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GIBB MEMORIAL:
ORIGINA L TR US TEES.
[JANE
GIBB, died November
26, 1904.],
BROWNE, LE STRANGE, F. AMEDROZ,
E. G. G.
H.
A. G.
ELLIS,
NICHOLSON, DENIS ON ROSS,
R. A. E.
AND
IDA
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OGILVY GREGORY
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CORRECTIONS AND ADDITIONS. Page
p. 4,
1.
p. 4,
1.
For
penult.
2,
p. 3, line
1.
(p. 3)
30.
read
For
26.
i).
(p.
read
(p. 3)
For (p. 3) read (p. /^r just as the veil
8.
1
and
14
(p.
destroys revelation (inukashafaf] readjust as
veiling destroys the unveiled object p. 6,
and
4
1.
For
16.
1.
(p. 3)
i).
i).
mzd?
(mukdshaf\
(p. i).
For Parg raj^T Burk 0r Purg, and correct the note accordingly. See Guy Le Strange, The Lands of the Eastern Caliphate, p. 292. For the infectious cankers of the age read the cankers which 28. 54,
p. 51,
1.
p.
1.
6.
age after age. For (sahib al-qulub] read (sdhi l-qulub}. 19.
infect p. 85,
1.
antithesis of p. 127,
1.
17.
p. 130,
1.
27.
maghlub,
Nun,
s
1.
19.
p. 155,
1.
26.
p. 169,
1.
i.
p. 173,
1.
1 1.
p. 182,
1.
26.
bird."
p. 257,
1.
i.
p. 323,
1.
10.
is
the
is in
favour of
1-Hasan" "
kunya of
as the
Abu 1-Husayn
".
Add, See Goldziher in ZDMG., 61, 75 ff., and a passage in Irshdd al-Arib, ed. by Margoliouth, vol. iii, pt. i, 153, 3 ff.
Yaqut cited by Goldziher \\-\JRAS. p. 140,
sober,"
enraptured."
For Al.-lNTAKi read AL-ANTAKI. Although some writers give "Abu
the balance of authority
p. 131, n. 2.
"
Sdhi,
"
;
for 1910, p. 888.
For ABU MUHAMMAD ABDALLAH read ABU ABDALLAB. Omit B. before DULAF. Omit B. before ALL For Pa dsha h-i read Padishah-i. Shdhmurghi is probably a mistake Cf.
my
For
t atil
For
for siydh
edition of the Tadhkirat al-Aivliyd,
read
tcftil.
Missisi read Massisi.
ii,
murghi, 259, 23.
"a
black
CONTENTS. PAGES.
CHAPTER.
^
Translator
Author I.
II.
III.
IV.
V.
On On On On On
s
Preface
s
Introduction
Poverty Sufiism
.
.
VI.
Concerning their
House
Concerning Concerning
... ..
People .
.
(al-
7 O ~4
of
,.
.
the
Tdbi
.
uii}
.81-2
the
Followers .
*.
to .
.
down
to
.
.
.
A
161-71
brief account
Concerning
the
XVI.
The Uncovering
modern
.....
of the
Sufis
held
Doctrines
different sects of Sufi s
XV.
88-160
Concerning the principal Sufis of recent
different countries
XIV.
83-7
sub
lived
.
75- 8
Veranda
...
.
Imams who
their
58-61
62-9
to
times.
XIII.
45~57
to
..
Imams who belonged
their
to
.
Imams who belonged
the
.
.
.
of the Prophet
Concerning sequently our day
XII.
.
.
Imams who belonged
Concerning their
the Followers
XL
3O-44
..
Companions
(Ahl-i Suffa)
X.
1-9 1-18
I9~ 2 9
Wearing of Patched Frocks
On Blame (Maldmat)
the IX.
1
the Different Opinions held concerning
the
VIII.
Knowledge .
Poverty and Purity VII.
.
.....
the Affirmation of
the
xvn-xxiv
,
.
.
by
in
^
of the First Veil
172-5
the .
176-266
Con
:
cerning the Gnosis of God (ma rifat Allah} The Uncovering of the Second Veil Con
267-77
:
cerning Unification (tawhid)
.
.
.
278-85
CONTENTS.
XVI CHAPTER.
PAGES.
XVII.
The Uncovering
XVIII.
The Uncovering
XIX.
The Uncovering
cerning Faith
...... of the Third Veil:
Con
of the Fourth Veil
Con
:
cerning Purification from Foulness of the Fifth Veil .
XX.
cerning
XXI.
Alms
The Uncovering
(al-zakdf)
XXII.
The Uncovering
XXIII.
The Uncovering
.
300-13
314-19
On
..... :
of the Eighth Veil:
Con
cerning the Pilgrimage of the Ninth Veil:
Con
.... ....
320-5
326-33
its
334-66
TheUncovering of theTenth Veil explaining their phraseology and the definitions of their terms and the verities of the ideas :
which are
XXV.
.
....
cerning Companionship, together with Rules and Principles
XXIV.
291-9
Con
:
of the Seventh Veil
Fasting (al-sawm)
.
Con
:
cerning Prayer (al-saldf) The Uncovering of the Sixth Veil
286-90
signified
The Uncovering
.
.
of the Eleventh Veil
cerning Audition (samd^
.
.
367-92
Con
.... :
393-420
PREFACE. THIS
treatise on Sufiism will,
small
most ancient and celebrated Persian
translation of the I
number of students
hope, be found useful not only by the familiar with the subject at
by many readers who, without
but also
first
hand, being Orientalists
themselves, are interested in the general history of mysticism and may wish to compare or contrast the diverse yet similar
manifestations of the mystical spirit in Christianity, Buddhism, and Islam. The origin of Sufiism and its relation to these great religions cannot properly be considered here, and I dismiss such questions the
more readily because
on another occasion. of the author
intend to deal with them
I
now my duty to give some account Kashf al-Mahjub, and to indicate the
It is
of the
character of his work.
Abu 1-Hasan al-Hujwin life
very
the
little
is
b.
b.
AH
b.
in
known beyond what he
He
al-Ghaznawi al-Jullabi Afghanistan.
Of
2
his
relates incidentally in
studied Sufiism under
al-Husri (ob. 371
Muhammad
Jullab and
Uthman
Abu
1-Fadl
(p. 166), who was a pupil A.H.), and under Abu l- Abbas
al-Hasan al-Khuttali
Abu 1-Hasan
Ahmad 1
b.
Kashf al-Mahjub.
Muhammad of
All
was a native of Ghazna
1
3
al-Ashqani or al-Shaqani
Hujwi r were two suburbs of Ghazna.
4
(p. 168).
He
Evidently he resided for some
time in each of them. 2
Notices occur in the Nafahdt al-Uns, No. 377 ; the So/mat al-Awliyd, No. 298 s Cat. of the Persian MSS. in the Library of the India Office, \, col. 304) ; the Riydd al-Awliyd, Or. 1745, f. 140^ (Rieu s Cat. of the Persian MSS. in the British Museum, iii, 975). In the khdtimat al-tafr on the last page of the Lahore edition
(Ethe
Kashf al-Mahjub he is called Hadrat-i Data Ganj-bakhsh AH al-Hujwirf. Nafahdt, No. 376. Through al-Khuttali, al-Husri, and Abu Bakr al-Shiblf the author of the Kashf al-Mahjub is spiritually connected with Junayd of Baghdad of the 3
(ob.
297 A.H.).
4
No. 375. The a village near Nishapur. Ibid.,
nisba
Shaqqani or Shaqani
is
derived from Shaqqan,
b
PREFACE.
xvill
Abu
also received instruction from
1
1-Qasim Gurgani (p. 169) and Khwaja Muzaffar (p. 170), and he mentions a great number of Shaykhs whom he had met and conversed with in the course 2
He
and wide through the Muhammadan empire from Syria to Turkistan and from the Indus to the Caspian Sea. Among the countries and places which he visited were Adharbayajan (pp. 57 and 410), the tomb of his wanderings.
of Bayazid al-Jinn in
the (p. (p.
at
Bistam
travelled
(p.
far
Damascus, Ramla, and Bayt 343), Tus and Uzkand (p. 234),
68),
Syria (pp. 94, 167,
tomb of Abu Sa id
b, Abi 1-Khayr at Mihna (p. 235), Merv and the Jabal al-Buttam to the east of Samarcand 401), He seems to have settled for a time in Iraq, where 407).
he ran deeply into debt (p. 345). It may be inferred from a passage on p. 364 that he had a short and unpleasant experience of married
Finally, according to the
life.
went
to reside at
own
statement,
Riydd al-Awliyd, he
Lahore and ended
his days in that city. His however, shows that he was taken there as
a prisoner against his will (p. 91),
and that
in
composing the
Kashf al-Mahjub he was inconvenienced by the books which he had left at Ghazna. The date of
of the
loss his
death
is
given as 456 A.H. (1063-4 A.D.) or 464 A.H. (1071-2 A.D.), but it is likely that he survived Abu 1-Qasim al-Qushayri, who died in 465 A.H. (1072 A.D.). Rieu s observation (Cat. of the
MSS.
Persian
in the British
Museum, 343) that the author Sufis who had passed away before i,
Qushayri with the the time at which he was writing, classes
author says this
(p.
161)
"Some
not quite accurate.
is
of those
whom
chapter are already deceased, and
But of the ten Sufis Gurgani,
was
:
alive
No. 71,
is
it is
If this date
shall
are
mention
still
in
living."
only one, namely, Abu 1-Qasim terms which leave no doubt that he
in question
referred to in
when
I
some
The
the author wrote.
In the Saftnat al-Awliyd,
stated that Abu 1-Qasim Gurgani died in 450 A.H. were correct, the Kashf al- Makjub must have been
written at least fifteen years before Qushayri s death. On the other hand, my MS. of the Shadhardt al-Dhahab records the 1
Nafahdt, No. 367.
2
Ibid.
,
No. 368.
PREFACE.
xix
Abu 1-Qasim Gurgani under the year 469 A.H., a date which appears to me more probable, and in that case the statement that the author survived Oushayri may be accepted, death of
although the evidence on which it rests is mainly negative, for we cannot lay much stress on the fact that Qushayri s name is
sometimes followed by the Moslem equivalent
for
"
of blessed
memory conjecture, then, that the author died between 1 His birth may be placed in the last decade 465 and 469 A.H. I
".
decade of the eleventh century of our and he must have been in the prime of youth when Sultan
of the tenth or the era,
first
Mahmud
died in 421 A.H. (1030 A.D.). a fifteenth century treatise on the
Ya qub
Uthman
b.
The
Risdla-i Abdaliyya?
Muhammadan
contains
saints
by
an anecdote,
for
al-Ghaznawi, to claim any historical value, to the effect that al-Hujwiri once argued in Mahmud s presence with an Indian philosopher and utterly discomfited him by an
which
would be hazardous
it
Be that as exhibition of miraculous powers. venerated as a saint long after his death, and his was being visited by pilgrims
Riydd al-A wliyd
it
may, he was
tomb at Lahore when Bakhtawar Khan wrote the
in the latter half of the
seventeenth century.
In the introduction to the KasJif al-Mahjub al-Huj win plains that
two of
his
public by persons who and pretended that they themselves were the
order to guard
against the
own name
inserted his
com
former works had been given to the erased his name from the title-page, In
authors.
repetition of this fraud, he
has
many passages of the present work. His writings, to which he has occasion to refer in the Kaslif in
al-Mahjiib, are 1.
A
2.
Minhdj
diwdn
(p. 2).
al-din,
on the method of
Siifiism (p.
2).
It
com
prised a detailed account of the Ahl-i Suffa (p. 80) and a biography of Husayn b. Mansur al-Hallaj (p. 153). *
The
date 465 A.H.
is
given by Azad in his biographical work on the famous
full
men
of Balgram, entitled Mahathir al-Kiram. 2
See Ethe
The author
s
Cat. of the Persian
MSS.
in the India Office Library, No. 1774
of this treatise does not call al-Hujwiri the brother of Abu Khayr, as Ethe says, but his spiritiial brother (birddar-i haqiqaf].
Sa
id b.
(2).
Abi
1-
XX
PREFACE.
Asrdr al-khiraq wa
3.
l-ma
on the patched
tindt,
of the Sufis (p. 56). 4. Kitdb-ifand u baqd, composed of youth (p. 60).
"
in the
frocks
vanity and rashness
"
A
5.
work, of which the
of the sayings of
Husayn
6.
Kitdb al-baydn
7.
Bahr
8.
Al-Ri dyat
9.
A
title is
b.
not mentioned, in explanation
Mansur
li-aJil al-^iydn,
al-Hallaj
(p. 153).
on union with God
(p. 259).
al-quhlb (p. 259). li-huqtiq Allah,
of which
work,
the
on the Divine unity (p. 280). is not mentioned, on faith
title
(p. 286).
None of these books has been preserved. The Kashf al-Mahjub^ which belongs to the author
s
life,
the later years of and, partly at any rate, to the period of his
residence in Lahore, was written in reply to certain questions
addressed to him by a fellow- townsman, Its
is
object
to
forth a complete
set
Abu Sa id
al-Hujwin. system of Sufiism, not
to put together a great number of sayings by different Shaykhs, but to discuss and expound the doctrines and practices of the
The author s
Sufis.
instructing a
work
(pp.
own view
attitude throughout
pupil.
is
that of a teacher
Even the biographical
section
of the
Before stating his 70-175) is largely expository. the author generally examines the current opinions
same topic and refutes them if necessary. The discussion of mystical problems and controversies is enlivened on
the
by many
illustrations
drawn from
his personal experience. In this respect the Kashf al-Mahjub is more interesting than the Risdla of Qushayri, which is so valuable as a collection of
sayings, anecdotes, and definitions, but which follows a
some what formal and academic method on the orthodox lines. No one can read the present work without detecting, behind the scholastic terminology, a truly Persian flavour of philosophical
speculation.
Although he was a Sunni and a Hanafite, al-Hujwiri, many Sufi s before and after him, managed to reconcile 1
Its full title is
Kashf al-mahjub li-arbab al-qiihib (Hajji Khalifa, v, 215).
like
his
XXI
PREFACE.
theology with an advanced type of mysticism, in which the (fund) holds a dominant place, but theory of annihilation "
"
he scarcely goes to such extreme lengths as would justify us in
calling
him a
He
pantheist.
strenuously resists and prohuman personality can be
nounces heretical the doctrine that
merged and extinguished annihilation to burning
of
all
to
things
its
in the
by
own
fire,
being of God. He compares which transmutes the quality but
quality,
leaves
their
essence
He agrees with his spiritual director, al-Khuttali, the theory of Junayd that sobriety in the mystical adopting He intoxication acceptation of the term is preferable to unchanged.
"
"
in
"
".
warns
his readers often
and emphatically that no
Sufis,
not
even those who have attained the highest degree of holiness, are exempt from the obligation of obeying the religious law. In other points, such as the excitation of ecstasy by music and singing, and the use of erotic symbolism in poetry, his judgment
more or
less cautious. He_ defends al-Hallaj from the of a charge being magician, and asserts that his sayings are pantheistic only in appearance, but condemns his doctrines as
is
unsound.
It
is
clear that he
anxious to represent Sufiism and it is equally certain
is
as the true interpretation of Islam,
that the interpretation
is
1 Not incompatible with the text. which he pays to the Prophet we
withstanding the homage cannot separate al-Hujwiri, as regards the essential principles of his teaching, from his older and younger contemporaries,
Abu Sa fd
Abi
b.
1-Khayr and
three
Abdallah Ansari. 2
These
the
mystics developed distinctively Persian theosophy which is revealed in full-blown splendour by Farid al-din Attar
and
Jalal al-din
Rumi.
The most remarkable chapter
in the
Kashf al-Mahjtib
is
the
fourteenth, "Concerning the Doctrines held by the different sects of Sufis," in which the author enumerates twelve mystical 1
The author
s
view
as
to
the
worthlessness of outward forms of religion
is
expressed with striking boldness in his chapter on the Pilgrimage (pp. 326-9). 2 Many passages from the Kashf al-Mahjiib are quoted, word for word, Jami Nafahat al-Uns, which is a modernized and enlarged recension of Abdallah Ansari "in
Tabaqdt
al-Siifiyya.
s s
JT\
PREFACE.
xxii
So far as schools and explains the special doctrine of each. of schools do one the this. Only I know, he is the first writer to 1
mentioned by him, namely, that of the Malamati s, seems to in earlier books on Sufiism such brief references
be noticed
;
to the other schools as occur in later books, for
Tadhkirat
are
example
probably made on
in the
his
al-Awliyd, authority. question may be asked, Did these schools really exist, or were they invented by al-Hujwiri in his desire to systematize I see no the theory of Sufiism ? adequate ground at present
The
"
"
hypothesis, which involves the assumption that al-Hujwiri made precise statements that he must have known to be false. It is very likely, however, that in his account of for the latter
the special doctrines which he attributes to the founder of each
school he has often expressed his own views upon the subject at issue and has confused them with the original doctrine.
The
existence of these schools and doctrines, though lacking 2 on corroboration, does not seem to me incredible
further
the of
;
contrary,
the
Certain
Mu
it
with what
accords
tazilites
doctrines
and
were
happened
in
Muhammadan
other
produced
the
case
schismatics.
and elaborated
by
well-
known Shaykhs, who published them in the form of tracts or were content to lecture on them until, by a familiar process, the new doctrine became the pre-eminent feature of a particular school. Other schools might then accept or reject it. In some instances sharp controversy arose, and the novel teaching gained so little approval that it was confined to the school of its author or
was embraced only by a small minority of the Sufi brother
hood.
More
frequently it would, in the course of time, be drawn into the common stock and reduced to its proper level. Dr. Goldziher has observed that Sufiism cannot be regarded as a regularly organized sect within Islam, 1
A
summary of
and that
its
dogmas
these doctrines will be found in the abstract of a paper on
Oldest Persian Manual of
Sufiism"
which
I
"
The
read at Oxford in 1908 (Trans, of the
Third International Congress for the History of Religions, i, 293-7). 2 Some of al-Huj win s twelve sects reappear at a later epoch as orders of dervishes, but the pedigree of those orders which trace their descent from ancient Sufis is usually fictitious.
PREFACE.
XX111
cannot be compiled into a regular system. 1 That is perfectly divergences there remains true, but after allowing for all a fairly definite body of doctrine which is held in common
by Sufis of many different shades and is the agglomeration from many different minds.
result of gradual
probable that oral tradition was the main source from which al-Hujwiri derived the materials for his work. Of extant It
is
treatises
on Sufiism he mentions
by name only the Kitdb
al-Luma by Abu Nasr al-Sarraj, who died in 377 or 378 A.H. This book is written in Arabic and is the oldest specimen of its class. Through the kindness of Mr. A. G. Ellis, who has recently acquired the sole copy that is at present known to Orientalists, I have been able to verify the reading of a passage quoted
he was
that
by al-Hujwi ri
well
The arrangement
(p. 341),
with
acquainted
and
his
to assure
predecessor
of the KasJif al-Mahjtib
is
s
myself work.
partially based
on that of the Kitdb al-Lttma\ the two books resemble each other in their general plan, and some details of the former are evidently borrowed from notice of
his
Sufis
Abu titles,
and
Ma ruf
al-Karkhi
by Abu
compiled
the latter. (p.
Al-Hujwiri refers
in
114) to the biographies of
Abd al-Rahman
al-Sulami
and
1-Qasim al-Qushayri. Although he does not give the he is presumably referring to Sulami s Tabaqdt al-Silfiyya
Qushayri
The Kashf al-Mahjub
Risdla?
s
contains
a
Persian rendering of some passages in the Risdla of Qushayri, with whom al-Hujwiri seems to have been personally acquainted.
A
citation
from Abdallah Ansari occurs on
p. 26.
Manuscripts of the Kashf al- Mahjiib are preserved in several 3 It has been lithographed at Lahore, and European libraries. Professor Schukovski of St. Petersburg
engaged
in
preparing a critical text.
inaccurate, especially in 1
3
JRAS.,
s
Cat.
2
of the Persian
i,
I
understand,
261 (No. 401).
edition
is
most of
Cf., however, p. 114, note. in the India Office Library, i, col. 970, Blochet, Cat. des manuscrits persans de la
MSS,
where other MSS. are mentioned, and BibliothZque Nationale,
now, as
The Lahore
the spelling of names, but
1904, p. 130.
See Ethe
is
PREFACE.
xxiv
mistakes are easy to emend, and the text agrees closely with two MSS. in the Library of the India Office (Nos. 1773 and 1774 in Ethe s Catalogue], with which I have compared it. its
I
have also consulted a good MS.
in
the
Museum
British
The following abbreviations are (Rieu s Catalogue, i, 342). Lahore the edition, I. to denote the India used L. to denote Office MS. 1773 (early seventeenth century), J. to denote the :
India Office
MS. 1774
denote the British In
century).
my
(late
Museum
translation
seventeenth century), and B. to MS. Or. 219 (early seventeenth I
Lahore text where necessary. are few in number, there are, a considerable effort
I
have, of course, corrected the
While the doubtful passages confess, many places in which
required in order to grasp the author s The logic of a Persian his argument.
is
meaning and follow Sufi must sometimes appear to European readers curiously Other obstacles might have been removed by means illogical. of annotation, but this expedient, if adopted consistently, would have swollen the volume to a formidable
size.
complete, and nothing of importance has been omitted, though I have not hesitated to Arabists will remark an abridge when opportunity offered.
The English
italics
due to
is
nearly
discrepancy between
occasional in
version
the
Arabic sayings
and the translations accompanying them
my
printed :
this
is
having translated, not the original Arabic, but the
Persian paraphrase given by al-Hujwiri.
REYNOLD
A. NICHOLSON.
KASHF AL-MAHJUB. INTRODUCTION. THE NAME OF GOD, THE MERCIFUL, THE COMPASSIONATE.
IN
O
Lord, bestow on us mercy
a right course of action
from
and provide for
Thyself,
us
!
God, who hath revealed the secrets of His kingdom to His Saints, and hath disclosed the mysteries of His power to His intimates, and hath shed the blood of Lovers with the sword of His glory, and hath let the hearts of Gnostics taste the joy of His communion ! He it is that
Praise be
to
bringeth dead hearts to
by the radiance of the perception His majesty, and reanimates them life
of His eternity and with the comforting spirit of knoivledge by divulging His
Names.
And peace
His
be upon
his companions
Apostle,
Muhammad, and
and his wives
his
family and
!
b. Uthman b. All al-Jullabi al-Ghaznawi al-Hujwm be well pleased with him God says as follows (may
Ali
:
!)
I
have asked
God
motives related to
your
invitation
resolved to entitled
blessing,
and have cleared
self,
and have
set to
work
may God make you happy
fulfil all "
it
s
your wishes by means of
The Revelation
in !
my
heart of
accordance with
and have firmly this book. I have
of the Mystery Knowing what have arranged the book in divisions suitable to ".
you desire, your purpose. Now I pray God to aid and prosper me in its completion, and I divest myself of my own strength and ability I
in
word and deed.
It is
God
that gives success.
B
KASHF AL-MAHJUB.
2
SECTION.
Two
considerations have impelled
beginning of the book
:
me
my name
to put
at the
As
one particular, the other general. 1
of this science see regards the latter, when persons ignorant a new book, in which the author s name is not set down in several places, they attribute his the author s aim is defeated, since
work to themselves, and thus books are compiled, composed,
and written only to the end that the author s name may be kept alive and that readers and students may pronounce a blessing on
him.
This
has
misfortune
already befallen
me
twice.
A
certain individual borrowed my poetical works, of which there was no other copy, and retained the manuscript in his possession, and circulated it, and struck out my name which
stood at
its
head, and caused
labour to be
my
all
May
lost.
I also composed another book, entitled God forgive him The Highway of Religion (Minhdj al-Din\ on the method A shallow pretender, of Sufiism may God make it flourish whose words carry no weight, erased my name from the !
"
"
!
title
page and gave out to the public that he was the author,
notwithstanding that connoisseurs laughed at his assertion. God, however, brought home to him the unblessedness of this act
and erased
his
name from
the register of those
seek to enter the Divine portal. As regards the particular consideration, a book, and
know
science of which
they judge seriously to
that it
its
treats,
author
and
is
is
who
when people
skilled
in
see
the branch of
thoroughly versed therein,
more fairly and apply themselves more read and remember it, so that both author and
its
merits
reader are better satisfied.
The
truth
is
best
known
to
God
SECTION. In using the words have asked God s wished to observe the respect due to God, "I
I
1
The author
to connoisseurs
public at large.
blessing"
who
(p.
3),
said to His
s meaning appears to be that one consideration has a special reference and competent persons, while the other has a general reference to the
INTRODUCTION.
When you read
"
Apostle
:
the stoned "
to
3
the Koran., take refuge with,
God from
To ask blessing" means God and to be saved from, the The Prophet used to teach his contamination "
(Kor. xvi, 100).
Devil"
commit
one
all
various sorts of
affairs to
s
".
followers to ask a blessing (istikhdrat] just as he taught
When
the Koran.
man
a
own
them
recognizes that his welfare does not
and
good and evil that happens to him is decreed by God, who knows best what is salutary for him, he cannot do otherwise than surrender depend on
his
effort
foresight, but that every
himself to Destiny and implore wickedness of his own soul.
"God
to deliver
him from the .
SECTION.
As
words
to the
related
which
to
self"
"
I
(p.
selfish interest
his purpose,
it
brings
of a selfish purpose
is
have cleared
no blessing
3),
has a part.
him
my
heart of
arises
to perdition, for Hell"
;
man
"the
and
motives
from anything
If the selfish
the key of
all
if
in
succeeds in
accomplishment he fails, he will
means of gaining promptings is the key of Whoso refrains his soul from
nevertheless have removed from his heart the
Paradise",
lust,
verify
resistance to
"
salvation, for
as
God hath
selfish
said:
"
Paradise shall be his
abode"
(Kor. Ixxix, 40-1).
People act from selfish motives when they desire aught except to please God and to escape from Divine punishment. In fine,
the follies of the soul have no limit and
be found at
its
manoeuvres
a chapter on this subject in the proper place present book.
are hidden from sight. will
God
its
If
will,
SECTION.
Now
as
to
the words
"
I
have set to work
in
accordance
with your invitation, and have firmly resolved to fulfil all your wishes by means of this book (p. 3), since you thought me worthy of being asked to write this book for your instruc "
tion,
it
was incumbent on me
Accordingly
it
to
comply with your
request.
behoved me to make an unconditional resolution
>r
KASHF AL-MAHJUB.
4
When would carry out my undertaking completely. of the intention finishing it, anyone begins an enterprise with work and his in if excused be he imperfections appear
that
I
may this
for is
;
reason
the
than
his
better
Prophet said
"
:
The
Great
performance."
believer
the
is
s
intention
of
power
advances from one category intention, through which a man For example, if to another without any external change. without having intended anyone endures hunger for a while to fast, he gets no recompense (thawdb) for it in the next world but if he forms in his heart the intention of fasting, ;
he becomes one of the favourites of God (muqarmbdn). Again, a traveller who stays for a time in a city does not become a
A
resident until he has formed the intention to reside there.
good intention, of ever
is
therefore,
preliminary to the due performance
act.
When of the
I
said that
I
had called
(p.
3),
book should proclaim
its
Mystery"
Amust know
that
all
book
"
The Revelation
object was that the
my
of the
title
You
contents to persons of insight.
mankind
truth
except
God s
and inasmuch
as this
book
spiritual
this
are
veiled from the_subtlet
saints is
and His chosen friends;
an elucidation of the
Way
of
Truth, and an explanation of mystfcaTsayings, and an uplifting J \T\ of the veil of mortality, no other title is appropriate to it. Essentially,
unveiling
(kashf)
is
of
destruction
the
veiled
revelation (inukdshafaf), and just as the veil destroys is near cannot bear to be far, who one as, for instance,
object,
just
and one who is far cannot bear to be near or as an animal which is generated from vinegar dies when it falls into any other substance, while those animals which are generated ;
from other substances perish if they are put in vinegar. The for those who were spiritual path is hard to travel except created for that purpose.
The Prophet
easy that for which he was
one
is
the
"veil
of
created."
covering" (Jiijdb-i
Everyone finds There are two veils
said
"
:
:
rayni),
which can never
INTRODUCTION. be removed, and the other
is
the
"
of clouding
veil
"
(hijdb-i
ghayni\ which is quickly removed. The explanation is as one man is veiled from the Truth by his essence follows :
falsehood are the same.
so~That In his view trutJL a
Another man that
so
and
flee
is
veiled from the
nature and
his
Truth by
heart
his attributes (sifat\
continually
seek
the
Truth
Therefore the veil of essence, which
from falsehood.
Rayn is (rayni), is never removed. covering Thus tab with khatin and synonymous (sealing) (imprinting). God hath said "By no means : but their deeds have spread a that
is
of
"
"
:
covering, (rana) over their
made tJte
(Kor. Ixxxiii, 14);
hearts^"
the sense of this manifest and said
Verily
:
then
it is all
"
unbelievers whether thou warnest them or no ;
they
He
one
to
wiUn ot
(Kor. ii, 5) then he explained the cause thereof, saying God hath sealed up their hearts" .(Kor. ii, 6). But the veil oTattributes, which is that of "clouding" (ghaym\ may be
believe"
:
;
"
removed
at
essence does
for
times,
but the alteration of attributes
have given
many
is
not admit of alteration,
possible.
The
Sufi Shayklis
subtle hints on the subject of rayn dindghayn.
Junayd said: Al-rayn min jumlat al-ivatandt wa^l-ghayn min jumlat al-kliatardt, Rayn belongs to the class of abiding and to the class of transient things." Watan things gJiayn "
is
permanent and khatar
is
For example,
adventitious.
to
make
a
made
bright
by polishing
it
is
mirror out of a stone, though many impossible polishers assemble to try their skill on it, but a rusty mirror
can be stone, is
and brightness
is
;
darkness
innate in the mirror
;
is
innate in the
since the essence
permanent, the temporary attribute does not endure. Accordingly,
I
have composed
hearts which are infected
this
by the veil of
book
for "
"
clouding
polishers of
but in which
the substance of the light of the Truth is existent, in order that the veil may be lifted from them by the blessing of reading it, and that they may find their way to spiritual reality. Those
whose being
is
compounded
tion of falsehood
book
will
will
of denial of the truth and perpetra
never find their
be of no use to them.
way
thither,
and
this
KASHF AL-MAHJUB.
6
SECTION.
Now
with reference to
my
words
"
knowing what you
desire,
have arranged the book in divisions suitable to your purpose" cannot be satisfied until he makes Jhis (p. 3), a_questioner I
A
to the person whom he interrogates. question insoluble until its is a and a difficulty difficulty, presupposes a answer to nature is ascertained. Furthermore, question in
want known
general terms knowledge of
only possible when he
is
who
asks
it
has
full
its various departments and corollaries, but with a beginner one needs to go into detail, and offer diverse and in this case especially, explanations and definitions ;
seeing that
answer
God
you
grant you
your questions
in
detail
happiness
!
desired
me
to
and write a book on the
matter.
SECTION.
God
to aid
help a
man
"
I
God
said,
I
pray
alone can
assists
anyone
to
and prosper me" (p. 3), because do good deeds. When God
to
perform acts deserving recompense,
this
is
The Koran and the (tawfiq). given by truly Sunna attest the genuineness of tawfiq, and the whole Moslem community are unanimous therein, except some Mu tazilites and Qadarites, who assert that the expression tawfiq is "success
God"
Certain Sufi Shaykhs have said, Al-tawfiq void of meaning. huwa l-qudrat a/a l-td at inda l-isti indl, When a man is "
God he receives from God increased strength." human action and inaction is the act and creation of God therefore the strength whereby a man renders obedience The discussion of this topic, however, to God is called tawfiq. would be out of place here. Please God, I will now return to
obedient to In short,
all
:
the task which you have proposed, but before entering on I will set down your question in its exact form.
it
THE QUESTION PROPOSED. The questioner, Abu Sa id al-Hujwiri, said: "Explain to me the true meaning of the Path of Sufiism and the nature
INTRODUCTION.
7
(maqdmdf) of the Sufis, and explain their doctrines and sayings, and make clear to me their mystical Love and how it is allegories, and the nature of Divine of the
stations
manifested in to reach
human
hearts,
the essence thereof,
and why the intellect is unable and why the soul recoils from
the reality thereof, and why the spirit is lulled in the purity thereof; and explain the practical aspects of Sufiism which are connected with these
theories."
ANSWER. The person questioned, All may God have mercy on him
Know
b.
Uthman
al-Jullabi al-Hujwiri
says that in this our time the science of Sufiism
especially
in
this
country.
:
!
The whole people
is is
obsolete,
occupied
with following its lusts and has turned its back on the path of quietism (ridd\ while the ulamd and those who pretend
have formed a conception of Sufiism which is quite contrary to its fundamental principles. High and low alike are content with empty professions to learning
:
blind conformity has taken the place of spiritual enthusiasm. The vulgar say, \Ve know God," and the elect, satisfied if "
they feel in their hearts a~Tonging for the next world, say, This desire is vision and ardent love." Everyone makes "
pretensions,
none attains
to reality.
The
disciples, neglecting
their ascetic practices, indulge in idle thoughts,
which they
call
"
contemplation
".
I myself (the author proceeds) have already written several books on Sufiism, but all to no purpose. Some false pretenders
picked out passages here and there in order to deceive the others public, while they erased and destroyed the rest ;
did not mutilate the books, but
left
them unread
;
others read
them, but did not comprehend their meaning, so they copied the text and committed it to memory and said We can "
:
discourse on mystical science." Nowadays true spiritualism is as rare as the s for it Stone (kibrit-i ahmar) Philosopher ;
;
KASHF AL-MAHJUB.
8
to seek the medicine that fits the disease, and to mix pearls and coral with common remedies wants nobody 1 In time past the works and dawd al-misk?" like shalithd
natural
is
of eminent Sufis, falling into the hands of those not appreciate them, have been used to make or
caps
falcon
when it perches on the wall of an Our contemporaries give the name cottage.
old
royal
to
disputation
"clemency",
"
insincerity
"dignity",
God",
their
own
senseless fancies
cupidity
",
"divine
know
the motions of the heart and affections of the animal soul
ledge",
"
"
"divine
Law
religion
We
"
(zandaqa)
of the Prophet
with time-servers :
poverty
heresy
love",
positive
"the
"exercise
",
scepticism
mystic
of
purity
"self-annihilation", Path",
piety".
evil
disbelief
neglect of
communication
As Abu Bakr
al-Wasiti
Paganism nor
"
of Chivalry (ahldm-i dhaivi Mutanabbf says to the same effect; 3
the virtues
curse this to
",
are afflicted with a time in which there are neither
the religious duties of Islam nor the morals of
God
conceal
wrangling
"discussion",
renunciation
of
"honour
",
",
ment of anger "devotion
pride and ambition they call hypocrisy towards men fear of God lusts,
"
and foolishness
"
the its
and learning
said
to
for
get
to their
"law"
the
sure
is
clipped
woman s
in
lining
Abu Nuwas and
of
poems
The
of Jahiz.
pleasantries
wings
the
for
binding
who could
What a
world !
$*Y
vile place
l-muruwwa).
And
for any camel-rider
alight in !
For here
the
man
of lofty spirit
is
always
tormented"
SECTION. SE<
\
Know
that
I
have found
this universe
an abode of Divine
mysteries, which are deposited in created things. accidents, elements, bodies, forms, and properties
are
veils
of
Divine
mysteries.
1
An
2
See Dozy, Supplement, under dawd. Mutanabbi, ed. by Dieterici, p. 662,
3
electuary used as a
remedy
From
the
for paralysis of the
1.
Substances all
standpoint
tongue or mouth.
4 from foot.
these
of
INTRODUCTION.
9
it is polytheism to assert that any such in this world everything is veiled,, by its but exist, by being, from Unification, and the spirit is held
Unification
(tawhid)
veils
f^l**
captive
admixture and
association
with
phenomenal
Hence
being.
the intellect can hardly comprehend those Divm? mysteries, and the spirit can but dimly perceive the marvels of nearness to
God.
sunk
in
off the
Man, enamoured of his gross environment, remains ignorance and apathy, making no attempt to cast veil
of Oneness, he turns this
Blind to the beauty
that has fallen upon him.
away from GocT
world and allows his
appetites
1
to to
"seek
lfiF~varntfes~oF~"
domineer
over
reason, notwithstanding that the animal soul, which the
53) describes
his
Koran nn
bi (ammdrat "commanding (xii, V-J^ ), jsjhe greatest of all veils between God and Man. Now I will begin and explain to you, fully and lucidly, what you wish to know concerning the stations and the veils as
to
"
evil"
"
"
",
and (ahl-i
I
sand
expressions of the technicologists interpret and thereto add some sayings of the Shaykhs \ the
will i
and anecdotes about them, in order that your object may be accomplished and that any learned doctors of law or others
who
look into this work may recognize that the Path of Sufiism has a firm root and a fruitful branch, since all the Sufi Shaykhs have been possessed of knowledge and have
encouraged -their persevere in
disciples
doing
so.
to
acquire
knowledge
and
They have never been addicted
to
to
frivolity levity. Many of them have composed treatises on the method of Sufiism which clearly prove that their
and
minds were
filled
with divine thoughts.
O
*^
CHAPTER ON THE AFFIRMATION
I.
OF KNOWLEDGE.
God hath said, describing the savants^ ( ulamd) Of those who serve God only tJie savants fear Hint (Kor. xxxv, 25).^" To seek knowledge is obligatory on every The Prophet said and he said also Moslem man and woman Seek knowledge l
"
:
"
"
:
"
"
:
;
even in therefore
Knowledge
China."
is
it
is
not obligatory to
immense and learn
all
life
is
short
:
the sciences, such
Astronomy and Medicine, and Arithmetic, etc., but only mucrT of each as bears upon the religious law enough
as
so
:
astronomy
to
know
times
the
(of
prayer)
in
the
night,
enough medicine to abstain from what is injurious, enough arithmetic to understand the division of inheritances and calculate
to
the duration so
obligatory only
in
God condemns
those
96),
of the as
far
who
and the Prophet said little
"
:
I
requisite
etc.
Knowledge
for
is
acting rightly.
useless
knowledge (Kor. ii, take refuge with Thee from
Much may be done by and knowledge, knowledge should not be
knowledge that profiteth
means of a
is
learn
idda?-
naught."
The devotee separated from action. The Prophet said without divinity is like a donkey turning a mill," because the donkey goes round and round over its own tracks and "
:
never makes any advance. regard knowledge as superior to action, while others Unless action first, but both parties are wrong. is_cpmbined with knowledge, it is not deserving of recompense"""Some
put action
not really prayer, unless performed with knowledge of the principles of purification and those
Prayer,
1
The
died,
for
instance,
is
period within which a not marry again.
may
woman, who has been divorced
or
whose husband has
. >y
^^
KASHF AL-MAHJUB.
12
1
which concern the
qibla,
and with knowledge of the nature
knowledge without action is not and committing to memory are acts knowledge. Learning if he gained for which a man is rewarded in the next world his on and action without part, he acquisition knowledge would get no reward. Hence two classes of men fall into intention.
<>f
Similarly,
;
error:
firstly,
who
those
claim
for
knowledge
sake of
the
public reputation but are unable to practise it, and in reality it and secondly, those who pretend that
have not attained
;
and that knowledge is unnecessary. It is told of Ibrahim b. Adham that he saw a stone on which was Turn me over and read !_^ He obeyed, and found written, practice
suffices
"
this inscription
Thou
"
:
why, then, dost thou
Malik says
b.
The
"
:
He who
relate."
dost not practise what thou knowest
seek what thou knowest not wise
power and honour and wealth pinnacle of knowledge
V/
to
aspire
know, the
uses his knowledge as a
is
expressed
in
foolish
to
means of winning
The
no savant.
is
;
Anas
"
?
highest
the fact that without
none can know God.
it
SECTION.
Knowledge latter
is
is
of two
worthless
kinds
:
Divine
The
Human.
and
with the
in
former, because
comparison knowledge is an attribute of Himself, subsisting in Him, whose attributes are infinite whereas our knowledge is an attribute of ourselves, subsisting in us, whose attributes
God
s
;
Knowledge has been defined as comprehension and investigation of the object known but the best definition are finite.
"
",
j
the ignorant are made wise." "A_ quality whereby God s knowledge is that by which He knows all things existent it is not and non-existent He does not share it with Man
of
it is
this:
:
:
capable of division nor separable from Himself. it lies in the disposition of His actions (tartib-i
The proof of fi~las1i},
since
demands knowledge in the agent as an indispensable condition. The Divine knowledge penetrates what is hidden
action
1
The
point to which a
Moslem
turns his face
when worshipping,
viz.
the
Ka
ba.
ON THE AFFIRMATION OF KNOWLEDGE.
&4%t*A and comprehends what contemplate God all that he does.
every
It
manifest^ act,
By chance
behoves the seeker to
knowing that God
man
relate that a leading
They
Story.
in
is
sees
him and
Basra went to
in
upon the beautiful wife away on some business She replied: and said to the woman: "Shut the gates." He I have shut them all except one, which I cannot shut." his
garden.
He
of his gardener.
his
fell
eye
sent the fellow
"
asked:
one
"Which
between us and
is
is
"The
that?"
On
God."
said she,
gate,"
receiving this
"that
answer the man
repented and begged to be forgiven. I have chosen four things to know, Hatim al-Asamm said discarded all the and have knowledge in the world besides." "
:
He was
asked
this
know
and
What
are they
"
"
?
One,"
he answered,
"
is
my daily bread is apportioned to me, neither be increased nor diminished consequently
I
:
"
:
will
that
;
.xy^ J~L&-&^^^&
have ceased to seek to augment it. Secondly, I know that y % I owe to God a debt which no other person can pay instead of me; therefore I am occupied with paying it. Thirdly, I know that there is one pursuing me (i.e. Death) from I
V
whom
cannot escape
I
meet him.
to
therefore
Fourthly,
am ashamed
I
;
to
accordingly I
know
I
that
do what
I
have prepared myself
God
ought
is
observing
me
A
;
not."
SECTION. .
The object of human knowledge should be to know God M^^*W **^*^^"^"MWWw*MP^M"^^HB ^^ and His Commandments. Knowledge of time (film-i waqf)^ and of all outward and inward circumstances of which the due effect depends on time is incumbent upon everyone. "
"**^^
"^
Bi
"
"
"
",
This
is
of two sorts
1
"Time"
in
(waqt)
which anyone
is
:
primary and secondary.
used by
finds himself,
Muhammadan
and by which he
The
external
mystics to denote the spiritual state is dominated at the moment. The
occurs again in the notice of Abu Sulayman al-Darani where ivaqt is explained as meaning "the preservation of one s spiritual state". According to a definition given by Sahl b. Abdallah al-Tustari, waqt is search for knowledge of the state, i.e. the decision (hnkni) of a man s state, which exists between him and God in this world and hereafter
expression
(chapter x,
ilm-i
No.
^vaqt
17),
"
".
^
B|
KASHF AL-MAHJUB.
14
division of the primary class consists in
of
profession
the
faith,
internal
attainment of true cognition.
secondary
s
consists
in
the
external
division
of
the
class consists in the practice of devotion, the internal
consists in
division
The
making the Moslem
division
rendering
one
s
intention
The
sincere.
outward and inward aspects cannot be divorced. The exoteric aspect of Truth without the esoteric is hypocrisy, and the without the exoteric
esoteric
the Law, mere formality is
is
is
heresy.
So,
defective, while
with regard to
mere
spirituality
vain.
The Knowledge of the Truth (Haqtqat) has three pillars S(i} Knowledge of the Essence and Unity of God. (2) Knowledge of the Attributes of God. (3) Knowledge of the Actions and Wisdom of God.
The Knowledge
of
the
Law
(Shari
af)
also
has
three
pillars (1)
(2)
(3)
The Koran. The Sunna. The Consensus (ijmd^
Knowledge of the part of one
of the
Moslem community.
the Divine Essence involves recognition, on
who
is
reasonable and has reached puberty,
God exists externally by His essence, that He is infinite and not bounded by space, that His essence is not the cause of evil, that none of His creatures is like unto Him, that
that
He
has neither wife nor child, and that
and Sustainer of
all
He
is
that your imagination and
the
Creator
intellect
can
conceive.
Knowledge of that
He
the Divine Attributes requires
you
to
know
God has attributes existing in Himself, which are not nor a part of Him, but exist in Him and subsist by
Him,
e.g.
Speech,
Knowledge,
Power,
Life,
Will,
Hearing,
Sight,
etc.
Knowledge of the Divine Actions is your knowledge God is the Creator of mankind and of all their actions,
He
brought the non-existent universe into being, that
that that
He
ON THE AFFIRMATION OF KNOWLEDGE. and
predestines good
and
and creates
evil
that
all
15 beneficial
is
injurious.
Law
your knowing that God has sent us Apostles with miracles of an extraordinary nature that our Apostle, Muhammad (on whom be peace !), is a of the
Knowledge
involves
;
Messenger, who performed many miracles, and that whatever he has told us concerning the Unseen and the Visible true
is
entirely true.
SECTION. There
is
a sect of heretics called Sophists (Sufistd iydn\ who known and that knowledge itself
believe that nothing can be "
does
not. _exjst
can__be_Jknown is answer
I ;
"It
knowledge argue
The
"You
your opinion
correct
think
that
or not
nothing
"
If they
?
they thereby affirm the reality of It is not correct then to they reply
correct",
and
;
say to them:
is
"
if
",
against an avowedly incorrect assertion is absurd. same doctrine is held by a sect of heretics who are
They say that, inasmuch as nothing knowable, their negation of knowledge is more perfect than This statement proceeds from their the affirmation of it.
connected with Sufiism. is
folly
and
stupidity.
The negation
for
impossible
knowledge
to
must be
of knowledge
Now
or of ignorance.
the result either of knowledge
deny
knowledge
;
it
therefore
knowledge cannot be denied except by ignorance, which nearly
akin
question
to
ignorance and
opposed to that of
is
attributed
commonly have heard
it
Whom
it
with
infidelity
between
connexion
and falsehood
it.
whether they
;
.
the Sufi
all
to the Sufis in
and embraced rests
truth
I
there
for
The
is
is
no
is
doctrine in
Shaykhs, but
general by people
commit them
to
is
who God,
shall continue in their error.
hold of them, they will behave more discreetly and will not misjudge the Friends of God in this way and If religion takes
more anxiously to what concerns themselves. Although some heretics claim to be Sufis in order to conceal
will
look
their
own
foulness under the beauty of others,
why
should
it
KASHF AL-MAHJUB.
l6
be supposed that
all
"
in
:
and one of them
sects,
Sufiism to
them
was devoid of knowledge and religion, once said to There are twelve heretical the course of debate
really
me
and that
with disdain and contumely ? An wished to pass for learned and orthodox, but
who
individual
Sufi s are like these pretenders,
all
right to treat
is
it
us,
amongst those who profess
flourishes
"
"
(inutasawwifa). eleven belong to
I
replied
you
:
If
one sect belongs can protect
and the Sufis
;
themselves from one better than you can from eleven." All this heresy springs from the corruption and degeneracy of
God
has always kept His Saints hidden from Well said that the multitude and apart from the ungodly.
the times, but
eminent
men s
depravity of of the age."
Now God
is
hearts
Bundar
b.
l
al-Sayrafi
The
some sayings of
will cite
I
an admonition to those sceptics towards
as
"
:
proportion to the depravity
in
is
the following section
in
the Sufis
All
guide,
spiritual
whom
favourably inclined.
SECTION.
Muhammad
Fadl al-Balkhi says Knowledge is of three kinds -from God, with God, and of God." Knowledge of God is the science of Gnosis ( i7m-i mctrifat\ whereby He is known "
b.
:
(
to
His prophets and
all
but
saints.
the
Law
(V////-2
shari
af),
is
God
He
which "
Path
the science of the Sacred
has
"
not practised rightly unless the stations are manifested. Abu All Thaqafi 2 says: Al-ilm Jiaydt al-qalb min al-jahl "
is
-^
is
cannot be acquired by Divine guidance and
and the degrees of the saints. unsound without acceptance of the Law, and the Law "
Gnosis
of
commanded and made Knowledge with God is the science of
obligatory upon us. the stations and the "
It
result
ordinary means, information. Knowledge from is
wa-nur 1
2
al-
l
ayn min al-zulmat^
A famous
Sufi of Nishapur, Also a native of Nishapur.
who
He
"
"
Knowledge
is
the
life
of the
died in 359 A.H. (Nafahat, No. 118). died in 328 A.H. (Nafahdt, No. 248).
ON THE AFFIRMATION OF KNOWLEDGE. which delivers
17
from the death of ignorance it is the light of the eye of faith, which saves it from the darkness of The hearts of infidels are dead, because they are infidelity." heart,
it
:
ignorant of God, and the hearts of the heedless are sick, because they are ignorant of His Commandments. Abu Bakr Warraq of Tirmiclh says
"
:
Those who are
satisfied
with disputation
knowledge and do not practise asceticism (zuhd) become zindiqs (heretics) and those who are satisfied with jurisprudence (fig/i) and do not practise abstinence (warcf) become wicked." This means that Unification (tawhid), without (kaldni) about
;
is
works,
predestination (jabr\ whereas the assertor of Unifica the doctrine of predestination but to act
tion ought to hold
as though he believed in free will, taking a middle course between free will and predestination. Such is the true sense
of another saying uttered by the same spiritual guide, viz. Unification is below predestination and above free will." Lack of positive religion and of morality arises from
:
"
Well said that great master, heedlessness {ghaflaf). Avoid the society of three classes of b. Mu adh al-Razi "
:
heedless
savants,
pretenders
have
set
to
and
on
hearts
heedless savants are they who worldly gain and paid court to
governors and tyrants, and have been seduced by cleverness to spend
are
accordance with
they who
their
desire,
whatever they dislike, even if themselves with the people ignorant
pretenders
to
praise
even
it is
if
it
is
"goodTTHey
are
hypocritical is
done
in
and blame
bad, "seek
and have
to ingratiate
The who have never they
by acting
Sufiism
The
whatever
own
their
their time in subtle disputations,
attacked the leading authorities on religion.
Koran -readers
ignorant
The
Sufiism."
their
Koran -readers,
hypocritical
Yahya men
hypocritically.
associated with a spiritual director (pir\ nor learned discipline
shaykh, but without any experience have thrown themselves among the people, and have donned a blue mantle
from
a
and have trodden the path of unrestraint. I strove in the Abu Yazfd Bistami says spiritual combat
(kabi idi\
"
:
for
thirty
years,
and
I
found nothing harder
to
me
than C
If** i
KASHF AL-MAHJUB. It is more easy for human nature knowledge and its pursuit" of knowledge, and an to walk on fire than to follow the road the Bridge (Sirdf} cross more readily ignorant heart will and times than learn a single piece of knowledge
a thousand
;
man would
the wicked
rather pitch his tent in Hell than put
one item of knowledge into practice.
Accordingly you must
The
perfection knowledge and seek perfection therein. You of human knowledge is ignorance of Divine knowledge. is must know enough to know that you do not know. That and to Man, to say, human knowledge is alone possible that barrier separates him from humanity is the greatest
learn
As
Divinity.
the poet says
:
Al-ajzu an daraki l-idrdki idrdku
Wa "
l-waqfu fi tnruqi l-akhydri ishrdku.
True perception is to despair of attaining perception, But not to advance on the paths of the virtuous is polytheism."
He who
will
not learn and
perseveres
a polytheist, but to the learner, perfect, the reality is^revealed.
knowledge
is
no more than
when
his
and
he
inability to
shall be, since realities are not affected
upon them.
by
in
his
ignorance
is
knowledge becomes perceives
that
know what
his
the
his
end
names bestowed
CHAPTER ON Know
II.
POVERTY.
that Poverty has a high rank in the
Way
of Truth,
and that the poor are greatly esteemed, as God said
"
(Give tJie unto ivho are in God^s cause and alms) poor kept fighting cannot go to and fro on tJie earth ; whom the ignorant deem :
y
And again Their sides are lifted from their beds while they call on their Lord in fear and hope" (Kor. xxxii, 16). Moreover, the rich
forasmuch as they refrain (from
x
:
begging)."
"
O God, make me live lowly Prophet chose poverty and said and die .lowly and rise from the dead amongst the lowly!" "
:
And
he also said
My
Bring ye say,
Who *
saying,
of the
are
"
:
On
the day of Resurrection
God
will say,
loved ones nigh unto Me; then the angels will Thy loved ones? and God will answer them,
The poor and
"
destitute.
Koran and Traditions
to the
There are many verses same effect, which on
account of their celebrity need not be mentioned here. Among the Refugees (Muhdjiriii) in the Prophet s time were poor men
who
(fuqard)
sat in his
mosque and devoted themselves
worship of God, and firmly believed that their daily bread,
and put
God would
their trust (tawakkul) in
to the
give
them
Him.
The
Prophet was enjoined to consort with them and take due care
them Lord in
of
for
;
God
said
:
"Do
not repulse those
who
call
on their
morning and in the evening, desiring His favour" Hence, whenever the Prophet saw one of them, say May my father and mother be your sacrifice
the
(Kor. he used to
vi, 52).
"
:
!
your sakes that God reproached me."-. God, therefore, has exalted Povert^anoThas made* it a special distinction of the poor, who have renounced all things^ external
since
it
was
for
1
Kor.
ii,
274.
KASHF AL-MAHJUB.
20
/
whose and have turned entirely to the Causer its lamented going their pride, so that they poverty has become it and deemed all embraced and and rejoiced at its coming,
and
;
internal,
else contemptible.
a form (rasm}
Now, Poverty has Its
form
He who
and free^choice.
but
and indjgence,
destitution
is
and an essence
,""
(haqiqaf).
essence
its
is
fortune_ rests in the form form the regards flees from the essence but_
his object, and, failing to attain essence averts his gaze from all created the found has he who ;
he hastens towards the fullness of eternal
life
has nothing and can
become
by having anything, nor
rich
nothing
:
It
when he has
by
indigent
him
does not
having
in respect of
should be more joyful permitted that he
is
Shaykhs have said: "The more circumstances, the more expansive (cheerful
nothing, for the
straitened one
and happy)
He
loss.
both these conditions are alike to
his poverty.
is
is
in
one
s
state,"
(spiritual)
have property:
a dervish to
for
no
suffer
(ba-fand-yi kulj
The poor man
kull ba-baqd-yi kull shitdff). andar""7u yat-i (faqir)
All-One
annihilation, seeing only the
andjn complete
things^
if
he
because
unlucky
is
it
"imprisons"
anything "
own use, he himself is imprisoned The friends of God live by means "
for his
(dar band kunad) in the same proportion.
Worldly wealth holds them back from
of His secret bounties.
the path of quietism (rida). dervish met a king. Story.
The king
A
of
The
me?
oTmy said
"
I
:
and
dervish replied
slaves."
is
"How
will
"
:
I
"
:
Ask
a boon
not ask a boon from one
The
said the king.
that?"
have two slaves who
said
are thy masters
:
dervish
covetousness
expectation."
The Prophet worthy of
body heart
is
it."
glorious to those who are^ s Its glory consists in this, thatJhe poor jnan said
"
:
Poverty
is
base and sinful acts, and his divinely preserved from
from
evil
and
contaminating
thoughts,
because
his
in (contemplation of) the manifest outwar5~parts are absorbed his inward parts are protected_by blessings of God, while
invisible
grace^ so that his body
is
spiritual
(rrf^wOjjndjMS^
ON POVERTY.
21
Thenjio r el a tip n,_subs s ts between^ him_ world and the next weigh less than a gnat s wing in the scales of his poverty he is not contained in the two worlds for a single moment. heart
divmeJmMnt).
and mankind
i
this
;
:
SECTION.
The
Sufi Shaykhs differ in opinion as to whether poverty
or wealth for true
His
is superior, both being regarded as human attributes wealth (gliina] belongs to God, who is perfect in all ;
attributes.
Yahya
b.
Mu adh
al-Razi,
Ahmad
b.
