V. A. DROZDOVA-foreword, translated from Persian and comments

The famous Persian Sufi poet of the Timurid era (807-907/1405-1502) Nizam ad-Din Mahmud ibn Hasan, nicknamed Da'i Ila'llah and known as Shah Da'i-yi Shirazi (810-870/1407-1466), was born in Shiraz, where he lived all his life. The Da'i genealogical chain is connected with the Shiraz descendants of the fourth righteous Caliph Ali ibn Abi Talib (reigned 35-40/656-661) and goes back to the eldest son of the latter, the second Shiite Imam al-Hasan ibn Ali Abu Muhammad al-Mujtab (d. 49/669). The title is Da'i (lit. The "Summoner" refers to the dynasty of Ali's descendants, known as Sadat-i Talibiyyeh, which ruled in Mazandaran and Gurgan from the third century x (IX century) .1

The first representative of this local dynasty was Hasan ibn Zayd, called Da'i, who lived in Ray, and then took possession of Mazandaran and Gurgan (the years of his reign 250- 270/864-883/84). He was succeeded in Tabaristan by Muhammad ibn Zayd (270-287/883-900) for 17 years, and after him, from 301 to 304 (913/14-916/17), Gilan, Tabaristan and part of Gurgan were ruled by another representative of Sadat-i Talibiye named Abu Muhammad Hasan ibn Ali al-Utrush, called Nasir-i Kabir. Then he was succeeded by his son, Da'i-yi Saghir Hasan ibn Qasim, who ruled until 316/928. It is not known when this dynasty moved from the north to the south of Iran, but since Shah Da'i belonged to it, he took this title and began to use it as a poetic pseudonym in his poems. His second poetic pseudonym Nizami or Nizami-yi sani (second Nizami) Da'i used much less often. In addition to writing poetry, Da'i spent his entire life preaching and instructing people, as well as teaching his students Sufi practices.

Shah Da'i was born in Shiraz and after studying the usual religious sciences, the rules of performing religious rites (adab) and other sciences common in his time, especially Muslim jurisprudence-Sharia, entered the mystical path, entrusting himself to the Shiraz Sheikh Murshid ad-Din Abu Ishaq Bahrami (d. 841/1437-38 or 851/1447) who was a disciple and follower of the founder of the Nimatullahiyah Sufi order, Shah Nimatullah ha Wali Kirmani (d. 834/1431) and the head of the Nimatullahiyah Sufi order in Shiraz. Murshid ad-Din encouraged Da'i to visit Nimatullah Wali, who lived in the village of Mahan in the vicinity of Kirman. On this journey, undertaken by Shah Da'i in his youth (before 834/1431), the poet managed to receive a khirka (Sufi cloak of blessing) from the hands of the head of the Nimatullahiyah order and thus have the right to teach and instruct himself. Masum Ali Shah, Naib al-Sadr (d. 1344/1925), describes the journey of Shah Da'i to Kirman to Ni'matullah Wali in detail in his essay "Tara'ik al-haqa'ik" ("Paths of Truth") 2.

After the death of Sheikh Murshid al-Din, he took his place and spent more than 30 years preaching and instructing people in Shiraz until the end of his life. But he spent most of his time writing poetry and composing his many treatises in Persian and Arabic until his death on Thursday, the 22nd of Jumad 'l-ula 870 AH (January 1466). Shah Da'i had a son named Mir Qasim, who died in 920/1514 and was buried in the city of Qasim. Mir Qasim, at his father's direction, collected the Diwan of his poems in 865/1460-61.

In the 15th century, Sunni-Shiite tensions increased in all areas of Iran. If in Iraq, Azerbaijan, partly in West Khorasan and the states of the Caspian Sea coast, Shiites were widespread and stronger, then in Fars, Kirman, and Khorasan

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From Transoxiana to the Punjab border, the majority of the population was Sunni. At this time, Shiraz was an important center of religious studies, such as hadith, tafsir, and scholastic theology (kalam). Sufism was also widespread in the 15th century in Central Asia, especially in Transoxiana, Iran, and Iraq. The fundamental contradiction between Sunnism and Shiism began to manifest itself in Sufism especially in this century. Thus, the Naqshban diyah order in Transoxiana adhered mainly to the Ash'arite school of speculative theology, interpreting the tenets of Islam based on reason, recognizing the family of the Prophet (ahl-i bayt) and bringing the caliphate to the eldest son of the fourth righteous Caliph Ali ibn Abi Talib and his wife and daughter Fatima (d. in 11/632-33), the second Shia Imam al-Hasan ibn Ali Abu Muhammad al-Mujtab (d. 49/669), and the order of Nimatullahiyah linked the spiritual chain of its sheikhs with the eighth Shia Imam Ali ibn Musa ar-Rida (d. 203/818). In Iran, in the IX/XV centuries, there were three most influential Sufi orders: the Safaviyya in Arde-bil, founded by Safi ad-Din (650-735/1252- 1334), Nurbakhshiyah with centers in Rey and Iraq, headed by Sheikh of the Kubrawiyyah Shia order Muhammad ibn Muhammad ibn Abdallah Nurbakhsh (795-869 / 1393-1465) and Nimatullahiyah with its center in Kirman, founded and headed by Nur ad-Din Nimatullah Wali (d. 834/1431). Mirza Shahrukh ibn Timur (779-850/1377- 1447 807-850/1404-1447), son of the founder of the Timurid dynasty, persecuted the Safawiyah and Nurbakhshiyah orders, but showed leniency towards Nimatullahiyah. The Timurid emirs themselves, their children, and most of the scholars of Herat were Hanafi Sunnis and members of the Sunni Sufi Naqshbandiyah order. As for Shiraz, according to the Iranian scholar Ali Asghar Hikmat, it was one of the main centers of various religious trends and trends, and the population of Shiraz tolerated all religious trends and theological and legal schools, not allowing bloody strife between them. 4

Shah Da'i avoided praising sultans and emirs and vilifying poets. The only exception is an elegant poem (mesnevy) "Zayl-i Shahnameh "("Supplement to the Shah-namah"), written in praise of Sultan Abu l-Izz Abdallah, the compiler of the text of the poem" Shah-namah "("Book of Kings") Firdausi (323 or 324/935-36 - 411/1020 or 416/1025). According to most researchers, this highly praised person is none other than Timurid Mirza Bai-sungur (d. 837/1433), who compiled the lists of "Shah-nameh" in 829/1426. According to Ali Asghar Hikmat. Shah Da'i was an adherent of Shafi'i Sunnism, while at the same time praising the twelve Shi'ite imams, whose praise follows his words about the superiority of the four righteous caliphs and companions of the Prophet .5 It can be assumed that Da'i's spiritual mentor in the field of hadith was the famous Sunni scholar of the Shafi'i religious and legal school, a specialist in Hadith, poetry and history Shihab ad-Din Ahmad ibn Ali, known as Ibn Hajar al-Asqalani (773-852/1371-1449), who lived all his life in Cairo, with whom Shah Da'i never met, but who became the object of his praise 6 . It is clear from Da'i's poems that he did not favor either Sunnism or Shiism, that is, his Sunni and Shiite sympathies were balanced and balanced. As for the Sufi sympathies of Shah Da'i, despite the fact that he became a disciple and follower of Nimatullah Wali, and his mentor was the sheikh of the Nimatullahiyah order Murshid Abu Ishaq Bahrami, the poet showed interest in the Safavid Sufis of Ardabil and the Sufis of the Qadiriyah order of Asia Minor .7 As the publisher of Kulliyat Da'i, the Iranian scholar Dabir Siyaki, points out, the poet did not limit himself to a narrow framework, but subordinated his work to a high idea: being a follower of the Sunnah, recognizing the priority of the four righteous caliphs, he at the same time praised the Prophet Muhammad, his daughter Fatima and twelve Shiite imams; his poems also contain praise of the Prophet Muhammad, his daughter Fatima, and among the companions of the Prophet, the family of the Prophet, and the great sheikhs, the unity and oneness of God is proclaimed. In addition to honoring and recognizing Nimatullah Wali, Nizam ad-Din Da'i studied the works of the Persian Sufi poet Jalal ad-Din Rumi (604-672/1207-1273), imitating him especially in writing his mesnevis: like Rumi Da'i in his poems, especially in ' Ishq-nam (The Book of Love) He speaks vividly and passionately, expressively explains the subtleties of mystical knowledge, introduces stories and parables in the style of " Masnavy-yy ma'navy "("Spiritual poem") Rumi 8 . A feature of Shah Da'i's worldview is the breadth of his Sufi orientation and refusal to express sympathy for a particular religious and legal school (madhhab) or any one Sufi order or movement,

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This is due to the Da'i's attraction to the essence of mysticism and its recognition of the unity and oneness of God.

