TRANSLATED FROM PERSIAN AND COMMENTS BY V. A. DROZDOV

translation

Speech Eleven On enlightenment from the knowledge of love (Bayyah 5143-5225)

Everyone who met love here has settled down on the street and in the palace of love. Love will give him a lot of light, repeatedly captivate his heart and refresh his soul, light the lamp of his knowledge, then bring it to a sufficient volume, set him free (i.e., this person. - V. D.) from any darkness, give him water to drink, turn his earth into an elixir, and turn his copper into gold, fill his hem with pearls and precious stones, and place him on [mountain] Caf 199 with [bird] Anka 200, will give him a seat at the throne next to lotus (sidrat) 201 , inform him of the mirror ( Iskandar) 202 , so that he will pass the rampart (sadd) 203 and turn to the [true] faith.The Jamshid Bowl 204 will be in the hand of Darius 205 after Faridun 206 becomes an assistant. A person will become a hero, go to any battle and go down in the proverb, like a hundred Rustams, the sons of Zal (Rustam-i Dastan) 207 . I will say a little about the hidden meaning [concerning the lover] - he (the lover. - V. D.) will reach perfection and master the hidden reality that establishes the truth. He will separate the real coin from the fake one, having an inner vision of the world, and the Sufi will become the dervish of his time. Brave she (love. - V. D.) will turn him into a self-confident person, giving him self-confidence out of all things. It will connect his soul with his mind 208 and bring his [divine] revelation into line with the acquired knowledge. She will make him happy with the help of [his] soul and heart, and She will make soul and heart mirrors showing each other. She will put coins in his purse of understanding and remove the devilish fantasy from his head, she will subdue his devilish imagination and break the barn that looks like a lism amulet ) 209 . It will secretly carry away the treasure of his existence, so that the veil will be opened before him and he will see God firsthand. Although these rays of light are complete repentance, the beginning of every enlightenment is also repentance. All this divine mercy (futuh)will be directed to the spirit of everyone who repents with sincere repentance 211 . Take the lives of [the saints] and look at the actions of each saint in relation to repentance, if [divine mercy] has been revealed to you. But how can I get all the [saints] to talk to you? [So] I will choose stories about one, two [saints].

* Ending. For the beginning, see: Vostok (Oriens) 2002, N 3. pp. 127-144; N 4. pp. 124-140; N 5. pp. 133-153.

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Story of repentance Fudail-i Iyada 212

Among them (mystics. - V. D.) [there was] a saint named Fudail, on whom the grace of God extended (lit., the hem of which was increased by the grace of God. - V. D.). And before God called him to repentance and put a crown of radiance on his crown, he was a thief and a robber, and he did this to arrange the affairs of the beloved, whom he was courting. He was an insolvent debtor and a robber, having fun with his beloved, vile and not making concessions. [His and his friends 'activities] are wine, playing the flute, sweets to accompany wine, poultry and broth, malice and striking, and therefore their call is "let there be misery". Gold [he needs] to take to his beloved and musician and buy a dress for the procuress, and if it (i.e. gold. - V. D.) if not, what should he do? [So] he robs and steals and commits murder. Alas! Woe to him for these deeds, even if they do not bring shame and hellfire. In short, he pitched a tent on the steppe, sat with the thieves, and conferred with them. He was their leader in theft and violence, standing out from all of them in his vanity. Despite this, 213 covered his body and neck , and held a rosary in his hands. This means, O people, that you should be careful when looking at false ones and rosaries. When suddenly, at night, from the caravan they had missed, he heard the ayat [of the Qur'an] uttered in a trumpet voice: "Is it not time? ..." 214, sparks began to flash in his heart, and he said: "Yes, the time has come for me to pass by evil, how much can I harm people? Yes, the time has come when the soul opens up to meet the merciful God. Yes, I have come - why should I fear You? Indeed, it is said of Him that He is All-forgiving and Merciful." He repented, and from that moment God came to him; he rejected everything that connected him with injustice. Renunciation of the world 215 and piety, renunciation of the forbidden 216 , burning 217 and supplication to God found a place in his soul. Rational knowledge 218 and mystical knowledge 219, mystical intuition and ecstasy, strong desire and sympathy-all this changed the position of Fudail. Through [his] repentance, the Most Glorious One provided him with everything that corresponds to many kinds of perfection. This is finished, I will tell you about another [penitent], because my thought is directed to those who repent.

The story of the repentance of Bishr-i Hafi 220

Bishr-i Hafi was also one of those whom God made holy and showed the way. Admit that his spiritual state before he was led on the true path was that he was wallowing in wine and a hangover. One day, when he was very drunk, he was walking bent over, and then, looking down at his feet, he saw a piece of paper lying around, but not just a sheet, but a priceless pearl with the words " In the name of Allah, the Merciful, the Merciful." He took [the leaf], sprinkled it with aromatic substances, and with faith [in God] respectfully took it away and put it in some place. After that, that same night, a saint had a dream in which [he was told]: "Go to Bishr and say these words: "You scented it with [aromatic substances] Our name, and We also perfumed you", hurry up, do not sleep, tell Me My words: "You have exalted My name, and We have exalted yours." 221 Get up, give good news to Bishr, and do not wish for anyone else. Tell [him]: "You have cleansed Our name, and We have cleansed yours, repent, Bishr, by repentance, come closer to the forgiveness of sins. O young man! By My mercies, with My help, and through My might, may your name be pleasant in both worlds! "" The dream caused him doubts, until he had the same dream three times. The next day [the saint] began to look for him and found him by signs in a drinking house on the street of wine sellers. Then he informed him of the message he had received last night, and he (Bishr. - V. D.) refused sweet wine, committed

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repentance and became a saint and a pole 222 and without equal [in holiness]. See what the greatness of God's name has done!

The story of the repentance of Rabbi'i 223

Although Rabi'a was chaste from the beginning to the end-until her death-there is one tradition that she interacted with a group of musicians. You know what a musician's job is, even if there is nothing hidden in it .224 Probably, peace did not bring her happiness, [and so] she left and ended up on the street of censure. What do you know about the inner life of the immaculate? You see [their] true faith only from the outside. And if, for example, she was a musician and traveled a lot, then all you can say is that she was engaged in this business. When she did penance, even though she was mad [with love], her spiritual state became that of a sinless person. On the Sufi path, she became the head of the chaste - look at the grace of God when He looks at a Sufi.

When she was born, her father had nothing prepared [for this event]: no patch to put on the cut place, no oil to put in the dough, no lamp to see her face at night, dark as her hair. With such sadness, her father went to bed and saw [in a dream] The Prophet, the best of men, who said, " Grieve less, for she is the head of the chaste, who is useful to my community. On the Day of the Last Judgment, she will be an intercessor ,and through her the Creator will have mercy on seventy thousand people. Go to the Emir of Basra and say: "If the spiritual prayer indicates the praising of me (the Prophet. - V. D.) and if on Friday night you missed this praise - and your refusal of your prayer is not a good thing - then bring four hundred dinars for atonement." Take it from him and spend it without wasting time." The next day, he said [these words to the Emir], and his story turned out to be correct. [The Emir] said: "There is nothing to prevent me from coming to you, you are a messenger who belongs to the true messengers, and I will sweep [your] threshold with [my] beard and moustache." First, he gave ten thousand dirgems-praise be to the dream in which the Prophet appeared, and how beautiful the desired (Prophet. - V. D.) He also gave the messenger four hundred dinars, so that through this gift the Day of Judgment would become desirable [for him].

