6DUPDGRI.

DVKDQ-HZLVK6DLQW3HUVLDQ3RHW

Nahid Pirnazar
Lecturer in Judeo-Persian, Department of Near Eastern Languages and
Cultures, UCLA

In  the  middle  of  the  seventeenth  century,  during  the  reign  of  the  Safavid  dynasty  
in   Iran,   and   the   Moghul   Empire   in   India,   Muhammad   Said   Sarmad   left   Iran   for  
,QGLDLQKLVTXHVWIRUWKH³'LYLQH7UXWK´$VDQ,UDQLDQ-HZZKRKDGFRQYHUWHGWR
Islam,   he   apparently   had   not   found   the   answer   to   his   inquiries   in   either   his   birth  
or   adopted   religions,   nor   in   the   philosophical   training   received   in   his   homeland.  
Sarmad  is  an  example  of  someone  who  went  beyond  all  traditional  barriers  looking  
for  self-­  realization  through  unity  with  God.  Let  us  see  who  he  was,  what  he  had  to  
say,  and  why  he  said  it.

$Q HYDOXDWLRQ E\ :DOWHU )LVFKHO of   the   social   and   historical   background   of   Iran  
and  India  within  the  years  of  1550-­1700  suggests  that  three  major  historical  events  
fundamentally  transformed  the  political,  cultural  and  religious  order  of  Islamic  and  
Asiatic  world  during  the  sixteenth  century:  

Nahid Pirnazar, “Sarmad of Kashan: Jewish Saint, Persioan Poet,” Iran Namag, Volume 1, Number 3 (Fall
2016), XII-XXXVII.
Nahid  Pirnazar  KDVUHFHLYHGKHU3K'IURP8&/$LQ,UDQLDQ6WXGLHVWHDFKLQJWKH+DELE/HY\9LV-­
LWLQJ3URIHVVRUVKLSRI-XGHR3HUVLDQ/LWHUDWXUHDQG7KH+LVWRU\RI,UDQLDQ-HZVDW8&/$'U1DKLG
3LUQD]DULVWKHIRXQGHUDQGSUHVLGHQWRIWKHDFDGHPLFUHVHDUFKRUJDQL]DWLRQRI³+RXVHRI-XGHR3HUVLDQ
Manuscripts”.  In  addition  to  her  editorial  work  on  the  English  translation  of  7KH:RPHQRI6KDKQDPHK
E\3URI.KDOHJKL0RWODJK'U3LUQD]DU¶VZRUNVKDYHEHHQIHDWXUHGLQ(QJOLVKDQG3HUVLDQLQ$FDGHPLF
publications  including,  Irano-­Judaica,  ,UƗQVKHQƗVL,  and  ,UDQ1DPHK.  She  is  also  a  contributor  to  the  
(QF\FORSHGLDRI-HZVLQWKH,VODPLF:RUOG  as  well  as  (QF\FORSHGLD,UDQLFD  and  lately  she  has  been  the  
guest  editor  of  the  quarterly  of  ,UDQ1DPDJ  (Summer,  2016).
Nahid Pirnazar <Oberman01@aol.com>

XII
Iran Namag, Volume 1, Number 3 (Fall 2016)
Introduction  “I  know  not  if  in  this  spherical  old  monastery  (world)  My  
God  is  ABhai  Chand  or  some  one  else,”  6DUPDG+LV/LIHDQG5XEDµLHV,  
&RXUWHV\RI/DNKSDW5DL

XIII
Sarmad of Kashan: Jewish Saint, Persian Poet
 the  rise  of  the  Safavid  dynasty,  which  introduced  Shi’a  Islam  as  the  state  religion  
in  Iran  in  1502;;  the  appearance  of  the  Portuguese  in  Asia  and  their  colonization  on  
the  coast  of  India  in  1510;;  DQG¿QDOO\  the  establishment  of  the  Moghul  dynasty  in  
India  in  1526̄1  Two  of  the  above  elements,  the  rise  of  the  Safavids,  and  the  Moghul  
Empire,  had  a  direct  impact  on  Sarmad’s  life  as  he  lived  through  the  reign  of  two  
FUXFLDOKLVWRULFDOSHULRGVRI6KDK$EEDV,LQ,UDQDQG6KDK-DKDQLQ,QGLD2  

Sarmad’s life in Iran

6DUPDG¶VOLIHVWDUWHGDVD-HZLQ.DVKDQ+HZDVERUQLQWRD³IDPLO\RIOHDUQHG<DKXGV
RI D FODVV ZKRP WKH\ FDOO 5DEEDQLP´   However,   his   destiny   was   to   end   dramatically  
EHLQJH[HFXWHGDVD³GDQJHURXVKHUHWLF´LQ'HOKLIDUIURPKLVQDWLYHODQG,UDQ,IZHFRXQW
back  from  the  time  he  was  executed  in  1661  at  the  age  of  70,  he  would  have  been  born  
around  15906DUPDG¶VWRPEVWLOOVWDQGVLQIURQWRIWKH*UHDW0RVTXHRI'HOKL+LVQRP  
de  SOXPH³6DUPDG´PHDQVHYHUODVWLQJSHUHQQLDORUHWHUQDO+LV-HZLVKQDPHKRZHYHULV
not  known  and  the  name  Muhammad  was  probably  adopted  at  the  time  of  his  conversion  
to   Islam   before   his   arrival   in   India.4 :KLOH VWLOO LQ ,UDQ 6DUPDG ZDV IRUWXQDWH WR ¿QG
WZR UHQRZQHG VFKRODUV DV KLV WHDFKHUV 0XOOD 6DGUD DQG$EXO 4DVHP 0LU )HQGHUVNL5  

Nevertheless,   in   spite   of   Sarmad’s   conversion,   except   for   one   case   where   he   is  

HUURQHRXVO\ UHIHUUHG WR DV DQ$UPHQLDQ KH LV PRVWO\ NQRZQ DV D -HZ6   Some   of  

1
:DOWHU - )LVFKHO ³-HZV DQG -XGDLVP DW WKH
Court  of  the  Moghul  Emperors  in  India”  in  Pro-­
FHHGLQJVRIWKH$PHULFDQ$FDGHP\IRU-HZLVK
5HVHDUFK $PHULFDQ$FDGHP\ IRU -HZLVK 5H-­
posed   in   the   Persian   language   in   India,   sixty  
years   after  Akbar,   at   about   1660.  The   identity  
RI WKH DXWKRU LV QRW \HW GH¿QLWHO\ HVWDEOLVKHG
although   most   of   the   scholars   agree   that   his  
VHDUFK1HZ<RUN name   was   Mubad   Shah,   born   in   Patna   at   the  
2
The  Portuguese  colonization,  and  contact  with   beginning  of  the  seventeenth  century,  and  orig-­
the  western  world,  as  motivation  for  Sarmad’s   inally  a  Parsee.  See  also  M.G.  Gupta,  6DUPDG
migration  to  India  is  a  remote  element.   7KH6DLQW/LIHDQG:RUNV  (Agra:  M.G.  Publish-­

0**XSWD³7KH<DKXGV´LQ7KH'DEHVWDQ ers,  1991),  2.  However,  Gupta  in  his  quotation  
RU 6FKRRO RI 0DQQHUV WUDQV 'DYLG 6KHD DQG from   'DEHVWDQ YRO ,, LPSOLHV RQ SDJH 
$QWKRQ\7UR\HU LQWUR$9:LOOLDPV -DFNVRQ WKDW0RVKLQ.KDQLVWKHZULWHU
:DVKLQJWRQ DQG /RQGRQ 0 :DOWHU 'XQQHO 4
)D]O0DKPXG$VLUL³5XEDµL\DWH6DUPDG´LQ
Publisher,   1901),   299.   'DEHVWDQ DO0DGKD-­ 9LVYD%DKDUDWL(Santiniketan:  Visva-­Bahara-­
KHE  or  6FKRRORI5HOLJLRXV'RFWULQHVis  one  of   WLLY$VLULFRQ¿UPVWKHFRQYHUVLRQEH-­
the  few  original  and  the  earlier  sources  which   fore  his  departure  from  Iran,  but  does  not  men-­
WDONVDERXW6DUPDG)LVFKHOUHIHUVWR'DEHVWDQ tion  a  date.  M.G.  Gupta,  in6DUPDG7KH6DLQW  
as   the   third   and   most   detailed   treaties   dealing   gives  the  date  of  1615  for  his  conversion:  see  
with   comparative   religions   written   in   the   Per-­ M.G.  Gupta,  6DUPDGWKH6DLQW/LIHDQG:RUNV  
sian  language  in  India  during  the  Moghul  rule.   (Agra:  MG.  Publishers,  1991),  2.
See   -HZV DW WKH &RXUW RI 0RJKXO (PSHURUV   5
$VLUL³5XEDµL\DWH6DUPDG´LLL
³0D¶DVLUXO8PDUD´LQ%LEOLRWHFD,QGLFD  vol.   6
)LVFKHO -HZV RI 0RJKXO   160.   See   also  
112  (Calcutta,  1888),  165.  It  represents  one  of   ³0D¶DVLUXO8PDUD´%LEOLRWHFD,QGLFD  226-­7,  
the   most   interesting   literary   productions   com-­ which  refers  to  Sarmad  as  an  Armenian.