All of Nizam al-Din Da'i's poems, poems, and prose treatises contain references to and explanations of mystical problems and stages of the mystical path. His ghazals and qasids, although they continue the tradition of former mystics, including preaching, exhortation, and the search for truth at Sufi stages, but they pay special attention to such mental states as attraction by God (jazbe) and passion (shawk); using Dervish and Qalandari expressions, it conveys the power of oneness and oneness of God. He wrote his works in Persian and Arabic, as well as in the local Shiraz dialect of Persian, which is now not preserved and therefore incomprehensible to modern Iranians. Among his Persian poems there are mesnevis, ghazals, tarjibandas, rubayas, qasidas, individual bayts, and among the Arabic ones-qasidas, kita, and mulamma 9 . The total volume of his poem "Kulliyat", published in Tehran in 1339/1961, is 13,661 beits. Dabir Siyaki believes that in writing qasida, Da'i followed the remarkable Persian poet Shams al-Din Hafiz (726-791 / 1325-1389), in writing Mesnevi - Jalal al-Din Rumi, in writing tarjibands-the Persian Sufi poet Sheikh Fakhr al-Din Iraki (610-688 / 1213-1289), and in writing Ghazals, he used the following words: custom style. According to Ali Asghar Hikmat, the poet's mesnevis are written in their own style, which does not depend on the five (hamse) Nizami Ganjavi (535- 606/1140-41-1209), "Masnavi" by Jalal al-Din Rumi or " Shah-nameh "("Book of Kings") by Abu l-Qasim Firdausi. So, in the text of mesnevi, the poet introduced other genre forms of poetry, for example, ghazal and kasidu. The Mesnevi Zayl-i Shah-nameh ("Supplement to the Shah-nameh"), written by Ali mutakarib in praise of Sultan Abu'l-Izz Abdallah, is the only panegyric in the poet's Divan. The poem first praises Firdausi, and then Sultan Mirza Baysunqur, who collected lists of "Shah - nameh" in 829/1426 .10

Первый том "КуллИйата" Низам ад-Дина Да'и составляют шесть поэм (месневи) под названием "Машахид" ("Места проявления [Бога]"), "Гандж-и раван" ("Сокровище души"), "Чахар чаман" ("Четыре лужайки"), "Чихил сабах" ("Сорок утр"), "Чашме-йи зиндаганй" ("Источник жизни") и " Ишк-наме" ("Книга любви"). В каждом месневи поэт объяснял какую-либо мистическую тему, в том числе различные духовные этапы и психические состояния суфиев, такие как удовлетворенность (рида'), покорность (таслим), признание единства и единственности Бога (таухид), упование на Бога (таваккул), любовь ('ишк), страсть (шаук), концентрация внимания (таваджджух), раскаяние (таубе), отказ от мира (тарк), довольство малым (кана'ат), отделение от внешнего мира (таджрид), потеря собственного бытия (фана'), причем в некоторых поэмах в текст месневи вводятся газели и кита.

Самое раннее по времени написания месневи "Машахид" объемом 573 бейта было закончено в 836/1432-33 г., когда поэту было 26 лет. Это сочинение, описывая мистическую реальность проявления Бога в мире, рассматривает такие вопросы и категории, как удовлетворенность, покорность, упование на Бога, признание единства и единственности Бога, и каждая глава (машхад) завершается изящной и выразительной газелью.

Второе месневи "Гандж-и раван" объемом 774 бейта, законченное в 841/1437-38 г., содержит десять глав, каждая из которых завершается притчей (мисал) и рассказом, заключающими в себе этические и мистические идеи.

In the third mesnevi, "Chahar Chaman", which includes 910 beits and was completed in 842/1438-39, the poet elegantly and fascinatingly explains how to achieve mystical reality (haqiqat). Here we meet the ideas already familiar to Persian Sufi literature that all things in the world are the place of manifestation (mazhar) of God, and the traveler, after a hard search for God, renounces everything, turns his eyes to himself and seeks God in himself, trying to leave the multiplicity of the world and achieve uniqueness. The most striking example of such a search is known from the poem "Mantik at-tayr "("The Language of Birds") by the famous Persian Sufi poet Farid al-Din Attar (d. 617/1220 or 632/1234), in which thirty birds, led by a hoopoe, go in search of their Simurgh king, and when they reach a mystical reality then they see that except for the thirty birds, i.e., themselves, there is no one.

Shah Da'i elaborates on this theme by describing four meadows, each with four roses and two beautiful birds, while the Sufi who seeks mystical reality moves from one rose to another and from one bird to another, driven by a passion for God. The rose listens to the voice of passion, responds and passes the traveler to another rose, and the birds are willing to point

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his path is across the lawn. This mystical path ends in the fourth meadow with a nightingale, which shows passion the path to mystical reality. The idea of the poem is that the sensual soul (nafs) is subject to passion and that there is nothing in the world but God, and all these names: "you", "I", "he" - are types of manifestations of God, and apart from Him - God - nothing else exists.

The fourth Mesnevi, Chihil Sabah (763 bayt), completed in 843/1439-40, explains the steps of the mystical path (su luk) that must be followed during the forty mornings in order to reach the mystical reality, such as preparing for ecstasy or attempting to reach ecstasy (tawajud), seclusion or withdrawal from the world of Suzlatvision of God by concentrating attention and thoughts on one's heart, in which God is present (murakaba), high aspiration (himmat), loss of one's own existence (fana'), poverty (faqr). Each "morning" contains an explanation of some one mystical concept.

The fifth poem, Chashme-yi Zindagany (768 bayts), completed in 856/1452, consists of seven chapters or drops (rashkhe) and it describes the attributes of man as the essence of the world: man as the vicar of God on earth (hilafat), eternal life in God (baka'), the spirit of man, the unity of man and the world. Each chapter ends with tarjiband and kasida.

The last, sixth poem of Da'i 'Ishq-nameh (1,666 bayts), completed in 856/1452, is the culmination of the poet's work. The poem is full of high and subtle thoughts and is entirely devoted to mystical love and its attributes. It describes the essence of love, the light of love, the wonder caused by love, and the enlightenment from knowing love, and each chapter (su han) contains three illustrative stories. English Iranist J. R. R. Tolkien Baldick remarked that if we turn to the poet Da'i, a disciple of the stern Nimatullah Wali, founder of the orthodox order of Nimatullahiyah. then you face some conservatism. His poem 'Ishq-nameh' contains stories with examples of earthly love as an initiation into divine love, but shows a strong hostility to Qalandars, in contrast to which the power of the Sufi sheikh is extolled."

The second volume of the Kulliyat includes five verse "Divans": "Qudsyat "("Sacred Words") with a volume of 846 bayts, " Varidat "("Incoming truths") with a volume of 2613 bayts, " Sadirat "("Emerging truths") with a volume of 1326 bayts, "Suhan-i taze" ("New Speech") with a volume of 1067 bayts and" Faid-i mujaddad "("Renewed Mercy") with a volume of 2352 bayts. The first three Divans were written before 865/1460-61, as the poet himself pointed out in the introduction to them, and the last two-after this date. Obviously, the first "Divan "is called" Kudsiyat " because his poems do not touch on the vices of human nature and the sensual soul. The second Divan is called Varidat, because the poems of this collection entered his heart from the words of divine revelations and through suggestion became his own thoughts, while the poems and poems of the Sadirat collection were written for the purpose of educating the sensual soul and guiding other people.

Сборник "Кудсийат" включает в себя газели и несколько поэтических произведений о суфийских этапах (макамат) и других вопросах мистики. После этих газелей следуют кита, рубай и несколько стихотворений в восхваление Пророка и его семьи, великих шейхов суфизма, а также молитвы. В этом сборнике отчетливо видны религиозные убеждения и взгляды Низам ад-Дина Да'и.

