him and his group till he reached Multan. Here he stopped at the
khanqah
of Shaykh Bahauddin, who assigned him a cell to stay in.Apparently, for the
first ten days he did not leave the cell at all and on the eleventh, came out
singing poetry, laid down his head at the saint’s feet and wept. The Shaykh
raised him from his prostration and, taking off his own mystic robe, placed
it upon him.
Though in principle Bahauddin was opposed to poetry and music, he
tolerated Iraqi’s addiction. Iraqi stayed in Multan as long as the Shaykh
lived and then left. First he traveled to Makkah to perform
hajj
and later
on, all over Asia Minor. In Konia he met Sadruddin Qonawi, a
khalifah
of
Jalaluddin Rumi, and attended his lectures on Ibn ‘Arabi’s
Fusus al Hikam
.
He might have even met Rumi himself. From Konia he travelled on to
Egypt and Syria, where he died. He was buried in Damascus, close to the
grave of Ibn ‘Arabi.
Of the numerous works of Fakhruddin Iraqi, the most famous is his
treatise
Lama’at
(‘Flashes’), which is inspired by the mystical philosophy of
Ibn‘Arabi. Like his spiritual master, Iraqi sees his God, the eternally beautiful
beloved, everywhere and puts his views forward in beautiful prose
interspersed with Persian poetry. The treatise went on to become a much
studied Sufi text and a number of commentaries were written on it, one of
them being by Jami. His other works include a
Diwan
and a
masnavi
entitled
‘Ushshaq-nama
(‘Book of Lovers’).
The Suhrawardi order was fortunate in having yet another gifted literary
follower. His name was Amir Husaini (d.
circa
1320) and he is variously
described as the disciple of either Bahauddin Zakariya or his son, Sadruddin.
Amir Husaini was born in Ghizv, a village in Ghur, where he had his initial
education. He came toMultan at some point during the reign of Sultan Iltutmish,
The Suh r awa r d i Or d e r 144