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Iran Namag, Volume 1, Number 3 (Fall 2016)
KLV WLWOHV DUH ³7KH -HZLVK 6DLQW´ ³6DUPDG WKH -HZ´ ³7KH -HZLVK 0\VWLF´ RU WKH
“Hebrew  atheist.”7+RZHYHUQRPDWWHUZKDWUHOLJLRQKHZDVDI¿OLDWHGZLWKLWPDGH
no  difference  to  him  in  the  end.8

Intellectual  freedom,  economic  conditions  and  Hindu  spiritualism  were  among  the  
attractions  for  the  caravan  of  Iranian  intellectuals  traveling  to  India  in  the  17th  century,  
VRPHE\WKHVHDDQGVRPHYLDWKH6LON5RDGLQWKH1RUWK9  In  spite  of  the  massive  
IRUFHGFRQYHUVLRQRI-HZVDVZHOODVDOOQRQ6KL¶LWH0XVOLPVGXULQJWKH6DIDYLGV
there  is  no  evidence  to  suggest  that  Sarmad  historically  or  intellectually  could  belong  
to   any   of   such   forced   converted   groups,   since   his   conversion   was   voluntary   and  
WRRNSODFHDWOHDVWIRXU\HDUVEHIRUHWKH¿UVWURXQGRI-HZLVKFRQYHUVLRQVLQ1619.  
However,  having  left  Iran  in,  he  must  have  witnessed  the  forced  conversions  of  
-HZVGXULQJWKH6KDK$EEDV,SHULRG

Sarmad’s  exposure  and  interest  in  spirituality  and  mysticism  may  have  had  different  
causes.  It  could  have  resulted  from  the  hardship  he  experienced  in  his  environment,  
his  education,  the  nature  of  his  character,  or  all  of  the  above.  Sarmad’s  knowledge  of  
WKH-HZLVK.DEEDODK0\VWLFLVPLVQRWFOHDUHLWKHU$OWKRXJKKHZDVDFRQWHPSRUDU\
RI5DEEL0RVKH/HYLD.DEEDOLVWDWWKHWLPHRI6KDK$EEDV,(1581-­1629),  we  have  
WKXVIDUQRSURRIWKDW6DUPDGKDGH[SRVXUHWR.DEEDOLVWLFWKRXJKWVDQGLIKHKDG
what  the  consequences  would  have  been.10

Based  on  all  the  above  evidence,  we  tend  to  assume  that  Sarmad,  after  having  studied  
-HZLVK WKHRORJ\ DQG WKH 7RUDK LQ RUGHU WR ZLGHQ KLV YLHZV WRRN XS WKH VWXG\ RI

7
)LVFKHO-HZVRI0RJKXO,  160.
8
Gupta,   6DUPDG WKH 6DLQW  :KLOH 0RVKLQ
.KDQ LQ 'DEHVWDQ DQG:DOHK 'DJKHVWDQL LQ
5LD]XO 6KX¶DUD UHSRUW KLP WR EH D -HZ 6KHU
.KDQ /RGL LQ 0HUDWXO .KD\DO 7KRPDV :LO-­
liam   Beal   and   Mirza   Mohammed   Abdul   Qa-­
GLU .KDQ VWDWH WKDW E\ ELUWK KH ZDV &KULVWLDQ
0- 6HWK KRZHYHU LQVLVWV WKDW 6DUPDG QHYHU
FKDQJHGKLVIDLWKDQGWKDWKHZDVDIRUHLJQ-HZ
and   continued   to   be   such   until   the   end.   Sar-­
PDG¶V UHOLJLRXV DI¿OLDWLRQ LV EHVW H[SUHVVHG LQ
That   thou   hast   become   a   disciple   of  
/DFKKPDQDQG5DPD
Õ|‹¹Z¿°¿Ö/ˆ]½ZÆmÄ]|»€‡
Õ|‹¹Ô/‡YÕ‡€¨/¯\Å~»Y
µÂ‡Á×YÕ|/Ë{Z˜yÄq†a
Õ|/‹¹YÁ½Z¼r/·|ˀ»ÖfŒ³€]
To   argue   that   Sarmad   was   a   follower   of   the  
FRQFHSWVRI5DPDDQG/DFKKPDQLVIDUIHWFKHG
However,   what   he   probably   means   is   that   he  
turned   himself   to   conquer   the   forces   of   mind  
KLVRZQTXDWUDLQ$VLUL³5XEDµL\DWH6DUPDG´ DQGDWWHQWLRQ5DPDDQG/DFKKPDQLQRUGHUWR
57;;  48):   PHUJHLQWRWKH³WUXWK´)RUIXUWKHUGHWDLOUHIHUWR
O  Sarmad,  thou  hast  won  a  great  name  in   Gupta,  Sarmad  the  Saint,  195-­96.
the  world, 9
$VLUL³5XEDµL\DWH6DUPDG´  iv.
6LQFHWKRXKDVWWXUQHGDZD\IURPLQ¿GHO-­ 10
Habib  Levy,  +LVWRU\RIWKH-HZVRI,UDQvol.  
ity  to  Islam, III,  2ndHG%HYHUO\+LOOV,UDQLDQ-HZLVK&XOWXU-­
:KDW ZURQJ ZDV WKHUH LQ *RG DQG +LV al  Organization  of  California,  1984),  261-­266.
prophet,

XV
Sarmad of Kashan: Jewish Saint, Persian Poet
 %HFDPHD'HYRWHHRI/DFKKPDQDQG5DPD6DUPDG+LV
/LIHDQG5XEDLV&RXUWHV\RI/DNKSDW5DL
the   New   Testament   and   other   books   of   Christianity,   yet   “still   felt   that   his   present  
DWWDLQPHQWVZHUHQRWVXI¿FLHQWWRVDWLVI\KLVLQQDWHXUJHIRUZLGHUNQRZOHGJH´11  His  
next  step  was  to  turn  to  Islam,  the  religion  to  which  he  eventually  converted  and  about  
ZKLFK KH DFTXLUHG VXI¿FLHQW NQRZOHGJH$OVR LQ$UDELF DQG 3HUVLDQ ODQJXDJH KH
attained   a   level   of   perfection   equaled   by   very   few   of   his   contemporaries.   He   was  
fortunate  enough  to  have  two  renowned  scholars  as  his  teachers,  Mulla  Sadra  (d.  A.H.  
DQG$EXO4DVLP0LU)HQGHUHVNLG$+.12  Both  scholars  were  
amongst  the  foremost  thinkers  of  the  School  of  Isfahan.  An  examination  of  the  two  
11
$VLUL³5XEDµL\DWH6DUPDG´iii. 3HUVLDQ /RQGRQ 7) 8QZLQ  LY$EXO
12
$VLUL ³5XEDµL\DWH 6DUPDG´   iii.   Mulla   Sadr   4DVLP0LU)LQGHUHVNLGZDVQRW-­
DO'LQ RI 6KLUD] FRPPRQO\ NQRZQ DV 0XOOD ed  for  his  poetry  and  philosophy.  He  was  very  
Sadra,  was  a  great  philosopher  and  free  thinker   careless  about  appearance,  dressing  like  a  “dar-­
of   the   early   seventeenth   century.  After   his   fa-­ vish”,  avoiding  the  society  of  the  rich  and  the  
ther’s   death,   he   migrated   to   Isfahan   and   stud-­ noble.  He  journeyed  to  India  and  there  imbibed  
LHG ZLWK 0LU 'DPDG DQG 6KHLNK %DKD¶L +H Zoroastrian  and  Buddhistic  ideas  which  led  him  
subsequently   retired   to   a   secluded   village   en-­ WRGHFODUHDJDLQVWSLOJULPDJHWR0HFFD)RUIXU-­
JDJHGLQPHGLWDWLRQ)RUIXUWKHUGHWDLOVUHIHUWR ther  details,  see  Browne,  chap.  iv.
Prof.  Edward  G.  Browne,  a  Literary  History  of  

XVI
Iran Namag, Volume 1, Number 3 (Fall 2016)
3DLQWLQJE\8PUDR6LQJK6KHUJLOO6DUPDG+LV/LIHDQG5XEDLV,  9,  
&RXUWHV\RI/DNKSDW5DL

XVII
Sarmad of Kashan: Jewish Saint, Persian Poet
 Painting  Lahore  Museum,  6DUPDG+LV/LIHDQG5XEDµLHV,  
&RXUWHV\RI/DNKSDW5DL

VFKRODUVFODUL¿HVVRPHRIWKHVWHSV6DUPDGWRRNLQKLVOLIH6DUPDGZDVLPSUHVVHG
E\ WKH SKLORVRSKLFDO UDWLRQDOLVW EDFNJURXQG IURP 0LU )HQGHUHVNL EXW LW ZDV WKH
illumination  philosophy  of  Mulla  Sadra  which  directed  him  towards  the  mystic  path  of  
seeking  the  “divine  truth”.  Sarmad  was  no  different  from  his  mentor,  Mulla  Sadra,  in  
EHLQJDFFXVHGRILQ¿GHOLW\IRUKLVP\VWLFEHOLHIV+RZHYHU0LU)HQGHUHVNL¶VJHQHUDO
careless  appearance,  attitude  towards  breaking  religious  rituals,  as  well  as  his  trip  to  
India  could  have  affected  Sarmad’s  style  of  living.  


