He links to a grandson of Zeynel Abidin, the son of Huseyin as known as a Sherif.
One of his love Rubais is well-known:
Love came and flew as blood in my veins
Emptied me of myself and filled me with beloved.
Each part of my being she conquered
Now a mere name is left to me and the rest is she.
That was all sorrow, this is all joy
Those were all words, this is all reality.
What sweeter than this in the world!
Friend met friend and the lover joined his Beloved.
Abū-Sa'īd was born in the village of Mihne, part of Greater Khorasan, today located near Torbat-e Heydarieh in Khorāsān-e Razavī Province. His father was a herbalist and physician with an interest in Sufism. He then moved and lived a few years in the city of Nishapur, and subsequently moved back to Meyhaneh after a few years. Abū-Sa'īd’s formal education included Islamic scholarship and Arabic literature that he continued until the age 23 when he left them for Sufism. He also traveled to and spent time in small towns around the same province visiting other Sufis or his teachers.
Arslan olduğum sürece ormanda karşıma çıkan Leoparı kovalıyordum.
Birdenbire düşündüm ve kendime geldim, ne yapıyordum.
Gerçekte Kalbimde sadece Allah aşkına yer var oysa.
Tuhaf ama Kurnaz bir tilki geldi, beni ormandan çıkardı.
Ebu Said Ibni Abil Hayr, Hz. Zeynel Abidin torunu.
Hazrat Abu Said bin A'bil Khair was born in 967 AD in Mayhana, (modern
Turkmenistan*) and was buried there in 1049 AD Dr Sharib says:-
He held a special reverence for earlier Sufis, especially Bayazid Bastami and Hallaj.
Moreover, in Asrar al-Tawhid, Tazkiratul Awliyā and Noorul Uloom it has been written that Abū-Sa'īd went for the visit of Shaikh Abul Hassan Kharaqani and got deeply influenced by his personality and state.
Abu Sa'id died in A.D. 1049, and the Asraru 'l-taw ~id was
probably completed not less than 120 or more than 150 years later. As Zhukovski
points out, it is almost the first example in Persian of a separate work having
for its subject the life of an individual mystic. The portrait of Abu Sa'id
amidst the circle of Sufis and dervishes in which he lived is drawn with
extraordinary richness of detail, and gains in vividness as well as in value
from the fact that a great part of the story is told by himself. Although the
Mohammedan system of oral tradition by which these autobiographical passages
have been preserved forbids us to suppose that we have before us an exact
transcript of Abu Sa'id's words as they were spoken to the original reporter,
there is no reason to doubt that in most cases the substance of them is given
correctly. His own veracity is not incontestable, but this question, which
leads at once into the darkest abysses of psychology. A certain amount of new
material is found in the Supplement to Faridu'ddin 'Al tar's Tadhkiratu
'l-Awliya (vol. II of my edition, pp. 322-337) and Jami's Nafa ~ atu 'l-Uns
(ed. by Nassau Lees, No. 366).
Abū-Sa'īd insists that his teachings and Sufism as a whole are the true meaning of Islam. He based his teachings on the mystic interpretation of verses from Qur’an and some hadiths and was considered a learned Islamic scholar. Nevertheless, his interpretations of Qur’an were considered an ocean of knowledge in exegesis of the Quran.
To this day this has been one of the causes of criticizing him
from a religious point of view. In general he was bold in expressing his
mystic opinions as can be seen from his praise of Hallaj
who was considered a heretic by most of the Pseudo-Sufis and most
ignoramus laymen of the time due to irrelevant conclusions without a
depth of support of the great majority of the Islamic scholars of the
time and present modern era, although the common opinion about Hallaj changed in time.
Halat and Asrar in the
God gives the dervish
love-and love is woe;
The generous youth will
freely yield his life,
"Be just and live
on earth what can?
"Ah. let us go,
whom nature joined of old in friendship fast."
"Thou deem' st thy
being here calamity."
"If nonsense be all the coin we exchange,
At Mecca shall I throw
off Amongst pilgrims newly come the weeds of a widowed frame."
"Say to wine,
which is a foe to (men's) understandings, ever drawing against them the swords
of a warrior."
Perfect love proceeds
from the lover who hopes naught for himself; What is there to desire in that
which has a price? Certainly the Giver is better for you than the gift: How
should you want the gift, when you possess the very Philosopher's Stone
There is evidence that Abū-Sa'īd and Avicenna,
the Persian physician and philosopher, corresponded with one another.