"Варидат" включает в себя несколько частей. Первая часть - это сборник газелей, содержащих основы мистики, затем следует сборник кита, в которых поэт почти не говорит о каждодневных жизненных проблемах и частных вопросах, но каждое кита - это законченное произведение, содержащее общую религиозную проблему и мистическую идею, например, исповедание единства и единственности Бога, восхваление Бога, мистическое знание, этические наставления, а также хронограммы смерти людей, причем каждое кита было придумано по какому-либо поводу. Далее следуют рубай, каждое из которых содержит какую-либо суфийскую мысль. Рубай Да'и написаны в стиле сочинителей рубай VIII/XIV в. с таким же порядком слов и выражений. После собранных вместе отдельных бейтов помещено несколько тарджибандов под названием '"Ара'ис ат-тарджи" ("Новобрачные тарджибанды"), каждый из которых представляет собой изящное стихотворение о мистических этапах и стоянках и о своих мистических переживаниях; написаны они в стиле Фахр ад-Дина Ираки. Затем следуют семь касыд, названных "Саб'а- йи саййаре" ("Семь планет"). Несмотря на то, что в 9/15 г. в Фарсе касыды уже не

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пользовались популярностью, Да'и написал их в стиле касыд Хафиза. Касыды Да'и пронизаны идеями бедности (факр), вкусом мистики и не содержат восхвалений или порицаний султанов и правителей. В сборник "Варидат" входят также "Диван" арабских стихотворений, стихотворения муламма', представляющие собой газели и кита, различные месневи, посвященные объяснению суфийских проблем или ночным молитвам, а одна поэма - "Зайл-и Шах-наме" ("Дополнение к "Шах-наме") - в восхваление Султана Абу 'л-Изз Абдаллаха; книга траурных элегий (китаб ал-мараси), включающая несколько тарджибандов с оплакиванием шейхов и один - на смерть своей супруги.

Книга "Садират" содержит газели с мистическими наставлениями и кита, описывающие суфийские проблемы, а также два кита-хронограммы. Диван "Кан-и малаахат" ("Кладезь изящества") состоит из газелей, тарджибандов, кита и целиком написан на древнем ширазском диалекте. На этом же диалекте написаны и поэма "Си гуфтар" ("Три беседы"), составленная в объяснение трех ступеней восхождения по мистическому пути: шариата - религиозного закона, или первой ступени мистического пути; тариката - мистического метода, или второй ступени мистического пути и хакиката - мистической реальности, или третьей ступени мистического пути.

The collection of poems "Sukhan-i Taze" consists of ghazals, kita, rubai and individual bayts. The book "Faid-i mujaddad" is the last work of the poet, which is a "Divan", which includes collections of Ghazals and kita in Persian and Arabic, as well as rubay and individual bayts. There are chronograms among the whale.

In Da'i's prose preface to the second group of his Divans, written in 865/1460-61, he points out that this year, when he was 55 years old, the Divan was rewritten by his son. Therefore, it is most likely that Shah Da'i wrote two of his Divans-Suhan-i Taze and Faid-i mujaddad-after this date.

Nizam ad-Din Da'i also composed prose treatises in Arabic and Persian, some of which were published in India, and most of them are scattered in major libraries in Iran and other countries. In various sources that report on the life and work of Da'i, from 20-25 to 38 of his treatises are called. The most frequently mentioned treatises are: 1. Commentary on the Sufi poem "Gulshan-i raz "("Flower Garden of Secrets") by the Sufi poet and writer Mahmoud Shabistari (d. 730/1320)" Sharh bar Gulshan-i raz musamma ba Nasa'im-i Gulshan "("Interpretation of the" Flower Garden of Secrets", called "Blows of the "Flower Garden""2. Sharh bar Masnavi-yi Maulawya-yi Rumy ("Interpretation on the Masnavi of Jalal al-Din Rumi"); 3. Kitab mahadir as-sayr fi ahwal khair al-bashar "("The Book of Travelers in search of the best of men" (i.e. Muhammad. - V. D. )); 4. "Khair al-zad" ("The best of supplies"); 5. "Bayan wa' ayan fi ' l-haka'ik "("Explanation and vision of mystical truths"); 6. " Jawahir al-kunuz "("Pearls of treasures") - explanation of rubai by the sheikh of the Kubrawiya Sufi order Sa'd al-Din Hamuyi (587/1191 or 595/1198 - 650/1252); 7. Nizam wa saranjam (Order and Completion); 8. Kalb wa ruh (Heart and Spirit); 9. Mir'at al-wujud (Mirror of Being); 10. "Al-Fawa'id fya nakl al - 'aqa'id" ("The benefits of transmitting opinions"); 11. "Chahar matlab" ("Four Problems"); 12. "Tarjumat al-akhbar" al - 'ala-viya" ("Interpretation of Shiite traditions"); 13. "U swat al-kiswat" ("Pattern of clothing"); 14. "Kamiliye" ("Perfection"); 15." Shajariye "("Grove"); 16." Tahryr al-wujud al-mutlaq "("Description of absolute being"); 17."Lam'ah ("Shining"); 18. "Risale fi ma'na' l-mahabba " ("A Treatise on the meaning of Love"); 19. "Tuhfat al-mushtaq" ("The Gift of a Passionate Lover"); 20. "Sulwat al-kulub" ("Consolation of Hearts") 21. " Lata'if "("Subtle Thoughts"); 22. "Rah-i raushan" ("Light Path"); 23. "Diabache-yi jamal u kamal" ("Introduction to Beauty and Perfection"); 24. "Rida'iye" ("Contentment") 25. " Wilayat "("Sanctity"); 26. "Kashf al-maratib" ("Removing the veil from the steps [of the mystical path]"); 27. "Sharh bar ba'di kalimat-i Muhyi ad-Dian" ("Explanation of some sayings (of the Andalusian philosopher and mystic. - V. D. ) Muhyi ad-Din Ibn Arabi (560-638 / 1165-1240); 28. "Sharh-i ba'di az ash'ar-i' Attar ("Explanation of some poems of Farid ad-Din Attar" (d. 617/1220 or 632/1234)).

Iranian scholars who have studied Nizam al-Din Da'i's work do not agree on the level of his poetic skill. Ali Asghar Hikmat pointed out that Da'i had a strong poetic gift and a great taste for poetry, and he wrote not only in the elegant literary Persian language, creating his own special poetic style, but also in Arabic. In his poems, he introduced other types of poetry into the text of mesnevi: ghazal, kasidu and tarjiband, which was new-

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in Persian poetry. In each of his six poems, he expounds subtle thoughts elegantly and beautifully, with great artistry .12 The Iranian scholar further notes that although the Arabic poems of Da'i are correct, beautiful, and without flaws, they do not reach the level of his Persian poems, while many of Hafiz-i Shirazi's Arabic poems are elegant and comparable to those of the best Arab poets .13 According to Ali Asghar Hikmat, in the art of writing ghazals, Da'i refers to poets of the first level. Although the Ghazals of Nizam al-Din Da'i do not reach the level of the Ghazals of Musharrif Muslihuddin Sa'di-yi Shirazi (d. 691/1292) and Hafiz (726- 791/1325-1389 they are perfect, harmonious, pleasant, mature and immaculate. His brilliant, strong, high-quality qasyids lack the imperfection common to most Qasyidic writers of his time; they resemble the style of Qasyid Hafiz. His rubai - beautiful and informative 14 .

The publisher of Kulliyat, Dabir Siyaki, emphasized that Da'i's poems and Divans show that his poems are admirable and skillful, especially the mesnevi Ma - shaheed. 15 Elsewhere in his Preface, Dabir Siyaki points out the subtlety of meaning, the immaculateness of speech, and the grandeur of expression in the poet's poems. In writing poems, Da'i followed the school of Jalal al - Din Rumi; like him, he speaks vividly and fervently, as if rejoicing; he gives free rein to words, expressively explains subtle meanings and high ideas in the simple and pleasing stories and parables of his six poems, composed in the style of "Masnavi-yi ma'navy" Jalal al- Dina Rumi, especially in her poem 'Ishq-nameh'. In all of Da'i's poems, intuition and high meaning are mixed with simplicity and expressiveness .16

According to the Iranian scholar Zabihullah Safa, although in general Da'i poems are average and sometimes weak, they correspond to the level of Sufi compositions; the poet expresses mystical spiritual meanings, ecstasy, and his mental states in a simple and smooth language, and easily and easily discusses mystical problems. The melody of his ghazals recalls the style of the preceding mystics, for whom Jalal al-Din Rumi is the supreme model .17 On the next page, Zabihullah Safa repeats that the poet's ghazals and qasids are mostly average, and sometimes weak and mediocre .18 The modern Iranian scholar Sajja-di Sayyid Diya ' ad-Din, following Z. Safa, declares that the poetry of Da'i-yi Shirazi is interesting and deserves attention from the point of view of medium - level artistry, and from the point of view of mystical ideas and interpretation of Sufi sites .19