Ted   Honderich,   ed.,   2[IRUG &RPSDQLRQ WR la   Sadra,   and   other   members   of   school   of   Is-­
3KLORVRSK\/RQGRQ2[IRUG8QLYHUVLW\3UHVV IDKDQDQG0LU)HQGHUHVNLDQG6KD\NK%DKD¶L
2005),  421.  As  Hossein  Ziai  describes  this  pe-­ ZKR H[FHOOHG LQ VFLHQWL¿F DQG PDWKHPDWLFDO
riod,  both  scholars  belong  to  “the  SHULRG  of  re-­ discoveries.  All   contributed   to   what   became   a  
YLYDOwith  the  Safavid  rule  in  Iran:  “He  further   V\VWHPDWLFUHFRQVWUXFWLRQGH¿QHGE\0XOOD6D-­
adds  that  the  ‘foremost  thinkers  of  this  period   dra  as  “metaphysical  philosophy.’”
LQFOXGHG0LU'DPDGKLVDFFODLPHGSXSLO0XO-­

XVIII
Iran Namag, Volume 1, Number 3 (Fall 2016)
6DUPDG+LV/LIHDQG5XEDµLHV&RXUWHV\RI/DNKSDW5DL

XIX
Sarmad of Kashan: Jewish Saint, Persian Poet
 6DUPDG¶VVWXG\ZLWKWKHWZRUHQRZQHG0XVOLPVFKRODUVZDVKLV¿UVWVWHSWRZDUGV
breaking  traditions.  It  shows  that  he  was  not  a  person  to  bend  to  rituals  if  he  could  not  
¿QGWKHPKHOSIXOLQKLVHWHUQDOVHDUFK2QKLVSDWKWR¿QGDQDQVZHUWRKLVSHUSOH[LQJ
questions,  he  would  be  willing  to  break  from  any  tradition  and  institution.  Indeed  
he  was  someone  who  “rejected  the  archaic  and  the  obsolescent,  obscurantism  and  
fanaticism,  sectarianism  and  cant.”14

Sarmad’s Life in India

There   is   nothing   to   suggest   that   Sarmad   had   married   or   maintained   a   family   in  
.DVKDQ:DOHK'DJKLVWDQLDFRQWHPSRUDU\RI6DUPDGUHIHUVWRKLPDVDWUDGHUZLWK
a  great  reputation  in  his  profession  of  trading  textiles,  ceramic  wares,  carpets  and  
richly   decorated   pottery.  Trading   instinct   and   his   longing   for   oriental   scholarship  
DQGP\VWHULHVPXVWKDYHDWWUDFWHGKLPWRZDUGV,QGLD7KXVLQKHZHQWE\VHD
and  landed  in  Thatta  ϪΘΗLQ6LQGZKLFKZDVWKHQDÀRXULVKLQJWUDGHFHQWHU15  Soon  
after   his   arrival   in   India   (Thatta),   he   became   besotted   with   a   Hindu   boy   named  
$EKD\&KDQGZKRDW¿UVWGLGQRWUHVSRQGLQNLQG16.    His  platonic  love  for  the  young  
boy  resulted  in  his  renunciation  of  the  world  and  a  madness  which  overtook  Sarmad,  
causing  him  to  throw  away  his  clothes  and  walk  naked.17  In  view  of  the  massive  
evidence   in   hand,   it   can   be   interpreted   that   it   was  Abhay   Chand   who   caused   the  
sudden  spiritual  change  in  Sarmad.18  

+RZHYHU WKLV LQWHOOHFWXDO UHODWLRQ LQ WLPH ZDV VRRQ UHFLSURFDWHG :KLOH $EKD\
Chand  became  a  medium  of  communicating  Hindu  cultural  concepts  and  religious  
LGHDVWR6DUPDGWKHODWWHULQWURGXFHGKLPWRWKHSULQFLSOHVRI-XGDLVP&KULVWLDQLW\
and  Islam,  as  well  as  Hebrew,  Arabic  and  Persian  language.  Abhay  Chand,  out  of  
love  for  his  mentor,  accepted  Islam  but  the  conversion  was  only  formal  for  neither  
Sarmad   nor   Abhay   Chand   had   any   religion   in   a   technical   sense.19   :KHWKHU WKLV
relationship  was  that  of  a  Morshid  to  a  Morid,  a  mentor  to  a  disciple  or  of  a  father  to  
a  son,  the  two  never  left  one  another’s  sides  until  Sarmad’s  execution.20


Ted   Honderich,   ed.,   2[IRUG &RPSDQLRQ WR discoveries.  All  contributed  to  what  became  a  
3KLORVRSK\/RQGRQ2[IRUG8QLYHUVLW\3UHVV V\VWHPDWLFUHFRQVWUXFWLRQGH¿QHGE\0XOOD6D-­
2005),  421.  As  Hossein  Ziai  describes  this  pe-­ dra  as  “metaphysical  philosophy.’”
riod,  both  scholars  belong  to  “the  SHULRG  of  re-­ 14
Gupta,  6DUPDGWKH6DLQW
YLYDOwith  the  Safavid  rule  in  Iran:  “He  further   15
Gupta,  6DUPDGWKH6DLQW
adds  that  the  ‘foremost  thinkers  of  this  period   16
Gupta,  6DUPDGWKH6DLQW
LQFOXGHG0LU'DPDGKLVDFFODLPHGSXSLO0XO-­ 17
Gupta,  6DUPDGWKH6DLQW  v.
la   Sadra,   and   other   members   of   school   of   Is-­ 18
Gupta,  6DUPDGWKH6DLQW2.
IDKDQDQG0LU)HQGHUHVNLDQG6KD\NK%DKD¶L 19
Gupta,  6DUPDGWKH6DLQW  8.
ZKR H[FHOOHG LQ VFLHQWL¿F DQG PDWKHPDWLFDO 20
Gupta,  6DUPDGWKH6DLQW10.

XX
Iran Namag, Volume 1, Number 3 (Fall 2016)
 ³1RZGRWHOOPH:KHWKHU,VKRXOGFRYHUXS\RXUVLQVRUP\RZQERG\"´
6DUPDG+LV/LIHDQG5XEDµLHV&RXUWHV\RI/DNKSDW5DL

7KH RWKHU UHODWLRQVKLS 6DUPDG GHYHORSHG LQ ,QGLD ZDV ZLWK 'DUD 6KLNXK WKH
&URZQ 3ULQFH RI WKH 0RJKXO FRXUW DQG WKH VRQ RI 6KDK -DKDQ21   Sarmad   left   for  
Lahore  in    and  from  there  to  Hyderabad  (1647).22  There  is  no  trace  of  Sarmad  
in  Heydarabad  1649-­1657,EXWKLVUHSXWDWLRQKDGUHDFKHG'HOKLEHIRUHKLVDUULYDO
'DUD VRRQ HVWDEOLVKHG FRQWDFW ZLWK 6DUPDG DQG ZDV LPSUHVVHG E\ KLV VSLULWXDO
attainments.  +RZHYHU6DUPDG¶VQXGLW\DQGEHOLHIVOHG'DUD¶VEURWKHU$XUDQJ]HE
WRUHJDUGKLPDVDQDWKHLVWDQGDQLQ¿GHOkafar).24  ,WDSSHDUVWKDW'DUD6KLNKXKPXVW
KDYHUHYHDOHGWR6KDK-DKDQVRPHWKLQJDERXWWKHVSLULWXDOJUDQGHXUDQGSHUIHFWLRQ
of  Sarmad  which  persuaded  the  emperor  to  summon  him  and  question  him  about  his  
QXGLW\DQGKLVDELOLW\WRGLYLQHIXWXUHHYHQWVDVFRQ¿UPHGE\KLVWRULDQVLQFOXGLQJ
6KHU.KDQ/RGDQDQG:DOHK'DJKLVWDQL25

Sarmad’s  responseto  the  concerns  about  these  reputed  miracles  was  that  the  only  
misdemeanor  that  he  could  be  accused  of  was  his  nudity,  a  lifestyle  which  he  refused  

21
$VLUL³5XEDµL\DWH6DUPDG´[ 24
Gupta,  6DUPDGWKH6DLQW  12.
22
Gupta,  6DUPDGWKH6DLQW  11. 25
Gupta,  6DUPDGWKH6DLQW  12.

Gupta,  6DUPDGWKH6DLQW  12.

