Brief History of Gnosis
The leaders of Islam whose life replete with Islamic ideas and spiritual manifestations has given birth to deep spirituality in the Muslim world, were not technically mystics or gnostics.
Now we propose to give a concise account of the development of this branch of Islamic sciences. For this purpose it appears to be proper to give first of all a brief history of gnosis and mysticism from the first century of Hijri era to the tenth century. After that we shall discuss some questions relating to gnosis as far as the space at our disposal allows us and then we shall analyse these question.
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It is an admitted fact that in the early period of Islam, and at least during the first century there existed among the Muslims no group known as the gnostic or the sufi. The word sufi came into existence during the second century.
It is said that Abu Hashim of Kufah was the first man to be called by this name. He lived in the second century, and is reputed to have founded the first monastery
(khanqah)1 at Ramlah in Palestine for the exclusive use of a group of ascetics and worshippers. it is not known when Abu Hashim died but we know that he was the teacher of Abu Sufyan Thawri who died in 161 A.H. The well-known gnostic and sufi Abu al-Qasim Qushayri says that the word, sufi was not in vogue prior to 200 A.H. Nicholson is of the opinion that this word came into use towards the end of the second century.
There is a report in the Kali, vol. V which indicates that during the time of Imam Jalar Sadiq, that is during the first half of the second century there were some persons who were known as sufis.
If it is true that the name sufi was first applied to Abu Hashim of Kufa and if it is also true that he was Sufyan Thawri's teacher, that means that this epithet came into vogue in the first half of the second century, not towards the end of the second century as claimed by Nicholson and others. It also appears to be certain that the sufis were named so because they wore woolen garments (garments of suf).
Being ascetics the sufis (mystics) avoided soft dress and preferred coarse woolen garments.
Nothing can be said for certain since when these people assumed the epithet `Arif (gnostic). Anyhow there is no doubt that this term was in vogue in the third century as the sayings of Sari al-Saqati (d. 243) indicate. An utterance of Sufyan Thawri quoted in the Kitab al-Lum'ah by Abu Nasr Sarraj Tusi, an
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1 Dr. Qasim Ghani in his book, Tarikh-e-Tasawwuf Dar Islam has quoted a report from lbn Taymiyyah's al-Mutasawwifun wa al-Fugara' which says that it was a disciple of Abdul Wahid ibn Zayd who first founded a small monastery. Abdul Wahid was one of the companions of Hasan of Basrah. Should Abu Hashim Sufi be one of the followers of Abdul Wahid, then there is no contradiction bet ween these two reports.
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authentic book of tasawwuf or mysticism, shows that this term appeared in the second century.
At any rate there was no class named sufi in the first century. The sufis appeared in the second century and apparently in this very century they became an organized group. It is not correct, as some people suggest, that this event took place in the third century.
Although in the first century there existed no group bearing the name of Sufi (mystic) or 'Aril (gnostic), yet it is not correct to say that the Holy Prophet's eminent companions were simple ascetics and had no spiritual life.
Perhaps some of the virtuous companions were ascetic only, but some others enjoyed the spiritual life to the utmost. Even all these were not alike. Salman Farsi and Abu Zar Ghifari did not have the same degree of faith. The degree of faith which Salman Farsi had, was unbearable to Abu Zar Ghifari.
Several traditions say: "If Abu Zar had known what was in Salman's heart, he would have killed him (thinking him to be an infidel).
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Now we talk about the mystics and gnostics of the period from the second century to the tenth century.
Gnostics of Second Century
Hasan Basri: Like that of scholastic theology the history of gnosticism and mysticism also begins with Hastri Basri who died in 110 A.D.
Hasan Basri was born in 62 A.H. and died at the age of 88. He passed 90 per cent of his life in the first century.
Hasan Basri was not known as a sufi, but he is counted among the sufis because he is the author of a book named Ri`Ayat Huqtiq Allah, which is considered to be the first book on
tasawwuf or mysticism. The Oxford Library has the only extant copy of this book. Nicholson says: "Hasan Basri is the first Muslim who wrote about the sufi way of life. The programme of sufism proposed by the later authors for reaching, high spiritual positions consists of repentance
(taubah) followed by some other rituals. Each ritual is performed to reach a position higher than the preceding one."