Abi
1-
Hawari, Harith al-Muhasibi, Abu !- Abbas b. Ata, Ruwaym, Abu 1-Hasan b. Sim un, and among the moderns the Grand 1
Shaykh Abu Sa
id
Fadlallah
Muhammad
b.
al-Mayhani,
all
hold the view that wealth
is superior to poverty. They argue an attribute of God, whereas poverty cannot therefore an attribute common to God be ascribed to Him
that wealth
is
:
Man
and I
answer
superior to one that is not applicable to God. community of designation is merely nominal,
is
"This
:
and has no existence
in
reality
:
real
community
involves
mutual resemblance, but the Divine attributes are eternal and hence your proof is false." the human attributes are created ;
I,__who a term
am
All
b.
Uthman
al-Jullabi,
declare that wealth
is
be applied to God, but one to which while poverty is a term that may properly be applied to Man, but not to God., Metaphorically a man is rich called but he is not really so. Again, to give
Man
that
may
has no right
fitly
;
"
",
a
clearer
proof,
human wealth
is
causes, whereas the wealth of God,
of
all
causes,
is
an enect due to various
who Himself
not due to any cause. to this
is
the Author
Therefore there
is
no
not allowable
community
in
to associate
anything with God either in essence, attribute, The wealth of God consists in His independence
or
name.
regard
attribute.
It
is
power to do whatsoever He wills such He has always been and such He shall be for ever. Man s
of anyone and in His
1
See Nafahdt, No. 291, where his
:
"name
of honour
"
is
given as
Abu
1-Husayn.
KASHF AL-MAHJUB.
22
hand, is, for example, a means of livelihood, or the presence of joy, or the being saved from sin, which things are all of or the solace of contemplation
on
wealth,
other
the
;
phenomenal nature and subject to change. Furthermore, some of the vulgar prefer the the
on
poor,
the
that
wealth and
and thankful better
the benefit of riches
God has commanded
patient
in
than
in
prosperity
;
be
to
thankful
poverty, i.e. patient in adversity and that prosperity is essentially
To
adversity.
us
this
I
God
when
that,
reply
us to be thankful for prosperity He made thank but when means of increasing our prosperity
commanded fulness
to
former
"
"
They argue for
made
has
the
Here they mean by wealth abundance of worldly and enjoyment of pleasures and pursuit of lusts.
on him.
goods
God
that
ground
both worlds and has bestowed
blest in
man
rich
the
;
adversity He made He said patience the means of drawing nigh unto Himself. increase I will an return tlianks, Verily, if ye give you
He commanded
us
be
to
patient
in
:
"
"
(Kor. xiv,
and
7),
"
also,
The Shaykhs who the term is
not
"
wealth
"
God
is
with the
prefer wealth
patient"
to
acquisition "
to
;
What
its
"
Benefactor
ii,
148).
poverty do not use
popular sense. of a benefit but
in
"
(Kor.
they intend
"
acquisition
gain union (with God)
of
the
a different thing
is
from gaining forgetfulness (of God). Shaykh Abu Sa id 1 God have mercy on him says Poverty is wealth in God
-
"
"
!
(al-faqr htiwa
the
Truth.
implies
the
person who
I
1-gJiind
billdk},
answer to
possibility
:
this,
of
a
revelation
enjoys
the attribute of wealth, he either or he does not
;
if
i.e.
everlasting
that veil is
revelation
revelation (Jiijdti)
veiled
becomes
from in
(inukdsliafaf]
therefore,
;
of
if
the
revelation
by need of revelation
he does not, the conclusion
is
absurd, and
he does, need is incompatible with wealth therefore that term cannot stand. Besides, no one has wealth in God if
;
"
"
unless his attributes are permanent and his object is invariable wealth cannot coincide with the subsistence of an object or
;
1
See Chapter XII, No.
5.
ON POVERTY.
23
with the affirmation of the attributes of as the essential
human
inasmuch
nature,
of mortality and phenomenal
characteristics
being are need and indigence. One whose attributes still survive is not rich, and one whose attributes are annihilated is
any name whatever.
not entitled to
Therefore
rich
"the
God (al-ghani man agJindhu in rich refers to the agent term God lld/t), because the enriched by God denotes the (fd f), whereas the term
man
who
he
is
"
enriched by
is
"
"
"
"
t
the former is self-subsistent, person acted upon (iiiaf ul] but the latter subsists through the agent accordingly selfSubsistence is an attribute of human nature, while subsistence ;
;
through God involves the annihilation of attributes.
who am is
All
Uthman
b.
with
incompatible
human
since
consist
subject
the
in
he whose
either is
"
"
poor
to
these
attribute,
shown
again,
then,
does
attributes,
to
be
wealth
because
a
given to an attribute that no longer exists, are annihilated cannot be called
attributes
or
"
rich
"
the
therefore
;
not transferable from is
been
nor,
;
of
of any
(baqd)
already
decay
annihilation
name cannot be and
survival
have
attributes
and
defective
al-Jullabi,
the
I,
true wealth
that
assert
God
to
not transferable from
attribute of
Man, and the
Man
to
wealth
attribute of
God.
poverty All the Sufi Shaykhs and most of the vulgar prefer poverty to wealth for the reason that the Koran and the Sunna expressly declare it to be superior, and herein the majority of Moslems are agreed. I find, among the anecdotes which
have read, that on one occasion this question was discussed by Junayd and Ibn Ata. The latter maintained the superiority I
He argued that at the Resurrection they would be called to account for their wealth, and that such an account of the rich.
(hisdb] entails the
hearing of the
Divine Word, without any
form of reproach addressed by the Beloved to the mediation, in the
"If
He
for their
to
will
call
excuse
account."
;
This
the
rich
{^itdb}
lover.
to account,
and asking an excuse is
a very subtle point.
and reproach is Junayd answered :
He is
:
will
ask the poor
better than calling In true love excuse
KASHF AL-MAHJUB.
24
(begdnagi^ and reproach is contrary to unity as a blemish, (yagdnagi). Lovers regard both these things because excuse is made for some disobedience to the command is
"otherness"
Beloved and reproach is made on the same score but both are impossible in true love, for then neither does the Beloved require an expiation from the lover nor does the of the
;
lover neglect to perform the will of the Beloved. Every man is poor even though he be a prince. "
",
God
are one.
extremity of his patience, and likewise to Job Good servant that in the plenitude of his dominion in the
said to
Solomon
Essentially
Solomon and the poverty of Solomon
the wealth of
"
:
When God s
pleasure was accomplished, it made no difference between the poverty and the wealth of Solomon.
thou
1
art!"
I have heard The author says said God have mercy on him "
that
Abu
1-Qasim Qushayri People have spoken much concerning poverty and wealth, and have chosen one or~tlie other for themselves, but I choose whichever state God chooses :
:
!
keeps me rich I will not be be poor I will not be covetous forgetful, and rebellious. Therefore, both wealth and poverty are Divine gifts: wealth is corrupted by forgetful ness, poverty by for
me and
me in; if He He wishes me to
keeps
and
if
"
Both conceptions are excellent, but they differ in Poverty is the separation of the heart from all but
covetousnes"s.
practice.
God, and wealth is the preoccupation of the heart with that which does not admit of being qualified. When the heart is all except God), poverty is not better than wealth wealth better than poverty. Wealth is abundance of
cleared (of
nor
is
worldly goods and poverty is lack of them all goods belong to God when the seeker bids farewell to property, the antithesis :
:
disappears and both terms are transcended.
SECTION. All the Sufi I
will
now
Shaykhs have spoken on the subject of poverty.
cite as
many
of their sayings as
include in this book. 1
Kor. xxxviii, 29, 44.
it
is
possible to
ON POVERTY.
al-zdd
man
Laysa ^l-faqir man man khald min al-murdd>
of the moderns says
One
innaina ^l-faqir
:
not he whose hand
is
nature
empty of
is
25
For example, it, then he
desires."
desires
renounce
to
it,
rich
is
consists in ceasing to act on one
Mu adh
al-Razi says:
"The
poor
s
no
rich
is
him
gives
;
and
he
if
because poverty
less,
own
God
if
money and he desires to keep he
min
of provisions, but he whose
empty
is
kJiald
:
Yahya
initiative.
Al-faqr khaivf al-faqr,
"It
is
b.
a sign of
true poverty that, although one has reached the perfection of
saintship and contemplation and self-annihilation, one should
always be dreading its decline and departure." says Min na f al-faqir hifzu sirriJiiwa-siydnatu
And Ruwaym
l
:
"
faridatihi,
It is
protected from
characteristic of the poor
selfish cares,
and that
man
his soul
nafsiJii
wa-add
that his heart
ti
is
guarded from
is
contaminations, and that he performs the obligatory duties of that is to say, his inward meditations do not religion "
:
interfere with his
outward
acts,
nor vice versa
which
;
says
Afdal
:
"The
best of
al-maqdmdt i^tiqdd al-sabr ala stations
is
a sign
is
Haft
Bishr
that he has cast off the attributes of mortality.
l-faqr ila ^l-qabr,
a firm resolution to endure poverty
Now
poverty is the annihilation of all "stations" therefore the resolution to endure poverty is a sign of regarding works and actions as imperfect, and of aspiring to annihilate continually."
human
attributes.
pronounces
:
But
poverty to be
in
obvious
its
superior
sense
to wealth,
this
saying
and expresses
abandon it. Shibli says: Al-faqir man Id yastaghni bi-sJiay in duna lldli, "The poor man does not rest content with anything except God," because he has no a determination never to
other object of desire.
become
Him you
Thejiteral meaning
is
that
you
will
not
except by Him, and that when you have gained have become rich. Your being, then, is other than God
rich
;
and since you cannot gain wealth except by renouncing your "you-ness is a veil between you and wealth when that 7s removed, you are rich. This saying is very subtle and obscure. "other",
"
:
In the opinion of
advanced
spiritualists (ahl-i haqiqaf)
Al-faqr an Id yustaghnd ^anhu^
"
Poverty
consists
it
in
means
:
never
KASHF AL-MAHJUB.
26
This
being independent of poverty." Abdallah Ansari may God
is
what the
Pir,
Master
i.e.
be well-pleased with him meant when he said that our sorrow is everlasting, that outour sum (kulliyyaf) aspiration never reaches its goal, and that !
never becomes non-existent in this world or the next, because for the fruition of anything homogeneity is necessary, but God
Him forgetfulness What an endless
has no congener, and for turning away from is necessary, but the dervish is not forgetful.
what a
task,
difficult
road
The dead (/dm) never become
!
Him
living (bdqi\ so as to be united with
;
the living never
become dead, so as to approach His presence. All that His but in lovers do and suffer is entirely a probation (mihnai) ;
order to console themselves they have invented a fine-sounding
phraseology ^ibdrati muzakhraf) and have produced "stations" Their symbolic expressions, and "stages" and a "path".
however, begin and end in themselves, and their stations do not rise beyond their own gemis, whereas God is exempt from every human attribute and relationship. Abu 1-Hasan Nun "
"
Nctt al-faqir al-snkun inda l- adam wa l-badhl inda 7wujud\ and he says also: Al-idtirdb inda l-ivujiid, "When l
says
:
he gets nothing he is silent, and when he gets something he regards another person as better entitled to it than himself, and therefore gives
of great
is
it away."
importance.
The
practice enunciated in this saying
There are two meanings:
(i)
His
when he gets nothing is satisfaction (ridd], and his when he gets something is love (mahabbaf], because liberality satisfied means accepting a robe of honour (qdbil-i khil^af),
quiescence
"
"
"
"
and the robe of honour
is
a token of proximity (gurbat\ whereas
the lover (inuhibfr] rejects the robe of honour inasmuch as it is a token of severance (furqaf) and (2) his quiescence when he ;
expectation of getting something, and when he he cannot be that "something" is other than Gocl
gets nothing
has got
it,
is
:
therefore he rejects it. anything other than God Both these meanings are implicit in the saying of the Grand
satisfied with
;
The celebrated mystic of Herat, who died in 481 A.II. Literary History of Persia vol. ii, p. 269. 1
>
See Professor Browne
s
ON POVERTY.
Abu
Shaykh,
"
al-ashkdl,
Al-faqr khuluww al-qalb an empty of phenomena he is poor."
1-Qasim Junayd
When
his heart
is
:
Since the existence of phenomena is
the only course possible.
wa-bald u/iu kulluhu troubles "
other
for
is
"other"
Shibli says
glorious."
are
afflicted
is
Poverty
,
(than God), rejection
Al-faqr bahr al-bald
:
a sea of trouble, and all Glory is a portion of
"
His sake are
The
".
izz
1 " 1
27
in
plunged
and know
trouble
nothing of glory, until they forget their trouble and regard the Author thereof. Then their trouble is changed into glory, and their glory into a spiritual state (waqt),
and
their spiritual state
into love, and their love into contemplation, so that finally the brain of the aspirant becomes wholly a centre of vision through he sees without eye, and the predominance of his imagination :
hears without ear.
Again,
burden of trouble
laid
it is
glorious for a
upon him by
man
to bear the
his Beloved, for in truth
misfortune is glory, and prosperity is humiliation. Glory is that which makes one present with God, and humiliation is that the affliction of poverty is which makes one absent from God :
a sign of "
absence
"
while the delight of riches is a sign of presence Therefore one should cling to trouble of any ",
".
description that involves contemplation and intimacy. Junayd Yd mtfshar al-fuqard innakum tu rafuna billdh wa-tukrasays :
muna "
bihi,
ma a
lilldlifa-nzuru kayfa takiintina
O
lldh id/id
khalawtuin
known through God, and are take heed how ye behave when
ye that are poor, ye are
honoured
for the
sake of
ye are alone with
God
Him,"
i.e.
:
if
people
call
you
"poor"
and
recognize your claim, see that you perform the obligations of the path of poverty and if they give you another name, ;
inconsistent with
what you
profess,
The_basest of
do not accept
men
he who
is
it,
but
fulfil
thought to be
your professions. devoted to God, but really is not and the noblest is he who is not thought to be devoted to God, but really is. The former is
;
resembles an ignorant physician, who pretends to cure people, but only makes them worse, and when he falls ill himself needs
another physician to prescribe for him and the latter is like one who is not known to be a physician, and does not concern ;
KASHF AL-MAHJUB.
2g
but employs his skill in order to One of the moderns has said: maintain his own health. without bild wujiid* "Poverty is not-being Al-faqr <adam because To interpret this saying is impossible, existence." other
himself with
folk,
,
On non-existent does not admit of being explained. to this dictum, poverty the surface it would seem that, according the not is case; the explanations and is nothing, but such on a principle consensus of the Saints of God are not founded The meaning here is not the non-existent.
what
is
"
that
is
essentially
but "the not-being of that which not-being of the essence", attributes are contaminates the essence"; and all human is removed, the result is when that a source of contamination which deprives the annihilation of the attributes (fand-yi sifat\ :
instrument whereby he attains, or fails to attain, but his not-going to the essence ( adam-i rawisk
sufferer of the his object
ba- ayii)
;
seems to him annihilation of the essence and casts him
into perdition. I
have met with some scholastic philosophers who,
declared
it
(to Sufiism)
of
its
truth,
principle.
failing
and laughed and also with certain pretenders to be nonsense who made nonsense of it and were firmly convinced
understand the
to
of this
drift
at
saying,
it
;
of the fundamental although they had no grasp are in the wrong: one ignorantly Both parties
denies the truth, and the other
Now
perfection).
the
a state (of
makes ignorance
expressions
"not-being"
(
adaiii)
and
Sufi s, denote the (fand\ as they are used by instrument (alat-i madhmnm") disappearance of a blameworthy and disapproved attribute in the course of seeking a praise the search for non-reality worthy attribute they do not signify which exists. mtfnf) by means of an instrument "
"
annihilation
;
(^adam-i
Dervishhood
and amidst principle.
all
The
a metaphorical poverty, its subordinate aspects there is a transcendent Divine mysteries come and go over the dervish, in
all
its
meanings
is
and
himself, his actions attributed But when his his ideas attached to himself.
affairs are freed
from the bonds of acquisition (kasb\ his actions
so that his affairs are acquired to himself,
by
ON POVERTY. more attributed
are no
the wayfarer,
i.e.
Then he
to himself.
the dervish
is
29 is
the
Way,
not
a place over which something
Accordingly, passing, not a wayfarer following his own will. he neither draws anything to himself nor puts anything away from himself: all that leaves any trace upon him belongs to
is
the essence.
mere tonguesters (arbdb whose imperfect apprehension of this matter seemed I
have seen
false
al-lisdn\
Sufis,
the existence of the essence of poverty, while desire for the reality of poverty
seemed
deny the
to
name
to
their
deny
lack
of
attributes
and poverty purity their failure to seek Truth and Reality, and it looked as though they affirmed their own fancies but denied all else. of
essence.
its
called
They
by the
of
"
"
"
"
in some degree veiled from poverty, because the conceit of Sufi ism (pinddr-i in haditli) betokens perfection of saintship, and the claim to be suspected of Sufiism (tawalld-yi tuhmat-i in haditli] is the ultimate goal, i.e. this
Every one of them was
*
Therefore the claim belongs only to the state of perfection. seeker has no choice but to journey in their path and to traverse their
"
"
stations
and
know
to
their
symbolic expressions,
in
not be a plebeian ( #;;//; ) among the elect. Those who are ignorant of general principles (^awdinm-i usul) have no ground to stand on, whereas those who are ignorant
order that he
may
only as regards the derivative branches are supported by the I have said all this to encourage you to undertake principles. this spiritual
ment of
Now
its
in
principles I
will
journey and occupy yourself with the due
obligations.
the chapter on Sufiism
and
allegories
I
will
explain some of the
and mystic sayings of
this sect.
Then
mention the names of their holy men, and afterwards
elucidate
the
different
In the next place,
Laws
fulfil
of Sufiism.
I
of this matter
will treat
Lastly,
and the significance of
by the Sufi Shaykhs. of the Verities, Sciences, and
doctrines
I
their
may become
held
will set forth their rules of discipline "
stations
clear to
",
in
order that the truth
you and
to all
my
readers.
CHAPTER ON
III.
SUFIISM.
God, Almighty and Glorious, has said
And those who walk
"
:
meekly on tJie earth, and when the ignorant speak to them answer Peace (shall be rewarded with the highest place in 1 He that hears the And the Apostle has said Paradise). ,"
"
:
voice of Sufis
(ahl al-tasawivuf)
to their prayer
is
The
God among the name has been much
inscribed before
meaning of this
true
and does not say
Amen
heedless."
discussed
and many books have been composed on the subject. Some assert that the Sufi is so called because he wears a woollen
garment (jdma he
is
because with
the
in
the
;
;
Ashdb-i Suffa^ be well-pleased Others, again, declare derived from sofa (purity). These explana
Sufis
claim
to
name
is
tions of the true
to the
belong
whom may God
that the
the
others that he is so called because suf} others say it is rank (saff-i awwal)
-i
first
!
meaning of Sufiism are
requirements of
etymology, although
far
from satisfying
each of them
is
subtle arguments. Safd (purity) is is kadar. The Apostle its and opposite universally praised, said The safw (pure part, i.e. the on whom be peace is gone, and only its kadar (impurity) world of this best)
supported
by
many
"
!
remains."
:
since
Therefore,
the
people
of
this
persuasion
have purged their morals and conduct, and have sought to free themselves from natural taints, on that account they
and
this designation of the sect is a proper a name (as asdmi-yi ldm\ inasmuch as the dignity of the Sufis is too great for their transactions (inu dmaldt) to be hidden, so that their name should need a derivation. In_
are called Sufis
;
l
this age,
however, 1
God
Kor. xxv, 64.
has veiled most people from Sufiism 2
See Chapter IX.
ON and from their
its
in
merely
imagine outward piety
of
practice
its
some
Accordingly
the
31
and has concealed
votaries,
hearts.
SUFIISM.
mysteries from that it consists
without
contemplation, and others suppose that it is a system without essence and root, to such an
have
they
view of scoffers
the
adopted
who
to
it
this
(aJil-i
making no attempt
The people
is.
form and a extent that hazl)
and
regard only the external, and have
theologians (^ulamd), condemned Sufiism altogether,
what
inward
to discover
in
really general, blindly conforming opinion, have erased from their hearts the .quest for
inward purit^jind have discarded the tenets of the Ancients and the Companions of the Prophet. h Verity, purity of the Siddiq^ if thou desirest a true Sufi because purity (safd) has a root and a branch its root being severance of the heart from others (aghycr\ and its
characteristic
:
"
"
branch
that
the
heart
should
be
empty
of
this
deceitful
Both these are characteristic of the Greatest Siddiq, (the Caliph) Abu Bakr Abdallah b. Abi Quhafa, with whom He is the leader (imam) of all may God be well-pleased
world.
!
the folk of this Path.
[The author then
how, on
relates
when Umar threatened
Muhammad
s
decease,
anyone who asserted that the Prophet was dead, Abu Bakr stepped forth and
cried with a loud voice
him know that
Muhammad s dieth
eye
not."
of
to decapitate
"
:
Whoever worships Muhammad,
Muhammad
Lord,
dead
;
who
mortality ceased
let
but whoever worships
him know that
let
Those
is
HE
is
living
and
regarded Muhammad with the venerate him as soon as he
to
departed from this world, but to those who regarded him with the eye of reality his presence and absence were alike, because they attributed both to God and looked, not at ;
particular change which had come to pass, but at the and venerated Muhammad only Author of all change
the
;
The name zaddlq (an Aramaic word meaning "righteous") was given to Its Arabic equivalent, the ascetics and spiritual adepts among the Manichseans. 1
siddiq,
which means
"
veracious
",
is
a term that
is
frequently applied to Sufis.
KASHF AL-MAHJUB. in
God honoured him
as
proportion
and did not attach
;
and did not open anyone (except God) that mankind, inasmuch as their eyes to gaze upon unto returneth but he that beholdeth mankind waneth, to
hearts
their
;
"he
God ila
"
reiometh
(man nasara
//*)
l-haqq
was empty of his wealth and
l-khalq halak
ila
A"d
this
his
asked him what he "
:
rajcta
his heart
he gave away clad himself and clients (i,tawdU\ world,
deceitful
and a woollen garment (giUm),
replied
wa-man
Abu Bakr showed that
had
left
Only God and His
for
came for
the Apostle,
to
his
in
who
Abu Bakr
family.
All this
Apostle."
all
is
charac
teristic of the sincere Sufi.]
I
the opposite of kadar (impurity), true Sufi isjie one of the qualities of Man. The behind. Thus, human nature (bashariyyaf)
said that safd (purity)
wAkadar
is
,
is
that leaves impurity the women of Egypt as they gazed, enraptured, prevailed in on whom be peace on the wondrous beauty of Yusuf (Joseph), was reversed, until at last afterwards the
preponderance with their human nature annihilated (ba-fand-yi him beheld they This is no human being" (Kor. xii, 31)and cried
But
"
bashariyyaf)
:
and gave expression to their own They made him their object God have mercy Hence the Shaykhs of this Path state. min si/at al-bashar li anna on them!- have said: Laysa l-safd Purity Id yakhlu min al-kadar, l-bashar madar wa l-madar
-
"
for Man is clay, and clay not one of the qualities of Man, cannot escape from impurity." involves impurity, and Man to acts (afdt), nor can the Therefore purity bears no likeness The quality of effort. human nature be destroyed by means
is
-
of purity
is
unrelated to
acts
and
states,
and
w
unconnected with names and nicknames-/;;//y of the
purity is that is dead (fan!) in his
own
who
love,
attributes
name
characteristic^
and the lover and
is
c/wrf-because
are suns -without
who (of God), those of the attribute
lovers
its
is
he
living (bdqi) in
and their the attributes of his Beloved, clear sun in the opinion of mystics (arbdb-i hdl).
""states"
resemble the
The beloved
ON of God,
Muhammad
He
lie
t
33
the Chosen One, was asked
the state of Haritha. qalbaJiu bi l-imdn
SUFIISM.
a
is
answered
:
man whose
heart
and he
thereof,
eminent
says
Sufi"
min
1 " 1
nainudliaj
safci
moon from
formed by the Divine
is
An
light."
al-kubb
wa
^l-tawkid idJia s/itabakd,
"
The
the _ Hgh t p the sun and moon, when they of_ conjunction, is like the purity of Love and Uniflcation x_when
combination in
the
al-sJiauis ivdl-qatnar idJia ^shtarakd
Diyd
:
illumined by
is
the light of faith, so that his face shines like the effect
concerning
Abd nawwara
"are
.
these are mingled togelhgr. __ Assuredly, the light of the sun and moon is worthless beside the light of the Love and "
Unification of
God Almighty, and they
but in this world there
pared than those two luminaries. ;
the sun and
is
no
should
not
t5e
com
more conspicuous
light
The eye cannot
see the light of
moon
with complete demonstration. During the sway of the sun and moon it sees the slcy, whereas the heart (dil) sees the empyrean (^ars/i) by the light of knowledge and. unification
and
love,
world to come.
when
and while
All
the
still
Shaykhs
in this
world explores the Path are agreed
of this
man
has escaped from the captivity of stations states (a/iwd/), (inaqdindf)) and gets rid of the impurity of and is liberated from the abode of change and decay, and that
a
"
"
"
becomes endowed with from
all
qualities.
all
That
praiseworthy qualities, he to say, he is not held
is
is
is
disjoined
in
bondage
own, nor does he regard it, he made self- conceited thereby. His state is hidden
by any praiseworthy quality of nor
"
his
from the perception of intelligences, and his time is exempt His presence (Jmdur) with from the influence of thoughts.
God has no end and
his existence
has no cause.
And when
he arrives at this degree, he becomes annihilated (fdni) in this world and in the next, and is made divine (rabbdni) in the and gold and earth are the same disappearance of humanity ;
in his eyes,
and the ordinances which others
become easy
hard to keep
find
to him.
[Here follows the story of Haritha, who declared that he What is the had true faith in God. The Prophet asked "
:
D
^
KASHF AL-MAHJUB.
34
I have cut off and Haritha replied stones and turned myself away from this world, so that its in are my sight. its silver and its clay equal its gold and and vvakefulness in days in my have I And passed my nights Lord manifest, thirst until methinks I see the Throne of my the and the people of Paradise visiting one another, and 1 with one another" (or, according people of Hell wrestling making sudden attacks on one to an alternative reading 2 The Prophet said, repeating the words thrice another "
"
faith reality of thy
?
:
"
:
:
").
"
Thou knowest,
persevere."]
name which
a
is
"Sufi"
therefore
saints given, to the perfect
Shaykhs says
Man
:
is
and
saffdhu
and has formerly been
given,
One of the in fa-hmva sdf wa-man
spiritual adepts.
l-hubb
u He that is purified by love is saffdhu l-habibfa-huwa Siifiyy \ is absorbed in the Beloved and has abandoned pure, and he that "
derivation answering to inasmuch as Sufiism is too exalted etymological requirements, the from which it might be derived to have
all else is
Sufi
a
The_name has no
."
any genus derivation of one thing from another demands
;
Jbr
All that exists is the opposite of purity (safd\ (mujdnasat}. and things are not derived from their opposites. To Sufis the of Sufiism is clearer than the sun and does not need
meaning
any explanation or indication.
Since
"Sufi"
admits of no
are interpreters thereof, whether they explanation, all the world or no at the time when they recognize the dignity of the name learn Sufi,
its
and the
"taking
original root. 1
is
for
Yatasdra
iin.
yata diuawit,
among them (tdlibdri) among them
perfect, then,
inferior aspirants
Mutasawwif; implies
The
meaning.
tasawwuf belongs trouble"
The
(takalluf^ and
difference both in
Grammar,
i,
form is
are called
which
tafcful,
a branch of the
meaning and
in
etymology
The true reading tin. Cf. Lisdn, xix, 343, 3. growling ) at one another." the reading of J.. I. has yata dwanin, L. yata dwadun,
B. hzsyata tidawH, and in marg. yatasdra
"barking
(or
2 Yataghdwarun. This is R.yataghdmaziin, and in marg. yatafdwaziin. 3 Examples of this signification of the form
vol.
to the
are called
p. 37,
Rem.
b.
tortz"/are
given in Wright
s
Arabic
ON is
evident.
is
Purity (safa)
SUFIISM.
a saintship ivith a sign and a relation
(riwdyaf), and Sufiism (tasawwuf) un
35
is
an uncomplaining imitation
bild
li
l-safd sliikdyat). of purity (Jiikdyat a resplendent and manifest idea, and Sufiism Its followers in this
that idea.
then,
Purity, is
is
an imitation of
degree are of three kinds
:
the
Mutasawwif, and the Mustaswif. The Sufi is he dead to self and living by the Truth; he has escaped
Sufi, the
that
is
human The Mutasawwif
from the grip of
faculties
and has
really attained
(to
he that seeks to reach this rank by God). means of self-mortification (mujd/iadaf) and in his search
conduct
his
rectifies
example.
"is
accordance with
in
The Mustaswif
is
their
Sufis
(the
)
he that makes himself like them
money and wealth and power and
(the Sufis) for the sake of
1 worldly advantage, but has no knowledge of these two things. Hence it has been said Al-mustaswif inda l-Sufiyyat ka-l:
dliubdb
wa- inda ghayrihim ka-l-dhVab^ l
"
The Mustaswif
in the
opinion of the Sufis is as despicable as flies, and his actions are mere cupidity others regard him as being like a wolf, and his speech unbridled (be afsar), for he only desires a morsel of ;
Therefore the Sufi is a man of umon^(sdkib wusiil^ the Mutasawwif a man of principles (sahib and the carrion."
ustil)>
Mustaswif
a
man
of superfluities (sahib fudul).
that has
end and object by gaining his end he that has the portion of principle the "states" of the mystic path, and steadfastly
the portion of union loses
and reaching becomes firm
He
his object in
all
;
devoted to the mysteries thereof; but he that has the portion of superfluity, is left devoid of all (worth having), and sits down at the gate of formality (rasm\ and thereby he is veiled from
and
reality (inctnl\
renders both union and principle Shaykhs of this persuasion have given
this veil
to him. The jnvisible subtle definitions many
enumerated, but if
God
will,
who
we is
of
Sufiism
which
mention some of them Author of success.
shall
the
cannot
1
Viz., purity (safd}
and Sufiism (tasawwu/}.
all
in this
be
book,
KASHF AL-MAHJUB.
36
SECTION.
Dhu
1-Nun, the Egyptian^ says Al-Sufi idhd nataqa bdna nutquJiu aii al-haqd iq wa-iii sakata nataqat anhu l-jawdrih The Sufi is he whose language, when he bi-qaf al-ald iq, :
l
l
"
he
is
the reality of his state,
is
speaks,
and when he
not,
and
state,
his
"
ties
all
i.e.
;
he says nothing which silent his conduct explains his
is
i.e.
proclaims that he has cut all worldly that he says is based on a sound principle and state
that he does
is pure detachment from the world (to/rid] W hen he speaks his speech is entirely the Truth, and when he is silent his actions are wholly poverty (faqr}. Junayd un un says: Al-tasawwuf nctt uqima l- abd fihi qila na t li-l-abd
all
\
"
"
am
na
li-l-haqq faqdla
rasm
an
"
,
They
Sufiism
said: "
replied
:
is
system
an
al-kaqq
an attribute of
essence
is
God
the annihilation
of
human
Man s
is
God and
"
;
qualities,
t
al-abd
subsistence."
or of mankind?"
an attribute of
an attribute of mankind
iva-na
haqiqat
an attribute wherein
is it
"Is
Its
t
i.e.
its
which
its
He
formal
essence involves is
brought about
by the everlastingness of the Divine qualities, and this is an attribute of God whereas its formal system involves on the ;
Man
part of
and
this
Man.
Or
the continuance of self-mortification (inujdhadat\ continuance of self-mortification is an attribute of the words
may
be taken in another sense, namely,
that in real Unification (tawhid) there are, correctly speaking, no human attributes at all, because human attributes are
not constant but are only formal (rasm\ having no permanence, for God is the agent. Therefore they are really the attributes of God.
Thus
them
the
explain what
(to
His servants to
name
is
meant),
God commands
and when they keep the fast He gives faster (sd im\ and nominally this
fast,
of
"
"
"
(sawui) belongs to Man, but really
it belongs to God. His Apostle and said Al-sawm It wa-ana ajzi bilii, "Fasting is mine," because all His acts are His possessions, and when men ascribe things to themselves, fasting"
Accordingly God
told
the
formal and
attribution
Abu__ J-Hasan
is
Nuri
says:
:
metaphorical, not real. Al-tasawwuf tarku kulli
And hazf
1
ON "
li-l-nafs,
This
Sufiism
is
renunciation
For example,
if
37
the renunciation of
is
of
two
kinds
:
all
selfish
pleasures."
and
formal
essential.
one renounces a pleasure, and finds pleasure
the renunciation, this
in
SUFIISM.
is
formal renunciation
but
;
the
if
pleasure renounces him, then the pleasure is annihilated, and under the head of true contemplation (umshdhadat). Therefore renunciation of pleasure is the act of Man, but
this case falls
annihilation of pleasure
is
the act of God.
The act of God
of
Man
formal and metaphorical, while the act is real. This saying (of Nun) elucidates the saying of Junayd which has been quoted above. And Abu 1-Hasan Nun also says Jiumu lladhina safat arwdhuhuin fa-sdru fi l-saff Al-Sttfiyyat is
:
al-awwal bayna yadayi l-haqq, have been freed from spirits
"
The
they whose
are
Sufis
the pollution of humanity, from carnal and from concupiscence, released taint, purified To~~that they havcTlound rest with God in the first rank and
And
the highest degree, and have fled from all save Him." he also says: Al-Sufi alladhi Id yamlik wa-ld y umiak
"The
,
he that has nothing in his possession nor is himself This denotes of the essence possessed by anything." Sufi
is
annihilation (fana), since one
neither
possesses
is
whose
qualities are annihilated
inasmuch
possessed,
term
the
as
can properly be applied only to existent things. the Sufi does not make his own any is, that
"
"
nor
possession
The meaning good of
this
not even
is
refrains
others
mystery of the Sufi s which they
a
annihilation"
this
in
have
work,
1
So 34.
for
kulli}.
If
God
your information,
will,
the
we
This
that
saying
call "complete
shall
mention
points wherein they
Id rasm lahu, says: Al-tasawwuf kaqiqat an essence without form," because the form belongs x
1
"
1
al-Jalla
Sufiism
No.
(fand-yi
order
in
fallen into error.
Ibn "
:
from desiring authority over others, may not desire submission from him.
to
refers
world or any glory of the next world, for he the possession and control of himself he
in
J.
is
The Lahore
edition has Ibn al-Jalali,
I.
Ibn
al-Jullabi.
See Chapter X,
KASHF AL-MAHJUB.
38
mankind
conduct (inu dmaldf), while the Since Sufiism consists in essence thereof is peculiar to God. turning away from mankind, it is necessarily without form. to
in respect to their
And Abu Amr Dimashqi
says
Al-tasawwuf ru yat al-kawn
:
Sufiism is to ayn al-naqs, bal ghadd al-tarf an al-kawn^ see the imperfection of the phenomenal world (and this shows "
bi-
:
human
that
the
to
attributes are
phenomenal
attributes
are
still
world
annihilated
;
existent), nay, to shut the
"
this
shows
(and because the objects of sight are
phenomena, and when phenomena disappear, sight also appears).
eye
human
that
dis
Shutting the eye to the phenomenal world leaves
the spiritual vision subsistent, i.e. whoever becomes blind to self sees by means of God, because the seeker of phenomena
and his action proceeds from and through and cannot find any way of escaping from himself. he himself, Accordingly one sees himself to be imperfect, and one shuts is
also a self-seeker,
his
eye to self and does not see
;
his imperfection, nevertheless his
by
his
sight,
blindness.
who does
but he
This
is
and although the seer sees eye is a veil, and he is veiled
not see
a well-established
is
not veiled
principle
in
by his the Path
of aspirants to Sufiism and mystics (arbdb-i ma dni\ but to And Abu Bakr Shibli explain it here would be unsuitable. says
:
Wannahu
Al-tasawwuf shirk
al-ghayr wa-ld ghayr,
"
Sufiism
is
siydnat al-qalb
an ru yat
polytheism, because
is
it
the *
guarding of the heart from the vision of other and other does not exist." That is to say, vision of other (than God) in ,
other affirming the Unity of God is polytheism, and when has no value in the heart, it is absurd to guard the heart from
"
"
remembrance of other And Husri says: Al-tasaivwuf sofa al-sirr min kudurat al-mukJidlafat, Sufiism is the heart s being "
".
"
pure from the pollution of discord." The meaning thereof is that he should protect the heart from discord with God, because love
is
concord, and concord
is
the opposite of discord, and the
lover has but one duty in the world, namely, to keep the
mandment of the beloved and if the object of how can discord arise? And Muhammad b. All ;
desire b.
is
com one,
al-Husayn
ON b.
All
b.
SUFIISM.
39
may God
Abi Talib
nn
be pleased with them all fa-man zdda alayka fi l~khulq zdda !
l
Al-tasawwnf khulq Siifiism is goodness of disposition alayka fi l-tasawivuf, he that has the better disposition is the better Sufi." Now is of two kinds of towards God and goodness disposition says
:
.
"
:
:
The former
towards men.
decrees, the latter
is
is
acquiescence
God s sake. These two aspects God is indepeidjent -of-the seeker s
And Abu
s
society
refer to the seeker (tdlib\
for
these two
Divine
the
in
endurance of the burden of men
acquiescence or anger, and
qualities depend on consideration of His Unity. Muhammad Murta ish says Al-Siifi Id yasbiqu :
The
he whose thought keeps pace with his foot," i.e. he is entirely present his soul is where his body is, and his body where his soul is, and his soul where
kimmatuhu khatwataliu,
"
Sufi
is
:
his foot
is,
and
his foot
where
his soul
This
is.
is
the sign of
He presence without absence. Others say, on the contrary is absent from himself and present with God. / It is not so: "
:
^
|
and present with God. The union denotes expression perfect (jam al-jam \ because there can be no absence from self so long as one regards one s self when self-regard has ceased, there is presence (with God) he
is
present
with
himself
;
without absence.
In this particular sense the saying closely Al-Stifi Id yard fi l-ddrayn ma a
resembles that of Shiblf "
lldh gJiayra
God
in
lldh,
the two
The
worlds."
:
Sufi
and when a man does not see and becomes
he that sees nothing except
is
In short,
totally void of
"
human
other
self,
"
existence
is
"other",
he does not see himself
whether
"self"
;
affirmed
is
And Junayd says Al-tasawwuf mabniyy aid wa l-ricld wa l-sabr wa l-ishdrat wa wa-labs al-suf wa l-siydhat wa l-faqr amma l-sakhd l-ghurbat fa-li-Ibrdkim wa-amma l-ridd fa-li-Ismd il wa-amma l-sabr l-ishdrat fa-li-Zakariyyd iva-amma fa-li-Ayyub wa-amma or denied.
:
tJiamdn kJiisdl al-sakJid
1-gJmrbat fa-li-
amma salla is
Yahyd ^cva-ammd
l-siydhat fa-li-^Isd
"lldhu
labs
wa-amma
al-suf fa-li-Musd wal-faqr fa-li- Muhammad
alayhi wa-sallama wa-alayhim ajma
founded on eight qualities exemplified
in
"
in,
Sufi ism
eight Apostles
:
\
KASHF AL-MAHJUB.
40 the
generosity of Abraham, acquiescence of Ishmael, who
God and gave up
who
sacrificed
son
his
the
;
submitted to the cornrnand~^of
dear life the patience of Job, who patiently endured the affliction of worms and the jealousy Txf the Merciful the symbolism of Zacharias, to whom God said, T/iou slialt not speak unto men for three days save by signs and to the same When he called (Kor. iii, 36), again effect, his
;^
;
upon his Lord with a secret invocation
(Kor. xix, 2)
;
the
who was a stranger in his own country and an alien to his own kin amongst whom he lived the pilgrimhood of Jesus, who was so detached therein from worldly things that he kept only a cup and a comb the cup he threw away when he saw a man drinking water in the palms of his hands, and the comb likewise when he saw another man usine o strangerhood of John,
;
his
fingers instead of a toothpick
Moses, whose
Muhammad,
the
;
garment was woollen
to
whom God Almighty
;
wearing of wool by and the poverty of
sent the key of
treasures that are
all
the"
upon the face of the earth, saying Lay no trouble on thyself, but procure every luxury by means of these treasures
not
;
;
:
and he answered
keep me one day
full-fed
:
O
Lord,
I
desire
and one day hungry.
"
them These
are very excellent principles of conduct.
And
Husri says A I- Sufi la yujadu btida adamihi wa-ld yu damu bet da wujudihi, The Sufi is he whose existence is without non-existence and his non-existence without :
"
existence,"
he never loses that which he finds, and he never finds that which he loses. Another meaning is this, that his i.e.
finding (ydff) has no not-finding (nd-ydft\ and his not-finding has no finding at any time, so that there is either an affirmation without negation or a negation without affirmation. The object of all these expressions is that the Sufi s state of mortality should entirely lapse,
and that
subsist through
and
his bodily feelings
(shawdhid] should disappear and his connexion with everything be cut ^of?^~m~~ order that the mystery of his mortality may be revealed and his various parts united in his essential self, and that he
may
in himself.
The
effect of this
can be shown
ON in
two Apostles
SUFIISM.
Moses, non-existence, so that he said
make my
affair easy unto
O
"
:
Lord, enlarge
"
(Kor. xx, 26, 27) in whose non-existence
Apostle (Muhammad), existence, so that
me
whose existence there was no
in
firstly,
:
41
Did God said The one asked "
:
not
We
;
my
breast
and
secondly, the there was no
enlarge thy breast ?
"
adornment and sought honour, but the other was adorned, since he had no request (Kor. xciv,
to
make
And
i).
for
for himself.
All
b.
isqdt al-nfyat
Bundar li-
al-Sayrafi of Nishapur says
l-haqq zdliir
an
wa-bdtin
a
"
\
:
Al-tasawwuf
Siifiism
is this,
that
the Sufi should not regard his own exterior and interior, but should regard^all as belonging to God.", Thus, if you look at the exterior, you will find an outward sign of God s blessing,
and, as you look, outward actions will not have the weight even of a gnat s wing beside the blessing of God, and you will cease
and again, if you look at the from regarding the exterior interior, you will find an inward sign of God s aid, and, as you look, inward actions will not turn the scale by a single grain in ;
comparison with the aid of God, and you will cease from regarding the interior, and will see that all belongs to God and ;
when you
see that all
is
God
s,
you
will see that
you yourself
have nothing.
Muhammad al-akivdl
tit
states with
Ahmad
b.
eta
"
l-haqq,
God,"
i.e.
al-Muqri Sufiism
"states"
*
says: is
Al-tasawwuf istiqdmat
the maintenance of right
do not seduce the Sufi from
his
(right) state, nor cast him into wrong, since he whose heart is devoted to the Author of states (muhawwil-i ahwdl) is not cast down from the rank of rectitude nor hindered from attaining
to the Truth.
SECTION.
Maxims
Abu Hafs Haddad dddb !in
li-knlli
kulli hdl
1
waqt"
in adab""
1
of Conduct (mu dmaldt).
of Nishapur says: Al-tasawwuf kullukti adab nn wa-li-kulli maqdm in adab tln wa-li-
fa-man lazima dddb al-awqdt balagha mablagJi Died
in
366 A.H.
See Nafahat, No. 332.
KASHF AL-MAHJUB.
42
fa-man dayya a l-dddb fa-huwa ba min haythu yazunnu l-qurb wa-mardud nn min haythu yazunmi l-qabul 11
al-rijdl
td"
y
consists entirely of behaviour; every time, place, and circumstance have their own propriety he that observes the "Siifiism
;
,
proprieties of each occasion attains to the rank of holy men ; and he that neglects the proprieties is far removed from the
thought of nearness (to God) and is excluded from imagining r is The meaning of this is akin to acceptable to God. the dictum of Abu 1-Hasan Nuri Laysa l-tasaivwuf rustim an H zva-ld uh im wa-ldkinnahu akhldq" Sufiism is not composed of practices and sciences, but it is morals," i.e. if it consisted oF that he
:
"
,
could be acquired by effort, and if it consisted of sciences, it could be gained by instruction hence it is morals, and it is not acquired until you demand from yourself the principles of morals, and make your actions square with them7 it
practices,
:
and
their just claims. The distinction between practices and morals (akhldq] is this, that (rusAm) practices are ceremonial actions proceeding from certain motives, actions devoid of fulfil
so
that
their form is at variance with their spirit, whereas morals are praiseworthy actions without ceremony or motive, actions devoid of so that their form is reality,
pretension^
harmony with their spirit. Murta ish says: Al-lasaivivuf husn This
nature."
is
of
three
in"
"
al-khulq,
Sufiism
is
good
sorts:
firstly, towards God, by His Commandments fulfilling without hypocrisy secondly, towards men, by paying one s superiors and respect to behaving with kindness to one s inferiors and with justice to one s equals, and by not seeking recompense and justice from men in general; and towards one s ;
thirdly,
not
following himself right
the in
flesh
I
A isha
veracious
with
her!
have mentioned
She
the
these three matters
This which the
and
was
(siddiqd]
asked
by
self,
Whoever makes
devil. is
a good-natured man.
agrees with
a
story
told
of
m*y God be
concerning
the
well-pleased nature of the
"Read from the Koran," she replied, "for Apostle. has given information in the place where He says :
God Use
ON indulgence
and order what
SUFIISM.
43
good and turn away from
is
And Murta ish
ignorant* (Kor. vii, 198)." nt kullnhu jidd madhhab" fa - Id This religion of Sufiism al-hazl, 1
do not mix formalists
jest
the
is
-
in
sJiay
min
wholly earnest, therefore
and do not take the conduct of
it,
as
(mutarassimdri]
blindly imitate
among
with
bi
takJditiiJiu
"
the
says: Had/id
also
a
model, and shun
those
who
When
them."
the people see these formalists Sufiism in our time, and become
to
aspirants
aware of their dancing and singing and visiting the court of sultans and quarrelling for the sake of a pittance or a mouthful of food, their belief in the whole body of Sufis is These are the principles of Sufiism, corrupted, and they say and the tenets of the ancient Sufis were just the same." "
:
They do not recognize an
of
epoch
that this
affliction.
is
an age of weakness and since
Consequently,
greed
incites
the sultan to acts of tyranny, and lust incites the savant to
commit
adultery and fornication, and ostentation incites the ascetic to hypocrisy, and vanity incites the Stiff also to
you must know that the
dance and sing
men who
hold
evil
lies
in
the
doctrines, not in the principles on which the doctrines are based and that if some scoffers disguise
the
;
their
in
folly
the earnestness
earnestness of the latter
Abu
All "
radiyyat,
Qarmini Sufiism
is
that the creature in
content and
huwa
is
*
says
good all
satisfied.
:
mystics (ahrdr), the not thereby turned to folly. And Al-tasawwuf Jiuwa l-akhldq of
true
<?/-
Approved
morals."
actions are such
circumstances approves of God, and
Abu
I
Hasan Nun says
:
is
Al-tasawwuf
l-hurriyyat wa- l-futuwwat wa-tark al-taklif wa-l-sakhd
wa-badhl al-dunyd, "Sufiism is freed from the bonds of desire
liberty, ;
and
so
that
a
generosity,"
man i.e.
is
he
and abandonment purged from the conceit of generosity of useless trouble/ i.e. he does not strive after appurtenances and rewards and munificence," i.e. he leaves this world to "
is
;
"
;
the people of this world. B. Abu Ali Kirmanshahi Qurayshi. The Shaykh in question IJ. Qazwini. probably Mu/affar Kirmanshahi Qarmini (Nafahdt, No. 270). 1
is
KASHF AL-MAHJUB.
44
Hasan Fushanja^ may God have mercy on im wa-ld haqiqat H "^wahim! saysj^ Al-tasawwuf al-yawma sm is a name wa-la "To-day Sufiism qad kdna haqi(jat a without a reality, but formerly it was a reality without name,"
Abu
1
1-
i:i
"
.-.;//
,
time of the Companions and the Ancients may have mercy on them! this name did not exist, but
in the
i.e.
God the
thereof was
reality
but not the
reality.
in
That
everyone; is
to
say,
now
the
name
formerly the
exists,
practice
was known and the pretence unknown, but nowadays" the pretence is known and the practice unknown. have brought together and examined in this chapter I on Sufiism a number of the sayings of the Shaykhs, in order God grant you that this Path may become clear to you felicity
and that you may say
!
to
the sceptics of Sufiism ?
"
:
What
If they do you mean by denying the truth it is no matter, since ideas are unrelated name the deny only "
things which bear
names
and
they deny the essential ideas, this amounts to a denial of the whole Sacred Law And I enjoin you of the Apostle and his praised qualities. to
in this
book
God
blessed His Saints satisfy
their
just
!
;
grant you the felicity with which He has to hold these ideas in due regard and
claims,
so that
pretensions and have an excellent It is
God
if
you may
refrain
that gives success. 1
Generally written
from
idle
belief in the Sufis themselves.
u Fushanji".
See Nafahat, No. 279.
.
CHAPTER ON THE WEARING
IV.
OF PATCHED FROCKS (Muraqqctdi).
that the wearing of a muraqqtfa (patched frock) is the The wearing of these garments badg^Tof aspirants to Sufiism. a Sunna (custom of the~Trophet), for the Apostle said: is
Know
Alaykum
bi-labs al-suf tajiduna
And, further, one of the lldh alayhi wa-sallaina
Companions says yalbasu
And, moreover, the Apostle said He said thawb hattd turaqqMhi. raiment, that ye
may
related that the Apostle
an
:
Ld
:
l-himdr. i l-
tudayyi
See that ye wear woollen
wore a garment
A isha
and that he said to
ass,
A isha
to
l-nabi salla
wa-yarkabu
l-stif
"
Kdna
:
sweetness of
feel the
quli ibikum.
haldwat al-imdn fi
"
:
And
faith."
it
is
of wool and rode on
O A isha,
do not
let
Umar, the son of \the garment be destroyed, but patch with thirty patches Khattab, wore, it is said, a muraqqcta it."
v
Inserted
on
Of Umar,
it.
too,
we
are told that he said
"
:
The
(ki mctunat-i /best garment is that which gives the least trouble It is related of the Commander of the an sabnktar buvad). Ah that he had a shirt of which the sleeves were "
Faithful,
,
level with his ringers,
and
if
at
any time he wore a longer
he used to tear off the ends was commanded by God to shorten his
shirt
The Apostle also garments, for God said
of its sleeves.
"
And
:
i.e.
shorten them.
purify thy garments" (Kor. Ixxiv, 4), I saw seventy comrades of Basra says
And Hasan
"
:
who fought
and the greatest all at Badr of wool in his detachment Siddiq (Abu Bakr) wore a garment I saw Hasan of Basra says further from the world of them had woollen garments
:
;
"
"
:
(tajricT).
Salman
(al
-
Farisi)
wearing
a
woollen
frock
(giltnt)
with
The Commander of the Faithful, Umar b. alAh and Harim Khattab, and the Commander of the Faithful, with a woollen b. Hayyan relate that they saw Uways Qarani
patches."
,
KASHF AL-MAHJUB.
46
garment on which patches were inserted. Hasan of Basra and Malik Dinar and Sufyan Thawri were owners of weollen patched frocks. And it is related of the Imam Abu Hanifa of Kufa this is written in the History of the Shaykhs composed by
Muhammad
Hakim Tirmidhi
All
b.
himself in wool and was
when he saw
world,
behoves thee to
means whereby
a
in
that he at
on the point of
dream the Apostle, who
the
said
"
:
It
amidst the people, because thou art the Sunna will be revived." Then Abu Hanifa
live
my
And Dawud Ta
among
clothed
retiring from the
refrained from solitude, but he never put on a value.
first
aspirants
i,
garment of any
who was one
to
Sufiism
of the veritable adepts (yaki az muhaqqiqdn i
And Ibrahim mutasawwifa], enjoined the wearing of wool. the son of Adham came to visit the most venerable Imam Abu Hanifa, clad in a garment of wool. The latter s disciples looked at him with contempt and disparagement, until Abu Hanifa said said
"
:
"
:
Our lord Ibrahim b. Adham has come." The disciples The Imam utters no jests how has he gained this lord :
Abu
"
ship
?
Hanifa replied
"
:
By
continual devotion.
He
has
been occupied in serving God while we have been engaged Thus he has become our lord." serving our own bodies. It
well be the case that at the present
may
in
day some persons
wear patched frocks and religious habits (inuraqqa dt ti khiraq] for the sake of public honour and reputation, and that their hearts
belie their external in a host,
and
garb
;
for
may be
there
but one
in every sect the
genuine adepts are few. People, however, reckon as Sufis all who resemble the Sufis even in a single rule. The Apostle said Man tashabbaha
champion
:
1
bi-qawm
1
fa-hnwa minhum,
"
He
that
a party either in conduct or in belief,
while
is
makes himself akin to But party."
one of that
some regard only the outward forms of
their practice,
others direct attention to their spirit of inward purity. Those who wish to associate with aspirants to Sufiism
fall
into four classes (i) He whose purity, enlightenment, subtlety, even balance of temperament, and soundness of character give him insight into the hearts of the Sufis, so that he :
j
ON THE WEARING OF PATCHED FROCKS.
47
perceives the nearness of their spiritual adepts to God and He joins himself to them the loftiness of their eminent men. in
to the same degree, and the beginning of marked by revelation of states (kashf-i
hope of attaining novitiate
his
"
"
is
ahwdl\ and purgation from desire, and renunciation of self. (2) He whose health of body and continence of heart and quiet peace of mind enable him to see their outward practice, so that he fixes his gaze on their observance of the holy law and of the different sorts of discipline, and on the excellence
of their conduct
:
consequently he seeks to associate with them
and give himself up to the practice of of his novitiate
is
marked by
piety,
and the beginning
self-mortification (inujdhadaf)
and good conduct. (3) He whose humanity and custom of social intercourse and goodness of disposition cause him to consider their actions and to see the virtue of their outward life
:
how they
treat their superiors with respect
and
inferiors with generosity
how untroubled they
are
by
and
their equals as comrades,
their
and
thoughts of worldly gain and con
he seeks their society, and tented with what they have the hard to himself renders easy path of worldly ambition, and makes himself at leisure one of the good. (4) He whose ;
stupidity and feebleness of soul
merit and
of distinction
power without without knowledge lead him to his love of
suppose that the outward actions of the Sufis are everything. When he enters their company they treat him kindly and indulgently, although they are convinced that he
is
entirely
ignorant of God and that he has never striven to advance Therefore he is honoured by the upon the mystic path.
he were a real adept and is venerated as if he were one of God s saints, but his object is only to assume their dress and hide his deformity under their piety. He is people as
like
the
if
In this age an ass laden with books (Kor. Ixxii, 5). such as have been described. are majority impostors
Accordingly,
it
behoves you not to seem to be anything are. It_is inward glow (Jiurqaf) that
except what you really makes the Sufi, not the
religious habit (khirqai].
To
the true
KASHF AL-MAHJUB.
48 mystic there
no difference between the mantle (aba) worn
is
and the coat (qabd) worn by ordinary people. eminent Shaykh was asked why he did not__wear
dervishes,
by
An
It is hypocrisy He replied a^patchecTfrock (muraqqa d). the burdens bear to not and s tcTwear the garb of the Sufi which Sufiism entails." If, by wearing this garb, you wish to "
:
you are one of the elect, God and if you wish to show to the people that you that already be true, you are guilty of belong to God, should your claim The Sufis ostentation and should it be false, of hypocrisy.
make known
to
God
that
;
;
too great to need a special garment for this purpose. whereas wool (stif) is the Purity (sofa) is a gift from God, are
The
Shaykhs enjoined their dis and did the same themselves, ciples to wear patched frocks, marked be that men, and that all the in order they might if they committed thus might keep watch over them
clothing of animals.
Sufi
:
people
a transgression, every tongue would rebuke them, and if they wished to sin while clad in this garment, they would be held
In short, the muraqqcta is the garb of God s of gaining vulgar use it merely as a means
back by shame. saints.