Nizam ad-Din Da'i's 1,666-bayt poem Ishq-nameh is written in Ramal-i Musaddas - i makhzuf and consists of an introduction, a chapter in praise of the Prophet and a chapter in The Beginning of the Poem, and fourteen chapters or speeches (suhan), each of which includes a theoretical part dedicated to the following topics: three illustrative stories, the characters of which are famous figures of Muslim civilization: the Prophet Muhammad (d. 11/632), the fourth righteous Caliph Ali ibn Abi Talib (reigned 35-40/656-661), his wife, the daughter of the Prophet Fatima (d. 11/632-33) and their children-Hasan ibn Ali (d. probably 49/669-70) and Husayn ibn Ali (died at Karbala in 61/680); the Quranic characters Musa, Khidr, and Yusha' (the biblical Joshua); unnamed Sufi sheikhs, as well as named mystics of the first centuries of Islam, Rabi'a al-Adawiya (d. 185/801), Bayazid Bistami (d. 261/874), Sahl al-Tustari (d. 283/896), Dhu ' n-Nun al-Misri (d. 245/860), Fudayl ibn Iyad (d. 187/803), Bishr al-Hafi (d. 227/841), the famous Persian Sufi Abu Sa'id ibn Abi'l-Khair Mayhani (357-440 / 967-1049), the Muslim mystical philosopher Ibn Arabi (560-638/1165-1240), the Persian Sufi poets Fakhr ad-Din Iraki (610- 688/1213-1289) and Jalal ad-Din Rumi with his mystical lover Shams ad-Din Tabrizi (killed in 645/1247), founder of the Suhrawardiyya order Shihab al-Din Umar al-Suhrawardi (539-632/1145-1234) and some others. The characters of the stories are also heroes of the Middle and Middle Eastern literary tradition, such as Laili and Majnun, Mahmud and Ayaz. These 14 chapters or speeches are followed by the chapter "End of the Poem" (hachime). These fourteen chapters or speeches are devoted, respectively, to the essence of love (1st), the high degree of love (2nd), the manifestation of the degrees of love (3rd), true and earthly love (4th), the emergence of a love affair (5th), and the extreme forms of love affair (6thspecial rays of the light of love (7th), unusual and amazing things related to love (8th), misery and trial caused by love (9th), amazement caused by love (10th), enlightenment from the knowledge of love (11th), immersion in love (12th), education with the help of

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света любви (13-я), состояниям фана' (потеря собственного бытия) и бака' (пребывание в Боге) в любви (14-я).

Поэтический язык поэмы '"Ишк-наме" нельзя назвать изящным: встречаются нарушения рифмы и размера, иногда, чтобы заполнить строку и выдержать размер, поэт помещает в текст указательные местоимения "ан" или "ин", частицы "ки" или "чи", не несущие в контексте никакой смысловой нагрузки, повторяет в строке одни и те же слова, например указательные местоимения или глагольную связку. Эти и некоторые другие шероховатости стиля ничуть не умаляют глубины суфийских познаний и переживаний поэта, стремившегося выразить свою любовь к Богу, свое понимание мистической любви в самой последней по времени написания, самой большой по объему и, по мнению иранских ученых, самой удачной своей поэме, ставшей вершиной его поэтического творчества.

Поэма '"Ишк-наме" Низам ад-Дина Да'и переведена мною прозой. Комментарий не ограничивается филологическими и пояснительными примечаниями, а ставит целью дать анализ религиозных идей и технической лексики суфиев. Перевод выполнен на основе единственного существующего издания "Куллийата" поэта, подготовленного Мухаммадом Дабиром Сийаки в Тегеране в 1339/1961 г. 20 . На иностранные языки поэма '"Ишк-наме" Да'и никогда не переводилась, и ее содержание на иностранных языках также не излагалось. В отечественной же востоковедной литературе я не встречал ни одного слова не только об этой поэме, но и о самом поэте и его творчестве.

ПРИМЕЧАНИЯ

1 Об этой династии см.: Му'ин Мухаммад. Фарханг-и фарси (Толковый словарь персидского языка). Т. 5. Тегеран, 1371/1992. С. 1066-1067.

Hajji Mirza Masoom Ali Shah al-Nimatullahi al-Shirazi, Naib al-Sadr. 2 Tara'ik al-haqa'ik (Paths of Truths), vol. 1-3 (lithography in one book). Tehran, 1316-1319/1898- 1901 T. 3. Teheran, 1318-1319 / 1900-1901. p. 22.

Asharism 3 (Arabic) al-ash'ariyah ) - the name of one of the main schools of speculative theology (kalam) along with mu'tazilism. Speculative theology basically gave an interpretation of the dogmas of Islam based on reason, and not on following religious authorities, and at the same time relied in its reasoning on the normative provisions of Islam. The Asharites, whose school emerged in the fourth century x (X century), also claimed the priority of reason over religious tradition in the field of worldview and rejected blind adherence to religious authorities.

Ali Asghar Hikmat. 4 Muqaddame (Introduction) // Bakhsh-i awwal-i Kulliyat-i Shah Da'i-yi Shirazi sha'ir wa ' arif-i nami-yi karn-i nuhum-i hijri mushtamil bar masnawyha-yi shashgane mashhur ba Sitte-yi Da'i Ba kushish-i Muhammad Dabir Siyaki (Volume 1 of the Complete Works of Shah Da'y-yi Shirazi, a famous poet and mystic of the 9th century AH/15th century CE, includes six poems known as the"Six of Da'i". Published by Muhammad Dabir Siyaki). Tehran, 1339/1961. p. ta (9) (In his Introduction, Ali Asghar Hikmat uses the numerical values of the letters of the Arabic alphabet to indicate pages, so that there is no confusion with the page numbering of the "Preface" published in the same volume by the publisher of "Kulliyat" Dabir Siyaki).

5 Ibid. by S. ya-za (17).

6 Ibid. s. ya-ha (18) and ya-ta (19).

7 Ibid. S. ya-ta (19), kaf (20), kaf-ba (22), kaf-jim (23).

Мухаммад Дабир Сийаки. 8 Пйшгуфтар (Предисловие) // Бахш-и аввал-и... С. 58-59, 63.

Mulammah ' 9 (Arabic) is a poem consisting of alternating Arabic and Persian beits: one Beit is written in Arabic and the other in Persian, or two Beits in Arabic, followed by two Beits in Persian; it may also be that one half-verse (misra' one is written in Arabic, and the other is written in Persian.

Ali Asghar Hikmat. 10 Edict. op. s. kaf-jim (23), kaf-dal (24).

11 History of Persian Literature from the Beginning of the Islamic Period to the Present Day. Ed. by G. Morrison. Leiden-Koln, 1981. p. 131. J. Baldick refers here to the first story of the 5th chapter of the poem 'Ishq-nameh', dedicated to Sheikh Fakhr ad-Din Iraki (610-688 / 1213-1289). See: Bakhsh-i awwal - i... pp. 281-284, beits 4491-4569.

Ali Asghar Hikmat. 12 Edict.op. s. kaf-jim (23), kaf-dal (24).

13 Ibid., C. kaf-xa (25).

14 Ibid.S. kaf-vav (26), kaf-za (27), kaf-ha (28).

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Мухаммад Дабир Сийаки. 15 Edict. op. p. 43.

16 Ibid., p. 63.

Safa Zabihullah. 17 Ta'rih-i adabiyat dar Iran (History of Literature in Iran), Vol. 4. Teheran, 1373/1994, p. 338.

18 Ibid., pp. 338-339.

Sijjadi Sayyid Diya ad-Din. 19 Muqaddame bar mabani-iy ' irfan wa tasawwuf (Introduction to the foundations of mystical knowledge and Sufism). Tehran, winter 1374/1996. p. 213.

20 Bami-i awwal-i ... pp. 243-336, beit 3789-5454.

Translation

[Praise of God] (Beit 3789-3805)

If you have ears, then from the eternal (azal) to infinite eternity (abad) You will hear in every language the praises of the One [God]. There is no limit or limit to the praise of the True, [for] as tradition says, "I cannot count the praises [due to You]." 1 The motes of dust, while praising the Lord, come to know Him and fall in love with Him. All that you learn about Him in your being is a step towards glorifying the Giver of Graces. Does anyone know the number of His benefits? No one knows anything about Its value. Our gratitude is limited, and His benevolence is unlimited: the seven seas are but a drop of His mercy. When God is patronizing, His grace is such that for every speck of dust He has created a sun. The sun of His inexhaustible mercy is such that it makes the dust motes perfect. What a pity it is for the soul of the man who here never learned of the constant increase of God's bounty. Happy is he before whom the veil is lifted, for he knows his Creator. However, not everyone who had this knowledge [about the Creator] in their soul risked [losing] their existence on the way to God. He lost his being [only] during His self-manifestations, when his thoughts and thoughts immediately disappeared. Thanks to God, he will not have any news of himself; the one who is filled with Him is freed from himself. Mind and soul are not suitable for those close to His light: how can the eternal (Qadim) coexist with the transitory (hadith)? You (i.e. God. - V. D. a square in which we are only creatures; by His light He knows who we are. The sun has no guide but itself, so say to the speck of dust, " Stand still in wonder!" God does not need us to look at Him, and this speech is our praise of His oneness and oneness (tawhid).