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1 Safinatul Bihar by Muhaddith Qummi, root SLM.
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It is important to note that certain orders of the sufis, for example that of Abu Said Abul Khayr, trace the chain of their preceptors to Hasan Basri and through him to Imam Ali. Ibn Nadim traces Abu Muhammad Ja`far Khadi's chain of preceptors to Hasan Basri and says that Hasan met the Holy Prophet's 70 such companions who had taken part in the Battle of Badr.
Another point worth mentioning is that certain stories show that Hasan Basri practically was a member of the group which was subsequently known as the sufis. We shall relate some of these stories.
Malik ibn Dinar: He was one of those who practised a very high degree of asceticism and austerity. In this connection many stories are related of him. He died in 135 A.H.
Ibrahim bin Adham: The story of his life which resembles that of Mahatma Budh is well-known. In the beginning he was a ruler of Balkh. Then as the result of certain events he repented and joined the sufi order.
The gnostics and sufis attach great importance to him. In the Mathnawi of Mawlana Rum his story has been related in a very fascinating way. He died approximately in 161 A.H.
Rabi'ah 'Adwiyyah: She was a wonder of her age. Being the fourth daughter of her parents she was named Rabi`ah. She is different from Rabi`ah Shamiyyah who is also counted among the sufis. Rabi`ah Shamiyyah was a contemporary of Jami and belonged to the ninth century.
Rabi`ah Adwiyyah's utterances are lofty and her verses are a masterpiece of gnosis. The events of her life are prodigious.
Abu Hashim Sufi of Kufah: The date of his death is not known. All that we know about him is that he was a teacher of Sufyin Thawri who died in 161. It appears that he was the first to become known as sufi in the history of Islam. Sufyan Thawri says: "If there had not been Abu Hashim, I would not have been able to understand the subtle points about ostentation and pretended piety.
Shaqiq Balkhi: He was a disciple of Ibrahim ibn Adham. Quoting the Kashful Ghummah by 'Isa Arbali and the Nur al-Absar by Shablanji, the author of the book Rayhanatul Adab says that Shaqiq Balkhi met Imam Musa ibn Ja`far on his way to Makkah. Several miracles of the Imam are reported by him. The
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year of his death is either 153 or 174 or 184 A.H.
Ma`ruf Karkhi: He is one of the most renowned gnostics. It is said that his parents were Christian and he himself embraced Islam at Imam Riza' hands. The chain of the preceptors of many sufi order goes up to Ma`ruf Karkhi, from him to Imam Riza, through him to the preceding Imams and from them to the Holy Prophet. This chain is called the 'golden chain'. At least so is claimed by the adherents of his sufism.
Fuzayl bin Ayiz: He was an Iranian of Arab origin and lived in Marv. He is said to have been a bandit in the beginning. One night when he climbed the wall of a house with evil intentions, he heard someone who was keeping vigil, reciting a verse of the Qur'an. Fuzayl was so moved that he at once repented. A book named Misbah al-Shari`ah is ascribed to him. This book is said to be the collection of the lessons imparted to him by Imam Sadiq.
The late Haji Mirza Husayn Nuri, erudite scholar of tradition
(hadith) of the last century regarded this book as reliable. Fuzayl bin Ayaz died in 187 A.H.
Gnostics of Third Century
Bayazid Bistimi: His name was Tayfur ibn `Isa and he is one of the most prominent sufis. He is said to be the first who talked about the doctrine of `fana' (dying to self and staying in Allah)
Bayazid Bistami once said: "I came forth from Bayazidness as a snake from its skin." Some people have declared him an infidel on account of his ecstatic utterances. The sufis themselves admit that he is a "man of intoxication" and that he made heretical and outwardly un-Islamic statements and false claims in a state of ecstasy and unconsciousness.
