On the Life and Character of Sayyid Ḥasan Ardashīr

On the Life and Character of Sayyid Ḥasan Ardashīr: The Seeker of the Divine and the Jewel of Wisdom and Meaning, May God Bestow Mercy Upon Him

1. [Early Life: Reflections on His Father]

His father, Ardashīr, was a member of Bāysunghur Mīrzā's entourage, where he served as a falconer. Owing to his profound subtlety and exceptional mastery of the craft, he rose to the role of chief falconer and subsequently attained positions of even greater prominence.

  A man of many talents,

  wins the trust of a sovereign,

  Just as he who knows the birds' tongue,

  confides a secret in Solomon.

Along with his father, he too served Bāysunghur Mīrzā.

2. [Educational Journey: The Formative Years]

From a young age, he demonstrated a keenness for reading and writing.

  With a gentle disposition eager to learn and discern,

  In a short span, manifold virtues one can earn.

Having dedicated himself to the cultivation of virtue and excellence from a young age, he swiftly surpassed his peers in various fields of knowledge, distinguishing himself as superior to many of his contemporaries who were themselves individuals of discernment and virtue. Nonetheless, he was inherently endowed with etiquette, clemency, humility, and modesty. In gatherings where discussions touched upon a range of topics—including morphology, syntax, lexicography, Arabic language, logic, theology, law, hadith, Quranic exegesis, and other fields such as poetry, riddles, history, astronomy, and music—he, despite often possessing greater knowledge than most present, would refrain from asserting his position and embarrassing others, out of modesty and decorum. He chose to speak scarcely, maintaining silence in most gatherings. For these commendable qualities and laudable deeds, he was cherished, respected, and honored universally, by virtuous and otherwise alike.

  With a pure essence and pristine ways,

  One earns a position atop the king’s gaze.

Because of these traits, the king lavished him with fatherly affection. To some of his own sons, whose behavior weighed heavy on his heart and left him disappointed, the king would often remark, "If only your deeds and character were like so-and-so's." His reference in this remark was to him (i.e. Sayyid Ḥasan).

As is the inevitable fate ordained by the celestial spheres and the demands of time, just as all kings eventually journey to the next realm, so too did that king (i.e., Bāysunghur) follow their path. His father (i.e., Ardashīr), too, embarked on the road that all fathers inevitably tread.

  King and beggar enter this world only to pass,

  Whether he is the son or the father, alas!

Once liberated from formal scholastic pursuits, he apparently had developed an aversion to military life. However, when the former princes, sons of Bāysunghur Mīrzā–namely, ʿAlāʾ al-Dawlah Mīrzā, Sulṭān Muḥammad Mīrzā, and Bābur Mīrzā–successively ascended the throne, each esteemed him and ensured his welfare. However, he would refrain from frequently visiting and paying service to them.

3. [Youthful Indulgences and Experiences]

As is a requisite of youthful days, he indulged excessively in wine, embraced a carefree life, and constantly fell in love. Because his disposition and essence were pure, and his eye and heart were recognized to be pristine, not only the noble princes of his era but also handsome princely figures would keep his company without any doubt or reservation, and without any abstinence and distress. They valued and benefited from his companionship.

  A mortal with speech and demeanor so pure,

  Fortunate is he who meets his gaze, for sure.

From the tenure of Bāysunghur Mīrzā to the closing days of Sulṭān Bābur Mīrzā, for over three decades, he passed his time without any prominent courtly affiliation. When Sulṭān Ibrāhīm Mīrzā [son of ʿAlāʾ al-Dawlah Mīrzā] ascended the throne in the year 861, I was honored with his esteemed acquaintance. His presence and manner were so enthralling that missing but a single day without seeing him would unsettle my composure. Moreover, his attention and gentleness towards me were such that if a day passed without my attendance, he would inquire after my well-being, ensuring I faced no troubles and remarking, "Today, we did not hear any news from you." He guided me towards the path of poverty (Sufism) and encouraged me to pen poetry.

4. [Literary Influences and Tastes]

At that time, as my verses gained renown in Khurasan, he too took notice, often reading some of them frequently, and finding great enjoyment [from reading them] in gatherings.

Amount them are the following opening line:

  From our parting, I weave tulips with saffron strands,

  Not with petals, but with liver patches, red as tulip lands.