The
worldly reputation and fortune, but the elect prefer contumely to
honour, and
affliction
to
prosperity.
Hence
it
is
said
a garb of happiness for the vulgar, but You must a mail-coat (jawshari) of affliction for the elect."
"
the muraqqcta
seek what
is
is
spiritual,
and shun what
is
external.
The
Divine by the human, and that veil is annihilated and "stages" of the only by passing through the "states" Purity (safd} is the name given to such is
mystic
veiled
Way.
How
can he who has gained it choose one adorn himself garment rather than another, or take pains to him a Sufi call How should he care whether people at all ? annihilation.
or
by some other name
?
SECTION. Muraqqctas should be made with a view to ease and lightness, and when the original cloth is torn a patch should be inserted.
ON THE WEARING OF PATCHED FROCKS.
49
There are two opinions of the Shaykhs as to this matter. Some hold that it is improper to sew the patch on neatly
and accurately, and that the needle should be drawn through the cloth at random, and that no trouble should be taken. Others again hold that the stitches should be straight and 1
regular,
and that
is
it
part of the practice of the dervishes
keep the stitches straight and to take pains therein sound practice indicates sound principles.
to
Now
I,
who am
All
b.
Uthman
al-Jullabi,
;
for
asked the Grand
What is Tus, saying 1-Qasim Gurgani the least thing necessary for a dervish in order that he may become worthy of poverty?" He replied: "A dervish must Shaykh, Abu
at
"
:
not have less than three things first, he must know how to sew on a patch rightly second, he must know how to :
;
listen rightly
the ground
;
third,
A
rightly."
me when
with
he said
this.
cried,
set his
foot
on
saying to his own case, and it with avidity. This," they and most of them were hastening
this
fellows fastened on
poverty
"is
to
number of dervishes were present As soon as we came to the door
each one began to apply
some ignorant
how
he must know
indeed,"
"
sew patches on nicely and to set their feet on the ground and everyone of them imagined that he knew how correctly to listen to sayings on Sufiism. Wherefore, since my heart
to
;
was unwilling that his words should fall to the ground, I said Come, let each of us say So this everyone stated his views, subject." something upon A right patch is one that is and when my turn came I said
was devoted
and
to that Sayyid,
I
"
:
"
:
stitched for poverty, not for
show
;
if it is
stitched for poverty,
even though it be stitched wrong. And a right word is one that is heard esoterically (ba-/idl\ not wilfully (bamunyat\ and is applied earnestly, not frivolously, and is it is
right,
apprehended by life, not by reason. And a right foot is one that is put on the ground with true rapture, not playfully and Some of my remarks were reported to the Sayyid formally."
(Abu l-Qasim Gurgani), who 1
Literally,
"in
said
"
:
whatever place
All has spoken well it
raises its
head."
E
God
KASHF AL-MAHJUB.
50
reward him is
The aim of
wearing patched frocks to alleviate the burden of this world and to be sincere in "
!
this sect in
It is related in the genuine Traditions poverty towards God. was wearing a of son that Jesus, Mary God bless him muraqqcta when he was taken up to heaven. A certain Shaykh !
dreamed that I saw him clad in a woollen patched I said O frock, and light was shining from every patch. on are He answered what these Messiah, thy garment? lights "
said
I
:
:
:
The
lights of necessary grace
;
for
I
sewed on each of those
patches through necessity, and God Almighty hath turned into a light every tribulation which He inflicted on my heart. "
Transoxania an old man who belonged to the sect He neither ate nor wore anything in which of Malamatis. human beings had a hand. His food consisted of things thrown I
saw
in
away by men, such carrots,
and the
like.
as putrid vegetables, sour gourds, rotten
His clothes were made of rags which he
of these he had had picked up from the road and washed made a muraqqa a. And I have heard that among the mystics of recent times there was an old man of flourishing condition :
(qawi hdl) and of excellent character, living at Marv al-Rud, who had sewn so many patches, without taking pains, on his prayer-rug and cap, that scorpions brought forth their young in
them.
him
!
And my Shaykh
wore
may God be
for fifty-one years a single cloak
well pleased with
(jubba\ on which
he used to sew pieces of cloth without taking any pains. I have found the following tale among the anecdotes of the There were two dervishes, one a votary (holy) men of Iraq. of the contemplative life (sahib mushdhadat\ and the other The former a votary of the purgative life (sahib mujdkadaf).
never clothed himself except in the pieces of cloth which were torn off by dervishes in a state of ecstasy (samd*) from their own garments, while the other used for the same purpose only
the pieces torn off by dervishes who were asking forgiveness thus the outward garb of each was in harmony with his inward
:
disposition. hdl).
This
is
observance of the
Shaykh Muhammad
b.
(pas ddshtan-i Khafif wore a coarse woollen "state"
ON THE WEARING OF PATCHED FROCKS. frock
(palds}
for
51
twenty years, and every year he used to duration (chilla\ and every
undergo four fasts of forty days
would compose a work on the mysteries of the In his time there was an. old Sciences of the Divine Verities.
forty days he
man, one of the adepts learned in the Truth (Haqtqat\ who resided at Parg 2 1
Muhammad b. Zakariyya. Now Shaykh Muhammad
He had
3
(Tariqai) and the
Way in
Fars and was called
never worn a muraqqa^a.
Khafi f was asked
b.
What
"
:
is
involved in wearing a muraqqa a, and who is permitted to do He replied: "It involves those obligations which are so?" fulfilled
by
Muhammad
wearing of such a frock
b.
Zakariyya
in his
permitted to
is
white
and the
shirt,
him."
SECTION. It
not the
is
way
of the Sufis to abandon
customs.
their
seldom wear garments of wool at the present day, there are two reasons for this fact (i) that wools have deteriorated If they
:
shuda
and the animals (which produce wool) have been carried off from one place to another by and (2) that a sect of heretics has adopted the woollen raiders
(fashmhd
shiirida
asf}
;
garment as a badge (shi dr). And it is praiseworthy to depart from the badge of heretics, even although one departs at the
same time from a
traditional practice (sunnd).
To take pains (takalluf] in sewing muraqqa as is considered allowable by the Sufis because they have gained a high and since many imitate them reputation among the people ;
and wear muraqqtfas, and are guilty of improper the
Sufis
1
This story
where 2
and
dislike
I.
the society of others than themselves
reasons they have
these
it is
in
is
related in
Attar
invented s
expressly said that the old
margin has Park.
refers
it
and since
acts,
a
Tadhkirat dl-Awliyd
man was
not
The Nuzhat al-QuMb
to a village in the district of
"
for
garb which none but (pt.
ii,
p.
learned in the
gives the
name
1.
125,
Way as
<
17 sqq.),
".
y^ (Bark),
Kirman.
3 B., I., and J. have Dhakariyya (Zakariyya), L. Tadhkirat al-Awliyd vary between Dhakiri and tJiO
u^ .
The MSS.
of the
KASHF AL-MAHJUB.
52
themselves can sew, and
have made
it
So much
so
acquaintance and a badge.
mark of mutual that when a certain a
one of the Shaykhs wearing a garment on whiqh the patch had been sewn with too wide stitches (khatt ba-pahnd divarda bild) the Shaykh banished him from his
came
dervish
to
The argument
presence.
of
delicacy
and
nature
that purity (safd) is founded on fineness of temperament, and un is
doubtedly crookedness in one
nature
s
not good.
is
natural to disapprove of incorrect actions, just as no pleasure from incorrect poetry.
it
is
It
is
natural
to derive
Others, again, do not trouble themselves about clothes at all. They wear either a religious habit ( aba) or an ordinary coat
God may have
whichever
(qabd),
them naked, they remain
Uthman
approve
al-Jullabi, it
practised
in
my
given them
in that
journeys.
of
state.
this It
is
;
I,
and
He
if
who am
doctrine,
and
related that
keeps All
I
b.
have
Ahmad
b.
Khadruya wore a coat when he visited Abu Yazfd, and that Shah b. Shuja wore a coat when he visited Abu Hafs. This was not their usual dress, for sometimes they wore a muraqqcta and sometimes a woollen garment or a white shirt, as it might The human soul is habituated to things, and fond happen.
when anything has become habitual to the soul it soon grows natural, and when it has grown natural it becomes Hence the Apostle said: Khayr al-siydm sawm akhi a veil. Ddwud ^alayhi l-saldm, The best of fasts is that of my brother of custom, and
.4-
"
.David."
that
"
said
:
"O
"
?
break
Apostle of God, what kind of fast is David used to keep his fast one day and He replied on the next day," in order that his soul should not
They
:
it
become accustomed
either to keeping the fast or to breaking he it, might be veiled thereby. And, as regards * of Merv was the most sound. this matter, Abu Hamid Dustan His disciples used to put a garment on him, but those who for fear that
wanted
it
used to seek him out when he was at leisure and
alone,
and divest him of
person
who
put
it
on him 1
it "
:
and he would never say to the Why do you put it on ? nor to the ;
See Nafahat, No. 350.
"
ON THE WEARING OF PATCHED FROCKS. person who took it off: at the present day there
53
do you take it off? Moreover, is at Ghazna may God protect it an old man with the sobriquet Mu ayyad, who has no choice and he is sound or discrimination with respect to his clothes "
Why
"
!
;
in that degree.
garments being mostly blue (kabild}^ one of the reasons is that they have made wandering (siydkat] and and on journeys travelling the foundation of their Path
Now,
as to their
;
garment does not retain its original appearance, and Another is not easily washed, and besides, everyone covets it. is the of the a blue dress bereaved and cause is this, that badge a white
afflicted,
and the apparel of mourners
;
and
world
this
is
the
abode of trouble, the pavilion of affliction, the den of sorrow, the house of parting, the cradle of tribulation the (Sufi) :
disciples, seeing that their heart s desire is not to be gained in this world, have clad themselves in blue and have sat down
mourn union
to
(with God).
Others behold
in
the practice
(of devotion) only imperfection, in the heart only evil, in loss
only
of time
therefore they wear blue
life
for loss
(fawt) worse than death (inawt). One wears blue for the death of a dear friend, another for the loss of a cherished hope. :
;
is
A
dervish was asked
why he wore
blue.
He
"
replied
:
The
Apostle left three things poverty, knowledge, and the sword. The sword was taken by potentates, who misused it knowledge :
;
was chosen by savants, who were satisfied with merely teaching it poverty was chosen by dervishes, who made it a means of ;
I wear blue as a sign of enriching themselves. mourning for the calamity of these three classes of men." Once Murta ish
was walking in one of the quarters of Baghdad. Being thirsty, he went to a door and asked for a drink of water. The daughter of the householder brought him some water in a jug. Murta ish was smitten with her beauty and would not leave the spot until the master of the house
Murta
cried
of
my
and
I
came
to him.
"
O
sir,"
gave me a drink of water and robbed me The householder replied: She is my daughter,
ish,
"she
"
heart."
give her to you in
marriage."
So Murta
ish
went into
KASHF AL-MAHJUB.
54
wedding was immediately solemnized. The a wealthy man, sent Murta ish to the father, bath, where they took off his patched frock (muraqqafa) and clothed him in a night-dress. At nightfall he rose to say his the house, and the
bride
who was
s
prayers and engage in solitary devotion. "
Bring
out,
my
patched
They
frock."
Suddenly he called "
asked,
What
ails
heard a voice within, whispering He answered, you ? On account of one disobedient look We have removed thy muraqqata, the garb of piety, from thy body if thou lookest "
"
I
:
:
again
We
remove the raiment of
shall
Only two kinds of men
heart.
are
intimacy from
thy
wear
the
to
fitted
(i) those who are cut off from the world, and (2) who feel a longing for the Lord (mushtdqdn-i mazvld). The Sufi Shaykhs observe the following rule. When a novice
muraqqa a: those
joins them, with
subject him If
he
fulfil
the purpose of renouncing the world, they to spiritual discipline for the space of three years. the requirements of this discipline, well and good
;
declare
otherwise,
that
he cannot be admitted to the
they Path (Tariqaf). The first year is devoted to service of the people, the second year to service of God, and the third year
He can serve the people watching over his own heart. when he in rank of servants and all himself the only places to
people in the rank of masters, i.e. he must regard all, without any discrimination, as being better than himself, and
other
must consider a
way
it
his
duty to serve
deem himself
all
alike
superior to those
;
not in
whom
such
he serves,
manifest perdition and evident fraud, and is one of infectious cankers of the age (az dfdt-i zanidna andar
for this
the
as to is
zamdna yaki mast). And he can serve God Almighty only when he cuts off all his selfish interests relating either to this world or to the next, and worships God absolutely for His sake alone, inasmuch as whoever worships God for any And he can thing s sake worships himself and not God.
watch over
his
heart only
and cares are dismissed from
when
his
thoughts are collected
his heart, so that in the presence
of intimacy (with God) he preserves his heart from the assaults
ON THE WEARING OF PATCHED FROCKS.
55
of heedlessness.
When
by the novice, he
may wear the muraqqa a as a true mystic, not
these three qualifications are possessed
merely as an imitator of others.
Now
the person who invests the novice with the muraqqcta,) he must be a man of rectitude (inustaqim al-hdl) who has traversed all the hills and dales of the Path, and tasted as
to
rapture of
the
"states"
and perceived the nature of
actions,
and experienced the severity of the Divine majesty and the clemency of the Divine beauty. Furthermore, he must examine the state of his disciples and judge what point they will ultimately reach
:
whether they
(wdqifdn\ or attain
still
they
will
abandon
they will devotion and
it; if
will retire
(bdligJidii).
If
(rdji dn), or stand
he knows that some day
he must forbid them to enter upon come to a stand, he must enjoin them to practise this Path,
they will reach the goal, he must give them The Sufi Shaykhs are physicians of spiritual nourishment. if
;
men s
When
souls.
the physician
ignorant of the patient s because he does not know how is
malady he kills him by his art, him and does not recognize the symptoms of danger, and prescribes food and drink unsuitable to his disease. The
to treat
Apostle said
"
:
The shaykh
in
his
tribe
is
like the
prophet
in
prophets showed insight in their call to the people, and kept everyone in his due degree, so the Shaykh likewise should show insight in his call, and his
nation."
Accordingly, as
the
should give to everyone his proper spiritual food, in order that the object of his call may be secured.
The takes
adept, then, who has attained the perfection of saintship the right course when he invests the novice with the
muraqqa a after a period of three years during which he has educated him in the necessary discipline. In respect of the which
demands, the viuraqqcfa is comparable the wearer must resign all his (kafan] of the of and hopes life, pleasures purge his heart of all sensual delights, and devote his life entirely to the service of God and
qualifications to
a winding-sheet
it
:
completely renounce selfish desires. Then the Director (Pir) ennobles him by clothing him in that robe of honour, while he
KASHF AL-MAHJUB.
56
on
his part fulfils the obligations
with
all his
Many
might
own
satisfy his
which
to perform them,
it
involves,
and deems
it
and
strives
unlawful to
wishes.
have been uttered concerning the
allegories (ishdrdf)
muraqqa a. Shaykh Abu Ma mar of Isfahan has written a book on the subject, and the generality of aspirants to Sufiism display
much extravagance (ghuluww]
aim, however,
in the present
work
is
in
this
matter.
My
not to relate sayings, but
The best allegory con a is the that its collar this, cerning muraqqd (qabba} is patience, its two sleeves fear and hope, its two gussets (tiriz) contraction to elucidate the difficulties of Sufiism.
and
soundness
self
in faith, its fringe
the following
is
belt
its
dilation,
"
:
Its collar is
-
its
abnegation,
hem
T
(kurst)
Better still (fardwiz) sincerity. annihilation of intercourse (with
two sleeves are observance (hifz) and continence men), (ismat), its two gussets are poverty and purity, its belt is its
in
persistence in
(God
union."
s)
"
I
presence, and
its
its
fringe
hem is
self
it
is
(kursi)
settlement
When you
spiritual also.
contemplation,
have made a muraqqa a behoves you to make one
in
tranquillity
the abode of
like this for for
your your exterior
have composed a separate book on this subject, entitled of Patched Frocks and Means of Livelihood
The Mysteries
(Asrdr al-khiraq wa-l-ma
"
tindi),
of which
the
novice should
get a copy.
having donned the miiraqqtfa, should be forced under compulsion of the temporal authority, this is but should he tear it of free will permissible and excusable If the novice,
to tear
it
;
and deliberately, then according to the law of the sect he is not allowed to wear a muraqqcfa in future, and if he do so, he stands on the same footing as those in our time who are content to for outward show, with no spiritual meaning.
wear muraqqa as
As
regards the rending of garments the true doctrine is this, when Sufi s pass from one stage to another they immediately change their dress in thankfulness for having gained a higher that
1
The
This conjectural translation of kursi was suggested to me by Colonel Ranking. dictionaries give no explanation of the word as it is used here.
ON THE WEARING OF PATCHED FROCKS.
57
but whereas every other garment is the dress of a single the muraqqcta is a dress which comprises all the stages stage, of the Path of poverty and purity, and therefore to discard it stage
is
;
renouncing the whole Path.
equivalent to
a slight allusion to this question, although this
place for
it,
please God,
in I
is
I
have made
not the proper
order to settle the particular point at issue but, will give a detailed explanation of the principle ;
on rending (kharq\ and in the revelation of the mystery of audition (samd ). Furthermore, it has been said that one who invests a novice with the muraqqcfa should in the chapter
1
"
"
possess such sovereign mystical powers that any stranger on whom he looks kindly should become a friend, and any sinner
whom
he clothes
in this
garment should become a
saint.
Once I was travelling with my Shaykh in Adharbayajan, and we saw two or three persons wearing muraqqa as, who were standing beside a wheat-barn and holding up their skirts in the hope that the farmer would throw them some wheat. On seeing this the Shaykh exclaimed Those are they who have purchased "
:
error at the price of true guidance, but their traffic has not been profitable"
(Kor.
ii,
I
15).
asked him
how they had
fallen into
He said Their spiritual directors calamity and disgrace. were greedy to gather disciples, and they themselves are greedy
this
"
:
to collect worldly at "
O
goods."
Bab al-Taq Lord, pardon him x
the
a for
It is
related of
Junayd that he saw
Christian youth and said sake, for Thou hast created him
beautiful
my
:
After a while the youth came to Junayd and exceeding made profession of Islam and was enrolled among the saints. Abu All Siyah was asked: Who is permitted to invest novices fair."
"
with the muraqqa a ? He replied That one who oversees the whole kingdom of God, so that nothing happens in the world without his knowledge." "
"
:
1
A
gate in the eastern quarter of Baghdad.
CHAPTER ON THE DIFFERENT
V.
OPINIONS HELD CONCERNING POVERTY
AND PURITY. The Doctors of
the Mystic Path are not agreed as to the
respective merits of Poverty (faqr)
hold that Poverty is
is
more
Some
perfect than Purity.
exist,
complete annihilation and Purity is one of the
when
annihilation
say,
and Purity (safwaf).
in "
PovertyTthey which every thought ceases to
stations
"
(maqdmdf) of Poverty?
gained, all "stations" vanish into nothing. This is ultimately the same question as that touching Poverty and Wealth, which has already been discussed. Those is
who_set Purity above Poverty say that Poverty is an existent thing (shay ast mawjM) and is capable of being named, whereas Purity is the being pure (sofa} from all existing things ~safd is the essence of annihilation is the essence (fand), and :
Poverty
of subsistence (baqd) therefore Poverty is one of the names of "stations", but Purity is one of the names of perfection. This matter has been disputed at great length in the present age, and both parties have resorted to far-fetched and :
amazing
verbal subtleties
;
but
it
will
be allowed on
all
sides that Poverty
and Purity are not mere words and nothing else. The have made a putants up doctrine out of words and have to
apprehend meanings
the Truth.
:
dis
neglected they have abandoned discussion of
Negation of arbitrary
will
they
call
negation of
and affirmation of desire they regard as affirmation of essence. The Path is far removed from such idle Mystic
essence,
fictions.
In short, the Saints of
place no longer exists, where
all
God
degrees and
appear, and where outward expressions lying realities, so that neither
nor
"taste"
(dhawq\ nor
attain to a place
fall
off
"
"
stations
where "
dis
from the under "
spiritual delight
"sobriety"
(sahw\ nor
(shurti) is left, "
effacement
"
POVERTY AND PURITY. controversialists, however, seek a forced
These
(inaJiw).
59
name
with which to cloak ideas that do not admit of being named or and everyone applies to them what of being used as attributes ;
ever
name he
thinks most estimable,
Now,
in
dealing with the
ideas themselves, the question of superiority does not arise, but
when names to another.
are given to them, one will necessarily be preferred Accordingly, to some people the name of Poverty
seemed
to be superior and of greater worth because it is con nected with renunciation and humility, while others preferred Purity, and held it the more honourable because it comes nearer
to the notion of discarding
that contaminates and annihi
all
lating all that has a taint of the world. They adopted these two names as symbols of an inexpressible idea, in order that they might converse with each other on that subject and make their
own
state
in
opinion
"
"
Poverty
fully
known
;
and there
sect (the Sufis), although
this
and others the term
" "
Purity
no difference of
is
some use the term to express the same
the verbalists (aJd-i ibdrat), on the contrary, who are ignorant of the true meaning of these ideas, the whole idea.
With
To conclude, whoever has made question is an affair of words. that idea his own and fixed his heart upon it, heeds not whether they
call
him
"Poor"
(faqir) or
these appellations are forced
"Pure"
names
(Stift),
since
both
an idea that cannot be
for
brought under any name. This controversy dates from the time of
Abu 1-Hasan Sumnun.
He, on occasions when he was in a state of revelation (kashf) akin to subsistence (baqd), used to set Poverty above Purity ;
and on being asked by spiritualists (arbdb-i mctdni) why he did Inasmuch as I naturally delight in annihilation so, he replied "
:
and abasement, and no I
prefer
Purity
annihilation,
and
less
in
I
am
in
Poverty to Purity when
akin to subsistence
;
for
Poverty
and
subsistence
Poverty when
to
is
the
a. I
name
exaltation,
state akin
am
in
a
to
state
of subsistence
and Purity that of annihilation. In the latter state I annihilate from myself the sight (consciousness) of subsistence, and in the former state I annihilate from myself the sight of annihilation,
KASHF AL-MAHJUB.
60 so that
nature becomes dead both to annihilation and to
my
Now this, regarded as an explanation (^ibdrat\ an excellent saying, but neither annihilation nor subsistence can be annihilated every subsistent thing that suffers annihila subsistence." is
:
tion
is
annihilated from
becomes subsistent a term of
which
it
itself,
and every annihilated thing that
is
subsistent from
is
If impossible to speak hyperbolically. is annihilated, he can be only
itself.
Annihilation
is
a person says that annihilation
expressing hyperbolically the non-existence of any vestige of the idea of annihilation but so long as any vestige of existence remains, annihilation has not yet come to pass and when it ;
;
has been attained, the
"annihilation"
thereof
is
nothing but
by meaningless phrases. In the vanity and rashness of youth I composed a discourse of this kind, self-conceit
flattered
Book of Annihilation and Subsistence Fand u Baqd\ but in the present work I will set entitled the
whole
"
matter with
caution,
please
God
the
"
(Kitdb-i forth the
Almighty and
Glorious.
This
the distinction between Purity and Poverty in the It is otherwise when Purity and Poverty are spiritual sense. is
considered in their practical aspect, namely, the denuding one self of worldly things (tajrid) and the casting away of all one
s s
Here the real point is the difference between Some Shaykhs Poverty (faqr) and Lowliness (inaskanaf). assert that the Poor (faqir) are superior to the Lowly (iniskin\ possessions.
because
God
has said, of Allah, unable to go
"
the
poor who are straitened in the way
to and fro on the earth" (Kor. ii, 274): means of which the Poor renounce Lowly possess livelihood, therefore Poverty is honour and Lowliness abasement, for,
the
:
according to the rule of the Mystic Path, he who possesses means of livelihood is base, as the Apostle said Woe
the
"
:
who worship the dinar and who worship garments with a nap
befall those
those the
means of
livelihood
on God, while he who again, declare the
the dirhem, "
!
He who
woe
befall
renounces
honoured, inasmuch as he depends has means depends on them. Others, is
Lowly
to be superior, because the
Apostle
POVERTY AND PURITY. said
"
:
Let
me
live lowly,
and
let
me
61
die lowly,
and
raise
me
from the dead among the lowly whereas, speaking of Poverty, he said, "Poverty is near to being unbelief." On this account "
!
Poor are
the
dependent on a
means, but the Lowly are In the domain of Sacred Law, some divines
independent. hold that the Poor are those
and the Lowly those
bulgha],
cares (jnujarrad)
;
"
followers of the Path (ahl-i
free
from \vorldly
"
given to the Lowly by maqdmdf) who adopt the former
Sufi
is
they prefer Purity (safwaf] to Poverty. Those Sufis accept the latter view prefer Poverty to Purity, for a similar
opinion
who
a sufficiency (sahib
but other divines hold the converse of this
Hence the name
view.
who have who are
reason.
:
CHAPTER ON BLAME
VI.
(Maldmat).
The path of Blame has been trodden by some of the Sufi sincere. Shaykhs. Blame has a great effect in making love The followers of the Truth (ah I- i haqq} are distinguished^by their
being the objects of vulgar blame, especially the eminent
ones of this community. The Apostle, who is the exemplar and leader of the adherents of the Truth, and who marches at the head of the lovers (of God), was honoured and held in good repute by
him and
until the evidence of the
all
Truth was revealed
to
came upon him. Then the people loosed blame him. Some said, He is a soothsayer
inspiration
"
"
their tongues to "
others, "He
is
He
a
;
"
a poet
is
;
and so
liar;"
He is a madman others, And God says, describing the "
"
others, forth.
;
They fear not the blame of anyone ; that is the God grace of God which He bestozvs on ivhomsoever He pleases ; of ordinance is the Such is bounteous and wise" (Kor. v, 59). true believers
"
:
God, that He causes those who discourse of Him to be blamed by the whole world, but preserves their hearts from being pre occupied by the world s blame. This He does in His jealousy
:
He guards His lovers from glancing aside to other (ghayr\ lest the eye of any stranger should behold the beauty of their and He guards them also from seeing themselves, lest state "
"
;
they should regard their own beauty and fall into self-conceit and arrogance. Therefore He hath set the vulgar over them to loose the tongues of "blaming
soul"
order that they
Now
part of their composition, in be blamed by others for whatever they do,
(nafs-i
may
and by themselves
blame against them, and hath made the
for
lawwdma]
doing
evil or for
this is a firm principle in the
Path there
is
no taint or
veil
more
doing good imperfectly.
Way
to God, for in this
difficult to
remove than
ON BLAME. God
His kindness hath barred the way of Their actions, however good, are not error against His friends. approved by the vulgar, who do not see them as they really self-conceit.
in
are; and they themselves
do not regard
their
works of mortifi
however numerous, as proceeding from their own strength and power consequently they are not pleased with themselves and are protected from self-conceit. Whoever is approved by God is disapproved by the vulgar, and whoever is elected
cation,
:
by himself is not among the elect of God. Thus Iblis was approved by mankind and accepted by the angels, and he was pleased with himself; but since God was not pleased with him, their approval only
Adam, on
brought a curse upon him.
the
other hand, was disapproved by the angels, who said Wilt TJwu place there [on the earth] one ivko will do evil tJierein ? "
:
"
and was not pleased with himself, for he said but Lord, we have done ourselves a wrong" (Kor. vii, 22) since God was pleased with him, the disapproval of the angels
(Kor.
28),
ii,
:
"O
;
and his own displeasure bore the therefore,
know
of mercy. Let all men, us are by rejected by the
fruit
that those accepted
and that those accepted by the people are rejected by us. Hence the blame of mankind is the food of the friends of God,
people,
because
a token of Divine approval it is the delight of the saints of God, because it is a sign of nearness to Him they it is
;
:
rejoice in
it
even as other
men
rejoice in
popularity.
There
a Tradition, which the Apostle received from Gabriel, that said
"
:
My
friends (saints) are under
knoweth them except
My
My
cloak
:
is
God
save Me, none
friends."
SECTION.
Now (1) (2)
blame {maldmaf] is of three kinds it may result from following the right way (inaldmat-i rdst raftari), or from an intentional act (inaldmat-i qasd kardan\ or (3) from :
abandonment of the \w*(maldmat-i tark kardari). In the first case, a man is blamed who minds his own business and per forms his religious duties and does not omit any practice of
KASHF AL-MAHJUB.
64 devotion
he
:
is
entirely indifferent
to
behaviour of the
the
In the second case a man is greatly people towards him. honoured by the people and pointed out among them his heart inclines to the honour in which he is held, and becomes :
attached to those by whom it is bestowed he wishes to make himself independent of them and devote himself wholly to God therefore he purposely incurs their blame by committing some :
;
act
which
the law
offensive to
is
them but which
is
no violation of
consequence of his behaviour they wash their hands In the third case, a man is driven by his natural in
:
of him.
beliefs to abandon the sacred law and and say to himself, I am treading the abjure its observances, in this case his behaviour depends on himself of blame path infidelity
and erroneous
"
"
:
alone.
He who
the right
follows
and
way and
refuses
to act
hypo
from ostentation, pays no heed to the critically, blame of the vulgar, but invariably takes his own course it is all one to him what name they call him by. I find among the refrains
:
anecdotes (of holy men) that one day Shaykh Abu Tahir Harami was seen in the bazaar, riding a donkey and attended
by one of
Some person cried out, Here comes The indignant disciple rushed at the
his disciples.
that old freethinker
"
"
!
speaker, trying to strike him,
The Shaykh
with tumult. quiet,
I
of this
and the whole bazaar was
said to his disciple:
show you something
will
that will save
"If
you
filled
will
be
you from trouble
When
they returned home, he bade the disciple a certain which contained letters, and told him to box, bring look at them. "Observe," he said, "how the writers address me.
One
sort."
me
Shaykh of Islam another the pure Shaykh another the ascetic Shaykh another the Shaykh of the two Sanctuaries and so on. They are all titles, there is no mention calls
the
,
,
,
,
of
my
me
name.
the
title
I
am none
that poor fellow did the
with him?
of these things, but every person gives
which accords with
same
concerning me. If just now, why should you quarrel his belief
"
He who
incurs
blame purposely and resigns honour and
ON BLAME.
65
withdraws from authority is like the Caliph Uthman who, although he possessed four hundred slaves, one day came forth from his plantation of date-palms carrying a bundle of firewood
on "
I
On
his head.
wish to
make
why he
being asked
trial
of
did
this,
He would
myself."
not
which he enjoyed hinder him from any work. related of the Imam Abu Hanffa will be found
And
a story
is
told about
Abu
he answered
:
let
the dignity
A
similar tale
in this treatise.
Yazid, that, when he was entering
Rayy on his way from the Hijaz, the people of that city ran to meet him in order that they might show him honour. Their him and turned his thoughts away from God. When he came to the bazaar, he took a loaf from his sleeve and began to eat. They all departed, for it was the month of Ramadan. He said to a disciple who was travelling attentions distracted
with him: law,
1
they
"You
all
see! as
reject
soon as
me."
perform a single article of the In those days it was necessary, for I
incurring blame, to do something disapproved or extraordinary but in our time, if anyone desires blame, he need only lengthen
;
a
his voluntary prayers
little
or
fulfil
the religious
which are prescribed at once everybody hypocrite and impostor. :
will
practices
call
him a
He who abandons says that he
the law and commits an irreligious act, and blame is guilty of following the rule of "
is
",
manifest wrong and wickedness and self-indulgence. There are many in the present age who seek popularity by this means, forgetting that one
must already have gained popularity before
way as to make the people reject himself making unpopular is a mere pretext for winning popularity. On a certain occasion I was in the of of one these vain pretenders. He committed company
deliberately acting in such a
him
;
otherwise, his
a wicked act for
the
nonsense."
to be a 1
the
Abu fast.
and excused himself by saying that he did
sake
He
of
blame.
heaved a
One
of the party said, I said to him If "
sigh.
Malamati and are firm
:
in
your
belief, this
"That
it
is
you claim gentleman s
Yazid, being at that time on a journey, was not legally bound to observe
KASHF AL-MAHJUB.
66
disapproval of what you have done ought to encourage you to persevere; and since he is seconding you in your chosen course, why are you so unfriendly and angry with him ? Your behaviour is more like pretence than pursuit of blame. Who
ever claims to be guided by the Truth must give some proof of his assertion, and the proof consists in observing the Sunna
(Ordinances of the Prophet). You make this claim, and yet I see that you have failed to perform an obligatory religious duty. Your conduct puts you outside the pale of Islam."
SECTION.
The
doctrine of
Blame was spread abroad
in
sect
this
by
the Shaykh of his age, Hamdun Qassar. He has many fine It is recorded that he said: Al-maldmat sayings on the subject.
Blame
abandonment of welfare." If anyone purposely abandons his own welfare and girds himself to endure misfortune, and renounces his pleasures and familiar tark al-saldmat,
ties,
"
the
is
hope that the glory of God will be revealed to him, is separated from mankind the more he is united
in
the more he to
God.
Accordingly, the votaries of Blame turn their backs
on that thing, namely welfare (saldmaf), to which the people of this world turn their faces, for the aspirations of the former are Unitarian (wahddnf). b. "
Mansur,
He who
Ahmad
reply to the question
is
single in essence
also said concerning
to follow, but
characterized Qadarites."
explanation.
I
Blame
will
tell
"
:
Fatik relates that
b.
in
"
Who
is
"
(wakddni al-dhd}. It is
a hard
Husayn
the Sufi
way
"
?
said
:
Hamdun
for the
vulgar
one part thereof: the Malamati
is
by the hope of the Murjites and the fear of the This saying has a hidden meaning which demands It
is
the
nature
of
man
to
be deterred by
popularity more than any other thing from seeking access to
God.
Consequently he who fears and there are two it,
to avoid firstly,
the fear that he
act for
danger is always striving perils which confront him
be veiled from
:
God by
the favour
and secondly, the fear of committing which the people will blame him and thereby
of his fellow-creatures
some
may
this
;
ON BLAME.
67
Accordingly, the Malamati must, in the first instance, take care to have no quarrel with the people for what they say of him, either in this world or the next, and into
fall
for the
sin.
own
sake of his
salvation he
must commit some act
great (kabtra} nor a trivial offence (saghira), in order that the people may reject him. Hence his fear in matters of conduct is like the fear of the
which,
legally,
Qadarites, and
him
is
neither
is
his
hope
a
sin
in
dealing
with
who blame
those
In true love there
hope of the Murjites.
like the
is
nothing sweeter than blame, because blame of the Beloved makes no impression on the lover s heart he heeds not what :
say, for his
strangers
heart
is
ever faithful to the object of
his love. "
Tis sweet
to be reviled
for passion
s
sake"
This sect (the Sufis) are distinguished above all creatures in the universe by choosing to be blamed in the body on
account of the welfare of their souls not
is
nor has of for
by the
attained it
Cherubim
been reached by the
God belonging
or
;
and
this
any
spiritual
nation
who journey on
degree beings,
and seekers
ascetics, devotees,
to the nations of antiquity, but
those of this
high
it
is
reserved
the path of entire
severance from the things of the world. In my opinion, to seek Blame is mere
ostentation, and mere hypocrisy. The ostentatious man purposely such a way as to win popularity, while the Malamati
ostentation acts in
is
purposely acts
Both have
in
such a way that the people
him.
reject
on mankind and do not pass The dervish, on the contrary, never
their thoughts fixed
beyond that sphere.
mankind, and when his heart has been broken away from them he is as indifferent to their reproBation as to their favour he moves unfettered and free. f I once said to a Malamati of Transoxania, with whom even
thinks
of
\
had associated long enough to feel at my ease what is your object in these perverse actions?" I
"
To make
the people non-existent in regard to
"
:
O
He
brother,
replied: "
myself."
The
KASHF AL-MAHJUB.
68
many, and during a lifetime you will not make them non-existent in regard to yourself; "
people,"
I
said,
be^able to
make
rather
so that
are
yourself non-existent
you may be saved from
regard to the people,
in
this trouble.
all
Some who
occupied with the people imagine that the people are occupied with them. If you wish no one to see you, do not are
Since all your evils arise from seeing yourself, have what business you with others ? If a sick man whose remedy lies in abstinence seeks to indulge his appetite, he is see
a
yourself.
an ascetic motive
they wish to be despised by the people
:
order that they
in
Ibrahim desire
b.
"
?
Adham was He answered
"
asked, "
:
is
their
abased.
Have you
Yes, twice
ever attained your on one occasion I was
;
nobody knew me.
a ship where
in
mortify themselves, and it find themselves wretched and
may
to
delight
greatest
method of Blame from
the
Others, again, practise
fool."
was clad
I
in
common
and my hair was long, and my guise was such that the people in the ship mocked and laughed at me. Among them was a buffoon, who was always coming and pulling my
clothes all
and tearing
hair
manner of
the
and
I
it
out,
and treating me with contumely
his kind.
my
rejoiced in
At
that time
My joy
garb.
I
felt
reached
after
entirely satisfied, its
highest pitch
one day when the buffoon rose from his place and super minxit. On the second occasion I arrived at a village
me in
heavy rain, which had soaked the patched frock on my body, and I was overcome by the wintry cold. I went to a mosque, but was refused
other mosques where
three
the cold strengthened
house and drew enveloped also
I felt
Once
I,
my
me and entirely
All b.
The same thing happened
admittance.
its
I
sought
grip on
skirt close
blackened
my
up
my
shelter.
heart,
I
at
In despair, as
entered a bath
The smoke Then my
to the stove.
clothes
and
face.
satisfied."
Uthman
al-Jullabi,
found myself in a
difficulty.
clearing
exercises undertaken in the hope of repaired as I had done with success on
a
to the
After
many
devotional
it away, I former occasion
tomb of Abu Yazi d, and stayed
ON BLAME. beside
it
for
space of three
a
69
months, performing
every
day three ablutions and thirty purifications in the hope that my difficulty might be removed. It was not, however; so One night I departed and journeyed towards Khurasan. arrived at a village in that country where there was I a convent (khdnaqdJi) inhabited by a number of aspirants to was wearing a dark-blue frock (muraqqct-i I Sufiism. 1 but I had prescribed by the Sunna with me nothing of the Sufi s regular equipment (dlat-i ahl-i rasni) except a staff and a leathern water-bottle (rakwa}.
khishari),
I
such as
is
not
did
know me.
They
habit and said to one another,
And
so in truth
eyes of these Sufis, regarded only my external
contemptible in the
appeared very
who
;
This fellow
is
not one of
us."
was not one of them, but I had that place. They lodged me on a roof,
was
it
"
to pass the night in
I
:
while they themselves went up to a roof above mine, and set me dry bread which had turned green, while I was
before
drawing into
my
nostrils the
they regaled themselves. derisive
me
remarks to
savour of the viands with which
All the time they were addressing from the roof. When they finished
the food, they began to pelt
me
with the skins of the melons
which they had eaten, by way of showing how pleased they were with themselves and how lightly they thought of me. I
said in
my
heart
wearing the dress this
from
O
Lord God, were it not that they are Thy friends, I would not have borne And the more they scoffed at me the "
:
of
them."
more glad became
my
heart, so
that the
endurance of
burden was the means of delivering me from that which I have mentioned and forthwith I perceived ;
this
difficulty
why
the
Shaykhs have always given fools leave to associate with them and for what reason they submit to their annoyance. 1
I.
adds in margin
"for
travellers
".
CHAPTER
VII.
CONCERNING THEIR IMAMS WHO BELONGED TO THE COMPANIONS. i.
THE CALIPH ABU BAKR, THE VERACIOUS
He
v .""
p
7
(al-Siddlg).
placed by the Sufi Shaykhs at the head of those who have adopted the contemplative life (inushdhadat\ on account of the fewness of the stories and traditions which he related is
;
Umar
placed at the head of those who have adopted the purgative life (mtydhadaf), because of his rigour and assiduity It is written among the genuine Traditions, and is in devotion. (
while
well
known
he used to
is
Koran
to recite in a loud voice.
he did hear."
drive
this.
Abu Bakr the
in
a low voice, whereas
at night
Umar
used
The Apostle asked Abu Bakr why "
replied:
He
with "
in his
Umar,
away
when Abu Bakr prayed
to scholars, that
recite the
turn, replied
:
I
whom
wake
I
converse will
the drowsy and
The one gave
a token of contemplation, purgation, compared with con
Devil."
Now the other of purgation. a like is drop of water in a sea, and for this reason templation, the Apostle said
that
(equivalent to)
HH (ha I anta Hid hasanat
that
Umar, the glory of Islam, was only good deeds of Abu Bakr min hasandti Abi Bakr). It is recorded Our abode is transitory, our life therem
a single one of the
Abu Bakr
said
"
:
but a loan, our breaths are numbered, and our indolence is manifest." By this he signified that the world is too worthless
is
engage our thoughts for whenever you occupy yourself with what is perishable, you are made blind to that which is eternal
to
;
:
the friends of
which
veil
God
turn their backs on the world and the flesh
them from Him, and they decline
were owners of a thing that And he said O God, give "
:
to act as if they
really the property of another. me plenty of the world and make is
IMAMS
me
WHO BELONGED TO THE it
/I
This saying has a hidden
"
of renouncing
desirous
COMPANIONS.
!
First bestow on me worldly goods that I may give thanks for them, and then help me to abstain from them for Thy sake, so that I may have the treble merit of thanksgiving "
sense, viz.
:
and abstinence, and that my poverty may be These words refute the Director voluntary, not compulsory." He whose poverty is com of mystical practice, who said and
liberality
"
:
more
is
perfect than he
whose poverty
is
voluntary; the creature (san at) of poverty, and and it is better that if it be voluntary, poverty is his creature his actions should be free from any attempt to gain poverty for pulsory
for if
it
be compulsory, he
is
;
himself than that he should seek to acquire it by his own effort." I The creature of poverty is most say in answer to this :
person who, while enjoying independence, is possessed by the desire for poverty, and labours to recover it from the clutches of the world not that person who, in the that
evidently
;
state of poverty,
possessed by the desire for independence and has to go to the houses of evildoers and the courts of governors for the sake of earning money. The creature of
he who
is
poverty
is
falls
from independence to poverty, not he
Abu Bakr is the powerful. the prophets, and it is not anyone should take precedence of him, for
who, being poor, seeks to foremost of all mankind permissible
that
he set voluntary doctrine
is
Director
whom we
all
coveted the
the
Stiff
Shaykhs
This
except the spiritual
have mentioned.
allegiance as Caliph, in the
after
poverty above compulsory poverty.
held by
Zuhri relates that,
an oration,
become
when Abu Bakr received the oaths of he mounted the pulpit and pronounced
course of which he said
"
:
By God,
I
never
command nor desired it even for a day or a night, God for it openly or in secret, nor do I take any Now, when God causes anyone to having
nor ever asked pleasure attain
in
perfect
it."
sincerity
and exalts him
to the rank of fixity
(tamkin) he waits for Divine inspiration, that it may guide him and according as he is bidden, he will be either a beggar or ;
a prince, without exercising
his
own
choice and
will.
Thus
KASHF AL-MAHjtB.
72
Bakr, the Veracious, resigned himself to the will of God from first to last. Hence the whole sect of Sufis have made
Abu
him
their pattern in stripping
fixity (tamkin), in
renounce
He
authority.
the
is
general, and of the Sufis
Imam
and
Moslems
of the
in
longing to
in
in
in particular.
THE CALIPH UMAR
2.
He was
themselves of worldly things,
eager desire for poverty,
specially distinguished
B.
AL-KHATTAB.
by sagacity and
resolution,
sayings on Sufiism. The Apostle many and again, said The Truth speaks by the tongue of Umar There have been inspired relaters (tnukaddatk?*} in the
and
is
the author of
fine
"
"
:
;
"
peoples of antiquity, and
Umar
if
there be
any such
in
my
people,
means of of bad Retirement is of two one s self company." relieving sorts: firstly, turning one s back on mankind (i -rdd az khalq], and secondly, entire severance from them (inqitfr az ishdn\ Turning one s back on mankind consists in choosing a solitary retreat, and in renouncing the society of one s fellow-creatures externally, and in quiet contemplation of the faults in one s own it
is
Umar."
said
"
:
Retirement
(
uzlat)
is
a
conduct, and in seeking release for one s self from intercourse with men, and in making all people secure from one s evil But severance from mankind is a spiritual state, which actions.
not connected with anything external. When a person is severed from mankind in spirit, he knows nothing of created beings and no thought thereof can take possession of his mind. is
Such a person, although he is living among the people, is isolated from them, and his spirit dwells apart from them. This is a very exalted station.
and Caliph.
Umar
followed the right path herein,
among the people as their Commander His words show clearly that although spiritualists
for externally
he lived
may outwardly mix with mankind, their hearts always cling tq_ God and return to Him in all circumstances. They regard any intercourse they may have with men as an affliction sent by God and that intercourse does not divert them from God, since__ the world never becomes pure in the eyes of those whom God ;
WHO BELONGED TO THE
IMAMS
Umar
loves.
said:
abode which
"An
cannot possibly be without
model
their
in
wearing
is
founded upon
The
affliction."
a
patched
COMPANIONS.
frock
Sufis
73
affliction
make him
(muraqqa a]
and
rigorously performing the duties of religion. 3.
It
by Abdallah
related
is
follows
THE CALIPH UTHMAN
"
:
We
were with
b.
AFFAN.
B.
Rabah and Abu Qatada
Commander
the
of
the
as
Faithful,
Uthman, on the day when his house was attacked. His slaves, seeing the crowd of rebels gathered at the door, took up arms. Uthman said: Whoever of you does not take up arms is a free man. We went forth from the house in fear of our lives. Hasan b. AH met us on the way, and we returned with him to Uthman, that we might know on what business he was going. After he had saluted Uthman and condoled with him he said O Prince of the Faithful, I dare not draw sword against Moslems without thy command. Thou art the true Imam. Give the order and I will defend thee. Uthman replied :
:
O my shall
cousin, go back to thy house and sit there until God We do not wish to shed bring His decree to pass.
blood.
"
These words betoken resignation in the hour of calamity, and show that the speaker had attained the rank of friendship with God (khullaf). Similarly, when Nimrod lit a fire and put
Abraham in the sling (fa/a) of a catapult, Gabriel came to Abraham and said, Dost thou want anything ? He answered, From thee, Gabriel said, Then ask God." JHe_answered, 1
"
"
"
"
no."
He knows
"Since
in
Here Uthman was
what plight
saved, while
in
am
need not ask
I
in the position of the
the catapult, and the seditious
and Hasan was
I
the
mob was
Him."
Friend (Khali l)
2
in
in the place of the fire,
place of Gabriel
;
but
Abraham was
Uthman
Salvation (najdt) is connected perished. with subsistence (baqd) and destruction (kald) with annihilation (fand)
:
on
this
1
Arabic
2
Abraham
topic something
kiffat. is
has been said above.
See Dozy, Supplement, ii, 476. the Friend of by Moslems
called
"
God
"
(al-Khalil).
The
KASHF AL-MAHJUB.
74
Uthman
Sufi s take
property, in devotion.
as their their
resigning 4.
exemplar
THE CALIPH ALI
His renown and rank
to
affairs
B.
in sacrificing
God, and
in
and
life
sincere
ABI TALIB.
Path (of Sufiism) were very high. He_explained the principles (usiil) of Divine truth with All is our Shaykh exceeding subtlety, so that Junayd said as regards the principles and as regards the endurance of in
this
"
:
for Sufi s in the theory and practice of Sufiism and its the theory of this Path "principles practice (usul), It is related consists entirely in the endurance of affliction. affliction," i.e.
;
"
call
that
Ah
some one begged All
Do
to give
him a precept
(wasiyyat).
your wife and children be your chief cares for if they be friends of God, God will look after His friends, and if they are enemies of God, why should you take "
replied
:
not
let
;
God
This question is connected with the severance of the heart from all things save God, who keeps His care of
s enemies?"
servants in whatever state
daughter of Shu ayb her to
God
;
x
He
willeth.
Thus Moses
left
the
most miserable plight and committed Hagar and Ishmael and
in a
and Abraham took
brought them to a barren valley and committed them to God.
Both these prophets, instead of making wife and child their chief care, fixed their hearts on God. This saying resembles the answer which All gave to one who asked what is the purest He said It is that which belongs thing that can be acquired. "
:
to a heart
heart that
is
made
rich
so enriched
by God is
not
(gkand al-qalb billd/i). The made poor by having no worldly "
goods nor glad by having them. the theory regarding poverty and
This subject really turns on purity, which has been already
All is a model for the Sufis in respect to the truths of outward expressions and the subtleties of inward meanings, the stripping one s self of all property either of this world or of discussed.
the next, and consideration of the Divine providence. 1
Moses
is
said to have married one of the daughters of
22-8, where Shu ayb, however,
is
Shu ayb.
not mentioned by name.
See Kor.
xxviii,
CHAPTER "CONCERNING
THEIR IMAMS WHO BELONGED TO THE HOUSE OF THE PROPHET. i.
He was "
precept secret to
:
VIII.
HASAN
ALL
B.
profoundly versed in Sufiism. He See that ye guard your hearts, for "Guarding
thoughts."
others (than God) and
in
the
heart"
keeping one
by way of knows God your said,
consists in not turning s
secret thoughts from
disobedience to the Almighty. When the Qadarites got the upper hand, and the doctrine of Rationalism became widely
Hasan of Basra wrote to Hasan b. All begging for guidance, and asking him to state his opinion on the perplexing subject of predestination and on the dispute whether men have any power to act (istitd af). Hasan b. All replied that in his spread,
opinion those who did not believe in the determination (qadar) of men s good and evil actions by God were infidels, and that those
who imputed
God were
their sins to
miscreants,
i.e.
the
Qadarites deny the Divine providence, and the Jabarites impute hence men are free to acquire their actions their sins to God ;
according power given them by God, and thus our course between free-will and predesti takes the middle religion to
nation.
the
have read
I
was seated
in the
Anecdotes that when Hasan
at the door of his
house
in
Kufa, a
b.
All
Bedouin came
up and reviled him and his father and his mother. Hasan rose and said O Bedouin, perhaps you are hungry or thirsty, or what ails you ? The Bedouin took no heed, but continued to "
:
"
abuse him.
Hasan ordered
and gave
to the fellow, saying
it
his slave to bring a purse of silver, "
:
O
Bedouin, excuse me, for I should
there -is nothing else in the house; had there been more,
not have grudged
it
to
you."
On
hearing
this,
the
Bedouin
KASHF AL-MAHJUB.
76 exclaimed
bear witness that thou art the grandson of the
"
I
:
Apostle of God. I came hither to make trial of thy mildness." Such are the true saints and Shaykhs who care not whether they are praised or blamed, and listen calmly to abuse. 2.
He
HUSAYN
ALL
B.
the martyr of Karbala, and all Sufis are agreed that he was in the right. So long as the Truth was apparent, ne followed but when it was lost he drew the sword and never rested ^it is
;
he_sacrified his dear
until
life
God
for
s
The Apostle
sake.
Thus Umar distinguished him by many tokens of favour. b. al-Khattab relates that one day he saw the Apostle crawling on his knees, while Husayn rode on his back holding a string, of which the other end was in the Apostle s mouth. Umar said
"
:
What an
Abdallah is
O Umar
he,
religion
man in
s
is
the
He
"
It
!
is
thou "
replied
:
recorded that
ALi
B.
O
hast,
What
of
father
an excellent rider
Husayn
kindest of brethren towards
salvation consists in following religion,
disobeying
3.
excellent camel
The Apostle
"
!
said
thee,"
and
"
Thy
:
because a
his perdition
it.
HUSAYN
said that the
B.
ALi,
CALLED ZAYN AL- ABIDIN.
most blessed man
he who, when he next into wrong, and when he is
is
pleased,
in this
world and
in
the
not led by his pleasure not carried by his anger
is
angry, is the bounds of This is the character of those who beyond right. have attained perfect rectitude (kamdl-i mustaqiuidn). Husayn used to call him All the Younger ( All Asghar). When
Husayn and none
left
his
is
children were killed
except
was
at Karbala, there
All to take care of the
women
;
and he was
The women were brought unveiled on camels to Yazid Mu awiya may God curse him, but not his father at b. Damascus. Some one said to All How are ye this morning, O All and O members of the House of Mercy ? All replied ill.
*
!
"
:
"
:
"
We
of
are in the
same
Moses among
position among our people as the people Pharaoh s folk, who slaughtered their sons
IMAMS
WHO BELONGED TO THE HOUSE OF THE
PROPHET.
7/
and took their women alive; we do not know morning from evening on account of the reality of our affliction." [The author then
relates the
well-known story of Hisham
b. Abd al-Malik s encounter with Ah b. Husayn at Mecca how the Caliph, who desired to kiss the Black Stone but was unable to reach it, saw the crowd immediately make way for how a man of Syria All and retire to a respectful distance of the name this person who was him asked the Caliph to tell held in so great veneration how Hisham feigned ignorance, ;
;
should be shaken in allegiance to the poet Farazdaq stepped forward and
for fear that his partisans
himself; and
how
encomium beginning This is he whose footprint is known to the valley of Mecca He whom the Temple knoivs, and the unhallowed territory and the Jwly ground. l
recited the splendid "
,
This
is the
son of
This
is the
pious, the
tJie
best elect,
of all the servants of God, the pure, the
eminent"
Hisham was enraged and threw Farazdaq into prison. Alf sent to him a purse containing 12,000 dirhems but the poet ;
returned in
it,
with the message that he had uttered
many
lies
the panegyrics on princes and governors which he was
accustomed to compose
for
money, and that he had addressed
these verses to All as a partial expiation for his sins in that respect, and as a proof of his affection towards the House of All, however, begged to be excused from taking back what he had already given away and Farazdaq at last consented to receive the money.]
the Prophet.
;
4.
ABU JA FAR MUHAMMAD
Some
say that his
"
name
B.
ALi
B.
of honour
"
HUSAYN AL-BAQIR. was Abu Abdallah.
He was distinguished for his know ledge of the abstruse sciences and for his subtle indications as to the meaning of the Koran. It is related that on one occasion His nickname was Baqir.
a king,
who wished 1
to
destroy him,
summoned him
Twenty-five verses are quoted.
to
his
KASHF AL-MAHJUB.
78
When
presence.
bestowed
gifts
Baqir appeared, the king begged his pardon, upon him, and dismissed him courteously. On
being asked why he had acted When he came in, I saw two
in this
"
lions,
manner, the king replied one on his right hand and :
threatened to destroy me if I should attempt to do him any harm." In his explanation of the verse, Whoso ever believes in the taghut and believes in God" (Kor. ii, 257),
one on
his left,
who
"
Baqir said
"
:
the Truth
is
when
that
Anything that diverts thee from contemplation of thy
tdg/ttit."
One
of his intimate friends relates
a portion of the night had passed and Baqir had
finished his litanies, he used to cry aloud to
God
"
:
O my God
my Lord, night has come, and the power of monarchs has ceased, and the stars are shining in the sky, and all mankind and
N
^J
^
j^>
and
and the Banu
have gone to rest and shut their doors and set guards to watch over them and those who desired anything from them have forgotten their are asleep
>
silent,
Umayya
;
business.
O
God, art the Living, the Lasting, the Seeing, Sleep and slumber cannot overtake Thee. He
Thou,
the Knowing. not acknowledge that Thou art such as I have described is unworthy of Thy bounty. O Thou whom no thing withholds from any other thing, whose eternity is not impaired
who does
by Day and Night, whose doors of Mercy are open to all who upon Thee, and whose entire treasures are lavished on those who praise Thee Thou dost never turn away the beggar, and
call
:
no creature
in earth or
heaven can prevent. the true believer who
O Lord, implores Thee from gaining access to Thy court. when I remember death and the grave and the reckoning, how take joy in this world ? Therefore, since I acknowledge Thee to be One, I beseech Thee to give me peace in the hour of death, without torment, and pleasure in the hour of reckoning,
can
I
without
ABU MUHAMMAD JA FAR
5.
He his
punishment."
is
celebrated
discourse and
B.