Love, giving these enlightenments, emits such a ray [of light] on each person. Joyfully return to her doorstep and ignite yourself with excitement. Like a bold, temperamental person, run there (to love. - V. D.), if from there (from love. - V. D.) you came here. According to the [power] of the passion of love, become like a moth [seeking the flame] and destroy yourself [in God] by intuitively recognizing love, so that your glory of the longing lover will disappear and the glory of the submerged one will come to you.

Speech twelve. On immersion in love (Bayts 5226 - 5297)

Although love knows directly [only] one attraction on the part of God, 225 in order to attract all lovers to itself, there is a variety in the good deeds of this valuable attraction, depending on people who have the ability to distinguish .226 O friend, the strength and weakness of attraction are due to the fact that in the sun's ray [of light] [the temperature] is different, because when it hits our world, it deviates [from its trajectory], and [therefore] the rays [of light] have different temperatures. I'm telling you something I'm not supposed to do.-

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get acquainted. Because of the trajectory of the sun and the position of places [on earth], the temperature [of the rays] has become different - do not say that this is not the case. Wherever the sun was close to the heart (sirr) 227 due to its trajectory, the heat wave increased. These very hearts, which are close and far away, will differ in the warmth of light. Attraction through the power of [light] quickly leads the souls of people close to God to superiority [over the souls of other people]. However, this attraction takes a very long time to take hold of the hearts of those who are far away. Therefore, the weakness and strength of the influence depends on us, and not on the weakness of the attraction of the majestic light [of God]. When the pull of gravity pulls the hearts towards the [divine] presence, a wave of light will rise in them. Since the eye has no power to withstand the sun's light, it is removed from it, and if it joined [with light], it confessed [its weakness], crumbled and disappeared. In the same way, hearts , when they reach the divine presence 228 by attraction, erase 229 in the sea of light [from their surface everything but God]. If you desire a spiritual state of immersion and self-annihilation, then announce it beforehand, so that the heart does not remain in it (i.e., in the Light. - V. D.) like a body under the sun, so that peace, patience, sleep, and food will go away, so that you will become astonished and unaware of yourself, so that you will not return or disappear. If you do not disappear into that deep sea, then gravity has used your attributes there, your work will be eternal on this path, and you will be called lost (mustahlaq) 230 and drawn by God 231 . Since there were no barriers to your return [to your original state], you were called a rejected attraction. Know that there is no rejection here because of censure, [for] this word - V. D.) began to be used [as a term], and then entered the language. Therefore, at the gate of a Friend, there are two drawn by God, and their faces are turned to the threshold of intimacy with Him. If their attraction to God is equal to insanity, then the one who is attracted to God will become very excited and, according to religious law, [the Muslim community] will decide that he is mad, and at the same moment [those who are attracted to God] will get rid of people. Therefore, there are three states that you can distinguish if you are not arrogant: the state of attraction, equanimity, and calmness; the state of attraction, argument, excitement, and madness. Two [states] have disappeared, but the very first one (i.e. attraction) has become two kinds - learn about both [types of attraction] [from stories] entitled about two dead men and a valiant husband. For the pleasure of the heart and the pleasure of the soul, I will explain the state of one or two [drawn by God].

The story of the God drawn dead and not distraught

A man said to a friend, " O so-and-so, do you know a certain saint, how to find him?" He replied: "Tomorrow, at such and such an hour, go to the great city bazaar, look for a hill on the outskirts of it, and there find signs of this friend." He went to the market, and the people are noisy, their minds, bodies and ears are completely occupied [with buying and selling]: sell those things, and do not sell those things, buy those things, and take them, leave them, and take them away. He said, " The one whom I see is not occupied with worldly concerns, and he will be the saint to whom I will give preference." He came to the bottom of the hill and suddenly saw a man walking along the top of it, carefree and free, dancing and intoxicated, intoxicated with God and indifferent to everything that has nothing to do with Him. [To pay my respects] grabbed his lap 232 and said, " Hello!" He wanted to start a conversation with him, but apart from the word "huwa" 233 , nothing came out of him, as if apart from this word, he could not [say anything else]. He asked: "What's your name?" He said, " Huwa." [Again] asked: "Where are you from?" He said, " Huwa." He was surprised and asked: "How are you doing?" [the Saint] replied, " Huwa."

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He asked: "What do you want?" The (saint. - V. D.) replied: "Huwa". He said, "O venerable one, can it be that you know nothing but 'huwa', and all your spiritual states have completely turned into 'huwa'?" He said, " Huwa." He asked: "Who do you want? He said, " Huwa." Huwa was spoken, and his soul went to Him (i.e., he died. - V. D.). It was the lost one who was strongly drawn by God, hurried to Him and gave Him His soul.

The story of the God drawn lost and distraught

Among the famous [Sufis], there was a great teacher of the faith who would send [his disciples] to a forty-day retreat [for prayers and fasting] and himself retire for forty days. He sent one disciple into forty-day seclusion, recommending 234 to him, among other things, the following:: "Recite the names of Allah constantly, and you should not have any interruptions 235 during the prolonged remembrance of the names of God." So he did, and one attraction from God fell to his lot, [so] at midnight he ran out of his cell for forty days of solitude, moving in the moonlight and shivering. A servant went there, and when he saw him, he asked:: "What causes you to deviate from your duties?" And he was rude to him, and tore and smashed the staff to pieces. The attraction from God made him completely insane. [The minister] said, " Say one word." He replied: "That word is cold, and I'm in the sun. What do you want from me? Answer me!" [The attendant] said, "Moonlight is not sunlight, go up [to the cell] so that you will not feel cold again." [The disciple] replied, " O cruel deceiver! You call the sun the moon, come light a [fire] from me. Go, but I know that it is the sun, and you want me to enter the veil [separating me from God]."

The same thing happens to everyone who is attracted to God when they become mad. All that the Sheikh had done for him, and the measures he had taken, this madness rejected for the rest of his life. How beautiful is this spiritual state of another - one whom a Friend helps at the stage of instruction [on the true path].

The story of the pious Sheikh Abdallah Balyani 236

In Balyan 237 there lived one perfect teacher of [his] time and close to God [saint], who had knowledge of the form [of things] and [their] hidden reality 238 and [their] inner states and stations 239 raised a hundred sciences. Because of the properties of his authentic knowledge, the veil of external knowledge was lifted before him for a clear confession of the unity and oneness of God. I vouch for him by explicit testimony. Oh my God! Never look at anyone but God. In the beginning, he was an amazing attraction of God, and God manifested in him in extraordinary ways. Because of his several ecstatic utterances, the censors suddenly took him at his word and took him to Judge Majd-i Din, [saying that] because of his words [creed] it doesn't become clear. And he (Abdallah Balyani. - V. D.) was a shepherd's pipe, which he played with the help of a divine blow. He started [playing] and made all the judges sing and dance. He said, " First put a ban on your actions, and then reproach [me] for my words." In a word, the attraction of his God did so that he brought everyone into a state of singing and dancing. Finally, he received [from God] a state of stability, 241 and by educating [the judges], he showed the true doctrine: not only did he become the object of [God's] attention, but they also found themselves among the rejected ones attracted by Him. Since their (i.e. judges. - V. D.) the goal is education, then he arranged for them to be educated.

