape from the body's cell. If the soul bird has enough strength, it will break the body cage and fly away, but if it does not, it will travel with the cage and will not be able to fly high, because the cage will pull it down to the ground. In the Sufi schools and orders that allowed mystical dancing during musical hearings, there were different rules for its performance, violating which the Sufi did himself more harm than good. See: Sajjadi Sayyid Jafar. Decree. op. s. 423-424.

Lan tarani 189 (Arabic) - you won't see Me: The words of the Lord addressed to Musa (ayat 139 (143) of the 7th Surah of the Qur'an).

190 Allusion to Ayat 139 (143) of the 7th Surah of the Qur'an, which tells about Musa's desire to look at Allah, but Allah does not show himself to Musa, but opens the mountain, turning it to dust, thereby saving his Prophet, because no one, not even the prophets and angels, is able to withstand the sight of the Lord.

191 See note 88.

192 Hijaz is a region in Arabia with the Muslim holy cities of Mecca and Medina.

Bade 193 (Persian) - wine. A term often used by Sufi Persian poets to refer to the weak love inherent in immature, untrained people at the beginning of the mystical path, as well as to indicate the love excitement caused by the continuous radiance of divine beauty and divine attributes. See: Sajjadi Sayyid Jafar. Decree. op. s. 177-178.

Bast 194 (Arabic, lit., extension) - the spiritual state of a Sufi, which is a joy that overflows the heart of a mystic and hopes for the mercy of God, for His "letting go". Kabd (Arabic, lit., contraction) - the spiritual state of a Sufi, which is a contraction, contraction of the heart, grasping it by God, caused by anxiety, surprise, fear, sadness. The expansion of the heart is associated with the hope of the mystic, with divine phenomena and influences. The grasping of the heart is caused by the veils and attributes of the sensual soul, followed by the letting go of the mystic's heart when God shows him His beauty and attributes. The state of kabd comes after the Sufi passes through the state of fear, and baet-after the state of hope. In other words, kabd is the manifestation of the attributes of the soul that separates it from the heart, and baet is the lifting of the veil of the soul in front of the heart, as a result of which there is an expansion, i.e. joy, joy of the heart. In Persian Sufi poetry, the antithesis "bast wa kabd "(expansion and contraction)was widely used to indicate the joy and despair of a Sufi in the process of mystical knowledge. Decree. op. s. 194-196, 634-636.

195 Allusion to the famous Arabic expression: al-jununu fununun (lit. madness - art) "everyone goes crazy in their own way.

196 See note 70.

Nazar 197 (Arabic, lit., gaze, vision, contemplation, observation) is a Sufi term that indicates the attention of God to the Sufi during the latter's mystical movement to God and the attention of the servant of God to the Lord. This contemplation or contemplation is of two kinds: human and divine. Human contemplation is the contemplation of oneself by those who go to God, and the divine occurs when God looks at the Sufi; but the divine gaze will not penetrate the heart of the mystic until the Sufi refuses to contemplate himself and people. See: Sajjadi Sayyid Ja'far. Decree. op. s. 762-763.

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