MUHAMMAD
SADIQ.
the Sufi Shaykhs for the subtlety of acquaintance with spiritual truths, and
among his
he has written famous books in explanation of Sufiism.
It is
WHO BELONGED TO THE HOUSE
IMAMS
related that he said all
The
else."
God) and
"
:
gnostic
OF THE PROPHET.
Whoever knows God (
turns his back on
drif) turns his back on
"
"
other
cut off from worldly things, because his
is
79
(than
knowledge
pure nescience (nakiraf), inasmuch as nescience forms part of his knowledge, and knowledge forms part of his Therefore the gnostic is separated from mankind nescience. is
(ina rifaf)
and from thought of them, and he is joined to God. Other has no place in his heart, that he should pay any heed to them,
"
"
and
their existence has
no worth
for him, that
he should
fix the
in his mind. And it is related that he no right service without repentance, because God hath put repentance before service, and hath said, Those who
remembrance of them said:
"There is
and
repent
of the
first
repentance and
ix,
113).
in this Path,
Repentance (tawbat) and service (^ibddaf)
mentioned the disobedient
said,
He
when
but
"
stations
When God
last.
(Kor.
serve" "
unto
"Repent
mentioned
the
God together" Apostle
and
"
He
He
called
is
the
is
the
them
to
(Kor. xxiv, 31); referred
to
his
His said, servantship {^ubudiyyat}, servant that which He revealed" (Kor. liii, 10). I have read in the Anecdotes that Dawud Ta i came to Ja far Sadiq and said O son of the Apostle of God, counsel me, for my mind is "
"He
revealed to
:
"
O Abu Sulayman, thou art the Ja far replied ascetic of thy time what need hast thou of counsel from me ? "
darkened."
:
"
:
He
answered
"
:
O
mankind, and
all "O
Abu
son of the Apostle, thy family are superior to incumbent on thee to give counsel to
it is
Sulayman,"
all."
cried
Ja
far,
"I
am
afraid
that at the
grandsire will lay hold on me, saying, Why didst not thou fulfil the obligation to follow in my steps ?
Resurrection
This
my
not a matter that depends on authentic and sure affinity (to Muhammad), but on good conduct in the presence of the is
Truth."
Dawud Ta began
(Batiil)
if
O Lord weep and exclaimed if one whose is moulded with the water of Prophecy, God, clay whose grandsire is the Apostle, and whose mother is Fatima I
i
such a one
is
should be pleased with
day Ja far
to
"
:
distracted
my
said to his clients
"
"
:
by doubts, who am
I
that
One dealings (towards God) ? let us take a Come, pledge that
KASHF AL-MAHJUB.
SO
gain deliverance on the Resurrection shall intercede for all the rest." They said:
whoever amongst us
shall
Day "O
of
son
of the Apostle, how canst thou have need of our intercession since thy grandsire intercedes for all mankind?" Ja far replied: actions are such that I shall be ashamed to look my "
My
To see one s faults is grandsire in the face on the Last Day." a quality of perfection, and is characteristic of those who are established in the Divine presence, whether they be prophets, The Apostle said When God wishes saints, or apostles. "
:
a
man
bows
well,
He
gives
him
head with humility, both worlds.
his
state in
Now
insight into his
I
shall
(Ahl-i Suffa).
mention
like a servant,
briefly
In a book entitled
the "
faults."
God
People
of
The Highway
Whoever
will exalt his
the
Veranda
of Religion
"
(Min/idj al-Din\ which I composed before the present work, I have given a detailed account of each of them, but here it will suffice to mention their names and names of honour". "
CHAPTER
IX.
CONCERNING THE PEOPLE OF THE VERANDA
Know
that
all
Moslems are agreed
(Ahl-i Suffa}.
that the Apostle had
a number of Companions, who abode in his Mosque and engaged in devotion, renouncing the world and refusing to seek a liveli
God reproached the Apostle on their account and said away those who call unto their Lord at morn
hood. "
Do
:
not drive
His face" (Kor. vi, 52). Their merits are proclaimed by the Book of God, and in many traditions of the Apostle which have come down to us. It is related by Ibn
and
desiring
eve,
Abbas
that the Apostle passed
and saw
their
"
Rejoice state
for
!
which ye be one of
in
he shall
Ahl-i Suffa b.
J
were
is
in
Ammar
brother
b.
al-Aratt,
Utba
perseveres in the with his condition,
Among
Paradise."
Rabah, Salman
his
al-Aswad, Khabbab
satisfied
comrades
my
Bilal b.
al-Hudhali,
:
my community
and
are,
by the People of the Veranda, self-mortification and said
their
Abu 1-Yaqzan
al-Jarrah,
Mas ud
poverty and whoever of
b.
b.
Suhayb
Yasir,
Mas b.
the
Abu Ubayda
al-Farisf,
Abdallah
b.
Miqdad Utba
b.
ud,
Sinan,
b.
Ghazwan, Zayd b. al-Khattab, brother of the Caliph Umar Abu Kabsha, the Apostle s client Abu 1-Marthad Kinana b.
;
;
Adawi
Hudhayfa al-Yamam al-Farisi Abu Dharr Abdallah b. Umar Safwan b. Jundab b. Junada al-Ghifari Abu Darda b. Bayda Amir; Abu Lubaba b. Abd Uwaym al-Mundhir and Abdallah b. Badr al-Juhani. Shaykh Abu Abd al-Rahman Muhammad b. al-Husayn
al-Husayn
Ukkasha
al-
b.
Mihsan
;
;
Salim, client of
Mas
iid b. ;
Rabf
;
;
;
;
;
2 al-Sulami, the traditionist (naqqdf) of Sufiism and transmitter 1
I have corrected many of the following names, which are erroneously written in the Persian text, by reference to various Arabic works. 2 See Brockelmann, i, 200.
G
KASHF AL-MAHJUB.
82
of the sayings of the Sufi Shaykhs, has written a separate history of the Ahl-i Suffa, in which he has recorded their virtues and
names and "names of honour". He has included among them Mistah b. Uthatha b. Abbad, whom I dislike because he began the slanders about A isha, the Mother of the merits and
and Sa
Hurayra, and Thawbdn, and Mu adh b. al-Harith, Khallad, and Thabit b. Wadf at, and Abu Isa
Abu
Believers. ib
b.
Sa ida, and Salim b. Umayr b. Thabit, and Abu 1and Wahb b. Ma qal, and Abdallah b. Yasar Ka b b. b. Umar al-Aslami belonged to the Ahl-i and Hajjaj Unays, Now and then they had recourse to some means of Suffa. livelihood (tctalluq ba-sababi kardandi), but all of them were in one and the same degree (of dignity). Verily, the generation and they of the Companions was the best of all generations of best and most excellent since were the God mankind, bestowed on them companionship with the Apostle and pre
Uwaym
b.
<Amr,
;
served their hearts from blemish.
CHAPTER
X.
CONCERNING JTHEIR IMAMS WHO BELONGED TO THE FOLLOWERS (al-Tdbi tiri).
UWAYS AL-QARANI.
/\.
He
lived in the time of the Apostle, but
was prevented from
and seeing him, firstly by the ecstasy which overmastered him, to the said The Apostle secondly by duty to his mother.
Companions:
as the sheep of
Umar
and
man
Qaran, called Uways, who at multitude of my people, as
at
will intercede for a
the Resurrection
many
a
"There is
Rabi a and
he said
All,
"
:
You
Mudar."
will see
man, of middle height, and hairy
;
on
Then turning
him.
his left
He
to
a lowly side there is a is
white spot, as large as a dirhem, which is not from leprosy and he has a similar spot on the palm of his hand. (/>$//), When you see him, give him my greeting, and bid him pray for
my
After the Apostle
people."
Mecca, and
s
death
cried out in the course of a
Umar came O men
sermon
"
:
to
of
"
They Najd, are there any natives of Qaran amongst you ? and asked for them sent Yes Umar answered, whereupon "
"
;
He is a madman who dwells them about Uways. They said He does not eat what in solitude and associates with no one. men eat, and he feels no joy or sorrow. When others smile he wish Umar said: weeps, and when others weep he smiles." "
:
"I
to see
him."
camels."
They
"
replied
Umar and
:
He
lives in a desert, far
All set out in quest of him.
from our
They found
him praying, and waited until he was finished. He saluted them and showed them the marks on his side and the palm of his hand. They asked his blessing and gave him the Apostle s and greeting, enjoined him to pray for the Moslem people. After they had stayed with him for a while, he said You "
:
KASHF AL-MAHJUB.
84
me); now return, for the Resurrection each other without having to say is near, when we shall see At present I am engaged in preparing for the farewell. When the men of Qaran came home, they Resurrection." (to see
have taken trouble
He
exhibited great respect for Uways.
and came
One
to Kiifa.
left
his native
day he was seen by Harim
b.
place
Hayyan,
He war. but after that nobody saw him until the period of civil a martyr at the battle of Siffin. fought for Ah and fell because related that he said: "Safety lies in solitude," ,
It is
from thought of other_^_and from mankind. in no circumstances does he hope for anything Let none imagine, however, that solitude (wahdat) merely "
free
the hearTof the solitary
is
consists in living alone.
So long
a
man
s
way
as to
solitude
and sensual passion holds sway in his breast, and of this world or the next occurs to him in such
heart,
any thought a
as the Devil associates with
;
since
is
it
not truly in one whether he takes pleasure in the
conscious of mankind, he
make him
all
is
of it. Accordingly, the true thing itself or in the thought but he who is preoccupied solitary is not disturbed by society, "seeks
in
vain to acquire freedom
from thought by secluding
In order to be cut off from mankind one must become himself. with intimate with God, and those who have become intimate God are not hurt by intercourse with mankind.
HARIM
2.
He went
to visit
Uways
B.
HAYYAN.
at Qaran he Qarani, but on arriving
Uways was no
longer there. Deeply disappointed, he learned that Uways was living where he returned to Mecca, him for He thither, but could not discover at Kufa.
found that
repaired
Basra and on the way he saw Uways, clad in a patched frock, performing an ablution on As soon as he came up from the the banks of the Euphrates. to shore of the river and combed his beard, Harim advanced a long time.
At
he set out
last
for
Peace be with thee, Uways said did you know How cried Harim O Harim b. Hayyan that I am Harim?" Uways answered: "My spirit knew thy "
meet him and saluted him.
:
"
"
!
:
IMAMS
He
spirit."
WHO BELONGED TO
THE. FOLLOWERS.
85
Harim Keep watch over thy heart Guard thy heart from thoughts of i.e. "
said
to
"
:
"
bi-qalbikd],
(^alayka
other
This saying has two meanings
".
God by
obedient to
self-mortification
Make thy heart and (2) Make thyself "
:
(i)
"
",
These are two sound principles. It is obedient to thy heart the business of novices (murfddn} to make their hearts obedient to God in order to purge them from familiarity with vain desires ".
and passions, and sever them from unseemly thoughts, and fix them on the method of gaining spiritual health, on the keeping
commandments, and on contemplation of the signs of God, so that their hearts may become the shrine of Love. To
of the
make one s
self obedient to
one
the business of adepts has illumined with the light of s
heart
is
(kdmildn\ whose hearts God Beauty, and delivered from all causes and means, and invested with the robe of proximity (gnrb\ and thereby has revealed to
them His bounties and has chosen them to contemplate Him and to be near Him: hence He has made their bodies accordant with their hearts.
The former
class are masters of their hearts
(sahib al-qulub), the latter are under the dominion of their hearts the former retain their attributes (bdqi /(inaghlub al-qulub) ;
sifat\ the latter have lost their attributes (fdni truth of this matter goes back to the words of God
minhumu
^
"
l-muklilasina,
^l-sifaf). :
The
Illd ^ibddaka
Except such of them as are
Thy
Here some read (chosen) servants" (Kor. xv, 40). mukhlisina instead of mukhlasina. The mukhlis (purifying one s self) is active, and retains his attributes, but the mukhlas purified
(purified)
is
passive,
this question
their
abide
more
and has
lost his attributes.
fully elsewhere.
The
I
will
latter class,
explain
who make
accordant with their hearts, and whose hearts contemplation of God, are of higher rank than those
bodies in
who by
their
own
effort
Divine commandments.
make
their
hearts
This subject has
comply with the its
foundation
in
the principles of sobriety (sahw) and intoxication (sukr\ and those of contemplation (inushdhadaf) and self-mortification
in
(inujdhadaf).
KASHF AL-MAHJUB.
86
HASAN OF BASRA. was Abu All according to others, Abu Abu Muhammad or Sa id. He is held in high regard and esteem by the Sufi s. He gave subtle directions relating to the I have read in science of practical religion (^ilm-i mu dmalaf}. His
of
"name
honour"
;
Anecdotes that a Bedouin came to him and asked him
the
Hasan
about patience (sabr).
replied:
sorts: firstly, patience in misfortune
and
"Patience
affliction;
is
of two
and secondly,
from the things which God has commanded The Bedouin us to renounce and has forbidden us to pursue." patience to
refrain
art
"Thou
said..:
than thou
"
art."
an ascetic; O Bedouin
nothing but desire, and
"
>fc
r
x
[said he] thou hast
for
My
fear
in
patience
_o_H
/.
cried
!
my
Hasan,
patience
ell- fire,
shaken
misfortune and
and
this
asceticism in this world
y
never saw anyone more ascetic
"
The Bedouin begged him
fortitude." "
I
is
my my
is
"
my
asceticism
is
nothing but lack of
to explain this saying, belief."
Hasan
replied
submission proclaim
:
my
lack of fortitude (jaza } and my desire for the next world, and this is 1
is
the quintessence of desire. thought of his own interest
;
How !
excellent
is
he who takes no
so that his patience
is
for
God
s
from Hell; and his asceticism not for the sake, purpose of bringing himself into This is the mark of true sincerity." And it is related
sake, not for the saving of himself is
for
God
Paradise.
s
that he said
of the
"
:
good."
Association with the wicked produces suspicion This saying is very apt and suitable to the
people of the present age, who all disbelieve in the honoured friends of God. The reason of their disbelief is that they associate with pretenders to Sufiism,
forms
and
;
tongues
perceiving
false,
their
who have
actions
to
only its external be perfidious, their
their ears listening to idle quatrains, their eyes
following pleasure and lust, and their hearts set on amassing unlawful or dubious lucre, they fancy that aspirants to Sufiism behave in the same manner, or that this is the doctrine of the Sufis
themselves, whereas, on the contrary, the
Sufis
act in
obedience to God, and speak the word of God, and keep the love of
God
in
their hearts
and the voice (sanid^ of God
in
IMAMS
WHO BELONGED TO THE FOLLOWERS.
8/
and the beauty of Divine contemplation in their eyes, and all their thoughts are fixed on the gaining of holy If mysteries in the place where Vision is vouchsafed to them.
their ears,
among them and have adopted their practices, the evil must be referred to those who commit it. Anyone who associates with the wicked members of a com munity does so through his own wickedness, for he would
evildoers have appeared
associate with the
good 4.
It
is
said that he
if
SA ID
there were B.
any good
in
him.
AL-MUSAYYIB.
was a man of devout nature who made
show of hypocrisy, not a hypocrite who pretended to be This way of acting is approved in Sufiism and is held laudable by all the Shaykhs. He said Be content with a
devout.
"
:
a
little
of this world while thy religion is safe, even as some with much thereof while their religion is lost,"
are content i.e.
poverty without injury to religion
heedlessness.
came
to
It is related that
him and
said
"
:
Tell
me
He
is
better than riches with
when he was
at
Mecca a man
a lawful thing in
which there
God is nothing replied a lawful thing in which there is nothing unlawful, and praise of aught else is an unlawful thing in which there is nothing is
lawful,"
unlawful."
because your salvation
perdition in the latter.
"
:
lies
Praise (dhikr) of
in
the
former and your
CHAPTER XL CONCERNING THEIR IMAMS WHO LIVED SUBSEQUENTLY TO THE FOLLOWERS (al-Tdbi un) DOWN TO OUR DAY. HABIB AL- AJAMI.
i.
His conversion (tawbaf) was begun by Hasan of Basra. At he was a usurer and committed all sorts of wickedness,
first
but
God gave him
a sincere repentance, and he learned from
Hasan something of the theory and practice of religion. His was Persian ( q/amf), and he could not speak Arabic correctly. One evening Hasan of Basra passed by the door of his cell. Habib had uttered the call to prayer and was standing, engaged in devotion. Hasan came in, but would not pray under his leadership, because Habib was unable to speak Arabic fluently or recite the Koran correctly. The same night, Hasan dreamed that he saw God and said native tongue
to
Him
"
:
O
Lord, wherein does
and that God answered pleasure, but did not
"
:
know
Thy good
O
Hasan, you
its
value
if
:
pleasure consist
found
My
"
?
good
yesternight you had the Tightness of his
your prayers after Habib, and if had restrained you from taking offence at his pro It is nunciation, I should have been well pleased with you."
said
intention
common knowledge among
when Hasan of Basra fled from Hajjaj he entered the cell of Habib. The soldiers came and said to Habib Have you seen Hasan anywhere ? Habib said Where is he ? He is in my went into the but saw no one there. cell, They Thinking that Habib was making fun of them, they abused him and called him a liar. He swore that he had spoken the truth. Sufis that
"
"
:
"
"
:
"
"
Yes."
They returned twice and thrice, but found no Hasan immediately came out and departed.
cell."
one,
and
said to
at last
Habib
:
EMINENT SUFIS OF LATER TIMES. "
know
I
them
was owing
it
me
discover
to
was here
I
to thy benedictions that
89
God
did not
wicked men, but why didst thou tell Habib replied O Master, it was not on
these "
"
?
:
benedictions that they failed to see thee, but of my speaking the truth. Had I told blessedness through the Habib was asked a lie, we both should have been shamed."
account of
my
:
God pleased?" He answered: "With "With what thing is a heart which is not sullied by hypocrisy," because hypocrisy (nifdq) is the opposite of concord (wifdq), and the state of being well pleased (rida)
is
s
is
love subsists
pleased (with whatever is decreed Therefore acquiescence (rida) is a characteristic of
by God). This
love,
and
state of being well
in the
God
There
the essence of concord.
no connexion between hypocrisy and
friends, while is
hypocrisy
is
a characteristic of His enemies^ I will explain it in another
a very important matter.
place.
2.
He was
MALIK
a companion of
and Malik was born before
B.
DINAR.
Hasan of
Basra.
Dinar was a
his father s emancipation.
slave,
His con
One evening he had been enjoying himself with a party of friends. When they were all asleep a voice came from a lute which they had been playing:
version began as follows.
O
Malik
dost thou not repent Malik abandoned his evil ways and went to Hasan of Basra, and showed himself steadfast in repentance. He attained to such a high degree "
!
why
?"
that once when he was in a ship, and was suspected of stealing a jewel, he no sooner lifted his eyes to heaven than all the fishes in the sea came to the surface, every one carrying a jewel in its mouth. Malik took one of the jewels, and gave it to
the man whose jewel was missing then he set foot on the sea and walked until he reached the shore. It is related that ;
he said
"
:
The deed
that
I
love best
is
sincerity in
doing,"
because an action only becomes an action in virtue of its sincerity. Sincerity bears the same relation to an action as the
spirit
to
the
body
:
as
the
body without the
spirit
is
KASHF AL-MAHJUB.
90 a
an action without sincerity
thing, so
lifeless
is
utterly
un
Sincerity belongs to the class of internal actions, whereas acts of devotion belong to the class of external actions the latter are completed by the former, while the former derive substantial.
:
from the
their value
Although a man should keep
latter.
heart sincere for a thousand years,
combined with action
not sincerity until his
is
and although he should a thousand years, his actions do
is
sincerity
it
his
;
perform external actions for not become acts of devotion until they are combined with sincerity.
ABU HALIM HABIB
3.
He was
a companion
the Apostle said his
acts."
He
:
had
Salman
of
The
"
believer s
flocks of sheep,
bank of the Euphrates. ment from the world.
SALiM
B.
He
Farisf.
I.
related
that
intentions are better than
and
home was on
his
His religious Path
A
AL-RA
1
certain
(tartq*)
was
relates as
the
retire
follows
Shaykh Once I passed by him and found him praying, while a wolf looked after his sheep. I resolved to pay him a visit, since he to me to have the marks of greatness. When we had appeared :
"
exchanged greetings,
I
said
* :
O Shaykh
!
I
see the wolf in
accord with the sheep. He replied That is because the With those words he held shepherd is in accord with God. *
:
wooden bowl under
a rock, and two fountains gushed from the rock, one of milk and one of honey. O Shaykh I cried,
a
(
!
as he bade
He
me
how
hast thou attained to this degree ? drink, answered By obedience to Muhammad, the Apostle of :
O my
God.
son
!
the rock gave water to the people of Moses, 2
although they disobeyed him, and although Moses is not equal in rank to Muhammad why should not the rock give milk :
and honey
who
is
counsel.
to
me, inasmuch as
superior
He
Moses?
to
said
:
Do
not
I
am
I
said:
obedient to
make your
Muhammad,
me
a
word of
heart
a
coffer of
Give
covetousness and your belly a vessel of unlawful things. 1
L. Aslam.
2
Kor.
vii,
160.
"
EMINENT SUFIS OF LATER TIMES.
My
had
Shaykh
farther
traditions
QI
concerning
but
him,
could not possibly set down more than this (andar waqt-i man diqi btid ti bish az in mumkin na-shud\ my books having been I
may God guard among uncongenial
Ghazna
at
left
become a captive
while
it!
folk (dar
myself had
I
miydn-i ndjinsdri)
Lahawur, which is a dependency of Multdn. be both in joy and sorrow God praised in the district of
!
4.
He was
ABU HAZIM AL-MADANI.
in poverty, arH of self-mortification.
thoroughly versed in u Uthman al-
steadfast
different kinds
._.
Makki, who shows great zeal on his behalf (andar amr-i way ba-jidd bdshad\ relates that on being asked what he possessed of
:
A
mankind."
him
asleep.
certain
When
inform thee that
it
Shaykh went
he awoke he said
that the Apostle gave to one s
God and independence
Satisfaction (ridd) with
"
hejmswered
is
mother than
me
I
:
him and found
dreamed
"
now
just
a message to thee, and bade
better to to
to see
make
the duty which
fulfil
the pilgrimage.
is
me
owed
Return, there
The person who tells the story try to please her." turned back and did not go to Mecca. This is all that I have fore,
and
heard about
Abu Hazim. 5.
He of
MUHAMMAD
associated with
the ancient
Sufiism.
It
is
(inaqdui)
WASI
.
of the Followers and with
Shaykhs, and had a perfect related that he said:
God
without
many
B.
seeing of Contemplation.
therein."
"I
This
When
a
is
some
knowledge of
never_saw anything an advanced stage
man
is
overcome with
love for the Agent, he attains to such a degree that in looking at His act he does not see the act but the Agent only and
when one looks at a picture and sees only the painter^ The true meaning of these words is the same as in the saying of Abraham, the Friend of God (Khalil) and the who said to the sun and moon and stars This is my Apostle,
entirely, just as
"
:
Lord"
(Kor.
vi,
76-8), for he
was then overcome with longing
gypl-
>^
KASHF AL-MAHJUB.
92
(shcnvq\ so that the qualities of his beloved appeared to him everything that he saw. The friends of God perceive that
in
the universe
is subject to His might and captive to and that the existence of all created things dominion,
His is
as
nothing in comparison with the power of the Agent thereof. When they look thereon with longing, they do not see what is subject and passive and created, but only the Omnipotent, the Agent, the Creator. I shall treat of this in the chapter on Contemplation. Some persons have fallen into error, and have alleged that the words of Muhammad b. Wasi I saw "
,
God
involve a place of division and descent (makdn-i tajziya u /mliil}, which is sheer infidelity, because place is therein,"
homogeneous with that which
is
contained in
it,
and
if
anyone
supposes that place is created the contained object must also be created or if the latter be eternal the former also must be eternal hence this assertion entails two evil consequences, ;
:
both of which are
infidelity, viz., either that created things are
eternal (qadiui) or that the Creator
Accordingly, when Muhammad
b.
is
Wasi
non-eternal (muhdatti). said that he
saw God
he meant, as
I have explained above, that he saw in those things the signs and evidences and proofs of God. I shall discuss in the proper place some subtle points con
in things,
nected with this question.
ABU HANIFA NU MAN B. THABIT AL-KHARRAZ. He is the Imam of Imams and the exemplar of the Sunnites. He was firmly grounded in works of mortification and devotion,, 6
-
and was a great authority on the principles of Sufiism. At first he wished to go into seclusion and abandon the society of for he had made his heart free from mankind, every thought
human power and pomp.
One night, however, he dreamed was collecting the bones of the Apostle from the tomb, and choosing some and discarding others. He awoke in terror and asked one of the pupils of Muhammad b. Sinn 1 (to interpret of
that he
1
A
extant
well-known divine, who died in no A.H. See Ibn Khallikan, No. 576. work on the interpretation of dreams is attributed to him (Brockelmann, i,
An 66).
EMINENT SUFIS OF LATER TIMES.
man
This
the dream).
him
said to
"
:
You
will attain a
Apostle and in knowledge ordinances (sunnaf), so that you will sift what rank
in
what
is
of
the
high
preserving his
genuine from
is
Another time Abu Hanifa dreamed that
spurious."
Apostle said to him
the
93
my
purpose of reviving
You have been
"
:
for the
created
He was the master of Adham and Fudayl b. lyad
ordinances."
many Shaykhs, e.g. Ibrahim b. and Dawud Ta and Bishr Hafi.
_ S^N
i
In
reign of the Caliph to the office of Cadi
the
Mansur a plan was formed
to
one of the following persons Abu Hanifa, Sufyan Thawri, Mis ar b. Kidam, and Shurayh. While they were journeying together to visit Mansur, who had
appoint
summoned them
to
"
companions Mis ar
be
will
this office
reject
made
Abu Hanifa
presence,
will
to
his
a certain
run away, and
and embarked
fled
Sufyan
Cadi."
said
by means of
be mad, Sufyan
will feign to
trick"
Shurayh
will
I
:
his
:
in
a ship, imploring the captain to conceal him and save him from The others were ushered into the presence of the execution.
Mansur
Caliph.
Abu Hanifa
Abu Hanifa O Commander
said to "
replied:
an Arab, but one of their clients will
not accept
my
"
:
You must
act as
of the Faithful,
I
Cadi."
am
not
and the chiefs of the Arabs Mansur said This matter has ;
"
decisions."
:
nothing to do with lineage: it demands learning, and you are the most eminent doctor of the day." Abu Hanifa persisted that he was unfit to hold the office.
shows
it,"
he exclaimed
disqualified,
a
and
if I
"
;
for if I
have told a falsehood
entrust
He
escaped
in this
cried Mansur,
"
he
is
have just said I
am
is
way.
mad
"
Finally,
!
the vacant office.
"
I
am
honour of your
Then Mis
and seized the Caliph s hand and said your children, and your beasts of burden fill
it
be judge over him with the lives, property, and
subjects."
must
I
not right that and that Moslems, you should
should
liar
"What
have spoken the truth
"
:
ar
came forward
How
are you, and
"
?
"Away
Shurayh was
melancholic,"
light-witted,"
whereupon Mansur advised him
and potions
(
astdahd-yi
muwdfiq
ti
with
him,"
told that he
said he,
"
and
to drink ptisanes
nabidhhd-yi muthallatJi)
_
-~\>
,
^
KASHF AL-MAHJUB.
94
So Shurayh was made This Cadi, and Abu Hanifa never spoke a word to him again. until his intellect
was
fully
restored.
story illustrates not only the sagacity of Abu Hanifa, but also his adherence to the path of righteousness and salvation, and
determination not to
his
popularity
and
himself be deluded by seeking It shows, moreover, the
let
worldly renown.
soundness of blame (inaldmat\ since
men
resorted to
some
all
these three venerable
trick in order to avoid popularity.
Very
present age, who make the and of their the houses of evildoers their qibla princes palaces the doctors
are
different
of the
temple.
Once a doctor and a
of Ghazna,
who claimed
religious leader, declared
it
to
be a learned divine
heresy to wear a patched
I said to him You do not call it heretical frock (muraqqota). 1 to wear robes of brocade, which are made entirely of silk and, "
:
besides being in themselves unlawful for
men
to wear,
have been
begged with importunity, which is unlawful, from evildoers whose property is absolutely unlawful. Why, then, is it heretical wear a lawful garment, procured from a lawful place, and purchased with lawful money? If you were not ruled by inborn conceit and by the error of your soul, you would express a more to
judicious opinion.
Women may
wear a dress of
silk lawfully,
unlawful for men, and only permissible (mubd/i) for If you acknowledge the truth of both these state lunatics.
but
is
it
ments you are excused God save us from lack of
Yahya thee
Mu adh
He
?
answered
Once, when
I
condemning the patched
fairness
was
* :
1
The
written
garment 2
text has
in Syria,
khashisht" .
I
seek
I fell
I
asleep at the
tomb of
was
at
Bilal
Mecca, and that the
through the gate of the Banu Shayba, tenderly
jdma-i hashishi
"
dreamed that "
the Muezzin, and dreamed that in
I
Apostle of God, where shall In the science of Abu Hanifa.
2
Apostle came
"
:
O
*
It is
ri.
dibaqi.
Apparently the former word should be s Persian Dictionary as kind of
described in Vullers
".
Bilal b.
frock).
"
!
al-Razi relates as follows
to the Apostle,
said
I
b.
(for
Rabah, the Prophet
s
Muezzin, was buried at Damascus.
"a
EMINENT
SUFIS OF
LATER TIMES.
95
clasping an old man to his bosom in the same fashion as people and that I ran to him and kissed are wont to carry children the back of his foot, and stood marvelling who the old man might ;
and that the Apostle was miraculously aware of my secret thought and said to me, "This is thy Imam and the Imam of be
;
thy of
meaning Abu Hanifa. In consequence of have great hopes for myself and also for the people It has convinced me, moreover, that Abu country.
countryman,"
this
dream
my
I
Hanifa was one of those who, having annihilated their natural qualities,
continue to perform the ordinances of the sacred law, by the Apostle.
as appears from the fact that he was carried If he had walked by himself, his attributes subsistent,
and such a one may
must have been
either miss or hit the
mark
;
but
inasmuch as he was carried by the Apostle, his attributes must have been non-existent while he was sustained by the living
The Apostle cannot err, and it is one who is sustained by the Apostle
attributes of the Apostle.
equally impossible that should fall into error.
When Dawud Ta
i
authority, he went to I
do
Abu
now?"
learned, for theory spirit."
He who
is
had acquired learning and become a famous Abu Hanifa and said to him What shall "
:
Hanifa replied:
"Practise
what you have
without practice is like a body without a content with learning alone is not learned,
and the truly learned man
is
not content with learning alone.
Similarly, Divine guidance (hiddyaf) involves self- mortification (inujdhadat\ without which contemplation (inushdhadaf) is un-
There
attainable. is
knowledge
no
knowledge without action, since the product of action, and is brought forth and is
developed and made profitable by the blessings of action. The two things cannot be divorced in any way, just as the light of the sun cannot be separated from the sun
itself.
ABDALLAH B. MUBARAK AL-MARWAZI. He was the Imam of his time and consorted with many eminent Shaykhs. He is the author of celebrated works and famous 7.
miracles.
The
occasion of his conversion
is
related as follows
:
KASHF AL-MAHJUB.
96
He was
in love
with a
girl,
and one night
in winter
he stationed
himself at the foot of the wall of her house, while she came on to the roof, and they both stayed gazing at each other until
day
break.
When
thought
it
Abdallah heard the
was time
call to
for
morning prayers he and only when the sun
evening prayers began to shine did he discover that he had spent the whole ;
He took rapturous contemplation of his beloved. and said to himself: Shame on thee, O son of warning by this, Mubarak Dost thou stand on foot all night for thine own night in
"
!
pleasure, and yet become furious when the Imam reads a long He repented and devoted himself to chapter of the Koran ? and entered a study, upon life of asceticism, in which he attained "
such a high degree that once his mother found him asleep in the a while snake was the garden, great driving gnats away from him with a spray of basil which it held in its mouth. Then he left Merv and lived for some time in Baghdad, associating with the
and also resided for some time at Mecca. When he returned to Merv, the people of the town received him with friendship and founded for him a professorial chair and a lecture Sufi Shaykhs,
hall
At that epoch half the popu (dars u majlis nihddand\ Merv were followers of Tradition and the other half
lation of
adherents of Opinion, just as at the present day.
They
called
him Radi al-fariqayn because of his agreement with both sides, and each party claimed him as one of themselves. He built two convents (ribdi) at Merv one for the followers of Tradition and one for the followers of Opinion which have retained their
down to the present day. Afterwards he went back to the Hijaz and settled at Mecca. On being asked what wonders he had seen, he replied I saw a Christian monk (rdhib\ who was emaciated by self-mortification and bent double
original constitution
"
:
asked him to tell me the way to God. He knew answered, God, you would know the way to Him. you Then he said, I worship Him although I do not know him, whereas you disobey Him although you know Him/ i.e. know
by
fear of
God.
I
If
ledge entails
fear,
yet
entails ignorance, yet
I
I
see that
you are confident
feel fear
within myself.
and
;
I
infidelity
laid
this
to
EMINENT SUFIS OF LATER TIMES. and
heart,
that
it
restrained
Abdallah
me
from
Mubarak
b.
the hearts of the Saints of
God
said
many "
:
It is related
deeds."
unlawful to Tranquillity are they agitated in this is
for
God,"
and
ill
97
the next world by rapture (tarab] they are not permitted to rest here, while they are absent from God, nor there, while they enjoy the presence,
world by seeking
(talab)
in
;
manifestation, and vision of God.
Hence
world
this
even as
is
the next world in their eyes, and the next world even as this world, because tranquillity of heart demands two things, either
attainment of one Since
desire.
s
He is
aim or indifference to the object of one s not to be attained in this world or the next,
the heart can never have rest from the palpitation of love and since indifference is unlawful to those who love Him, the heart ;
can never have rest from the agitations of seeking Him. a firm principle in the path of spiritual adepts.
This
is
8.
He their
is
ABU
<ALI
AL-FUDAYL
B.
lYAD.
one of the paupers (fa dlik) of the
most eminent and celebrated men.
Sufis,
At
first
and one of he used to
between Merv and Baward, but he was always piety, and invariably showed a generous and magnanimous disposition, so that he would not attack a caravan in which there was any woman, or take the property practise brigandage
inclined
of anyone
to
whose stock was small
;
and he
let
the travellers
keep a portion of their property, according to the means of One day a merchant set out from Merv. His friends
each.
advised him to take an escort, but he said to them I have heard that Fudayl is a God-fearing man and instead of doing as they wished he hired a Koran-reader and mounted him on "
:
;"
a camel in order that he might read the Koran aloud day and the night during journey. When they reached the place where
Fudayl was lying "
in
ambush, the reader happened to be
Is not the time yet come unto those
who
reciting:
believe, that their
hearts
should humbly submit to the admonition of God ? (Kor. Ivii, 15). Fudayl s heart was softened. He repented of the business in which he was engaged, and having a written list of those whom "
H
KASHF AL-MAHJUB.
98
claims upon him. Then he went to Mecca and resided there for some time and became
he had robbed he satisfied
all their
acquainted with certain saints of God. Afterwards he returned He has handed to Kufa, where he associated with Abu Hanifa.
down
which are held
relations
in
high esteem by Traditionists,
and he
is the author of lofty sayings concerning the verities of It is recorded that he said Sufiism and Divine Knowledge. :
"
as He ought to be known worships Him because everyone who knows God acknow
Whoever knows God
with
all his
might,"
ledges His bounty and beneficence and mercy, and therefore and since he loves Him he obeys Him so far as he loves Him ;
has the power, for
it
is
not
difficult to
Accordingly, the more one
loves.
whom
obey those
loves,
the
one
more one
is
1 It is related obedient, and love is increased by true knowledge. The world is a madhouse, and the people that he said "
:
therein are
madmen, wearing shackles and
shackle and sin
Fadl
b.
Lust
chains."
is
our
our chain.
is
Rabi* relates as
follows:
"I
accompanied Harun
When we had performed the pilgrimage, any man of God here that I may visit I him ? We replied, Yes, there is Abd al-Razzaq San amV went to his house and talked with him for a while. When we were about to leave, Harun bade me ask him whether he had any debts. He said, Yes, and Harun gave orders that they should be paid. On coming out, Harun said to me, O Fadl, my heart still desires to see a man greater than this one.
al-Rashid to Mecca.
he said to me,
*
Is there
2
<
I
conducted him to Sufyan
b.
Uyayna.
Our
3
visit
ended
in the
same way. Harun gave orders to pay his debts and departed. Then he said to me, I recollect that Fudayl b. lyad is here let us go and see him. We found him in an upper chamber,
;
When we
reciting a verse of the Koran.
he
cried,
Faithful.
Who
is
there
What have
1
Here the author
2
He
3
Died
relates
I
I
to
replied,
at the door,
The Commander
of the
do with the Commander of the
two anecdotes
illustrating the devotion of
See Ibn Khallikan, No. 409. See Ibn Khallildn, No. 266.
died in 211 A.H. in 168 A.H.
?
knocked
Muhammad.
EMINENT SUFIS OF LATER TIMES.
99
not an Apostolic Tradition to the effect that no one shall seek to abase himself in devotion Faithful
said he.
?
I
Is there
said,
Yes, but acquiescence in God s will you see (rida) is everlasting glory in the opinion of quietists came down Then he exaltation. I see but my my abasement, to
He
God ?
*
answered,
:
and opened the door, and extinguished the lamp and stood a corner. Harun went in and tried to find him. Their
in
never have I felt Alas Fudayl exclaimed, t will be very wonderful if it escape from a softer hand Harun began to weep, and wept so the Divine torment. *
hands met.
!
:
When
he swooned.
that
violently
O
me
he came
to
himself,
a word of counsel.
he
said
Fudayl Fudayl, give O Commander of the Faithful, thy ancestor ( Abbas) was the He asked the Prophet to give him dominion uncle of Mustafa. said,
:
(
The Prophet answered, O my uncle, I will give thee dominion for one moment over thyself," i.e. one moment of thy obedience to God is better than a thousand years of men s over men.
"
obedience to thee, since dominion brings repentance on the Day of Resurrection (al-iuidrat yawm al-qiydmat naddmat}.
Harun
Umar Salim
Ka b
me
When Fudayl continued Abd al- Aziz was appointed Caliph, he summoned Abdallah and Rajd b. Hayat, and Muhammad b. Counsel
said, b. b.
further.
al-Qurazi, and said to them,
affliction
consider
?
for
it
wouldst be
I
count
to be a
saved
it
an
:
"
affliction,
blessing."
One
to-morrow from
What am
I
to
do
in this
in
general thou
although people of
them
the
replied:
"If
Divine punishment,
Moslems as thy fathers, and their young and their children as thy children. The
regard the elders of the
men
as thy brothers,
whole territory of Islam
is
thy house, and
its
people are thy
Visit thy father, and honour thy brother, and deal with Then Fudayl said O Commander kindly thy children." of the Faithful, I fear lest that handsome face of thine fall into
family.
:
Fear God, and perform thy obligations to Him better Harun asked Fudayl whether he had any debts. He answered, Yes, the debt which I owe to God, namely, obedience to Him woe is me, if He call me to account for it Hell-fire.
than
this.
>
;
!
KASHF AL-MAHJUB.
100
O
am
He speaking of debts to men. is His towards me and praised bounty great, replied, Harun I have no reason to complain of Him to His servants. Harun
*
said, (
I
Fudayl,
God be
!
him a purse of a thousand dinars, saying, Use the money for some purpose of thine own. Fudayl said, O Com mander of the Faithful, my counsels have done thee no good. Harun Here again thou art behaving wrongly and unjustly. offered
5
exclaimed,
How
that?
is
Fudayl
I
said,
wish thee to be
is not this saved, but thou wouldst cast me into perdition We took leave of him with tears in our eyes, and unjust? :
Harun
O
"
Fadl, Fudayl is a king indeed. All this shows his hatred of the world and its people, and
his
said to me,
contempt
for its gauds,
and
his
refusal
to abase himself
before worldlings for the sake of worldly gain.
9.
ABU L-FAYD DHU L-NUN
He was the son of a He is one of the best of
B.
IBRAHIM AL-MISRI.
Nubian, and his name was Thawban. this sect, and one of the most eminent (
of their hidden spiritualists ( ayydrdri), for he trod the path of All afBiction and travelled on the road of blame (maldmaf). the people of Egypt were lost in doubt as to his true state,
and did not believe
him
he was dead.
On
the night of his decease seventy persons dreamed that they saw the I have come to meet Dhu 1-Nun, the Apostle, who said in
until
"
:
friend of
God."
And
after his
death the following words were This is the beloved of God,
found inscribed on his forehead
who died
in love
:
At
of God, slain by God.
his funeral the birds
of the air gathered above his bier, and wove their wings together On seeing this, all the Egyptians felt so as to shadow it.
remorse and repented of the injustice which they had done He has many fine and admirable sayings on the to him. verities of mystical l
gnostic
(
drif}
is
knowledge.
more
lowly
He
says, for
every
day,
"
example because
:
The
he
is
approaching nearer to his Lord every moment," inasmuch as he thereby becomes aware of the awfulness of the Divine
Omnipotence, and when the majesty of God has taken possession
EMINENT SUFIS OF LATER how
of his heart, he sees
Thus Moses
he
far
Him
no way of reaching
is
TIMES.
from God and that there
hence his lowliness
;
shall
is
increased.
is
O Lord, when he conversed with God God answered seek Thee ? Among those O Lord, no heart Moses said are broken." "
said,
:
"
where
IOI
I
whose hearts
"
:
"
:
God answered more broken and despairing than mine." thou I am where Then Accordingly, anyone who pretends to know God without lowliness and fear is an ignorant fs
:
"
art."
fool,
The
not a gnostic.
sign of true
knowledge
is
sincerity
secondary causes and severs all ties of relationship, so that nothing remains except God. Dhu 1-Nun says Sincerity (sidq) is the sword of of
will,
and a sincere
cuts off
will
all
"
:
Now cuts everything that it touches." sincerity regards the Causer, and does not consist in affirmation of secondary causes. To affirm the latter is to destroy the God on
the earth
:
it
principle of sincerity.
Among
day he was Nile, as
is
Dhu 1-Nun
I
have read that one
his disciples in a
boat on the River
the stories told of sailing with
the custom of the people of
Egypt when they
desire
Another boat was coming up, filled with merry makers, whose unseemly behaviour so disgusted the disciples that they begged Dhu 1-Nun to implore God to sink the boat. recreation.
Dhu
1-Nun raised
his
hands and cried
"
:
O
Lord, as
Thou
hast given these people a pleasant life in this world, give them a pleasant life in the next world too The disciples were "
!
astonished by his prayer. When the boat came nearer and those in it saw Dhu 1-Nun, they began to weep and ask
Dhu 1pardon, and broke their lutes and repented unto God. Nun said to his disciples pleasant life in the next world "
:
in
is
repentance without harm to
this
A
world.
anyone."
You and
He
they are all satisfied acted thus from his extreme
towards the Moslems, following the example of the Apostle, who, notwithstanding the ill - treatment which he received from the infidels, never ceased to say O God direct
affection
"
!
:
my
people, for
they know
not."
Dhu 1-Nun
relates
that as
he was journeying from Jerusalem to Egypt he saw in the
KASHF AL-MAHJUB.
102
some one advancing towards him, and felt impelled When the person came near he perceived to ask a question. that it was an old woman carrying a staff (fukkdza 1), and wearing a woollen tunic (jubbd). He asked her whence she From God." came. She answered And whither goest Dhu 1-Nun drew forth a piece of gold thou?" "To God." which he had with him and offered it to her, but she shook her hand in his face and cried O Dhu 1-Nun, the notion
distance
"
"
:
"
:
which thou hast formed of
me
arises
God
from the feebleness of
and accept nothing I worship Him alone and take from Him With these words she went on her way.
thy intelligence. unless from Him. alone."
The
work
I
for
s
sake,
woman s
saying that she worked for God s sake is of her Men in their dealings with proof sincerity in love. God fall into two classes. Some imagine that they work for old
a
God s sake when they work
are really working for themselves
;
and
not done with any worldly motive, they though desire a recompense in the next world. Others take no thought of reward or punishment in the next world, any more than of their
is
ostentation and reputation in this world, but act solely from reverence for the commandments of God. Their love of God
them
requires
bidding.
do His what they do for the sake sake, and fail to recognize
to forget every selfish interest while they
The former
class fancy that
of the next world they do for God s that the devout have a greater self-interest in devotion than the wicked have in sin, because the sinner s pleasure lasts only for
moment, whereas devotion is a delight for ever. Besides, what gain accrues to God from the religious exercises of man
a
kind,
what
or
from their non-performance?
loss
world acted with the veracity of
wholly
theirs,
and
would be wholly
1
theirs, as
God hath
"
:
said
"
:
Ifye do good,
it is to
if ye do evil, it is to yourselves" (Kor. xvii, 7); Whoever exerts himself [in religion] does so for his
According to a marginal gloss in
water-bottle
the
Bakr, the gain would be with the falsehood of Pharaoh, the loss
and
yourselves,
and also
if
If all
Abu
is
suspended.
I,
ukkiiza
is
a
tripod on which a leathern
EMINENT SUFIS OF LATER
TIMES.
10$ "
own
xxix,
(Kor.
is
They seek
5).
kingdom and
God
Verily,
advantage.
"We
say,
independent of created beings for themselves an everlasting
are working for
God
s
sake";
but to
Lovers, in fulfilling
a different thing. of the Divine commandment, regard only the accomplishment tread the path of love
the Beloved
A
s will,
is
and have no eyes
for
anything
else.
similar topic will be discussed in the chapter
on Sincerity
(ikklds).
10.
ABU ISHAQ IBRAHIM
He was unique in He was a disciple number of
Imam Abu
his Path,
ADHAM
B.
MANSUR.
and the chief of his contemporaries. He met a large Khidr.
of the Apostle
the the ancient Sufi Shaykhs, and associated with In Hanffa, from whom he learned divinity ( *//).
the earlier part of his
went
B.
to the chase,
life
he was Prince of Balkh.
One day he
and having become separated from
his suite
was pursuing an antelope. God caused the antelope to address Wast thou created for this, him in elegant language and say He repented, abandoned ? this or wast thou commanded to do "
:
"
on the path of asceticism and abstinence. everything, and entered He made the acquaintance of Fudayl b. lyad and Sufyan and consorted with them. After his conversion he Thavvrf,
his own never ate any food except what he had earned by are original and His sayings on the verities of Sufiism labour. Ibrahim is the key of the (mystical) said "
exquisite.
Junayd It
sciences."
is
:
related
that
he said:
God as thy when anyone is
"Take
i.e. companion and leave mankind alone," turned towards God, the Tightness of his rightly and sincerely that he should turn his back on towards God
requires
turning
has nothing to do mankind, inasmuch as the society of mankind in with thoughts of God. Companionship with God is sincerity His commands, and sincerity in devotion springs from fulfilling
love of God proceeds from hatred of purity of love, and pure Whoever is familiar with sensual affections is passion and lust. whoever is separated from sensual separated from God, and affections
is
dwelling with God.
Therefore thou art
all
mankind
KASHF AL-MAHJUB.
104 in regard
to thyself:
away from
turned
all
away from thyself, and thou hast mankind. Thou dost wrong to turn away turn
from mankind and towards thyself,
and
thyself,
whereas the actions of
all
to be concerned with
mankind
the providence and predestination of God. inward rectitude (istiqdmaf) of the seeker things, one of which
is
theoretical
are determined
by
The outward and founded on two
is
and the other
practical.
The
all good and evil as predestined so that in the universe passes into a state of God, by nothing rest or motion until God has created rest or motion in that
former consists in regarding
the latter consists in performing the command of God, in Tightness of action towards Him, and in keeping the obligations
thing
;
which he Has imposed. for neglecting
Predestination can never
His commands.
become an
True renunciation of
argument mankind is impossible until thou hast renounced thyself. As soon as thou hast renounced thyself, all mankind are necessary for the fulfilment of the will of God and as soon as thou hast ;
turned to God, thou art necessary for the accomplishment of the decree of God. Hence it is not permissible to be satisfied with mankind. at least
God,
be
If thou wilt satisfied
be satisfied with anything except with another (ghayr\ for satisfaction
with another
is to regard unification (tawhid), whereas satisfaction with thyself is to affirm the nullity of the Creator For (ta til). this reason Shaykh Abu 1-Hasan Saliba * used to say that it is
better for novices to be under the authority of a cat than under their
own
God s
authority, because
sake, while
companionship with another is for companionship with one s self is calculated
to foster the sensual affections.
the proper place. "
When
I
Ibrahim
b.
This topic
Adham
reached the desert, an old
tells
will
be discussed
in
the following story
man came up and
:
said to
O
Ibrahim, do you know what place this is, and where you are journeying without provisions and on foot ? I knew that he was Satan. I produced from the bosom of my shirt four ddniqs the price of a basket which I had sold in Kufa and
me,
cast
them away and made a vow that 1
See Nafahdt, No. 347, where he
is
I
called
would perform a prayer Abu 1-Husayn
Saliba.
EMINENT SUFIS OF LATER
TIMES.
105
of four hundred genuflexions for every mile that I travelled. I remained four years in the desert, and God was giving me my daily bread without any exertion on my part. During that
time Khidr consorted with of God.
Then my
II.
He
me and
B.
AH
was the
uncle,
began
the road a piece
other
own
versed in the
His conversion
principal, as well as the derivative, sciences.
as follows.
*
disciple of his
He was
Khashram.
b.
Name
the Great
AL-HARITH AL-HAFI.
associated with Fudayl and
maternal
me
became wholly empty of
heart
BlSHR
taught
One
day, when he was drunk, he found on In the name of paper on which was written "
:
of God) the Compassionate^ the reverence, perfumed
and
it,
night he dreamed that
God
He
Merciful"
in a clean
laid
said to
him
"
:
made My name sweet, I swear by My thy name sweet both in this world and
O
picked
it
up with
The same
place.
Bishr, as thou hast
glory that the next."
I
make
will
Thereupon
he repented and took to asceticism. So intensely was he absorbed in contemplation of God that he never put anything on his feet. When he was asked the reason of this, he said :
"
The Earth
is
His carpet, and
I
deem
it
wrong
on His
to tread
carpet while there is anything between my foot and His carpet." This is one of his peculiar practices in the concentration of his :
mind on God a shoe seemed God).
It
is
related
that
to
him
he said
"
:
a veil (between
Whoever
him and
desires
to
be
world and exalted in the next world, let him shun three things let him not ask a boon of anyone, nor speak
honoured
in this
:
of anyone, nor accept an invitation to eat with anyone." No man who knows the way to God will ask a boon of human
ill
beings, since to
knew
the
do so
Giver of
a fellow-creature.
is
all
a proof of his ignorance of
God
:
if
he
boons, he would not ask a boon from
Again, the
man who speaks
ill
of anyone
is
criticizing the decree of God, inasmuch as both the individual himself and his actions are created by God and on whom can ;
the blame for an action be thrown except on the agent
?
This
KASHF AL-MAHJUB.
IO6
does not apply, however, to the blame which God has com manded us to bestow upon infidels. Thirdly, as to his saying, not eat of men s food," the reason is that God is the "Do
He makes a creature the means of giving you do not regard that creature, but consider that the daily bread, daily bread which God has caused to come to you does not belong to him but to God. If he thinks that it is his, and that Provider.
If
is thereby conferring a favour on you, do not In accept it. the matter of daily bread one person does not confer on another any favour at all, because, according to the opinion of the
he
orthodox, daily bread is food (ghidhd), although the Mu tazilites hold it to be property (milk) and God, not any created being, nourishes mankind with food. This saying may be explained ;
otherwise,
12.
He
be taken in a profane sense (majdz).
if it
ABU YAZID TAYFUR
Junayd
said
Gabriel
among
his father
of
"
:
ISA AL-BISTAMI.
and dignity, so that Abu Yazi d holds the same rank among us as
the greatest of the
is
B.
the
angels."
Shaykhs
in state
His grandfather was a Magian, and He is the author
was one of the notables of Bistam.
trustworthy relations concerning the Traditions of the Apostle, and he is one of the ten celebrated Imams of Sufiism. No one before him penetrated so deeply into the arcana of this
many
circumstances he was a lover of theology and a venerator of the sacred law, notwithstanding the spurious
science.
In
all
doctrine which has been foisted on object of supporting their
own
him by some persons with the
heresies.
From
the
first,
his life
was based on self-mortification and the practice of devotion. It rs recorded that he said For thirty years I was active in selfmortification, and I found nothing harder than to learn divinity and follow its precepts. But for the disagreement of divines "
:
I
should have utterly failed in my endeavour. The disagreement is a mercy save on the point of Unification." This is
of divines
true indeed, for
human
nature
to knowledge, and while
many
more prone
to ignorance than can be done easily with things
is
EMINENT SUFIS OF LATER TIMES.
IO/
ignorance, not a single step can be made easily with know The bridge of the sacred law is much narrower and ledge,
more dangerous than the Bridge Therefore
it
behoves thee so to act
thou shouldst not
if
station,
thou
at
mayst
Even
the sacred law.
a
attain
any
if
in all
next world.
the
circumstances that,
high degree and an rate fall within the
thou lose
devotion will remain with thee.
in
(Sirdf)
all
eminent of
pale
of
thy practices Neglect of those is the worst
mischief that can happen to a novice. It is related that Abu Yazid said
"
:
else,
Paradise hath no value in
the eyes of lovers, and lovers are veiled (from God) by their Paradise is created, whereas love is an uncreated i.e. love," attribute of God.
that which
is
Whoever
uncreated,
is
is detained by a created thing from without worth and value. Created
Lovers are veiled things are worthless in the eyes of lovers. of involves because the existence love duality, which by love, incompatible with unification (tawhid). The way of lovers from oneness to oneness, but there is in love this defect, that is
is it
needs a desirer (inurid] and an object of desire (murdd). Either God must be the desirer and Man the desired, or vice versa. In the former case,
Man s
the desirer and
being
is
fixed in
God
s desire,
but
if
Man
God
the object of desire, the creature s search and desire can find no way unto Him in either case the canker is
:
of being
remains
in the lover.
Accordingly, the annihilation of is more perfect than his
the lover in the everlastingness of love
subsistence through the everlastingness of love. It is related that Abu Yazid said I went to "
:
a
House standing
for
the
I
have seen
House and
apart.
many
My pilgrimage
stones of this sort.
also the
yet real unification.
I said,
I
I
Lord of the House.
Mecca and saw is
not accepted,
went again, and saw I
This
said,
is
not
went a third time, and saw only the Lord
of the House. A voice in my heart whispered, O Bdyazid, if thou didst not see thyself, thou wouldst not be a polytheist and since (inushrik] though thou sawest the whole universe ;
thou seest thyself, thou art a polytheist though blind to the whole universe. Thereupon I repented, and once more
KASHF AL-MAHJUB.
108 I
my
repented of
my own
seeing
This
is
repentance, and yet once more
repented of
I
existence."
a subtle tale concerning the soundness of his state, and
gives an excellent indication to spiritualists.
13.
ABU ABDALLAH AL-HARITH
B.
ASAD AL-MUHASIBI.
He was
learned in the principal and derivative sciences, and his authority was recognized by all the theologians of his day. He wrote a book, entitled Ri dyat? on the principles of Sufiism, as well as
many
was a man of chief
Shaykh
A I- tint 1
al-
lofty
of
In every branch of learning he
other works.