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Speech thirteen. On education through the light of love (Beit 5298 - 5379)

Education in the sea of love is completely connected with the boundless rays of the light of love. Sufis in her (love. - V. D.) in the deep Sea are like living fish in its water, and their (Sufis. - V. D.) life is connected with water and bread (i.e., with scanty food. - V. D.) and with water 242 and the soul-know that there is a hidden meaning here and do not recognize [what it is]. Despite this, you will see that because of nurture, they died in the city of nurture, and then wandered inside the city until they became the prey of the 243 snares of the hunters (i.e., divine command and predestination. - V. D.). From there they again went to another stage, until [they] found themselves in front of many auroras. This time, when they died and burned down, they received a disorderly upbringing. But when [the light of love] gives each of them its own ray of light, then happiness will turn its face . Then the human food will go away, but not inside people who will become insensitive. The empty interior is not a food warehouse for wine, hashish, or any forbidden [product]. Figuratively speaking, depending on these two entrails (i.e. filled with food and not filled. - V. D.) you will receive news from heaven and hell. Don't you feel that the goal of your upbringing is to be accepted by every heart and every passing thought ? 244

But you will not talk to the ill-mannered one, even though he will ask you about the reliable knowledge of the soul. This time, don't step into the arena of approval (i.e., don't associate with the ill-mannered. - V. D.), be whatever you want, but [better] become a sheikh and our lord, the head of all the living-those who occupy high, middle and low positions, a perfect Sufi, a theologian and a philosopher, a scholar and a commoner, vicious and immaculate. The one who receives this attribute will be a trained one, and having this [attribute], [the Sufi] will master mystical knowledge. If [Sufis] talk about a cause (i.e., love. - V. D.), that they will show such and such an attribute, then good breeding indicates that their rules of behavior are subject to [the need] to get approval from God; although there is no ill-mannered, they (i.e. Sufis. - V. D.) [still] obeyed. Although God's acceptance of [man] is eternal, I have one thought that I will not express, Sufi, in your presence. These [states of] acceptance and non-acceptance [by God] exist because many people have lived with envy. In fact, the Mighty [God] admits [people] in Himself, but if the envy of the envious person is not justified, then such a person who is not accepted by Him has become known as ill-mannered, and in this case these words about envy are not surprising either.

Story

Several hostile and envious ill-wishers (munqir), whose condition [is stated in the Qur'an that] "a rope of palm fibers is around her neck" 245, after closing the door 246 before the Sultan [Mahmud], [said]: "He (i.e. Ayaz. - V. D.) stretched out his legs so that he could get more material than necessary for sewing his clothes. 247 He forgot to be polite outside the gate, even though he bows low here. Now there is no force that can keep him out of the war: he buys armor, weapons and armor for the war. In his house, he has a treasure trove filled with gold, which he looks into every morning to see how much it has become more. He bought as much gold as Karun 248 ." The Sultan said: "What's going to happen if we go and find out about his affairs?" They went without hesitation, but when they reached his house, they found the door closed, and the reproach began: "We told you, Sultan, that this is so, for God's sake, open the door and see." They opened the door and looked with hatred, and [in the room] there were shoes and shoes.

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torn kaftan 249 . [The Sultan] said, " Ayaz! What is it?"

[Ayaz] answered: "O Padishas! I look at them every day (i.e., the shoes and the caftan. - V. D.), in order to remember their spiritual states, God forbid that they turn out to be a person who forgets about their own spiritual states." The Sultan said, " What good is it if the envious one gets back what he says? The blemish is in the slanderer, not in Ayaz, and our Ayaz is all sincerity and supplication.

Story

It so happens that because of envy, jealousy, and suffering (dard), that lowly person mentions his veil [separating him from God]. He said to the face of the Sultan of Bayazid [Vistami] 250: "O denier! O approving one! O abominable [heretic]! 251 You don't exist when you leave [your] inner consciousness and secret 252 , but I've seen you walk like a brave man." [The Sheikh] replied: "Yes, you saw it right, it's true, your spiritual state is confirmed by your words and vision." Once again, a certain person sincerely uttered this speech :" O saint, O pole, O perfect man! On the way to God, I see you have a close friend, I see you have your own worldly refuge." [The Sheikh] replied: "Yes, you saw it right, well done! [I am] your interlocutor and everyone who was with you." Then a disciple said, " O Shaykh of [our] time! How is there a contradiction in your words? You responded to both censure and approval: "True," and here it is appropriate to remove doubts." [The Shaykh] replied: "O dervish, we are a pure and transparent mirror, and apart from it, we are nothing. Everyone who sees something in us sees himself, whether he is good or bad. The one who slandered was the one he saw; and the one who spoke pleasantly did not speak of Bayazid himself. With the help of envy, good people and bad people see vices in the mirror, and those that are inherent in them. However, this mystery (i.e., the manifestation of vices in the mirror. - V. D.) exists if [there is] a mirror and not for each of the available attributes. Therefore (i.e., since there is not always a mirror. - V. D.) there are slanderers, and it is a lie or envy. - V. D.) is undoubtedly present in the essence of people. If there were no such distinction [in people's perception] of information, then the brains of ill-wishers would become mold, the search for students would become useless, the education of a mentor would become futile, the beginner [Sufi] would remain in the veil of vice, and the one who completed the training [would be preserved only] in the words that he was such. Therefore, if we apply a very correct rule, we will completely get rid of envy and jealousy, education will not be ruined in the middle, and from each spiritual state [in the heart] will appear the inner reality of 253 [things]. If you want the hidden reality to be revealed, don't show your mirror 254 . However, from the rules and regulations of religion 255 exclude the judgment by analogy, so that the basis is the true [divine] commands. What are the rules and regulations of religion by which the ability to discriminate exists ? They have become two things: a religious law and a method of putting it into practice. Everything that the religious law and the received instructions show us (i.e., the path to God. - V. D.), will be true among any group [of people]. The perfect man is also God's balance, as well as His true mirror. Everyone who looks like him (i.e., a perfect person. - V. D.) [which means] he is offended by the scales and the mirror, of course, he will always be offended. The offense will be groundless, however, for these two (i.e., libra and mirror. - V. D.) there will be no desire to [strive] for [his] heart. The mirror and the scales are for you and the other (lit. Not for you. - V. D.) will not show false information.

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The story of Sheikh Shams al-Din al-Tabrizi 256-may Allaah have mercy on him

Shaykh Shams al-Din Tabrizi in Asia Minor (Rum) made every heartless person like wax, because he did not belittle or exaggerate, but told the truth to everyone who was with him. Some of the nobles took offense at him, refusing to approve of him.: "[He is unusually harsh, rude and impudent, does not attach importance to all aspects of speech, spends time equally with the ignorant and with the noble, and such a hidden reality is erroneous. But he is kind to others like himself and communicates with people who are engaged in trade."