Bayazid died in 261 A.H. Some people assert that he served Imam Ja`far Sadiq as a water carrier, but this is historically wrong because he was not alive during the time of Imam Ja`far Sadiq.
Bishr Hafi: He is one of the most prominent sufis. In the beginning he was a libertine and lax in morals. Then he repented. The late Allamah Hilli in his book, Minhijul Karamah has related a story, according to which he repented at the hand of
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Imam Musa ibn Ja'far. As he was without shoes at that time, he came to be known as Hafi or bare foot. Some other people give some other reason as to why he is called Hafi. Bishr Hafi died in 1226 or in 227.
Sari Saqati: He was one of the companions and friends of Bishr Hafi. Sari Saqati was very kind-hearted. He was always willing to help others and to make sacrifice for them.
In his book Wafiyat al-A'yan Ibn Khallikan says: "Sari Saqati once said: 'Some thirty years ago I once said
`Alhamdulillah, (Thank God) and since then I have been seeking Allah's forgiveness for that." "How was that", people asked. Sari Saqati said: "One night fire broke out in the market. I went there to see if my shop was safe. Somebody told me that the fire had not reached my shop. I involuntarily exclaimed
Alhamdu lillah. At once I realized my mistake. It was all right that my shop was not damaged, but should I be indifferent to the fate of other Muslims?"
Sa'di has narrated this story with a slight variation.
"One night owing to the heat caused by the lamenting sighs of the people fire broke out. I have heard that as a result half of Baghdad was gutted by fire. While this destitution was going on one man said: Thank God. My house has not been damaged. Thereupon a wise man exclaimed: "Greedy man, you are too selfish. You want your own house to be safe and do not care if the whole town is burnt."
Sari was Ma`ruf Karkhi's pupil and disciple and Junayd Baghdadi's uncle and spiritual guide. Many of his utterances about unity of Allah and Divine love are quoted. Once he said: "The gnostic shines all the world over like the sun; he bears the weight of the virtuous and the wicked on his shoulders like the earth. He is like water; on him depends the life of hearts. Like fire his light reaches all."
Sari Saqati died at the age of 98 years in 245 or 250 A.H.
Harith Muhasibi: He was one of Junayd Baghdadi's friends and disciples. He is called Muhasibi because he was very keen on contemplation and self-checking. He was Ahmad bin Hambal's contemporary and friend. But Ahmad bin Hambal turned him away because Ahmad bin Hambal was opposed to scholastic theology while Muhasibi was very fond of it. As a result people
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were estranged from him. Harith Muhasibi died in 223 A.H.
Junayd Baghdadi: Originally he was a resident of Nahawand. The sufis call him Sayyid (Chief of the tribe) just as Shi`ah jurists call Shaykh Tusi Shaykh al-Ta'ifah. Junayd is considered to be a moderate sufi. From him such ecstatic remarks have not been reported as from others. He did not wear the garb of the sufis and was always dressed like the jurists. Somebody asked him to wear the cloak of the sufis at least to please his friends. He said: 'If I had believed that the style of dress was of any significance, I would have worn the garments of molten iron. But the voice of the truth says: 'What is important is a burning heart and not a patched cloak.' Junayd was Sari Saqati's disciple, nephew and pupil. He was a pupil of Harith Muhasibi also. It is said that he died in 297 A.H.
Zun Nun al-Misri: He was a native of Egypt and was a pupil of the renowned jurist, Malik ibn Anas. Zun Nun was the first to use allegorical and symbolic language. Some people hold that it was he who introduce Neo-Platonic philosophy in Islamic mysticism. He died between 240 and 250 A.H.
Sahl bin Abdullah Tustari: He is counted among the great sufis. A sect of the sufis maintaining that the keynote of gnosis is self-mortification or a struggle against lower self, is called Sahliyyah after him. In Makkah he came into contact with Zun Nun of Egypt. He died in 283 or 293 A.H.
Husayn bin Mansur Hallaj: Among the Muslim mystics his personality is most controversial. Many ecstatic utterances and impious sayings are attributed to him. He was accused of heresy, apostasy and claiming himself to be a God incarnate. The jurists declared him to be an infidel. Accordingly he was crucified during the reign of Caliph Muqtadir. The sufis accuse him of betraying the spiritual secrets.