Baghdad
the
of perfection,
search,
and
knowledge
that knowledge
.is
whereas ignorance the
at
min
is
The meaning
of the limbs.
place
who
:
acquainted with better than he who acts with
i.e.
is
he
the
that he said
bi-karakdt al-quhib fi mutdlcfat al-ghuyiib ashraf
amal bi-karakdt al-jawdrih,
the motions is
It is related
in his time.
the secret motions of the heart
of
He was
sentiment and noble mind.
shrine
is
the
place
better
than
is
ignorance at the door knowledge brings a man to perfection, but ignorance does not even allow him to enter (on the way In reality knowledge is greater than action, to perfection). :
because
it is
possible to
impossible to attain to
know God by means
Him by means
of knowledge, but If He could
of action.
be found by action without knowledge, the Christians and the monks in their austerities would behold Him face to face and
know Some ledge relaters of this saying have fallen into error by reading al- amal bi-harakdt al-qulub? which is absurd, since human actions have
sinful believers is
would have no vision of Him.
a Divine attribute
Therefore
and action a human
attribute.
nothing to do with the motions of the heart.
If the
author
uses this expression to denote reflection and contemplation of the inward feelings, it is not strange, for the Apostle said :
"
A moment s 1
2
Its full title is
This reading al-Sulami (British
reflection
Rfdyat is
is
better than sixty years of "
li-huqiiq Allah,
given
in
the
The observance
Tabaqdt al-&ifiyya of
Museum MS., Add.
18,520.
f.
13^-).
of what
is
devotion,"
due
to
God."
Abu Abd al-Rahman
EMINENT SUFIS OF LATER TIMES.
IOQ
more excellent than bodily actions, and the effect produced by inward feelings and actions is really more complete than the effect produced by outward The sleep of the sage is an act of Hence it is said actions. because the devotion and the wakefulness of the fool is a and
spiritual actions are in truth
"
:
sin,"
sage s heart is controlled (by God) whether he sleeps or wakes, and when the heart is controlled the body also is controlled. Accordingly, the heart that is controlled by the sway of God is better than the sensual part of Man which controls his outward
motions and acts of self-mortification. said one or be
i.e.
nothing,"
to thine
the words
wa-illd Id takun^
God
"
Be God
s
or perish
either be united with Purity (safivat)
;
by Poverty (faqr)
Bow ye down
"
lilldh
tjsjrelated that Harith
either be subsistent through
own j?xisten_ce
or separated
Kun
to a dervish,
day
I
;
either in the state described
by
(Kor. ii, 32) or in the state there not come over Man a time
to Adam"
described by the words Did when he was not anything worthy of mention?" (Kor. Ixxvi, i). If thou wilt give thyself to God of thy own free choice, thy resurrection will be through thyself, but if thou wilt not, then "
thy resurrection
will
be through God.
ABU SULAYMAN DAWUD
14.
He was
a
pupil
Fudayl and Ibrahim of Habi b
Ra
B.
NUSAYR AL-TA l
Abu Hanifa and
of
a contemporary of In Sufiism he was a disciple
Adham.
b.
He was
deeply versed in all the sciences and unrivalled in jurisprudence (fiqlt) but he went into seclusion i.
;
and
turned
his
back
asceticism and piety. "
disciples
and
:
on It is
and took the path of related that he said to one of his authority,
If thou desirest welfare, bid farewell to this world,
thou desirest grace (kardmat\ pronounce the takbir 1 over the next world," i.e. both these are places of veiling (places if
which prevent thee from seeing God). Every kind of tranquillity (fardghat) depends on these two counsels. Whoever would be 1
The
times in
takbir, i.e. the
Moslem
words Allah akbar,
funeral prayers.
"God is
most
great,"
is
prone
I
KASHF AL-MAHJUB.
10
him turn
tranquil in body, let
his
back on
this
world
;
and who
ever would be tranquil in heart, let him clear his heart of all It is a well-known story that Dawud
desire for the next world.
used constantly to associate with Muhammad b. al-Hasan, but would never receive the Cadi Abu Yusuf. On being asked why he honoured one of these eminent divines but refused to admit 1
the
other to his presence, he replied that
Muhammad
b.
al-
and wealthy, advancement and
Hasan had become and theology was the cause of his religious worldly abasement, whereas Abu Yusuf had become a theologian after being poor and despised, and had made theology the a theologian after being rich
means of gaining wealth and power. It is related that Ma ruf I never saw anyone who held worldly goods in Karkhi said the world and its people had no less account than Dawud Ta value whatsoever in his eyes, and he used to regard dervishes "
:
i
;
(fuqard) as perfect although they were 15.
ABU L-HASAN
He was
SARI
B.
corrupt."
MUGHALLIS AL-SAQATI.
the maternal uncle of Junayd.
He was
well versed
and eminent in Sufiism, and he_was the first devoted their attention to the arrangement have of those who of "stations" (j-naqdmdf) and to the explanation of spiritual in all the sciences
\ahwdt). Most of the Shaykhs of Iraq are his pupils. had seen Habib Ra f and associated with him. He was "
"
states
He
He used to carry on the business a disciple of Ma ruf Karkhi. When of a huckster (saqat-firusli) in the bazaar at Baghdad. the bazaar caught
He
replied:
fire,
"Then I
am
he was told that his shop was burnt. Afterwards freed from the care of it."
shop had not been burnt, although were destroyed. On seeing this, all the shops surrounding Sari gave all that he possessed to the poor and took the path of Sufiism. He was asked how the change in him began. One day Habib Ra passed my shop, and He answered
was discovered that
it
his
it
"
i
:
I
gave him a 1
Muhammad
school.
crust of bread, telling
b.
him
to give
it
to the poor.
al-Hasan and Abu Yusuf were celebrated lawyers of the Hanafite
See Brockelmann,
i,
171.
EMINENT SUFIS OF LATER TIMES.
He
From the day when May God reward thee prayer my worldly affairs never prospered
said to me,
heard this
I
Ill
!
again."
O
God, whatever punishment Thou mayst inflict upon me, do not punish me with the humiliation of being veiled from Thee," because, if I am not veiled from Thee, my torment and affliction will be lightened It
is
said
that Sari
related
"
:
by the remembrance and contemplation of Thee but veiled from Thee, even Thy bounty will be deadly There is no punishment in Hell more painful and hard ;
than that of being veiled.
If
God were
if I
am
to me. to bear
revealed in Hell to the
people of Hell, sinful believers would never think of Paradise, since the sight of God would so fill them with joy that they
And in Paradise there is no would not feel bodily pain. than unveiledness more (kashf\ If the people perfect pleasure there enjoyed all the pleasures of that place and other pleasures a hundredfold, but were veiled from God, their hearts would be utterly broken.
hearts
of those
Therefore
who
love
is
it
Him
order that the delight thereof
God
the custom of
have vision of
may
Him
to let the
always, in
enable them to endure every
and they say in their orisons We deem all to be veiled from Thee. When torments more desirable than is our to revealed we take no thought of hearts, Thy beauty tribulation
"
:
;
affliction."
1
6.
He was theoretical
of Sufiism.
ABU ALT SHAQIQ
B.
IBRAHIM AL-AZDI.
in all the sciences legal, practical, and and composed many works on various branches He consorted with Ibrahim b. Adham and many
versed
other Shaykhs.
It
is
related that he said
"
:
God hath made
the pious living in their death, and hath made the wicked dead during their lives," i.e., the pious, though they be dead, yet live, since the angels utter blessings on their piety until they are
made immortal by Resurrection.
the recompense which they receive at the Hence, in the annihilation wrought by death
they subsist through the everlastingness of retribution.
an old
man came
to Shaqi q
and said
to
him
"
:
O
Once
Shaykh,
KASHP^ AL-MAHJUB.
112
have sinned much and
I
now wish to repent." Shaqi q said The old man answered No, I have :
Thou hast come come soon. Whoever comes
"
late."
though he
may have been
"
:
before he in
long
dead comes soon,
is
It
coming."
is
said that
the occasion of Shaqiq s conversion was this, that one year there was a famine at Balkh, and the people were eating one s flesh. While all the Moslems were bitterly distressed, saw a Shaqi q youth laughing and making merry in the bazaar. The people said: "Why do you laugh? Are not you ashamed
another
to rejoice
when everyone
have no sorrow.
"
I
I
"
else
is
am
the servant of
mourning
a village as his private property,
?
The youth said a man who owns :
and he has relieved
me
of
all
O Lord God, my Shaqi q exclaimed youth rejoices so much in having a master who owns a single village, but Thou art the King of kings, and Thou
care for
"
livelihood."
:
this
hast promised to give us our daily bread and nevertheless we have filled our hearts with all this sorrow because we are ;
engrossed with worldly to
walk
in
the
way
He
things."
turned to
God and began
of the Truth, and never troubled himself
am again about his daily bread. Afterwards he used to say the pupil of a youth; all that I have learned I learned from :
him."
His humility led him to say
"I
this.
ABU SULAYMAN ABD AL-RAHMAN B. ATIYYA AL-DARANI. He was held in honour by the Sufi s and was (called) the sweet basil of hearts (raykdn-i dilhd). He is distinguished by his severe austerities and acts of self-mortification. He was I/.
versed in the science of
l
"time"
(
ilm-i waqt)
*
and
in
knowledge
of the cankers of the soul, and had a keen eye for its hidden He spoke in subtle terms concerning the practice of snares. devotion, and the watch that should be kept over the heart and the limbs. It is related that he said When hope predominates over fear, one s time is spoilt," because time" is the preservation of one s state (Jidl\ which is preserved so only long as one is "
:
"
"
possessed by
"
fear.
If,
on the other hand, fear predominates 1
See note on
p. 13.
EMINENT SUFIS OF LATER TIMES. over hope, belief in Unity (tawhid)
is lost,
inasmuch
fear springs from despair, and despair of God Accordingly, the maintenance of belief (shirk).
hope, and the maintenance of
sists in right
113
"
time
is
in "
as excessive
polytheism Unity con
in right fear,
and both are maintained when hope and fear are equal. Main tenance of belief in Unity makes one a believer (mu min),
makes one pious (mutt ). Hope with contemplation (inushdhadat\ in entirely involved a firm conviction (i tiqdd) and fear is con
while maintenance of
"time"
connected
is
which
is
;
nected entirely with purgation (mujdhadat), in which is involved an anxious uncertainty (idtirdb"). Contemplation is the fruit of
same idea differently, every hope a man, on account of his Whenever is produced by despair. actions, despairs of his future welfare, that despair shows him purgation,
and welfare and Divine mercy, and opens him the door of gladness, and clears away sensual corruptions
the to
to express the
or,
to salvation
way
from
Ahmad
b.
and reveals to
the Divine mysteries. Abi 1-Hawari relates that one night, when he was
his heart,
in private,
praying
he
Abu Sulayman, who still
hast
mankind
and another that
is
When
in
felt
great pleasure. Thou art a replied "
:
public."
There
is
to
important
nothing in the two worlds hold man back from God.
unveiled to the people, the reason is that see her and that she may be honoured the more it
is
not proper that she should see
anyone except the bridegroom, since she anyone
man s
piety,
If all
He
8.
mankind should
he would
excellence of his 1
in private
is
everyone may through being seen, but else.
Next day he told weak man, for thou
thou art one thing
in view, so that
sufficiently
a bride
it
own
suffer
piety he
is
disgraced by seeing see the glory of a pious
no harm, but is
ABU MAHFUZ MA RUF
if
he sees
the
lost.
B.
FIRUZ AL-KARKHI.
one of the ancient and principal Shaykhs, and was famed for his generosity and devoutness. This notice of him should is
have come
the book, but
have placed it here in accordance with two venerable persons who wrote before me, earlier
in
I
I
KASHF AL-MAHJUB.
114
one of them a
relater of traditions
authority (sahib tasarruf)
and the other an independent
mean Shaykh Abu Abd al-Rahman
I
who in his work adopts the arrangement which have followed, and the Master and Imdm Abu 1-QasimalQushayri, who has put the notice of Ma ruf in the same order
al-Sulamf, I
in the introductory portion of his book. 1
arrangement because
Ma ruf was
the disciple of
Dawud Ta
(begdna), but
he
who
al-Rida,
he said
"
:
held
At
i.
I
have chosen
this
the master of Sari Saqati and Ma ruf was a non-Moslem
first
made
to
him
It is related that
profession of Islam in the highest esteem.
There are three signs of generosity
All
b.
Musd
to keep faith
without resistance, to praise without being incited thereto by In men all these liberality, and to give without being asked." qualities are
God, who faith
merely borrowed, and
with those
who
unresisting
Him, and although they show with Him, He only increases His
The
kindness towards them. that in eternity past
they belong to
God keeps
love
resistance in keeping faith
this,
in reality
acts thus towards His servants.
He
sign of
God
s
keeping faith
is
called His servant to His presence
without any good action on the part of His servant, and that to-day He does not banish His servant on account of an evil
He
action.
He
for
alone praises without the incitement of liberality, s actions, and nevertheless
has no need of His servant
extols him for a little thing that he has done. He alone gives without being asked, for He is generous and knows the state of everyone and fulfils his desire unasked. Accordingly, when
God
man
grace and makes him noble, and distinguishes him by His favour, and acts towards him in the three ways gives a
mentioned above, and when that man, as 1
This statement
is
not accurate.
The
notice of
Ma
far
as
ruf Karkhi
lies is
in his
the fourth in
of biographies at the beginning of his treatise on Sufiism, and stands between the notices of Fudayl b. lyad and Sari Saqati. In the Tabaqdt al-Sufiyya, by Abu Abd al-Rahman al-Sulami, the notice of Ma ruf comes tenth in order, but
Qushayri
s list
occupies the same position as
does here in so far as it is preceded by the article on followed by the article on Hatim al-Asamm. It appears from the next sentence that al-Hujwiri intended to place the life of Ma ruf between those of Dawud Ta i and Sari Saqati (Nos. 14 and 15), but neither of the
Abu Sulayman
Darani and
it
is
two above-mentioned authorities has adopted
this
arrangement.
EMINENT SUFIS OF LATER
TIMES.
115
power, acts in the same way towards his fellow-creatures, then he is called generous and gets a reputation for generosity. Abraham the Apostle possessed these three qualities in very truth, as
I
shall explain in the proper place.
ABU ADD AL- RAHMAN HATIM B. ULWAN AL-ASAMM. He was one of the great men of Balkh and one of the ancient 1
19.
Shaykhs of Khurasan, a disciple of Shaqi q and the teacher of Ahmad Khadruya. In all his circumstances, from beginning to end, he never once acted untruthfully, so that Junayd said Hatim al-Asamm is the veracious one (siddiq) of our time." :
"
He
has lofty sayings on the subtleties of discerning the cankers of the soul and the weaknesses of human nature, and is the author of famous works on ethics (^ilm-i mu dmaldt). Itjs related that he said: "Lust is of three kinds lust in eating, lust in speaking, and lust in looking. Guard thy food by trust in God, thy tongue
by telling the truth, and thine eye by taking example (^ibraf}" Real trust in God proceeds from right knowledge, for those who know Him aright have confidence that He will give them their
and they speak and look with right knowledge, so that their food and drink is only love, and their speech is only ecstasy, and their looking is only contemplation. Accordingly, daily bread,
when they know
aright they eat
what
is
lawful,
and when they
and when they look aright they behold Him, because no food is lawful except what He has given and permits to be eaten, and no praise is rightly speak aright they utter praise (of God),
offered to
Him, and
in the eighteen thousand worlds excerjt to not allowable to look on anything in the universe
anyone it is
It is not lust when thou except His beauty and majesty. receivest food from Him and eatest by His leave, or when thou speakest of Him by His leave, or when thou seest His actions
by His will
leave.
On
the other hand,
thou eatest even lawful
it
is lust
food, or
when of thy own own will thou
of thy
speakest even praise of Him, or of thy own will thou lookest even for the purpose of seeking guidance. 1
LIJ. have
^Ijie.
KASHF AL-MAHJUB.
Il6
ABU ABDALLAH MUHAMMAD
2O.
B.
IDRIS AL-SHAFI
I.
While he was at Medina he was a pupil of the Imam Malik, and when he came to Iraq he associated with Muhammad He always had a natural desire for seclusion, and b. al-Hasan. used to seek an intimate comprehension of this way of life, until a party gathered round him and followed his authority.
One
of them was
Ahmad
Hanbal.
b.
Then
Shafi
i
became
occupied with seeking position and exercising his authority as Imam, and was unable to retire from the world. At first he
was not favourably disposed towards aspirants to Sufiism, but after seeing Sulayman Ra/i and obtaining admission to his society,
he continued to seek the truth wherever he went.
related that he said
"
:
When you
It is
see a divine busying himself
with indulgences (rukhas\ no good thing will come from him," i.e. divines are the leaders of all classes of men, and no one may
take precedence of them in any matter, and the way of God cannot be traversed without precaution and the utmost selfmortification, and to seek indulgences in divinity is the act of
one who
from self-mortification and prefers an alleviation
flees
Ordinary people seek indulgences to keep them
for himself.
selves within the pale of the sacred law, but the elect practise
self-mortification to feel the fruit thereof in their hearts.
are
among
the elect, and
when one
of
them
is
Divines
satisfied
with
ordinary people, nothing good will come from Moreover, to seek indulgences is to think lightly of God s commandment, and divines love God a lover does not think
behaving
like
him.
:
lightly of the
A
command
of his beloved.
Shaykh relates that one night he dreamed of the and said to him O Apostle of God, a tradition has Prophet come down to me from thee that God hath upon the earth saints of diverse rank (awtdd il awliyd ti abrdr)" The Apostle said that the relater of the tradition had transmitted it correctly, certain
"
:
and
in
answer to the Shaykh men, he said
of these holy of them."
:
s
request that he might see one "
Muhammad
b.
Idris
is
one
EMINENT SUFIS OF LATER TIMES.
THE IMAM AHMAD
21.
117
HANBAL.
B.
distinguished by devoutness and piety, and was the guardian of the Traditions of the Apostle. Sufis of all sects He associated with great Shaykhs, regard him as blessed.
He was
Dhu 1-Nun
of Egypt, Bishr al-Hafi, Sari al-Saqati, Ma ruf al-Karkh/, and others. His miracles were manifest and The doctrines attributed to him to-day his intelligence sound.
such as
by is
Anthropomorphists are inventions and forgeries he He had a firm of all notions of that sort.
certain
;
to be acquitted
belief in the principles of religion,
by
the divines.
all
When
the
and
his creed
Mu tazilites
came
was approved into
power
at
Baghdad, they wished to extort from him a confession that the Koran was created, and though he was a feeble old man they In spite put him to the rack and gave him a thousand lashes. of
he would not say that the Koran was created.
all this
While
he was undergoing punishment his izdr became untied. His fettered, but another hand appeared and tied it.
own hands were
this evidence,
Seeing
let
they
him
He
go.
died, however, of the
wounds inflicted on that occasion. Shortly before his death some persons visited him and asked what he had to say about those to say
who ?
flogged him.
They
flogged
He answered What should I have me for God s sake, thinking that I was "
:
wrong and that they were right. I will not claim redress from them at the Resurrection for mere blows." He is the author of on ethics. When questioned on any point relating he used to answer the question himself, but if it was a point of mystical theory (Jiaqd iq] he would refer the lofty sayings
to practice
One day
questioner to Bishr HaTi. "
is
sincerity
(ikhlds]
one
?
He
a
man asked him What To escape from the "
:
"
replied
:
actions^Te. let thy actions be free from and hypocrisy and self-interest, The questioner ^ostentation then asked: "What is trust (tawakkul)^ Ahmad replied: Confidence in God, that He will provide thy daily bread." The man asked What is acquiescence (ridd)t" He replied cankers
of
s
"
"
"
:
"
To commit
(mahabbaf)?"
/ (/
:
thy
to
God."
said:
"Ask
affairs
Ahmad
"
And what
this
question
is
of
love
Bishr
KASHF AL-MAHJIJB.
Il8 Hdfi, for
I
not answer
will
it
while he
is
Ahmad
alive."
b.
Hanbal was constantly exposed to persecution during his life by the attacks of the Mu tazilites, and after his death by the :
of sharing the views of the Anthropomorphists. Consequently the orthodox Moslems are ignorant of his true state and hold him But he is clear of all that is suspect. suspicion
alleged against him. 22.
He was
ABU L-HASAN AHMAD
ABI L-HAWARI.
B.
one of the most eminent of the Syrian Shaykhs and
the leading Sufis. Ahmad Junayd said b. Abi 1-Hawari is the sweet basil of Syria (rayhdnat al-Sham)" He was the pupil of Abu Sulayman Daram, and associated is
praised by
all
"
:
with Sufyan b. Uyayna and Marwan reader (al-Qdri)> He had been a
Mu awiya
b.
the Koran-
wandering devotee
It
is
related that he said:
"
This world
is
(sayydti).
a dunghill
place where dogs gather and one who lingers there a dog, for a dog takes what he wants from it and ;
is
and a
less
than
goes, but the
lover of the world never departs from
At
it
or leaves
it
at
any
he was a student and attained the rank of the Imams, but afterwards he threw all his books into the sea, and said: "Ye were excellent guides, but it is impossible to occupy one s self with a guide after one has reached the goal," because a guide is needed is on the road only so long as the time."
when
first
the shrine
worthless.
comes
disciple into sight the road and
The Shaykhs have
state of intoxication (sukr). "I
have
arrived"
said that
Ahmad
In the mystic Path he
has gone astray.
:
the gate are did this in the
Since arriving
who
says
is
non-
accomplishment, occupation is (superfluous) trouble, and freedom from occupation is idleness, and in either case the principle of union (wusiil) is non-existence, for both occupation and its opposite are human qualities. Union and separation alike depend on the eternal will and providence of God. Hence it is Marwan awiya al-Fazari of Kufa died in 193 A.H. See Dhahabf s b^Mu Tabaqat al-Huffaz. ed by Wiistenfeld, p. 63, No. 44Al-Qari is probably a misof 1
transcription
al-Fazari.
EMINENT SUFIS OF LATER
TIMES.
impossible to attain to union with Him. The terms are not applicable to God. and neighbourhood
119 "nearness"
A man
"
"
is
united to God when God holds him in honour, and separated from God when God holds him in contempt. I, All b. Uthman
say that possibly that eminent Shaykh in using the word union (wusiil) may have meant discovery of the way and when for the way to God is not found in books to God al-Jullabi,
"
"
"
;
",
one no explanation is necessary. Those who have attained true knowledge have no use for
the road
lies
plain
before
Other Shaykhs have done speech, and even less for books. the same thing as Ahmad b. Abi 1-Hawari, for example the
Grand Shaykh Abu Sa fd Fadlallah b. Muhammad al-Mayhani, and they have been imitated by a number of formalists whose It only object is to gratify their indolence and ignorance. would seem that those noble Shaykhs acted as they did from the desire of severing all worldly ties and making their hearts
empty of
save God.
all
is
This, however,
proper only in the
commencement (ibtida] and in the fervour of Those who have become fixed (jnutamakkin) are not
intoxication of
youth.
veiled (from
of paper
?
God) by the whole universe It
may
:
how, then, by a sheet
be said that the destruction of a book signifies
the impossibility of expressing the real meaning (of an idea). In that case the same impossibility should be predicated of the
tongue, because spoken words are no better than written ones. I imagine that Ahmad b. Abi 1-Hawan, finding no listener in
of ecstasy, wrote down an explanation of his feelings on pieces of paper, and having amassed a large quantity, did not his
fit
regard them as suitable to be divulged and accordingly cast them into the water. It is also possible that he had collected
books, which diverted him from his devotional practices, and that he got rid of them for this reason.
many
23.
ABU HAMID AHMAD
B.
KMADRUYA AL-BALKHI.
He
adopted the path of blame (maldmaf) and wore a soldier s dress. His wife, Fatima, daughter of the Amir of Balkh, was
renowned
as a Sufi.
When
she desired to repent (of her former
KASHF AL-MAHJUB.
120
Ahmad bidding him ask her in Ahmad refused, whereupon she sent
she sent a message to
life),
marriage of her father. "O Ahmad, I thought another message in the following terms to attack those who travel on too been have would manly you :
the
way
Ahmad
Fatima renounced the hope of receiving his blessing. traffic with the world and lived in seclusion with her husband.
him all
a guide (rdhbar\ not a brigand (rdkbur)? asked her in marriage of her father, who gave her to
Be
God.
to
in
Bdyazid she accompanied him, and on seeing Bayazid she removed her veil and talked to him without embarrassment. Ahmad became jealous and said to her Why dost thou take this freedom with Bayazid ? She
When Ahmad
went
to visit
"
"
:
"
replied
:
Because you are
consort
my
natural spouse, but he
through you religious through him to God. The proof my society, whereas to you it is
come
I
;
is
my
to
is
desire,
my but
that he has no need of
She continued
necessary."
Bayazid with the same boldness, until one day he observed that her hand was stained with henna and asked her
to treat
O Bayazid, so long as you did not see She answered hand and the henna I was at my ease with you, but now "
why.
my
:
me
that your eye has fallen on
our companionship
is unlawful."
Then Ahmad and Fatima came to Nishapur and abode there. The people and Shaykhs of Nishapur were well pleased with When Yahya b. Mu adh al-Razi passed through Ahmad. Nishapur on
his
way from Rayy
to Balkh,
Ahmad
wished to
him a banquet, and consulted with Fatima as to what She told him to procure so many oxen things were required. and sheep, such and such a quantity of sweet herbs, condiments, We must also kill twenty candles, and perfumes, and added, give
"
Ahmad said
donkeys." "
Oh
of
"
said she,
!
"
"
:
when
What
the sense of killing donkeys?" a noble comes as guest to the house is
the dogs of the quarter have something Whoever wishes to see a man said of her
a noble
"
Bayazid guised
in
:
women s
Abu Hafs Haddad
clothes,
says:
let
him look
"But
generosity would not have been
for
at
Fatima
Ahmad
displayed."
b.
He
"
!
too."
dis
And
Khadruya has lofty
EMINENT SUFIS OF LATER
TIMES.
121
sayings to his credit, and faultless utterances (anfds-i muhadhdhab\ and is the author of famous works in every branch of ethics and of brilliant discourses on mysticism. It is related that he said
"
:
The way
manifest and the truth
is
the shepherd has uttered his call
;
after this if
is
clear,
and
loses
anyone
own blindness," i.e., it is wrong to seek himself, through the way, since the way to God is like the blazing sun do thou seek thyself, for when thou hast found thyself thou art come to thy journey s end, inasmuch as God is too manifest to admit his
it is
;
of His being sought. glory of thy dervish,"
He
i.e.,
poverty,"
invited a rich
there
He
man
was nothing
home
to act
24.
one
do not say
in his
like you.
it
is
Hide the
am
"
I
a
a great grace
he said:
"A
dervish
month of Ramadan, and
house except a loaf of dry bread.
the rich l
"
:
to people,
It is related that
to a repast in the
returning sent it back, saying,
secret to
recorded to have said
thy secret be discovered, for
lest
bestowed on thee by God.
On
is
man
sent to
This serves
me
The genuineness
him a purse of
gold.
right for revealing
my
of his poverty led
him
thus."
ABU TURAB ASKAR
B.
AL-HUSAYN AL-NAKHSHABI
AL-NASAFI.
He was
one of the chief Shaykhs of Khurasan, and was celebrated for his generosity, asceticism, and devoutness. He performed many miracles, and experienced marvellous ad ventures without number in the desert and elsewhere. He was
one of the most noted
travellers
among
the Sufis, and used to
cross the deserts in complete disengagement from worldly things
His death took place in the desert of Basra. After many years had elapsed he was found standing erect with his face towards the Ka ba, shrivelled up, with a bucket in front of him and a staff in his hand and the wild beasts had not (ba-tajrid).
;
touched him or come near him. 41
is
The
food of the dervish
what covers him, and
alights," i.e.
is
It
what he
his
he does not choose
is
related that he said finds,
and is
:
his clothing
wherever he
dwelling-place his own food or his
own
dress,
KASHF AL-MAHJUB.
122
make
or
home
a
The whole world
for himself.
is
afflicted
by
these three items, and personal initiative therein keeps us in a state of distraction (mashghiilf) while we make efforts to
his clothing for
sense is
God hath
is the practical aspect of the matter, but the food of the dervish is ecstasy, and
This
procure them. in a mystical
and
dwelling-place is the Unseen, stood If they firm in the right path, We
piety, "
said,
his
should water them with abundant "
again,
rain"
(Kor. Ixxii, 16)
;
and
and fair apparel ; but
better"
(Kor. dwell in the
vii,
the garment of piety, that is and the Apostle said, "Poverty is to 25);
Unseen."
ABU ZAKARIYYA YAHYA
25.
He was
MU ADH
B.
AL-RAZI.
grounded in the true theory of hope in God, so that Husri says God had two Yahyas, one a prophet and perfectly
"
:
Zakariyya trod the path of fear so that all pretenders were filled with fear and despaired of their salvation, while Yahya b. Mu adh trod the path of hope so that the other a saint.
Yahya
he tied the hands of
Husri
The
"
:
what was the
all
b.
pretenders to
state of state of
Yahya Zakariyya Yahya b. Mu adh?" He
been told that he was never
is
in the state of
said to
They
hope."
b.
known, but have replied:
well
"I
ignorance (JdkUtyyaf)
and never committed any of the greater sins (kablra)" In the practice of devotion he showed an intense perseverance which
was beyond the power of anyone to him O Shaykh, thy station :
practice "
is
the practice of those
Know, my
astray."
son, that to
One
of his disciples said the station of hope, but thy
else.
"
is
who
Yahya answered service of God is to go
fear."
abandon the
Fear and hope are the two
:
pillars
of
faith.
It
is
impossible that anyone should fall into error through practising either of them. Those who fear engage in devotion through
and those who hope engage in it through hope of union (with God). Without devotion neither fear nor hope can be truly felt, but when devotion is there this fear and hope are altogether metaphorical and metaphors fear of separation (from God),
;
(^ibdraf)
are
useless
where
devotion
(
ibddat)
is
required.
EMINENT SUFIS OF LATER TIMES.
123
books, fine sayings, and original of the Shaykhs of this sect, after precepts. I am very fond to mount the pulpit. the Orthodox Caliphs, of his sayings, which are delicately moulded and pleasant to the It is ear and subtle in substance and profitable in devotion.
Yahya
is
the author of
He was
he said
that
related
the
many
first
"
:
This world
is
an abode of troubles
(ashghdf) and the next world is an abode of terrors (ahwdl\ and Man never ceases to be amidst troubles or terrors until he finds rest either in Paradise or in
Hell-fire."
that has escaped from troubles and
God
!
poverty.
the soul
secure from terrors, and
thoughts from both worlds, and has attained Yahya held the doctrine that wealth is superior to Having contracted many debts at Rayy, he set out
has detached to
is
Happy
its
When he arrived at Balkh the people of that detained him for sometime in order that he might discourse city to them, and they gave him a hundred thousand dirhems. On for
his
Khurasan.
way back
to
the whole sum.
where he died.
Rayy he was attacked by brigands, who seized He came in a destitute condition to Nishapur,
He was
always honoured and held
in respect
by the people.
ABU HAFS AMR B. SALiM AL-NISHAPURI AL-HADUADi. 2 He was an eminent Stiff, who is praised by all the Shaykhs. He associated with Abu Abdallah al-Abiwardi and Ahmad 1
26.
b.
Khadruya.
He
did not
Shah Shuja came from Kirman to visit him. Arabic, and when he went to Baghdad to
know
Shaykhs there, his disciples said to one another shame that the Grand Shaykh of Khurasan should need an interpreter to make him understand what However, when he met the Shaykhs of Baghdad, they
visit "
It
the
is
:
a great
say."
including Junayd, in the Shuniziyya Mosque, he conversed with them in elegant Arabic, so that they despaired of rivalling his eloquence. 1
They asked him
Salama Nafahdti No. 44, has So LIJ. B. has al-Haddad "
".
2
biographers.
"
",
:
"What is generosity?"
He
Qushayri calls him Umar b. Maslama. which is the form generally used by his
KASHF AL-MAHJUB.
124
Let one of you begin and declare what
"
said
:
"
said
:
In
my
generosity and replied
in
How
"
:
Junayd
is."
Junayd
Abu Hafs
not referring it to yourself." Shaykh has spoken but in
well the
generosity consists justice."
it
opinion generosity consists in not regarding your
in
!
doing justice and
said to his disciples:
in
my opinion not demanding for
"Rise!
Abu Hafs
has surpassed Adam and all his descendants (in generosity)." His conversion is related as follows. He was enamoured of
and on the advice of
a
girl,
a
certain
The Jew
his
sought help from
friends
Jew living in the city (shdristdn) of Nishapur. him that he must perform no prayers for forty
told
God
days, and not praise
or
do any good deed or form any
he would then devise a means whereby Abu good Hafs should gain his desire. Abu Hafs complied with these intention
;
and after forty days the Jew made a talisman as he had promised, but it proved ineffectual. He said You have undoubtedly done some good deed. Think Abu instructions,
"
:
"
!
Hafs replied that the only good thing of any sort that he had done was to remove a stone which he found on the road lest some one might stumble on it. The Jew said to him
:
"
Do
God who
not offend that
has not
such a small act
let
of yours be wasted though you have neglected His commands for forty days." Abu Hafs repented, and the Jew became
a Moslem.
Abu Hafs
continued to ply the trade of a blacksmith until he went to Edward and took the vows of cliscipleship to Abu
Abdallah Bawardi.
One
day, after his
return to Nishapur,
he was sitting in his shop listening to a blind reciting the
Koran
in
the
man who was
He became
so absorbed
he put his hand into the fire and, without pincers, drew out a piece of molten iron from the
listening that
in
using
the
furnace.
On
seeing this
Hafs came to himself he his
livelihood.
returned to it
bazaar.
again,"
it
the apprentice fainted.
When Abu
shop and no longer earned It is related that he said I left work and then work left me and I never returned to left
his
"
:
;
because when anyone leaves a thing by one
s
own
act
EMINENT SUFIS OF LATER TIMES. and
effort,
the leaving of
inasmuch as
it
is
125
no better than the taking of
(aksdb] are contaminated, acquired and derive their value from the spiritual influence which flows from the Unseen without effort on our part which influence, it,
acts
all
;
wherever
it
united with the choice of
is
descends,
loses its pure spirituality. it take or leave anything gives and takes away, and ;
Therefore is
Man
God who
Man
Man and
cannot properly His providence
in
only takes what
God has
what God has taken away.
Though a disciple should strive a thousand years to win the favour of God, it would be worth less than if God received him into favour for given or leaves
moment, since everlasting future happiness is involved favour of past eternity, and Man has no means of Honoured, escape except by the unalloyed bounty of God. is he has from whose state the Causer removed all then, a single
the
in
secondary causes.
ABU SALIH HAMDUN B. AHMAD B. UMARA AL-QASSAR. He belonged to the ancient Shaykhs, and was one of those who were scrupulously devout. He attained the highest rank 27.
jurisprudence and divinity, in which sciences he was a follower of Thawri. 1 In Sufiism he was a disciple of Abu Turab in
Nakhshabi and
Imams and
as a theologian, the
him
to
mount the "
refused, saying
therefore
my
When
All Nasrabadi.
:
he became renowned
notables of Nishapur urged to the people, but he
pulpit and preach
My
words
heart
will
is still
attached to the world, and the hearts of
make no impression on
To
speak unprofitable words is to despise theology and deride the sacred law. Speech is permissible to him alone whose silence is injurious to religion, and whose speaking others.
would remove the of the early
contemporaries to 1
b.
injury."
On
being asked
Moslems were more
men
s
hearts,
the sayings beneficial than those of his
he replied
why "
:
Because they
The words madhhab-i Thawri ddsht may refer either to Abu Thawr Ibrahim who died in 246 A.H., or to Sufyan al-Thawri. i,
Khalid, a pupil of al-Shafi
See Ibn Khallikan, No. 143.
KASHF AL-MAHJUB.
126 discoursed
and the
for
the glory of Islam and the salvation of souls
satisfaction of the Merciful
God, whereas we discourse
for the glory of ourselves and the quest of worldly gain and the favour of mankind." Whoever speaks in accordance with
God
s will and by Divine impulsion, his words have a force and vigour that makes an impression on the wicked, but if anyone speaks in accordance with his own will, his words are
weak and tame and do not 28.
ABU
benefit his hearers.
L-SARI
MANSUR
AMMAR.
B.
He
belonged to the school of Iraq, but was approved by the people of Khurasan. His sermons were unequalled for
beauty of language and elegance of exposition. He was learned in all the branches of divinity, in traditions, sciences, principles,
and
Some
practices.
merits beyond measure.
be to
Him who
hath
It
made
to
Sufiism
exaggerate his related that he said Glory
aspirants
"
is
:
the hearts of gnostics vessels of
praise (dhikr\ and the hearts of ascetics vessels of trust (tawakkul), and the hearts of those who trust (inutawakkiliri)
acquiescence (ridd), and the hearts of dervishes (fuqard) vessels of contentment, and the hearts of worldlings vessels of covetousness It is worth while to consider that
vessels
of
"
!
God
has placed in every member of the body and sense a homogeneous quality, e.g., in the hands that every of seizing, in the feet that of walking, in the eye seeing, in
whereas in
ear hearing, He has placed in each individual heart a diverse quality and a different desire, so that one is the seat of knowledge, another of error, another of contentment, another the
of covetousness,
and so on
:
hence the marvels of Divine
action are in nothing manifested
And
more
clearly than in
human
mankind may be reduced to two types the man who knows himself, and whose business is self-mortification and discipline, and the man who knows his Lord, and whose business is to serve and worship and please Him." Accordingly, the worship of the hearts.
former
is
it
is
related
that he said
"
:
All
discipline (riyddat\ while the worship of the latter
EMINENT SUFIS OF LATER TIMES.
I2/
sovereignty (riydsaf) the former practises devotion in order that he may attain a high degree, but the latter practises devotion having already attained all. What a vast difference is
:
between the two
One
!
hadaf), the other in related that he said
subsists
in
self- mortification
contemplation "
:
(muskdhadat). There are two classes of
(mujd-
And it is men those :
and they hold the highest rank who have need of God from the standpoint of the sacred law and those who pay no regard to their need of God, because they know that God has provided for their creation and livelihood and death and and happiness and misery they need God alone, and of all him The former, through are having independent life
:
else."
seeing their
own
need,
are
veiled
from seeing the
Divine
through not seeing their own and are unveiled need, independent. The former enjoy felicity, but the latter enjoy the Giver of felicity. providence, whereas the
29.
He
latter,
ABU ABDALLAH AHMAD
lived to
a great age
B.
AsiM AL-lNTAKI.
and associated with the ancient
Shaykhs, and was acquainted with those who belonged to the third generation after the Prophet (atbd* al-tdbi m). He was a contemporary of Bishr and Sari, and a pupil of Harith l
Muhasibf. is
He had
seen Fudayl and consorted with him.
related that he said
"
:
The most
beneficial poverty
is
It
that
which you regard as honourable, and with which you are well pleased," i.e., the honour of the vulgar consists in affirmation of secondary causes, but the honour of the dervish consists in denying secondary causes and in affirming the Causer,
and
in referring everything to Him, and in being well pleased with His decrees. Poverty is the non-existence of secondary
causes, whereas wealth
is the existence of secondary causes. detached from a cause is with God, and Poverty secondary wealth attached to a secondary cause is with itself. Therefore
secondary causes involve the state of being veiled (from God), while their absence involves the state of unveiledness. This is
a clear explanation of the superiority of poverty to wealth.
KASHF AL-MAHJUB.
128
ABU MUHAMMAD ABDALLAH
30.
B.
KHUBAYQ.
an ascetic and scrupulously devout. He has related trustworthy traditions, and in jurisprudence, as well as in the
He was
and theory of divinity, he followed the doctrine of whose pupils he had associated. It is recorded with Thawri, Whoever desires to be living in his life, let him that he said practice
"
:
not admit covetousness to dwell in his
covetous
man
like a seal
is
dead
on his heart
heart,"
because the
in the toils of his covetousness, ;
which
is
and the sealed heart is dead. Blessed all save God and lives through God,
the heart that dies to
is
inasmuch as God has made His praise (dhikr) the glory of men s hearts, and covetousness their disgrace and to this ;
God created saying of Abdallah b. Khubayq men s hearts to be the homes of His praise, but they have become the homes of lust and nothing can clear them of lust "
effect is the
:
;
except an agitating fear or a restless desire." Fear and desire (shawq) are the two pillars of faith. When faith is settled in the
and contentment accompany it, not covetousness Lust and covetousness are the result of and heedlessness. shunning the society of God. The heart that shuns the society heart, praise
God knows nothing
of
of
faith, since faith is
and averse to associate with aught 31.
ABU L-QASIM AL-JUNAYD
B.
intimate with
God
else.
MUHAMMAD
B.
AL-JUNAYD
AL-BAGHDADI. approved by externalists and spiritualists alike. He was perfect in every branch of science, and spoke with authority on theology, jurisprudence, and ethics. He was a follower of
He was
Thawri. that
all
His sayings are lofty and his inward state perfect, so His Sufis unanimously acknowledge his leadership. of Sari Saqati, and Junayd was the day Sari was asked whether the rank of
mother was the
sister
disciple of Sari.
One
a disciple
is
He
:
"
replied
ever higher than that of his spiritual director. Yes there is manifest proof of this the rank :
;
It was the humility and insight of of Junayd is above mine." him to Sari that caused say this. As is well known, Junayd
EMINENT SUFIS OF LATER TIMES.
129
refused to discourse to his disciples so long as Sari was alive, until one night he dreamed that the Apostle said to him
:
CTjunayd, speak to the people, for God hath made thy words When he the means of saving a multitude of mankind." "
awoke the thought occurred
him that
to
his
rank was superior
had commanded him to preach. At daybreak Sari sent a disciple to Junayd with the following You would not discourse to your disciples when message
to that of Sari, since the Apostle
"
:
they urged you to do
and you rejected the intercession of Now that the Shaykhs of Baghdad and my personal entreaty. the Apostle has
so,
commanded
you, obey his orders." Junayd That fancy went out of my head. I perceived that Sari said was acquainted with my outward and inward thoughts in all "
:
circumstances, and that his rank was higher than mine, since he was acquainted with my secret thoughts, whereas I was ignorant
him and begged his pardon, and asked him how he knew that I had dreamed of the Apostle. He I dreamed of God, who told me that He had sent answered of his state.
I
went
to
*
:
This anecdote contains a clear the Apostle to bid you preach. indication that spiritual directors are in every case acquainted with the inward experiences of their disciples. "
It is related that
he said
The speech of
the prophets gives information concerning presence (hudur\ while the speech of the saints (siddiqin] alludes to contemplation (jnushdhadai)"
True information
is
"
:
derived from sight, and
it
is
give true information of anything that one has witnessed,
whereas
allusion
(ishdraf)
involves
impossible to not actually reference
to
another thing. Hence the perfection and ultimate goal of the saints is the beginning of the state of the prophets. The distinction between
prophet (nabi} and saint (wait), and the of the former to the latter, is plain, notwithstanding superiority that two heretical sects declare the saints to surpass the It is related that he said I was prophets in excellence. "
:
One day,_when I was standing eagerly desirous of seeing Iblis. in the mosque, an old man came through the door and turned his face towards me. Horror seized my heart. When he came
K
KASHF AL-MAHJUB.
130 near
I
*
said to him,
Who
art
He
thee, or think of thee.
on
desired to see. r^r
thee
I
thou
exclaimed,
from bowing down
for
?
answered, I am he whom you O accursed one what hindered !
Adam ?
to
cannot bear to look
I
He
answered,
O
Junayd,
how can you imagine that I should bow down to anyone I was amazed at his saying this, but a secret except God? voice whispered
to
Say
:
him, Thou
Hadst thou been
liest.
an obedient servant thou wouldst not have transgressed His
command
Ibli s
heard the voice
my
in
heart.
said, By God, you have burnt me and story shows that God preserves His saints in
and
!
He
cried out
vanished."
all
This
circumstances
One
of Junayd s disciples bore him him returned one day with the and after a grudge, leaving intention of testing him. Junayd was aware of this and said,
from the guile of Satan.
replying to his question
The
answer?"
formal answer
is
not have needed I
"
:
disciple
that to
said:
if
test
to
him
"
:
spiritual
"Both."
saintship."
He
mediately turned black. (yaqtri) is gone from my
and abandoned
want a formal or a
Junayd said: "The had tested you yourself you would me. The spiritual answer is that
depose you from your
forgiven,
Do you
cried,
The "The
im
disciple s face
delight of certainty
and earnestly begged to be
heart,"
his foolish self-conceit.
Did not you know that God
s saints
Junayd
said
possess mysterious
You cannot endure their blows." He cast a breath disciple, who forthwith resumed his former purpose and
powers? at the
repented of criticizing the Shaykhs.
ABU L-HASAN AHMAD
32.
B.
MUHAMMAD
AL-NURI.
He
has a peculiar doctrine in Sufiism and is the model of a number of aspirants to Sufiism, who follow him and are called
n
Nun s. The
composed
of
whole
twelve
body of aspirants to Sufiism is sects, two of which are condemned
(mardud), while the remaining ten are approved (inaqbul}. The latter are the Muhasibis, the Qassdrfs, the Tay fun s, the Junaydis, the
Nun
the Sahlfs, the Hakimis, the Kharrazi s, the Khafifis, and the Sayyarfs. All these assert the truth and belong to the s,
EMINENT SUFIS OF LATER TIMES.
The two condemned sects are, name from the doctrine
mass of orthodox Moslems. firstly,
who
the Hululis, 1
derive their
~
*
131
./** /
<*--
of incarnation (Jmlul) and incorporation (imtizdf)^ and with whom are connected the Salimi sect of anthropomorphists 2 and secondly, the Hallajis, who have abandoned the sacred law ;
and have adopted heresy, and with whom are connected the I shall include in this book Ibahatis 5 and the Farisis. 4 a chapter on the twelve sects
and
shall explain their different
doctrines.
Nun
took a praiseworthy course in rejecting flattery and It is indulgence and in being assiduous in self-mortification.
came
Junayd and found him seated I said to him O Abu 1Qasim, thou hast concealed the truth from them and they have but I have told them the put thee in the place of honour truth and they have pelted me with stones, because flattery is compliance with one s desire and sincerity is opposition to it, and men hate anyone who opposes their desires and love related that he said
"
I
:
to
in the professorial chair (inusaddar).
:
;
"
who complies
anyone
companion
associated with
He
with
Junayd and
of
their
the
desires.
disciple
of
Nurf
was
Sari.
He had
many Shaykhs, and had met Ahmad
b.
the
Abi
1-
the author of subtle precepts and fine sayings on various branches of the mystical science. It is related that
Hawarf.
he said
"
:
is
Union with God
separation from
whose mind and
is
versa
vice
else
all
is
therefore
separation
with
union
God
united with :
is
is
union
from
all
else,
and
i.e., anyone from all besides, separated of the mind with God is Him,"
from the thought of created things, and to be turned rightly away from phenomena is to be rightly turned towards God. I have read in the Anecdotes that once Nun separation
stood in his chamber for three days and nights, never moving 1
B. has
"the
Hulmanis
",
i.e.
the followers of
Shahristani, Haarbriicker s translation, ii, 417. 2 The Salimis are described (ibid.) as "a (nnitakallitnun) belonging to 3
4
"
Ibahati
"
"or
Ibahi
Abu Hulman
number of
of Damascus.
scholastic
See
theologians
Basra".
"
signifies
"one
who
regards everything as permissible
See the eleventh section of the fourteenth chapter.
".
M
KASHF AL-MAHJUB
132
from his place or ceasing to said:
God but
Abu
is
if
to see
him and
5
if
;
to acquiescence in
Nun
rejoice."
well,
Junayd went
wail.
thou knowest that crying aloud to l-Hasan, of any use, tell me, in order that I too may cry aloud thou knowest that it avails naught, surrender thyself
"O
O Abu
God
in
s will,
order that thy heart may Thou teachest me
stopped wailing and said It
1-Qasim!"
related
is
"
:
that he said:
"The
two rarest things in our time are a learned man who practises what he knows and a gnostic who speaks from the reality of his state," i.e., both learning and gnosis are rare, since learningnot learning unless unless it has reality.
it
is
things are rare at
is
practised,
Nun
and gnosis
referred to his
own
not gnosis age, but these is
times, and they are rare to-day.
all
Anyone
himself in seeking for learned men and Let his time and would not find them. would waste gnostics him be occupied with himself in order that he may see learning
who should occupy
everywhere, and let him turn from himself to God in order that he may see gnosis everywhere. Let him seek learning and gnosis in himself, and himself.
It
is
let
related
him demand
that
Nun
determined by God
as
practice and reality from
said:
turn
to
"Those
God
who
regard
in
everything/ things because they find rest in regarding the Creator, not created objects, whereas they would always be in tribulation if they
considered things to be the causes of actions. To do so is polytheism, for a cause is not self-subsistent, but depends on
When
the Causer.
33.
He
they turn to
Him
ABU UTHMAN SA ID
they escape from trouble.
ISMA IL AL-HIRL
B.
one of the eminent Sufi s of past times. At first he then he consorted for associated with Yahya b. Mu adh is
;
a while with Shah Shuja of Kirman, and accompanied him to Nishapur on a visit to Abu Hafs, with whom he remained to the end of his
he said
"
:
In
life.
my
It is related
childhood
I
on trustworthy authority that
was continually seeking the Truth,
and the externalists inspired me with a feeling of abhorrence. I perceived that the sacred law concealed a mystery under the
EMINENT SUFIS OF LATER TIMES. superficial I
grew up
I
133
forms which are followed by the vulgar. happened to hear a discourse by Yahya b.
of Rayy, and of my search.
I
When
Mu adh
found there the mystery that was the object I continued to associate with Yahya until, on
hearing reports of Shah
Kirmani from a number of
Shuja
persons who had been in his company, I felt a longing to him. Accordingly I quitted Rayy and set out for Kirman. Shah Shuja however, would not admit me to his society. You have been nursed, said he, in the doctrine of hope visit
,
No one who has (rajd\ on which Yahya takes his stand. this doctrine can tread the path of purgation, because
imbibed
a mechanical belief in hope produces
indolence.
I
him
earnestly, and lamented and stayed at his door At length he admitted me, and I remained in days. until he this
me
took
with him to
Abu Hafs
visit
besought for twenty-
his society
occasion Shall Shuja was wearing a coat (qabd].
Abu Hafs saw him him, saying, cloak ( afrdy
he rose from his seat and advanced to meet
have found
I
On When
Ni shapur.
at
in the
coat what
During our residence
a strong desire to associate with
sought in the Nishapur I conceived
in
Abu
I
Hafs, but was restrained
from devoting myself to attendance on him by
my
respect for
was imploring God to make it possible for me to enjoy the society of Abu Hafs without hurting the feelings of Shah Shujd who was a jealous man and Abu Hafs was aware of my wishes. On the day of our
Shah Shuja
Meanwhile
.
I
,
departure leaving to
I
my
dressed
heart with
Shh
here.
bids
myself
Abu
;
the journey, although I was Hafs. Abu Hafs said familiarly for
am
let him stay Shuja pleased with this youth Shah Shuja turned to me and said, Do as the Shaykh thee. So I remained with Abu Hafs and experienced ,
I
;
many wonderful things in his Uthman to pass through three spiritual directors,
and these
belonging to them, he also
hope through
"
stations
",
his
own
Yahya, the
through associating with Shah
by means of three which he indicated as
"stations"
made
associating .with
God caused Abu
company."
Shuja
,
:
the
"
station
"
of
of jealousy and the "station" of "station"
KASHF AL-MAHJUB.
134
through associating with Abu Hafs. It is a disciple to associate with five or six or more
affection (shafaqat)
allowable for directors
and to have a
different
"
station
"
revealed to
him by
each one of them, but it is better that he should not confuse his with theirs. He should point to their perfection station
own
"
"
and say I gained this by associating with but to This is more in accordance were them, they superior with good manners, for spiritual adepts have nothing to do with in that
"
station
"
"
:
it."
"
stations
"
and
"
states
".
To Abu Uthman was due the divulgation of Sufiism in Nishapur and Khurasan. He consorted with Junayd, Ruwaym, al-Husayn, and Muhammad b. Fadl al-Balkhi, and no Shaykh ever derived as much spiritual advantage from his directors as he did. The people of Nishapur set up a pulpit
Yusuf
b.
that he might discourse to
them on
He
Sufiism.
is
the author
of sublime treatises on various branches of this science. related that he said:
"It
behoves one
whom God
It
is
hath honoured
with gnosis not to dishonour himself by disobedience to God." This refers to actions acquired by Man and to his continual effort to keep the commandments of God, because, even though
worthy of God not to dishonour by disobedience anyone whom He has honoured with gnosis, yet It is gnosis is God s gift and disobedience is Man s act.
you recognize that
it
impossible that one
is
who
is
honoured with God
s
gift
should
be dishonoured by his own act. God honoured Adam with He did not dishonour him on account of his sin. knowledge :
ABU ABDALLAH AHMAD
34.
He
associated with
great Shaykhs. gnostic
is
fixed
It is
on
B.
YAHVA
Junayd and Abu 1-Hasan recorded that he said his
Lord
;
"
:
AL-jALLA.
Nun
and other
The mind of
the
he does not pay attention to
because the gnostic knows nothing except gnosis, and since gnosis is the whole capital of his heart, his thoughts are entirely bent on vision (of God), for distraction
anything
else,"
of thought produces cares, and cares keep one back from God. He tells the following story One day I saw a beautiful <(
:
EMINENT SUFIS OF LATER Christian boy. opposite him.
God burn
will
O my
I
was amazed
TIMES.
and stood
at his loveliness
Junayd passed by me.
I
135
O
said to him,
He
a face like this in Hell-fire?
still
master,
answered:
by which one If you look with due consideration, the same takes warning. You will soon in every atom of the universe. existent marvel is When Junayd turned be punished for this want of respect. the I from me Koran, and it did not immediately forgot away *
son, this
is
a trick of the flesh, not a look
to my memory until I had for years implored God me and had repented of my sin. Now I dare not pay
come back to help
heed to any created object or waste
time by looking at
my
things."
35.
ABU MUHAMMAD RUWAYM
AHMAD.
B.
He was
an intimate friend of Junayd. In jurisprudence he followed Dawud, 1 and he was deeply versed in the sciences
and reading of the Koran. He of his state and the exalted ness of
relating to the interpretation
was famed
for the loftiness
and
journeys in detachment from the world Towards the end of his (tajrid\ and for his severe austerities. ife he hid himself among the rich and gained the Caliph s
his station,
for his
confidence, but such was the perfection of his spiritual rank that he was not thereby veiled from God. Hence Junayd said :
"
a
We
are devotees occupied (with the world),
man
He
occupied (with the world)
wrote several works on
Ghalat
al
-
exceedingly fond of
He
you?"
replied:
and whose thought neither a
God s
pious
elect?"
it.
particular
One day he was
"How is
is
Sufiism, one
deserves
Wdjidin?
who
(fixed
is
and
devoted
(to
is
God)."
of which, entitled
mention. asked,
he whose religion on) his
Ruwaym
worldly
u
I
How
is
affairs,
am are
his lust
who
God-fearing man nor a gnostic and one of This refers to the vices of the soul that is
Sensual passion and regards lust as its religion. consider anyone to be devout who complies with their
subject to
men 1
2
is
Dawud "
i.e.
of Isfahan, the founder of the Zahirite school (Brockelmann, of Ecstatic Persons".
The Error
i,
183).
KASHF AL-MAHJUB.
136 inclinations,
even though he be a heretic, and anyone to be thwarts their desires, even though he be a
who
irreligious
This
pietist.
is
a widely spread disease at the present time.
God save us from associating with any such person Ruwaym doubtless gave this answer in reference to the inward state of the questioner, which he truly diagnosed, or it may be that God had temporarily allowed him to fall into that condition, !
and that he described himself as he then was 36.
ABU YA QUB YUSUF
He was one He was age. consorted
B.
in reality.
AL-HUSAYN AL-RAZI.
Shaykhs and great Imams of his a disciple of Dhu l-Nun the Egyptian, and with a large number of Shaykhs and performed of the ancient
J
them all. It is related that he said: "The meanest of mankind is the covetous dervish and he who loves his beloved, and the noblest of them is the veracious (al-siddtq)? service to
Covetousness renders the dervish ignominious in both worlds, because he is already despicable in the eyes of worldlings, and only becomes more despicable if he builds any hopes on them. Wealth with honour is far more perfect than poverty with disgrace. Covetousness causes the dervish to incur the imputation of sheer mendacity. Again, he who loves his beloved is
the meanest of mankind, since the lover acknowledges himself
be very despicable in comparison with his beloved and abases himself before her, and this also is the result of desire.
to
So long as Zulaykhd. desired Yusuf, she became every day more mean when she cast desire away, God gave her beauty and :
youth back to the beloved
her.