These words were heard by Shams al-Din and he said: "How can the secret of the Dervishes remain hidden? As we become the mirror and the scales, how can we become a slave to their fleeting thought? O my lord, if you humbly obey the scales and the mirror and take an oath from them, they will show you what belongs to you. And if you haughtily, falsely, and falsely shower them with a hundred reproaches and speeches because they do not fit your purpose at all, then they (i.e., the scales and the mirror. - V. D.) [still] will never show anything false. So don't say they are (i.e. scales and mirror. - V. D.) are upset because of me, they are dissatisfied with [your] own attributes. If these are available to them (i.e., discontented dervishes. - V. D.) the attributes are vicious, then this vice does not apply to me, because they (attributes. - V. D.) belong to them. If you give up your attributes so that your heart will not be offended by anyone else, then the attributes from God will come to you, with which you will remain in Him forever, freed from virtue and vice."

Speech fourteen.

On [states] (loss of one's own being) and (abiding in God) 257 in love (Bayt 5380-5445)

O thou who hast not lost thy being in the street of love, having thy attributes, thou canst not see the face of love. Go, lose yourself, so that abiding in God will give you love, even though the true loss of your being will endow you with love. If [divine] love does not give a person help and support, then how can he lose his being with the help of his love? But what is the loss of being for a Sufi since he can acquire such a state? Ask me again, for it is my business . Know, O my friend, that the loss of your being is the removal of your connection. What is the connection [with the world]? It is nothing more than adding one thing to another. Pass [by] and leave this addition, O my brother! When you have passed by [such] an increase in affairs, going to yourself, you no longer exist for happiness and unhappiness. When the addition of attributes stopped, you disappeared from [such concepts as] "I am this and I am that". When you moved forward because of the increase in essence, you completely lost your being and became a dervish. If I say that the elimination of [connection with the world] is the elimination of [one's] opinion, or: the goal of eliminating [connection with the world] is the elimination of imagination, or: the goal of eliminating [connection with the world] is the elimination of rational logical knowledge, which enters the mind and commands wisdom, then you will tell me, that the connection with me is a delusion and that the connection should be [only] with God, or [you will say that] the purpose of removing [the connection with the world] is to remove [my] spiritual state, because of which [my] heart is not connected [with God]. Eliminating the [spiritual state] of a Sufi is not the same as eliminating the [spiritual state] of a legal theologian, although [these] eliminations are similar to each other. When they recognized that the loss of their own being is not a stage [of the phenomenal world] - for these stu-

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If the Kaaba 258 exists among the Sufis, then your own work will be destroyed first, and the erasure of 259 will indicate this to the Sufi, O young man! If you get rid of your attributes, then erasure will call it the disappearance of [attributes], O young man! When you are completely free of your essence, the erasure learns of this loss of your being - and that is the end of it! If the heart makes the final decision to eliminate your spiritual state, when will it be necessary to stop [the existence of] this body, so that you can say after [your] essence has disappeared: "There is no body, no heart, no soul left"? It (i.e., the essence of a person. - V. D.) has so disappeared that it will remain in God, [although] there is no creature capable of becoming a Creator. Because the elimination of it (Sufi. - V. D.) of the spiritual state is the hidden reality of things, and any increase in [human essence] will not lead to a connection with it. If you have lost the ability to understand, but you have not lost the state of losing your being, then you will know that we have lost our being. [If] [the state of] losing one's being is eliminated, and [the state of] remaining in God is achieved, then in [its] achievement, O seeker, is the secret of extreme closeness to God 260 . The work and attribute of the essence have reappeared, and your heart is in a spiritual state, O initiate of the [divine] mystery 261 . [But] if the eternal [God] appeared, then the accidental is gone, that is, here the [accidental] quality has been replaced [by the substantial]. The matter exists, but it relates to another entity (i.e., the divine one. - V. D.), there is also an attribute, but these are other (i.e. divine. - V. D.) attributes. There is also an entity, but it is more concise than [His] essence, especially since [His] essence cannot represent a part and a whole. I've told you about the secret of being in God, if you understand. What will the pearl (durr) 262 be like if you discover the soul box? If my soul is a friend in the house of the heart, then [even] one word spoken by you will be perfect and true.

Story

An enlightened one went to a certain knower [and said]: "I have a problem here: the hidden reality of the necessary-existent [God] is permanent, and His essence exists within Himself because of Himself. I know this from the speech of the Arabs, but-strangely - I do not understand it.": "Come to consciousness for a moment and, with the help of God, seek all that you seek without ever coming to consciousness again." After a moment, [enlightened] said: "My predicament was solved, with a single word, my heart comprehended a hundred hidden realities. I learned from the Arabs and Persians the same things that I [now] learned from my twisted nature."

See also, with the help of God, the work, the attribute, and the essence; I will not see the true faith because of myself or myself. I eliminated myself when the elder said [do it]. I said to him, " How beautiful are the theologian-lawyer and the dervish." Unless you give up on yourself and your name, your cause will never move forward. Leave the one who says: "I am not a man - I am He," for he himself is not stable. So the great ones lost their names, and I was given a different speech.

Story

The pole of [his] time Sheikh Sultan Bayazid 263 and the treasury of mystical knowledge Sheikh Sultan Abu Said 264 - the one who spent the [wealth] given by God, did not save, but ate 265, the one whose state of heart is suffering and pain, the one who was with God all the years and thanks to Him was cheerful, joyful and endowed with mystical intuition. After he (i.e. Abu Sa'id. - V. D.) saw

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Instead of the word "man"(I), he began to pronounce the word (they) instead of the word " man " (I).

It was said that he never uttered the word " man " (I), just as he never uttered the words "we " or" tu " (you). This is an amazing word (i.e., the word - VD), containing secrets, starting with the fact that it itself is connected with a person who has lost his being. That is, here the " I " disappeared, the pure [wine] remained, and the wine residue flowed out of the jug. It is also a sign of my being in God, indicating that I live with them (i.e., with dervishes or mystics who have lost their being. - V. D.) 267 . Another hidden reality is that they are dervishes, Sufis. - V. D.) are themselves me, they are a candle burning among the crowd. I am all of them, and they are all me, and because of the meaning of this word (i.e., the word they. - V. D.) obtained the identity 268 . What is identity when the recognition of the oneness and oneness of God is true? That is, they exist, and besides them, who [else] exists? This is the very word (i.e., the word - they. - V. D.), when he alone is enough, if there is a worthy [and knowledgeable] person in our house. And if they are inside our house (i.e. many mystics or dervishes). - V. D.), then, apart from the existence of these respected ones, [everything else] has become non-existence.

