A dervish manuscript attributed to Sayyid Amir Kulal includes a parable that describes the process of a disciple’s entry into a Sufi Master’s community. The story, recounted in Idris Shah’s book «Tales of the Dervishes» and titled «The Host and the Guests,» goes as follows:
The Master is likened to the host of a house. Those who seek to learn the Path are the guests. These individuals have never been in such a house before and lack an understanding of its nature. Yet, a house is a house. When guests enter and see a place designated for sitting, they ask what it is. They are told: «This is a place to sit.» The guests sit in chairs, though they may not fully grasp their purpose. The host entertains the guests, who continue to ask questions that may sometimes be inappropriate. The host, being hospitable, does not reproach them.
For instance, guests might inquire about where and when they will eat. They cannot grasp that no one will be neglected, that there are others in the house preparing the food, and that there is another room where they will be served. Not seeing the food or how it is being prepared, the guests may feel confused, even doubtful, and generally uneasy. A kind host, understanding the state of his guests, will need to reassure them so that nothing impedes their enjoyment of the meal at the appropriate time.
Among the guests, some are more perceptive and can better understand the connections within the house. They might clarify things for their less aware companions. Meanwhile, the host answers the guests’ questions in accordance with their ability to perceive the house as an integrated whole.
The mere presence of the house is not enough; it must be prepared for receiving guests, and the presence of the host is essential. Someone must conscientiously fulfill the role of host to ensure the guests feel at ease, for the host bears responsibility for them. Initially, many do not understand that they are guests—or rather, they are unfamiliar with the concept of being a guest—meaning they do not comprehend what is required of them in this role or what it can offer them.
An experienced guest, who has some knowledge of houses and hospitality, eventually becomes more comfortable and better understands the nature of the house and various aspects of life within it. Until then, the guest, preoccupied with understanding the essence of the house and remembering the rules of conduct, may be too focused on these aspects to appreciate the beauty, value, or purpose of the furniture.
This parable aims to metaphorically illustrate the relationships within a Sufi group and show how each participant can complement the others. It also highlights the importance of overcoming internal obstacles before a disciple can fully benefit from the group’s efforts.
It is believed that once an individual reads this story, they should immediately proceed to the next tale in the collection.
Miraculous Encounter with a Lion
A memorable story about Sayyid Amir Kulal recounts an occasion when he and his followers set out to visit the tomb of a great saint. During their journey, they encountered a lion that blocked their path and refused to move. While Amir Kulal’s companions were frightened, the Master displayed no fear. He approached the lion, took it by the mane, and gently guided it away from the road, leaving it in the steppe. As they passed, the followers observed that the lion bowed its head in a gesture of respect.
Curious about how the Master had managed to command such behavior from the lion, they asked Amir Kulal about the incident. He replied:
«To the one who holds profound reverence for the Lord, and only for Him, no soul can cause harm. On the contrary, all will honor him. However, one who does not have reverence for the Lord will live in fear of everything in the world.»
Another well-known saying of Amir Kulal is: “Action must be based on knowledge, and knowledge must be based on action.”
Healing Through Faith
A notable anecdote involves an incident in Samas, where Sayyid Muhammad Baba Samasi was present. During a disagreement between several individuals, one person lost a tooth. Initially, the parties involved sought compensation for the lost tooth as per the customary practice, but then decided to seek arbitration from Sayyid Samasi.
After hearing their case, Baba Samasi instructed them to bring the lost tooth and handed it to Amir Kulal, saying, “My child, restore peace.”
Amir Kulal took the tooth, placed it back in its place, and, with a prayer for divine assistance, recited a supplication. To everyone’s astonishment, the tooth reattached itself. The dispute was resolved, and the individuals involved expressed a desire to become disciples of Sayyid Amir Kulal.
Amir Kulal is also known for his words: “The elders of the tariqat had a custom: they saw all virtues in others and all flaws in themselves. In our time, it is the opposite.”
Mentorship of a Future Master
An important aspect of Sayyid Amir Kulal’s legacy is his role in nurturing the greatest Sufi Master, Khwāja Bahauddin Naqshband, who was entrusted to Amir Kulal’s care by his own teacher, Sayyid Muhammad Baba Samasi.
In traditional Sufi orders, three types of seekers of truth (saliks) were generally recognized. The first category comprised novices who participated in general training. They engaged in dhikr (remembrance of God), attended group meetings (suhbat), and participated in various forms of service, such as building tekkes or working in the fields. A Master might have anywhere from twenty to several hundred of such seekers.
The second category included hadins, who were personal servants trained individually by the Master. The third category consisted of khalifas, personal representatives of the Master, who underwent specialized training, often under the guidance of more than one Teacher, and could later teach others as decided by their mentors.
Sayyid Amir Kulal’s special regard for Bahauddin Naqshband sometimes stirred jealousy among other disciples. One disciple complained to Amir Kulal that Bahauddin performed dhikr silently while others did it aloud. The Master responded, “You do not understand what my son Bahauddin understands. He knows from God how things should be done. I have no guidance to give him.”
In another story recounted by Bahauddin Naqshband, Sayyid Amir taught him a lesson in humility:
«Once, I entered an ecstatic state and stripped off all my clothes, wrapping myself in a sheepskin. Barefoot and bareheaded, I wandered the desert. My feet were pierced by countless thorns. I felt an urgent need to go to Amir Kulal. When I arrived, Amir asked, ‘Who is there?’ The bystanders said, ‘Bahauddin, O Master.’ He responded, ‘Throw him out.’ They took me by the arms and expelled me, slamming the door shut in my face. I was enraged and desired revenge. But divine grace helped me, and I said, ‘This humiliation is a means to reach the Almighty. It must be so.’
With this in mind, I placed my head on the doorstep of Amir’s house and stayed there all night. In the morning, as Sayyid Amir came out for prayer, he accidentally kicked my head. Seeing me prostrate, he extended his hand, lifted me up, and brought me inside. He removed the thorns from my feet, spoke to me kindly, and then took off his own cloak and put iton me, saying, ‘My son, only you are worthy to wear this cloak.’ The image of that moment never leaves me. I see myself and my Sheikh together. Every time I leave the house, I look at the threshold, but I have never seen a dervish with his head on the ground. No longer are there disciples; all have become sheikhs.«
When Amir Kulal felt that his most esteemed disciple was ready to teach others, he declared that the prophecy given to him by Baba Samasi had been fulfilled: “My son, I have given you everything that was in my heart. The chick has hatched from the shell. Those who need guidance should simply come to you. Through you, all humanity will receive blessings.”
Legacy and Final Rest
Sayyid Amir Kulal lived for approximately 90 years and passed away in his native village of Suhar, located about 11 kilometers from Bukhara, in 1370. His grave was not marked by any significant structures, though a mosque was constructed nearby in the 19th century. During the Soviet era, the site fell into disuse, and the mosque was entirely demolished. However, following Uzbekistan’s independence, President Islam Karimov personally initiated efforts to identify the burial site. A memorial complex was established on the surrounding grounds, ensuring that the memory of the great saint was finally honored and preserved for the people.