It
is
a law that
If the lover
when
the lover advances,
with love alone, In truth, the lover has honour Unless his love diverts only while he has no desire for union. him from all thought of union or separation, his love is weak. retires.
is
satisfied
then the beloved draws near.
ABU L-HASAN SUMNUN B. ABDALLAH AL-KHAWWAS. He was held in great esteem by all the Shaykhs. They
37.
called
him
Sumnun
the
Lover (al-Muhibb\ but
he called
EMINENT SUFIS OF LATER TIMES.
Sumnun
himself
the Liar (al-Kadhdhdb].
He
137
much who had made suffeu i
persecution at the hands of Ghulam al-Khalil, himself known to the Caliph and courtiers by his pretended This hypocrite spoke evil of the Shaykhs piety and Sufiism. 1
and dervishes, hoping to bring about their banishment from Court and to establish his own power. Fortunate indeed were Sumnun and those Shaykhs to have only one adversary of In the present day there are a hundred Ghulam this sort. al-Khalils for every true spiritualist, but is
fit
food for vultures.
popularity
A woman
had
to him, to
When Sumnun
Baghdad, Ghulam
in
fallen in
Sumnun
to
Carrion
?
gained eminence and
al-Khalil
began to intrigue. love with Sumnun and made proposals
which he refused.
advise
what matter
She went
On
her.
marry
to Junayd, begging
being
sent
him
away by
Junayd, she came to Ghulam al-Khalil and accused Sumnun He listened eagerly to her of having attempted her virtue. slanders, and induced the Caliph to command that Sumnun should be put to death. When the Caliph was about to give the word to the executioner his tongue stuck in his throat.
The same
night he dreamed
longer than Sumnun s life. and restored him to favour. sayings and
On
love.
empire would last no Next day he asked his pardon that
Sumnun
subtle indications his
way from
his
the
the author of lofty concerning the real nature of
Hijaz
is
the
of
people
Fayd
He requested him to discourse to them about this subject. mounted the pulpit, but while he was speaking all his hearers Sumnun
departed.
turned to the lamps and said
"
:
I
am
the lamps collapsed and you." Immediately broke into small bits. It is related that he said thing
speaking to
all
"
:
A
can be explained only by what is more subtle than itself: there is nothing subtler than love by what, then, shall love :
1
Abu Abdallah Ahmad b. Muhammad b. Ghalib b. Khalid al-Basri al-Bahili, known as Ghulam Khalil, died in 275 A.H. He is described by Abu 1-
generally
Mahasin (Nujum,
and saint. According to ii, 79, i ff.) as a traditionist, ascetic, Tadhkirat al-Awliyd (ii, 48, 4 ff.), he represented to the Caliph that Junayd, Nuri, Shibli, and other eminent Sufis were freethinkers and heretics, and urged him
the
to put
them
to death.
KASHF AL-MAHJIJB.
13$
be explained ? The meaning of this is that love cannot be because explained explanation is an attribute of the "
explainer.
Love of
an attribute of the Beloved, therefore no explanation real nature is possible.
is
its
ABU L-FAWARIS SHAH SHUJA AL-KIRMANI. He was of royal descent. He associated with Abu Turab 38.
Nakhshabi and many other Shaykhs.
him
said of
in
the notice of
Something has been
Abu Uthman
He com
al-Hfri.
posed a celebrated treatise on Sufiism as
a book al-Hukamd. It is recorded that he said The eminent have eminence until they see it, and the saints have saintship until they see whoever his i.e.,
Mir
entitled
at
well
as
1
:
"
regards
it,"
eminence
loses
its
reality,
and whoever regards
his saintship
loses its reality. His biographers relate that for forty years he never slept; then he fell asleep and dreamed of God. O Lord," he cried, I was seeking Thee in nightly vigils, but I have found Thee in God answered O Shah, sleep." you have found Me by means of those nightly vigils if you had not sought Me there, you would not have found Me here." "
"
"
:
:
39.
AMR
B.
UTHMAN AL-MAKKI.
He was
one of the principal Sufis, and is the author of celebrated works on the mystical sciences. He became a of after he had seen Abu Sa id Kharraz and disciple Junayd had associated with Nibaji. 2 He was the Imam of his age in theology. It is related that he said Ecstasy does not admit of explanation, because it is a secret between God and "
:
the true
believers."
their explanation
power and
is
effort is
Let men seek to explain it as they will, not that secret, inasmuch as all human divorced from the Divine mysteries. It
when Amr came to Isfahan a young man with him against the wish of his father. The young man fell into a sickness. One day the Shaykh with is
said
that
associated
1
2
i.e.
Sa
"
The Mirror of the Sages (Abu Abdallah) b. Yazid
".
id
al-Nibaji.
See Nafahdt, No. 86.
EMINENT SUFIS OF LATER number of
a
came
TIMES.
He
him.
begged the bid the singer (qawwdf] chant a few verses, where
Shaykh to upon Amr
friends
to
visit
desired the singer to chant
(
Md
maridtu wa-laui ya udni d id l
li
Minkum wa-yamradu abdukum
l
l
"
How
is
139
it
that
when
I
visit
your slave
Though
I
fell
ill
fa-a
ildu.
none of you
when he
visited
me,
"
falls
ill ?
On
hearing this the invalid left his bed and sat down, and He said the violence of his malady was diminished. Give "
:
me some
So the singer chanted
more."
x
Wa-ashaddu min maradi alayya sudtidukum Wa-sudiidu abdikumu alayya shadidu. l
"
Your neglect It
is
more grievous
would grieve
The young man
s
me
to
to neglect your
sickness
than
my
ABU MUHAMMAD SAHL
sickness
;
slave."
departed from him.
permitted him to associate with suspicion which he had harboured became an eminent Sufi. 40.
me
His father
Amr in
and repented of the his heart, and the youth
ABDALLAH AL-TUSTARI.
B.
His austerities were great and his devotions excellent. He has fine sayings on sincerity and the defects of human actions.
The formal
divines say that he
Truth (jama a bayn
al-sJiari at
combined the Law and the
wa
l-haqiqaf}.
This statement
two things have never been divided. The Law is the Truth, and the Truth is the Law. Their assertion is founded on the fact that the sayings of this Shaykh are more
is
,
j f
erroneous, for the
intelligible
and easy
to
apprehend than
is
sometimes the
case.
has joined the Law to the Truth, it is If they be impossible that His saints should separate them. one must be and the other separated, inevitably rejected
God
Inasmuch
as
accepted.
Rejection of the
Truth
Law
is
heresy,
and rejection of the
infidelity and polytheism. Any (proper) separation between them is made, not to establish a difference of meaning, is
">/
*>
KASHF AL-MAHJUB.
140
but to affirm the Truth, as when is
no
god
it
is
said
The words
"
:
save Allah are Truth, and the words
there
Muhammad
is
No
one can separate the one from the other without impairing his faith, and it is vain to In short, the Law is a branch of the Truth wish to do so. the Apostle of Allah are
Law."
:
knowledge of God is Truth, and obedience to His command Law. These formalists deny whatever does not suit their fancy, and it is dangerous to deny one of the fundamental principles
is
Way
of the
Praise be to Allah for the faith which
to God.
has given us not rise or set !
And
related that he said
it is
upon anyone on the
not ignorant of God, unless he prefers spirit
and to
his present
to self-interest, that
because knowledge of (tadbir})
is
and future
life,"
God
he
to
i.e.,
if
anyone cleaves
ignorant of God, requires abandonment of forethought
proof that
a
face of
God
He
The sun does the earth who is his own soul and "
:
and abandonment of forethought
is
is
resignation (taslim\
whereas perseverance in forethought arises from ignorance of predestination. 41.
ABU MUHAMMAD ABDALLAH MUHAMMAD
B.
AL-FADL
AL-BALKHI.
He was
approved by the people of Iraq as well as by those He was a pupil of Ahmad b. Khadruya, and
of Khurasan.
Abu Uthman
of Hfra had a great affection for him.
Having
been expelled from Balkh by fanatics on account of his love of Sufiism, he went to Samarcand, where he passed his life. It is related
God
that he said
"
:
He
that has most knowledge of
he that strives hardest to
fulfil His commandments, and most closely the custom of His Prophet." The nearer one is to God the more eager one is to do His bidding, and the farther one is from God the more averse one is to follow His is
follows
Apostle. It is related that he said: I wonder at those who cross deserts and wildernesses to reach His House and Sanctuary, because the traces of His prophets are to be found there: why "
do not they cross their own passions and hearts, where they will find the traces of
lusts to reach their
their
Lord
"
?
That
EMINENT SUFIS OF LATER TIMES. to
is
the heart
say,
is
more venerable than the
141
the seat of knowledge of God and is Ka ba, to which men turn in devotion.
ever looking towards the Ka ba, but God is ever Wherever the heart is, my Beloved the heart. towards looking is there wherever His decree is, my desire is there wherever
Men
are
;
;
the traces of
my
prophets
l
are, the eyes of those
whom
love
I
are directed there.
42.
ABU ABDALLAH MUHAMMAD
He
is
the author of
eloquence, declare
AL-TlRMIDHI.
excellent books which,
many
vouchsafed to him,
miracles
the
A LI
B.
by
their
e.g.,
the
Khatm al- Wildyat? the Kitdb al-Nahj? the Nawddir al- Ustil* and many more, such as the Kitdb al-Tawhid b and the Kitdb Adhdb al-Qabr^ it would be tedious to mention them all. :
I
and am entirely devoted to Muhammad is a union pearl that He has also written works
hold him in great veneration
My
him.
Shaykh
said
"
:
has no like in the whole
world."
on the formal sciences, and
is
a trustworthy authority for the
the Prophet which he related. He began a on the but did not live Koran, commentary long enough to
traditions
of
finish
The completed
portion is widely circulated among studied theologians. jurisprudence with an intimate friend of Abu Hamfa. The inhabitants of Tirmidh call him it.
He
Muhammad Hakim,
and the Haki mis, a Sufi sect in that Many remarkable stories are told of
region, are his followers.
him, as for instance that he associated with the Apostle Khidr. His disciple, Abu Bakr Warraq, relates that Khidr used to visit
him every Sunday, and
that they conversed with each other.
recorded that he said
It is
Anyone who is ignorant of the is yet more ignorant of the i.e., whoever does not know himself does not know the way to "
:
nature of servantship (^ubiidiyyat) nature of lordship (rubi ibiyyaf)? the
way
to
1
So
3
The Book "The Book
5
"
knowledge of
2
in all the texts.
of the
"
Highway.
Unification.
"
4 6
"The "
Seal of
Choice
Saintship."
Principles."
The Book
of the
Torment of the Tomb.
KASHF AL-MAHJUB.
142
knowledge of God, and whoever does not recognize the con tamination of
human
qualities does not recognize the purity of
the Divine attributes, inasmuch
outward
as the
connected
is
who claims to possess the former without the latter makes an absurd assertion. Knowledge of
with the inward, and he
the nature of lordship depends on having right principles of This is a very servantship, and is not perfect without them.
profound and instructive saying.
It will
be fully explained in
the proper place.
ABU BAKR MUHAMMAD
43.
He was b. is
a great
Shaykh and
Khadrtiya and associated the author of books on
The
B.
UMAR AL-WARRAQ. He had Muhammad
ascetic.
with rules
of
discipline
seen b.
Ahmad He
All.
and
ethics.
Shaykhs have called him "The Instructor of the (mu addib al-awliya]. He relates the following story: Muhammad b. All handed to me some of his writings with the request that I should throw them into the Oxus. I had not the heart to do so, but placed them in my house and came to him and told him that I had carried out his order. He asked me what I had seen. I replied, Nothing. He said, You have not obeyed me return and throw them into the Stiff
Saints" "
;
I
river.
returned, doubting the promised sign, and cast
into the river. its
lid
open.
them
The waters parted and a chest appeared, with As soon as the papers fell into it, the lid closed
and the waters joined again and the chest vanished. I went back to him and told him what had occurred. He answered, Now you have thrown them in. I begged him to explain the
He
composed a work on theology and mysticism which could hardly be comprehended by the intellect. My brother Khidr desired it of me, and God bade the waters mystery.
bring
it
said
to him.
"
It is related that
classes
of
men
I
:
Abu Bakr Warraq (
When ;
ulama) and
"
:
There are three
princes (untard) and the divines are corrupt, piety and when the princes are corrupt, men s
divines
dervishes (fuqard). religion are vitiated
said
EMINENT SUFIS OF LATER TIMES. livelihood
is
spoiled
;
143
and when the dervishes are corrupt, men
s
morals are depraved." Accordingly, the corruption of the divines consists in covetousness, that of the princes in injustice, and that
do not become corrupt until they turn their backs on divines, and divines do not become corrupt until they associate with princes, and dervishes do not of the dervishes in hypocrisy.
Princes
become corrupt until they seek ostentation, ^because the injustice of princes is due to want of knowledge, and the covetousness of divines is due to want of piety^jind the hypocrisy of dervishes is
due to want of 44.
He
trust in
God.
ABU SA ID AHMAD
was the
first
IsA AL-KHARRAZ.
B.
who explained
the doctrine of annihilation
He is the author of brilliant (fand) and subsistence (baqd). He had met compositions and sublime sayings and allegories. Dhu 1-Nun
of Egypt, and associated with Bishr and Sari.
related that concerning the words of the Apostle, are naturally disposed to love him who acts kindly
is
them,"
he said
"
:
Oh
!
I
wonder
at
him who
sees
"
It
Hearts
towards
none acting
kindly towards him except God, how he does not incline to God with his whole being," inasmuch as true beneficence
belongs to the Lord of phenomenal objects and is conferred only upon those who have need of it how can he who needs ;
beneficence from others bestow
King and Lord of the friends of
all
it
upon anyone
?
God
is
the
and hath need of none.
God behold
in
every
gift
Recognizing this, and benefit the Giver
and Benefactor. of
Him 45.
Their hearts are wholly taken captive by love and turned away from everything else.
ABU L-HASAN
According to others,
<ALI
his
B.
MUHAMMAD
name
is
All
b.
AL-ISFAHANI. Sahl.
He was
Junayd and he wrote exquisite letters to one b. Uthman Makki went to Isfahan to visit him. He consorted with Abu Turab and Junayd. He followed a praiseworthy Path in Sufiism and one that was peculiarly his own. He was adorned with acquiescence in God s will and a great
Shaykh.
another, and
Amr
KASHF AL-MAHJUB.
144
and was
self-discipline,
preserved
from
mischiefs
and con
He
spoke eloquently on the theory and practice and of mysticism, lucidly explained its difficulties and symbolical It is related that he said: "Presence (Jiudur) is better allusions. taminations.
than certainty (yaqtn\ because presence is an abiding state (ivatandt\ whereas certainty is a transient one (khatardf)" presence makes its abode in the heart and does not admit forgetfulness, while certainty is a feeling that comes and goes hence those who are present (hddirdti) are in the sanctuary, and those who have certainty (mtiqindri) are only at the gate. i.e.,
:
"
"
The
subject of
"
absence
"
and
"
"
a separate chapter of this book. From the time of And he said also "
:
rection people cry, I is,
might but
(dil)
I
to
find
some one
find none.
that
The
to describe
be discussed
Adam
heart, the heart
People
piece
will
presence
to the
and
!
I
what the heart
in general give the
is
name
in
Resur
wish that or
of
how
it
heart
*
madmen and
of flesh which belongs to
and children, who really are without heart (bedil). What, then, is this heart, of which I hear only the name ? That is to say, if I call intellect the heart, it is not the heart and if I call and if I call spirit the heart, it is not the heart ecstatics
"
;
;
knowledge the heart, it the Truth subsist in the
is
All the evidences of
not the heart.
heart, yet only the
name
of
it
is
to be
found.
46.
ABU
L- HASAN
MUHAMMAD
B.
ISMA IL
KHAYR
AL-NASSAJ.
He was
a great Shaykh, and in his time discoursed with on ethics and preached excellent sermons. He died eloquence Both Shibli and Ibrahim Khawwas were at an advanced age.
converted
place of meeting.
in his
He
sent Shibli to Junayd,
He was a pupil of Sari, and was contemporary with Junayd and Abu 1- Hasan Nun. Junayd held him in high regard, and Abu Hamza of
wishing to observe the respect
Baghdad
treated
related that he
due
to the latter.
him with the utmost consideration.
was
called
It
is
Khayr al-Nassaj from the following
EMINENT SUFIS OF LATER TIMES.
He
circumstance.
At
intention of performing the pilgrimage.
which lay on out
cried
"
:
this
Deeming
he was seized by a weaver of
You
my
are
and your name
silk,
is
Khayr."
contradict the
When
years in his employment.
many
who
he answered, At thy service Khayr until the man repented of what he had done and said
(labbayfc),
"
I
:
made
departed and went that
slave,
come from God, he did not
to
ever his master said
Khayr
the gate of Kufa,
his route,
weaver, and remained
to
with the
native town,
Samarra, his
left
145
said
"
"
you are not my slave." So he where he attained to such a degree
a mistake
to Mecca, "
"
"
!
Khayr
;
the best of us
"
(Khayr khayruna). It is not right used to prefer to be called Khayr, saying that I should alter a name which has been bestowed on me by Junayd
:
is
He
a
"
:
They
Moslem."
relate
that
when
the hour of his death
approached, it was time for the evening prayer. He opened his eyes and looked at the Angel of Death and said Stop God "
:
save thee orders, to
do
Thou
!
and
(viz.
I
am
to take
art only a
the same.
my
who
servant
has received His
That which thou
life) will
!
commanded
art
not escape thee, but that which
am commanded to do (viz. to perform the evening prayer) therefore let me do as I am bidden, and then will escape me do as thou art bidden." He then called for water and cleansed I
:
and performed the evening prayer and gave up his On the same night he was seen in a dream and was
himself, life.
What has God done to thee ? He answered Do not ask me of this, but I have gained release from your world." It is related that he said in his place of meeting God hath
asked
"
"
"
:
:
"
:
expanded the breasts of the pious with the light of certainty, and hath opened the eyes of the possessors of certainty with the light of the verities of faith." Certainty is indispensable to the pious, whose hearts are expanded with the light of certainty, and those who have certainty cannot do without the verities of faith,
of
inasmuch as
faith.
their intellectual vision consists in the light
Accordingly, where faith
where certainty is piety with each other.
is
is
there, for
certainty
is
there,
they go hand
in
L
and hand
KASHF AL-MAHJUB.
146 47.
He
ABU HAMZA
He Shaykhs of Khurasdn. 1 and had seen He Kharraz. was Turab,
one of the
is
Abu
associated with
AL-KHURASANJL.
ancient
God
It is a well(tawakkut). known story that one day he fell into a pit. After three days had passed a party of travellers approached. Abu Hamza said Then he said No it I will call out to them." to himself:
grounded
firmly
trust
in
in
"
"
:
;
not good that
is I
seek
I
aid
God
be complaining of
shall
from anyone except God, and if
I
them that
tell
my God
and implore them to rescue me." When they came up and saw an open pit in the middle of the road, For the sake of obtaining Divine recompense they said must we cover this pit lest anyone should fall into (tJiawdU) has cast
me
into a pit
"
:
Abu Hamza
I became deeply agitated and abandoned hope of life. After they blocked the mouth of the pit and departed, I prayed to God and resigned myself to die, and hoped no more of mankind. When night fell I heard it."
said
"
:
movement at the top of the pit. mouth of the pit was open, and a
a dragon, which let
and that and
it
I
down
its tail.
I
I I
looked attentively. The saw a huge animal like
knew
should be saved in this way.
dragged
me
A
out.
I
that
God had
took hold of
sent
it
its tail
This
heavenly voice cried to me,
an excellent escape of thine, O Abu Hamza We have saved thee from death by means of a death (i.e. a deadly is
!
"
monster). "
He was He who
is
asked,
"Who
shuns
society,"
n
the stranger (ghari)1 He replied, because the dervish has no home or
society either in this world or the next,
sociated from
then he
is
is
dis
phenomenal existence he shuns everything, and and this is a very lofty degree.
a stranger
48.
and when he
ABU
;
-L-
ABBAS AHMAD
B.
MASRUQ.
He was
one of the great men of Khurdsan, and the Saints of God are unanimously agreed that he was one of the tad. He
Aw
1
See No. 44.
SUFIS OF LATER TIMES.
EMINENT associated with the Qutb
y
who
is
147
the pivot of the universe.
On
being asked to say who the Qutb was, he did not declare his He had name but hinted that Junayd was that personage.
Forty who possess the rank of fixity It is related (sahib tamkiri] and received instruction from them. If anyone takes joy in aught except God, his joy that he said produces sorrow, and if anyone is not intimate with the service
done
to
service
the
"
:
loneliness
of his Lord, his intimacy produces
(wakskat)"
i.e.,
all save Him perishable, and whoever rejoices in what is perishable, when that perishes becomes stricken with sorrow and except His service all else is vain, and when the vileness is
;
is made manifest, his intimacy (with them) to loneliness hence, the sorrow and loneliness turned wholly of the entire universe consist in regarding that which is other
of created objects is
:
(than God).
49.
ABU ABDALLAH MUHAMMAD
1
B.
ISMA
lL
AL-MAGHRIBI.
In his time he was an approved teacher and a careful guardian
Both Ibrahim Khawwas and Ibrahim Shaybam were pupils of his. He has lofty sayings and shining evidences, and he was perfectly grounded in detachment from this world.
of his disciples.
It is
related that he said
the world
if
:
her she will
"
:
I
never saw anyone more just than
you serve her she will serve you, and if you leave leave you," i.e. as long as you seek her she will
seek you, but when you turn away from her and seek God she from you, and worldly thoughts will no more cling to
will flee
your heart. Astf
50.
He
ALi AL-HASAN
B.
ALi AL-JUZAJANI.
wrote brilliant works on the science of ethics and the
detection of spiritual cankers. He was a pupil of Muhammad b. All al-Tirmidhi, and a contemporary of Abu Bakr Warrdq.
Ibrahim Samarqandi was a pupil of his. It is related that All mankind are galloping on the race-courses of he said "
:
1
LB. have
"Ahmad".
I
KASHF AL-MAHJUB.
48
they suppose them selves to be versed in the Truth and to be speaking from Divine
heedlessness, relying
upon
idle fancies, while
This saying alludes to natural self-conceit and to Men, though they are ignorant, have the pride of the soul. revelation."
a firm belief in their ignorance, especially ignorant Sufis, who are the vilest creatures of God, just as wise Sufis are the noblest.
The
latter possess the
Truth and are without conceit, whereas
They the former possess conceit and are without the Truth. fields of heedlessness and imagine that it is the field the in graze of saintship. They rely on fancy and suppose it to be certainty. They go about with form and think it is reality. They speak from their own lust and think it is a Divine revelation. This from a man s head save they do because conceit is not expelled for in the by vision of the majesty or the beauty of God :
manifestation of His conceit
is
beauty they see
Him
alone,
and
their
annihilated, while in the revelation of His majesty
does not intrude. they do not see themselves, and their conceit
51.
ABU MUHAMMAD AHMAD
B.
AL-HUSAYN AL-JURAYRI.
He was Sahl
an intimate friend of Junayd, and also associated with Abdallah. He was learned in every branch of science
b.
Imam
of his day in jurisprudence, besides being His rank in Sufiism was such well acquainted with theology.
and was the
Teach my pupils discipline and train Junayd said to him He succeeded Junayd and sat in his chair. It is them The permanence of faith and the sub related that he said sistence of religions and the health of bodies depend on three satisfaction (iktifd) and piety (ittiqd) and abstinence qualities "
that
:
"
!
"
:
:
(ihtima)
good
;
:
if
and
with God, his conscience becomes one guards himself from what God has forbidden,
one if
his character
is
satisfied
becomes upright
;
and
if
one abstains from what
does not agree with him, his constitution order.
The
is
brought into good
pure knowledge of God, and excellence of moral character, and the end
fruit of satisfaction is
the result of piety of abstinence
is
is
equilibrium of constitution."
The Apostle
said,
EMINENT SUFIS OF LATER
TIMES.
149
He
that prays much by night, his face is fair by day," and he with also said that the pious shall come at the Resurrection "
"
resplendent faces on thrones of light
ABU
52.
L-
ABBAs AHMAD
B.
".
MUHAMMAD
B.
SAHL
He was always held in great respect by his contemporaries. He was versed in the sciences of Koranic exegesis and criticism, and expounded the subtleties of the Koran with an eloquence and insight peculiar to himself. He was an eminent pupil of
Abu Junayd, and had associated with Ibrahim Mdristdni d Kharraz Sa regarded him with the utmost veneration, and i
used to declare that no one deserved the him.
It
related
is
that
he said
"
:
name
of Sufi except Acquiescence in natural
habits prevents a man from attaining to the exalted degrees of spirituality," because natural dispositions are the instruments
and organs of the sensual part (nafs), which veiling (Jiijdti), whereas the spiritual part
the centre of
is
"
"
virtue
in
the
to
firstly,
the
to
secondly,
former
:
is
Natural dispositions become attached to this world and its accessories, and
centre of revelation.
two things
(Jtaqiqai)
next world and of
its
circumstances
and
homogeneousness,
:
the
to
to
the
latter
through imagination and in virtue of heterogeneousness and non-cognition. Therefore they are attached to the notion of the next world, not to its true idea, for if they knew it in reality, they would break off connexion with this world, and nature would then have lost all her power and spiritual things would
There can be no harmony between the next
be revealed.
world and "
in
human
the next
conceived
".
fact that the
nature until the latter
world
is
that
is
annihilated, because
man
which the heart of
never
The worth
way
to
it
(khatar) of the next world lies in the is full of thing that danger (khatar).
A
only comes into one s thoughts (kJiaivdtir) has little worth and inasmuch as the imagination is incapable of knowing the reality of the next world, how can human nature become ;
familiar with the true idea
(*ayri)
thereof?
It
is
certain that
KASHF AL-MAHJUB.
T5 O
our natural faculties can be acquainted only with the notion (pinddsht) of the next world.
ABU L-MUGHITH AL-HUSAYN B. MANSUR AL-HALLAJ. He was an enamoured and intoxicated votary of Sufiism. He had a strong ecstasy and a lofty spirit. The Sufi Shaykhs 53.
are at variance concerning him.
Some
reject him, while others
Amr b. Uthman alAmong Makkf, Abu Ya qub Nahrajuri, Abu Ya qub Aqta All b. Sahl He is accepted, moreover, by Ibn Ata, Isfahan/, and others. Muhammad b. Khafif, Abu 1-Qasim Nasrabadi and all the the latter class are
accept him.
,
,
moderns.
Others, again, suspend
their
judgment about him,
Some accuse Junayd and Shibli and Jurayri and Husri. him of magic and matters coming under that head, but in our days the Grand Shaykh Abu Sa id b. Abi 1-Khayr and Shaykh Abu 1-Qasim Gurgani and Shaykh Abu !- Abbas Shaqani looked upon him with favour, and in their eyes he was a great man. The Master Abu 1-Qasim Qushayri remarks that if al-Hallaj was a genuine spiritualist he is not to be banned on the ground of popular condemnation, and if he was banned by Sufiism and rejected by the Truth he is not to be approved on the ground of popular approval. Therefore we leave him to e.g.
/
*/
^ ?
^/?
the judgment of God, and honour him according to the tokens of the Truth which we have found him to possess. But of all
Shaykhs only a few deny the perfection of his_ merit and the purity of his spiritual state and the abundance of his
these
It would be an act of dishonesty to omit his from this book. Some persons pronounce his outward biography behaviour to be that of an infidel, and disbelieve in him and
ascetic practices.
~?>
charge him with trickery and magic, and suppose that Husayn b, Mansur Hallaj is that heretic of Baghdad who was the master of
Muhammad
b.
and the companion of Husayn whose character is
Zakariyya
l
the Carmathian but this was a Persian and a native of Bayda, and ;
The famous physician Abu Bakr Muhammad about 320 A.H. See Brockelmann, i, 233. 1
b.
Abu Sa id in dispute
his rejection
Zakariyya al-Rdzi,
by the who
died
EMINENT
StfFIS
OF LATER TIMES.
:il
Shaykhs was due, not to any attack on religion and doctrine, but to his conduct and behaviour. At first he was a pupil of b. Abdallah, whom he left, without asking permission, in order to attach himself to Amr b. Uthman Makki. Then he
Sahl
Amr
Uthman, again without asking permission, and Junayd would not receive him. This is the reason why he is banned by all the Shaykhs. Now, one who is banned on account of his conduct is not banned on account of his principles. Do_j^p_u_iigLjeje_Jiiat._Shiyi said Al-Hallaj and I are of one belief, but my madness saved me, Had his religion been while his intelligence destroyed him ? Al-Hallaj and I are of suspected, Shibli would not have said He is a divinely one belief" And Muhammad b. Khafif said left
b.
sought to associate with Junayd, but
:
"
"
"
:
"
:
man
learned
"
(^dlim-i rabbdnf).
is
Al-Hallaj
the author of
compositions and allegories and polished sayings in theology and jurisprudence. I have seen fifty works by him brilliant
neighbouring districts, and some in Khuzistan and Pars and Khurasan. All his sayings are like
Baghdad and
at
the
first
in
the
some of them are some more unseemly than
visions of novices
weaker, some easier, bestows a vision
God
;
and
on
he
stronger, others.
some
When
endeavours
to anyone, describe what he has seen with the power of ecstasy and the help of Divine grace, his words are obscure, especially if he then they expresses himself with haste and self-admiration :
are to
more repugnant
and incomprehensible the minds, of those who hear them, and then people say,
This
to the imaginations,
a sublime
utterance," either believing it or not, but of its whether or believe equally ignorant meaning they deny. On the other hand, when persons of true spirituality and insight "
is
they make no effort to describe them, and do not occupy themselves with self-admiration on that account, and are careless of praise and blame alike, and are undisturbed by
have
visions,
denial and belief. It
is
absurd to
According is real,
charge
al-Hallaj
to the principles of
just as miracles are real
with being a magician.
Muhammadan ;
orthodoxy, magic but the manifestation of magic
KASHF AL-MAHJIJB.
152
in the state of perfection
whereas the manifestation
is infidelity,
of miracles in the state of perfection is knowledge of God (ma rifat), because the former is the result of God s anger, while the latter
explain
the corollary of His being well pleased. I will in the on the affirmation of chapter fully
is
this
miracles.
more
By
perspicacity,
consent of
who
Sunnites
all
endowed with
are
no Moslem can be a magician and no
infidel
can
be held in honour, for contraries never meet. Husayn, as long as he lived, wore the garb of piety, consisting in prayer and praise of God and continual fasts and fine sayings on the subject of Unification.
were magic,
If his actions
all
this could
not
possibly have proceeded from him. Consequently, they must have been miracles, and miracles are vouchsafed only to a true saint.
Some orthodox
theologians
reject
him on the ground
that his sayings are pantheistic (ba-ma ni-yi imtizdj ti ittihdd), but the offence lies solely in the expression, not in the meaning.
A
person overcome with rapture has not the power of expressing himself correctly besides, the meaning of the expression may be difficult to apprehend, so that people mistake the writer s ;
and repudiate, not his real meaning, but a notion which they have formed for themselves. I have seen at Baghdad intention,
and to
number of heretics who pretend of al-Hallaj and make his sayings an
in the adjoining districts a
be the followers
argument
They
for their
spoke of
him
heresy (zandaqd) and call themselves Hallajis. in the same terms of exaggeration (ghuluww)
AH.
as the Rafidis (Shi ites) apply to
I
will refute their doctrines
in the
chapter concerning the different Sufi sects. In conclusion, you must know that the sayings of al-Hallaj should not be taken as a model, inasmuch as he was an ecstatic (maghlub andar kdl-i
v
_y
khud), not firmly settled (mutamakkin\ and a man needs to be firmly settled before his sayings can be considered authoritative. Therefore, although he
is
dear to
my
heart, yet his
"
"
path
not soundly established on any principle, and his state fixed in
any
with error.
position,
and
his experiences are largely
When my own
support from him, that
is
visions
to
began
say, in
the
I
is
not
mingled
derived
way
is
much
of evidences
EMINENT SUFIS OF LATER At an
(bardhtJt).
earlier
time
I
TIMES.
composed a book
153 in
explanation
of his sayings and demonstrated their sublimity by proofs and
Furthermore, in another work, entitled Minhdj\ and now have spoken of his life from beginning to end
arguments. I
;
have given some account of him
I
in
this
How
place.
can
a doctrine whose principles require to be corroborated with so much caution be followed and imitated ? Truth and idle fancy
never agree.
He
continually seeking to fasten upon some he said Al-alsinat mustan-
is
erroneous theory.
It is related that
tiqdt takta nutqihd mustahlikdt,
1
:
"
i.e.
speaking tongues are the
Such expressions are entirely of the mischievous. Expression meaning of reality is futile, If the Ineaning exists it is not lost by expression, and if it is non-existent it is not created by expression. Expression only produces an unreal notion and leads the student mortally astray destruction of silent
by causing him
to
hearts".
imagine that the expression
is
the real
meaning. ABIJT
54.
He
ISHAQ IBRAHIM
B.
AHMAD AL-KHAWWAS.
attained a high degree in the doctrine of trust in
God
He met many Shaykhs, and many signs and (iawakkul). miracles were vouchsafed to him. He is the author of excellent works on the ethics of Sufiism.
It is related
two sentences
that he said
"
:
All
do not trouble your knowledge comprised self with anything that is done for you, and do not neglect that are bound to do for anything you i.e., do not yourself, trouble yourself with destiny, for what is destined from eternity in
is
:
"
not be changed by your efforts, and do not neglect His commandment, for you will be punished if you neglect it. He was asked what wonders he had seen. Many wonders," he will
"
replied,
begged that
"but
me
the most wonderful was that the Apostle Khidr him associate with me, and I refused. Not
to let
desired any better companion, but I feared that I should depend on him rather than on God, and that my trust in God I
1
"
Literally,
to
perish."
The tongues
desire to speak, (but) under their speech they desire
KASHF AL-MAHJUB.
154
by consorting with him, and that in of performing a work of supererogation I should consequence This is the degree fail to perform a duty incumbent on me." would be impaired
of perfection.
ABU HAMZA AL-BAGHDADI
55.
AL-BAZZAZ.
He^ jvas one of the principal Sufi scholastic theologians He was a pupil of Harith Muhasibi, and (inutakallimdii). associated with Sari and was contemporary with Nun and
Khayr
He He was
used to preach in the Rusafa mosque at
Nassaj.
versed in Koranic exegesis and criticism, Baghdad. and related Apostolic Traditions on trustworthy authority. It
was he who was with
when God
the latter was persecuted and
delivered the Sufis from death.
in the place
that
Nun when
where
Abu Hamza
thou hast done
Nun s
said
all
"If
:
that
is
from thee, thou hast paid
thy
due
all
I
will tell this story
It is recorded explained. self (nafs) is safe from thee,
doctrine
is
to it;
that
and
due
is
to
if
mankind
them,"
two obligations, one which thou owest to thy which thou owest to others. If thou refrain thy
i.e.,
are safe
there are
and one
"self"
sin
and seek
for
it
the path
"self"
from
of future salvation, thou hast
and if thou make others thy obligation towards it secure from thy wickedness and do not wish to injure them, thou hast fulfilled thy obligation towards them. Endeavour fulfilled
;
that no evil
may
befall thy
occupy thyself with 56.
"self"
or others
from thee: then
fulfilling thy obligation to God.
ABU BAKR MUHAMMAD
B.
MusA AL-WAsm.
He was
a profound theosophist, praiseworthy in the eyes of the Shaykhs. He was one of the early disciples of Junaycl. His abstruse manner of expression caused his sayings to be
all
regarded with suspicion by formalists (zdhiriydii). He found peace in no city until he came to Merv. The inhabitants of
Merv welcomed him on account he was a virtuous passed
man
his life there.
remember
of his amiable disposition
and listened
to his sayings
It is related that
their praise of
God
he said
(dhikr) are
:
;
for
and he
"Those
who
more heedless than
EMINENT who
those
it
praise,
forget their is
SUFIS OF
because
praise,"
no matter
but
;
LATER TIMES.
it
155
anyone forgets the if he remembers
if
does matter
Praise is not the same thing as the the praise and forgets God. of the object of praise combined with of Neglect object praise. thought of the praise approximates to heedlessness more closely
He who forgets, in than neglect of the praise without thought. his forgetfulness and absence, does not think that he is present (with God), but he who remembers, in his remembrance and absence from the object of praise, thinks that he is present (with God). Accordingly, to think that one is present when one is not present comes nearer to heedlessness than to be absent without thinking that one is present, for conceit (pinddsht) is The more conceit, the ruin of those who seek the Truth. the less reality, and vice versa. Conceit really springs from the of the intellect, which is produced by the suspiciousness (tuhniaf)
and holy aspiration with either of these qualities.
insatiable desire (nahuiat) of the lower soul
(hirnmaf) has nothing in
The fundamental either
in
principle of
;
remembrance of God
(gJiaybaf) or
(d/iikr)
is
When
in
presence (Jiudur). absent from himself and present with God, that state not presence, but contemplation (mushdhadaf] and when is
anyone is
absence
common
;
anyone is absent from God and present with himself, that state is not remembrance of God (dktkr), but absence and absence is ;
the result of heedlessness (ghaflaf).
The
truth
is
known
best
to God. 57.
ABU BAKR
B.
DULAF
B.
JAHDAR
AL-SHIBLI.
He
was a great and celebrated Shaykh. He had a blameless He spiritual life and enjoyed perfect communion with God. was subtle in the use of symbolism, wherefore one of the moderns says:
"The
wonders of the world are three:
the symbolical
utterances (isJidrdf) of Shibli, and the mystical sayings (nukaf) L of Murta ish, and the anecdotes (hikdydf) of Ja At first far."
he was chief chamberlain to the Caliph, but he was converted in the
assembly-room
(inajlis) 1
of
Khayr
See No. 58.
al-Nassaj and
became
KASHF AL-MAHJUB.
156
He made
a disciple of Junayd.
number of Shaykhs. "
"
the
Tell the believers to refrain their eyes
O Muhammad, tell
acquaintance of a large he explained the verse
It is related that "
(Kor. xxiv, 30) as follows the believers to refrain their bodily eyes
:
unlawful, and to refrain their spiritual eyes from everything except God," i.e. not to look at lust and to have no thought except the vision of God. It is a mark of heedlessness
from what
is
to follow one s lusts
and
greatest calamity that
ignorant of their shall also
own
God
bodily eye
faults
in the next
is
is
not safe from
"
:
Those
world"
who
is
its
they are ignorant here
are blind in this
In truth,
(Kor. xvii, 74).
man
s
heart the
hidden dangers, and until God
Himself
in a
man s
heart the spiritual
not safe from looking at other than Him.
It is related
that one
the people said,
"
This
day when a
is
"
!
great heedlessness,
may become
came
into the bazaar,
He replied You think sensible may God increase my inasmuch as my madness is the "
am mad, and I think you are madness and your sense i.e.,
result of intense love of
Shibli
madman."
I
I
anyone who
for
;
that
is
clears the desire of lust out of a
establishes the desire of
eye
the heedless
be ignorant hereafter
world shall be blind until
and the
to regard unlawful things,
befalls
:
:
God, while your sense
may God
increase
my
is
the result of
madness
in order that
nearer and nearer to Him, and
may He
increase
your sense in order that you may become farther and farther from Him. This he said from jealousy (ghayraf) that anyone should be so beside one s self as not to separate love of God from madness and not to distinguish between them world or the next.
ABU MUHAMMAD JA FAR
58.
He
B.
in
this
NUSAYR AL-KHULDI.
One of the the well-known biographer of the Saints. most eminent and oldest of Junayd s pupils, he was profoundly versed in the various branches of Sufiism and paid the utmost is
respect to the Shaykhs. order to avoid spiritual
He
has
many sublime
sayings.
In
different conceit, he attributed to persons the anecdotes which he composed in illustration of
EMINENT SUFIS OF LATER each topic.
It
related
is
TIMES.
he said
that
157
Trust in
"
:
God
is
are i.e., you equanimity whether you find anything or not made glad by having daily bread or sorrowful by not having it, because it is the property of the Lord, who has no,"
a better right than you either to preserve or to destroy do not interfere, but let the Lord dispose of His own. Ja far :
relates that
a
he went to Junayd and found him suffering from tell God in order that He may Master," he cried,
O
"
fever.
"
restore thee to
to
tell
Junayd
health."
"
said
:
Him, but a voice whispered in
Me
belongs to
:
I
keep
it
well or
ABU ALi MUHAMMAD
He was
a great Sufi
He
art
"
property.
signs and
Many
discoursed lucidly on the
related that he said
(murid) desires for himself only
Who
please.
and of royal descent.
It is
was about
Thy body
heart,
I
My
I
AL-QASIM AL-RUDBARI.
B.
virtues were vouchsafed to him.
arcana of Sufiism.
my as
ill,
thou, that thou shouldst interfere with 59.
Last night
what God
"
:
He who
desires
desires for him,
and
he who is desired (murdcC] does not desire anything in this world or the next except God." Accordingly, he who is satisfied with the will of God must abandon his own will in order that he
may
desire,
whereas the lover has no
will of his
own
that he
should have any object of desire. He who desires God desires only what God desires, and he whom God desires desires only God. Hence satisfaction (rida} is one of the stations "
(maqdmdf) of the beginning, and love (uiakabbaf)
is
"
one of the
The stations are connected (ahwdl) of the end. with the realization of servantship (^ubudiyyat\ while ecstasy "
states
"
"
"
(mashrab) leads to the corroboration of Lordship (rubiibiyyaf). This being so, the desirer (murid) subsists in himself, and the desired (inurdd] subsists in God. 60.
He from
ABU
L-
ABBAS QASIM
associated with
many Shaykhs.
B.
AL-MAHDI
x
AL-SAYYARI.
Abu Bakr Wasiti and derived instruction He was the most accomplished (azraf)
of the Sufis in companionship (suhbaf} and the most sparing 1
Nafahdt, No. 167, has
"Qdsim
b.
al-Qa"sim
al-Mahdf
".
KASHF AL-MAHJUB.
158
them
(azhad] of
He
in friendship (ulfaf).
the author of lofty
is
It is related that he sayings and praiseworthy compositions. this that taw is Unification (alsaid: nothing should occur hid) He belonged to a learned and to your mind except God." "
:
influential family of
from his
father,
the Apostle
Merv.
Having
inherited a large fortune
he gave the whole of
s hairs.
Through
it
in return
two of
for
the blessing of those hairs
God
a sincere repentance. He fell into the and such a high degree attained Wasiti, company When he was on the that he became the leader of a Sufi sect.
on
bestowed
of
him
Abu Bakr
point of death, he gave directions that those hairs should be His tomb is still to be seen at Merv, and placed in his mouth.
people come thither to seek what they desire
;
and
their prayers
are granted.
6 1.
He was renowned
ABU ABDALLAH MUHAMMAD the Imam of his age in diverse and
for his mortifications
dation of mystical truths.
B.
KHAFIF.
He was
sciences.
for his
convincing eluci attainments are clearly spiritual He was acquainted with Ibn Atd
His
shown by his compositions. and Shiblf and Husayn b. Mansur and Jurayrf, and associated He made excellent at Mecca with Abu Ya qub Nahrajuri. journeys in detachment from the world (tajrid). He was of royal descent, but God bestowed on him repentance, so that he turned his back on the glories of this world. He is held in high (
esteem by
consists in turning
mankind
It is related that
spiritualists.
are
all
away from
veiled from
beneficence of God.
nature,"
he said
"
:
Unification
because the natures of
the bounties and
Hence no one can turn
to
blind
to the
God until he man (sahib
has turned away from nature, and the natural tab } is unable to apprehend the reality of Unification, which "
"
1
revealed to you only own nature.
when you
ABU UTHMAN SA ID
62,
He was
an eminent
fixity
(ahl-i tamkin)^
the corruption
of your
SALLAM AL-MAGHRIBI. of the class who have attained
B.
spiritualist
"
"
see
is
and was profoundly versed
in various
EMINENT SUFIS OF LATER TIMES.
He
departments of knowledge. the author of
many
practised
159
and
austerities,
is
notable sayings and excellent proofs con of spiritual blemishes (ru"yat-i dfdf).
cerning the observation It is related that he said
"
:
Whenever anyone
prefers association
with the rich to sitting with the poor God afflicts him with The terms association (suhbaf) and sitting spiritual death." "
"
with
"
"
employed, because a man turns away from when he has sat with them, not when he has them for there is no turning away in associa
(inujdlasat) are
the poor only associated with
;
When
he leaves off sitting with the poor in order to associate with the rich, his heart becomes dead to supplication tion.
(iiiydz)
and
his
body
is
in
caught
the toils of covetousness (dz).
Since the result of turning away from imijdlasat is spiritual how should there be any turning away from suhbat ? two The terms are clearly distinguished from each other in death,
this saying.
ABU L-QAsiM IBRAHIM
63.
B.
MUHAMMAD
MAHMUD
B.
AL-NASRABADI.
He was is
in
like a
this world,
king in Nishapur, save that the glory of kings while his was in the next world. Original
Himself sayings and exalted signs were vouchsafed to him. a pupil of Shibli, he was the master of the later Shaykhs of Khurasan. It
age.
is
relationships
He was :
relationship to
man
the most learned and devout
recorded that he said:
"Thou
of his
between two
art
one to Adam, the other to God. If thou claim Adam, thou wilt enter the arenas of lust and the
places of corruption and error
for
;
by
thy humanity (bashariyyaf). was unjust and foolish (Kor. xxxiii, claim relationship
thou seekest to
this claim
God hath
realize
72).
said If,
:
Verily, he
however, thou
God, thou wilt enter the stations of revelation and evidence and protection (from sin) and saintship for by this c aim thou seekest to realize thy servantship to
;
l
(
ubudiyya).
those
God hath
who walk on
ship to
Adam
said
* :
The servants of
the earth meekly
(Kor. xxv,
Merciful are Relation 64)."
the
ends at the Resurrection, whereas the relationship
KASHF AL-MAHJUB.
60
of being a servant of God subsists always and is unalterable. When a man refers himself to himself or to Adam, the utmost that he can reach
is
to say
"
:
but when (Kor. xxviii, 15) of Adam is in the same case as those of ;
"O
My
is
"
whom God
servants, there is no fear for you this
64.
He
I have
injured myself he refers himself to God, the son Verily,
ABU L-HASAN ALI
B.
day"
hath said
(Kor.
xliii,
:
68).
IBRAHIM AL-HUSRI.
one of the great Imams of the Sufis and was unrivalled He has lofty sayings and admirable explanations
in his time.
Leave me Are not children of Adam, whom ye my God formed with His own hand and breathed a spirit into him and caused the angels to bow down to him ? Then He commanded him to do something, and he disobeyed. If the first of the wine-jar is dregs, what will its last be?" That is to in all spiritual matters.
alone in
When
affliction
a
man
It is related
that he said
"
:
!
to himself
he
disobedience, but favour comes to his help he is all love. Now of Divine favour and compare with it the regard the beauty and whole life in this." of behaviour, thy pass thy ugliness "
say
:
is left
is all
when Divine
have mentioned some of the ancient Sufis whose example If I had noticed them all and had set forth authoritative.
I
is
their lives in detail
and had included the anecdotes respecting
them, my purpose would not have been accomplished, and this book would have run to great length. Now I will add some
account of the modern
Sufis.
CHAPTER
XII.
CONCERNING THE PRINCIPAL SUFIS OF RECENT You must know
TIMES.
that in_our days there are some persons who of discipline (riyddaf), and seek
cannot endure the burden
authority (riydsaf) without discipline, and think that all Sufis and when they hear the sayings of those who have passed away and see their eminence and read of their are like themselves
;
devotional practices they examine themselves, and finding that they are far inferior to the Shaykhs of old they no longer are not as they, and attempt to emulate them, but say "
:
We
like them our time." Their assertion is absurd, never leaves the earth without a proof (fitijjaf) or the Moslem community without a saint, as the Apostle said One
there for
none
is
in
God
"
:
sect of my people shall continue in goodness and truth until the hour of the Resurrection." And he said also There shall "
:
always-.be in
Some
my
people forty
of those
whom
already deceased, and i.
He
ABU
some
who have
are
ABBAS AHMAD
in
this
Abraham."
chapter are
still living.
B.
for his lofty spiritual
abundant evidences,
the nature of
mention
shall
associated with the leading
was famed his
L-
I
ascetic
MUHAMMAD
AL-QASSAB.
He Shaykhs endowments, his true sagacity, Abu practices, and miracles. of Transoxania.
Abdallah Khayyati, the Imam of Tabaristan, says of him: is one of God s bounties that He has made a person who was never taught able to answer our questions about any difficulty
"It
touching the principles of religion and the subtleties of Unifica tion."
Although
Abu
!-
Abbas Qassab was
illiterate (urn mi),
he
discoursed in sublime fashion concerning the science of Sufiism and theology. I have heard many stories of him, but my rule in this
book
is
brevity.
One day
a camel, with a heavy burden,
M
KASHF AL-MAHJUB.
l62
was going through the market-place at Amul, which is always muddy. The camel fell and broke its leg. While the lad in charge of it was lamenting and lifting his hands to implore the help of God, and the people were about to take the load off its back, the Shaykh passed by, and asked what was the matter. On being informed, he seized the camel s bridle and turned his
and said
face to the sky
whole.
If
Thou
"
:
O
do
wilt not
melted by the tears of a lad and went on its way. It
no,
is
stated that he said
so, "
?
"
:
because,
when you
!
All mankind, whether they will or
must reconcile themselves
pain,"
make the leg of this camel why hast Thou let my heart be The camel immediately got up
Lord
to
God, or
are reconciled to
else they will suffer
Him
in affliction,
you
see only the Author of affliction, and the affliction itself does not come and if you are not reconciled to Him, affliction comes ;
and your heart
filled
is
with anguish.
God having
predestined our satisfaction and dissatisfaction, does not alter His pre destination therefore our satisfaction with His decrees is a part :
of our pleasure. that man s heart
Whenever anyone is
rejoiced
from Him, that man 2.
;
distressed
is
ABU ALi HASAN
reconciles himself to
Him,
and whenever anyone turns away
B.
by the coming of destiny.
MUHAMMAD
AL-DAQQAQ.
He was the leading authority in his department (of science) and had no rival among his contemporaries. He was lucid in exposition and eloquent in speech as regards the revelation of the
way
He had seen many Shaykhs and associated He was a pupil of Nasrabadi and used to be
to God.
with them.
l
a preacher (tadhkir kardt). It is related that he said Whoever becomes intimate with anyone except God is weak in his (spiritual) state, and whoever speaks of anyone except God is "
:
false in his
speech,"
because intimacy with anyone except
God
springs from not knowing God sufficiently, and intimacy with Him is friendlessness in regard to others, and the friendless man
does not speak of others. 1
See Chapter XI, No. 63.
THE PRINCIPAL MODERN I
heard
man
an old
SUFIS.
163
one day he went to the
relate that
place where al-Daqqaq held his meetings, with the intention of asking him about the state of those who trust in God
Al-Daqqaq was wearing a
(inutawakkildri).
man
factured in Tabaristan, which the old "
to "
What
is
trust in
al-Daqqaq To refrain from coveting people :
God s
manu
turban
fine
coveted.
He
said
The Shaykh replied turbans." With these words "
?
:
he flung his turban in front of the questioner.
ABU L-HASAN ALI
3.
He was his time.
B.
Shaykh and was praised by all the Saints in Shaykh Abu Sa id visited him, and they conversed
a great
with each other on every topic. leave he said to al-Khurqani successor."
servant of
AHMAD AL-KHURQANI.
I
When I
have heard from Hasan
Abu Sa id,
that
he was about to take
choose
"
:
you
to
Mu addib, who
when Abu Sa
id
came
be
my
was the into the
presence of al-Khurqani, he did not speak another word, but listened and only spoke by way of answering what was said by the latter. "
replied
:
Hasan asked him why he had been One interpreter is enough for one
Abu
so silent. theme."
He And
came 1-Qasim Qushayri, say to Khurqan, my eloquence departed and I no longer had any power to express myself, on account of the veneration with I
heard the Master,
which that I
spiritual
:
director inspired
had been deposed from
my own
me
;
and
"When I
I
thought that
saintship."
There are two ways, one wrong and one right. The wrong way is Man s way to God, and the Whoever says he has attained right way is God s way to Man. It
is_related
that he said
"
:
God has not attained but when anyone says that he has been made to attain to God, know that he has really attained." It is not a question of attaining or not attaining, and of
to
;
salvation or non-salvation, but one of being caused to attain or not to attain, and of being given salvation or being not given salvation.
1
KASHF AL-MAHJUB.
64
4.
ABU *ABDALLAH MUHAMMAD
B. ALi, AS AL-DASTANI.
He
He was
resided at Bistam,
of science, and
learned in various brandies
the author of polished discourses and fine He found an excellent successor in
indications.
symbolical
Shaykh
is
GENERALLY KNOWN
who was
Sahlagi,
the
Imam
of those parts.
have
I
heard from Sahlagi some of his spiritual utterances (anfds\ which are very sublime and admirable. He says, for example :
coming from thee,
"
Unification,
existent (maivjiid), but thou
is
art non-existent (mafqud}"
in unification
i.e.
when
unification,
proceeds from thee, is faultless (dnrusi), but thou art faulty because thou dost not fulfil its requirements. The lowest degree in unification is the negation of thy personal it
in unification,
over anything that thou hast, and the affirmation of thy absolute submission to God in all thy affairs. Shaykh
control
Once the locusts came to Bistam Sahlagi relates as follows in such numbers that every tree and field was black with them. "
:
The people
What
cried
all
is
come and
this
aloud for
The Shaykh asked me:
help. I
pother?
told
him that the
locusts
that the people were distressed in consequence.
had
He
and went up to the roof and looked towards heaven. The locusts immediately began to fly away. By the hour of the
rose
afternoon prayer not one was of grass."
left,
ABU SA ID FADLALLAH He was the sultan of his
5.
Mystic Path.
some through
their
feelings.
of science.
lost
even a blade
MUHAMMAD AL-MAYHANI.
age and the ornament of the All his contemporaries were subject to him,
sound perception, and some through their
some through the strong
excellent belief, and spiritual
B.
and nobody
He
He was
versed
in
influence of their
the different branches
had a wonderful religious experience and an
extraordinary power of reading men s secret thoughts. Besides this he had many remarkable powers and evidences, of which the effects are manifest at the present day.
(Mayhana) and came
to
Sarakhs
in
In early
life
order to study.
he
left
He
Mihna
attached
THE PRINCIPAL MODERN
Abu
himself to
much
as
All Zahir, from
contained
is
in
whom
SUFIS.
165
he learned in one day as
three lectures, and he used to spend in
devotion the three days that he had saved in this manner. The saint of Sarakhs at that time was Abu 1-Fadl Hasan. One day, when Abu Sa id was walking by the river of Sarakhs, Abu 1-
Fadl met him and said
Your way
"
:
is
not that which you
take your own way." The Shaykh did not attach himself to him, but returned to his native town and engaged in are taking
:
asceticism and austerities until
God opened
to
him the door of
guidance and raised him to the highest rank. I heard the I had following story from Shaykh Abu Muslim Farisi "
:
Once
I
on unfriendly terms with the Shaykh. him a visit. pay My patched frock was so had become like leather. When I entered his
he said,
always,"
"bean
set out to
dirty that
presence,
Egyptian
it
I
found him sitting on a couch, dressed in a robe of I said to myself: This man claims to be
linen.
a dervish (faqir] with all these worldly encumbrances {^ald iq}, while I claim to be a dervish with all this detachment from the
world
(tajrid).
How
can
I
agree with this
man ?
