The Biography of Hadrat Abdul Hasan Qarqani

8/17/2019 The Biography of Hadrat Abdul Hasan Qarqani

1/308

The biography of Hadrat Abdul Hasan Qarqani

Translated by

Mohammed Abdul Hafeez, B.Com.

Translator ‘ Muslim Saints and Mystics’

(The Tadhkirah al-Awliya of arid al-!in Attar"

# ‘Hasth Bahist$

%mail& hafeezanwar'yahoo.om

Hyderabad, )ndia.

mailto:[email protected]:[email protected]


2/308

*ublished by

+ MHAMM%! AB! HA%%/

irst *ublished 012345601All ri7hts reser8ed. 9o :art of this :ubliation may be re:rodued or stored in a retrie8al system,

or transmitted in any form or by any means, eletroni or otherwise, without written :ermission

from the :ublisher.

Contents

)ntrodution;;;;;;;;;;...;;;....................61

0.Abu Baker arzoni;;;..;;;;;;;;;;....1?

3.Abul Hasan @ar=ani;;;..;;...;;;;;;;;...6


3/308

)ntrodution

)n this book three e:isode$s translation work from rdu lan7ua7e to %n7lish are added from 8ery

old book ‘Tadhkirtal Auliya$ (Muslim aints and Mystis" and whih was written by arid al-!in Attar in *ersian lan7ua7e.

)n this book bio7ra:hy of Hadrat Abul Hasan @ar=ani and two e:isodes from the abo8e

book is added and in whih there are some 7reat ahie8ements whih are not yet known to the

:ubli are :ublished and whih are mentioned in a 8ery interestin7 style so for this reason the

readers will find 7reat interest and attention in this matter .


4/308

rom the abo8e fats and details , if the readers will starts readin7 its first :a7e of the book

and will not sto: readin7 till they will reah this book$s last :a7e as in this book some

interestin7 e8ents and as well as other 7reat mirales and endea8ours of holy saints who :assed

many enturies years a7o are added in this book .

%8en thou7h this is small book but due to its im:ortane it is so 7reat due to the o8era7e of many interestin7 e8ents and :ositi8e information so it is like an oean of knowled7e and

information of holy saints who ha8e :assed away from the world u:on doin7 their 7reat

endea8ours and many hard tasks for the :reahin7 and :ro:a7ation of )slam in the forei7n

lands so this book is small one but it will :resent the oean of knowled7e and information for

the 7uidane of :eo:le towards the ri7ht :ath of )slam.

This book is edited and formatted as :er the 7reat book ‘Muslim saints and Mystis‘ in

%n7lish 8ersion (Tadhkirtal Auliya by arid al !in Attar" whih is 8ery famous in the


5/308

The book is already released on 03th !eember 5601 in Malaysia and its sellin7 :rie is M23.66 :er o:y and whih an be had diretly from Malaysia from the below address.*ublished by &A.. 9!%%9*..BD 15->ombak,32E66 Fuala um:urTel& 62-1652662 aG 62-16502?3%-mail & asnoordeen'yahoo.om

Translated by

Mohammed Abdul Hafeez, B.Com.

Hyderabad-2, )ndia

%mail & hafeezanwar'yahoo.om

The biography of Farid al-din Attar

mailto::%[email protected]%20mailto::%[email protected]%20


6/308

Attar$s Mausoleum in 9isha:ur, )ran

Ab HamId bin Ab Bakr )brJhIm (0013-001 - . 0550K *ersian&LNOPQ", better known by his :en-

names arId ud-!In (and ‘AttJr - Rthe :erfumerR", was a *ersian Muslim :oet, theoretiian of

ufism, and ha7io7ra:her from 9IshJ:r who had an abidin7 influene on *ersian :oetry and

ufism.

arid al-!in Attar, author of the book here :resented in an abrid7ed translation, is to be

aounted amon7st the 7reatest :oets of *ersiaK his dimensions as a literary 7enius inrease with

the further in8esti7ation of his writin7s, whih are still far from om:letely eG:lored, thou7h

http://en.wikipedia.org/wiki/Persian_languagehttp://en.wikipedia.org/wiki/Persian_peoplehttp://en.wikipedia.org/wiki/Muslimhttp://en.wikipedia.org/wiki/Sufismhttp://en.wikipedia.org/wiki/Hagiographerhttp://en.wikipedia.org/wiki/Nishapurhttp://en.wikipedia.org/wiki/Sufismhttp://en.wikipedia.org/wiki/Persian_languagehttp://en.wikipedia.org/wiki/Persian_peoplehttp://en.wikipedia.org/wiki/Muslimhttp://en.wikipedia.org/wiki/Sufismhttp://en.wikipedia.org/wiki/Hagiographerhttp://en.wikipedia.org/wiki/Nishapurhttp://en.wikipedia.org/wiki/Sufism


7/308

welome :ro7ress has been made of late in their :ubliation. The eGistene of a number of

remarkable studies of Attar, listed in the Biblio7ra:hy below, absol8es the :resent writer from the

neessity of 7oin7 into len7thy detail about the keenly dis:uted details of his life and works.

Here it will suffie to state that he a::ears to ha8e died between A.!. 0556 and 0526 at an

ad8aned a7e, :ossibly at the hands of the Mon7ol in8aders of *ersiaK the traditional aount thathe was born in 000S and murdered :reisely in 0526 is now 7enerally reeted.

f the 8ery numerous e:is and idylls asribed to Attar :erha:s nine may be reo7nized as

authenti of these the most famous is the Manteq altair , that subtle and harmin7 alle7ory of the

soul$s :ro7ress towards >od, familiar, (thou7h still not familiar enou7h" to %n7lish readers

throu7h %dward itz >erald$s summary Bird-Parliament .

Bio7ra:hy.

)nformation about AttarUs life is rare. He is mentioned by only two of his ontem:oraries, VAwfi

and Tusi. Howe8er, all soures onfirm that he was from 9isha:ur , a maor ity of medie8al

Fhorasan (now loated in the northeast of )ran", and aordin7 to VAwfi, he was a :oet of the

elu= :eriod. )t seems that he was not well known as a :oet in his own lifetime, eGe:t at his

home town, and his 7reatness as a mysti, a :oet, and a master of narrati8e was not diso8ered

until the 03th entury.

http://en.wikipedia.org/wiki/Nasir_al-Din_al-Tusihttp://en.wikipedia.org/wiki/Nishapurhttp://en.wikipedia.org/wiki/Nishapurhttp://en.wikipedia.org/wiki/Greater_Khorasanhttp://en.wikipedia.org/wiki/Iranhttp://en.wikipedia.org/wiki/Great_Seljuq_Empirehttp://en.wikipedia.org/wiki/Nasir_al-Din_al-Tusihttp://en.wikipedia.org/wiki/Nishapurhttp://en.wikipedia.org/wiki/Greater_Khorasanhttp://en.wikipedia.org/wiki/Iranhttp://en.wikipedia.org/wiki/Great_Seljuq_Empire


8/308

VAttarUs mausoleum in 9isha:ur , )ran

VAttar was :robably the son of a :ros:erous hemist, reei8in7 an eGellent eduation in 8arious

fields.


9/308

Ali-hir 9a8aUi in the 0th entury. ike many as:ets of his life, his death, too, is blended with

le7ends and s:eulation.

Teahin7s

A miniature :aintin7 made in the year 01?5, is used to illustrate the siG :oems by Attar of

9isha:ur.

The thou7ht-world de:ited in VAttarUs works reflets the whole e8olution of the ufi

mo8ement. The startin7 :oint is the idea that the body-bound soulUs awaited release and return to

its soure in the other world an be eG:eriened durin7 the :resent life in mysti union attainable

throu7h inward :urifiation. )n eG:lainin7 his thou7hts, UAttar uses material not only from

s:eifially ufi soures but also from older aseti le7aies. Althou7h his heroes are for the

most :art ufis and asetis, he also introdues stories from historial hroniles, olletions of anedotes, and all ty:es of hi7h-esteemed literature. His talent for :ere:tion of dee:er meanin7s

behind outward a::earanes enables him to turn details of e8eryday life into illustrations of his

thou7hts. The idiosynrasy of VAttarUs :resentations in8alidates his works as soures for study of

the historial :ersons whom he introdues. As soures on the ha7iolo7y and :henomenolo7y of

ufism, howe8er, his works ha8e immense 8alue.