On the praise of the Prophet (Beitah 3806-3822)

When at the very beginning the light of the True [God], the first foundation ( asl), was revealed genesis [His light] illuminated the Prophet Muhammad. The world would still be in non-existence ('Adam) if it were not for His light illuminating the world. Until then [His light] did not radiate, increasing being, the divine mystery did not come out from behind the veil. When He removed the veil from His face, He completely submerged the one who knew about Him (Muhammad). - V. D.) in [Your] light. His (Muhammad. - V. D.) the face became a place of manifestation of the divine light, and because of its face, people in [our] world turned to it. O child! His name became the ruler of the universe, and his being is the soul and the universe. First of all, he sealed genesis, he is a prophet, and Adam is between water and clay (for God created him from water and clay. - V. D. ). Since he began to point out the way before anyone else, he eventually became the seal of the prophets. Oh, how beautiful is the high rank of an emissary! Say to the eye of the heart, " Behold the place of the Messenger." High ste-

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the stump that [he]was given God and which is indicated by the words of the Qur'an: "the distance of two bows or closer" 2 and because of which it has become the coin of the world (i.e., the place of manifestation and perception of the divine light. - In d.), having taken an honorable place in our world and in religion. God made his spirit the father of spirits (i.e., the chief spirit. - In D.), his body He created the best of bodies. First, the sun of the Prophet's light shone, and then all the motes of dust revealed their existence. Since the levels of radiance are associated with the light of the Prophet, the mercy of [God] to the worlds is extended by him. Consider that the whole basis of existence from the heights to the lowlands is bright because of him. He was at the forefront of the stages leading up to seeing God firsthand, and he was the last [of the prophets] to reach the perfections of genesis. May God's peace be upon the Prophet and his noble family and companions!

Beginning of the Book (Beit 3823-3841)

Listen, O my friend, to the speech of Da'i, you who have become the confidant of my secrets and all my hints about the different kinds of love, the form, the hidden reality, and the deeds of love. However, if you have any fantasy in your heart, then even with the help of love, my soul will not reach you. Will the person who finds fault with us about every word be happy with our love? As long as everyone does not know our language, they will constantly find fault with it. And those who talk about love together with us in the same language, because of our speech, sacrificed their lives. Everything that people explain concerns the technical terms [of the Sufis], the technical term of the Sufis in love is a Friend; everything that relates to love and its secrets is Him. However, the square ( Maidan) is the stage where a Sufi sees God or his beloved firsthand. - V. D.what the Sufi describes [in terms of terms] has a hidden meaning and is a judgment related to reason. Love says that she doesn't want these words to hurt her body and soul. O venerable one! Reason says that its purpose is not to distinguish between the noble and the vile, and religious law says that it does not want to look at the deeds of good and evil people. And if poverty declares that it will lead to greater wealth, then the need for it and for privation will not be welcome. From Jalal al-Din Rumi, 3 the leader of the lovers, I borrow an eyewitness account: "When I say [the word] 'shore', the shore becomes the sea; when I say [the word] ' no '(la), I mean the word 'except' (illa). " 4

O best friend! In short, do not contradict my words, look at my story with the eye of approval, do not turn your eyes away from my book. "The Book of Love" is a book of lovers, it is a gift to them from Da'i. No matter what I say when I say words about love, don't take me for a lover.

Speech one. On the essence of love (Beit 3842-3988)

Welcome, O heart filled with hidden meaning! You're a great delivery for a swimmer (i.e. a lover. - V. D.) to this sea [of love]. O fiery tongue! You speak pleasantly, fervently and soulfully in the form of mesnevy. However, I searched everywhere for the essence of love, as if it had turned its back on you. But what is the essence of love? It is the essence of all that exists: the essence of being, the essence of high and low, the essence of the world, the essence of man as a manifestation [of God]. However, one's own soul is indescribable. Total concealment is a hidden treasure, an understanding that there is no power or sign left. Light of [love]

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like the sun on top of the heavens: sometimes it lights up people, sometimes it burns them, sometimes it is like a giving sea, sometimes it is like a calamity, sometimes it brings existence, sometimes it does not exist; it is like rain, whose streams of water lead to prosperity, sometimes to destruction. Sometimes the light of love is like a level and waterless desert, and sometimes it is like a garden filled with leaves and grass; in affection it is a slender cypress tree, and in humility it is a slave. Sometimes it looks like the faces of decorated lovers, and sometimes it looks like the eyes of waiting lovers. [The Light of love] is shown everywhere: sometimes in the heart, sometimes in the eyes, sometimes in the beauty of the cheek, and sometimes it makes the eye look. The Light of love is both at the edges and in the center, and consider the lover and the beloved as a veil. Both inside and outside of us, there is only a mystical reality and hundreds of thousands of ways [of its manifestation]. When love will be exactly of this kind (i.e. mystical. - V. D.), it will be both the beginning and the end; in everything [then] its deeds, attributes and essence will be visible, in every phenomenon [its signs will be] noticeable. Oh, the world is steeped in her sign name (nam), she is the intoxicating wine, and her (love. - V. D.) chalice-genesis. She is her own cupbearer and her own companion, her own congregation and her own dear friend. The name of her essence is the name of another, not hers; everything belongs to her being and her drinking house (dayr). Day and night she plays the game of love with herself, and those who seek love know nothing about her but her name.

Story 5

An old woman had a moon-faced daughter, slender as a cypress, and attractive, so that the candle suffered because of the brightness of her cheek, and the tulip grieved and grieved because of the brightness of her cheek. If narcissus saw her around him, he would not be comfortable in her presence. The red rose is confused by her ear socket, the hyacinth is confused by her black curls, the sweetness of her lips surpassed sugar and granulated sugar. The ruby and pearls were clearly flawed compared to the lips and teeth of that lovely moon. Despite her beauty, she expected to meet pleasant people, and her eyebrows were always arched to shoot the right arrows into the soul of the lover, determined by fate. The world is like a decorated lawn because of this young shining rose. She is a single rose, or rather a hundred thousand roses; the nightingale weeps bitter tears because of her. She told her mother: "Oh, my beloved one, the one for whom love was born in my heart. People say [to me], "We are in love with you; if you kill us, then we are worthy of being killed." In their excitement, they tear the clothes on their bodies, and not a single moment remains for them to rest, eat, or sleep. If I ever show them my face, they will lose themselves. Oh, reveal the secret of love and falling in love, tell me about the meaning of this business. O mother! Tell me about the meaning of love, why do these poor people have a claim to love?""[The mother] replied, ' Oh my dear, it's not difficult, take a mirror and see yourself in it. Look in the mirror a few times to become like discerning lovers. You need to look in the mirror properly, then you will understand what love is."

Taking the mirror, this beauty saw a face comparable to a Chinese art gallery. She said to herself,"If my face turned out to be like this, then [indeed] many people were torn from the root and from the ground by it." The girl fell in love with her face, each time looking at it in a different way: now she saw her curl, and then the whole face, at some point the eye, and at some-the eyebrow. Each time, she flirted in a different way, paying homage to her face. She loved the look on her face so much that she didn't pay attention to the love for herself. Since she did not let the mirror out of her hands and was intoxicated by the love of her face, she threw out all the lovers, saying to them: "We [ourselves] turned out

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this warrior (i.e., a lover. - V. D. ) our value, except for us, no one knows, we ourselves - and only we-are in love with our face." Then both the lover and the lover departed, for her face was worthy of her eyes. No, not him (eye. - V. D. ) was a lover and he was not a lover, [but the essence of the matter is that] there was love that manifested itself. Once again, this speech was made about the essence of love, there is no place that radiates light except for love. With the help of light alone, it appears in all its glory, although in each place it calls itself something.

Story 6

A peasant was clearing a stream, and a beggar asked him, " What are you doing?" He replied: "I drag grapes, pomegranates, apples and quinces from this stream to the garden and to the village. Look, this is how I collect the fruits you see. I bring these fruits up from the stream so that they will benefit both me and others." [Beggar] said: "Are you crazy? Where is the fruit? Why are you joking with me like that? There is nothing but water in this stream, and your answer is nothing but a joke." [The peasant] said: "No, no, take these words seriously, open your eyes and don't be surprised. If you look at the garden, there's nothing but water in those juicy fruits. Everything is one water, but in each fruit it has its own taste, color and feature. Although grapes make vinegar or wine, but explain where the water in grapes comes from?" Water explains: "Thanks to me on the lawn, this grace is in the rose and in the lily. Thanks to me, the green grass blooms in spring, and my reflection can be found on the lawn dotted with tulips. To tell you the truth, the life of everything you see depends on me. I am present in every garden, in its growth, development, color and aroma. So that you may have no doubt about this, know that our name is the name of every blade of grass and flower."