Story

Someone appeared at the gate of a Sufi monastery and then knocked on the door for a very long time, until a certain respected [Sufi] [not] asked from inside: "Who is it? Repeat your name, actually, what is your name?" He said, " I am the lowly one, I am your slave, I am the one who seeks you very hard." [Mentor] said: "I have tested you on your name, you are immature, walking on the wrong path. You have given your name, you are still in yourself, where you are, the meaning of the dervishes ' words is still hidden from you. Although you are as thin as a hair, O young man, to us (i.e., to the mystics who have lost their being. - V. D.) you do not contain even one tip of a hair (i.e., you do not represent anything. - V. D.). You are looking for us, give up your name, and otherwise-wander in your cloak of uncultivated wool 269."

The whole life that he spent in poverty and in the loss of his being has passed away. Again he came to the gate [of the monastery] with all (letters, with a hundred. - V. D.) for their sincerity and candor. "Who?" they asked him when he knocked on the door many times. He replied: "You are dervishes, you." There was a cry: "Come in, the door is unlocked, the seeker [of God] has never severed [contact] with us. When you have shed your being and learned the rules of conduct (adab) 270 , then you are in God because of [your] good deeds and success in faith; however, at this moment you are in God after losing your being. Live through the ages, [for] abiding in God has been [and will be] long."

End date (Beit 5446 - 5454)

Speech (i.e., a poem. - V. D.) is over, however, there are still words left, but this is all that remains in the cupbearer's jug. If he doesn't close it, I won't close it again, and if he closes it, I'll close it again. At this point, I have just finished the book, saying that Allah knows best about the right path. Whatever the power of my speech, work on it (i.e., on this poem. - V. D.) lasts for eleven years. Oh God, if you hadn't made it easier for him (the author of the poem. - V. D.) difficulties, Da'i would not have fulfilled his promise. You helped me, and I said, " O Helper! I am an apprentice poet. You gave me this speech so that the Nizam [ad-Din Da'i] could string these pearls (i.e. compose verses. - V. D.). This time, O Lord, do not break his thread (i.e., the thread of his life, his destiny. - V. D.), connect [his] fate with what he wrote (i.e. pos-

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let him be close to You. - V. D.)". I introduced [this poem] at the age of 46 (i.e., when I was 46 years old. - V. D.), and the date of this [event] is the 856th year [of the lunar hijra].

The book called ("The Book of Love") ended with the help of the Bestowing Ruler (God. Praise be to Allaah, the Lord of the worlds, and blessings and peace be upon His best creation and the place of manifestation of His mercy - Muhammad and his family, and all his companions, and may Allaah greet them with an eternal and repeated greeting.

notes

198 (Arabic) - elixir, philosopher's stone. According to alchemy, the elixir could turn objects or bodies into gold when it came into contact with them.

Kaf 199 (Arabic) - a mythical mountain that surrounds, according to ancient ideas, the earth and serves as a support for the horizon on all sides. The idea of Mount Qaf, borrowed by Muslim cosmology from Iranian lore, means the name of a mountain or mountain range surrounding the world. Mount Kaf is separated from the flat disk of the earth by an impassable dark space. The Kaf mountain range surrounds the earth and the ocean, forming a belt around the earth. Caf is inaccessible to humans and is considered the end of the world. This mythical mountain forms the boundary between the visible and invisible worlds, and no one but God knows what is behind it, although some believe that Qaf and the area beyond it are the abode of the jinn. But more often, Mount Kaf was considered as the place of residence of the fabulous Simurgh bird, which, having existed since the origin of the world, then retired to Mount Kaf, where it lives completely alone. In mystical literature, in particular in the poem ("The Language of Birds") by the Persian Sufi poet Farid al-Din Attar (d. 617/1220 or 632/1234) describes the journey of a Sufi through the seven stations that the soul must pass through before it completely disappears into God, in the form of an allegory of a very difficult and adventurous journey made by birds who crossed seven valleys before they reached Mount Kaf, where the throne of their Simurgh king is located. Streck M. Kaf / / Encyclopedia de l'Islam. T. II. Leyde-Paris, 1927. P. 654-656; Streck M., Miguel A. Kaf // The Encyclopedia of Islam. New Edition. V. IV. Leiden, 1978. P. 400 - 402.

Ankah 200 (Arabic) = Simurgh ( Persian) - a mythical bird that lives on Mount Kaf. In Sufism, Anka often symbolizes the spirit of the saint or the saint himself, while Mount Kaf is a place of divine presence. This bird is known by name but has no body, and so it has also been used as a metaphor for non-existence. See: Chittick W. C. Op. cit. P. 357; Utas B. P. 171; Pellat Ch. 'Anka' // The Encyclopaedia of Islam. New Edition. V. 1. P. 509.

201 Refers to the "lotus of the extreme limit" (see: Quran, Surah 53, Ayat 14 (14)=y)- a tree located at the farthest end of the seventh sphere. In Islamic cosmology, the "lotus of the extreme limit", above which the archangel Gabriel could not rise during the ascent of the Prophet to God and which marks the upper limit of the angelic spirit, is located in the seventh heaven, i.e. directly under the divine throne. The story of the Prophet's ascent symbolically indicates the limitations of reason: Gabriel, the guide of the Prophet and the embodiment of universal reason, could only lead him to the "lotus of the extreme limit", and therefore the Prophet ascended to the last spheres alone. See: Chittick W. C. Op. cit. P. 75, 221.

Alexander the Great - 202 the famous Greek commander, who became the hero of numerous works of the Middle and Middle Eastern literary tradition under the name Iskandar. In the poem" Shah-nameh "("The Book of Kings") by Firdausi, he becomes the Iranian king after the victory over the Achaemenid Darius. See: Bertels E. E. The novel about Alexander and its main versions in the East // Bertels E. E. Selected works. Navoi and Jami. M., 1965. pp. 283-413. According to legends, the magic mirror of Alexander (ayendi Iskandar), showing the whole world, was made for him from polished iron, and it was given a round shape. In some legends and poems, it is reported that this mirror was installed by order of Alexander on the top of a high tower built on the seashore, and through it everything that happened at a distance of 60 farsakhs (420 kilometers) around was visible. See: Bertels E. E. Decree, op., p. 343.

Sadd 203 ( Arabic) - rampart, wall. In the legends and poems about Alexander the Great, the rampart(sadd) between the mountains was built by Alexander of iron and fused bronze to protect the people from the savage tribes of Yajuj and Majuj.

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Jamshid (Jam) - 204 the legendary Iranian king, who in ancient legends is the founder of a certain ideal state as a refuge for people. He owned a magic bowl that showed the whole world and in which he could see all the secrets of the world as clearly as the sun. According to the Iranian heroic epic "Shah-nameh", Jamshid was overthrown by the tyrant king Dahhak (Zahhak), who had snakes growing out of his shoulders. Later, Jamshid was killed: on the orders of Zahhak, he was cut in two. According to X. Ritter, the Sufi symbol of knowledge, which is associated with the need to lose one's own being (fa ) is the bowl of Jamshid acting as a magic mirror. Images of the world appear in it even when it is not seen, when it has disappeared. In the state of fan', you can see all the secrets of the Universe with the help of the cup: the secrets of the seven belts of the earth, the movement of the seven planets, etc. The mystic in the state of fan' becomes everything that he sees with the help of the cup, and the cup itself no longer appears, having turned into nothing. См.: Ritter H. Das Meer der Seele... S. 585, 691. For Jamshid's magic bowl, see: Christensen A. Les types du premier homme et du premier roi dans l'histoire legendaire des Iraniens // Archives d'Etudes Orientales. V. 14. Pt. 2. Leide, 1934. P. 128 - 133.