XXI
Sarmad of Kashan: Jewish Saint, Persian Poet
 to   relinquish.26   Here   Sarmad   tries   to   say   that   “   Saints   do   not   believe   in   showing  
miracles.  It  is  the  followers  of  a  faith  or  a  saint  or  guru  who  begin  to  attribute  all  
sorts  of  miracles  to  it  or  him,  presumably  to  impress  the  common  people  who  may  
be  drawn  by  them.”27

'DUD6KLNXKKDGDJUHDWUHJDUGIRU6DUPDGDQGDOZD\VUHJDUGHGKLPDVKLVSLUor  
PHQWRU7KLVIULHQGVKLSEHWZHHQ'DUDDQG6DUPDGZDVEDVHGLQWKHLUPXWXDOOLEHUDO
religious   outlook   and   mystic   views   which   ultimately   led   to   the   tragic   end   of   both  
RI WKHLU OLYHV 'DUD ZRUNHG ZLWK 6DUPDG VWXG\LQJ 9HGDQWD28   Hindu   religion   and  
philosophy,   and   Sanskrit   literature.   Both   men   valued   toleration   and   had   intense  
feeling  of  hostility  towards  bigotry  and  fanaticism.29  Both  held  the  individual  soul  as  
a  drop  from  the  divine  ocean  to  which  they  were  destined  to  return.  Both  believed  in  
the  doctrine  of  annihilation  (fana)  which  led  to  eternal  existence  (EDTD),  the  mystic  
belief  that  one  must  pass  away  from  self  (fana)  in  order  to  live  essential  unity  with  
God  EDTD).  Sarmad  preached  that  the  relationship  between  the  lover  and  Him,  my  
beloved,  is  like  that  between  “word”  and  its  “meaning’,  between  shell  and  pearl,  husk  
and  grain  and  subject  and  object.  If  I  am  the  word,  He  is  the  meaning;;  if  I  am  the  shell,  
He  is  the  pearl  and  if  I  am  the  husk,  He  is  the  grain,  and  if  I  am  the  eye,  He  is  the  sight.

Sarmad’s Death
Although  Sarmad  was  charged  mainly  for  apostasy,  his  death  had  political  motives  
EHFDXVH RI KLV FORVH UHODWLRQ ZLWK 'DUD 6KLNXK ZKR ZDV H[HFXWHG E\ KLV EURWKHU
Owrang  the  year  before  and  did  not  want  Sarmad  to  be  a  center  of  opposition  to  him.  
Out  of  the  nine  charges  against  Sarmad,  three  were  related  to  faith:  nudity,  apostacy  
and  refutation  of  the  ascent  (PHµUDJH  )  of  Mohammad.

As  for  nudity,  Islam  does  not  hold  it  to  be  sin.  In  his  own  defense,  Sarmad  argued  
that  that  he  had  nothing  to  hide,  besides,  “that  mode  of  life  was  not  totally  forbidden,  
for  the  prophet  Isaiah  .  .  .  used  to  go  about  naked  in  his  old  age”:  
26
Gupta,  6DUPDGWKH6DLQW illumination,   if   we   are   willing   to   put   forth   sin-­
27
Gupta,  6DUPDGWKH6DLQW cere  and  intense  effort.  Vedanta  is  one  of  the  six  
28
Vedanta   represents   the   philosophical   portion   orthodox  systems  of  Indian  philosophy  the  one  
of   the   ancient   scriptures   of   India,   the   Vedas.   which   forms   modern   school   of   Hindusim.   See  
6SHFL¿FDOO\ LW UHIHUV WR WKH 3XUDQDV DQG PDQ\ YHGDQWDGFRUJZKDWHVYHGDQWD
texts,   hymns,   and   writings.   The   basic   teaching   29
Gupta,  6DUPDG7?WKH6DLQW  14.
concerns  the  ultimate  identity  of  the  individual   
Gupta,  6DUPDGWKH6DLQW10.
soul  with  the  Supreme  Soul.  The  goal  of  Vedanta   
Gupta,  6DUPDGWKH6DLQW125;;  quatrain  no.  145.
is  for  the  seeker  to  have  the  direct  experience  of  
his  or  her  true  nature,  and  it  is  held  that  each  and  
HYHU\RQHRIXVLVTXDOL¿HGWRKDYHWKDWKLJKHVW

XXII
Iran Namag, Volume 1, Number 3 (Fall 2016)
 He  who  gave  thee  the  kingly  crown,
Provided  me  with  all  sorts  of  vexations;;
He  grants  dress  to  sinners  to  hide  their  sins,  
To  the  immaculate,  He  only  gives  the  garment  of  nudity.

As  for  apostasyKHGLGQRWUHFLWHWKHZKROH³.DOLPD´UHJDUGLQJWKH8QLW\RI*RG
he  replied  that  he  was  “just  in  the  dark  about  the  existence  of  God.  He  would  recite  
the  whole  of  it  after  he  had  seen  Him  with  his  own  eyes.”  6DUPDG¿UPO\EHOLHYHG
that  what  one  utters  must  be  only  that  which  one  has  realized.

As  for  the  third  charge,  lack  of  recognition  of  the  physical  ascension  of  the  prophet  
Muhammad  (me‘rage),  as  speculated,  “Sarmad  might  have  explained  his  position  
about  the  concept  of  unity  (YDKGDWDOYRMXG),  i.e.  the  existence  of  divine  truth  (KDT)  
everywhere  and  everything.”

In  his  argument  with  the  clergy  in  this  respect  Sarmad  says;;

“He  who  understood  the  secrets  of  the  Truth,

Became  vaster  than  the  vast  Heaven,
Mulla  says  ‘Ahamad  went  to  Heaven’,
Sarmad  says  ‘Nay,  Heaven  came  down  to  Ahmad.’”    

7KHFRQFHSWRIXQLW\ZKLFKLVUHSHDWHGE\'DUD6KLNRKDOVRGHSLFWVPDQ¶VUHODWLRQ
with  God  as  that  between  the  sun  and  its  rays  or  drops  of  water  and  the  ocean.  That  
is,  the  soul  of  a  true  believer  is  in  perpetual  communion  with  his  beloved  Lord  who  
abides  in  his  heart  alone.    

In  spite  of  his  defense,  Sarmad  was  found  guilty  of  apostasy,  sentenced  to  death  and  
EHKHDGHGLQIURQWRI-DPLµ0RVTXHLQ1661̄   He  was  buried  near  the  spot  he  was  
executed,  where  his  tomb  is  still  today  a  center  of  attraction  and  pilgrimage.  

$VLUL ³5XEDµL\DWH 6DUPDG´   xv;;   ‘Emran  


$VLUL³5XEDµL\DWH6DUPDG´  xv.


Salahi,   5R\D\H 0DUGH 1LOXIDUL (Tehran:   Na-­ $VLUL ³5XEDµL\DWH 6DUPDG´   22;;   Salahi,  


KLG3XE6+ 5R\D\H0DUGH1LOXIDUL,  59.

{Y{Ö¿Z]½ZÆmkZeYÂeį†¯½M |‹ÁZ]Šf¬Ì¬u€‡į†¯€Å
6
{Y{Ö¿ZŒ/ˀa[Z/^/‡Yļ/ÅYZ/» |/‹ÁZÀÆa€Æ/b‡Y€e¾/Æa{Ây
|Ë{Ö^/̟Yį€/Å…Z^·|¿Z‹Âa ®¸§Ä]|¼uY|‹€]į|˳Ô» 6
{Y{Ö/¿Z/ˀ/Ÿ…Z/^·Y½Z/^̟Ö/] |‹{|¼uYÄ]®/¸§|˳|»€‡

$VLUL³5XEDµL\DWH6DUPDG´  xv:  The  Arabic   
Gupta,  6DUPUDGWKH6DLQW14.
ZRUG³.DOLPD´UHIHUUVWR$OD(ODKDHOOD$O-­ 
)LVFKHO³-HZVRI0RJKXO´
lah”  meaning  there  is  no  God  except  Allah.” 
)LVFKHO³-HZVRI0RJKXO´  xv.

Gupta,  6HPUDGWKH6DLQW46.

XXIII
Sarmad of Kashan: Jewish Saint, Persian Poet
 “It  is  long  since  the  name  of  Mansur  passed  into  oblivion,  I  wish  to  exhibit  the  gib-­
bet  and  the  rope  again,”  6DUPDG+LV/LIHDQG5XEDµLHV&RXUWHV\RI/DNKSDW5DL

³0\)ULHQGWKHQDNHGVZRUGKDVFRPH,NQRZ7KHHLQZKDWHYHUJXLVH7KRX
comest,”  6DUPDG+LV/LIHDQG5XEDµLHV&RXUWHV\RI/DNKSDW5DL

XXIV
Iran Namag, Volume 1, Number 3 (Fall 2016)
Sarmad’ s viewpoints and contributions
As  a  humanist,  a  VX¿  and  a  poet,  Sarmad  started  his  literary  work  in  India  in  the  
Persian   language.   Thus,   in   India,   he   is   mainly   regarded   as   a   VX¿   or   a   saint   who  
XVHG 3HUVLDQ SRHWU\ DV D PHDQV RI FRPPXQLFDWLRQ +RZHYHU )LVFKHO FRQVLGHUV
Sarmad,  although  living  in  the  Moghul  India,  as  someone  who  “entered  the  annals  
RI3HUVLDQOLWHUDWXUHDVDFRPSRVHURI3HUVLDQ6X¿FSRHWU\´40,QWKHPHDQWLPH)D]O
0DKPXG$VLULSURIHVVRURI8UGXDQG,VODPLFVWXGLHVYDOXHV6DUPDGDVVRPHRQH
who  contributed  to  the  Indian  intellectual  life.  He  believes  that  Sarmad’s  quatrains  
“were  preserved  and  treated  as  the  sacred  relics  of  a  great  martyr  in  India.”41  