"O beggar! Learn about the language of the invisible works of water, do not hide behind the veil from my speech. I was not wrong in calling water a fruit, spend a few days in ignorance (gai'b)7until the running water flowing out of this stream is completely [transformed] into different types of fruit. For a few days you were behind a veil [separating you from the truth], and if you were not, then [you admit that] the fruit is what you called water. I will give you the right to resolve the dispute if you bring fruit from the garden without water. My speech is neither a joke nor insanity, and my apparent loss of sanity (inkar) is related to alienation."

O good-minded one! There are hints of love in the peasant's response, even though there is something approximate in everyone's imagination that relates to seduction, excitement, good and bad, and what we find in our work. When vice and perfection are mixed together, the one is rest and the other is heaviness. If you call love the manifestation of everything, how does evil relate to love? When I say that my doubt is dispelled, it means that evil is removed from my imagination. Because there is absolute evil somewhere in the world, no one has ever wanted to harm themselves. If there is a good face, then leave everything that is connected with the evil face and this face itself, strive to love the good (khair). [Turned away] from evil, a kind face is turned to love. Since you have received this speech through your intuition (zauk) 8, do not associate love with evil any more. Everything that is revealed through love indicates that my soul is not far from perfection.

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Story 9

When the True [God] chose His companion, 10 He would give him proofs of [His divinity]. Among those who were noticed was a man who struck an Egyptian with his fist and killed him. When the Egyptian's soul flew away with the wind, Musa was filled with remorse: although he was an ardent believer, it was obvious that Shaitan was involved. The next day, he freed another Egyptian from the hands of a fellow Jew. The Egyptian said, " O ruler with an unpleasant voice, you killed one yesterday, is that enough?" The Egyptian's use of the word "ruler" caused Musa to feel fear, fear for his own life, and fear that if it reached the Pharaoh's ears, he would immediately be in danger of being killed. When fear and dread took hold of Musa, he quickly left Egypt, going to the valley and the desert, moving in fear for his life like the wind, day and night, until after ten days of a fearful journey, he [saw ]a populated inhabited area in which nothing threatened life: a well and an attractive, pleasant place where there was no turmoil. He saw shepherds with goats drawing water for the animals from this well. At the hole in the well, he found two women with a bucket and rope, exhausted from work. When he saw their condition, he took pity on them, went over and began to draw water for them, asking them about their business, their home, their work, and their hardships. Then they said to him, " O generous one, whose nature has shown mercy to the weak. Our profits are goats and milk, but our father is now very old and therefore exhausted, and any work falls on us." When the sisters returned home, they immediately told their father about the incident. He said: "Go back to him together and bring that virtuous youth here." Since Musa saw nothing wrong with their request, he went to Shu'ayb 11 . Finally, after the signs of courtesy and courtesy accepted among humans, Shu'aib said sincerely to Musa: "You are someone I can smell the scent of truth in, and I want you to marry one of my two daughters if you see fit. But in return, O dear youth, you will serve me for eight years. And if you finish the job in ten years, it will be another boon on your part." Musa accepted Shu'aib's offer and worked for him for ten years, all the while being courteous and polite, both with his usual religious and mystical knowledge, until coming out of the invisible world (ghayb) He was given a message to leave Shu'ayb and go to his own country. Suddenly, during this journey and journey, his wife became pregnant, and on the way she gave birth, and a fire [of sorrow] broke out inside Musa because the night was dark and the dwelling was far away. In this state, weighed down by grief, sorrow, and fatigue, he took his family aside and left the utensils with them. Suddenly, a fire and a pleasant light appeared in the distance. He said, " Rest here while I get a splinter from that fire." Musa went to a fire that looked like smoke, but it was not fire, but light from a brazier, light coming from a bush of fire, from which came the cry, " I am the Creator. O Musa! Verily, I am Allah the Great 12 . Come to Me by the pure way 13 , you have found a place in the sacred valley, be courteous and take off your shoes. I chose you for your virtue, be reasonable, listen to My revelation 14 . Go to Pharaoh and his people as My messenger, so that they may become powerless and accept [our faith], recognize My divinity, and renounce false claims." He said, " O my Lord, I have killed one of them, and that is why I am afraid. About Everything-

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the mighty one! Make [my brother] Harun my helper and participant in this conversation, for he is more eloquent than I am, and he will give the enemy a good proof of [Your existence]. If my brother is my assistant, my business will be better." [Allah] answered: "Of course, both of you go to him and present a proof proclaiming the unity and oneness of God. O Musa! Although Harun has a beautiful pronunciation, you have a miracle: I will make this staff of yours a snake, and then I will also grant you a white hand. You have a miracle, but I will give you nine more signs and show you extreme mercy. Go, increase your hope and reduce your fear, for I am with you wherever you are."

From now on, the story of Musa becomes long, reaching as far as Musa saw his family again. But we don't want to talk about it, because we need to finish this story. And the reason for [Musa's] spiritual state, his prophetic mission, his journey, his happiness and the mercy of fate was the killing of an Egyptian, although people are surprised at this. This means that the killing of an Egyptian was glorious because Musa at first considered killing evil, but the Pharaoh, after learning about the murder, began to treat Musa badly (and Musa had internal motives to fulfill the order of Allah to spread Islam in the Pharaoh's country-Egypt. - V. D.). Therefore, consider that a kind face is associated with deeds of love, which will help you to know the state of love. See the ultimate wisdom in all that exists, so that you can renounce the evil that is inherent in all things, so that you can walk the path of faith in submission to love, so that you can see the good and glorify love.

Speech two. On the high degree of love (Bayts 3989-4094)

No matter what you say about someone who is worthy of love, the degree of love will be higher than him. Love does not need our attention, it is higher than our purification [of all likeness] (tanzih) It does not depend on whether we free ourselves from it or restrain it, on our apostasy and recognition of the oneness and oneness of God. Even if all the people in the world become unbelievers, and all the motes of dust in the world accept the faith, then before its greatness, both people and motes are equally [insignificant], it does not care whether there is a world or not. Whether people are revellers or perfect ascetics, none of them have any connection with her, that's all. Although those who have known their era are famous, but in the knowledge of it (i.e., love. - V. D.) they are nice ignoramuses. Do not tell someone who is more knowledgeable that it is (love. - V. D.) exists, [because] on the path of knowledge he did not find a way to it. Those who follow the difficult path to God have not been able to reach it at all. Despite all the pride of the Sufis, they have no reference point on the way to it. The lovers themselves are below high love and make no claims to love. If there is a higher intelligence in the whole world, it knows that love does not need our world. In this world that she doesn't need, if anyone is looking for her, they get rejected. No one will be excluded from her favours who, having reached such a high degree, shares her fate. No one here (i.e. in our world. - V. D. ) does not know its value, no one will utter words describing it, no one here will be in love, no one here will see the lightning of love. No heart here will find what it wants because of her, here she did not let anyone near her. Everyone who said here that they would present their merits will, without a doubt, go into oblivion. This is the same path that has no end, on which there is no populated area or water at all. Love has set a hundred deadly goals-

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Tei Yi chopped off hundreds of thousands of heads. If anyone goes through this path to the end, tell [him]: "In the name of Allah, go and return again." Let us suppose that if one day, on his way to love, a quick lover arrives at her palace, he will see a spacious and spacious palace, in which, apart from eternal love, there is [only] the destruction of his own being (fan')

Story

The guide on the path of love is Sultan Bayazid 16, to whom God revealed the secret of love, the head of the learned [mystics] of his age, the one whose love attraction closed the door of knowledge beforehand, whose army of mental states completely conquered the territory of the heart by military stratagem, thanks to the [state of] loss of one's own existence and [encampment] of poverty (fakr) 17 He had a throne and a crown, and therefore he received tribute from the region of his heart. Every moment the treasury of his soul was filled with coins of his mystical knowledge. Since he has made the realm of the hidden reality [of things] his kingdom, it is (hidden reality. - V. D.) constantly rushed to his subconscious (sirr) 18 . In particular, he tells [the following]: "One night I went to the threshold of divine greatness because of a certain question. I saw a certain huge and majestic palace that displayed the power of the Immortal Primordial [God]. However, it became clear to me that there was no one else in it. No one has access to that palace, this closeness [to God] is granted exclusively and only to me. When this night's journey ended, the next night [He] said: "Go up again tonight." When I went back to the palace, I saw that the workshop (kargah) 19 she became different and I could not enter, and I remained humbly at the door, although love allowed every person who happened to be near me to enter. All are brought near, and I am removed, the one I was last night, tonight [is] not me. Disappointed, I went back to the door, wondering how I'd ended up. At night, I was drawn there again by the attraction (jazbe) 20, the palace of greatness became clear, free from the people of our world, neither I nor others have access to it. Love and jealousy uttered the cry, "Take your burdens away from our gates!" And when I heard it from them, I was surprised that they did not need [us]. I said [to myself], " Whether one has a burden or not, no one dares to speak." Love kept letting me in and out, but my soul had to obey.'"