Another one is this:

  That fairy-like being, who has left me wretched and dazed,

  The world stands in awe of my love for her, as I stand amazed by her grace.

He often found himself frequently reciting this verse:

  Whenever your lips catch my sight, in bewilderment, my finger I bite,

  Quite odd, indeed! I lick my finger, though no honey is in sight.

From my masnavi poems, this particular verse he had memorized:

  Each scheme, crafted with care and keen insight,

  Clashes with fate's firm hand, setting its course aright.

Among those poets who wrote in Turkish, he frequently recited lines from Mawlānā Luṭfī, upon whom may God have mercy. He was especially fond of the following opening line, as it contained an intriguing image:

  No strand of hair can match her waist's slender grace,

  A swan, in knowing humility, bows at its middle space.

And he had high faith in this opening line:

  She wielded beauty to stir the crowd into a frenzy,

  And turned you into a mirror, to see her reflection only.

And used to recite this opening verse as well:

  The tale of the Night of Ascension is in the curls of her hair,

  The unity of 'two bows' length' is in the sanctuary of her eyebrows.

He held faith in the tarjīʿband of Mawlānā Muqīmī, which recurs with the following verse:

  You, the origin of every being’s existence,

  Apart from you, what else persists in existence?

Among the Persian poems, he held the Divan of Khwājah Ḥāfiẓ of Shiraz in high esteem, may God sanctify his secret. He had committed much of that Divan to memory, and during gatherings, he would recite numerous verses from it. In the realm of masnavi, he held in high regard the Būstān of Shaykh Muṣliḥ al-Dīn Saʿdī of Shiraz. He had also memorized many verses from the Manṭiq al-ṭayr by Shaykh Farīd al-Dīn ʿAṭṭār and would frequently recite them.

Among prose works, he highly valued the compositions of Ḥujjat al-Islām, Imām Muḥammad Ghazālī, may God have mercy upon him. He would often read these works, committing many of their passages to memory, particularly from the Kīmiyā-yi saʿādat. He also held in esteem the treatises written by Shaykh ʿAzīz Nasafī, may God sanctify his secret, frequently citing passages from them.

His residence was ever filled with poets, the learned, and the cultured. Dervishes and holy men frequently sought his noble companionship in his abode. Musicians, singers, and storytellers of the city were also constant in his assembly. Never was there a moment when members of these refined circles were absent from his house. Indeed, his home was the foremost gathering place for these groups, with this community invariably present.

  Fortunate is he on whom, with His grace,

  God bestowed people's acceptance and embrace.

5. [Cultivation of Virtue and Personal Growth]

In the days of youth, a time often leading to libertine and debauched conducts, such guests never left his residence, day or night. Everything necessary for their comfort was always available. In addition to providing their means of amusement and delight, he would, upon their departure, graciously seek forgiveness from each according to their status. Additionally, he would provide them with some sustenance or a modest stipend, which appeared quite generous to them. Displaying humane kindness, he would tell them, “The house is yours. Whenever you come, we will be at your service,” and then would bid them farewell.

His exemplary character was all-encompassing. He engaged both children and the elderly with sweet speech and treated them with exceptional kindness. In his free-spirited way of life, he acquired several qualities that few among his peers could ever possess.

One such quality was his innate generosity. During times of giving and feasting, he remained unpretentious, indifferent to the notions of scarcity and abundance. The abundance he shared with others often seemed trivial to him, whereas even the smallest things he received felt substantial. He was always conscious of repaying any favor tenfold.

  From him to others, ocean seemed a drop,

  To him from others, a drop seemed as vast as ocean.

Another such quality was boundless compassion. He cherished all libertines, considering it a personal obligation to extend as much care towards them as feasible. When they stumbled or made errors, he did not engage in reprimands but attempted to rectify. He forgave their errors and avoided confronting them with their faults, thus sparing them from embarrassment. With a blend of kindness and gentleness, he assisted them in moving past that phase.

  This is the work of the saintly ones,

  A task beyond the reach of any other.

Another such quality he possessed was a combination of grace, humility, etiquette, and soft speech — a trait surpassing all the others in significance.

Another was his patience and endurance. No matter what challenges came his way from anyone, challenges that were indeed inherently difficult, he navigated them with ease, never allowing doubt to find a pathway to him.