,Q JHQHUDO 6DUPDG¶V OLIH VW\OH SKLORVRSK\ DQG ZRUNV KDYH KDG LQÀXHQFHV XSRQ
-XGDLVP,QGLDQFXOWXUHDQG,UDQLDQOLWHUDWXUHDOOLQYDULHGDQGGLIIHUHQWZD\V

Judaism
6DUPDGKDVFRQWULEXWHGWR3HUVLDQ-XGDLFDQG-HZLVKOLWHUDU\DUHDVVLPXOWDQHRXVO\
7KH-XGDLFDVSHFWKDVEHHQKLVSDUWLFLSDWLRQLQWKHSUHSDUDWLRQRIWKH-HZLVKVHFWLRQ
of  'DEHVWDQDO0DGKDKHE  (School  of  Manners),  a  book  which  was  an  attempt  to  
VWXG\WKHEHOLHIVRIWKH¿YHJUHDWUHOLJLRQVRI-XGDLVP+LQGXLVP=RURDVWULDQLVP
Christianity   and   Islam   as   well   as   other   sects   of   Asia.42   Based   on   the   repeated  
DFNQRZOHGJPHQWV RI WKH DXWKRU KLV FKDSWHU DERXW -XGDLVP LV WKH UHVXOW RI WKH
intellectual   co-­operation   of   Sarmad   with   the   author   of   'DEHVWDQ DO0DGKDKHE
0RKVHQ)DQL6DUPDG¶VOLWHUDU\FRQWULEXWLRQWR-XGDLVPZDVWRLQWHJUDWH-HZLVK
subjects  into  Persian  literary  works  through  his  teaching  of  Hebrew  and  Persian  to  
$EKD\&KDQG7KHUHVXOWZDVWKHWUDQVODWLRQRIWKH¿UVWVL[FKDSWHUVRIWKHERRNRI
Genesis  entitled  “7KH%RRNRI$GDP”  into  classical  Persian  by  Abhay  Chand.  The  
book  is  assumed  to  be  the  oldest  known  translation  of  the  Pentateuch  into  Persian  
language  and  script  and  was  undoubtedly  corrected  and  edited  by  Sarmad  as  well  
as  the  author  of  'DEHVWDQ.44   $V:DOWHU)LVFKHOVWDWHVDERXW6DUPDG¶VFRQWULEXWLRQ
WR-XGDLVP³,QVSLWHRIWKHDQFLHQWKLVWRU\RIWKH-HZVLQ,UDQ>EHIRUH6DUPDG@WKH

40
)LVFKHO³-HZVRI0RJKXO´  161. DVSRUD 'XH WR WKH UHOLJLRXV RSSUHVVLRQ DW WKH
41
$VLUL³5XEDµL\DWH6DUPDG´LL time  of  Aurang,  the  author  was  too  afraid  to  put  
42
$VLUL ³5XEDµL\DWH 6DUPDG´  'DEHVWDQ his   name   on   the   book.   However,   according   to  
al-­Madhaheb   was   composed   sixty   years   after   :DOWHU)LVFKHOPRVWVFKRODUVDJUHHWKDWWKHHGL-­
the   death   of   Akbar,   the   great   liberal   Moghul   tor  was  Mubad  Shah,  an  original  Parsee,  born  in  
emperor,   in   1660   at   the   time   of   his   grandson   Patna  at  the  beginning  of  the  17th  century.
Aurang  Zeib.  This  book  is  one  of  the  most  sig-­ 
*XSWD³7KH<DKXGV´
QL¿FDQW3HUVLDQOLWHUDU\ZRUNVFRPSRVHGLQGL-­ 44
)LVFKHO³-HZVRI0RJKXO´

XXV
Sarmad of Kashan: Jewish Saint, Persian Poet
 VXEMHFWRI-XGDLVPKDGQHYHUSHQHWUDWHGLQWRWKHIDEULFRI3HUVLDQWKLQNLQJ´45  The  
PDMRULW\RI-HZLVKVXEMHFWVXVHGEHIRUHH[FHSWDIHZZULWWHQLQWKH0LGGOH$JHV
ZHUHPRVWO\ZULWWHQLQ$UDELFODQJXDJHRULQ-XGHR3HUVLDQVFULSW

Indian culture
The  appearance  of  Sa’id  Sarmad,  with  his  mystic  views,  “on  the  scene  of  the  Indian  
FRXUWKDGDQHIIHFWLYHLQÀXHQFHRQWKHLQWHOOHFWXDODQGUHOLJLRXVOLIHRI,QGLD´46  In  
KLVH[WHQVLYHZRUNRQ6DUPDG0**XSWDRI$OODKDEDG8QLYHUVLW\,QGLDUHIHUVWR
him  as  the  “Saint.”  As  a  saint,  Gupta  believes  that  Sarmad’s  “faith  was  the  faith  of  
ORYHWKDWLVHWHUQDOLQ¿QLWHDQGSXUHZLWKRXWDQ\GHPRQVWUDWLRQ´7LPHDQGWLPH
DJDLQ KH WROG WKH PXOODV DQG 4D]LHV WKDW ORYH LV WKH SXUL¿FDWLRQ RI WKH KHDUW IURP
self.   He   believed   that   love   strengthens   and   elevates   character,   gives   higher   motive  
and  nobler  aim  to  every  action  of  life  and  makes  man  strong,  noble  and  courageous.47  
Gupta  further  adds:

³7KHWUXHPHDVXUHRIORYLQJ*RGLVWRORYH+LPZLWKRXWPHDVXUH'LYLQHORYH
LVDVDFUHGÀRZHUZKLFKLWVHDUO\EXGLVKDSSLQHVVDQGLQLWVIXOOEORRPLVKHDYHQ
it  is  the  crowning  grace  of  humanity  and  the  holiest  right  of  the  soul
 
6DUPDGKHOGWKDWORYHÀRZVGRZQZDUG7KHORYHRISDUHQWVIRUWKHLUFKLOGUHQ

has  always  been  far  more  powerful  than  that  of  children  for  their  parents.  And  who  
amongst  sons  of  Adam  can  ever  love  God  even  with  a  millionth  part  of  the  love  
ZKLFK+HPDQLIHVWVWRXV+LVFUHDWLRQ"´48  

His  impact  on  Persian  literature49

Although  Sarmad  lived  most  of  his  literary  life  in  India,  he  is  still  considered  
WR EH D FRPSRVHU RI 3HUVLDQ P\VWLF SRHWU\ )ROORZLQJ WKH H[DPSOH RI 2PDU
.KD\\DP KH FKRVH 5XEDµLHV or   quatrains   to   express   his   spiritual   philosophy  
and  religious  beliefs.50  

:LWKWKH7KRXJKWVDQGLGHDVRIRWKHUV,KDYHQRFRQFHUQ
Though  in  style  of  Ghazals  I  am  a  follower  of  Hafez,
45
)LVFKHO³-HZVRI0RJKXO´ )LVFKHO ³-HZV RI 0RJKXO´  $VLUL
50

46
)LVFKHO³-HZVRI0RJKXO´ ³5XEDµL\DWH 6DUPDG´  6DODKL 5R\D\H
47
Gupta,  6DUPUDG7KH6DLQW7. Mard-­e  Nilufari,  98.
48
Gupta,  6DUPDGWKH6DLQW8.   ¹Z/¯|‹Z^¿†¯µZÌyÁ€°§Z]
49
,Q WKLV VWXG\ 3HUVLDQ 5XEDµLHV DUH WDNHQ GL-­ ¹Y{š§ZuªË€/—µ‚£—{
rectly  from  the  referenced  sources,  with  no  re-­ ¹Z/Ìy|/ˀ/»¹YÖ/ŸZ/]Ä/]Z»Y
vision  or  correction. ¹Z/Ì/ˆ]ÁYÇ{Z/]Š/¯Ä/Ÿ€mÄ¿

XXVI
Iran Namag, Volume 1, Number 3 (Fall 2016)
 6DUPDG+LV/LIHDQG5XEDµLHVS7RPERI6DUPDGLQIURQWRI'HOKL-DPHµ
0RVTXH&RXUWHV\RI/DNKSDW5DL

$VIRUTXDWUDLQV,DPDGLVFLSOHRI.KD\\DP
But  I  have  tasted  little  the  wine  he  offered.