The mentor in love correctly explains that there is no approach to it, except to be satisfied. Love [orders] us whatever it wants: we are slaves, and its command makes us lower our heads [in confusion]. Following the path of weakness and submission, we cry and become satisfied.

Story

The lord of the world 21, the head of the prophets, the one by whom our peace and faith were adorned, who saw the power of [God] before the prophets, who by God's command is the "prophet of the sword", shining like the sunlight that illuminated all on earth, the one who seemed to cast the evening dawn into the sky, which became the reflection of blood enemies during the campaign against the infidels - from God he had a charter for His mercy, the right to use the sword and the title of the vicegerent of Allah on earth. He said to him, " O Messenger of Allah, cut off the head of those who turn away from Me." Because of this power and choice given to him, Muhammad stayed once upon a time.

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he was in a good mood, and his two grandsons were sitting next to him, happy that he was paying attention to them: one precious pearl is Hassan 22, and the other is the lovely Husayn 23 . These two glorious pearls were born to Ali and Fatima 24 in the mysterious sea, and grandfather (i.e. Prophet Muhammad. - V. D. ) paid attention to them, protected them as the light of the eyes. As he looked at them, tears flowed from his eyes. A beggar asked when the Prophet was weeping: "O Messenger, what is the meaning of this heart-breaking weeping? After all, God has given you everything that is good, tell me, what is the meaning of this crying?" He replied: "How can I not weep when Gibreel, who was my guide to God, came and said to me,' O Prophet, although you will be grieved, I will tell you one piece of news: although both of them are dear to you and will be the refuge of the Muslim community on the Day of Judgment, but alas, your community kill them, one with poison and the other with a sword. Consider your followers disbelievers, for they consider it permissible to shed the blood of these two pearls." How can I not cry when these two are killed? Will I be happy and happy at this time? O woe! How can I not cry when these two [glorious] people of their era are killed? How can I not cry when the claws of the children of bitches (sagzadeh) suddenly tear these two suns apart? However, it is impossible to escape from the divine command, even if the heart is torn to pieces."

If you follow the path of love and are discerning, read the word "non-alienation" in this story (ismign') 25 and then consider the Prophet's lamentation as contentment (rida)26caused by a command ordained by fate (qada). Why is Hassan given a deadly poison? Is there anyone on this path of faith better than him? Why is it that when a dagger approaches Husayn's throat, he falls under it? Why do Ali and Fatima grieve when others have a pleasant peace? Why the beloved of Allah (Muhammad. - V. D.) should I cry while so many people will live without worries? If fate causes you pain, do not be upset, because [even] Isa was tormented. Since Musa also chooses flight, then if it suits you, reduce your anger . Because the friend of Allah (Ibrahim, the biblical Abraham. - V. D.) will fall into the fire, then you will not have to wait long if someone else falls 27 . Because the confidant of Allah (Nuh, the biblical Noah. - In D.) did not approve, you are less upset about [failures] of people. Because a sincere friend of Allah (i.e. Adam. - V. D.) has come out of the Garden of Eden, so be at peace here if you [like him] have a strong desire. Since Allaah is the True One, then on the path of surrendering ourselves to Him, whatever love wants from us, that is what He has willed. If love shows you its disgust, do not be upset, consider it fair and evaluate it as justice coming from love. And if one day she shows you mercy and affection, remember again that she does not need anyone. Due to the fact that the eye does not calm down for a moment, the gaze moves from one face to another.

Story

Once upon a time there was a madman who was passionately in love, who knew neither body nor soul, and whose head was free from the affairs of this world, because God had delivered him from them. Although his body was naked, he was covered in robes of soul light. He never spoke to anyone, never had a home. Because of the vicissitudes of his unhappy love, he mostly stood on his feet or, turning his face lovingly to the world, walked lightly through the bazaar and street. A cheeky man said to him, "Sit down on the ground, be patient, and calm down for a while, so that the earth can move."-

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I have known pure faith because you are also sitting on it." The madman replied: "You have said it very well, but listen carefully to the hidden meaning that I know: for me, this land has no rest, I do not consider it unshakable. Like the wind, this land is constantly in motion, it moves and I am also carried away [with it]. I see that every hour someone pulls the earth out from under my feet, and instead of the pulled out part of the earth puts another-know about it. O worthy one! So why sit on a fickle, changeable earth? Since the earth is changing every moment, no one will be able to sit on it happily. Oh, you have a hundred veils [in front of your face] and your eyes are closed, while this earth is being pulled out from under your feet. While you were looking at me talking about worldly concerns, many human lives disappeared along with the earth. You were going to have fun sitting [with me], you hoped very much for yourself, not knowing that love does not give hope, not knowing about the height at which the claws of love are located. Her hand takes possession of being, her command has power in non-being and in being. Love always has degrees of both being and non-being."

(To be continued)

comments

1 This tradition in the form: la uhsi sana an 'alayka anta kama asnaita 'ala nafsika - I cannot count the praises due to You because You have glorified yourself-is found in the collection of hadith at-Tirmidhi (209-279 / 824-892). See al-Jami' as-sahih wa huwa Sunan at-Tirmidhi li Abi 'Isa Muhammad ibn' Isa (Collection of the traditions of Abu Isa Muhammad ibn Isa at-Tirmidhi). Vol. 5. Mecca, 1408/1987. pp. 489-490.

2 Qur'an, Sura 53, ayat 9 (9): fa-kana kaba kausaini au is one-and was at a distance of two bows or closer.

3 Jalal al-Din Muhammad Maulawi Balkhi Rumi (604- 672/1207-1273) - an outstanding Persian Sufi poet, founder of the Maulawiya Order.

4 This is obviously an allusion to the first part of the Muslim creed: la ilaha illa 'llahu - there is no god but Allah.

5 The story is dedicated to such a property of love as non-alienation. Love does not need anyone or anything: neither the lover nor the beloved, it is completely self-sufficient. At the desire of love, the girl fell in love with her face, forgetting about everything else, including those who were in love with her, which she no longer needed, because she herself became in love. The idea that love is above all else and the possibility of turning a lover into a lover is first used in Iranian Sufism in the treatise of Ahmad Ghazali (d. 520/1126) "Savanih" ("Revelations").

6 The story illustrates the mystical ideas that the divine truth is deeply hidden and not visible to ordinary vision, its connection with the phenomena of our world is not visible to a person who does not have mystical knowledge and inner vision (basirat). Love secretly affects the lives of all people, just as water in a stream affects the ripening of fruits in an orchard. The peculiarity of love is that its face is always turned to good and removed from evil.

Ghayb 7 (Arabic) - the hidden, incomprehensible divine mystery, knowledge accessible only to God.

Zauk 8 (Arabic, lit. taste) - for mystics, the word means spiritual "taste", intuitive experience, intuitive recognition, mystical perception, a special way of supersensible knowledge, when a Sufi recognizes opposites with the help of divine grace, for example, distinguishes true from false; this spiritual "taste" is the result of the epiphany and the grace of God. See: Sajjadi Saiyid Jafar. Far-hang-i lugat-i istilahat u ta'birat-i 'irfani (Dictionary of Mystics' Terms and Expressions), 2nd ed. Tehran, 1373/1994. pp. 404-405; Utas Vo. Tariq ut-tahqiq. A Sufi Mathnavi Ascribed to Hakim Sana'i of Ghazna and Probably Composed by Ahmad b. al-Hasan b. Muhammad an-Naxcavani. Lund, 1973. P. 135; Chittick W.C. The Sufi Path of Love. The Spiritual Teachings of Rumi. N.Y., 1983. P. 6.