Another such quality was the tenderness of his heart. He found himself deeply affected by sorrowful words, poetry, and melodies. His state of ecstasy also had a touching impact on those around him, enhancing the charm and allure of such gatherings.

Another such quality was inherent unpretentiousness. For him, there was indeed no difference between silk and coarse sackcloth; he held a strong aversion to ostentatious attire and inclined towards humble, dervish-like clothing.

God, praised be His name, had fashioned him to a perfect degree in these virtuous qualities.

6. [Period of Libertinism: Caring for the Fellow Libertines]

During his libertine period, time of his indulgence in wine, he surpassed his fellow libertines in drinking. While some would become intoxicated after just two drinks, and others after three, they would temporarily withdraw from the gathering, retire for a nap, and upon their return, discover him still in the same state of indulgence.

In the evening, when the members of the assembly habitually got drunk, and it was time to sleep, he would attend to each one of these intoxicated libertines. He would entrust those with servants to their care and personally look after the unfortunate ones without servants. He would place something beneath them, put a pillow under their heads, and set a water jar by their side. He would also entrust their shoes and turbans to their trustworthy, sober comrades. After ensuring everyone was well tended to, he would perform his night prayer and retire to his chamber for rest. Despite his involvement with this assembly, he never missed a prayer.

On some days, when youthful, unbearded attendants drank to intoxication in his company, trusting in his refined manners to the extent that they felt safer there than in their own homes, they would fall sleep there. Like a compassionate parent, he would secure them in the safe houses of his acquaintances, appointing a trustworthy individual to protect them. He would fasten the gate from the outside and instruct the guard to keep watch. Until morning, he would visit once or twice to check on all the drunken, sleeping libertines.

  Among libertines, none had his keen awareness,

  A king of the libertines, truly a libertine king in fairness.

Throughout this period, while engaging in such libertine behaviors, he earnestly implored God, blessed be He, in each prayer for the grace to repent. He also frequented the graves of the blessed, and attended the gatherings of dervishes, the impoverished, and holy men, begging their blessings for his redemption.

He gained approval and received attention from the esteemed men whose service he devotedly attended. Among them were Mawlānā Bāyazīd Pūrānī, may his secret be sanctified; Shaykh Bahāʾ al-Dīn ʿUmar, may God sanctify his spirit; Khwājah Abū Naṣr Pārsā, may God show mercy upon him; Khwājah Muḥammad Kūsūʾī, may his secret be sanctified; Shaykh Shāh Ziyāratgāhī, upon him mercy; and Mawlānā Muḥammad Amīn Quhistānī, may God show mercy upon him. He served the majority of the dervishes and Sheikhs of his era, was honored with their companionship, and received their special attentive gaze. Because he had fully manifested his inner inclination towards the path of annihilation and poverty, and his disposition was receptive to the teachings of the aforementioned group of holy men, they sought his companionship as well. They not only aided him in his pursuit but also held expectations of his eventual entrance to the path of God.

He was always in the company of the scholars, notables, and the leading figures of his time. The high-rank Chaghatay Begs, both those who were greater than him in age and on the path, and those who were his equals, held him above themselves and honored him due to his ennobled soul.

7. [Career at the Court of Sulṭān Ḥusayn Mīrzā Bāyqarā]

Until Sulṭān Husayn Bāyqarā seized the throne of Khurasan, as the kingdom's notables began to attend the noble service of the king, he (Sayyid Ḥasan), in the same vein, brightened his eyes with the blessed sight of the monarch. His presence was pleasing to the blessed mind of the king, who took delight in his companionship and speech, continuously bestowing favor and attention upon him. For the sake of the king, he frequently attended to and mixed with him in his service, to such an extent that he eventually captivated the king's heart like a bird. Given that to kings nothing is better and more essential than good servants, particularly one like him endowed with the aforementioned excellent qualities, he could not refuse whenever the king entrusted him with a significant position. This was also because the king, with his royal favors and dervish-like gentle, sweet words, had captivated his heart. This relationship evolved to the point where he became the chief advisor in the royal administration, intimately involved with the kingdom's affairs and finances. He executed his duties in such a way that he earned the king's gratitude, and the subjects constantly mentioned him with good words. In private, he was the king's confidant and intimate, while in public, he stood as his comrade and companion. The king had entrusted the overall administration of Khurasan realm to his sound judgment and exceptional managerial acumen. Yet, as he inherently leaned towards the path of poverty and annihilation, and with his age having surpassed sixty, that internal inclination gained momentum, and his enthusiasm for that primal goal began to overflow. He, therefore, exhibited signs of withdrawing from the path of royal servitude. Indeed, forsaking the worship of the Creator to immerse oneself in the servitude of creation is a sign of utter recklessness and being destined to a tragic end. The burden of such deeds is too heavy even for the demonic, let alone the angelic and fairy-like beings.