2YHU WKUHH KXQGUHG 5XEDµLHV DUH OLVWHG LQ WKH (XURSHDQ DQG ,QGLDQ OLEUDULHV DQG
museums.   Except   for   one   short   sonnet,   we   have   no   record   of   Sarmad   writing   in  
WKLVIRUP1HYHUWKHOHVVWKHTXDOLW\RIKLVTXDWUDLQVLVVXI¿FLHQWWRJLYHXVDQLGHD
DERXWWKHIRUPGLFWLRQDQGWKHWKHPHRIKLVZRUN6DUPDG¶VUKHWRULFDO¿JXUHVVXFK
as  metaphors,  imageries,  allegories,  puns,  as  well  as  his  mystic  meta-­language  are  
shared  by  other  great  Iranian  mystic  poets.  However,  the  few  biblical  references  and  
DOOHJRULHVWKDWDUHXVHGRQO\KDYHFODVVLFDOUDWKHUWKDQDQ\UHOLJLRXVVLJQL¿FDQFH

Sarmad’s  spiritual  views  expressed  in  poetry

Like   other   mystic   poets,   Sarmad   builds   a   bridge   between   mysticism   and   poetic  
language  to  express  his  mystic  thoughts  and  world  views.  As  a  believer  in  illumination  
philosophy  and  speculative  mysticismhe  believes  in  the  unity  between  the  Creator  
and  the  creation  and  that  there  is  no  difference  between  them  except  for  the  level  of  
purity  and  love.  The  higher  the  love  and  purity,  the  more  chance  of  awareness  of  the  
relationship.  Sarmad  expresses  such  unity  based  on  the  levels  of  awareness.  

XXVII
Sarmad of Kashan: Jewish Saint, Persian Poet
 O!  One  heedless  of  self  like  a  book,  should  know
There  are  signs  of  God  concealed  in  thee!
That  is,  the  Truth  is  manifest  in  thee!
$QGWKRXFDUHOHVVRILW±DVDÀDVNXQDZDUHRIWKHZLQHLWFRQWDLQV51  

The  unity  between  the  creator  and  the  creation  confuses  Sarmad  to  the  extent  that  he  
cannot  differentiate  between  God  and  his  beloved  Abhay  Chand.  In  a  painting  preserved  
LQWKH5HG)RUW$UFKDHRORJLFDO0XVHXPLQ'HOLVKRZLQJ6DUPDGDQG$EKD\&KDQGDUH
drawn  with  the  following  lines  written  in  Persian  language  which  translate  as:  

I  know  not  if  in  this  spherical  old  monastery  (world)  

My  God  is  Abhay  Chand  or  someone  else.  52

Sarmad  EHOLHYHGWKDWWKHJLIWRIWKHSDVVLRQRIXQL¿FDWLRQZLWKWKH%HORYHGLVQRW
given  to  just  any  one.  One  requires  a  life  time  of  commitment  and  the  renunciation  
of  the  world  and  human  bondages.

Sarmad,  the  pang  of  love  is  not  granted  to  avaricious  ones,
7KHSDVVLRQRIWKHPRWK¶VKHDUWLVQRWJLYHQWRDJDGÀ\
To  attain  union  with  the  Beloved  needs  a  long  time;;
But  this  imperishable  wealth  is  not  given  to  everyone.

7KH FRQFHSWV RI GHWHUPLQDWLRQ DQG SUHGHVWLQDWLRQ DUH D FRQÀLFWLQJ LVVXH LQ
P\VWLFLVP+RZHYHULQ6DUPDG¶VFDVHZH¿QGKLPPRUHVXEPLVVLYHWR*RG¶VZLOO
The  love  that  Sarmad  preaches  is  absolute  and  consists  of  total  giving,  with  his  own  
life-­style  providing  proof  of  such  love.  

By  bestowing  love  upon  me,  He  made  my  position  high;;

And  relieved  me  of  the  obligations  of  the  people’

$VLUL ³5XEDµL\DWH 6DUPDG´  6DODKL

51

5R\D\H0DUGH1LOXIDUL,  42.    Plate  V,  Abhay  Chand  and  Sarmad.

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[Zn/uÄ]ÖÆ/·YcZ/ËMÂ/e|¸/m{ €Ì£ZËd‡Y|ÀqÖÆ]Y¾»ÕY|y
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[Ô³ÕÂ/]YČ/̋ÂqÕYÄ/¿ÃZ³M 5R\D\H0DUGH1LOXIDUL,  65.

52
$VLUL³5XEDµL\DWH6DUPDG´YL/DNKSDW5DL |ÀÅ|¿Y…ÂÆ·YÂ]ªŒŸº£|»€‡
6DUPDG +LV /LIH DQG 5XED¶LHV   (Gorakhpur   :   |À/Å|¿Y†/´»Ä¿YÁ€/aµ{Â/‡
Hanumanprasad   Poddar   Smarak   Samiti,1978),   Z/À¯Ä]|/ËMZ/Ëį|/ËZ]Հ/¼Ÿ
8;; |ÀÅ|¿Y†¯ļÅ|»€‡d·Á{¾ËY

XXVIII
Iran Namag, Volume 1, Number 3 (Fall 2016)
 He  made  me  burn  as  a  candle  in  the  house,  
And  such  burning  revealed  secrets  to  me.54

Mansur Hallaj
Sa‘id  Sarmad  shared  the  fate  of  other  spiritualists  and  poets,  thinkers  and  poets  in  the  
Iranian  literary  tradition  was  executed  for  sharing  the  same  mystical  view.  Mansur’s  
H[HFXWLRQLQ$'1516$+922  set  the  precedent  for  a  holistic  intellectual  system  
ZKLFKLVPRUHGHYHORSHGLQWKHPHWDODQJXDJHRIWKHODWHUP\VWLFVVXFKDV5XPL
Hafez  and  others.  The  comparison  of  Mansur  with  Sarmad  reveals  some  similarities  
as  well  as  differences.  As  a  believer  in  illumination  philosophy,  they  both  ridiculed  the  
clergy.  Neither  of  them  submitted  themselves  to  the  power  of  the  worldly  authority.  
In  the  hand  of  clergy,  they  both  welcomed  death  willingly.  Mansur  expressed  the  
desire  to  go  back  to  the  eternal  world  by  saying  “I  am  returning  home!”,  Sarmad  
thought  of  “life”  as  waking  up  from  the  “eternal  sleep”  for  a  second.55

There  was  an  uproar  and  we  opened  our  eyes  from  the  eternal  sleep,  
It  was  night  of  evil  yet,  we  slept  again.

However,   their   differences   lie   on   their   perception   of   their   position   in   the   path   of  
love,  Hallaj  by  proclaiming:  I  am  the  Truth,  “DQDDOKDT´,  actually  believing  that  he  
KDGXQLWHGZLWK*RG:KHUHDV6DUPDGQHYHUFODLPHGWRKDYHUHDFKHGWKDWVWDJHRI
unity  because  his  physical  body  was  still  an  obstacle.

It  is  reported  that  just  before  Sarmad  was  executed,  a  friend  by  the  name  of  Shah  
Assadollah,  approached  him  in  an  effort  to  spare  his  life  and  recommend  that  he  
cover  his  nakedness  and  utter  the  entire  “kalima”.  In  response,  Sarmad  recited  the  
the  following  verse:  

It  is  long  since  the  name  of  Mansur  passed  into  oblivion,
I  wish  to  exhibit  the  gibbet  and  the  rope  again.  

Sarmad and other Persian poets and intellectuals

Sarmad’s  place  in  Persian  poetry  can  be  seen  more  clearly  when  he  is  compared  with  
other  Persian  poets  in  format,  language  and  thoughts.

$VLUL ³5XEDµL\DWH 6DUPDG´  6DODKL

54
$VLUL ³5XEDµL\DWH 6DUPDG´ [YLL 6DODKL
55

5R\D\H0DUGH1LOXIDUL,  62.   5R\D\H0DUGH1LOXIDUL,  29.

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|¿{€/¯¹ZÌ/¿Ö/]ª¸/yd/À6 »Á ºË{ÂÀ£ÄÀ/f§\‹dˆ/Ì«Z]įºË|Ë{
|¿{€¯¹Y|³¹‚]¾ËY{ž¼‹½Âq
|/¿{€¯¹Y¹5 €v»Ö´/fy‡Y

XXIX
Sarmad of Kashan: Jewish Saint, Persian Poet
 Hakim Sana’i
In  presenting  the  existential  dilemma  of  obedience  and  choice,  Sarmad  shares  the  
same  question  and  biblical  allegories  as  those  of  Hakim  Sana’i,  one  of  the  pioneers  
of  Persian  mystic  poetry  who  lived  between  eleventh  and  twelfth  century.  In  one  of  
KLVVRQQHWV6DQD¶LUHIHUVWRWKHIDOORI'HYLOIURP+HDYHQZKHQKHUHIXVHVWR6DOXWH
to  Adam,  presenting  the  dilemma  of  choice  and  obedience.  In  this  sonnet,  Sana’i  
SUDLVHVWKH'HYLOIRUQRWIROORZLQJWKHRUGHURIHYHQ*RGWRVDOXWHWRDQ\RQHHOVH
but  Him.  56

Both   Sana’i   and   Sarmad   praise   Satan’s   loyalty   and   his   extreme   love   for   God   as  
H[HPSOL¿HGE\6DWDQ¶VUHIXVDOWRERZWR$GDPGHVSLWH*RG¶VRUGHU.  