Wud7in7 from VAttarUs writin7s, he 8iewed the anient Aristotelian herita7e with ske:tiism

and dislike. )nterestin7ly, he did not want to uno8er the serets of nature. This is :artiularly

remarkable in the ase of mediine, whih fell within the so:e of his :rofession. He ob8iouslyhad no moti8e for showin7 off his seular knowled7e in the manner ustomary amon7 ourt

:ane7yrists, whose ty:e of :oetry he des:ised and ne8er :ratied. uh knowled7e is only

brou7ht into his works in onteGts where the theme of a story touhes on a branh of natural

siene.

http://en.wikipedia.org/wiki/Ali-Shir_Nava'ihttp://en.wikipedia.org/wiki/Idiosyncrasyhttp://en.wikipedia.org/wiki/Idiosyncrasyhttp://en.wikipedia.org/wiki/Idiosyncrasyhttp://en.wikipedia.org/wiki/Hagiologyhttp://en.wikipedia.org/wiki/Phenomenology_(philosophy)http://en.wikipedia.org/wiki/Phenomenology_(philosophy)http://en.wikipedia.org/wiki/Aristotlehttp://en.wikipedia.org/wiki/Medicinehttp://en.wikipedia.org/wiki/Medicinehttp://en.wikipedia.org/wiki/Panegyristhttp://en.wikipedia.org/wiki/Ali-Shir_Nava'ihttp://en.wikipedia.org/wiki/Idiosyncrasyhttp://en.wikipedia.org/wiki/Hagiologyhttp://en.wikipedia.org/wiki/Phenomenology_(philosophy)http://en.wikipedia.org/wiki/Aristotlehttp://en.wikipedia.org/wiki/Medicinehttp://en.wikipedia.org/wiki/Panegyrist


10/308

)n his famous book 'Muslim saints and mystics' (Tahdkirtal Auliya", Attar wrote S e:isodes

in *ersian lan7ua7e and this 7reat bookUs translation details in %n7lish lan7ua7e are as follows.

Translation details of the book ‘ Muslim Saints & Mystics’.

Attar wrote S e:isodes in his book ‘ The Tahdkirtal Auliya’ in *ersian lan7ua7e. A.W. Arberry has translated 2E ha:ters in his book 'Muslim saints and Mystics' and his book

was :ublished and a8ailable on the below website.

Muslim aintsand Mystis%:isodes from theTadhkirat al-Auliya$(Memorial of the aints" by arid al-!in Attar Translated by A.W.Arberry

M*HAF%*)Ames,)owa

And Mohammed Abdul Hafeez has translated 33 ha:ters in his book ‘ Muslim aints and

Mystis$ and both translation works are well known and :o:ular on many web sites. The details

of the abo8e book is as follows. A! for book XMuslim saints and Mystis” by arid al-!in Attar,translated by Mohammed Abdul Hafeez and :ublished by

A.. 9oordeen Malaysia !ear AllAssalam Alaikum or the benefits of the readers throu7hout the 7lobe A! for my book Muslim aints andMystis is added in this.

The book is already released on 03th !eember 0S02 in Malaysia and its sellin7 :rie is M23.66 :er o:y and whih an be had diretly from Malaysia from the below address.*ublished by &

A.. 9!%%9*..BD 15->ombak,32E66 Fuala um:urTel& 62-1652662aG 62-16502?3%-mail & asnoordeen'yahoo.om

mailto::%[email protected]%20mailto::%[email protected]%20


11/308

Attar wrote S %:isodes in his book Tadhkerat al-Awliya, as follows.0. Wa$far al-ade=

5. wais al-@arani

2. al-Hasan al-Basri

1. Malek ibn !inar

3. Mohammad ibn holam

S. abe$a al-Adawiya06. al-ozail ibn )yaz

00. %brahim ibn Adham

05. Beshr al-Hafi

02. !ho ‘l-9un al-Mesri

01. Abu Yazid al-Bestami


12/308

03. Abd Allah ibn al-Mobarak

0. ofyan al-Thauri

0?. ha=i= al-Balkhi

0E. Abu Hanifa

0S. al-hafe$i 56. Ahmad ibn Hanbal

50. !awud al-Ta$i

55. al-Mohasebi

52. Abu olaiman al-!ara$i

51. Mohammad ibn ammak

53. Aslam al-Tusi

5. Ahmad ibn Harb

5?. Hatem al-Asamm5E. al-Tostari

5S. Ma$ruf al-Farkhi

26. ari al-a=ati

20. ath al-Mauseli

25. Ahmad ibn Abi ‘l-Hawari

22. Ahmad ibn Fhazruya

21. Abu Torab al-9akhshabi

23. Yahya ibn Mo$adh al-azi

2. hah ibn hoa$ al-Fermani2?. Yusof ibn al-Hosain al-azi

2E. Abu Hafs al-Haddad

2S. Hamdun al-@assar

16. Mansur ibn ‘Ammar

10. al-Antaki

15. Abd Allah ibn Fhobai=

12. al-Wonaid

11. Amr ibn ‘thman al-Makki13. Abu a$id al-Fharraz

1. Abu ‘)-Hosain al-9uri

1?. Abu ‘thman al-Hiri

1E. )bn al-Walla$

1S. owaim

36. )bn ‘Ata$


13/308

30. %brahim al-a==i

35. Yusof ibn Asbat

32. al-9ahrauri

31.omnun

33. al-Morta$esh3. Mohammad ibn al-azl

3?. al-Bushani

3E. al-Termedhi

3S. Abu Bakr al-arzoni

??. Abul hasan @ar=ani.

?E. al-hebli

?S. Abu 9asser ira

E6. Abul Abbas @asabE0. %brahim al-Fhauwas

E5. Memshad al-!inawari

E2. Abu )shau=e )brahim hebani

E1. Abu Baker ayedlani

E3. Abu Hamza Mohammd Bin )brahim Ba7hdadi

E. Abu Ali !a=a=


14/308

E?. haikh Abu Ali a=fi

EE.Abu Ali Ahmed udbari

ES. haikh Abul Hasan Ali Wafri

S6. Abu sman al-Ma7hrabi

S0. haikh Abul Abbas 9ahwandiS5. Abu meru )brahim /aai

S2. heikh Abul Hasan ai=

S1. Abul @asim 9asarabadi

S3. Abul adhel Hasan ar=asi

S. Abul Abbas Alsayari

Thirty-%i7ht %:isodes translated by A. W. Arberry.

An abrid7ement, translated by A. W. Arberry, of Attar$s only known :rose work Tadhkerat al-

Awliya ( Muslim Saints and Mystics" whih he worked on throu7hout muh of his life was

a8ailable :ublily before his death. Arberry$s translation is an abrid7ement, onsistin7 of only

the followin7 ha:ters.

2. Hasan of Basra

1. Malek )bn !inar

. Habib al-Aami

S. abe$a al-Adawiya

06.Al-ozail )bn )yaz00.%brahim )bn Adham

05.Beshr )bn al-Hareth

02.!ho ‘l-9un al-Mesri

01.Abu Yazid al-Bestami

03.Abd Allah )bn al-Mobarak

0.ofyan al-Thauri

0?.ha=i= of Balkh

50.!awud al-Ta$i55.al-Mohasebi

5.Ahmad )bn Harb

5?.Hatem al-Asamm

5E.ahl )bn Abd Allah al-Tostari

5S.Ma$ruf al-Farkhi


15/308

26.ari al-a=ati

22.Ahmad )bn Fhazruya

23.Yahya )bn Mo$adh

2.hah )bn hoa$

2?.Yusof )bn al-Hosain2E.Abu Hafs al-Haddad

12.Abo$l-@asem al-Wonaid

11.Amr )bn thman

13.Abu a$id al-Fharraz

1.Abul-Hosain al-9uri

1?.Abu thman al-Hiri

36.)bn Ata

31.omnun3E.al-Termedhi

5.Fhairal-9assa

?.Abu Baker al-Fatani

E.)bnFhafif

?6.al-Halla

?E.al-hebli

E0. %brahimal-Fhauwas

All the abo8e 2E e:isodes are a8ailable on the below web site.

htt:&44www.sribd.om4do43150SSS64Muslim-aints-and-Mystis

Tadhkerat al-Awliya is a bio7ra:hy of Muslim saints and mystis. )n what is onsidered the

most om:ellin7 entry in this book, Attar relates the story of the eGeution of Halla, the mysti

who had uttered the words, ‘) am the Truth$ in a state of estati ontem:lation. Attar wrote 001

:iees, the same number of suras in the holy book of @uran. About 26 of his works sur8i8ed.