Some people think that he was nothing but a trickstar. Anyhow the sufis try to give an explanation on his behalf and say that his and Bayazid's utterances smacking infidelity were made by them in an ecstatic and unconscious state.
The sufis call him martyr. He was executed in 306 or 307 A.H.
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1 In the preface of his book 'Causes of Inclination to Materialism' Allamah Mutahhari has repudiated the statement of some materialists that Hallaj was a materialist.
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Gnostics of Fourth Century
Abu Bakr Shibli : He was Junayd Baghdadi's pupil as well as his disciple, and was acquainted with Hallaj also. He is one of the renowned sufis. Originally he belonged to Khurasan. In the Rawzatul Jannah awl other biographical memoirs a large number of his verses and mystic sayings have been quoted.
Khwaja Abdullah Ansari says: "Zun Nun Misri was the first to talk in symbolic terms and in an allegorical way. Junayd arranged this science and developed it further. When Shibli's turn came, he carried it to the pulpits." Shibli died at some time between 334 and 337 A.H. at the age of 87.
Abu Ali Rudbari: He came of the Sasanian stock, and claimed to be a descendant of Nushirwan. He was one of the disciples of Junayd. He learned jurisprudence from Abul `Abbas bin Shurayh and received education in literature from Thalab. He is known as the one who combined in himself the knowledge of the
Shari`at (law),
Tariqat (the mystic way) and
Haqiqat (truth).He died in 322.
Abu Nasr Sarraj Tusi : He is the author of the celebrated book Lum`ah, which is one of the earliest and reliable books of mysticism. He died in 378 A.H. Many of the prominent mystics are his direct or indirect pupils.
Abul Fazl Sarkhasi: He was Abu Nasr Sarraj's pupil and disciple and the renowned gnostic, Abu Said Abul Khayr's preceptor and teacher. Abul Fazl died in 400 A.H.
Abu Abdillah Rudbari: He was a nephew of Abu Ali Rudbari and a leading mystic of Syria. He died in 396 A.H.
Abu Talib Makki: His fame rests on his book Quwwatul Qultib, which has been published and is counted among the earliest and the most authentic books of sufism. Abu Talib Makki died in 385 or 386 A.H.
Gnostics of Fifth Century
Shaykh Abul Hasan Khirqani: He is one of the most renowned sufis. Many astonishing stories are related of him. It is said that once he went to Bayazid Bistames grave, made a contact with Bayazid's spirit and got his difficulties solved by Bayazid direct.
This story has been related in his celebrated Mathnawi
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by Mawlawi, who has mentioned Khirqani at a number of places in his Mathnavi and appears to be especially devoted to him. It is also reported that Khirqani was personally acquainted with the renowned philosopher, Abu Ali Sina and the well-known gnostic Abu Sa'id Abul Khayr. Khirqani died in 425 A.H.
Abu Sa'id Abul Khayr: He is one of the most famous sufis and is reputed to have possessed a very fine spiritual condition. His quatrains are distinguished by elegance. Once somebody asked him what
tasawwuf was. He said:
"Tasawwuf means that you remove what is in your head; give away that which is in your hand; and do all that you can." One day Abu Ali Sina attended his sermon meeting. Abu Said was talking about the necessity of obeying Allah and doing good deeds. Abu Ali recited a quatrain which said: "We love Your forgiveness and rely on that, we have nothing do with obedience or disobedience. Wherever there is Your benevolence, the deeds done and the deeds not done are all alike."
Abu Sa`id at once retorted reciting a couplet saying: "Don't rely on forgiveness. The deeds done and the deeds not done can never be the same." He died in 440 A.H.
Abu Ali Daqqiq Nishapuri: He was proficient in both
shari`at and
tariqat, and was a preacher and a commentator of the Qur'an too. His orisions are full of lamentation. Hence, he is known as the lamenting shaykh. He died in 405 or 412 A.H.