Abū-Sa'īd records several meetings between them in his biography. The
first meeting is described as three days of private conversation, at the
end of which Abū-Sa'īd said to his followers that everything that he
could see (i.e. in visions), Avicenna
knew, and in turn Avicenna said that everything he knew Abū-Sa'īd could
see, in realistic theory presents the superlative connection between
Islamic Saints of God(أولياء,Awliya) revealing the reliability of such
spiritual powers as believed to be placed on them by Allah( الله,God).
If we can believe Abu
Sa'id when he declares that in his youth he knew by heart 30,000 verses of
pre-Islamic poetry, his knowledge of profane literature must have been
extensive 1 . After completing this branch of education, he set out for Merv
with the puipose of studying theology under AbU 'Abdallah all:iusri, a pupil of
the famous Shafi'ite doctor, Ibn Surayj. He read with al-l:iusri for five
years, and with AbU Bakr alQaffal for five more 2 . From Merv he moved to
Sarakhs, where he attended the lectures of AbU 'Ali Zalrir3 on Koranic exegesis
(in the morning), on systematic theology (at noon), and on the Traditions of
the Prophet (in the aftemoon) 4 . Abu Sa'id's birth and death are the only
events of his life to which a precise date is attached. We know that he studied
at Merv for ten years, and if we assume that his Wanderjahre began at the usual
time, he was probably between 25 and 28 when he first came to Sarakhs. Here his
conversion to Sufism took place. He has described it himself in the following
narrative, which I will now translate without abridgement. I have relegated to
the foot of the page, and distinguished by means of square brackets, certain
passages that interrupt the narrative and did not form part of it originally.
Abu Abbas Sa'id is Ibnu 'l-' Arabi and
Tor Andrae's Die person Muhammeds in lehre und glauben seiner gemeinde
(Upsala, 1917) contains by far the best survey that has yet appeared of the
sources, historical evolution and general characteristics of the Mohammedan
Logos doctrine.Sufism is at once the
religious philosophy and the popular religion of Islam. The great Mohanmedan
mystics are also saints. Their lives belong to the Legend and contain, besides
their lofty and abstruse speculations, an account of the miracles which they
wrought. They are the object of endless worship and adoration, their tombs are
holy shrines whither men and women come as pilgrims to beseech their all-powerful
aid, their relics bring a blessing that only the rich can buy. Whilst still
living, they are canonised by the people; not posthumously by the Church. Their
title to saintship depends on a peculiarly intimate relation to God, which is
attested by fits of ecstasy and, above all, by thaumaturgic gifts (karamat=
xapi.uµaTa grazie). Belief in such gifts is almost universal, but there is
disagreement as to the importance which should be attached to them. The higher
doctrine, that they are of small value in comparison with the attainment of
spiritual perfection, was ignored by the mass of Moslems, who would have
considered a saint without miracles to be no saint at all. Miracles there must
be; if the holy man failed to supply them, they were invented for him. It is
vain to inquire how far the miracles of Abu Sa'id may have been the work of
popular imagination, but the following extracts show that the question is not
an irrelevant one, even if we take for granted the reality of these occult and
(karamat). God bless
Mohammed and the whole of his Familyl.
The falak is a pole on
which the feet are tied when bastinado is administered. The words "on the
falak" refer, no doubt, to the anxious suspense in which the two sceptics
awaited the result of their experiment. Cf. our phrase "on the rack."
2 A 240, 9.
mortification that is
gathered and the complete unveiling (kashj) comes to pass; accordingly, eminent
mystics have said that states of contemplation are the heritage of acts of
sel:fmortification (al-mushCthadat mawarithu 'l-mujahadat). Those who saw him
in this state, which is necessarily one of enjoyment and happiness, and were
ignorant of his former state denied that which was true (~aqq); and whoever
denies the Truth (ff..aqq) is a freethinker (zindiq). There are many analogies
to this in the sensible world
Asceticism and positive
religion are thus relegated to the lower planes of the mystical life. The Sufi
needs them and must hold fast to them while he is serving his spiritual
apprenticeship and also during the middle stage which is marked by longer or
shorter intervals of illumination; but in his "last state," when the
unveiling is completed, he has no further use for ascetic practices and
religious forms, for he lives in permanent communion with God Himself. This
leads directly to antinomianism, though in theory the saint is above the law
rather than against it. One who sees the reality within cannot judge by
appearances. Being told that a disciple of his was lying blind-drank on a