*oetry

Attar s:eaks of his own :oetry in 8arious onteGts inludin7 the e:ilo7ues of his lon7

narrati8e :oems. He onfirms the 7uess likely to be made by e8ery reader that he :ossessed an

ineGhaustible fund of themati and 8erbal ins:iration. He writes that when he om:osed his


16/308

:oems, more ideas ame into his mind than he ould :ossibly use. He also states that the effort of

:oetial om:osition threw him into a state of trane in whih he ould not slee:.

erman orientalist Hellmut itter at first thou7ht that the :roblem ould be eG:lained by a

s:iritual e8olution of the :oet. He distin7uished three :hases of VAttarUs reati8ity&

0.


17/308

RMante= at-T ]ayrR (RThe Conferene of the BirdsR"

!I8Jn

AsrJr-9Jma

Ma=JmJt-e Toyr (Mante= at ]-T ]ayr "

Mos ] Ibat-9Jma

%lJhI-9Jma

WawJher-9Jma

ârh ] al-@alb

He also states, in the introdution of the MokhtJr-9Jma, that he destroyed the WawJher-9JmaU

and the ârh ] al-@alb with his own hand.

Althou7h the ontem:orary soures onfirm only VAttarUs authorshi: of the !I8Jn and the

Mante= al-T ]ayr , there are no 7rounds for doubtin7 the authentiity of the MokhtJr-9Jma and

Fhosrow-9Jma and their :refaes. ne work is missin7 from these lists, namely the Tadhkerat

al-AwlIya, whih was :robably omitted beause it is a :rose workK its attribution to VAttar issarely o:en to =uestion. )n its introdution VAttar mentions three other works of his, inludin7

one entitled ârh ] al-@alb, :resumably the same that he destroyed. The nature of the other two,

entitled Fa_f al-AsrJr and MaUrefat al-9afs, remains unknown.

Mante= at ]-T ]ayr (The Conferene of the Birds"

http://en.wikipedia.org/wiki/The_Conference_of_the_Birdshttp://en.wikipedia.org/wiki/The_Conference_of_the_Birdshttp://en.wikipedia.org/wiki/The_Conference_of_the_Birdshttp://en.wikipedia.org/wiki/The_Conference_of_the_Birdshttp://en.wikipedia.org/wiki/Tadhkirat_al-awliyahttp://en.wikipedia.org/wiki/Tadhkirat_al-awliyahttp://en.wikipedia.org/wiki/The_Conference_of_the_Birdshttp://en.wikipedia.org/wiki/The_Conference_of_the_Birdshttp://en.wikipedia.org/wiki/The_Conference_of_the_Birdshttp://en.wikipedia.org/wiki/The_Conference_of_the_Birdshttp://en.wikipedia.org/wiki/Tadhkirat_al-awliyahttp://en.wikipedia.org/wiki/Tadhkirat_al-awliyahttp://en.wikipedia.org/wiki/The_Conference_of_the_Birds


18/308

ed by the hoo:oe, the birds of the world set forth in searh of their kin7, imur7h. Their =uest

takes them throu7h se8en 8alleys in the first of whih a hundred diffiulties assail them. They

under7o many trials as they try to free themsel8es of what is :reious to them and han7e their

state. ne suessful and filled with lon7in7, they ask for wine to dull the effets of do7ma,

belief, and unbelief on their li8es. )n the seond 8alley, the birds 7i8e u: reason for lo8e and,with a thousand hearts to sarifie, ontinue their =uest for diso8erin7 the imur7h. The third

8alley onfounds the birds, es:eially when they diso8er that their worldly knowled7e has

beome om:letely useless and their understandin7 has beome ambi8alent. There are different

ways of rossin7 this àlley, and all birds do not fly alike. nderstandin7 an be arri8ed at

8ariously some ha8e found the Mihrab, others the idol.

The fourth 8alley is introdued as the 8alley of detahment, i.e., detahment from desire to

:ossess and the wish to diso8er. The birds be7in to feel that they ha8e beome :art of a uni8erse

that is detahed from their :hysial reo7nizable reality. )n their new world, the :lanets are asminute as s:arks of dust and ele:hants are not distin7uishable from ants. )t is not until they enter

the fifth 8alley that they realize that unity and multi:liity are the same. And as they ha8e

beome entities in a 8auum with no sense of eternity. More im:ortantly, they realize that >od is

beyond unity, multi:liity, and eternity. te::in7 into the siGth 8alley, the birds beome

astonished at the beauty of the Belo8ed. %G:erienin7 eGtreme sadness and deetion, they feel

that they know nothin7, understand nothin7. They are not e8en aware of themsel8es. nly thirty

birds reah the abode of the imur7h. But there is no imur7h anywhere to see. imur7hUs

hamberlain kee:s them waitin7 for imur7h lon7 enou7h for the birds to fi7ure out that they

themsel8es are the si (thirty" mur#h (bird". The se8enth 8alley is the 8alley of de:ri8ation,for7etfulness, dumbness, deafness, and death. The :resent and future li8es of the thirty suessful

birds beome shadows hased by the elestial un. And themsel8es, lost in the ea of His

eGistene, are the imur7h.

VAttarUs e8en àlleys of o8e in the Mante= al-Tayr

The àlley of @uest

The àlley of o8e

The àlley of nderstandin7

The àlley of )nde:endene and !etahmentThe àlley of nity

The ̀ alley of Astonishment and Bewilderment

The àlley of !e:ri8ation and !eath

Tadhkerat al-AwlI a.

AttarUs only known :rose work whih he worked on throu7hout muh of his life and whih was

a8ailable :ublily before his death, is a bio7ra:hy of Muslim saints and mystis. )n what is

http://en.wikipedia.org/wiki/Hoopoehttp://en.wikipedia.org/wiki/Simurghhttp://en.wikipedia.org/wiki/Mihrabhttp://en.wikipedia.org/wiki/Hoopoehttp://en.wikipedia.org/wiki/Simurghhttp://en.wikipedia.org/wiki/Mihrab


19/308

onsidered the most om:ellin7 entry in this book, VAttar relates the story of the eGeution of

Halla, the mysti who had uttered the words R) am the TruthR in a state of estati

ontem:lation.

)lahi-9ama

The )lahi-9ama (*ersian" is another famous :oeti work of Attar onsistin7 of 366 8erses. )nterms of form and ontent, it has some similarities with Bird *arliament. The story is about a

kin7 who is onfronted with the materialisti and worldly demands of his siG sons. The Fin7

tries to show the tem:orary and senseless desires of his siG son by retellin7 them a lar7e number

of s:iritual stories. The first son asks for the dau7hter of the kin7 of fairies (*ariyan".

Mokhtar 9ama

Mokhtar-9ama (*ersian", a wide-ran7in7 olletion of =uatrains (56EE in number". )n the

Mokhtar-nama, a oherent 7rou: of mystial and reli7ious subets is outlined (searh for union,

sense of uni=ueness, distanin7 from the world, annihilation, amazement, :ain, awareness of death, et.", and an e=ually rih 7rou: of themes ty:ial of lyrial :oetry of eroti ins:iration

ado:ted by mystial literature (the torment of lo8e, im:ossible union, beauty of the lo8ed one,

stereoty:es of the lo8e story as weakness, ryin7, se:aration" [

!i8an

A miniature :aintin7 by Bihzad illustratin7 the funeral of the elderly Attar of 9isha:ur after he

was held a:ti8e and killed by a Mon7ol in8ader.

http://en.wikipedia.org/wiki/Persian_languagehttp://en.wikipedia.org/wiki/Persian_languagehttp://en.wikipedia.org/wiki/Bihzadhttp://en.wikipedia.org/wiki/Mongolhttp://en.wikipedia.org/wiki/Persian_languagehttp://en.wikipedia.org/wiki/Persian_languagehttp://en.wikipedia.org/wiki/Bihzadhttp://en.wikipedia.org/wiki/Mongol


20/308

The !i8an (*ersian& of Attar onsists almost entirely of :oems in the >hazal (RlyriR" form, as

he olleted his ubaUi (R=uatrainsR" in a se:arate work alled the Mokhtar-nama. There are also

some @asida (RdesR", but they amount to less than one-se8enth of the !i8an. His @asidas

eG:ound u:on mystial and ethial themes and moral :ree:ts. They are sometimes modeled

after anai. The >hazals often seem from their outward 8oabulary ust to be lo8e and wineson7s with a :rediletion for libertine ima7ery, but 7enerally im:ly s:iritual eG:erienes in the

familiar symboli lan7ua7e of lassial )slami ufism. AttarUs lyris eG:ress the same ideas that

are elaborated in his e:is. His lyri :oetry does not si7nifiantly differ from that of his narrati8e

:oetry, and the same may be said of the rhetori and ima7ery.

e7ay

)nfluene on umi

Attar is one of the most famous mysti :oets of )ran. His works were the ins:iration of umi

and many other mysti :oets. VAttar, alon7 with anai were two of the 7reatest influenes onumi in his ufi 8iews. umi has mentioned both of them with the hi7hest esteem se8eral times

in his :oetry. umi :raises VAttar as follows&

Attar has r$amed thr$u#h the se%en cities $ l$%e while we ha%e arely turned d$wn the irst

street.