Abul Hasan Ali bin Uthman Hejira: He is the author of the celebrated book of
tasawwuf, Kashful Mahjub, which has recently been published. He died in 470 A.H.
Khwaja Abdullah Ansari: He was one of the renowned and the most devoted sufis. His fame rests on his brief sayings, orisions and his beautiful and elegant quatrains. One of his sayings is: "You are immature in childhood, intoxicated in youth and weak in old age. Then when will you adore Allah?" Another saying of his is: "To return unkindness for unkindness is dog-like; to return kindness for kindness is donkey-like; Abdullah Ansari returns kindness for unkindness."
In one of his quatrians he says:"It is very bad to brag or
to be self-conceited. One should learn a lesson from the pupil of the eye, which sees everything but does not look at itself." Khwdja Abdullah was born in Herat and died there in
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481 A.H. That is why he is known as the Pir-e-Herat.
He is the author of many books, including his well-known and magnificent book Manzilus Sa'irin, which is a text book of sufism and gnosis. On this book many commentaries have been written.
Abu Hamid Muhammad Ghazali: He is one of the most outstanding scholars of Islam and is well-known throughout the East and the West. He was well-versed in all rational and transmitted sciences. For some time he was the head of the celebrated Nizamiyyah College which was the highest religious post of his time. After some time he felt that neither his knowledge nor his post was enough to provide him spiritual satisfaction. Therefore he retired to seclusion and engaged himself in the purification of his soul.
He passed 10 years in Jerusalem away from his friends and acquaintances. During this period his attention was absorbed by Islamic mysticism. After that till the end of his life he did not accept any post or position. The Ihyfi' Ulum ad-Din is his most famous work. He died in his native town Tus in 505 A.H.
Gnostics of Sixth Century
`Aynul Quzat al-Hamdfini: He was one of the most enthusiastic sufis and was a disciple of Muhammad Ghazali's younger brother Ahmad Ghazali, who was also a leading sufi. `Aynul Quzat was the author of many books. His verses are pleasing and beautiful, but contain many ecstatic statements, for which he was accused of infidelity and put to death. His dead body was burnt and ashes were scattered. He was executed at sometime between 525 and 533 A.H.
Sana'i Ghaznavi: He is a famous poet and in his verses he has alluded to the delicate questions of mysticism. In his mathnavi Mawlavi has quoted his sayings and explained them. Sana'i died in the first half of the sixth century.
Ahmad Jami Zhindah Pil: He is one of the renowned sufis and gnostics. His grave is in a town named Turbat-i-Jam on the border of Iran and Afghanistan.
In a four line poem he says:
"Do not be proud for it has so often happened that a fine rider was taken to a difficult tartarean track to tumble down.
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At the same time do not lose heart for many a wicked person has unexpectedly been carried to destination."
Ahmad Jami died sometime about 536 A.H.
Abdul Qadir Mini: He is a controversial figure of the Muslim world. The sufi order known as Qadiriyya is attributed to him. His mausoleum in Baghdad is well-known. Abdul Qadir Rani was a descendant of Imam Hasan. He died in 560 or 561 A.H.
Shaykh Ruz Bahan Baqli of Shiraz: Because of his frequent ecstatic utterances he is known as Shaykh Shattah. The Orientalists have recently published some of his books. He died in 606 A.H.
Gnostics of Seventh Century
In this century also there were many eminent sufis. We mention here some of them in the order of the year of their death:
Shaykh Najmuddin Kubra: He is one of the well-known great sufis. Several sufi orders branch off from him. He was Shaykh Bahaan Bagli's pupil, disciple and son-in-law, and himself had many disciples. One of his disciples was Maulavi's father, Bah'uddin.
While Shaykh Najmuddin Kubra was living in Khawdrazm, the Mongols invaded that city. They sent a message to the Shaykh asking him to leave the city for safety along with his family. In reply Shaykh Najmuddin said: "I have lived with the people of this city during the days of peace and security. Now I cannot leave them alone at the time of a calamity." After that he took up arms and died bravely fighting along with the other people of Khawarazm. This event took place in 616 A.H.