He
read
O Abu Muslim, my thoughts, and raising his head cried in what diwdn have you found that the name of dervish is :
applied to anyone whose heart subsists in the contemplation of God? i.e. those who contemplate God are rich in God>
whereas dervishes (fuqara) are occupied with self-mortification. I repented of my conceit and asked God to pardon me for such an unseemly thought."
And
it
is
related that he said
the heart with
God without any
Sufiism
is
the subsistence of
mediation."
This alludes to
"
:
contemplation (inushdhadat\ which
is
violence
of love,
and
absorption of human attributes in realizing the vision of God, and their annihilation by the everlastingness of God. I will discuss
Ke~hature of contemplation in the chapter which treats
of the Pilgrimage. On one occasion
Tus. feet
Abu Sa id set out from Ni shapur towards While he was passing through a mountainous ravine his felt cold in his boots. A dervish who was then with him
1
KASHF AL-MAHJUB.
66
I thought of tearing my waist-cloth (fiita) into two says but I could not halves and wrapping them round his feet "
:
;
do
bring myself to
we
Tus
arrived at
as
it,
I
my
futa was
When
a very fine one.
attended his meeting and asked him to
me
the difference between suggestions of the Devil (waswds) and Divine inspiration (i/hdni). He answered: lt was a Divine
tell
k
inspiration that urged
the sake of
you
to tear your futa into
warming my feet; you from doing
that hindered
and "
so.
two pieces
for
was a diabolic suggestion He performed a whole series
it
of miracles of this kind which are wrought by spiritual adepts.
ABU L-FADL MUHAMMAD B. AL-HASAN AL-KHUTTALI. He is the teacher whom I follow in Sufiism. He was versed
6.
Koranic exegesis and in traditions (riwdydt). He was a pupil of In Sufiism he held the doctrine of Junayd. Husri and a companion of Sirawani, and was contemporary in the science of
T
with
Abu Amr Qazwini and Abu 1-Hasan
b.
He
Saliba.
spent sixty years in sincere retirement from the world, for the most
He displayed many signs and proofs but he did not wear the garb or adopt the (of saintship), external fashions of the Sufis, and he used to treat formalists part on
Mount Lukam.
with severity. I never saw any man who inspired me with greater awe than he did. It is related that he sai d The world is but "
:
a single day, in which
we
are
we get nothing from because we have perceived its
fasting,"
i.e.,
and are not occupied with it, corruption and its "veils "and have turned our backs upon it. Once I was pouring water on his hands in order that he might
it,
The thought occurred predestined, why should
purify himself.
everything
is
me Inasmuch as free men make them to
selves the slaves of spiritual directors in
them
miracles vouchsafed to I
know what you
"
?
are thinking.
for every decree of Providence.
a
the hope of having
The Shaykh said Be assured that there When God wishes
crown and a kingdom on a guardsman gives him repentance and employs him
He
1
"
:
See Chapter XI, No. 64.
:
s
son
(
"O
my
son,
is
a cause
to
bestow
awdn-backa),
in the service of
one
THE PRINCIPAL MODERN
SUFIS.
1
may be the means Many such fine sayings
6?
of His friends, in order that this service
of
his obtaining the gift of
he
uttered to
me
miracles."
He
every day.
died at Bayt al-Jinn, a village
mountain pass between Baniyas l and While he lay on his death-bed, his head the river of Damascus. I was feeling hurt, as resting on my bosom (and at that time of mine), he said to friend a of behaviour men often do, by the
situated at the head of a
me:
"
O my
thou boldest
I
son, it
will tell thee
firmly,
Whatever good or
evil
one
article of belief which, if
from
will
deliver
thee
God
creates,
do not
in
all
troubles.
any place or
circumstance quarrel with His action or be aggrieved in thy He gave no further injunction, but yielded up his soul. heart."
7.
ABU L-QAsiM ABD AL-KARIM In his time he was a wonder.
position
is
great,
and
B.
HAWAZIN AL-QUSHAYRI.
His rank
his spiritual life
is
high and his
and manifold virtues are
He is the author people of the present age. all of them and profoundly exquisite works, sayings many God rendered his theosophical, in every branch of science.
well
known
of
to the
fine
tongue secure from anthropomorphism (hashw}. The Sufi is like the disease called have heard that he said
feelings
and
his
"
I
:
birsdm, which begins with delirium and ends in silence for Sufiism when you have attained fixity you are dumb." ;
*
sides ecstasy (wajif) and visions (nuintid). Visions belong to novices, and the expression of such visions is delirium (hadhaydri). Ecstasy belongs to adepts, and the of while the ecstasy continues, is impossible. ecstasy, expression
(safwaf) has two
So long
:
as they are only seekers they utter lofty aspirations,
which seem delirium even to those who aspire (aJil-i himmat\ but when they have attained they cease, and no more express anything either by word or sign. a beginner (nmbtadi)
all
his desire
Similarly, since
was
Moses was
for vision of
God
;
he
O Lord, sJwiv me that I may expressed his desire and said, behold Thee" (Kor. vii, 139). This expression of an unattained "
1
L. Baniyan, IJ. Maniyan.
KASHF AL-MAHJUB.
168
Our
Apostle, however, was an adept (muntahi) and firmly established (mutamakkin). When his person arrived at the station of desire his desire was annihi
desire
seemed
and he
lated,
"
I
said,
ABU
L-
He was
an
8.
like delirium.
(
cannot praise Thee
ABBAS AHMAD
Imam
derivative sciences,
duly."
MUHAMMAD
B.
AL-ASHQANI.
every branch of the fundamental and
in
and consummate
in
all
He
respects.
had
met a great number of eminent Sufis. His doctrine was based annihilation (fand), and his recondite manner of expression
on
"
"
but I have seen some fools who was peculiarly his own It is imitated it and adopted his ecstatic phrases (shathha). not laudable to imitate even a spiritual meaning mark, then, ;
:
how wrong
must be
imitate a mere expression I was very intimate with him, and he had a sincere affection for me. He was my teacher in some sciences. During my whole life it
to
!
I have never seen anyone, of any sect, who held the religious law in greater veneration than he. He was detached from all created things, and only an Imam of profound insight could
derive instruction from him, on account of the subtlety of his
He
always had a natural disgust of this world and the next, and was constantly exclaiming Aslitahi adam Id wujud lahu, I long for a non-existence theological expositions.
:
"
And he used to say in Persian has an impossible desire, and I too have an impossible desire, which I surely know will never be realized, namely, that God should bring me to a non-existence that that
"
has no
existence."
:
Every man
will
never return
"stations"
veil
veils
man from
God).
delight
Being that
is
in
He
existence."
Man
Non-existence
him.
taking
to
and miracles are
veils.
all
centres
has fallen in
desire
Inasmuch
in
wished
because (i.e.
they
love with that which
of vision as
this
of veiling
is
better
Almighty God
than is
a
not subject to not-being, what loss would His I become a nonentity that shall never be
suffer if
kingdom endowed with existence annihilation.
?
This
is
a
sound principle
in a real
THE PRINCIPAL MODERN
ABU L-QASIM
9.
(may God prolong
B.
his
ALI
169
ABDALLAH AL-GURGANI
B.
the
for
life
SUFIS.
Moslems
benefit of
and of
us
all
!).
was unique and incomparable. His beginning was very excellent and strong, and his journeys were
In his time he (ibtidd)
performed with punctilious observance (of the sacred law). At time the hearts of all initiates (aJil-i dargdJi) were
that
turned towards him, and
He
seekers (tdlibdn] had a firm belief
all
marvellous power of revealing the possessed inward experiences of novices (kashf-i wdqi a-i muriddii), and in
him.
a
he was learned
in various branches of knowledge. All his of ornaments the in which society disciples they move. Please God, he will have an excellent successor, whose authority the whole body of Sufis will recognize, namely, Abu All al-
are
Fadl
days
Muhammad
b. 1
I),
who has
al-Farmadhi
not omitted
God
(may
to
fulfil
lengthen his duty towards his
his
master, and has turned his back on
all (worldly) things, and of that (renunciation) has been made the spiritual mouthpiece (zabdn-i hdl) of that venerable
through the blessings
by God Shaykh.
One day
was seated in the Shaykh s presence and was him my experiences and visions, in order that he might test them, for he had unrivalled skill in this. He was listening kindly to what I said. The vanity and enthusiasm I
recounting to
made me eager
of youth
to
those
relate
matters,
and the
thought occurred to me that perhaps the Shaykh, in his novitiate, did not enjoy such experiences, or he would not show so much humility towards me and be so anxious to inquire concerning
what
know
I
my
was thinking.
that
my
experiences, but to pass.
seekers of
They God."
"
humility is
The Shaykh
spiritual state.
My is
dear
friend,"
not on
shown towards
he
"
said,
account of you
perceived
you must or
your
Him who
brings experiences are not peculiar to yourself, but common to all
On
hearing him say this 1
Nafahat, No. 428.
I
was
utterly taken
KASHF AL-MAHJUB.
I/O
He saw my
aback.
confusion
and said
"
:
O my
son,
Man
Path except that, when he is has no attached to it, he imagines that he has found it, and when he Hence is deposed from it he clothes his imagination in words. both his negation and his affirmation, both his non-existence further relation to this
prison of imagination.
It
Man
never escapes from the behoves him to stand like a slave
and existence, are imagination.
door and put away from himself every relation (nisbaf) Afterwards I had except that of manhood and obedience." at the
much
spiritual conversation
with him, but
if
were to enter
I
of setting forth his extraordinary powers purpose would be defeated.
upon the task
ABU AHMAD AL-MUZAFFAR
10.
B.
AHMAD
B.
my
HAMDAN.
While he was seated on the cushion of authority (riydsat)* God opened to him the door of this mystery (Sufiisiti) and bestowed on him the crown of miracles. He spoke eloquently and discoursed with sublimity on annihilation and subsistence I was (fand u baqd}. The Grand Shaykh, Abu Sa d, said "
i
God) by the way of servantship (bandagi),
led to the court (of
but
:
Khwaja Muzaffar was conducted thither by the way of lord
attained contemplation ship and dominion (khwdjagf)? i.e. (mushdhadaf) by means of self-mortification (mujdhaddt\ whereas "I
I have heard he came from contemplation to self-mortification that he said That which great mystics have discovered by ".
"
:
traversing deserts and wildernesses
power and pre-eminence
(bdlish
it
I
have gained
in the seat
Some
sadr)"
foolish
of
and
conceited persons have attributed this saying of his to arrogance, but it is never arrogant to declare one s true state, especially
when
the speaker
has an excellent
One
day,
when
I
At the present time Muzaffar and honoured successor in Khwaja Ahmad.
is
a spiritualist.
was to
in his
use
happened annihilated and then becomes Nishapur
said:
company, a certain pretender of He becomes the expression "
:
Khwaja Muzaffar
subsistent."
can subsistence (baqd) be predicated of annihilation Annihilation means while subsistence not-being
"How
(fand)
?
,
THE PRINCIPAL MODERN
SUFIS.
17
1
each term negates the other. We know what its annihilation is, but when it is not, if it becomes being of annihilation. are not Essences lost. capable identity (fayn} is refers to
being
:
,
Attributes, however, can be annihilated, and so can secondary Therefore, when attributes and secondary causes are
causes.
annihilated, the Object invested with attributes and the Author of secondary causes continues to subsist His essence does not :
admit of
annihilation."
I
do not
recollect the precise
words
in
which Muzaffar expressed his meaning, but this was the purport Now I will explain more clearly what he intended, of them. be more generally understood. A man s (ikhtiydr) is an attribute of himself, and he is veiled by his from the will of God. Therefore a man s attributes veil
in order that will
will
it
him from God. the
human
will
may
phenomenal, and what
When
annihilated.
came
is
moment."
He
He I
said
musicians.
to
me
replied that
immediately
eternal cannot
sent for
Being young
I
"
:
Tell
and be
man becomes
best.
into his presence,
extremely hot, wearing a traveller disorder.
is
eternal
is
annihilated and his personal
But God knows
initiative disappears. I
will
the Divine will in regard to a
subsistent (baqd ydbad\ his will
One day
Divine
Necessarily, the
s
when
the weather
dress and with
me what you
my
was
hair in
wish at this
wished to hear some music (samd
}.
a singer (qawwdl) and a number of and enthusiastic and filled with the
ardour of a novice, I became deeply agitated as the strains of the music fell on my ear. After a while, when my transports he asked me I liked it. how I told him that I had subsided,
A time will come when enjoyed it very much. He answered this music will be no more to you than the croaking of a raven. The influence of music only lasts so long as there is no "
:
contemplation, and as soon as contemplation is attained music has no power. Take care not to accustom yourself to this, lest it grow part of your nature and keep you back from higher things."
CHAPTER A
BRIEF ACCOUNT OF THE
XIII.
MODERN SUFIS
IN
DIFFERENT
COUNTRIES. have not space enough to give biographies of them all, and omit some the object of this book will not be accomplished. Now, therefore, I will mention only the names of individual I
if
I
Sufis and leading spiritualists still alive,
who have
excluding the formalists (ahl-i
AND Shaykh Zaki him to be like a
b.
al-
my
lived in
time or are
rustini).
IRAQ.
Ala was an eminent Shaykh. I found He was endowed with wonderful
flash of love.
signs and evidences.
Shaykh Abu Ja far Muhammad was one of the principal aspirants
al-Misbah al-Saydalani
b.
He
to Sufiism.
discoursed
eloquently on theosophy and had a great fondness for Husayn b. Mansur (al-Hallaj), some of whose works I have read to him.
Shaykh Abu 1-Qasim Suddi
1
was a director who mortified
himself and led an excellent spiritual for dervishes
and had
a
goodly belief
He
life.
in
cared tenderly
them.
ARS.
The Grand Shaykh, Abu 1-Hasan
2
spoke with the utmost elegance on Sufiism and with extreme lucidity on His sayings are well known. Unification (tawJud],
The Shaykh and
b.
Director (inurshid)
Saliba,
Abu
Ishaq
b.
Shahriyar
was one of the most venerable Sufis and had complete authority. Shaykh Abu 1-Hasan Ah b. Hakran was a great mntasawwif,
and Shaykh Abu Muslim was highly esteemed 1
2
IJ. Sudsi, B.
in his time.
Sundusi.
See Nafahdt, No. 347, where he
is
called
Abu 1-Husayn
Saliba.
THE AUTHOR Shaykh Abu l-Fath ;
b.
CONTEMPORARIES.
S
Saliba
173
an excellent and hopeful
is
successor to his father.
Shaykh Abu Talib was
a
enraptured by the words of
man
the Truth.
have seen
I
all
these except the
Grand Shaykh, Abu Ishaq.
AND Kisn. /^XQuHiSTAN, ADHARBAYAJAN, TABARISTAN, 2 was a man of. Shaykh Faraj, known as Akhi Zanjam, 1
excellent disposition and admirable doctrine. Badr al-Dm is one of the great men of this sect,
Shaykh
and
good deeds are many. Ta ib was profoundly versed in mysticism. director. Shaykh Abu Abdallah Junaydf was a revered eminent of of the Abu Tahir Makshuf was one
his
Padshah-i
Shaykh
that time.
man. Khwaja Husayn Simnan is an enraptured and hopeful Shaykh Sahlagi was one of the principal Sufi paupers (sa dlik\ Ahmad, son of Shaykh Khurqani, was an excellent successor l
to his father.
Adi b Kumandi was one of the chief men of the time.
KlR MAN. Khwaja
All
devotee (sayydJf)
Hakim,
son,
is
al-Husayn al-Sirgani was the wandering His of his age and made excellent journeys.
b.
held
in
honour.
Shaykh Muhammad b. Salama was among the eminent of the Before him there have been hidden saints of God, and time. hopeful youths and striplings are 5.
KHURASAN
(where
now
is
the
The Shaykh and Mujtahid Abu spiritualism (sirr-i
Khwaja Abu Ja
ma dni) and had far
to be found.
still
Muhammad
shadow of God l-
Abbas
a goodly b.
s
favour).
was the heart ot
life.
All al-Hawari
is
one of
the eminent theosophists of this sect. Khwaja Abu Ja far Turshizi was highly esteemed. 1
B. Kumish.
2
The
texts
have
cy
or
^j
,
but see Nafahdt, No. 171.
KASHF AL-MAHJUB.
174
Khwaja Mahmud
of Ni shapur was regarded as an authority
He was eloquent in discourse. Muhammad Ma shuq had an excellent spiritual Shaykh his contemporaries.
by
state
and was aglow with love. Khwaja Rashid Muzaffar, the son of Abu Sa id, will, it may be hoped, become an example to all Sufi s and a point to which their hearts will turn.
Khwaja Shaykh Ahmad Hammadi of Sarakhs was the champion of the time. He was in my company for a while, and
I
witnessed
many wondrous
experiences that he had.
Shaykh Ahmad Najjar Samarqandi, who was the sultan of
his age.
Shaykh Abu
1-Hasan
successor to
excellent
All
his
Abi
b.
father,
resided at Merv,
al-As\vad
All
and
was
unique
was an in
the
sublimity of his aspiration and the sagacity of his intelligence. It would be difficult to mention all the Shaykhs of Khurasan. I
have met three hundred
in that province
alone
who had such
mystical endowments that a single man of them would have been enough for the whole world. This is due to the fact that the
sun of love and the fortune of the Sufi Path
ascendant
in
is
in the
Khurasan.
&
TRANSOXANIA.
The Khwaja and Imam, honoured by high and
Muhammad
low,
Abu
al-Harami, is an ecstatic al-Husayn Ja has a great affection who and enraptured man, (mustarni^ towards the seekers of God. far
l
b.
2 Khwaja Abu Muhammad Banghan had an
life,
excellent spiritual and there was no weakness in his devotional practices.
Ahmad
Ilaqi
was the Shaykh of
his time.
He
renounced
forms and habits.
Khwaja Arif was
unparalleled in his day. All b. Ishaq was venerated and had an eloquent tongue. I have seen all these Shaykhs and ascertained the station "
of each of them. 1
IJ. -
They were
all
profound thepsophists.
Al- Hasan.
This nisba
is
variously written
"
"
Banghari
and
"
Bayghazi
".
"
THE AUTHOR S CONTEMPORARIES.
175
GHAZNA.
Abu
1-Fadl
and manifest miracles.
brilliant evidences
of the
fire
was a venerable
al-Asadi
b.
His
of love.
spiritual life
He
director,
was
with
like a flash
was based on concealment
(talbi s).
Isma
il
al-Shashi was a highly esteemed director.
the path of
Shaykh
"
blame
followed
(maldtnat).
Tabarf was one of the Sufi divines and had
Salar-i
an excellent
He
"
state.
al-Hakim, known as rivalled by Murid, was a God-intoxicated man, and was not state was hidden from His line. own his in any contemporary the vulgar, but his signs and evidences were conspicuous, and
Shaykh Abu Abdallah Muhammad
his state
was better
in
b.
companionship (suhbat) than
in casual
meeting (diddr}.
Shaykh Sa d i
b.
Ayyar was a recorder (hdfiz) of He had seen many Shaykhs and was
Abi Sa
id al-
Apostolic Traditions. a man of powerful spirituality and great knowledge, but he took the way of concealment and did not exhibit his true character.
Khwaja Abu
l-
Abd al-Rahim
Ala
and
honoured by Sufis, His spiritual state him. all
is
my
heart
excellent,
b. is
Ahmad
al-Sughdi is well-disposed towards
and he
is
acquainted with
various branches of science.
Shaykh Awhad Qaswarat
b.
Muhammad
al-Jardizi
has a
boundless affection for Sufis and holds every one of them He has seen many Shaykhs. reverence.
in
In consequence of the firm convictions of the people and divines of Ghazna, I have good hope that hereafter persons will
appear
in
whom we
shall believe,
and that those wretches
(pardgandagdn) who have found their way into this city and have made the externals of Sufiism abominable will be cleared out, so that
Ghazna
and venerable men.
will
once more become the abode of saints
CHAPTER
XIV.
CONCERNING THE DOCTRINES HELD BY THE DIFFERENT SECTS OF SUFIS. I
have already stated,
that the are
ten
Abu 1-Hasan Nun,
notice of
in the
twelve sects, of which two are approved. Every one of these
are divided
Sufis
into
reprobated and ten has an excellent system and
sects
doctrine
as
regards
both purgation (inujdhqdaf) and contemplation (jnushdhadaf). Although they differ from each other in their devotional practices
and
and derivatives of the Yazid said
of divines
regards the detachment (tajrid] there is a famous tradition to the essence of Sufiism
Shaykhs, and of
will
I
and
Sufiism
doctrine
student
is
of each
may
lies
They
a
mercy except and
of Unification
same
"
;
The
effect.
only metaphorically and
briefly
divide
unfold
the
their
main
one of them
is
readily understand
THE
are the followers of
al-Muhasibi,
l
is
real
amidst the traditions (akhbdr} of the
divided
i.
Abu
law and Unification.
religious
The disagreement
"
:
as
Therefore
fundamentals
ascetic disciplines, they agree in the
who by consent
in
sayings
on
principle
based,
formally.
explanation
which
the
order that the
in
this matter.
MUHASIBIS.
Abu Abdallah of
all
his
Harith
b.
Asad
contemporaries was
man
of approved spiritual influence and mortified passions (inaqbul al-nafas u maqtitl al-nafs), versed in theology, juris
a
He discoursed on detachment from prudence, and mysticism. the world and Unification, while his outward and inward dealings (with of his doctrine 1
i.e.
God) were beyond reproach. is
this, that he
the detachment of
all
The
peculiarity
does not reckon satisfaction
phenomenal
attributes from the
Unity of God.
THE MUHASIBIS.
SUFI SECTS:
177
(maqdmdt\ but includes it in the first to hold this view, was He states (akwdl). which was adopted by the people of Khurasan. The people of asserted that satisfaction is one of the Iraq, on the contrary, "
among
(ridd)
the
"
stations
"
the"""
stations
"
",
and that
the extreme of trust in
it is
God
(tawakkul).
1 The controversy between them has gone on to the present day.
Discourse on the true nature of Satisfaction
and
the explanation
of this doctrine. the
In
first
satisfaction I
place
and
set
I
establish
will
forth
the
various kinds
its
of
nature
true
then, secondly,
;
(inaqdiii) and meaning of station explain between them. difference and the (Jidl) Satisfaction is of two kinds (a) the satisfaction of God
the
will
"
"
real
"state"
:
with Man, and
(fr)
the satisfaction of
satisfaction really consists
be recompensed
(for his
God
in
s
Man
Divine
with God.
willing that
good works) and
in
Man
should
His bestowing
Human satisfaction really consists grace (kardmaf) upon him. in Man s performing the command of God and submitting to Accordingly, the satisfaction of God precedes that of Man, for until Man is divinely aided he does not submit to God s decree and does not perform His command,
His decree.
because
and
Man s
satisfaction
is
connected with
human
subsists thereby. In short,
(istiwd-yi dil)
towards Fate, whether
and
steadfastness
God
satisfaction it
s
satisfaction
is
equanimity
withholds or bestows, in
regarding events, whether they be the manifestation of Divine Beauty (janial) or__qf Divine Majesty (jaldl}, so that it is all one to a man whether he is consumed in the fire of wrath or illuminated spiritual
(istiqdmat)
wrath and mercy are evidences of God, and whatever proceeds from God is good in His eyes. The Commander of the Faithful, Husayn b. All,
by the
light
of mercy, because both
was asked about the saying of Abu Dharr Ghifari poverty better than riches, and sickness better than
"
I
:
1
According to Qushayri (105, 21
ff.)
the
Iraqis held the doctrine
love
health."
which
ascribed to the Khurasams, and vice vcrsd.
N
is
here
KASHF AL-MAHJUB. but I say replied: "God have mercy on Abu Dharr whoever surveys the excellent choice made by God for him does not desire anything except what God has chosen
Husayn
!
that
for
When
him."
man
a
God
sees
s
choice and abandons his
own
choice, he is delivered from all sorrow. This, however, does not hold good in absence from God (ghaybat) it requires ;
God
with
presence sorrows and
because
(hndiir\
heedlessness
cures
thoughts relating to other than
bonds of tribulation
for
;
satisfaction
expels purges the heart of and frees it from the
and
God
characteristic of satisfaction
is
it
",
"
to
deliver (rahdnidari).
From the standpoint of ethics, satisfaction is the acquiescence who knows that giving and withholding are in God s knowledge, and firmly believes that God sees him in all circum There are four classes of quietists (i) those who are stances. satisfied with God s gift (^ata), which is gnosis (mafrifat) (2) those who are satisfied with happiness (nu ma), which is this world (3) those who are satisfied with affliction (bald), which and (4) those who are satisfied consists of diverse probations with being chosen (istifa), which is love (mahabbat). He who of one
:
;
;
;
looks
away from the Giver
to the gift accepts
and when he has so accepted
He who
his heart.
looks
it
with his soul,
trouble and grief vanish from from the gift to the Giver loses
it
away
the gift and treads the path of satisfaction
by his o.vn effort. and and painful grievous, gnosis is only realized true nature is divinely revealed and inasmuch as
Now
effort
when
its
is
;
gnosis, when sought by is
non-cognition
is
veil,
Again, he who is involved in destruction
and perdition,
much
that a friend of
because the whole world
not worth so
is
set his heart
enter his mind.
such gnosis satisfied with this
(iiakiraf).
world, without God,
God should
a shackle and a
effort, is
on
Happiness
is
it
or that
any care for
happiness only when
the Giver of happiness otherwise, it is an affliction. who is satisfied with the affliction that God sends
endure
its
affliction
should
leads to
it
Again, he
;
because in the
it
satisfied
is
he sees the Author thereof and can
pain by contemplating
Him who
sent
it
;
nay, he
SUFI SECTS: does not account
painful, such
it
who
Finally, those
his Beloved.
THE MUHASIBIS. is
179
his joy in
contemplating
are satisfied with being chosen
by God are His lovers, whose existence is an illusion alike in His anger and His satisfaction whose hearts dwell in the ;
presence of Purity and in the garden of Intimacy who have no thought of created things and have escaped from the bonds ;
of
" "
stations
God
is
"
"
states
and have devoted themselves to the
Their satisfaction involves no
love of God.
with
and
loss, for satisfaction
a manifest kingdom.
SECTION. It is related in
the Traditions that Moses said
"
:
O
God, show
me an action with which, if I did it, Thou wouldst be satisfied." God answered Thou canst not do that, O Moses Then Moses fell prostrate, worshipping God and supplicating Him, and God made a revelation to him, saying: Ojspn of Imran, "
"
:
!
"
My_satisfaction with thee consists in thy being satisfied with i.e. when a man is satisfied with God s decrees it "My decree," is
a sign that
God
is
satisfied
Bishr Hafi asked Fudayl or satisfaction was better.
who
he
is
satisfied
with him.
lyad whether renunciation (zuhd) Satisfaction, because Fudayl replied b.
"
:
does not desire any higher
stage,"
above renunciation a stage which the renouncer there is no stage above satisfaction that the satisfied
is
wish for
it.
Hence
the shrine
is
i.e.
there
desires,
but
man
should
superior to the gate.
This
story shows the correctness of Muhasibi s doctrine, that satis faction belongs to the class of states and Divine gifts, not to "
"
the stages that are acquired (by effort). It is possible, however, that the satisfied man should have a desire. The used to say in his prayers
the
"
:
O
Apostle God, I ask of Thee satisfaction after ordinance (al-ridd ba d al-qadd)"
forth of Thy in such a condition that when the ordinance comes me keep me from Thee, Destiny may find me satisfied with its coming".
going
"
i.e.
to
Here
it
is
affirmed that satisfaction properly
is
posterior to the
advent of Destiny, because, if it preceded, it would only be a resolution to be satisfied, which is not the same thing- as actual
.
KASHF AL-MAHJUB.
ISO
Abu
satisfaction.
Abbas
!-
b. Ata says "Satisfaction is this, consider the eternal choice of God on
that the heart should
behalf of His
creature,"
:
whatever befalls him, he should God and His past decree, and
i.e.
as the eternal will of
it
recognize should not be distressed, but should accept Muhasibi, the author of the doctrine, says
it
Harith
cheerfully. "
:
Satisfaction
is
the
quiescence {suki ui) of the heart under the events which flow from the Divine decrees." This is sound doctrine, because the
quiescence and tranquillity of the heart are not qualities acquired by Man, but are Divine gifts. And as an argument for the view that satisfaction
is
a
".state
who one
of Utba al-Ghulam, "
saying:
If
Thou
not a
",
station
night did
me
chastise
"
I
they cite the story not sleep, but kept ",
love Thee, and
if
Thou have
mercy on me I love Thee," i.e. the pain of Thy chastisement and the pleasure of Thy bounty affect the body alone, whereas the agitation of love resides in the heart, which is not injured "
thereby is
".
This corroborates the view of Muhasibi.
the result of love, inasmuch as the lover
is
Satisfaction
satisfied
with what
Abu Uthman Hi ri says During the has never in me state that I dis years put any This liked, or transferred me to another state that I resented." indicates continual satisfaction and perfect love. The story of is
done by the Beloved.
:
God
last forty
the dervish
"
who
into the Tigris
fell
he could not swim, a
man on
is
well
known.
the bank cried out to
Seeing that
him
"
:
Shall
to bring you ashore ? The dervish said, No." do you wish to be drowned?" "What, then, The dervish replied do you wish ? That which God wishes. What have I to do with wishing ? I
tell
some one
"
"
"Then
"No."
"
"
:
"
The
Shaykhs have uttered many sayings on satisfaction, which differ in phraseology but agree in the two principles that Sufi
have been mentioned.
The distinction between a
"
State
"
(hal)
and a
"
Station
"
(maqam).
You must know among
Sufis,
and
that both these terms are in it
is
common
use
necessary that the student should be
THE MUHASIBIS.
SUFI SECTS:
l8l
acquainted with them. I must discuss this matter here, although it does not belong to the present chapter. Station (maqdiii) denotes anyone s standing in the Way of "
"
God, and "
station
"
"
his fulfilment of the obligations
"
so far as
and
his
lies
in a
should quit his
station
"
he comprehends its perfection It is not permissible that he power. without fulfilling the obligations thereof.
keeping
man "
appertaining to that
it
until
s
station is repentance (tawbat\ then comes Thus, the first conversion (indbat\ then renunciation (zuhd\ then trust in God (tawakkul], and so on it is not permissible that anyone should "
"
:
conversion without repentance, or to renunciation pretend without conversion, or to trust in God without renunciation. State" (hdl\ on the other hand, is something that descends to
"
God
from it
when
it
into a
man
heart, without his
s
comes, or to attract
Accordingly, while the term seeker,
and
before
God
it "
when
station
it "
being able to repel
goes,
his
by
denotes the
his progress in the field of exertion,
own
effort.
way
of the
and
his
rank
state proportion to his merit, the term denotes the favour and grace which God bestows upon the
"
in
"
heart of His servant, and which are not connected with any mortification on the latter s part. Station belongs to the "
"
Hence the category of acts, "state" to the category of gifts. man that has a station stands by his own self-mortification, "
"
man
whereas the
by
a
"state"
that has a
"state"
which God creates
Here the Shaykhs are
dead
is
to
"self"
and stands
in him.
Some
at variance.
hold that a
"
state
"
be permanent, while others reject this view. Harith Muhasibi maintained that a "state" may be permanent. He contraction argued that love and longing" and (qabtf) and
may
"
"
(bast) are "states": if they cannot be permanent, then the lover would not be a lover, and until a man s "state
"expansion"
"
becomes
his attribute (sifat) the
properly applied to him. satisfaction
It
to be one of the
God has never
"
for
of that
this
states
",
"state"
is
not
reason that he holds
and the same view
is
Abu Uthman During the last me in a state that I disliked." put
indicated by the saying of forty years
is
name
"
:
1
KASHF AL-MAHJUB.
82
Other Shaykhs deny that a says
:
state
"
can be permanent.
are like flashes of lightning
States
"
"
merely a suggestion of the lower soul
is
same
the
to
said,
effect
are
States
"
:
:
their
Junayd
permanence
Some have
y
(uafs).
their
like
name,"
they vanish almost as soon as they descend (tahillii) on the heart. Whatever is permanent becomes an attribute, and i.e.
an object which must be more perfect than the attributes themselves and this reduces the doctrine attributes
subsist
in
;
are permanent to an absurdity. the distinction between state and station that
"
states
"
"
"
you may know what
I "
"
have
set forth
in order that
signified by these terms wherever they
is
occur in the phraseology of the Sufis or in the present work. In conclusion, you must know that satisfaction is the end
and the beginning of the "states": it is a place of which one side rests on acquisition and effort, and the other side on love and rapture there is no station of the
"stations"
"
"
:
above
it
Hence
at
:
its
end
Therefore
This Sufiism.
in
is
the
in
may
it
mortifications
point
beginning
its
effort,
this
the class of
class
(jnujdhaddf] cease. of things acquired by
things
be called either a
"
divinely bestowed. or a state "
station
"
".
the doctrine of Muhasibi as regards the theory of
is
In practice, however, he
that he used to
warn
made no
difference,
except
and
his pupils against expressions
acts
which, though sound in principle, might be thought evil. For example, he had a "king-bird" (sJidJnnurgJti) which used to ,
utter a loud note.
One day Abu Hamza
was Harith
and an
The
s
pupil
bird piped,
up and seized a have killed him he said to
and
ecstatic
Abu Hamza "
knife, crying, if
of Baghdad, who came to see him. man,
gave a shriek. Harith rose art an infidel," and would
Thou
the disciples had not separated them. Then Become a Moslem, O miscreant
Abu Hamza
"
"
:
!
O Shaykh, we all know him to be one of the elect saints and Unitarians why does the Shaykh The
disciples exclaimed
"
:
:
regard him with suspicion ? his opinions are suspect him "
:
is
a
profound
Unitarian, but
Harith replied excellent,
why
and
I
I
do not
know
that he
"
:
should he do something
THE
SUFI SECTS:
QASSARIS.
183
which resembles the actions of those who believe
and
(hululiydn) their
has
doctrine?
capriciously,
the voice of
appearance of being derived from
the
bird
senseless
If a
God
?
is
indivisible,
not become incarnate, or united
with
mingled
Shaykh
s
he said
insight,
I
after
repent and
its
with
:
or
phenomena
com the
perceived
O Shaykh, although my action resembled
"
fashion,
note were
its
and the Eternal does
When Abu Hamza
them."
in theory, nevertheless, since
of heretics,
pipes
should he behave as though
why God
incarnation
in
I
am
right
the actions
withdraw."
But this is May God keep my conduct above suspicion formalists whose with associates when one worldly impossible enmity is aroused by anyone who does not submit to their !
hypocrisy and
sin.
2.
b.
THE
QASSARIS.
They are the followers of Abu Umara al-Qassar, a celebrated
Hamdun
Salih
Ahmad
b.
and eminent
divine
Sufi.
His doctrine was the manifestation and divulgation of blame He used to say God s knowledge of thee is (jnaldmaf]. "
"
"
:
men
thy dealings with God in private should be better than thy dealings with men in public, for thy preoccupation with men is the greatest veil between better than
s
thee and God.
knowledge,"
have given some account of al-Qassar
I
the chapter on One day, while
"
i.e.
Blame
He
relates
the
in
following story I was walking in the river-bed in the Hira quarter of Nishapur, I met Nuh, a brigand famous for his generosity, who was the captain of all the brigands of Nishapur. ".
:
"
I
said to him,
*
O
Nuh, what
is
generosity
?
He
replied,
My
I said, Describe both. He replied generosity or yours ? I off the coat and wear a put (qabd) patched frock and the conduct appropriate to that garment, in order practise :
that
the
I
may become
shame
that
I
feel
frock in order that
men may
a Sufi
before
you may
and
God
refrain
from
sin
because of
but you put off the patched not be deceived by men, and that ;
not be deceived by thee
:
accordingly,
my
generosity
1
KASHF AL-MAHJUB.
84
formal observance of the religious law, while your generosity This is a very sound spiritual observance of the Truth.
is
"
is
principle. l^$>
They
THE
are the followers of
al-Bistami, a great
TAYFURIS.
Abu Yazid Tayfur b.
and eminent
Isa b.
His doctrine
Sufi.
Surushan is
rapture
Rapturous longing for God (ghalabaf) and intoxication (sukr). and intoxication of love cannot be acquired by human beings, and
it is
idle to claim,
and absurd
to imitate,
anything that
lies
beyond the range of acquisition. Intoxication is not an attribute of the sober, and Man has no power of drawing it to himself.
The
man
enraptured and pays no heed to created things, that he should manifest any quality involving conscious effort (taklif). The Sufi Shaykhs are agreed that no one is intoxicated
is
a proper model for others unless he is steadfast (mustaqim) and has escaped from the circle of "states"; but there are some who allow that the way of rapture and intoxication may
be trodden with else
make
as
because the Apostle said
effort,
"
though ye wept
Now,
!
"
Weep,
:
or
to imitate others for the
sheer polytheism, but it is different when the object of the imitator is that God may perchance raise him to the rank of those whom he has imitated, in accordance with
sake of ostentation
the
saying of the Apostle:
unto a people "
is
one of
is
them."
"
Whoever makes himself
And
like
one of the Shaykhs said
:
Contemplations (mushdhaddf) are the result of mortifications
My own
(mujdhaddt)"
are
always
excellent,
view
is
that,
intoxication
although mortifications rapture cannot be
and
acquired at all hence they cannot be induced by mortifications, which in themselves never become a cause of intoxication. ;
I
will
now
set forth the different opinions of the
Shaykhs con and sobriety
cerning the true nature of intoxication (sukr) in order that difficulties may be removed. Discourse on Intoxication
You must know
that
"intoxication"
and and
Sobriety. "
"rapture
are terms
used by spiritualists to denote the rapture of love for God, while
THE TAYFURIS.
SUFI SECTS: the term
185
expresses the attainment of that which is place the former above the latter, and some "
"
sobriety
Some
desired.
Abu Yazfd and
hold the latter to be superior. prefer intoxication to sobriety. the fixity and equilibrium of
his followers
They say that sobriety involves human attributes, which are the
greatest veil between God and Man, whereas intoxication involves the destruction of human attributes, like foresight and choice,
and the annihilation of a man
s self-control
God, so
in
him that do not belong to are most complete and perfect. and the the they Thus David was in the state of sobriety an act proceeded from that only those faculties survive in
human gemis
;
;
him which God attributed
him and
to
"
said,
David
killed
(Kor. ii, 252): but our Apostle was in the state of intoxication an act proceeded from him which God attributed Goliath"
;
to
Himself and
but
God
"Thou
said,
threw"
(Kor.
!
The
man
the latter case the
that
intoxication
disturbance of one control
;
God
prefer is
s
because
man
all
s
act to
man, for in the former
to
intoxication.
it
involves
loss of sanity
and inasmuch as the principle of
threwest,
the difference
act to a
sobriety
evil,
normal state and
s
great
is
stands by himself, while in
case he stands through God. Junayd and his followers
They say
when thou
attribution of a
better than the attribution of
is
either
How
17).
viii,
between these two men
God
didst not throw,
things
and is
the self-
sought
by way of annihilation or subsistence, or of effacement or
affirmation,
the
principle
unless the seeker
is
sane.
of verification
cannot be
attained
Blindness will never release anyone
from the bondage and corruption of phenomena. The fact that people remain in phenomena and forget God is due to their not for if they saw, they would seeing things as they really are Seeing is of two kinds he who looks at anything sees ;
escape.
:
either with the
eye of subsistence (baqd) or with the eye of annihilation (fand). If with the eye of subsistence, he perceives that the whole universe is imperfect in comparison with his it
own
he does not regard phenomena as selfhe looks with the eye of annihilation, he
subsistence, for
subsistent
;
and
if
1
KASHF AL-MAHJUB.
86
perceives that all created things are non-existent beside the In either case he turns away from subsistence of God.
created
On
things.
this
account the
Apostle
O
God, show us things as they prayer ever thus sees them finds rest. Now, such "
:
are,"
said
his
in
because
who
vision cannot be
properly attained except in the state of sobriety, and the For example, Moses intoxicated have no knowledge thereof.
was intoxicated
;
he could not endure the manifestation of one
epiphany, but fell in a swoon (Kor. vii, 139) but our Apostle he beheld the same glory continuously, with everwas sober increasing consciousness, all the way from Mecca, until he stood :
;
at
the space
(Kor.
liii,
My
of two
bow-lengths from the Divine presence
9).
Shaykh, who followed the doctrine of Junayd, used to say
that Intoxication
is
the playground of children, but sobriety
is
I the death-field of men. say, in agreement with my Shaykh, that the perfection of the state of the intoxicated man is sobriety.
The
lowest stage in sobriety consists in regarding the powerlessness of humanity therefore, a sobriety that appears to be evil :
is
better than an intoxication that
that
Abu Uthman
is
really evil.
It is related
Maghribi, in the earlier part of his in retirement, living in
passed twenty years never heard the sound of a
human
life,
deserts where he
voice, until his
frame was
wasted and his eyes became as small as the eye of a sack-needle. After twenty years he was commanded to associate with man
He
resolved to begin with the people of God who dwelt beside His Temple, since by doing so he would gain a greater
kind.
The Shaykhs
Mecca were aware of his coming and went forth to meet him. Finding him so changed that he hardly O Abu seemed to be a human creature, they said to him what tell us went and what saw and Uthman, you you why you I wherefore back." He and have come replied you gained went because of intoxication, and I saw the evil of intoxication, and I gained despair, and I have come back on account of blessing.
of
"
:
"
:
weakness."
lawful for
All the Shaykhs said
anyone
after
you
"
:
O Abu
to explain the
Uthman,
it is
not
meaning of sobriety
THE TAYFURIS.
SUFI SECTS:
187
and intoxication, for you have done justice to the whole matter and have shown forth the evil of intoxication." Intoxication, then^is to fancy one sj>elf annihilated while the and this is a veil. Sobriety, on the attnbirtes really subsist other hand, is the vision of subsistence while the attributes are ;
annihilated
and
;
this
is
actual
revelation.
It
is
absurd for
anyone to suppose that intoxication is nearer to annihilation than sobriety is, for intoxication is a quality that exceeds sobriety, and so long as a man s attributes tend to increase he without knowledge but when he begins to diminish them, seekers (of God) have some hope of him. is
;
Yahya b. Mu adh wrote to Abu Yazi d What do you say of one who drinks a single drop of the ocean It
"
that
related
is
:
of love and becomes "
intoxicated?" Bayazid wrote in reply: of one if all the oceans in the world who, say with the wine of love, would drink them all and still
What do you
were
filled
more
to slake his thirst
"
People imagine that Yahya was speaking of intoxication, and Bayazid of sobriety, but the The man of sobriety is he who is unable opposite is the case. cry for
to drink
drinks
even one drop, and the and still desires more.
all
intoxication, but the
what
?
is
enemy
homogeneous with
man of intoxication is he who Wine being the instrument of
of sobriety, intoxication itself,
pleasure in drinking. There are two kinds of intoxication
and
affection (inawaddaf)
The former the benefit
"
is
caused
"
demands
whereas sobriety takes no
:
(i)
with the wine of
with the cup of love (mahabbaf). (ma tof), since it arises from regarding (2)
f
but the latter has no cause, since it arises from regarding the benefactor (imitfiiti). He who regards the benefit sees through himself and therefore sees himself, but he
(m maf)\
who
regards the benefactor sees through does not see himself, so that, although he intoxication
Sobriety (ghaflaf)
is
Him is
and therefore
intoxicated, his
sobriety.
also
is
of
and sobriety
two kinds in love
:
sobriety
in
heedlessness
The former is the (mahabbaf). is the clearest of revelations.
greatest of veils, but the latter
1
KASHF AL-MAHJIJB.
88
The
sobriety that is connected with heedlessness is really intoxication, while that which is linked with love, although it be intoxication, is When the principle (as!) really sobriety. is
and intoxication resemble one
firmly established, sobriety
another, but
when
the principle
wanting, both are baseless.
is
In short, where true
mystics tread, sobriety and intoxication are the effect of difference (ikhtildf\ and when the Sultan of Truth displays his beauty, both sobriety and intoxication
appear to be intruders (tufayli\ because the boundaries of both are joined, and the end of the one is the beginning of the other,
and beginning and end are terms that imply separation,
which has only a relative existence.
In union
all
separations
are negated, as the poet says
When
"
Sarakhs
Luqman to Abu
and
were
there
Abu
1-Fadl
1-Fadl and found
hand.
in his
wine
rises,
drunken and the sober are as
TJie
At
the morning-star of
He "
said:
"
two
spiritual
Hasan.
one"
directors,
namely,
One day Luqman came
him with a piece 1-Fadl, what
O Abu
Abu
(of manuscript)
are
you seeking
1-Fadl replied The same thing as are without a Then why you seeking paper." Luqman said in this
paper
?
"
:
"
:
this difference?"
Abu
1-Fadl answered
when you ask me what
:
am
"You
see a difference
Become
sober from seeking. intoxication and get rid of sobriety, in order that the difference I
may be removed from you and and
I
are in search
that
you may know what you
of."
The Tay fun s and Junaydis are at variance to the extent which has been indicated. As regards ethics, the doctrine of Bayazid consists
in
shunning
companionship
and choosing
retirement from the world, and he enjoined all his disciples to do the same. This is a praiseworthy and laudable Path.
4.
the They Muhammad, who are
THE
followers in
his
JUNAYDIS.
of
Abu
1-Qasim
al-Junayd
b.
time was called the Peacock of the
THE JUNAYDIS.
SUFI SECTS: Divines (Td tis al-Ulama], the Imam of their Imams.
He
189
the chief of this sect and
is
based on sobriety and is opposed to that of the Tayfuris, as has been explained. It is the best known and most celebrated of all doctrines, and
Shaykhs have adopted
the
all
His doctrine
it,
is
notwithstanding that there
much difference in their sayings on the ethics of Sufiism. Want of space forbids me to discuss it further in this book those who wish to become better acquainted with it must
is
:
seek information elsewhere.
have read
I
Uthman
Anecdotes that when Husayn b. Mansur rapture broke off all relations with Amr b.
in the
(al-Hallaj) in his
(al-Makki) and came to Junayd, Junayd asked him to him. For Husayn said
what purpose he had come
for
"
:
the purpose of associating with the Shaykh." Junayd replied I do not associate with madmen. Association demands :
"
sanity
yours
that
if
;
in
Husayn
regard said
attributes
"
:
O
wanting, the result is such behaviour as Sahl b. Abdallah Tustari and Amr."
to
Shaykh, sobriety and intoxication are two Man is veiled from his Lord until
of Man, and
attributes
his
is
are
"
annihilated."
O
son of
Mansur,"
said
Junayd, "you are in error concerning sobriety and intoxication. The former denotes soundness of one s spiritual state in relation to God, while the latter denotes excess of longing o o and extremity of love, and neither of them can be acquired by human effort. O son of Mansur, in your words I see much
foolishness
and
nonsense."
THE NURIST^) the followers of Abu 1-Hasan Ahmad b. Muhammad 5.
They
are
Nuri, one
The as
of the most
eminent and
principle of his doctrine
superior to
poverty
is
(faqr).
illustrious
Sufi
to regard Sufiism
In
matters of
divines.
(tasawwuf) conduct he
agrees with Junayd.
ItMs_a peculiarity of his "path "that in companionship (suhbaf) he prefers his companion s claim to his own, and holds companionship without preference (ithdr) to be unlawful. He also holds that companionship is
obligatory
KASHF AL-MAHJUB. on dervishes, and that retirement (^uzlaf) is not praiseworthy, and that everyone is bound to prefer his companion to himself. It is related that
he said
connexion with Satan is
Beware
and cleave
;
the satisfaction of the Merciful
Now I
"
:
come
set
will
I
!
for
the
in
God."
when
on companionship and retirement
mysteries of the subject in
more generally
is
it
to companionship, for therein
explain the true nature of preference, and
to the chapter
forth
of retirement
order
to
I
will
make
it
instructive.
Discourse on Preference (ithar).
God
said
"
are indigent
they prefer them to themselves, although they (Kor. lix, 9). This verse was revealed concerning
"And
:
men among
the poor
the
true nature of preference
of the person with
particular.
The
maintaining the
rights
Companions consists
in
in
whom
one associates, and in subordinating one s own interest to the interest of one s friend, and in taking trouble upon one s self for the sake of promoting his happiness, because preference
the rendering of help to others, and the putting into practice of that which God commanded to His "
Apostle
:
awayfrom more fully
is
Use indulgence and the
ignorant"
(Kor.
command what vii,
198).
This
is
just and turn be explained
will
chapter on the rules of companionship. Now, preference is of two kinds firstly, in companionship, as has been mentioned and secondly, in love. In preferring the claim of one s companion there is a sort of trouble and in the
:
;
effort,
but
in
preferring the claim of one
s
beloved there
is
nothing
but pleasure and delight. It is well known that when Ghulam al-Khalil persecuted the Sufis, Nun and Raqqam and Abu
Hamza were
and conveyed to the Caliph s palace. Ghulam al-Khalil urged the Caliph to put them to death, saying that they were heretics (zanddiqa\ and the arrested
Caliph
immediately
gave
orders
for
their
execution.
When
the
executioner approached Raqqam, Nun rose and offered himself in Raqqam s place with the utmost cheerfulness and submission. All
the spectators
were astounded.
The executioner
said
:
SUFI SECTS
THE
:
NURIS.
IQI
O
young man, the sword is not a thing that people desire to meet so eagerly as you have welcomed it and your turn Yes my doctrine is Nuri answered has not yet arrived."
"
;
"
:
Life founded on preference. the world I wish to sacrifice :
moments
that
world
better
is
because this of
place
than a
my
the place of service (khidmaf) and that
is
the
proximity (qurbat\ gained tenderness of Nuri and the fineness of
his
and
proximity
The
service."
my
for
;
most precious thing in brethren s sake the few
opinion, one moment of this thousand years of the next world,
In
remain.
is
the
is
is
by
saying astonished the Caliph (who was informed by a courier of what had passed) to such a degree, that he suspended the execution of the three Sufis and charged the chief Cadi,
Abu
Abbas b. having taken them l-
and
felt
remorse
O
Cadi,
and questioned them concerning and the Truth, found them perfect,
to his house
the ordinances of the
said
The
All, to inquire into the matter.
Law
Then Nuri
for his indifference to their fate.
you have asked
these questions, have not asked to the point, for God has you yet anything servants who eat through Him, and drink through Him, and "
:
Cadi, though
through Him, and
all
through Him, and abide in con templation of Him if they were cut off from contemplating Him they would cry out in anguish." The Cadi was amazed at the subtlety of his speech and the soundness of his state. sit
live
:
He
wrote to the Caliph the world is a Unitarian
"
:
"
?
If the Sufis
are heretics,
The Caliph
who
them
called
in
to his
Ask a boon." They replied The only presence and said boon we ask of thee is that thou shouldst forget us, and "
"
:
neither
make
:
us thy favourites nor banish us from thy court,
thy favour and displeasure are alike to wept and dismissed them with honour. for
It
a
is
fish.
related that Nafi I
l
said:
"
Ibn
us."
Umar
2
The Caliph
desired to eat
sought through the town, but did not find one until
several days 1
2
had passed.
A
well-known
Having procured
traditionist,
who
it,
I
gave orders
died about 120 A.H.
Abdallah, son of the Caliph Umar.
KASHF AL-MAHJUB.
192
should be placed on a cake of bread and presented it to him. I noticed an expression of joy on his face as he received that
it
but suddenly a beggar came to the door of his house and he ordered the fish to be given to him. The servant said
it,
:
O master, you have been desiring a fish for several days let This Ibn Umar replied us give the beggar something else. ;
*
:
unlawful to me, for I have put it out of my mind on account of a Tradition which I heard from the Apostle Whenever anyone feels a desire and repels it and prefers another fish
is
:
to himself^
he shall be forgiven!
have read
I
way
"
Anecdotes that ten dervishes
in the
the desert and were overtaken
in
by
lost their
They had
thirst.
only one cup of water, and everyone preferred the claim of them would drink and they all died except one, who then drank it and found strength to escape.
the others, so that none of
Some
said
person
to
him
"
:
Had you not drunk, "The Law obliged me
it
would
to drink; He replied have and been should killed not, punished myself Then did your friends on that account." The other said
have been if
I
better."
had
:
I
"
:
kill
themselves
drink in I
"
they refused to order that their companions might drink, but when ?
No,"
said the dervish
"
;
was legally obliged to drink." the Israelites there was a devotee who had served
alone survived
Among
"
l
I
O Lord, if God for four hundred years. One day he said Thou hadst not created these mountains, wandering for religion s sake (siydhaf) would have been easier for Thy servants." The Divine command came to the Apostle of that time to say to the devotee What business have you to interfere in My ? Now, since you have interfered, I blot your name kingdom "
:
"
:
from the register of the blest and inscribe it in the register On hearing this, the devotee trembled with damned."
of the
joy and bowed to the ground in thanksgiving. 1
Here follow two
stories illustrating the
same
topic
:
the
first
The Apostle relates
how AH
Prophet s bed on the night of the latter s emigration from Mecca, when the infidels were seeking to slay him ; the second, how on the battle-field of Uhud the wounded Moslems, though parched with thirst, preferred to die rather than
slept in the
drink the water which their comrades asked
for.
THE
SUFI SECTS: "
said
:
O
fool, it is "
for damnation."
one of His
me
my
O
But,
registers.
so large that
and
let
I
them go
:
may
wilt send
take the place of
have a boon to
I
Apostle,
me
to Hell,
all sinful
God commanded
to Paradise.
to tell the devotee that the probation
was not
thanksgiving
the devotee replied is name is at least inscribed "
Say unto God, Since Thou
ask.
in
thanksgiving,"
not for damnation, but because in
193
bow down
not necessary to
My
NURIS.
make
Unitarians, the Apostle
which he had undergone
purpose of humiliating him, but to reveal him
for the
people, and that on the Day of Resurrection both he and those for whom he had interceded would be in Paradise. I asked Ahmad Hammadi of Sarakhs what was the beginning
to the
He
of his conversion.
"
replied
:
Once
I
set out
from Sarakhs
my camels into the desert and stayed there for a con I was always wishing to be hungry and was siderable time. and took
portion of food to others, and the words of God They prefer them to themselves, although they are indigent (Kor. lix, 9) were ever fresh in my mind and I had a firm giving
my
"
"
;
belief in
One day
came from the one of my camels and retired to some rising
the Sufis.
desert and killed
a hungry lion
ground and roared. All the wild beasts hearing him roar, gathered round him. pieces
in the
He
neighbourhood, camel to
tore the
and went back to the higher ground without having
The
eaten anything.
other beasts
and the
foxes, jackals, wolves, etc.
waited until they had gone away. began Then he approached in order to eat a morsel, but seeing a lame fox in the distance he withdrew once more until the new-comer to eat,
had eaten
his
fill.
lion
After that, he came and
As he departed he spoke afar, and said: O Ahmad,
all
ate a morsel.
who had been watching from one
to prefer others to
s
self in the
an act only worthy of dogs a man sacrifices and his soul. When I saw this evidence I renounced
matter of food his life
to me,
is
:
worldly occupations, and
that
was the beginning of
my
conversion."
Ja
far
Khuldi says:
praying to
God
in
"One
solitude
day, I
when Abu 1-Hasan Nun was
went
to
overhear him, for he
O
KASHF AL-MAHJUB.
194
was very eloquent. He was saying, O Lord, in Thy eternal knowledge and power and will Thou dost punish the people of Hell, whom Thou hast created and if it be Thy inexorable ;
s
make
will to
Hell and
^?
Hell
all
of mankind,
full
limbos
its
\vith
me
Thou
art able
to
fill
that
alone and to send them to
was amazed by his speech, but I dreamed that some one came to me and said: God bids thee tell Abu 1- Hasan that he has been forgiven on account of his compassion for Paradise.
God
s
I
creatures and his reverence for God.
"
called Nun because when he spoke in a dark room whole room was illuminated by the light (nur) of his And by the light of the Truth he used to read spirituality.