As a :harmaist

Attar was a :en-name whih he took for his ou:ation. VAttar means herbalist, dru77ist,

:erfumist or alhemist, and durin7 his lifetime in *ersia, muh of mediine and dru7s were based

on herbs. Therefore, by :rofession he was similar to a modern-day town dotor and :harmaist.

)n :o:ular ulture. e8eral musial artists ha8e albums or son7s whih share the name of his most famous work,

($nerence $ the Birds, as well as the themes of enli7htenment ontained therein. 9otably, azz

bassist !a8id HollandUs album, whih was written as a meta:hor for his own enli7htenment, and

mUs Conferene of the Birds, whih deals with eGtremely esoteri themes often onneted with

meta:hors of fli7ht, inward 8ision, destrution of self , and oneness with the osmos.

?0.

Abu Baker


21/308

He was ahead from all other mash=ain (learned :ersons" of his time due to his eGellene in the

followin7 thin7s.).T$uhid ( nity of >od"*.Ta+rid (olitude". )n haqiqat (truth" and mariat

(knowled7e of Allah" there was no suh :erson durin7 his time. Beause of his influene on the

fleGible and infleGible affairs, he is known as a ,utu or ardinal :ole (hi7hest adre in s:iritual :i8ot" of the world. He was the hair:erson (head" for the %ilayat (ainthood , whih is a status

of loseness whih Allah will bless some of His belo8ed ser8ants throu7h His >rae" and

wahdaniat (the belief in the unity of >od". He was famous amon7 the followers of Wunaid of

Ba7hdad.

)t is said that his nati8e :lae is ar7ana but he was settled down in the ity of od" did not understand for anybody and the sayin7s were ke:t restrited with

his :ersonality. Also his worshi: style and his sayin7s whih were 8ery tou7h and diffiult for the

understandin7 of the 7eneral :ersons and for this reason the :ersons were unable to understand

and follow them.

He was eG:elled from ?6 ities.


22/308

He was reo8ered from the illness immediately u:on the de:arture of the at by the 7rae of

Allah and he an able to :erform the :rayers in the standin7 :osition. n that ni7ht he saw the

:ro:het in the dream and he told him that now he is fit and well then the :ro:het told him that it

was due to the 7ratitude of the at in the ourt of Allah and so for this reason he was reo8erin7

from his illness. ne day he was :resent in his house alon7 with his disi:les and there were sun rays whih

were omin7 from a hole in the house and in that sun rays there were many thousand :artiles

were seen in the ondition of 8ibration. He then asked the disi:les were there any :roblems

with them due to 8ibratin7 of these :artiles And the disi:les re:lied him that there were no

:roblems with them due to 8ibration of these :artiles . He said this is a si7n of nitarian and

that X)f they will see the shakin7 of two worlds then there should be no effet on them and

they do not ha8e fear in the their hearts.

He said X There will be more arelessness with those :ersons who will remember Allah thanthe :ersons who will not remember Allah. Beause if the :ersons of haq (truth" will redue the

remembrane of Allah and this is a 7reat matter of arelessness than the :ersons who will

for7et the haq (truth". Beause they do not ha8e the feelin7 that they are in the :resene of haq

(truth". But the :ersons of ikar (who remember of Allah " of haq (truth " and if they think that

they are not in the ondition of :resene of Allah is also a matter of more ne7li7ene and

arelessness. Beause the death of students of haqiqat (truth" lies in their false thinkin7 and

when these thou7hts will be inreased then the work of reli7ion will be redued and there will be

inrease of work in the world will be there. And the reality of thou7hts will de:end u:on the

oura7e of the wisdom and the searh of the wisdom will de:end u:on the oura7e . He said X )f the :erson is :resent or absent but the reality of ikar ( to remember Allah" is that

he should be absent from his eGistene but he should :resent in the ourt of haq (truth ". )ts

meanin7 is that if he is not in the ondition of ikar ( to remember Allah " but he should be in the

ondition of obser8ation of Allah in his ourt. )f one is :resent with his :ersonality but if he will

be absent with haq (truth" then that ondition of ikir ( remembrane of Allah " and the 8alue of

his ikar (remembrane of Allah" is useless and meanin7less and no 8alue at all in this matter.

This ondition an be termed as arelessness and ne7li7ene for the abo8e reasons.

ne day he saw a mad :erson in the hos:ital who was makin7 muh noise and troubles there.Then he told him that why did he is makin7 loud noises and troubles there des:ite of the hea8y

hains on his foot and why he did not kee: =uiet in the hos:ital. That :erson told him that there

are hains on his foot and not on his heart.

ne day he was :assin7 from the 7ra8eyard of the Wews and he said that this ommunity is

#aire makal (entrusted no duty or irres:onsible" and they are disabled. o for the reason the

:ersons au7ht him and took before the ,ai (ud7e" and the ,ai (ud7e " was 8ery an7ry with


23/308

him in this matter. But he told him that it is told by Allah that this ommunity is #aire makla

(entrusted no duty or irres:onsible " and disabled then it is sure that these :eo:le are #aire

mukla (entrusted no duty or irres:onsible".

ne his disi:le took a bath in a hurry and went to the mos=ue for the riday :rayer in haste

and hurry and for this reason he was fallen on the way and his fae was badly inured and therewere srathes and for this reason he went bak to his house and took the bath a7ain. o he told

him that he should be ha::y with his trouble beause this trouble was sent u:on him by Allah

so that He (Allah" should ha::y with him. )f He will not do suh at with him then he should

think that there is no attention of Allah towards him.

ne he went to 9esha:ur and asked the disi:les of Abu sman what did your teaher tau7ht

them. Then they told him that he tau7ht them about disobediene and to look at the sins. o he

told them these teahin7s are matters of :ride beause these teahin7s will kee: them away

from the obser8ation of Allah and will also kee: them away their interest in the knowled7e of Allah.

od " and laws of T$uhid (unity of

>od " are :assed throu7h 7reater knowled7e of the :ro:het. He told the law of T$uhid (unity of >od " is like a 7reat sea and the ways of Shariah law ()slami law" are full of the followin7

thin7s.

0.Sama ( hearin7".

5. Basar ( seein7".

2.Shinaqt (identifiation".


24/308

And all the abo8e thin7s will :oint out the diretion where there is Shirk (:olytheism". But

ahdaniyat (the belief in the unity of >od" whih is away and is free from Shrik ( :olytheism"

and this is alled /man (faith ". The /man ( faith" whih relates diretly with Allah then this

thin7 is 8ery 7reat and its 8alue is too muh and as a matter of fat the likeness of Shrik

(:olytheism " is reeted . He told the followin7 thin7s are drown into the sea of reations. The 7uidane and soures to

reah them are a8ailable throu7h the :ro:hets for the followin7 thin7s.

). Mariat 0 The kn$wled#e $ 1$d2.

5. /lim ( 3n$wled#e 2.

2. Creatures.

or these reasons they will :ass from the ri8er of the reations and the human nature

and drown into the sea of ahidaniat ( the belief in the unity of >od " and died there.

The eGam:le of the law of Tauhid (unity of >od " is ust like the sun and the sun 7i8esli7ht to the world by un-o8erin7 its

8eil

and the eGam:le of the li7ht of the lam:

whih takes the world towards world of annihilation and as a matter of fat the

eGistene of lam: is there but the 8alue of its eGistene is nothin7 and no 8alue at all. o

there is no onnetion of li7ht of a lam: with the li7ht of the sun. And in the same way

the law of Tauhid (unity of >od" and innermost lan7ua7e will not ae:t en7rossment .