  The world's heavy load is hard to bear,

  Yet, harder still is the weight of friendship's care.

  What occupies the minds of people more,

  Brings greater difficulty than ever before.

Woe to the afflictions brought by worldly occupations, and a hundred thousand woes to the oppression and injustice inflicted by the people of the world, rather to the weariness and torment they cause. Alas, to the tyranny and despotism of the times, and we seek refuge in God from the malevolence and corruption of the era's offspring. One must tighten the reins of the gracefully walking reddish horse of the pen to halt this march, otherwise, it will seize control of one's hand, leading to lengthy speech and the ruin of the intended goal.

8. [Turning to the Sufi Path: A Resignation from Court Life]

In short, as he became captivated by this journey towards truth, he started to withdraw from the royal service, embraced a path of resignation, and conveyed his decision to the king. The king found this unacceptable and refused his request. In response, he started to complain and plead earnestly. Regardless, the king did not grant his wish. Consequently, every few years, to honor the king, he endured the hardships of mobilizing with the army, undertaking arduous journeys without accepting any rewards or allowances, all while dressed as a dervish.

The king, a defender of Islam, observed his persistent desire for retirement. Upon further investigation, he understood his deep devotion to the path towards God and His worship. Despite this, the king, out of special affection and favor, implored him several times to remain in his service. However, driven by a fervent desire to serve the True King, these requests proved futile.

  He, captivated by the beloved's face in her alley,

  Cares none for roses in gardens or paradise's Houries.

When the king had exerted every effort to implore him, he realized that his (Sayyid Ḥasan’s) captivation was not something that could be released by his own efforts or anyone else's. He also recognized that further insistence would amount to injustice. Thus, the king showed compassion and ultimately granted him permission. The day this permission was granted and finalized was extraordinary. The king wept and wailed, and he wept and wailed even harder. Everyone in the royal assembly shared this sorrowful state, as he was more indispensable to them than anyone else.

In short, when by divine grace he was freed from the burdens of being a liegeman and the misfortunes of military duty, he left the army and settled in the city. During that period, Mawlānā Shams al-Dīn Muḥammad Tabādakānī, may God sanctify his cherished spirit, one of the select deputies of Shaykh Zayn al-Dīn al-Khwāfī, had taken up the mantle of guidance, dedicating himself to the spiritual refinement of his disciples. Mīr cast aside all formalities and eagerly sought to serve that eminent figure. He chose the path of spiritual poverty and, for several years, devoted himself to practice in his company. He underwent numerous forty-day retreats in Sufi lodges, ascending through many stages in his quest for spiritual poverty and annihilation. In time, Mīr achieved high ranks and stepped onto lofty stations. “Such is the bounty of God, which He bestows upon whomever He wills.” Mīr's conduct and interactions were evident to the dervishes of that lodge, who in turn expressed their devotion and sincerity towards him.

By coincidence, my residence was situated next to the lodge of those dervishes. Considering his inherent affection for me and his reference to me as a son, he requested that I construct a modest dwelling for him within a corner of my yard. Occasionally, when wearied from intensive ascetic practices, he would visit this dwelling to rejuvenate. He would walk around for a day or two, and then would retreat back to his seclusion in the lodge.

During Mīr’s first forty-day retreat, I visited Mawlānā Muḥammad Tabādakānī, may God sanctify his secrets. I inquired about Mīr’s condition. He replied: “Today, Mīr is in a state that, if a seeker in his initial retreat experienced such a profound revelation, an outpouring of tears would signify a breakthrough in his affair. Mīr is currently in this very state, and there is much to be hopeful about.”

  A lover endures such anguish and fatigue from separation,

  That at the moment of reunion comes, he burst into tears of joy.