Shaykh Fariduddin Attar: He is one of the first grade and most eminent sufis. His works are both in prose and poetry. He compiled a book named Tazkiratul Awliya, which contains the life-accounts of the sufis. The book begins with the biography of Imam Ja`far Sadiq and ends with that of Imam Muhammad Baqir (peace be on both of them). This book has served as a source-book for the subsequent books on the subject and is considered to be a reference book. His book Mantiqut Tayr is also a master piece of
tasawwuf or
sufi`ism.
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In respect of him Mawlavi says:
Attar was the spirit and Sana'i his two eyes;
We follow in the foot step of Sana'i and Attar.
He has also said:
Attar has walked through seven cities of love;
We are still at the corner of a lane.
By seven cities Mawlavi means the seven vallies explained by Attar himself in the Mantiqut Tayr.
Mahmud Shabistari in his Mathnawi, Gulshan-e-Raz says: "I am not ashamed of my poor poetry:
Such wonderful men as was Attar are born only once in thousands of years."
Attar was Majduddin Baghdadi's pupil and disciple and Majduddin was a disciple of Shaykh Najmuddin Kubra.
Attar also received some gnostic training from Qutbuddin Haydar who was a great sufi of that time, and who is buried at Turbat-e-Haydariya a town named after him.
Attar was killed during the Mangol disturbances. According to a report he was killed by the Mongols at some time between 1626 and 628 A.H.
Shaykh Shihabuddin Suhrawardi Zanjani: He is the author of the celebrated book of Tasawwuf, `Awariful Ma'arif, and is a direct descendant of Abu Bakr. It is said that he visited Makkah and Madina every year for pilgrimage. He was aquainted with Shaykh Abdul Abdul Qadir Jilani and was his companion too.
Shaykh Sa`di Shirazi and the well-known poet Kamaluddin Isfahani were his disciples.
About him Sa`di says:
"My spiritual guide, Shaykh Shihabuddin, who was aware of spiritual mystics, gave me two counsels while travelling aboard a boat:
(i) Do not be self-conceited, and
(ii) Do not be fault-finding."
This Surhrawardi is different from his name sake Shaykh Shahabuddin Suhrawardi, who was a philosopher known as "Shaykhul Ishraq"
1 and who was killed in Alapps some time between 581 and 590 A.H.
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1 Ishraq signifies a school of philosophy known as the school of illumination.
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The gnostic Suhrawardi died in about 630 A.H.
Ibnul Firiz of Egypt: He is counted among the first rate Sufis. His mystic verses in Arabic are exquisite. His Diwan (collection of poetical verses) has been published several times. One of those who have written a commentary on his Diwin is Abdur Rahman Jami, a well-known sufi of the ninth century.
His poems in Arabic can be compared to the lyrics of Haafiz in Persian. Muhyuddin 'Arabi once asked Ibn Fariz to write a commentary on his own verses. In reply he said: "Your book al-Futuhât al-Makkiyyah is a commentary on my Verses."
Ibn Fariz is one of those whose spiritual condition may be described as extraordinary. Perhaps he was possessed by a state of rapture and ecstasy and he composed most of his verses while he was in that state. Ibn Fariz died in 632 A.H.
Muhyuddin Ibn al-`Arabi: He was a descendant of Hatim Td'i. Originally he belonged to Andalus, but it appears that he passed the greater part of his life in Makkah and Syria. He was a pupil of the sixth century sufi, Shaykh Abu Madyan Maghribi. The chain of his spiritual preceptors goes with one intervening link to Shaykh Abdul Qadir Jilani, mentioned by us earlier.
Muhyuddin who is also known as Ibnul 'Arabi, was undoubtedly the greatest gnostic of Islam. No gnostic in Islam has ever reached that position which he occupies. That is why he is called al-Shaykh al-Akbar (the grand master).