25/308

7rou: of ufi :ersons will be ali8e e8en thou7h they are madum (dead" and others who

are ali8e but they are atually madum (dead".

rom this it is :ro8ed learly that one who make himself ali8e then he an li8e

fore8er. Beause the death of the body annot be termed as nothin7ness. But non-

eGistene of the body is alled death. Beause where there is eGistene then the soulwill beome na-muharam (un-intimate" and so there is no need to mention of the bodies.

He said there is no :ower with anybody to identify the eGistene of the unity of >od nor

nobody has oura7e to :ut his ste: in the desert of eGistene of the unity of the >od.

As :er the sayin7s of the learned :ersons that to :ro8e Tauhid ( unity of >od" is also a

matter of :roblem and also it is same like to witness the shirk ( :olytheism". But one

who likes at his own eGistene than the eGistene of Allah then he will beome a man

who will si7n of his own kuar (infidelity ". The :erson who looks at his own

eGistene and for that eGistene he will beome kair (infidel ". ne who will look at his :ersonality and i7nore the :ersonality of (Allah" then his

identifiation will beome un-known. Those who will look at themsel8es then they will

not able to see Him (Allah" and those who look at Him (Allah " then they will not able

to see in themsel8es. Those who will sarifie their li8es for Him ( Allah " and due to

their de8otion and 7reat le8el of lo8e then they will be rewarded the status and :ositions

of res:et and 7reat honour.

o Allah 7ranted them khilaat ( 8ieroy" from his ourt so that they ould beome

His 8ieroy in the world and so for suh 8ieroy the followin7 thin7s will not be remain

with him.0.


26/308

that he did not reo7nize Him and in that ase that man will be alled a re:robate

beause of the followin7 human harateristis.

0. Talkin7.

5. Hearin7.

2. od" but they are not eGat Tauhid (unity of >od ". od " and

Tahilil (delaration of >od of unity by :ronounin7 a )lha )llallah (there

is no >od eGe:t Allah " and there is no eGistene of heart is there.

Beause the heart was not 7i8en to anyone eGe:t the :ro:het Adam(:eae be u:on him" and his sons. And the heart is suh thin7 whih will

:ro8ide the ways of followin7 thin7s for the human bein7s and so it will

beome human 7uide.

0. hehwat (ust ".

5. 9emat ( >rae".


27/308

2. 9eessity.

1. :tions.

o it is re=uired the lan7ua7e of the heart than the lan7ua7e of the

ton7ue whih will attrat His attention. He told suh :erson is alled man

with the oura7e in whose heart and soul there will be a :resene of thelo8e of Allah is there. 9ot om:arin7 a7ainst this and not to blame the

atan and it is 7ood to ontrol one$s soul and to under7o hardshi:s in

this matter.

As the atan says Xh & man my fae was made mirror and :resented

before you and your fae was made mirror and :resented before me .

od ". He said if you look

the lowest thin7 in the world with your a::ro8al then understand arefully

that you were 7oin7 a7ainst the deed so you 8iolated the deed of day of reation.

)f you did any small disobediene and ne7li7ene then your friendshi:

and èlayat ( ainthood " is not :erfet with Allah. He told one should

ne8er demand suh thin7 whih will demand it for you for eGam:le the

hea8en and try to esa:e from suh thin7s whih itself want to i7nore

you for eGam:le the hell. o demand suh thin7 from Allah and if suh

thin7 is a8ailable to you then all thin7s will be there for you within your

reah and under your ontrol . He told one :art of your body should be7ettin7 lost and 7et miGed with your other :art in suh a way that there

should be no doubt of two thin7s on the way of Allah. Beause it will be

alled shirk (infidelity". )t means that your ton7ue should not know what

your eye saw and also the eye should not know what the ton7ue told. )ts

meanin7 is that all :arts of your body should 7et lost and 7et en7a7ed in

the obser8ation of Allah. ne who will :ut their ste:s in the desert of the


28/308

truth and it is must for them that all 8eils will be away from them and

they should feel their eGistene and its differene from other thin7s.

He told the ri7ht :erson is one whose sayin7s should be aordin7 to

the holy :ro:het$s teahin7 and there should be no harm to anybody by

his sayin7s and his o::osite and fa8ourable :ersons should feel :eae andomfort with his sayin7s. )ts meanin7 is that his sayin7s should be in the

li7ht of the ommandments of Allah.

The knowled7e about Allah and whih is s:oken of the man$s soul

and in whih there will be look of :ride is there and those who will hear

suh knowled7e then the stream of life whih flows from their hests

will be dried u: for this reason and in that stream there will be no lak of

wisdom is a8ailable there .

And suh man who lea8e his house and who also know the way of hisreturn bak to his house and so this matter is not orret as :er the rules

and re=uirement of the Mysti


29/308

Those who tra8el on the on8eyane of their souls and so they

do not ha8e the followin7 thin7s.

0. /uhad ( Asetiism".

5.


30/308

And the situation of en7rossment shows its reo7nition

and both of its ends ha8e no limits and boundaries at all. He

told the disi:le in its be7innin7 sta7e will be in the

ondition of :ower but in its last sta7e he will beome

disretion and his knowled7e will obser8e his mistakes andi7norane . And then his :ersonality will look at his

annihilation and his disretion will see his non-

disretionary . He says that he ould not eG:lain further the

abo8e sayin7s beause these sayin7s are 8ery diffiult to

eG:lain its meanin7 learly and :reisely .

He said if you want to know about endea8ors then you

ould not able to know about it. )ts eGam:le will be similar

that by leanin7 the urine some will say that it will beome lean. Beause by leanin7 it then its filth wonUt

be there but it will not be alled as :ure and lean.

He told the thin7s whih are in eGistene by any names

in the uni8erse are nothin7 but small :artiles in the natural

work .He told atually we ame from the day of reation

and eternity and there is no doubt that reation and

eternity are si7ns of nature$s work. He told u:on the

re8elation of Ha= (truth " there will be diminished of the

wisdom and when the Ha= (truth " will be loser to the :erson than the wisdom will be runnin7 away from there.

Beause the wisdom is ina:able and from it the

knowled7e of anythin7 will be also ina:able . He told the

best form of worshi: is that to be absent from his

shedule . He told the followin7 four thin7s are attributes of

the heart.

0. /uhud (Asetism".

5. aber ( *atieny".2. Tawakal ( aith".

1. eza (


31/308

(sayin7s " will no more be there so the abo8e four

thin7s will not math with it. He told instead of

takin7 are of the followin7 four thin7s it is better to

take are of the day of reation and eternity .

0. inerity5. afa ( Cleanliness"

2. Truth

1. Haya ( Modesty"

He told one who will understand

od "

then he will reah towards his 7oal. He told

the sins if these are either small or bi7 will

finish the fa8our and 7rae . He told Allah will :refer to see his sla8es

in the ondition of :o8erty and dis7rae

instead of followin7 thin7s.

0. *ride

5. Fnowled7e

2. es:et

He told one who will see other

than od " then he will be in lossand he will be away from the 7oal.

He told one who will finish himself

on the way of Ha= (truth " then from

his ton7ue will delare Ahud ( ne"

in the un-ontrollin7 ondition then

he will eli7ible to say Ahed ( ne"

to the Ha= (truth ".

He told the :ersons of truth done7reat obs to eG:lain the serets and

realities truthfully but they ould not

able to eG:lain the realities of Ha=

(truth " in the ri7ht way and in the

:ro:er manner.


32/308

He said the worst reation in the

world is one who will fi7ht a7ainst

his fate. )ts meanin7 is that if

somebody who will want somethin7

a7ainst the fate of the day of reation and for this reason whih

will be not :ossible beause it is

a7ainst of the fate. He said there are

four kinds of men whih are as

follows.

0.


33/308

The Marafat Fhusisi (

:eial knowled7e of

Allah " is ommon in

the followin7 thin7s.

0. )smaand

afat

( 9a

mes

and

attrib

utes

of Allah

".

5. !alai

l

( :roo

f" and

si7ns.

2. *roof

s and8eils.

He told

Marafat )sbath

(names and

attributes of

Allah " is suh

that and for

this reason tofind its way

and its

diretion is

8ery diffiult

and tou7h.


34/308

And its

symbol is that

it will finish

the

knowled7e of the man.