I approached the doorway of his retreat chamber to find him sobbing deeply. Words escaped me; I was overcome with sorrow, shed tears, and turned away. I have been in the company of many devout dervishes and seekers of the divine, but on the path of annihilation, I have encountered few like him.

9. [Tragedy and Endurance: On the Loss of His Son]

Sayyid Muḥammad was his sole child. In terms of etiquette, humility, clemency, and modesty, he was truly a son befitting that father. He possessed a pleasant disposition, an agreeable countenance, and was both good-tempered and well-mannered. At the age of fourteen, out of his passion for learning, he became an apprentice to a scribe. He was truly unique and rare among the people of Herat in his own right. At this young age, he met his demise. Many knew him and mourned his passing. I, in particular, had raised him as my own son. Mīr, who was his true father, displayed no signs of grief or mourning. He would simply say, “Judgment belongs solely to God. He belonged to his Lord more rightfully than to us. God has taken him, and my hope is that He will bestow mercy upon him.”

On the day of the funeral, he put on a pristine robe and wrapped a fresh turban. He offered words of solace to the mourners, who, overwhelmed by sorrow and distress, could not contain their tears. He extended comfort to them, and especially to me. Until we reached the burial site where I had built an enclosure. As per tradition, he himself entered the grave and laid his beloved son to rest in accordance with the sharīʿa. He entrusted him to God, prayed for his forgiveness, and emerged without any changes in his composure. Dervishes, esteemed figures, and notables accompanying the procession were left astonished, speechless, and in awe. Who among humankind can possess such profound annihilation and immersion [in the divine], and patience?

10. [Insights and Wisdom: Selected Examples]

He often remarked that the inebriation derived from worldly status bears no resemblance to that induced by wine. Because while the effects of wine are confined to the day it is consumed, the intoxication from worldly status can entangle its holder for years, as long as they maintain their status. For such a person, true sobriety lies in their detachment from this status. What a powerful intoxicant it is, one that keeps the drinker lost in self-neglect for years.

*

One day, to substantiate his claim, an eminent individual invoked a renowned verse on the disparity between objects:

  Ruby is stone, as is the pot,

  Yet in their worth, a vast gap is caught.

He (Sayyid Ḥasan) began to counter the interlocuter’s claim, saying “a generous individual might say that both a stone pot and a ruby are of stone, yet profound differences exist between them. Indeed they are different. From the stone pot, one expects nothing but utility; within it, delicious and colorful meals are prepared, from which both the commoner and the elite gain benefit. Whereas from the ruby, one only anticipates varied kinds of harm.” In an ironic twist of fate during that era, Sulṭān Abū Saʿīd Mīrzā would confiscate any jewelry found on a person. Those who had none were subjected to exacting searches. This inflicted various forms of distress and harm upon the people. Meanwhile, in the very assembly where the verse was recited, a meal was being prepared in a stone pot.

*

During a gathering, the discussion turned to the difficulties of old age. Everyone said something. He remarked, “In old age, the appetite for everything diminishes; it no longer resembles that of our youth—not for food, nor for sweet drinks, and not even, one might say, for water.” Intrigued, an elderly man inquired, “While that may hold true for other things, why would our zest for water not remain as it was in our youth? Whenever anyone becomes thirsty, whether young or old, his appetite for water is restored upon quenching his thirst.” He replied “Indeed, it is true that their appetite will be restored, but here lies the difference: in youth, there is an innate heat that is dominant. This fervor does not persist into old age. No matter how intense this innate heat is in a thirsty youth, water has the power to quench it. Yet, for an elderly man whose innate heat has diminished, the thirst does not arise in him from such internal warmth. Hence, even if he drinks, when will his appetite ever return to the level of a fiery youth?” Everyone accepted this as true and applauded his insightful words.

11. [The Twilight Years: His Final Phase and Demise]

Towards the end of his life, he was resolved to undertake the pilgrimage to Ḥajj. However, he encountered numerous obstacles, and the journey was not made possible. He traveled to Samarkand to be in the esteemed company of Khwājah Nāṣir al-Dīn ʿUbayd Allāh [Aḥrār], then revered by many, especially the inhabitants of Samarkand, as the axis of spirituality. He kept company with the Khwājah for some time, receiving ceremonial greetings and venerations, before he set out for the city of Herat.