Islamic gnosticism made progress century by century. In every century there were some people who made significant contribution to its development and promotion. But in the seventh century Muhyuddin brought about a complete revolution and gnosis and mysticism suddenly reached their zenith. He set a new goal for gnosis and laid the foundation of the scientific and philosophical aspect of mysticism. His personality was a wonder of his time. It is because of his marvellous personality that contradictory opinions have been expressed about him.
Some say that he was a perfect
wali (saint) and favourite of Allah whereas some others degrade him so much that they say that he was an infidel. They distort even his name and call him Mumituddin or Mahiyuddin (suppressor of faith). The great Muslim philosopher, Mulla Sadra attached great importance to him. In his opinion he was higher in rank than Abu Ali Sina and Farabi.
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The number of the books composed by him is more than two hundred and almost all those books the manuscripts of which are extant, have been published. The number of these published books is about 30. The most important of his books is al-Futuhât al-Makkiyyah, which is a voluminous book and is in fact an encyclopedia of
tawsawwuf or mysticism.
Another book of his is Fusasul Hikam, which is a very important and valuable book though small in size. This book is difficult to understand and that is why many commentaries on it have been written. Perhaps at no time there have been more than two or three persons who could understand its text. Muhyuddin died in 638 A.H. in Damascus where his tomb still stands.
Sadruddin Muhammad Qunawi: He was a disciple and step son of Muhyuddin Ibn al-Arabi and a contemporary of Khwaja Nasiruddin Tusi and Mawlavi. Khwaja Tusi has had correspondence with him and Khwaja Nasiruddin held him in great respect. His relations with Mawlavi were very good and sincere. Qunawi used to lead the prayers and Mawlavi used to offer his prayers behind him. Mawlavi is said to be his pupil also.
It is related that Mawlavi one day came to the meeting place of Qunawi. Qunawi rose from the mattress on which he was sitting and offered his seat to Mawlavi who said: "If I sit on your mattress, what explanation shall I give to Allah?" Qunawi threw away the mattress and said: "If it is not fit for you, it is not for me also."
Qunawi is the best interpreter of Muhyuddin Ibnul `Arabi's ideas. Perhaps without him it would have been too difficult to comprehend Ibnul 'Arabi. Even Mawlavi became conversant with Ibn al-`Arabi's school of thought through Qunawi.
It appears that Mawlavi is called Qunawi's pupil only because he got to Ibnul `Arabi's ideas through him. Ibnul `Arabi's thinking is reflected in Mawlavi's Mathnawi as well as his Diwan known as the Diwan of Shams Tabriz. For the past six hundred years Qunawi's books have been used as text books in the teaching centres of Islamic philosophy and
tasawwuf.
The most well-known of his works are
Miftahul Ghayb, Nusus and
Fukuk. Qunawi died in 672 or 673 A.H. Mawlavi and Khwaja Nasiruddin Tusi also died in 672 A.H.
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Mawlana Jalaluddin Muhammad Balkhi Rumi: He is known by his epithet Mawlavi. Among the Muslim gnostics he was gifted with an extraordinary intelligence. He is a direct descendant of Abu Bakr. His Mathnawi is an ocean of philosophy and gnosis. It is replete with subtle points, spiritual, social and gnostic. He is counted among the most eminent poets of Iran. Originally he belonged to Balkh. When he was still a boy he went on a pilgrimage to Makkah along with his father. On his way he met with Shaykh Fariduddin Attar in Nishapur.
On return from Makkah he and his father migrated to Qoniya where they settled.
In the beginning Mawlavi was a religious scholar and like other religious scholars occupied himself with teaching and passed a respectable life. Then he met the famous gnostic Shams Tabriz and was impressed by him so much that he lost interest in every thing worldly.
The anthology of his lyric poems is known as the
Diwan-e Shams Tabriz. In the Mathnawi also he has mentioned Shams Tabriz at several places with great pathos. Mawlavi died in 672 A.H.
Fakhruddin Iraqi of Hamdan: He is a well-known sufi poet of lyrics. He was Sadruddin Qunawi's pupil and the above mentioned Shahabuddin Suhrawardi's disciple. In 688 A.H. he departed this world.