He told to

try to ollet

all dan7ers

to7ether and it

is better to

deal one

dan7er. Hetold the

obser8ation of

all thin7s

whih are

a8ailable

should be seen

from one si7ht

only. Beause

all :eo:lewho will see

suh thin7s

ha8e one si7ht

with them

whih is as :er

the sayin7s of

Allah that to

7i8e birth andto rebirth after

the death of all

of us is 8ery

easy thin7 for

Him like to

7i8e birth and


35/308

killin7 of one

:erson.

He told the

soul will not

ome out ofthe world

(eGistene " of

8eil and if

suh thin7

will be

:ossible then

the heart will

also 7ooutside. But

the meanin7 of

this sayin7

will not be

understood by

all the

:ersons. He

told for e8ery

:erson its7reat 8eil is

its eGistene .

He told u:on

the re8elation

of Ha= (truth "

on the heart

the fear and

ho:e will not be there .

The 7eneral

:ersons will

not identify

the attributes

of ser8itude .


36/308

But the s:eial

:ersons u:on

knowin7

attributes of

the*ro8idene

and they will

en7a7e

themsel8es for

the

obser8ation of

Allah and they

will not look at the other

thin7s eGe:t

Allah. As the

di8ine serets

of 7eneral

:ersons are

weak so they

will be away

from thesoure of Ha=

( truth" and

for this reason

they ould not

e8en able to

bear the

attributes of

Allah. Hesaid if there

will be a

manifestation

of the

*ro8idene on

the heart then


37/308

it will finish

all soures of

the world. He

told the

followin7thin7s are like

eletriity and

its meanin7 is

that all these

thin7s are 8ery

im:ortant and

most

:owerful.0. A

b

e

d

(

!

a

y

of

re

at

io

n

"

5. A

mal

(

!

ee


38/308

ds

"

2. A

w

=at

(

h

e

d

ul

e"1. !

a

h

ur

(ti

m

e"

As

:er thesayin7

of the

holy

:ro:he

t that

he 7ot

one

a::ointed

time

by

Allah

in

whih


39/308

there

will be

no

entran

e therefor the

other

:erson

than

Him

( Allah

". He

told inthe

relatio

ns the

best

thin7 is

that in

whih

the

:ersonshould

remain

:erson

and

searh

for the

relatio

n of ser8itu

de. He

said

e8en

the

7reates


40/308

t

reatio

n will

be

finished and

beom

e

nothin

7 u:on

reahin

7 in the

ourtof

Allah.

He told

nobody

should

not

wa7e

war

withthe

nature.

He

told

one

who

will do

worshi : for

the

desire

of the

hea8en

and


41/308

think

himself

doin7

the

workof

Allah

but

atuall

y he

will

not

belon7to the

:erson

s who

works

of the

Allah.

Atuall

y they

did thework

of their

souls .

He told

those

who

will

remem ber

Allah

then

they

will

li8e


42/308

far

away

from

Him

(Allah". As

:er the

sayin7s

of

Allah

that

one

whoreo7ni

ze Him

then he

will

beom

e

dumb.

He told

themeanin

7 of

res:et

of

Allah

is that

to look

at Him(Allah"

only

by

lea8in7

all the

soures


43/308

and its

meanin

7 is to

lea8e

both of the

worlds.

He

told

the

olor

of the

bodyof

e8ery

:erson

is a

dark

one

and its

li7ht is

itsheart.

ne

who

will

not

follow

his

heartthen he

will

wonder

in the

darkne

ss. He


44/308

said he

is not

ha::y

with

suh a>od

who is

ha::y

with

his

worshi

: and

who isnot un-

ha::y

with

his

dis-

obedie

ne

beaus

e thefriend

will

remain

friend

from

the

day of

reation and

enemy

will

remain

enemy

from


45/308

the

day of

reatio

n.

Hetold

suh

:erson

s will

be

alled

indiffer

entfrom

all

other

thin7s

if he

will

think

that he

and allother

thin7s

are

belon7

s to

the

:ro:ert

y of Allah.

He

said

the

eGisten

e of


46/308

hearts

de:end

s u:on

the

:ersonality of

Allah.

o it is

7ood

that

one

should

annihilate in

the

:erson

ality of

Allah.

He

told

u:on

themistak

es of

the

soul

and it

is shirk

(:olyth

eism "to

sold

the

soul .

He

said if


47/308

there

will be

any

fault

in thesoul

then it

will

not

7et the

status

of

obser8ation

of

Allah

and for

this

reason

the

lo8e of

Allahwill

not be

orret

.

Beaus

e for

thetrue

lo8e

one

should

7et

en7a7e


48/308

d in

the

obser8

ation

in suha way

that he

should

for7et

eah

and

e8ery

thin7and 7et

lost in

the

lo8e of

Allah.

He told

in all

attribut

es of Allah

there is

mery

but in

His

lo8e

there is

nomery

at all

and in

the

lo8e of

Allah


49/308

the

om:e

nsation

of

meryis

death

and

u:on

the

killin7

in the

lo8ethere

will be

a

deman

d of

ransom

from

the

slain. He

told to

kee:

away

from

the

ation

and :eae

is

alled

ser8itu

de.

And


50/308

one

who

will

kee:

awayfrom

these

two

attribut

es then

he will

be

knownthe

truth of

ser8itu

de . He

told

the

ae:te

d

re:entane is

that

with

whih

the

:erson

should

ask for the

for7i8e

ness of

Allah

before

doin7


51/308

his

sin.

He told

one

whowill

7et

ho:e

and

fear

will

not

ommit

rudene

ss and

manner

-less

ats .

He

told

thetrue

re:enta

ne is

that in

whih

there

will be

noeffet

of sins

on the

manife

st and

innerm


52/308

ost of

the

re:ente

d

:erson.ne

who

will

7et

true

re:enta

ne

then hewill

ha8e

no fear

of

anythin

7. He

told

aseti

:ersonwho

will

show

:roud

toward

s the

world

for thesake of

his

asetii

sm so

he is

the


53/308

only

laima

nt of

asetii

smand if

in his

heart

if

there

will be

no

8alueof the

world

then he

annot

show

the

:roud

toward

s theworld.

He told

the

Aseti

:erson

s who

will

delarethat

someth

in7 is

not

7ood

and so


54/308

this

thin7 is

8ery

bad.

He toldufi is

suh a

:erson

who

should

ha8e

:assion

andhis

sayin7

should

be

reliable

and

ri7ht .

He

toldthe

:erson$

s

Marafa

t of

Ha=

( know

led7eof truth

" will

not be

ri7ht

unless

there


55/308

will be

no

attribut

e of

humility in

him.

He told

the

:erson

who

will

knowAllah

then he

will

not

kee: in

ontat

or

onne

tionwith

the

reatio

ns and

nor he

will

talk

withanybod

y. He

told

u:on

followi

n7


56/308

sinerit

y and

to kee:

ho:e

for thereward

is

a7ainst

the

mery

of

Allah.

He toldthe

followi

n7 two

thin7s.

0. T

h

e

l

u

k

s

a

r

e

f

ate

s.

5.

a

f


57/308

at

(

A

tt

ri b

u

te

s

"

is

r e

at

e

d.

o

)

f

t

h

e

l

u

k

i

s

f


58/308

r

o

m

t

h

e

f

a

t

e

t

h

e

n

w

h

at

i

s

t

h

e

n

e

e

d


59/308

o

f

th

e

e

n

d

e

a8

o

r

s

i

n

th

i

s

m

a

t

te

r

.

H

e


60/308

t

o

l

d

t

h

e

:

io

u

s

:

e

r

s

on

s

w

i

l

l

r

e

a

h


61/308

i

n

th

e

n

e

a

r

ne

s

s

o

f

A

ll

a

h

a

n

d

i

n

t

h

i


62/308

s

o

nd

i

t

i

o

n

t

h

e

i

r

l

i

8e

s

a

r

e

de

:

e

n

d

e


63/308

d

w

i

th

H

i

m

.

H

e

t

o

l

d

To

u

h

i

d

ha

n

a

s


64/308

(

n

e

w

h

o

k

n

o

ws

t

h

e

u

ni

t

y

o

f

>o

d

"

a


65/308

r

e

t

ho

s

e

w

h

o

w

i

l

l

w

a

t

h

a

l

l

t

hi

n

7

s

o


66/308

f

t

h

e

e

a

r

t

h

to

t

h

e

s

k

y

i

n

t

h

e

m

i

r

r

o

r


67/308

o

f

To

u

h

i

d

(

un

i

t

y

o

f

>o

d

"

a

n

d

s

h

o

u

l


68/308

d

s

e

ar

h

t

h

e

s

e

r

e

t

s

o

f

<

a

h

i

da

n

i

a

t


69/308

o

f

A

ll

a

h

(

t

h

e

b

e

l

i

e

f

in

t

h

e

u

ni

t

y

o

f


70/308

>

o

d

"

.

