Afdal al-Din Kashani

The information on his life is scanty and few. His writing portray a disdain for officials of his time and he is said to have once been imprisoned by the local governor on trumped-up charges of practicing sorcery. His tomb located in the village Maraq, forty-two km northwest of Kashan, is still a place of pilgrimage. The best summary (in Persian) of what is known about Baba Afzal's life and work, is written in the World Encyclopedia of Islam (Dānišnāma-i Jahān-i Islām) by the late Professor Abbas Zaryab Khoei.

His most universally recognized contribution to Iranian culture lies in the field of literature. In poetry he has been considered one of the two or three greatest masters of the robāʿī (quatrains), while in philosophical prose only Suhrawardi stands on the same level. Similar to Avicenna (in his work Dānišnāma-yi ʿAlāyī), Baba Afzal employs a great deal of Persian vocabulary where others would have used Arabic, but unlike Avicenna he chooses only attractive and mellifluous terms. His works from the viewpoint of literary tradition is a delight to read nor does he neglect to employ the corresponding Arabic terms where clarity demands them. His influence on later thinkers has not been investigated however his works which are clearly and beautifully written were probably a source of inspiration for philosophical writings in both Arabic and Persian. For his part, he follows the philosophical and logical terminology of Avicenna while most his works evoke a visionary aura in spite of their philosophical and logical exactitude. Besides his poetry, 54 works of prose in varying length have survived.

• Illustration — Bowl of Reflections, early 13th century. Brooklyn Museum Around 500 quatrains are ascribed to him. Some of the themes include warnings about the futility of involvement with the things of the corporeal world, the correspondence between microcosm and macrocosm, and self-knowledge as the goal of human existence. Some of his quatrains are also recorded in the book Nozhat al-Majālis. He is considered by some to be the greatest poet among the outstanding philosophers of Islam. The themes of these quatrains include warnings about the futility of involvement with the things of the corporeal world, the correspondence between microcosm and macrocosm, and autology (self-knowledge) as the goal of human existence.

This is considered his magnum opus. It is the longest and most complete exposition of his philosophy that brings together all topics related to the perfection of the soul. It is divided into four “displays” (ʿarż) arranged in an ascending order according to the four kinds of things in the universe: corporeal bodies (ajsām), which are acted upon (kardahā); agents or souls, which do the acting (konandahā); concepts or known things (dānestahā); and knowers (dānandagān).

This comprehensive work is his most specifically Islamic treatment of his favorite themes; it is the only work of certain ascription to him outside the letters that quotes and comments on Quran and Hadith (Prophetic sayings).

• Madārij al-Kamāl • Rāhanjām-nāma In three discourses this work explains self-knowledge as the road to human perfection. • Risāla dar ʿelm u noṭq • Sāz u pīrāya-yi šāhān-i purmāya • Mabādī-yi mawjūdāt-i nafsānī • Āyāt al-ṣaṇʿa fi’l-kašf ʿan maṭālib elāhīya sabʿa - Brief discussion in Arabic of the intellect, soul and the body.

A quatrain: Suppose you run the world as you like, then what? You read life's book to the end, then what? You have your way for hundred years— then a hundred more, then What?