In the year 894 [1489–90], at the age of seventy-three, he passed away. At the time of his passing, I was not in the city; I was dispatched in a particular direction under the King's command. Upon my return, given that I was the person responsible for mourning rites, I carried out the customary rituals of grief. For him, I constructed a burial enclosure on the mountain foothills north of the city, through which the stream of Jūy-i naw (the New Canal) flows. It is a vast area with a pleasant climate. I also gathered together the graves of many cherished individuals, who were his companions during his lifetime but were buried in scattered locations and placed them next to his grave. For this reason, some devout visitors referred to that place as “The Burial Enclosure of Dear Ones,” and it came to be known by this name.

The date of his departure can be deduced from the following chronogram:

  The chief of the faithful, Sayyid Ḥasan, left with grace,

  In eternal paradise, may he find his resting place.

  When asked of the date his spirit did depart,

  I said, "In pure paradise, may he dwell, with tranquil heart."

12. [In Memoriam: A Supplication, Tribute, and Eulogy]

May God, be praised, grant that discerning seeker (i.e. Sayyid Ḥasan), who has reached His divine threshold, a dwelling in the paradise of His enduring mercy, and secure for him a place in the rose garden of His eternal forgiveness. May a flash of divine light, emanating from his sanctified resting place, reach this one shrouded in shadowed fate (i.e. Navāʾī). And from his hallowed spirit, keeper of countless secrets, may a ray of enlightenment reach this humble soul (i.e. Navāʾī) still veiled in darkness.

  When that traveler, essence and demeanor pure,

  Settled behind the veil, in union's haven sure,

  May his spirit aid this lonely soul in his plight,

  To find the path of annihilation and poverty’s light.

And in his mourning, I composed a eulogy in the form of a tarkīb'band.

The End

Index of Names: Princes, Sufis, Poets, Books, and Cities

Timurid Princes

1. Bāysunghur Mīrzā (son of Shāhrukh Mīrzā and Gawharshād Begum, b. 799/1397, d. 837/1433)
2. ʿAlāʾ al-Dawlah Mīrzā (son of Bāysunghur Mīrzā, d. 864/1459)
3. Sulṭān Muḥammad Mīrzā (son of Bāysunghur Mīrzā, d. 855/1452)
4. Bābur Mīrzā (son of Bāysunghur Mīrzā, r. 850–861/1446?–1457)
5. Sulṭān Ibrāhīm Mīrzā (son of ʿAlāʾ al-Dawlah Mīrzā, r. 861–863/1457–1458)
6. Sulṭān Ḥusayn Bāyqarā (Sulṭān-i Ṣāḥib Qirān, r. 873–911/1469–1506),

Sufis (mostly Naqshbandi)

1. Mawlānā Bāyazīd Pūrānī (d. 862/1458)
2. Shaykh Bahāʾ al-Dīn ʿUmar  (d. 857/1453)
3. Khwājah Abū Naṣr Pārsā (d. 865/1461)
4. Khwājah Muḥammad Kūsūʾī (d. 863/1459)
5. Shaykh Shāh Ziyāratgāhī
6. Mawlānā Muḥammad Amīn Quhistānī
7. Mawlānā Shams al-Dīn Muḥammad Tabādakānī  (d. 891/1486)
8. Shaykh, Shaykh Zayn al-Dīn al-Khwāfī (d. 838/1435)
9. Khwājah Nāṣir al-Dīn ʿUbayd Allāh Aḥrār (d. 895/1490) 

Poets and Prose Writers

1. Mawlānā Luṭfī (d. 897/1492)
2. Mawlānā Muqīmī
3. Khwājah Ḥāfiẓ Shīrāzī 
4. Shaykh Muṣliḥ al-Dīn Saʿdī Shīrāzī 
5. Shaykh Farīd al-Dīn ʿAṭṭār
6. Ḥujjat al-Islām Imām Muḥammad Ghazālī (d. 505/1111)
7. Shaykh ʿAzīz Nasafī (alive in 680/1281)

Books

Būstān [of Saʿdī], Dīwān of Ḥāfiẓ, Kīmiyā-yi saʿādat [of Abū Ḥāmid al-Ghazālī], Manṭiq al-ṭayr [of Farīd al-Dīn ʿAṭṭār],

Cities:

Herat (referenced many times as “shahr”, i.e., the city), Samarkand