H

e

t

ol

d

n

o

t

t

o

w

o

r

k

w

it

h

i

n


71/308

l

i

n

a

ti

o

n

i

n

i

t

s

b

e

s

t

:

o

s

s

i

b

l

e

m

a

n

n

e


72/308

r

b

e

a

u

s

e

s

u

h

:

e

r

s

o

n

s

a

r

e

k

e

:t

a

w

a

y


73/308

f

r

o

m

t

h

e

f

o

ll

o

w

i

n

7

t

hi

n

7

s

.

0. *lea

of s

5. bsion

haq

Tru


74/308

)t

meanin

7 is tha

if you

willfind

the

:leasur

e by

inlinat

ion

then

youwill be

away

from

the

omni:r

esene

of

>od .

He saidthere i

no suh

:oison

in the

world

than to

feel

the :leasur

e for

the

sinerit

y and

worshi


75/308

: and

to

beome

a lo8e

of thesinerit

y and

worshi

:. He

told to

feel the

:leasur

e in themirale

s i s a

si7n o

:ride

and

foolish

ness

He

told donot

think

the

7rae

of

Allah

is the

rewardof you

sinerit

y . He

told to

think

yoursel


76/308

f as low

as

:ossibl

e so

thatyou an

feel

your

sinerit

y i

low.

And

u:onthis one

should

think

that the

reward

of

Allah

as

7raeand so

he

should

eG:ress

7ratitu

de in

this

matter. He

said the

ations

of

hearts

are


77/308

better

than

the

ation

of theother

or7ans.

Beaus

e i

there

will be

8alue

of ation

will be

there

with

Allah

then

the

:ro:het

will nokee:

without

ation

for the

:eriod

of

forty

years.But it

meanin

7 is no

that to

sit

without


78/308

ation

and it

meanin

7 is tha

to ha8esuh

limits

so tha

then

there

will be

no need

of ations

He said

when

the

:erson

says

Allah

Akber

( 7od i7reat

then he

delare

s that

Allah i

7reater

than

him.And he

an

reah

toward

Allah

by hi


79/308

deeds.

And i

he

lea8es

hisdeeds

then he

will be

away

from

Allah.

He told

themeetin

7

lea8in7

, are

not

de:end

u:on

the

ationsand

deeds

but

they

are

onne

ed a

:er @azai

)zli

( fate a

:er

written

on the


80/308

day o

reatio

n " and

it wil

beha::en

n7 a

:er it

writin7

s.

He

told a

the baby

will

born

lean

and

neat

from

the

wombof the

mother

and in

the

same

way the

wealth

of thefeliity

of man

will be

ke:t

safe

and


81/308

sound

there

on the

day o

ud7ment. And

at tha

time

the

lo8e o

:ious

:ersons

of Allah

was

a8ailab

e there

in the

:ure

and

lean

formand

without

any

defet

and

faults.

He said

thereare

three

kinds

of

Momen

(Musli


82/308

m"

:ersons

whih

are a

follows.

0. irst

suh

:ersons

to

whom

Allah

will7rant

his

li7ht of

Blessin

7 and

due to

this

hel:

theywill be

free

from

hirk

(*olyth

eism

and

infideliy a

well as

for the

sins.

5.

eond


83/308

, suh

:ersons

to

whom

Allahwill

7rant

his

li7ht o

blessin

7 and

due to

thishel:

they

will be

free

from

the

small

and bi7

sins.2.

Third,

suh

:ersons

to

whom

Allah

will7rant

him

Fifayat

(suffii

eny"

and


84/308

with

the

hel: o

this

theywill be

free

from

areles

:ersons

and bad

ideas.

Hetold to

think

low the

!arwes

h

( Myst

:erson

and to beome

an7ry

soon i

due to

followi

n7 o

the sou

. Hetold i

one

who

will

follow

his


85/308

soul

then

ser8itu

de wil

notthere so

he wil

laim

for the

:ro8ide

ne.

The

:ersonwho

knows

Allah

then he

will 7e

lost in

this

matter

alwaysne

who

will

drown

in the

sea o

lo8e o

Allahthen he

will be

endin7

his life

in it.

He told


86/308

the

:erson

who

will do

7ooddeeds

without

thinkin

7 the

hea8en

and

earth

then hewill

beome

eli7ible

for the

reward

of hi

deeds .

And

onewho

will

beome

an7ry

then he

will

fae

:unishments.

He

told the

7reat

hei7ht

of fea


87/308

of

Allah

to us i

that in

whihone

should

always

feel

that

Allah i

wathin

7 himwith

His

look o

an7er

and

soon

there

will be

se8ere :unish

ment

from

Allah

for

him.


88/308

soul in

the

worshi

: o

Allah.)n tha

situatio

n there

should

be no

thinkin

7 that i

therewill be

His

(Allah

look o

not.

He said

we

should

knowthe

reality

of fea

at the

time o

our

death.

He saidwe

should

kee:

our

relation

s with


89/308

reatio

ns in

manife

t and

but inthe

innerm

ost we

should

ha8e

relation

s with

Allah.He told

the

7reates

kind

of

manner

is that

the

manshould

not

ha8e

enmity

with

any

:ersons

andother

:ersons

should

not

ha8e

enmity


90/308

with

him

He said

there

will be :ers:ir

ation

from

the

body o

the

ser8ant

and hi :ositio

n i

more

than hi

re7ret.

He

told in

the

firmness suh

7ood

deed i

hidden

and

whih

will

ausethe

result

of al

7ood

deeds.

)f there


91/308

will be

no

feelin7

of

firmness then

all

7ood

deeds

will be

remain

without

om:letion.

He told

all

thin7s

of you

souls

are sen

from

@azaand

@adar

(fate".

He

told

the

wisdom

is suhli7ht

and

with

this one

an

reah


92/308

toward

the

Cardina

l *ole

of theworld.

(Hi7he

t adre

in

s:iritua

l

:i8ot "

Andthis is

suh

Maraft

(knowl

ed7e o

Allah

whih

leads

ustoward

in8isibl

e and

with

the

hel: o

in8isibl

e wean

obser8e

the

thin7s

whih

are in


93/308

the 8ei

of

in8isibi

lity

Hetold

Allah

will

7rant

the

:ower

to the

:ersonsof

wisdom

that

they

an

re8eal

the

onditi

on ohearts.

He

told

now a

days

the

nation

was7i8en

the

name

of the

bad

manner


94/308

s as the

sinerit

y and

the

nameof the

ha::ine

ss wa

7i8en

to the

desires

of

7reedand due

to thi

reason

the

nation

is away

from

the

ri7ht :ath

and

7oin7

toward

the

wron7

:ath.

Byseein7

these

thin7s

the lif

beome

s worse


95/308

and the

soul

was

beomi

n7 dryand it i

useless

The

onditi

on o

this

nation

is thawhih

will no

talk

without

an7er

and

also

will no

talk without

:roud.

He

told

Allah

reated

us in

suh a :eriod

in

whih

there i

no

)slam


96/308

manner

s and

sinerit

y. He

toldAllah

reated

this

world

in suh

a way

that

thereare

many

do7s in

it and

there

are also

few

number

s oan7els

who

are

there in

the

:rison

and

whodes:ite

of thei

desire

of

release

they


97/308

ould

not 7et

release

d from

there.)ts

meanin

7 is

that

Allah

reated

few

7ood :ersons

and

many

bad

:ersons

and

all o

them

areke:t in

the

same

world

o the

7ood

:ersons

wish tolea8e

this

world

whih

is

habitua


98/308

ted

with

many

bad

:ersons but

they

ould

not

lea8e

this

world.

He saidwe

should

s:end

our

faith in

the fire

worshi

: fo

the :eriod

of forty

years

so tha

there

should

be

identifiation

of the

om:le

te

faith.


99/308


100/308

andmen

ts o

Allah

sent to

the las :ro:het

throu7h

an7el

>abriel

" on the

holy

:ro:het

and itmeanin

7 is

that h

7ot

faith

till the

a7e o

forty

years.As he

was

last the

:ro:het

so he

attained

the

:erfetion

before

his

birth

and he

himself


101/308

was

last o

the

:erfeti

on. He

told

you are

res:ons

ible fo

your

soul.