7DONQRWDERXW.D¶DEDDQGWKHWHPSOHZLWKHYHU\RQH

And  in  the  valley  of  doubt,  not  kike  deviated  ones.
Learn  the  form  of  worship  from  Satan  himself,  
Take  only  one  as  the  object  of  worship;;  bend  not  before  any  other.  57

Omar Khayyam  
The  relation  between  Sarmad  and  2PDU.KD\\DPLVWKHUHODWLRQEHWZHHQDGLVFLSOH
to   a   teacher.  As   mentioned   above,   Sarmad   admits   himself   that   even   though   their  
WKRXJKWVDUHQRWWKHVDPH\HWLQIRUPRITXDWUDLQKHIROORZV2PDU.KD\DP

:LWKWKHWKRXJKWVDQGLGHDVRIRWKHUV,KDYHQRFRQFHUQ
7KRXJKLQVW\OHRIJKD]DO,DPDIROORZHURI+D¿]
$VIRUTXDWUDLQV,DPDGLVFLSOHRI.KD\\DP
But  I  have  tasted  of  the  wine  he  offered.58

$V )D]O 0DKPXG $VLUL DUJXHV 6DUPDG VWDWHG WKLV VWDWHPHQW MXVW RXW RI UHVSHFW
IRU.DK\\DPDQGKLVVW\OHLVQRWWKHWUXHFRS\RI.KD\\DP1HYHUWKHOHVVLQWKH
expression  of  unity,  condemnation  of  worldly  things  and  the  shortness  of  life  there  

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{Â/]Ä¿Z/´/Ëc{Â/»Á€Æ/»Ä]º/·{ÁYZ] $VLUL ³5XEDµL\DWH 6DUPDG´ [[L[ 6DODKL
58

{Â/]Ä¿ZÌ/‹M¾/»µ{YªŒ/Ÿ¡€/¼Ì‡ 5R\D\H0DUGH1LOXIDUL,  98.

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57 ¹Z/¯|‹Z/^¿†/¯µZ/ÌyÁ€/°§Z]
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¾°»€Ì‡½ZÅY€¼/³Âq®‹Õ{YÁ{ ¹Z/Ì/ˆ]ÁYÇ{Z/]Š/¯Ä//Ÿ€/mÄ/¿

XXX
Iran Namag, Volume 1, Number 3 (Fall 2016)
are  similarities.  They  both  admit  the  transcendent  nature  of  God  and  the  incapability  
RI PDQ WR JUDVS +LP DV +H LV %RWK .KD\\DP DQG 6DUPDG EHOLHYH LQ *RG¶V
Providence  and  his  forgiveness  and  mercy  towards  human  sins.59  

+RZHYHUWKHLUDSSURDFKWRWKLVLVVXHLVGLIIHUHQW.KD\\DPDVDSKLORVRSKHUDUJXHV
that  the  commitment  of  sin  is  necessary  for  the  manifestation  of  the  mercy  of  God.  
.KD\\DPVLQVEXWLVQRWVRUU\IRUKLVVLQV

.KD\\DPEHOLHYHVWKDWVLQVDUHPDGHWREHFRPPLWWHGVRWKH\PLJKWPRYH*RGWR
mercy.

:KRLVWKHUHRQWKHHDUWKZKRFODLPVWREHVLQOHVV
+RZFDQRQHOLYHDWDOOZLWKRXWVLQV"
I  do  wrong  and  thou  givest  punishment  for  it;;
7KHQZKHUHOLHVWKHGLIIHUHQFHVEHWZHHQWKHHDQGPH"

By  contrast,  Sarmad  is  apologetic  and  shameful  about  the  commitment  of  sin  and  
thinks  of  its  consequences.  

Every  hair  of  my  body  is  drenched  deep  in  sin,
)URPPHSURFHHGVDOOHYLODQGIURP7KHH2*RGDOOJRRG
+RZORQJVKDOO,VLQDQGWKRXZLOOEHNLQG"
6RGLVWXUEHG,DPDWP\VLQVDQGDW7K\NLQGQHVV"  60

6DUPDGDQG.KD\\DPDOVRVKDUHLGHQWLFDOYLHZVDERXWSUHGHVWLQDWLRQLQXWLOLW\RI
ZRUOGO\SXUVXLWVKDWUHGIRUK\SRFULV\DQGRUWKRGR[\<HWWKHLUDSSURDFKDVWRKRZ
a  person  should  face  such  issues  as  well  as  how  one  should  spend  life,  is  different.  
.KD\\DPEHOLHYHVWKDWOLIHVKRXOGQRWEHZDVWHGDZD\ZRUU\LQJDERXWWKHIXWXUH
since  those  events  are  pre-­determined:  

2QHPRPHQWLQ$QQLKLODWLRQ¶V:DVWH
2QH0RPHQWRIWKH:HOORI/LIHWR7DVWH
The  Stars  are  seeing  and  the  Caravan
6WDUWVIRUWKH'DZQRI1RWKLQJ2KPDNHKDVWH

59
$VLUL³5XEDµL\DWH6DUPDG´[[L[ $VLUL ³5XEDµL\DWH 6DUPDG´ 46;;   Salahi,  
60

¹ZÌy
´/].d/ˆÌ¯½ZÆ/m{ÃZ/À/³Ã{€/¯Z¿
´].dˆË½ÂqÃ{€°¿ÄÀ³į†¯½M
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´].dˆÌqÂeÁ¾»½ZÌ/»©€/§†/a
5R\D\H0DUGH1LOXIDUL115.
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»€5 ‡€ÅÄÀ³©€/£¾/»¾/e€]|/‹
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4

XXXI
Sarmad of Kashan: Jewish Saint, Persian Poet
   Sarmad,   on   the   other   hand   believes   life   should   be   spent   in   solitude   preparing  
RXUVHOYHV IRU XQL¿FDWLRQ ZLWK *RG 7KH KLJKHU RXU NQRZOHGJH RI WKH 7UXWK WKH
higher  the  value  of  mankind.

Affected  thus  with  the  excess  of  love  take  to  solitude;;
Come  out  of  worries  and  walk  in  the  path  of  comfort.
Be  not  agitated  like  a  whirlwind,
But  sit  at  one  place  with  a  contended  heart!  61

Mawlana Jalal al-Din Rumi

$PRQJRWKHU3HUVLDQ0\VWLFV6DUPDGFDQEHFRPSDUHGZLWK-DODODO'LQ5XPLRQ
YDULRXVJURXQGV%RWK6DUPDGDQG5XPLFDPHIURPIDPLOLHVRIUHOLJLRXVVFKRODUV
DQGERWKZHUH3HUVLDQSRHWVZKROLYHGLQWKHGLDVSRUD+RZHYHULQ5XPL¶VFDVHWKH
migration  was  not  voluntary,  but  was  a  family  decision  motivated  by  the  Moghul  
invasion;;  however,  as  we  have  already  learned,  Sarmad’s  departure  was  voluntary  
and  was  a  step  taken  on  his  quest  for  Truth.

5XPLDQG6DUPDGERWKH[SHULHQFHGVXGGHQVSLULWXDOFKDQJHVLQWKHLUOLYHV,QWKH
FDVHRI5XPLWKHFKDQJHZDVLQVSLUHGE\6KDPVH7DEUL]LDQGLQ6DUPDG¶VFDVH
E\$EKD\&KDQG5XPLDQG6DUPDGVDZWKH³DEVWUDFWXQOLPLWHGOLJKW´RI'LYLQH
Truth  in  the  “accidental  limited  form”  of  their  beloved.  Thus,  they  both  called  their  
EHORYHG³WKHVXQ´5XPLVSRNHRI6KDPVH7DEUL]LDV³WKDW6XSUHPH6XQWKH3HUIHFW
Light,”  and  Sarmad  refers  to  Abhay  Chand  as  ‘the  sun”  when  he  sends  the  following  
quatrain  to  Muhammad  Beg  the  Bakhshi  and  chronicler  of  Tattha.62

O  breeze  convey  this  message  to  mirza  Akhshi

:KRZLHOGVKLVSRZHURYHUKLJKHUKHDYHQV
Since  thou  couldst  grant  stars  in  place  of  dirhams
Be  kind  enough  to  grant  me  my  sun.

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61
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62
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XXXII
Iran Namag, Volume 1, Number 3 (Fall 2016)
However,   the   two   “suns”   had   different   functions   for   their   lovers.   Shams-­e   Tabrizi  
acted  as  the  PRUVKLGDQGWKHPHQWRUIRU5XPLZKHUHDV$EKD\&KDQGZDVDPRULGand  
GLVFLSOH,QDGGLWLRQLQWKHFDVHRI5XPLWKHVSLULWXDOFKDQJHZDVRQHVLGHG6KDPV
ZDVWKDW³VXSUHPHPRQDUFK´ZLWKZKRP5XPLXQLWHGWRDQQLKLODWHKLPVHOILQRUGHUWR
UHDFKWKHHWHUQDOOLJKW:KHUHDVLQWKHFDVHRI6DUPDGWKHVSLULWXDOFKDQJHDOWKRXJK
GLIIHUHQWZDVPXWXDO:KLOH$EKD\&KDQGVHUYHGDVDVSLULWXDOFDWDO\VWWRVHWRIIQHZ
trains  of  thought  in  Sarmad,  he  himself  went  through  a  drastic  spiritual  change.  