205 Daria - names of Iranian kings of the Achaemenid dynasty. In Firdausi's Shah-nam, the Iranian king Darius (Dara) is the son of Darab; the son of Darab, i.e., the brother of Darius, is also Iskandar (Alexander the Great).

Faridun- 206 name of the legendary Iranian king, descendant of Jamshid. In Firdausi's Shah Nam, he is a knight and a fighter against the tyrant Zahhak, after defeating him, he becomes king.

Rustam-i Dastan 207 or Rustam-i Zal (Rustam is the son of Zal, Dastan is one of the names of Zal), Rustam is a hero of the Iranian national epic, immortalized by Firdausi in "Shah-nam" as a legendary Iranian hero. See: Christensen A. Les Kayanides. Copenhague, 1931. P. 130 - 146.

208 According to the sixth Imam of the Shia Imamites, Abu ' abdallah Ja'far ibn Muhammad al-Sadiq (d. 148/765), who introduced the concept of mind as that which constitutes a barrier between the soul (nafs) and the heart-God builds this barrier, the mind, so that the soul and the heart do not overflow their banks, so that the low waters of the soul and the instincts did not threaten the purity of the heart. See: Schimmel A. The world of Islamic Mysticism, Moscow, 1999, pp. 154-155.

209 or tilism (Arabic) - a talisman or magical image on which mystical letters are imprinted as protection against enchantment and witchcraft. Talismans are used as a safety device in various ways, most often they are worn with a treasure to prevent its discovery, i.e. a talisman is an object associated with witchcraft, through which something, such as a treasure, is made protected and inaccessible. For Sufis, peace is a talisman by which the divine treasure remains hidden, peace is only a name. The visible world is a talisman that hides the divine being.

Perhaps this entire Bayt contains an allusion to the prophetic Li qulli insanin - Each person has a shaytan, but my shaytan was subdued by my hand. This one goes back to the Prophet Muhammad's beloved wife, Aisha. It was included in the collection of Muslim traditions (d. 261/874) in the following form: The Prophet (peace and blessings of Allaah be upon him) said: "Has your shaytaan come to you?" She said, " O Messenger of Allah, do I have a shaitan?" He said, " Yes." I asked: "And every person?" He said, " Yes." I asked: "And do you have any, O Messenger of Allah?" He said, "Yes, but my Lord helped me against him, so he submitted [to me]." See al-Jami as-Sahih talif Abi'l-Husayn Muslim ibn al-Hajjaj ibn Muslim al-Qushayri an-Nisaburi (Collection of the traditions of Abu'l-Husayn Muslim8. Cairo, 1333/1914, p. 139.

According to A. Schimmel, this tradition, in which lowly properties, instincts are designated by the word Shaitan - Satan, expresses faith in the possibility of educating a low soul, i.e. the Prophet managed to turn all his lowly properties and instincts into useful tools for serving the Lord. When a person obeys God in everything, his base soul obeys its master, just as everything in the world obeys the one whose will is completely obedient to the will of God. See: Schimmel A. Decree. op. p. 95.

210 (Arabic-Persian) - sincere, sincere repentance, the highest degree that can be achieved at the Sufi station of repentance.

211 ( Arabic) - divine grace in the form of sustenance, especially food, which descends on the Sufi in response to his full trust in God, in His mercy and surrender to the divine will. See: Utas B. P. 174.

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212 Abu Ali al-Fudayl ibn iyad ibn Mas'ud ibn Bishr al-Tamimi (d. Muharram 187 / January 803) was one of the earliest Sufis from Khorasan.

213 See note 78.

214 Beginning of Ayat 15 (16) of the 57th Surah of the Qur'an: "Is it not time for those who believe that their hearts should be humbled by the remembrance of Allah?"..

Zuhd 215 (Arabic) - Sufi camp, meaning renunciation or renunciation of this world, flight from it and rejection of its lowly benefits. This station consists of a series of steps, the highest of which is the renunciation of all material possessions. See: Ritter H. Das Meer der Seele ... S. 192-203, 209. As X explained. Ritter, the practical response of the pious to the impermanence of this world, to its devaluation in relation to the future, is thus zuhd, the renunciation of the world, an inner and also largely external liberation from earthly affairs, which is simultaneously associated with the desire to rise above the animal instincts by significantly suppressing them and building them up in comparison with the transitory and deceptive external this is a higher inner world, focused on religious goals.

216 ( Arabic) - abstinence, refusal of the forbidden; the Sufi stage, which is an extreme scrupulousness in distinguishing what is allowed and forbidden, caused by fear of God. This abstinence is understood as raising the soul above forbidden things, purifying the heart, and holding the tongue. There are three types of abstinence: 1) silence and abandonment of misplaced curiosity, if it is not connected with the hidden reality of things and phenomena; 2) abandonment of dubious and forbidden affairs and distance from them; 3) abandonment of low aspirations and bad natural qualities. Parking "vara" is associated with the fear of God, and the people who have reached it are divided into three groups: 1) those who avoid questionable matters; 2) those who refrain from what the heart objects to; and 3) those who refrain from anything that is not Allah. See: Sajjadi Sayyid Ja'far. Decree, Op. pp. 784-785.

217 (Persian) - burning, i.e. suffering, pain.

218 See note 67.

219 (Arabic, lit., knowledge) - gnosis, genuine mystical knowledge. This refers to the path and method that mystics choose to reach and know God. This is a contemplative knowledge of God; only the prophets, saints, and "knowers" can reach certain stages of knowledge, since they are clearly and secretly absolutely passionate in heart, soul, and body about submission and worship of God. Decree. op. p. 577.

220 Bishr ibn al-Harith al-Hafi (d. 10th Muharram 227/31 October 841) was a famous Sufi native of Merv.

221 Obviously a copyist's mistake. Corrected in the text ("Lives of the Saints") Farid ad-Din Attar, which contains a similar story about Bishr-i Hafi: Attar Farid ad-Din. (Lives of the Saints). Research, text preparation, comments and pointers by Muhammad Istilami. 8th ed. Tehran, 1374/1995. P. 128.

222 See note 81.

223 See note 31.

224 (Persian) - a horseshoe placed backwards [to cover its tracks]. As an allegory, the expression indicates a matter that is hidden, kept secret from people and about which people do not guess, as well as a secret that is not divulged to people.

225 (Arabic, synonym - "attraction" by God, ecstasy - the spiritual state of a Sufi, in which God, by His grace, brings him closer to Himself, and this attraction is not connected with the spiritual efforts of the mystic to overcome Sufi stages or stops. For more information, see note 20.

226 ( Arabic) - discernment of good and evil, true and false, insight, prudence, freedom of choice.

227 See note 18.

228 (Arabic, lit., presence). See note 124.