And a :er the

sayin7s

of holy

:ro:het

the sou

is :ride

so we

should

7et thefreedo

m

from

the

:ride o

souls

And

unlessthere

will be

no

freedo

m from

it then


102/308

there

will be

no

identifi

ationof rea

faith.

*ersons

asked

him i

any

other :erson

is there

and

who

7ot

7reater

status

than

theholy

:ro:het

and so

he

re:lied

them

that a

amatter

of fat

no

:erson

ould

reah


103/308

to suh

7reat

le8el

of the

statusand fo

this

reason

the

=uestio

n o

hi7her

statusand

7reater

hei7ht

does

not

arise in

this

matter.

He toldone

who

will

laim a

hi7her

status

than

theholy

:ro:het

then

there i

no

doubt


104/308

that h

will

beome

un-

belie8er.

Beaus

e the

7reater

hei7ht

of

:ious

:ersonis e=ua

to the

lowest

rank o

the

:ro:het

s o

Allah.

The :ersons

asked

him

whih

is the

best

food in

theworld

and he

re:lied

that

the

morsel


105/308

of

/ikar

of Ha=

(remem

braneof

Allah

and the

:erson

should

take i

from

thetable

loth

of

Maraft

(knowl

ed7e o

Allah

of

Allahand he

should

kee:

7ood

ho:e

with

Allah

theMost

Benefi

ent and

the

Merif

ul.


106/308

A

the

time o

his

deaththe

:ersons

asked

him fo

his las

wish

then he

toldthem to

follow

)radat

of

Allah

(belie8

es " and

kee:

ontrolon the

timin7s

, soul

and by

sayin7

this h

left thi

world.?. Abu

)sha=ue

>arzon

i


107/308

He wa

well

known

as a

@u$tubor

Cardina

l *ole

of the

world

(hi7hes

t adre

ins:iritua

l :i8ot

of

:ious

:ersons

. He

was a

famous

sufisaint

for the

followi

n7

thin7s.

0.

Tariqat

(theMysti

way o

life ". 5

Shariat

()slami

law"


108/308

)t i

diffiul

t and i

is also

not :ossibl

e to

o8er

about

his

7reatne

ss and

hisharat

er

details

in the

writin7

He wa

:erfet

in the

followin7

thin7s.

0. The

omma

ndment

s o

Allah.

5. TheSunnah

(*rati

e o

holy

:ro:het

" of the


109/308

last

:ro:het

of

Allah.

othe

abo8e

reason

his

mausol

eum i

well

knownas the

best

solutio

n for

the

fulfillin

7 o

desires

beausethose

who

will

:ray

there

for

their

wishesfor the

sake of

his

name

then

their


110/308

desires

will be

ae:te

d soon

by the7rae

of

Allah.

His

7randfa

ther

was a

fireworshi

:er bu

his

:arents

were

Muslim

s. )t is

well

knownfat

that

when

he wa

born in

the

house

and inthat

ni7ht

one

:illar

of li7h

was


111/308

seen

whih

was

linked

fromearth to

sky and

in tha

:illar

there

were

many

branhes were

there

and

also

there

were

many

li7hts

fromsuh

branhe

s.

)n the

hildho

od hi

:arents

wantedto send

him to

the

shool

but hi

7randfa


112/308


113/308

ions

and he

was

insistin

7 fothe

shool

eduati

on to

learn

the

holy

@uranso fo

this

reason

he wa

allowed

in thi

matter

and

askedto 7o

shool

to learn

from

one

teaher

He wa

muhinterest

ed in

the

shool

eduati

on so


114/308

he wil

use to

reah

the

shooldaily

first

from

other

student

s and

no

other :u:il

ould

not

ome

before

him.

He

used to

om:lete hi

daily

lessons

first

from

other

student

s. o hewas

beome

first

rank

and the

best


115/308

student

in the

shool.

He

soon beame

:erfet

in

many

knowle

d7es,

arts

andother

studies

He

used to

say tha

one

who

will

a::roah Allah

in hi

youth

:eriod

then in

suh

onditi

onAllah

will

enli7ht

en his

innerm

ost and


116/308

due to

His

mery

there

will bestream

of

wisdom

whih

will

flow

from

histon7ue

and one

who

will

s:end

his

hildho

od and

youth :eriod

in the

disobed

iene

of

Allah

and i

he wila::roa

hes

Allah

in the

old a7e

and


117/308

e8en

thou7h

he wil

be

alledthe

sinere

:erson

but he

will

not 7e

the

fulfillment of

his

wisdom

. He

said

when

he wa

used to

busy inthe

shool

eduati

on in

the

hildho

od and

fromthat

:eriod

he 7o

interest

toward

the way


118/308

of

Mysti

sm and

at tha

timethe

followi

n7 holy

saints

were

8ery

famous

andwell

known

0.

Abdull

ah

Fhafif.

5.Haris

Mahasi

bi.2mer

bin Ali

o

he

:rayed

Allah

and

afterthe

:rayer

of

7staqar

a

( :raye


119/308

for

dream

ser8in7

as

au7ury"and in

the

:rostrat

ion he

re=uest

ed

Allah

to7uide

him to

take

eduati

on

from

one o

the

abo8e7reat

teaher

s. Afte

this

:rayer

he sle:

in the

:rostration

and in

his

dream

he saw

a :iou


120/308

:erson

who

ame

o8er

therewith

lots o

books

on the

amel

and he

told al

these books

are

belon7

to

Abdull

ah

Fhafif

and he

sent althese

books

and thi

amel

for

him. o

for thi

reasonhe

ame to

know

that h

would

beome


121/308

the

disi:le

of

Abdull

ahFhafif.

After

that

heikh

)kar

omes

to see

himand he

was

7i8en

him

many

books

of

Abdull

ahFhafif.

:on

these

e8ents

he wa

underst

ood

wellthat h

should

start hi

worshi

: as :e

the


122/308

style o

Abdula

h

Fhafif.

nehis

:arents

told

him

that a

he wa

ado:ted

the !arwe

shi

system

but due

to hi

:o8erty

he i

unable

for thehos:ita

ity o

others

who

will

8isit

him a

his7uests.

As the

s:eialt

y o

mystii

sm i


123/308

hos:ita

ity and

may

this

defetwill

ause

him to

lea8e

soon

the

!arwe

shi from

him.

:on

hearin7

the

abo8e

remark

s from

his :arents

he

ould

not say

anythin

7 to

them

but hewas

silent

in thi

matter.

!urin7


124/308

the

month

of

8ama

an byhane

one

7rou:

of

tra8eler

s

8isited

his :lae

and

stayed

with

him. A

that

time

there

wasnothin7

in the

house

for

:ro8idi

n7 to

the

tra8elers. Bu

at tha

time

one

:erson

was


125/308

brou7h

two

ba7s o

breads

andmany

kinds

of food

items

were

also

with

that :erson

and

who

:resent

ed al

these

items

to him

with7reat

res:et

and

honour


126/308

re7rette

d fo

their

wron7

thinkin7 abou

him

and hi

mystii

sm.

Then

they

toldhim to

ontinu

e hi

ser8ie

for the

reatio

ns o

Allah

and fothis

reason

Allah

will

ontinu

e to

hel:

him fothe

suess

in thi

matter.

After

that


127/308

day

they

did no

interfer

e in himatters

.

ne

he wa

:lannin

7 to

onstru

t amos=ue

and

then he

saw the

:ro:het

in hi

dream

that he

waslayin7

the

foundat

ion

stone

of the

mos=ue

buildin7 by

his

holy

hands.

:on

his


128/308

wake

u: o

the

dream

he laidthe

foundat

ion o

the

mos=ue

buildin

7 in the

same :lae

where

the

:ro:het

laid

the

foundat

ion in

hisdream.

He

onstru

ted a

bi7

mos=ue

in

whihthere

were

three

rows

of the

:rayer


129/308

ar:ets

were

a8ailab

e .

nehe saw

the

:ro:het

in hi

dream

that h

was

makin7eGtensi

ons o

the

mos=ue

buildin

7

alon7

with

hisholy

om:an

ions.

o he

eGtende

d the

mos=ue

buildin7 a

:er it

size

and

dimens

ons


130/308

whih

he s

Documents

The Biography of Hadrat Abdul Hasan Qarqani