%RWK 5XPL DQG 6DUPDG H[SUHVVHG WKHLU GHVLUH WR MRLQ WKHLU HWHUQDO VRXUFH 5XPL
expresses  himself  by  the  following  lines:

Listen  to  the  reed,  how  it  tells  its  tales;;

Bemoaning  its  bitter  exile,  it  wails;;
Ever  since  I  was  torn  from  the  reed  beds,
My  cries  tear  men’s  and  women’s  hearts  to  shreds.64

Sarmad  expresses  the  same  desire  in  the  following  manner:

Everyone  asks  for  “wealth  and  faith”  from  God

And  Prays  for  the  gift  of  the  silver-­skinned  Beloved,
But  my  pour  heart  desires  neither  of  the  two,
It  Cherishes  union  with  Him  and  wants  only  that.65

Hafez
Based  on  the  meta  language,  rhetorical  metaphors  and  thematic  images,  as  well  as  
KLVRZQWHVWLPRQ\6DUPDGZDVPRVWO\LQÀXHQFHGE\+DIH]$VIRUWKHGLIIHUHQFHV
between  the  two,  we  see  Sarmad  took  the  renunciation  of  the  worldly  attributes  more  
VHULRXVO\WKDQ+DIH]RUIRUWKDWPDWWHUWKDQ5XPL+DIH]DQG5XPLERWKKDGIDPLOLHV
and   children,   while   Sarmad’s   spiritual   relation   to  Abhay   Chand   was   the   closest   to  
ZKDW KH FRXOG KDYH KDG DV D IDPLO\ UHODWLRQ 5XPL DQG +DIH] DOWKRXJK QHLWKHU RI

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5R\D\H0DUGH1LOXIDUL,  57.
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64
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65
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5R\D\H0DUGH1LOXIDUL,  57.

XXXIII
Sarmad of Kashan: Jewish Saint, Persian Poet
 them  believed  in  the  formal  religion  of  their  time,  did  not  renounce  the  religion  they  
were  born  in  and  were  careful  not  to  be  accused  of  apostasy.  In  fact,  the  choice  of  
“Hafez”  as  a  QRPGHSOXPHmay  have  indicated  the  poet’s  concern  in  this  matter.  The  
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then  his  homeland.  Hafez  and  Sarmad  both  had  relations  with  royalty  and  the  ruling  
authorities.  In  the  case  of  Hafez,  this  relationship  sometimes  included  his  praise  of  the  
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mutual  respect,  and  grounded  in  philosophical  and  religious  issues.

Submission   to   providence   and   predestination   is   a   common   theme   among   most  

mystics.  However,  they  may  vary  in  the  degree  and  approach.  On  one  hand,  Hafez,  
in  spite  of  his  acceptance  of  God’s  will,  saw  some  room  for  human’s  free  will.  On  
the  other  hand,  Sarmad  believed  the  power  of  free  will  could  go  only  as  far  as  the  
seeker’s  self-­control  over  his  worldly  desires.

:KLOH+D¿]H[SUHVVREHGLHQFHDQGSUHGHVWLQDWLRQ  

Be  pleased  with  what  the  fate  bestows  us,

Nor  let  thy  brow  be  frowned  thus,
The  gate  to  freedom  here  below,
Stands  not  ajar  to  such  as  us.

Sarmad  gives  one  some  choice:

O  Sarmad,  be  wise  to  cut  short  your  complaints

And  do  one  thing  out  of  these  two:
Either  surrender  your  body  to  the  will  of  God
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A  stranger  was  asked,  though  itself  possessed  the  thing.67  

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66
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XXXIV
Iran Namag, Volume 1, Number 3 (Fall 2016)
Sarmad  thinks  of  Abhay  Chand  as  image  of  God  by  saying:

A  sweet-­statured  one  has  reduced  me  to  a  very  low  position

By  the  intoxicating  cups  of  His  eyes  He  has  carried  me  away  from  myself.
He  is  in  my  arms  and  I  run  about  searching  for  Him.
A  strange  thief  has  stripped  me  of  my  garments.68

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loved.  In  his  own  case  he  saw  his  corporal  self  that  was  standing  between  him  and  
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There  is  no  barrier  between  the  lover  and  beloved

Hafez  you  are  your  own  barrier  move  to  the  side.  

And  Sarmad  says:

It  is  impossible  that  you  can  embrace  your  Beloved;;

Take  imperfect  and  immature  idea  out  of  your  mind.
The  thing  besides  Him  that  you  keep  in  heart,
Is  a  veil  between  you  and  the  Beloved.69

Conclusion

Sarmad  only  faced  one  direction  in  life  and  that  was  to  acquire  knowledge  about  the  
existence  of  the  “pure  being”  and  unite  with  the  “divine  truth.”  Some  claim  Sarmad  
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his  biographers.70  Some  claim  him  to  be  Christian  or  Muslim.  Sarmad’s  religious  

67
Abbas  Aryanur,  3RHWLFDO+RURVFRSHRU2GHV $VLUL ³5XEDµL\DWH 6DUPDG´  6DODKL
69

RI +D¿]   (Tehran,   Elmi   Publishers   Institute,   5R\D\H0DUGH1LOXIDUL

1965),  p.46.
68
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5R\D\H0DUGH1LOXIDUL,  41.
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XXXV
Sarmad of Kashan: Jewish Saint, Persian Poet
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I  go  towards  the  mosque,  but  as  a  Muslim  do  not  treat  me.71

As  expressed  in  his  poems,  and  displayed  by  the  outcome  of  his  life,  Sarmad  could  
EHDUQRDWWDFKPHQWWRDQ\WKLQJH[FHSWWKH³'LYLQH7UXWK´+LVUHOLJLRXVEDFNJURXQG
nationality,  family  attachments,  physical  appearance,  and  even  his  own  life  could  
not  stand  as  obstacles  for  his  thirst  to  realize  and  unite  with  what  he  was  in  search  
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Sarmad  stood  for  tolerance,  for  understanding  for  realizing  inner  light,  and  he  died  
defending  these  causes.  He  did  not  die  for  the  sake  of  his  ambition,  but  rather  for  
the   love   of   God.   He   was   hailed   as   a   great   saint   while   he   was   alive   and   when   he  
was   being   taken   to   the   execution   ground,   thousands   of   people   had   assembled   to  
witness  the  killing  of  a  saint  by  the  hypocrisy  of  a  qazi  and  emperor;;  that  perhaps  
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shoulders,  the  burden  of  renewing  the  legend  of  Mansur  “reviving  the  tradition  of  
the  gallow  and  the  cord.”  72

Sarmad’s  life  and  choices,  in  comparison  to  other  Persian  mystics,  seem  to  suggest  
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he  strove  for  the  ideal  absolute.  He  gave  up  everything  including  family,  job,  religion,  
country  and  even  his  life  and  remained  most  faithful  and  loyal  to  the  mystical  secrets  
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limited  standards  of  his  time,  into  every  place  and  school  of  thought  available  to  
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the   world   by   choice.   Sarmad   never   tried   to   make   himself   understood.  A   saint   or  

70
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71
Gupta,   6DUPDG WKH 6DLQW  6DODKL 5R\D\H ºÌfˆÌ¿½ZŒË€aZ»YºÌ‹‹Á©Â/‹Á©Á}
Mard-­e  Nilufari:KLOH6DODKLKDVUHFRUG-­ ºÌfˆÌ¿½Z¼/ËY¶/ÅYYºË€§Z¯Ád‡€ad4]
ed  this  poem  in  plural  form,  Asiri’s  translation   ºÌfˆÌ¿½Z¼¸ˆ/»Z»YºËÁÖ»|nˆ»Õ‡
LVJLYHQLQ¿UVWSHUVRQVLQJXODU 72
Gupta,  6DUPDGWKH6DLQW50.

XXXVI
Iran Namag, Volume 1, Number 3 (Fall 2016)
martyr  never  asks  for  any  concession.  It  is  the  cause,  and  not  the  death  that  makes  
someone  a  martyr.  Sarmad  died  for  Truth  and  Love,  not  for  his  faith  or  his  country.  

:KDWhe  lived  for  and  KRZ  he  lived,  brings  up  the  question  of  the  degree  of  desire  
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and   level   of   renunciation   of   worldly   attachments   while   one   is   imprisoned   in   the  
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to  cross  by  swimming  every  inch.74

Gupta,  6DUPDGWKH6DLQW)RUIXUWKHUVWXG\

,VODP,  Chapel  Hill,  1979;;  *DEULHO¶V:LQJ,  La-­
on  Sarmad’s  spiritual  views  and  poetical  imag-­ hore,   2000   and   $ 7ZR&RORUHG %URFDGH 7KH
ery   also   see   the   following   works   of   Professor   ,PDJHU\RI3HUVLDQ3RHWU\,  Chapel  Hill,  1992.
Annemarie  Schimmel:  0\VWLFDO'LPHQVLRQVRI 74
Gupta,  6DUPDGWKH6DLQW

XXXVII
Sarmad of Kashan: Jewish Saint, Persian Poet