9 The story is based on the Qur'anic traditions about Musa (Moses). See: Qur'an, surah 28, ayats 1 (1) -35 (35); Surah 27, Ayats 7(7) - 12(12); surah 20, ayat 9 (10) -48 (46); surah 26, ayats 9(10)- 15(16). The story develops the Quranic idea that even the prophets could not always understand the underlying motives of certain events. So, outwardly, the murder of an Egyptian by Musa looked disgusting, and Musa himself regretted it, but even he, the future prophet, did not know the underlying reasons for this murder, which were predetermined

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by the will and desire of God. After murdering an Egyptian, Musa became an enemy of Pharaoh, was forced to flee Egypt, and after a conversation with Allah, believing in Him, he went to Egypt to spread the light of the true faith. This abominable act encouraged him to convert to Islam and go on a prophetic mission to Egypt.

10 Kalim Allaah (companion of Allaah) - an epithet of the Prophet Musa (Moses).

11 Shu'ayb is the name of an old Midianite man who became the father-in-law of Musa (Moses). Midian is a city (or territory) located in northwestern Arabia on the coast south of the Sinai Peninsula, the place where the biblical Jethro lived, nicknamed Shu'aib by the Arabs.

12 Allusion to: The Qur'an, Surah 27, ayats 8(8) - 9(9).

13 Allusion to: The Qur'an, Surah 28, Ayat 31 (31).

14 Allusion to: The Qur'an, Surah 20, ayats 12(12) - 13(13).

15 Fana' (Arabic. letters'. disappearance, death) - the loss of one's own being, one's own "I", one's individuality, the cessation of becoming, complete separation from the material world and finding one's true essence in spiritual dissolution in God.

16 Abu Yazid (Bayazid) Tayfur ibn Isa ibn Surushan al-Bistami (d. 261/874) was a famous Persian mystic. See: Abu'l-Hasan Ali ibn Othman ibn Abi Ali al-Jullabi al-Hu jwiri al-Ghaznavi. Kashf al-makhjub (Revealing what is hidden behind the veil). Persian text, indexes and preface. Published by V. A. Zhukovsky, L., 1926. pp. 132-134, 228-234: Jami Abd ar-Rahman. Nafahat al-uns min hadarat al-quds (Whiffs of friendship from places of the presence of holiness). Published by M. Tawhidi Pur. Tehran, 1337/1958. pp. 56-57; Abu'l-Qasim Abd al-Karim ibn Khawazin al-Qushayri. Ar-risalat al-kushairpyat fy ' ilm at-tasawwuf (Al-Kushayri's Treatise on Sufism). Cairo, 1318/1900. pp. 16-17; Firid ad-Din Muhammad Attar Nishaburi. Tazkirat al-awliya' (Lives of the Saints). Published by Muhammad Istilami. 8th ed. Тегеран, 1374/1995. С. 160-210; The Tadhkiratu 'l-Awliya of Muhammad Ibn Ibrahim Faridn 'ddin 'Attar. Ed. by R.A. Nicholson. London-Leide, 1905. Pt. l. P. 134-179; Abu 'Abdal-Rahman Muhammad b. al-Husainb. Musa al-Sulami. KitabTabaqat al- sufiyya. Texte arabe avec une introduction et un index par Johannes Pedersen. Leiden, 1960.

Faqr 17 (Arabic) poverty, need) is a Sufi camp (stage) that follows the "abstinence from the temptations of our world" (zuhd) camp and represents the Sufi's refusal to possess the things of our world. In this camp, the Sufis may still have a desire for our world, although they no longer have any property, any wealth. True poverty occurs when a Sufi lacks both the desire for our world and abstinence from its benefits, as well as the very possibility of such a desire. The essential attribute in this parking lot is that the presence or absence of things does not affect the mystical states of Sufis. If a Sufi has possessions, he does not try to keep them, because he is busy moving towards the true reality and observing his heart in order to see God (murakabah). Sufis who have reached this station often leave their homeland and travel in search of divine grace and favor. In this parking lot, Sufis need only God and nothing else. See: Sajjadi Saiyid Jafar. Edict. op. pp. 623-627; Sajjadi Sayyid Diya ad-Din. Decree, Op. pp. 24-26.

Sirr 18 (Arabic) letters'. mystery) - this term for mystics is not just a mystery, but a concept that denotes a deep, hidden consciousness, which is approximately synonymous with the heart in the Sufi understanding. This secret is one of the inner spiritual centers; it is, according to some Sufis, higher than the spirit and heart, and according to others, higher than the heart, but lower than the spirit, and according to others, it is nothing but the heart and spirit. Some Sufis believed that sirr is an invisible and unknowable reality of things and phenomena, hidden in the depths of the spirit or inside the heart. In other words, the sirr is the inner spiritual center, hidden from sensory perception, it is the heart that has renounced everything sensual and has risen to the level of the spirit. A.D. Knysh believes that the sirr is that part of the human soul that is turned to God and carries a piece of divine light, allowing the Sufi to distinguish what is allowed from what is forbidden, truth from falsehood, and perceive divine revelation. According to A. Corban, sirr is a technical term of Sufism, which can be translated as" consciousness subliminal "or" otherworldly consciousness " (transconscience). Edict. op. s. 460-462; A textbook on Islam. Translations from Arabic, introduction and Notes, Moscow, 1994, p. 162; Corbin H. En Islam iranien, vol. III. Aspects spirituels et philosophiques. P., 1972. P. 23.

Kargakh 19 (Persian) - workshop. God's workshop, in which He produces things and gives them their existence, is non-existence. If we want to live with God, it is absurd to strive for it in our world among things that already exist, but we must strive for it to happen there - in the other world - with Him. Whatever anyone is looking for in this world, he is looking for a non-existent thing-non-existent in relation to the seeker himself, because all things are created according to the will of God.

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Jazbe 20 (Arabic. letters'. strong desire, strong feeling, passion) - among the Sufis, this word meant "attraction"," attraction " by God, ecstasy, i.e., the Sufi's approach to God, bypassing various stations (manazil), without any difficulty and effort, thanks to the grace of the Lord, which goes back to eternity. God himself brings the traveler closer to Himself, prepares everything necessary for him to pass through spiritual camps, so that the Sufi does not make any effort. The state of "attraction" falls to the lot of prophets and saints. Therefore, "attraction" comes from God, while desire (mile), love attraction (mahabbat), love - from people. By increasing his attention to God, the Sufi gets to the point where he forgets about things and everything except God. Decree, Op. pp. 285-286. According to A. Schimmel, mystics knew that there is another way to reach the highest levels of mystical experience - jazbe ("ecstasy"), a single spiritual experience that can elevate a person to a state of ecstasy and unity with God. See: Schimmel A. The world of Islamic Mysticism. Translated from English by N. I. Prigarina and A. S. Rappoport, Moscow, 1999, pp. 88, 392.

21 This is about the Prophet Muhammad.

22 Hasan ibn Ali (d. probably 49/669-670) was the son of the fourth Caliph Ali ibn Abi Talib, a cousin and son-in-law of the Prophet Muhammad. See The Encyclopedia of Islam. V. III. Leiden-London, 1971. P. 240-243.

23 Husayn ibn Ali Abu Abdallah ash-Shaheed (died at Karbala in Muharram 61 / October 680) - son of Caliph Ali ibn Abi Talib, grandson of the Prophet Muhammad. See: Jamal ad-Din Abi ' l-Faraj Abd ar-Rahman ibn Ali ibn al-Jawzi. Kitab Sifat al-safwa (Description of all the best). Vol. 1. Hyderabad, 1388/1968. pp. 321-322; The Encyclopedia of Islam. V. III. P. 607-615.

24 Fatima (d. 11/632-33), daughter of the Prophet Muhammad and wife of the fourth Caliph Ali ibn Abi Talib.

Istita' 25 (Arabic) - non-alienation, self-sufficiency. The term means non-alienation, the absence of need for the goods and things of our world, and also indicates the non-alienation of the beloved or God in the lover. Edict. op. p. 86; Ritter H. Das Meerder Seele. Mensch, Welt und Gott in den Geschichten des Fariduddin 'Attar. Leiden, 1955. S. 401-402, 550-554.

Rida 26 (Arabic) - contentment, inner harmony, Sufi standing (maqam), which is a calm transfer of difficulties and hardships of fate and overcoming dissatisfaction with them. See: Sajjadi Saiyid Jafar. Decree, Op. pp. 416-421; Ritter H. Op. cit. S. 235, 239-244, 324, 389, 390.

27 When King Nimrud (Namrud) accused Ibrahim (Abraham) of his faith and threw him into a blazing fire, Allah cooled the fire and saved His Prophet. See: Quran, Sura 21, verses 52(51)-71(71).

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