229 (Arabic) - erasure, disappearance of one's being, one's own "I", erasure of attributes, Erasure in Sufis means the elimination of one's own being and the strengthening of the Sufi and his search for truth after erasure. Erasure and strengthening are related to the will of God: "Allah erases what He wills and confirms" (Qur'an, Sura 13, Ayat 39 (39)). The lowest degree of erasure is the erasure of blameworthy attributes and bad deeds; the middle degree is the absolute erasure of both praised and blameworthy attributes; the highest degree is the erasure of essence. Erasure and strengthening are close to the Sufi categories of fana' (disappearance of one's own being, spiritual dissolution in God) and (abiding in God, eternal life

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in God). The difference is that the state of the tank ' occurs after the essence disappears, when strengthening is no longer necessary, because the essence has disappeared. But the strengthening of both bad and good morals and deeds occurs in mystics after the erasure of bad and good morals and deeds. Thus, the complete disappearance of worldly affairs and attributes occurs only after the disappearance of the essence, and their erasure does not depend on the erasure of the essence. Therefore, erasing and strengthening are more comprehensive than states and . Erasure is the liberation of Sufis by God from the vision of their sensual soul, so that no trace of their sensual desires remains. God erases everything but Himself from the hearts of mystics and strengthens the remembrance of Himself in them. See: Sajjadi Sayyid Ja'far. Decree, Op. pp. 706-708.

Mustahlaq 230 (Arabic) - exterminated, destroyed, destroyed, lost. Among Sufis, it means a person who perishes or disappears in the essence of the one and only God, and of whom neither name nor sign remains. See: Sajjadi Sayyid Ja'far. Decree. op. p. 722.

231 (Arabic, lit., attracted, captivated, carried away) means among the Sufis an inspired or possessed person whom God has chosen for Himself and washed with the water of holiness. Therefore, such a person reaches the highest stations and steps without effort and labor. Such an "attracted" person was considered as a person who had lost consciousness of his own identity. See: Sajjadi Sayyid Jafar. Decree. op. p. 697. As A. Schimmel pointed out, a person who is enraptured is a person who, under the influence of the shock of a mystical vision, the "lifting of the veil" from the divine mystery, or some other psychological shock, has lost his mind, lost his normal way of life. Sources describe such "possessed" people as completely lost and immersed in divine unity. See: Schimmel A. Decree. op. pp. 24, 88.

232 The Persian expression "to grasp someone's hem" means to attach oneself to some person in a higher position, to show respect to that person.

Huwa 233 (Arabic) - a number of places. 3rd person singular "he". Here He is meant - i.e., Allah, God.

234 (Arabic, plural, instruction, commandment) - a recommendation or testament given by a sheikh to his successor or disciple.

Fatrat 235 (Arabic) - interval, interval, break. Terminologically, the word meant for the Sufis breaking, weakness and intoxication, as well as the extinction of the scorching fire that burns the traveler at the initial stage of his mystical state. See: Sajjadi Sayyid Jafar. Decree. op. p. 618.

236 Awhad al-Din (or Aseel al-Din) Abdallah ibn Diya al-Din Mas'ud Balyani Qazaruni (d. 683/1284 or 686/1287 ) was the uncle and mentor of the more famous Shiraz Sufi Amin al-Din Muhammad Balyani (d. 745/1344).

237 Balyan is the name of one of the villages in the vicinity of the city of Kazarun (Kazerun) in Fars province. A similar name (Valyan or Valyun) is given to a locality located in the Tehran ostan, between the city of Karaj (Karaj) Tehran stop and Qazvin city of Zanjan stop. See: Safa Zabihullah. Edict. soch. T. 3. Ch. 2. P. 870.

238 For the Sufi concepts of Surat and Surat, see note 37.

239 (Arabic, plural - mystical reality, inner states and halts reached by the traveler during his journey to God and in God. See: Chittick W. C. Op. cit. P. 10.

240 Majd al-Din Abi Ibrahim Ismail ibn Muqarram al-Fali (d. 666/1267-68), the chief Justice of Fars, who held this post for about 40 years, had a deep knowledge of Sharia and Islamic law.

Tamkin 241 (Arabic, constancy, stability) is a spiritual state that appears in the terminology of Sufis as an opposition to another spiritual state - (Arabic, changeability). Talvin is the stage at which a person's spiritual states are changeable, and he is subject to the power of intoxication. This stage is characteristic of people who have mystical states, while a higher stage - constancy (tamkin) - is an attribute of people's true essence. It is assumed that people who stand on the Talvin stage make a gradual ascent to a higher state or quality. While the lover is in the ascension stage, he is on the Talvin stage, and when he reaches the divine divisions, he attains the stage of constancy. As long as a person does not cross the boundary of the soul attributes and does not reach the world of heart attributes, he is at the stage of variability. The stage of stability is the opening of the veil of the true essence or hidden reality of things and phenomena due to being close to God, at this stage there are no signs of human nature. See: Sajjadi Sayyid Ja'far. Edict. op. p. 257-259.

Ab 242 (Persian) - water. In the terminology of Sufis, it can be synonymous with life, because water is the source of life, and the goal of Sufi life is the mystical knowledge of God. Op. cit. p. 1. According to another interpretation, running water, if it is pure and transparent, indicates the joy and purity of the mystic's heart associated with the comprehension of religious and mystical knowledge. Would-

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It means that religious knowledge is compared to running water, and sometimes it is a pure heart and the problem of recognizing unity and uniqueness. Of god. The speech of perfect people can also be compared to running water. See: Bertels E. E. Dictionary of Sufi Terms. Bertels E. E. Sufizm i sufiyskaya literatura [Sufism and Sufi literature]. Selected works, p. 126.

243 ( Arabic) - prey, hunted animal. Among Sufis, it denotes the stage of attraction by God and separation. See: Sajjadi Sayyid Ja'far. Decree. op. p. 546.

244 (Arabic) - heart, mind, soul, consciousness. Among the Sufis, it means a fleeting idea, a passing thought or speech, sent down into the heart of the mystic by God or an angel, a sensual soul or a Devil, but does not remain in him. Therefore, such a thought does not occupy the mind of a Sufi for long, and the speech that has entered the heart does not require reflection and reflection. See: Sajjadi Sayyid Ja'far. Decree. op. s. 335-336.

245 Allusion to Ayats 3(3) - 5(5) 111-th surahs of the Qur'an: - He (Abu Lahab. - V. D.) will burn in the fire with flames and his wife-a carrier of firewood, who has a rope made of palm fibers around her neck.

246 -the favorite slave and warrior of Sultan Mahmud of Ghaznavi, distinguished by intelligence and beauty. Mahmoud Ghaznavi (reigned 389 - 421/999 - 1030) - the most famous representative of the Ghaznavids dynasty, the founder and ruler of the Ghazni state. Images of Mahmud and Ayaz were widely used in Persian Sufi literature to illustrate the relationship between a lover (Mahmud) and a lover (Ayaz).

247 That is, he began to go beyond the limits of what was allowed, to exceed his authority.

248 For Karuna, see note 175.

249 ( Arabic) - robe, kaftan, loose men's clothing with long sleeves.

250 For Abu Yazid Wistami, see note 16.

251 Yazid ibn Muawiyah, or Yazid I (61 - 64/680 - 683) - the second Umayyad Caliph, known for the fact that during his reign in 61/680, Husayn ibn Ali, the son of the fourth Caliph Ali ibn Abi Talib and the grandson of the Prophet, was killed in the battle of Karbala. Since the name of this caliph was hated by the Shiites, the word began to mean "super-heretic", "cursed", "disgusting". See: Schimmel A. Decree. op. p. 47.

252 (Persian) - mystery. Among the Sufis, this word means the secret of being, the secret of mystical reality, i.e., the secret that perfect people possess. It has been present in the hearts of lovers since pre-eternity, and only those who have inner vision, who can see God in their hearts, can know about it. The mystery problem is usually associated with the famous mystic al-Husayn ibn Mansur al-Hallaj, who was executed in 309/922. To the question of the mystic Abu Bakr al-Shibli (d. 334/945), addressed to God: "Why did You remove al-Hallaj?", God replied: "I explained and showed him the secret, but he divulged it to the despicable ignoramuses." Therefore, it was al-Hallaj's fault for divulging the divine secrets to people who were not yet prepared to receive them.

The beginning of the mystery is associated with those who are in love with God, the middle is associated with mystics, and the end is associated with people who have met God. And from the mystery of falling in love with God to the mystery of knowing or getting to know God, there is a journey of a thousand stops. See: Sajjadi Sayyid Ja'far. Edict. op. p. 407-408.

253 (Arabic, lit., happening, happening, what is happening) - as a Sufi term refers to the inner, hidden, known only to God reality of things that appears in the heart and remains in it forever in contrast to transitory thoughts. Fleeting thoughts are either words that enter the heart from God, angels, the sensual soul, or the Devil and do not linger in the heart, remaining in it, without causing the mystic to reflect, or the heart acquires a special state, which quickly disappears, being replaced by another. Thus, the heart is the abode of transitory thoughts, but the hidden reality of things that appears in the mystic's heart is strengthened in him until the hidden divine command comes during the mystic's solitude or the remembrance of God's names, when, having plunged into his mystical state and left the sense world, he sees this hidden mystical reality with the help of God. Reality. See: Sajjadi Sayyid Jafar. Decree. soch. p. 335-336, 371-374,779.

254 (Persian) - mirror. Among Sufis, this word is synonymous with the heart of a perfect person who strives to make his heart clear and transparent, able to reflect the divine light. The mirror also refers to the essence, attributes and names of Allah, which are reflected in the perfect person who has the ability to be the place of manifestation of God. See: Sajjadi Sayyid Ja'far. Decree. op. p. 45-47.

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255 (Arabic) - scales; measure, quantity. In Sufi terminology, it refers to religion, the rules and regulations of religious law in a broad sense (shari'a) and the method of its implementation in practice. Edict. op. p. 753-754.

256 For Shams al-Din Tabrizi, see note 91.

257 (Arabic, lit., disappearance, death) - a mystical state that represents the loss of one's own being, one's "I", one's individuality, complete separation from the material world and finding one's true essence in spiritual dissolution in God. The lowest, ethical level is the rejection of all egoistic selfish motives, the dissolution of one's own will in the will of the beloved. The next stage is the disappearance of the attributes of the lover, in place of which the attributes of the beloved appear. Thus Junayd (d. 297/910) defines love as replacing the attributes of the lover with those of the beloved, and al-Hallaj as "being with the beloved by throwing off one's own attributes"; this is only a step away from the disappearance of the sense of self, even the consciousness of one's own individuality. On the other hand, physical death is interpreted as the highest form of self-loss. This-that is, the disappearance of the sense of self, even of the consciousness of individuality in the lover-is indicated by the famous image of a moth that aspires to the flame of the beloved; in an instant it becomes a flame, and in death it finds the loving union for which it longs. But usually fana 'consists only in changing the consciousness of one's own "I". To indicate the state of consciousness of mystical lovers, images were required that indicated the disappearance of the individual existence of the mystical lover in the personality of the beloved, expanded to the universal: a drop disappears into the sea or the lover becomes a hair in the lover's curl. The last loss of his own being after the loss of being in which the mystic saw himself as God and which completely erases the "I", allowing it to disappear completely into the deity, leads to a weakening and liberation from the captivity of the"I". For the pantheistic mystic, God is probably himself, the mystic, but he is such in a derived sense, not in the sense of a true original being. In some Sufi schools, the Sufi term "further sojourn after the loss of being" (Arabic, lit., sojourn, existence) appears - a mystical state meaning sojourn in God, eternal life in God, this is the last stage on the path of mystical movement to God for Sufis after the second loss of their own being. "Further sojourn" is described in rather general terms as a higher form of being, about which, however, hardly anything concrete is said. Das Meer Seele... S. 413 - 414, 632 - 633.

258 See note 88.

259 (Arabic) - erasure, disappearance of one's being. See note 229.

260 (Arabic) - arrival, achievement of something. See note 79.

261 (Persian) - an initiate of the divine mystery, a confidant of the divine mysteries, a mystic who is in a confidential relationship with God. For the secret , see note 252.

Durr 262 (Arabic, lit., pearl). In Sufi terminology, it means a mystic in love. See note 126.

263 For Sultan Bayazid, see note 16.

264 For Sultan Abu Said, see note 109.

265 As A. Schimmel notes, Abu Sa'id Mayhani, at the age of forty, having achieved complete enlightenment, refused austerities and began to spend all the money that was donated to him on the entertainment of his Sufi friends. See Schimmel A. Decree. op. p. 192.

266 According to Farid al-din Attar, since there is nothing left of Abu Said's existence, he never said ("I and we"), but always used the word (they). See Attar Farid al-Din. Decree. op. p. 800.

267 It is possible that hereafter we are referring to one of the sub-types of the Sufi state, which was practiced in some Sufi orders, in particular in Nimatullahiyya, called the disappearance, the death of one's individuality in the person of the sheikh. This subspecies was an intermediate step leading to higher levels of the state - the disappearance of one's individuality in the Prophet and in God. As noted by J. S. Trimingham, in order to achieve communion or union with the sheikh, as well as to be filled with the holy spirit or the Sheikh, a believer focuses all the thoughts of his essence on the holy spirit or on the spirit of his living leader. To achieve union with the sheikh, the disciple must mentally reproduce the image of his sheikh within himself, lose himself in it, and then he can comprehend the state of losing his own individuality in God. See: Trimingham J. S. Sufi orders in Islam. Moscow, 1989. pp. 172-173, 247. According to A. Schimmel, this stage was introduced by the late Sufis. See: A. Schimmel Decree. op. pp. 188, 290.

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268 See note 65.

269 (Persian) - wool, raincoat, loose outer clothing.

Adab 270 (Arabic, lit., custom) - rules of conduct governing both relations between Sufis within a community or order, and between an ordinary Sufi and a sheikh; rules for performing religious rites. In the process of moving towards God, adab denotes the rules of behavior of a Sufi corresponding to a particular mystical state at a particular moment in time; these rules of behavior a perfect Sufi should know and follow.

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