He was
the
the inmost thoughts "
Abu
1-
This
v. ^
Hasan
of
his
the spy on
is
men
his peculiar doctrine.
is
so
disciples, s
that
said
Junayd
:
hearts (jdsiis al-quhib}" a sound principle, and
It is
one of great importance in the eyes of those who have insight. Nothing is harder to a man than spiritual sacrifice (badhl-i nili) and to refrain from the object of his love, and God hath
made
this
key of
the
sacrifice
all
He
good, as
said
"
:
Ye
shall never attain to righteousness until ye give in alms of that
which ye love (Kor. iii, 86). When a man s spirit is of what value are his wealth and his health and "
and
his
came
to "
said
:
sacrifice.
food?
This
Ruwaym
O my If
you
this
the
futilities
futile
is
except dead those who are slain in
i.e.
and
;
tJie
it
direction.
consists
affair
are able for this,
occupy yourself with all
whole
the
son,
for
is
well
Ruvvaym in
if not,
;
(turrahdf) of the
God
way
said
of God.
"
:
frock
his
Some one
the foundation of Sufiism.
is
and asked him
sacrificed,
Do
spiritual
do not Sufis,"
not
call
Nay^ they are
Eternal life is gained by spiritual ii, 149). and by renunciation of self-interest in fulfilling God s commandment and by obedience to His friends. But from the living"
(Kor.
sacrifice
standpoint of gnosis (mctrifaf) preference and free choice are separation (tafriqat\ and real preference consists in union with
God,
for
So long
the true basis as the seeker
s
of self-interest
progress
is
is
self-abandonment.
connected with acquisition
SUFI SECTS (kasb)
it is
founded, and he loses
name be
when
pernicious, but
of the Truth manifests
THE
:
all
195
the attracting influence (Jadhfr) all his actions are con
dominion
its
him
SAHLIS.
power of expression
nor can any
;
any description be given of him or anything be imputed to him. On this subject Shibli says applied to
or
in verse "
/ am
myself and unconscious^
lost to
And my
attributes are annihilated.
To-day I am
lost to all
things:
Naught remains but a forced expression
THE
6.
SAHLIS..
Abdallah of Tustar, a great who has been already mentioned. His
are the followers of Sahl
They
and venerable
Sufi,
b.
doctrine inculcates endeavour and self-mortification and ascetic training,
and he used
self-mortification
to
bring his disciples to perfection in It
(mujdhadaf).
is
related in a well-known
anecdote that he said to one of his disciples continuously for one day, O Allah O Allah !
do the same next day and the day
"
:
!
Strive to say
O
Allah
and
!
until he became Then he bade him repeat them at night also, until they became so familiar that he uttered them even during his sleep. Then he said Do not repeat them any more, but let all your faculties be engrossed in remembering God," The disciple did this, until he became absorbed in the thought of God. One day, when he was in his house, a piece of wood fell on his head and broke it. The drops of blood which trickled to the ground after
that,"
habituated to saying those words.
"
:
bore the legend Allah Allah Allah The of the Sahlfs is to educate disciples by acts of self-mortification, and austerities; that of the Hamdums * is to "
!
!
!
"path"
serve and reverence dervishes
keep watch over one 1
The
followers of
s spiritual
Hamdun
;
and that of the Junaydis state (inurdqaba-i bating.
al-Qassar,
who
are generally called Qassaris.
is
to
KASHF AL-MAHJUB.
196
The
object of
all austerities
and
acts of self-mortification
and
resistance to the lower soul (nafs\
until
a
is
man knows
lower soul his austerities are of no use to him.
his
therefore,
I
will
the lower soul,
Now, and of true nature knowledge explain and in the next place I will lay down the the
doctrine concerning self-mortification and
Discourse touching the true nature of the
its
principles.
Lower Soul
and
(nafs)
meaning of Passion (hawa).
the
You must know and
that nafs, etymologically, is the essence of reality anything, but in popular language it is used to
denote
many
contradictory meanings, e.g. "spirit", "virility" The mystics of this sect, and blood body "
"
(nmruwwat\
".
",
however, are agreed that it while some assert evil, but
source and
the
is
that
a
is
it
located in the body, as the spirit (ruJi) be an attribute of the body, as life is.
is,
others hold
of
l
(
ayti) it
to
But they all agree are manifested and that it is
through it base qualities the immediate cause of blameworthy actions.
that
are
principle
substance
of two kinds,
namely,
sins
(ma rfsf)
Such actions
and base
qualities
(akhldq-i dani), like pride, envy, avarice, anger, hatred, etc., which are not commendable in law and reason. These qualities
are
can be removed by discipline (riyddaf) e.g., sins to the class of Sins by repentance. belong :
removed
external
whereas
attributes,
the
and repentance
is
an external
A
base quality that appears within
act,
above mentioned
qualities
belong to the class of internal attributes. is
Similarly, discipline
an
internal attribute.
purged by excellent outward attributes, and one that appears without is purged by laudable inward attributes. Both the lower soul and the is
spirit are subtle things (latd if)
existing in the body, just as devils and angels and Paradise and Hell exist in the universe;
but the one of all
evil.
acts
the seat of good, while the other is the seat Hence, resistance to the lower soul is the chief of of
mortification,
is
devotion
and
and
the
crown
only thereby can
of
Man
all
find
acts
the
of
self-
way
to
SUFI SECTS submission
because
God,
:
to
destruction and resistance to
THE
SAHLIS.
the
lower
IQ7 involves
soul
his
involves his salvation. 1
it
Now, every attribute needs an object whereby it subsists, and knowledge of that attribute, namely, the soul, is not attained save by knowledge of the whole body, which know ledge in turn demands an explanation of the qualities of human nature (insdniyyaf) and the mystery thereof, and is incumbent upon
seekers of the Truth, because whoever
all
ignorant of himself
is
know
is
order
in
more
yet
inasmuch as a man
bound that
ignorant of other things to
is
and
;
know God, he must
first
his
own
by
rightly perceiving the eternity of God, and may may recognize learn the everlastingness of God through his own perishable-
himself,
temporality he
The Apostle said "He who knows himself already ness. knows his Lord," i.e., if he knows himself as perishable he knows God as everlasting, or if he knows himself as humble he knows God as Almighty, or if he knows himself as a Therefore one who servant he knows God as the Lord. :
know
does not
himself
is
debarred
from knowledge of
all
things.
regards the knowledge of human nature and the various opinions held on that topic, some Moslems assert that Man
As
nothing but
is
spirit
(ni/i),
of which this
body
is
the cuirass
and temple and residence, in order to preserve it from being injured by the natural humours (tabdyi \ and of which the attributes are sensation
and
because a body from which the soul called "
it is
human being" (insdii) live human being", and if
"a
;
a
human being
Moreover, a soul
".
animals, yet they are not called (riiJi)
1
if
(jdti)
the soul is
Here the author
faults of his
"
:
soul,"
cites
Kor.
When God and
"
depends on thy hatred of
God "
it.
is
has departed
the soul
is
still
joined with "
is
false, is
gone
it is
it
a dead
located in the bodies of
"human
were the cause of human nature,
the Traditions
This view
intelligence.
beings".
it
If the spirit
would follow that
Ixxix, 40, 41 xii, 53 ; and ii, 81 (part of the verse) wishes well unto His servant He causes him to see the ;
;
said to David,
O
David, hate thy soul, for
My
love
KASHF AL-MAHJUB.
198
the principle of human nature must exist in every creature which is a proof of the falsity possessed of a soul (jdn-ddrt) of their assertion. Others, again, have stated that the term ;
"human
from the other
;
combined on a
applicable
it
called
is
it
horse,
whereas
"
"
piebald
(ablaq),
same
the
and "
to the spirit and the body no longer applies when one is separated e.g., when two colours, black and white, are is
nature"
together, and that
black colours, apart from each other, are called This too is false, in accordance with God s word white
"
Man
there not come over
not a thing worthy of
Man s
verse
mention?"
clay, without soul
(Kor. Ixxvi,
".
This also
attributes.
his heart
i)
in
:
this
had not yet been Others aver that Man
for the soul
"
human
:
a space of time during which he
Man joined to his body is called is an atom, centred in the heart, which and
"
".
Did
was
"
is
"
"
is
absurd, for
the principle of if
anyone
is
all
killed
taken out of his body he does not lose the
is
human being moreover, it is agreed that the heart was not in the human body before the soul. Some pretenders to Sufiism have fallen into error on this subject. They declare
name
that
of
"
"
"
;
Man
"
is
not that which eats and drinks and suffers
decay, but a Divine mystery, of which this body is the vesture, situated in the interfusion of the natural humours (imtizdj-i I
and
the union (ittihdd) of body and reply, that by universal consent the name of
tab
)
in
belongs to sane
men and mad, and
to
To this human being"
spirit. "
infidels
and immoral
and ignorant persons, in whom there is no such mystery and who suffer decay and eat and drink and that there is not
"
"
;
Man anything called after it has ceased to
"
"
name
of
"
Man
compounded
in
"
us,
be found in some have created
to
in
the body, either while
exist.
the
sum
it
exists or
God Almighty has given
the
of the substances which
He
excluding those things which are not to
human
beings,
e.g.
in the verses
"And
We
Man
of the choicest clay" etc. (Kor. xxiii, 12-14). Therefore, according to the word of God, who is the most veracious of all who speak the Truth, this particular form, with all its
ingredients and with
all
the changes which
it
undergoes,
SUFI SECTS "
is
Man
THE
:
SAHLIS.
199
In like manner, certain Sunm s have said that Man whose form has these characteristics, and
".
a living creature
is
him of
name, and that he is physiognomy (stirat-i mcthiid) and mawsiint) both externally and internally.
that death does not deprive
endowed with a
a distinct organ (dlat-i
By
"
physiognomy they mean a distinct organ health, and by "
a
definite
good or
ill
mad
sane.
or
(sahtJt) a
"
It
thing
must know,
is,
then,
and body
;
more
the
that
"
that he
is
either
in
Man
constitution.
You
opinion of mystics the includes three elements, viz.
most
perfect
it
is
in
the
spirit,
and that each of these has an attribute which
subsists therein, the
of spirit being intelligence, of Man is a type of the
attribute
passion, and of body, sensation.
soul,
whole universe.
and
that he has either
generally allowed that the more sound
is
perfect composition of soul,
this
definite
Man
in
The
there
is
universe
is
the
name
of the two worlds,
a vestige of both, for he
and
is
which
composed of humours
four
phlegm, blood, bile, melancholy, correspond to the four elements of this world, viz. water, earth, air, and fire, while his soul (jdri), his lower soul (nafs\ and his
body correspond
to Paradise, Hell,
Paradise
is
result of
His anger.
reflects the
which
the effect of
God
s
and the place of Resurrection. satisfaction, and Hell is the
Similarly, the spirit of the true believer
and his lower soul the error him from God. As, at the Resurrection, the must be released from Hell before he can reach peace of knowledge,
veils
believer
Paradise and attain to real vision and
pure love, so in this world he must escape from his lower soul before he can attain to real discipleship (irddat), of
and
to real
knows Him
which the
spirit
is
the principle,
proximity (to God) and gnosis. Hence, whoever in this world and turns away from all besides
and follows the highway of the sacred law, at the Resurrection will not see Hell and the Bridge (Sirdf). In short, the believer s spirit calls him to Paradise, of which it is a type in this world, and his lower soul calls him to Hell, of which
he
it
is
seek
a type in this world.
God
Therefore it behoves those who never to relax their resistance to the lower soul, in
KASHF AL-MAHJUB.
2OO
order that thereby they may reinforce the spirit and intelligence, which are the home of the Divine mystery.
the
SECTION.
As
regards what has been said by the Shaykhs concerning the lower soul, Dhu 1-Nun the Egyptian says: "Vision of the lower soul and its promptings is the worst of veils,"
because obedience to
disobedience to God, which is the of all veils. Abu Yazid Bistami says: "The lower origin soul, is an attribute which never rests save in falsehood/ it
i.e.
is
Muhammad
never seeks the Truth.
You wish
"
says
it
to
b.
AH
al-Tirmidhi
know God
while your lower soul subsists but your lower soul does not know itself, how should
:
in
you
it
know
;
another?"
your lower soul
is
Junayd says:
"
the foundation of
To
fulfil
infidelity,"
lower soul
is
turn
from, the pure truth of Islam
not connected
with,
the desires of
and
is
because the
always striving to and he who turns
away away denies, and he who denies is an alien (btgdnci). Abu Sulayman Darani says: "The lower soul is treacherous and and resistance to it hindering (one who seeks to please God) ;
;
is
the best of
actions."
Now I come to my main purpose, which is to set forth the doctrine of Sahl concerning the mortification and discipline of the lower soul, and to explain its true nature. Discourse on the Mortification of the
Lower
Soul.
God has said Those who strive to the utmost (jahadu) for Our sake, We will guide them into Our ways" (Kor. xxix, 69). And the Prophet said The (mujdhid) is he who struggles "
:
"
:
with
his
might against himself (jdhada nafsaJni} for God s he also said We have returned from the lesser war (al-jihdd al-asghar] to the greater war (al-jihdd al-akbar\ all
sake."
On_ "
And
being asked, the
"
:
"What
is
the
greater
war?"
he replied,
struggle against one s (mnjdhadat al-nafs}. Itjs Thus the Apostle adjudged the mortification of the lower soul to be superior to the Holy War against unbelievers, self"
SUFI SECTS because the former that the
way
more
is
and practised by the
all
(mujdhadaf)
is
2OI
You must know,
then,
plain and manifest, for it is religions and sects, and is observed is
and the term
Sufis in particular;
"
fication
SAHLIS.
painful.
of mortification
approved by men of
THE
:
current
"morti
Sufis of every class,
among
and the Shaykhs have uttered many sayings on this topic. Sahl b. Abdallah Tustarf carries the principle to an extreme It
point.
related that he used to break his fast only once
is
in fifteen days,
While
life.
long
and he ate but
mortification,
food in the course of his
little
mystics have
all
and have declared
the
affirmed
need
of
bs an indirect means
to
it
(asbdb] of attaining contemplation (tnushdhadat}^ Sahl asserted
that mortification
is
the direct cause
he attributed to search (ydff),
so
that
(
of the
illaf)
"you
Him
in the
God
in
this
next world
and
a powerful effect on attainment regarded the present life, spent in
(talati)
he even
search, as superior to the future life of fruition.
serve
latter,
:
world, you
will
"
If,"
he said,
attain proximity to
without that service there would not
be this proximity it follows that self-mortification, practised with the aid of God, is the direct cause of union with God." :
Others, on the contrary, hold that there is no direct cause of union with God, and whoever attains to God does so by
Divine grace (fadl), which
independent of
is
human
actions.
Therefore, they argue, the object of mortification is to correct the vices of the lower soul, not to attain real proximity,
and inasmuch as mortification
is
Man, while con
referred to
templation is referred to God, it is impossible that one should be caused by the other. Sahl, however, cites in favour of his view the words of God T/iose ivJw strive to the utmost "
:
for Our sake, We will guide them i.e. whoever mortifies himself
into
Our ways
will
attain
"
(Kor. xxix, 69),
to
contemplation. he contends that inasmuch as the books revealed Furthermore,
to the Prophets,
and the Sacred Law, and
all
the
religious
ordinances imposed on mankind involve mortification, they must all be false and vain if mortification were not the cause of contemplation.
Again, both
.in
this
world and the next,
KASHF AL-MAHJUB.
2O2
If it is everything is connected with principles and causes. maintained that principles have no causes, there is an end of
law and order
neither can religious obligations be justified nor will food be the cause of repletion and clothes the cause
all
:
of warmth. is
Accordingly, to regard actions as being caused Unification (tawktd)^ and to rebut this is Nullification (ta til).
He who
asserts
it
and he who denies
Does not training
proving the existence of contemplation, denying the existence of contemplation.
is it
is
(riyddat) alter the animal qualities of a wild
horse and substitute
human
qualities in
their
so that
stead,
he will pick up a whip from the ground and give it to his In the same way, master, or will roll a ball with his foot ?
boy without sense and of foreign race is taught by training and take a new language in exchange for
a
to speak Arabic,
mother tongue; and a savage beast is trained leave is given to it, and to come back when
his
to
when
captivity
preferring followers
argue,
attainment
to
is
God
with
as
just
so one
time,
is
led
to
the
and composition and as one is led
;
in
called,
necessary for
diction
as
are necessary for the elucidation of ideas to knowledge of the Creator by assurance that
was created
go away is
Therefore, Sahl and his
freedom. 1
mortification
of union
it
the universe
union with
God by
knowledge and mortification of the lower soul. I will now state the arguments of the opposing party.
They
maintain that the verse of the Koran (xxix, 69) cited by Sahl
and that the meaning of it is, Those We guide into Our ways strive to the utmost for Our And the Apostle said Not one of you shall be saved "
a hysteron proteron,
is
whom
"
sake."
:
by his works." Not even
"
I,"
His
"
O
he
"
Apostle," "
said,
unless
not even thou
his
salvation,
depends on the Divine Will, as God hath said
God 1
wishes
to
lead aright,
Here follows an account
himself.
He
"
?
God encompass me with a man s act, and his act
Now, mortification is possibly become the cause of
mercy."
cannot
they cried,
"
:
Whomsoever
will open his breast to
of the mortification
which receive
which the Prophet imposed on
SUFI SECTS Islam,
He
whomsoever
bitt
THE
:
wishes
to
SAHLIS.
203
lead astray,
He
will
make
and narrow" (Kor. vi, 125). By affirming His the (effect of the) religious ordinances which denies will, have been laid upon mankind. If mortification were the cause his breast strait
He
Ibh s would not have been damned, or if neglect of mortification were the cause of damnation Adam would never of union
The
have been blessed. (^indyaf],
that he
he
result
hangs on predestined grace
not on abundance of mortification.
who most
exerts himself
who has most grace
in his cell
may
be
is
far
is
It is
nearest to God.
A monk
from God, and a sinner
Him.
not the case
the most secure, but that
worshipping
in the tavern
The
noblest thing in the world is not subject to the religious law (jnukallaf) and in this respect belongs to the same category as madmen then, mortification is not the cause of the if,
may
be near
to
who
the faith of a child
is
:
noblest of is
all
no cause
gifts,
is
necessary for anything
that
inferior. I,
All
Uthman
b.
al-Jullabi, say that the difference
between
the two parties in this controversy lies in expression ( ibdrat). One says, He who seeks shall find," and the other says, He "
who
"
finds shall
no
Seeking
seek."
is
the cause of finding, but
the cause of seeking. The one party practises mortification for the purpose of attaining it
is
less
true that finding
is
contemplation, and the other party practises contemplation for the purpose of attaining mortification. The fact is that mortification stands in the same relation to contemplation as
Divine
obedience Divine
blessing (td ai)
blessing,
:
as
so
(tawfiq\ which is a gift from God, to is absurd to it seek obedience without it
is
absurd
to
seek
Divine
blessing
without obedience, and as there can be no mortification without
no contemplation without guided to mortification by a flash of the Divine Beauty, and inasmuch as that flash is the cause of the existence of mortification, Divine guidance (Jiiddyaf) precedes contemplation, so there mortification.
Man
can
be
is
mortification.
Now,
as
regards the argument of Sahl
and
his
followers
KASHF AL-MAHJUB.
2O4
that failure to affirm mortification
involves the denial
the religious ordinances which have
revealed to the
Religious
this
Prophets,
obligations
(takltf)
come down
in
of
all
the books
statement requires correction. depend on Divine guidance
and acts of mortification only serve to affirm the of God, not to effect real union with Him. God has proofs said "And though We had sent down the angels unto them and (Jiiddyat\
:
the
dead had spoken unto them and
all things together, they so
willed"
(Kor. not evidences or
vi,
We had
would not have
in),
for the
gathered before them
believed unless
cause of belief
is
God had Our will,
Accordingly, the revelations of the Prophets and the ordinances of religion are a means (asbdti) of attaining to union, but are not the cause (^illaf) of mortification.
So far as religious obligations are concerned, Abu Bakr was in the same position as Abu Jahl, but Abu Bakr, having justice and grace, attained, whereas Abu Jahl, having union.
justice without grace, failed.
attainment
Therefore the cause of attainment
not the act of seeking attainment, for if the seeker were one with the object sought the seeker would is
itself,
be one, and in that case he would not be a seeker, because he attained is at rest, which the seeker cannot be.
who has
Again, in reference to their argument that the qualities of horse are altered by mortification, you must know that mortification is only a means of bringing out qualities that are
a
already latent in the horse but do not appear until he has been trained. Mortification will never turn a donkey into a horse or a
horse into
identity
;
a donkey, because this involves a change of and since mortification has not the power of trans
forming identity of God.
it
cannot possibly be affirmed
in the
presence
Over that spiritual director, namely, Sahl, there used to pass a mortification of which he was independent and which, while he was in the reality thereof, he was unable to express in words. He was not like some who have made it their religion to talk about mortification without practising that what ought to consist wholly in action
it.
How
absurd
should become
SUFI SECTS nothing but words
THE
:
SAHLIS. are
Sufis
In short, the
!
205
unanimous
in
recognizing the existence of mortification and discipline, but Those who deny hold that it is wrong to pay regard to them. mortification
that
do not mean
to
deny
any regard should be paid
own
pleased with his
to
but only to deny or that anyone should be
its reality, it
actions in the place of holiness, inasmuch
Man, while contemplation is a state kept by God, and a man s actions do not begin The mortification of to have value until God keeps him thus. those whom God loves is the work of God in them without but choice on their part it overwhelms and melts them away as mortification in
which one
the act of
is
is
:
;
men
work of themselves in it own choice: themselves by their perturbs and distresses them, and distress is due to evil. Therefore, do not speak of thine the mortification of ignorant
own
thou canst avoid
while
actions
the
is
and
it,
never
in
any
circumstances follow thy lower soul, for it is thy phenomenal If thou wert veiled by one act being that veils thee from God. alone, thou mightest be unveiled
being
is
a
by another, but since thy whole thou wilt not become worthy of subsistence
veil
(baqa} until thou art wholly annihilated.
known anecdote
that
Kufa and lodged Alawi.
Ibrahim
of al-Hallaj,
Husayn
in the
house of
Khawwas
went
also
to see him.
It is related in
Mansur
b.
(al-Hallaj)
Muhammad
came
b.
a well-
came
al-Husayn
to Kufa, and,
Al-Hallaj said:
to al-
having heard Ibrahim,
"O
during these forty years of your connexion with Sufiism, what
have you gained from the doctrine of trust
Al-Hallaj said
"
:
spiritual nature
(al-fand fi
:
Ibrahim answered
"
it ?
in
God
"
:
(tawakkuf) peculiarly
You have wasted your
life
i.e.
your conduct towards God regard to relying on Him :
God
have made
my
own."
in cultivating
what has become of annihilation
l-tawhid)~!"
I
your
in Unification
a term denoting and your spiritual excellence in if a man spends his whole life in
"trust
nature, he
remedying
his spiritual
remedying
his material nature,
and
in
will
is
need another
his life will
be
has found a trace or vestige of God And a story saw Shaykh Abu All Siyah of Merv, that he said: ".
"I
life
lost before is
for
he
told of
my
lower
KASHF AL-MAHJUB.
2O6
soul in a form resembling hair
its
by was about
and gave
into
it
Muhammad
I
me
cannot reduce
had seized to a tree
it
and
when it cried out, O Abu All, do not am God s army (lashkar-i khuddyam) you *
to destroy
trouble yourself.
my own, and some one my hands. I bound it
it,
:
And
"
to naught.
it
related concerning
eminent
an
of Nasa,
is
companion of my novitiate, when I had become aware of the corruptions of the lower soul and acquainted with its places of ambush, I always felt a violent hatred of it in my One day something like a young fox came forth from heart. my throat, and God caused me to know that it was my lower I cast it under my feet, and at every kick that I soul. gave it, Ulyan
b.
Junayd, that he said
"
:
In
Other things are destroyed by pain and It replied Because I was blows why dost thou increase ? created perverse that which is pain to other things is pleasure it
grew bigger.
I
said:
:
:
:
Shaykh Abu l- Abbas "One day I came found a and house into my yellow dog lying there, asleep. it had come in from the street, I was about to turn it Thinking It crept under my skirt and vanished." out. Shaykh Abu 1Qasim Gurgani, who to-day is the Qutb may God prolong and
to me,
their pleasure
Shaqani, who was
the
is
Imam
my
5)
pain.
of his time, said:
speaking of his novitiate, that he saw his lower A dervish said I saw my lower soul in the form of a snake. his life!
relates,
"
:
Who
soul in the shape of a mouse.
answered
:
am
I
the destruction
art
thou?
I
asked.
of the heedless, for
I
It
urge
and the salvation of those who love God, for if I were not with them in my corruption they would be puffed in their with purity. up pride
them
to evil,
"
All these stories prove that the lower soul is a real substance (^ayni\ not a mere attribute, and that it has attributes which
we
The Apostle
clearly perceive.
said
"
:
Thy
worst
enemy
thy lower soul, which is between thy two sides." you have obtained knowledge of it you recognize that is
be mastered by discipline, but that
do not
perish.
seeker need
If
not
it
is
care
rightly
though
its
can
essence and substance
known and under it
When it
continues to
control, the
exist in
him.
SUFI SECTS
THE
:
SAHLIS.
Hence the purpose of mortifying the lower
soul
Now
attributes, not to annihilate its reality.
its
2O/ to destroy
is I
will discuss
the true nature of passion and the renunciation of lusts.
Discourse on the true nature of Passion (hawa).
You must know
that, according to the opinion of some, a term applied to the attributes of the lower soul, but, passion according to others, a term denoting the natural volition (irddat-i tab ) whereby the lower soul is controlled and directed, just as is
1
by the
controlled
intelligence. __Every spirit that is devoid of the faculty of intelligence is imperfect, and similarly every lower soul that is devoid of the faculty of passion is
the spirit
is
is
Maji
imperfect
continually
being called by intelligence
and passion_jnto_contrary .ways.,
If^he obeys the call of intelligence he attains to faith, but if he obeys the call of Therefore passion passion he arrives at error and infidelity. is
a veil and a false guide, and
Passion
it.
and
is
of two kinds:
of worldly
(2) desire
and
follows pleasure safe
from
lives
in
lost the
cells
right
with you
abandoned in
Rum
it
also
depends
following
it,
on
far
is
leads
others into error.
and who finds God although he be
passion,
from
who has renounced and God although he be in a church.
mosque, but one
a is
near to
Khawwas
anecdote
relates this
there was
a
lust,
who
way himself but
in
in
to resist
and
honour and authority. He who haunts taverns, and mankind are
but he
every act
satisfaction
commanded
is
(i) desire of pleasure
desires honour and authority and and not only has monasteries, (sawdmi*)
his mischief,
One whose
Ibrahim
lust
man
a
"
:
Once
monk who had been
I
heard that
seventy years in
said to
monastery. myself: Wonderful! Forty years the term of monastic vows what is the state of this man that he has remained there for seventy years ? I went to I
is
:
see him.
When
approached, he opened a window and said Ibrahim, I know why you have come. I have not stayed here for seventy years because of monastic vows, but I have a dog foul with passion, and I have taken to
me
:
I
O
my
KASHF AL-MAHJUB.
208
abode
for the
purpose of guarding the dog it from and On doing harm to others. preventing (sagbdni), this I exclaimed O him Thou art able Lord, hearing say to bestow righteousness on a man even though he be involved in this
monastery
:
He
sheer error.
in
you seek men
Go and
?
me
said to
O
:
how long will and when you have
Ibrahim,
seek yourself,
found yourself keep watch over yourself, for this passion clothes itself every day in three hundred and sixty diverse garments of godhead and leads men astray. In short, the devil cannot enter a man s heart until he "
to
desires
commit a
sin
but when a
:
takes
the devil
appears, displays it to the
passion
man
s
heart
and
;
quantity of it out and
certain
and decks
it
this
is
called
diabolic
begins from passion, and in reference suggestion (waswds). to this fact God said to Iblfs when he threatened to seduce It
mankind
all
"
:
Verily, thou hast no
power over
My
servants
"
(Kor. xv, 42), for the devil in reality is a man s lower soul Hence the Apostle said There is no one and passion. "
:
whom
his for
Umar, as an
devil
his
(i.e.
has
passion)
he has subdued his
ingredient in the clay of
devil."
Adam
;
subdued except
not
Passion
is
mingled whoever renounces it
becomes a prince and whoever follows it becomes a captive. What is union with God ? He replied Junayd was asked To renounce passion," for of all the acts of devotion by which God s favour s sought none has greater value than "
"
:
:
"
i
resistance to passion, because
mountain with
a
his
nails
read in the Anecdotes that
saw a man
"
I
flying
it
easier for a
is
than to
resist
Dhu 1-Nun
through the
air,
man
to destroy
passion.
I
have
the Egyptian said and asked him how :
He answered I he had attained to this degree. set my feet on passion (haw a) in order that I might ascend into :
the
~
"
air
It
(hawa}!
is
related
that
Muhammad
b.
Fadl
marvel at one who goes with his passion and s House visits Him into God why does not he trample on his passion that he may attain to Him ?
al-Balkhi said
"
:
I
:
"
The most manifest
attribute of the lower soul
is
lust (shahwaf).
SUFI SECTS
:
THE
SAHLIS.
2OQ
a thing that is dispersed in different parts of the human Man is bound to guard all body, and is served by the senses. his members from it, -and he shall be questioned concerning the
Lust
is
The
acts of each.
lust of the
hearing, that of the nose
sight, that of the ear
is
eye
smell, that of the
is
is
is
tongue speech, of the palate is taste, that of the body (jasad) is touch, and that of the mind is thought (andishtdari). It behoves the that
seeker of
God
to
spend
whole
his
life,
day and
night, in ridding
himself of these incitements to passion which show themselves through the senses, and to pray God to make him such that this desire will be afflicted
should repel
and
Abu in
by
it
The
painful.
that
removed from
with lust
is
his
veiled from
his
own
all
is
is
If
anyone would be long and
spiritual things.
exertions, his task
way
right
All Siyah of
inward nature, since whoever
It is related resignation (taslini}. said I had gone to the bath
Merv
"
:
accordance with the custom of the Prophet
a razor (pubis tondenda causa].
I
said to myself:
I
was using
O Abu
AH,
member which is the source of all lusts and keeps thee afflicted with so much evil/ A voice in my heart whispered O Abu All, wilt thou interfere in My kingdom? Are not all amputate
this
:
thy limbs equally at
My
glory that
will
I
hair in that place.
My
disposal
?
If
thou do
this, I
swear by
put a hundredfold lust and passion in every
>:
Although a man has no power over what is vicious in his constitution, he can get an attribute changed by Divine aid and by resigning himself to God s will and by divesting himself of his own power and In reality, when he resigns him strength. x
and through God s protection he comes self, God protects him nearer to annihilating the evil than he does through selfmortification, since flies are more easily driven away with an ;
umbrella (mikanna) than with a fly-whisk Unless (midJiabba^). Divine protection is predestined to a man, he cannot abstain from anything by his own exertion, and unless God exerts
Himself towards a man, that man s exertion is of no use. All fall under two heads their object is either to
acts of exertion
avert the predestination of
:
God
or to acquire something in spite P
KASHF AL-MAHJUB.
210
It is of predestination and both these objects are impossible. him advised to be was the that when Shibli related ill, physician ;
abstinent.
"
From what
shall
abstain
I
"
?
said he,
"
from that
which God bestows upon me, or from that which He does not bestow? It is impossible to abstain from the former, and the latter
is
not in
my
hands."
I
will discuss this
question carefully
on another occasion. 7.
They al-
THE
are the followers of
Hakim
al-Tirmidhi,
HAKIMIS.
Abu Abdallah Muhammad
who was one
of his time and the author of
many works on
of exoteric and esoteric science.
All
b.
of the religious leaders
every branch
His doctrine was based on
saintship [wildyaf], and he used to explain the true nature of saintship and the degrees of the saints and the observance of the proper arrangement of their ranks.
As
the
towards understanding
his
you has chosen must know that God out of mankind, and whose thoughts He has withdrawn from worldly ties and delivered from sensual temptations and He has stationed each of them in a particular degree, and has first
step
has saints (awliyd\
doctrine,
whom He
;
opened unto them the door of these mysteries. Much might be said on this topic, but I must briefly set forth several points of capital importance.
Discourse on the Affirmation of Saintship (wilayat).
You must know
that the principle and foundation of Sufiism and knowledge of God rests on saintship, the reality of which is unanimously affirmed by all the Shaykhs, though every one
has expressed himself in different language. The peculiarity of Muhammad b. All (al-Hakim) lies in the fact that he applied this term to the theory of Sufiism.
Waldyat means, etymologically, "power to dispose" (tasarruf), and wilayat means possession of command (imdrafy Waldyat hence God hath said also means lordship" (rububiyyaf) "
"
"
:
"In
is
the
;
this case the lordship
(al-walayat)
belongs
to
God who
THE HAKIMIS.
SUFI SECTS:
Truth
because
"
(Kor.
xviii,
42),
renounce their
His
seek
unbelievers
the
Him and
protection and turn unto
211
idols.
And
love Wall may be the form (inahabbaf). wildyat also means of hath said "And He as God the with maf-id, meaning fctil "
"
:
takes charge ^/"(yatawalla) the righteous
does not leave His servant to his
"
own
(Kor. vii, 195), for God actions and attributes,
but keeps him under His protection. And wall may be the form fa il, equivalent to fd il, with an intensive force, because takes care (tawalli kunad) to obey God and constantly Thus wait in to fulfil the obligations that he owes to Him.
a
man
the active
meaning
is
"one
who
(inurtd), while in the
desires"
denotes one who is the object of God s All these (murdd). meanings, whether they signify the relation of God to Man or that of Man to God, are allowable, "
meaning
passive
it
desire"
for
God may be
He
the protector of His friends, inasmuch as
promised His protection to the Companions of the Apostle, and declared that the unbelievers had no protector (mawla). 1
And, moreover, He may distinguish them in an exclusive way He loves them and they by His friendship, as He hath said, love Him so that turn (Kor. v, 59), they away from the favour "
"
of
He is their friend (waif) and they are His friends And He may confer on one a friendship (wildyat)
mankind
:
"
"
(awliyd).
that enables
him him
him
from
free
to loose
Him, and keeps that empowers friendship and makes his prayers answered and his
to persevere in obedience to
sin,
and on another a
and bind,
"
"
aspirations effectual, as the Apostle said
"
:
There
is
many
a one
with dirty hair, dust-stained, clad in two old garments, whom men never heed but if he were to swear by God, God would ;
his
verify
Umar
b.
oath."
It
is
well
al-Khattab, the
habit, ceased to flow
known
Nile,
in
that in the Caliphate of
accordance with
its
usual
time of Paganism they used annually to adorn a maiden and throw her into the river to
make
it "
paper
:
flow
O
again.
river,
if
;
for in the
Umar
therefore wrote
thou hast stopped of thy
1
Kor.
xlvii, 12.
on
own
a
piece will,
of
thou
KASHF AL-MAHJUB.
212
by command of God, Umar bids thee flow. this paper was thrown in, the Nile resumed its course. its reality purpose in discussing saintship and affirming
doest wrong, and
When
My is
if
show you
to
that
name
the
whom
applied to those in
of saint (wait)
is
properly
above-mentioned qualities are
the
actually present (hat) and not merely reputed (qdl).
Certain
but they Shaykhs formerly composed books on this subject, to commend became rare and soon disappeared. Now I will
you the explanation given by that venerable
who
is
the
greater
in
spiritual director
author of the doctrine for my own belief in order that much instruction may be gained, seeker of Sufiism
only by yourself, but also by every may have the good fortune to read this book.
it
is
not
who
SECTION.
You must know and
vulgar,
Traditions
is
:
to
e.g.,
God
(awliya) of
(Kor. x, 63)
word wait is current among the be found in the Koran and the Apostolic that the
God
"
God
on
"
said,
Verily,
and
no fear shall come,
and again,
;
hath
the
is
the
friends "
they shall not grieve
friend (wall) of those who
And the Apostle said: "Among the (Kor. ii, 258). servants of God there are some whom the prophets and martyrs
believe"
deem them "
happy."
He was
asked
to us that perchance
Those who
"
:
Who
we may
are they
love
love one another, through
them."
God
s
?
He
Describe replied
:
mercy, without
when Then
their faces are seeking a livelihood on thrones of light they are not afraid men are afraid, nor do they grieve when men grieve." he recited Verily, on the friends of God no fear shall
come,
and
wealth and without luminous, and they
:
sit
;
"
:
they shall not
grieve"
(Kor. x, 63).
Furthermore,
He who hurts a saint (wait) God said has allowed himself to make war on These passages show that God has saints (aivliya) whom
the Apostle said that
"
:
Me."
has specially distinguished by His friendship and whom He has chosen to be the governors of His kingdom and has marked out to manifest His actions and has peculiarly favoured
He
SUFI SECTS
:
THE HAKIMIS.
213
with diverse kinds of miracles (kardmdf) and has purged of natural corruptions and has delivered from subjection to their lower soul and passion, so that all their thoughts are of Him
and
their
intimacy
is
Him
with
past ages, and are now, and
of
because
Resurrection,
of
God
has
exalted
until this
the
in
Day
(Moslem)
others and has promised to preserve the Muhammad. Inasmuch as the traditional and
community above religion
Such have been
alone.
shall be hereafter
all
intellectual proofs of this religion are to
be found
among
the
divines (^ulamd\ it follows that the visible proof is to be found among the Saints and elect of God. Here we have two parties
opposed to
us,
namely, the
Mu tazilites
and the rank and
file
of the Anthropomorphists (Hashwiyya). The Mu tazilites deny that one Moslem is specially privileged more than another
;
but
if
a saint
is
not specially privileged, neither
is
a prophet
and this is infidelity. The vulgar Anthropo allow that morphists special privileges may be conferred, but assert that such privileged persons no longer exist, although It is all the same, however, whether they did exist in the past.
specially privileged
;
they deny the past or the future, since one side of denial better than another.
is
no
God, then, has caused the prophetic evidence (burhdn-i nabawi) to remain down to the present day, and has made the
means whereby it is manifested, in order that the of the Truth and the proof of Muhammad s veracity may signs continue to be clearly seen. He has made the Saints the Saints the
governors of the universe they have become entirely devoted to His business, and have ceased to follow their sensual ;
affections.
Through the
blessing of their advent the rain falls from heaven, and through the purity of their lives the plants
spring up from the earth, and through their spiritual influence the Moslems gain victories over the unbelievers. them
Among
there are four thousand
who
are concealed
and do not know
one another and are not aware of the excellence of their but in
state,
circumstances are hidden from themselves and from mankind. Traditions have come down to this effect, and the all
KASHF AL-MAHJUB.
214
sayings of the Saints proclaim the truth thereof, and I myself have had ocular experience (khabar-i iydn) God be praised !
of this matter.
But of those who have power to loose and to officers of the Divine court there are three
bind and are the
hundred, called Akhydr, and called Abrdr,
and one,
called
and cannot act
called
forty,
and seven,
Abddl,
Awtdd, and three, called Nuqabd, Qutb or Ghawth. All these know one another save by mutual consent.
and
four, called
Here the vulgar may object one another to be
saints,
my
to
assertion that they
on the ground
that, if
such
is
know
the case,
I reply they must be secure as to their fate in the next world. that it is absurd to suppose that knowledge of saintship involves
A
security.
may have knowledge of why should not the same
believer
his
faith
and
hold good of yet not be secure of his ? has who a saint Nevertheless, it saintship knowledge is possible that God should miraculously cause the saint to :
know him
his security in regard to the future
in
a state of spiritual soundness
The Shaykhs
disobedience.
reason which
I
life,
while maintaining
and preserving him from on
question for the Those belonging to the four
differ
have explained.
this
thousand who are concealed do not admit that the saint can
know
himself to be such, whereas those of the other class take
Each opinion
the contrary view.
and
scholastics.
hold that a saint
supported by many lawyers 1 Ishaq Isfara ini and some of the ancients ignorant of his saintship, while Abu Bakr is
Abu is
2
and others of the past generation hold that he is b. I ask the former conscious of it. party, what loss or evil does
Furak
by knowing himself? If they allege that he is conceited when he knows himself to be a saint, I answer that Divine protection is a necessary condition of saintship, and one a saint suffer
who
is
protected from evil cannot
fall
into self-conceit.
common notion [sukhanri sakht dmiydnd) whom extraordinary miracles (kardmdf) are
a very to
vouchsafed, does not 1
-
know
It
is
that a saint,
continually himself to be a saint or these
See Ibn Khallikan, No. 4. See Ibn Khallikan, No. 621
;
Brockelmann,
i,
166.
THE HAKIMIS.
SUFI SECTS:
Both parties have adherents among is of no account.
miracles to be miracles.
the
common
21$
people, but opinion
Mu tazilites,
The
however, deny special privileges and the essence of saintship. which constitute miracles, They affirm that all Moslems are friends (awliya) of God when they are obedient to Him, and that anyone who fulfils the ordinances of the Faith and denies the attributes and vision of God and
damned
allows believers to be eternally
to Revelation,
regard that such a person
The
Mu tazilites
miracles,
all
a a-
friend"
friend
",
maintain
saintship
involved to them,
share in
"that,
derivative.
They
say,
likewise
if they share in share in what is
that miracles
further,
safed both to believers
if
(imdn), and
faith
fundamental they must
is
All Moslems agree but a friend of the Devil
(wall}.
must have miracles vouchsafed
also
all
"
"
is
believers
because they
what
is
Hell and acknow
in
imposed by Reason, without
ledges only such obligations as are
and to
infidels,
e.g.
may
be vouch
when anyone
is
some person may appear in mount him on an animal for riding.
or fatigued on a journey
hungry
order to give him food or
were possible, they add, for anyone to traverse a great distance in one night, the Apostle must have been that man If
it
;
when he
Mecca, God said, "And they (the animals) carry your burdens to a land ivJiich ye would not have reached save with sore trouble to yourselves" (Kor. xvi, 7). yet,
I
reply
:
set out for
arguments are worthless, for God said, Glory to transported His servant by night from the sacred
"Your
Him who to
the farther
"
Miracles are mosque (Kor. xvii, i). not but it would have been a special, general general instance if all the Companions had been miraculously conveyed to
mosque
;
Mecca, and faith
this
would have destroyed
all
the
principles of
in the
unseen. Faith is a general term, applicable to the righteous and the wicked alike, whereas saintship is special The journey of the Companions to Mecca falls under the former category, but inasmuch as the case of the Apostle was a special one, God conveyed him in one night from Mecca to Jerusalem, and thence to a space of two bow-lengths from the Divine
KASHF AL-MAHJUB.
2l6 presence to
and he returned ere the night was
;
deny
a palace there are chamberlains, janitors, grooms,
who, although they are equally the king in
equal faith,
so
rank,
Again,
As
manifestly unreasonable.
is
special privileges
far spent.
s
and
viziers,
not
servants, are
believers are equal in respect
all
in
of their
but some are obedient, some wise, some pious, and some
ignorant.
SECTION.
The Shaykhs, every meaning of
one, have given
Now
saintship.
I
will
as
the
to
bring together as
these selected definitions as possible. Abu All Juzajani says The saint "
:
and subsistent
hints
is
true
many
annihilated in his
of
own
contemplation of the Truth he can not tell anything concerning himself, nor can he rest with anyone except God," because a man has knowledge only of his own state
state,
and when
in the
all
his
:
states are annihilated
he cannot
tell
anything about himself; and he cannot rest with anyone else, to whom he might tell his state, because to communicate one s hidden state to another
which cannot
be
to reveal the secret of the Beloved,
is
revealed
except
to
the
Beloved
himself.
Moreover, in contemplation it is impossible to regard aught how, then, can he be at rest with mankind ? except God :
said
Junayd
"
:
The
expectation either of loss of
some
saint
hath no
some
future calamity or of the eventual
fear,
because fear
object of desire, whereas the saint
is
is
the
the son of
time (ibn waqtihi) he nas no future that he should fear and as he hath no fear so he hath no hope, since anything hope is the expectation either of gaining an object of desire his
:
;
or of being
the future
;
from a misfortune, and this belongs to nor does he grieve, because grief arises from the relieved
rigour of time, and
radiance
of
how should he
satisfaction
(muwdfaqaf)1"
inasmuch as the
(ridd)
saint feels in
grief
who
is
in
the
and the garden of concord
The vulgar imagine
has security (amn)
feel
saying to imply that, neither fear nor hope nor grief, he
their place
;
this
but he has not security, for
THE HAKIMIS.
SUFI SECTS:
security arises from not seeing that which
turning one is
back on
s
"
time
and
"
;
hidden, and from
is
(absence of security)
this
who pay no
regard to their humanity Fear and and are not content with attributes.
characteristic of those
(bashariyyaf)
hope and security and grief all refer to the interests of the lower soul, and when that is annihilated satisfaction (rida) becomes an attribute of Man, and when satisfaction has been his states become steadfast (inustaqim) in vision of the Author of states (inuhawwil\ and his back is turned on all states. Then saintship is revealed to his heart and its
attained
meaning
made
is
Abu Uthman
clear to his inmost thoughts.
The saint is sometimes celebrated (inashMr), Maghribi says The saint but he is not seduced (ntaft&t*)" and another says "
:
"
:
sometimes
is
hidden
Seduction consists
he
but
(masttir),
falsehood
in
not
is
inasmuch
:
celebrated."
as the saint
must
be veracious, and miracles cannot possibly be performed by a liar, it follows that the saint is incapable of being seduced.
These two sayings refer to the controversy whether the saint knows himself to be such if he knows, he is celebrated, and :
if
he does not know, he
this
and on this
man whether he
is
world or
God
saints,
:
all
thy
God
to covet the
To
heart."
the
for
sake
next world
sake of that which
for the
s
"
",
away from and
transitory,
God
desired to be one of
"
God with
to
turn
to
;
Yes said Do not covet anything in the next, and devote thyself entirely to God,
his replying
and turn
but the explanation of that Ibrahim b. Adham asked
It is related
tedious.
is
a certain
seduced
is
is
is
covet
this
world
of that which to turn
everlasting
:
is
away from
that which
is
transitory perishes and its renunciation becomes naught, but that which is everlasting cannot perish, hence its renunciation also
is
imperishable.
Abu Yazid was
asked:
"Who is
a
saint?"
He answered That one who is patient under the command and prohibition of God,"__because the more a man loves God the more does his heart revere what He commands and the "
:
farther
is
body from what He forbids. said: "Once I was told that a
his
Abu Yazid
It
is
related that
saint of
God was
KASHF AL-MAHJUB.
218
such and such a town.
in I
arrived at his
spat on the
mosque he came of the
floor
him, and said to law in order that religious
Had
this
I
A
myself:
When
chamber and back without
turned
must keep the
saint
God may keep him
man been
him.
forth from his
mosque.
saluting
state.
set out to visit
I
in his spiritual
a saint his respect for the
mosque
would have prevented him from spitting on its floor, or God would have preserved him from marring the grace vouchsafed
The same
to him.
night I dreamed that the Apostle said Yazid, the blessing of that which thou hast to thee. Next day I attained to this degree
to me,
O Abu
done
come
is
And I have heard that a man who came Shaykh Abu Sa fd entered the mosque with his left
which ye to visit
behold."
The Shaykh gave orders that he should be He who does not know how to enter the dismissed, saying house of the Friend is not suitable for Some heretics who have adopted this perilous doctrine assert that service of God (khidmaf) is necessary only while one is becoming a saint, foot
foremost.
"
:
us."
but that after one has become a saint service
This
is
clearly wrong.
There
is
no
"
station
the Truth where any obligation of service
explain this matter fully in
its
is
"
is
abolished.
on the way to
abolished.
I
will
proper place.
Discourse on the Affirmation of Miracles (ka^arriat). "
.
You must know
that miracles
may
be vouchsafed to a saint
so long as he does not infringe the obligations of the religious
Both parties of the orthodox Moslems agree on
law.
nor
is
it
intellectually impossible, because
such
this point,
miracles
are
species of that which is predestined by God, and their manifestation does not contradict any principle of the religious
a
law, nor,
on the other hand,
CQnceive them racity,
and
it
as a genus.
is
A
it
repugnant to the mind to is a token of a saint s
miracle
cannot be manifested to an impostor except It is an extraordinary
as a sign that his pretensions are false.
ndqid-i ddat\ performed while he is still subject to the obligations of religion and whoever is able, through
act (fi
lt
;
knowledge^
THE HAKIMIS.
SUFI SECTS:
219
given him by God, to distinguish by the method of deduction what is true from what is false, he too is a saint. Some Sunm s
maintain that miracles are established, but not to the degree of an evidentiary miracle (mujizat 1 ): they do not admit, for
example, that prayers may be answered and I ask in reply forth, contrary to custom.
fulfilled, "
:
and so
What do you
performance by a true saint, while he act which violates is subject to religious obligations, of an If they say that it is not a species of that which custom?" consider
wrong
the
in
predestined by God, this statement is erroneous and if they say that it is a species of that which is predestined, but that its is
;
performance by a true saint involves the annulment of prophecy and the denial of special privileges to the prophets, this assertion
also
distinguished
is
by
since
inadmissible,
miracles
(kardmdf)
the
and
saint
the
is
specially
prophet
by
and inasmuch as the saint is evidentiary miracles (mujizdt) a saint and the prophet is a prophet, there is no likeness ;
between them to justify such precaution. The pre-eminence of the prophets depends on their exalted rank and on their being preserved from the defilement of sin, not on miracles or All the evidentiary miracles or acts which violate custom. are so far as all have the power of working prophets equal they such miracles (?jdz\ but some are superior to others in degree. Since,
this
then, notwithstanding
equality in regard to their
some prophets are superior to others, why should not miracles (kardmdf) which violate custom be vouchsafed also to the saints, although the prophets are superior to them ? And actions,
since, in the case of the prophets,
does not cause one of
them
an act which violates custom
to
be more exalted or more
specially privileged than another, so, in the case of the saints, a similar act does not cause a saint to be more specially
privileged than a prophet,
i.e.
the saints do not
become
like in
kind (hamsdn) to the prophets. This proof will clear away, for reasonable men, any difficulties that this matter may have 1
The name mu jiwt
performed by a saint
is
is
given to a miracle performed by a prophet, while one
called kardmat.
KASHF AL-MAHJUB.
22O
"But it suppose," presented to them. a saint whose miracles violate custom
a
I
prophet."
involves
reply that this
veracity,
Moreover, a saint
on
is
and he who
who
be said,
may
should claim
"that
be
to
impossible, because saintship tells a falsehood is no saint.
pretends to prophesy casts an imputation
genuineness of) evidentiary miracles, which is in Miracles (kardmdt) are vouchsafed only to a pious
(the
fidelity.
and falsehood
believer,
is
That being
impiety.
so,
of the saint confirm the evidence of the prophet. difficulty
in
reconciling
the
two
of
classes
the miracles
There
no
is
The
miracles.
apostle establishes his prophecy by establishing the reality of evidentiary miracles, while the saint, by the miracles which he
performs, establishes both the prophecy of the apostle and his own saintship. Therefore the veracious saint says the same The miracles of the former are thing as the veracious prophet.
A
identical with the evidentiary miracles of the latter.
seeing the miracles of a saint, has
more
faith
believer,
in the veracity of
the prophet, not more doubt, because there is no contradiction between the claims made by them. Similarly, in law, when a
number of
heirs are agreed
in
their claim, if
establishes his claim the claim of the others
not so
if
their claims are contradictory.
is
one of them
established
Hence, when
;
but
a prophet
adduces evidentiary miracles as evidence that his prophecy genuine, and when his claim is confirmed by a saint, it impossible that any difficulty should
is is
arise.
Discourse on the difference between Evidentiary Miracles (mu jizat) and Miracles (karamat).
Inasmuch
as
it
has been shown that neither class of miracles
can be wrought by an impostor, we must now distinguish more Mu jizat involve publicity and kardmdt clearly between them. secrecy,
because the result of the former
is
to affect others,
while the latter are peculiar to the person by whom they are performed. Again, the doer of mu jizdt is quite sure that he has
wrought an, extraordinary miracle, whereas the doer of kardmdt cannot be sure whether he has really wrought a miracle or
THE HAKIMIS.
SUFI SECTS:
221
He who performs is insensibly deceived (istidrdf). has authority over the law, and in arranging it he denies or affirms, according as God commands him, that he is whether he
mujizdt
1 On the other hand, he insensibly deceived. kardmdt has no choice but to resign himself (to
upon him, because the
to accept the ordinances that are laid
kardmdt
of a saint are never in
law laid
down by
a prophet.
who performs God s will) and
any way incompatible with the
It
may
be said
"
If evidentiary
:
miracles are the proof of a prophet s veracity, and if nevertheless you assert that miracles of the same kind may be performed by
one who (iniftdd)
not a prophet, then they become ordinary events therefore your proof of the reality of mifjizdt annuls
is :
your argument establishing the reality of "This is
not the case.
The kardmat
and displays the same evidence the quality of
i jdz
as,
kardmdt."
of a saint the
I
reply
:
identical with,
is
mujizat
of a prophet
:
one instance
(inimitability) exhibited in the
does not impair the same quality in the other instance." When the infidels put Khubayb on the gallows at Mecca, the Apostle,
who was then
mosque at Medina, saw him and what was Companions being done to him. God also lifted the veil from the eyes of Khubayb, so that he saw the Peace be with thee and God caused Apostle and cried, the Apostle to hear his salutation, and caused Khubayb to hear seated in the
told the
"
"
!
the Apostle
answer.
s
saw Khubayb that
Now,
the fact that the Apostle at
Mecca was an evidentiary at Mecca saw the Apostle Khubayb at
at
Medina was
wise an extraordinary act.
between absence
in
Medina
and the
miracle,
Accordingly there time and absence in space
is ;
fact like
no difference
for
Khubayb s
miracle (kardmat) was wrought when he was absent from the Apostle in space, and the miracles of later days were wrought
by those who were absent from the Apostle in time. This is a clear distinction and a manifest proof that kardmdt cannot possibly be in contradiction with i jdz (miracles performed by a prophet). Kardmdt are not established unless they bear
testimony to the truth of one 1
B. omits the words
who has performed
"that
he
is
insensibly deceived
".
a
mu-jizat,
KASHF AL-MAHJUB.
222
and they are not vouchsafed except to a pious believer who Kardmdt of Moslems are an extra bears such testimony.
(mujizai) of
ordinary miracle so
permanent
must
Apostle, for as his law
the
proof (hujjat) also be permanent.
his
saints are witnesses to the truth of the Apostle
mission, and
s
is
The it
impossible that a miracle (kardmai) should be wrought by an unbeliever (begdna). is
On
this topic a story
Khawwas, which
is
went down into the
"
I
:
usual state of detachment from worldly things
my
After
(tajrid).
related of Ibrahim
Ibrahim said
very apposite here. desert in
is
I
had gone some distance a man appeared and him be my companion, I looked at him and
begged me to let was conscious of a feeling of repugnance. He said to me O Ibrahim, do not be vexed. I am a Christian, and one of I have come from the confines of the Sabians among them. :
Rum
in the
When
hope of being thy companion.
I
knew
that
he was an unbeliever, I regained my equanimity, and felt it more easy to take him as my companion and to fulfil my O monk, I fear that* thou I said obligations towards him. :
from want of meat and drink, for O Ibrahim/ said he, is thy fame
wilt suffer
with me. great, I
and
art
thou
still
have nothing in the world so I
concerned about meat and drink?
marvelled at his boldness and accepted him as my companion After journeying seven days and claim.
in order to test his
nights
we were overtaken by
He
thirst.
O Ibrahim, they trumpet thy Now let me see what privileges
*
hast in this court
God), for
I
O
who
thinks well of
me
throughout
laid
I
Lord, do not shame
cried
:
the world.
of intimacy (gustdkhihd) thou to what extent thou art a favourite with
can endure no more.
and
:
(i.e.
praise
stopped and cried
When
!
I
me
my
head on the earth
before this unbeliever,
raised
my
head
I
saw a dish
on which were placed two loaves of bread and two cups of We ate and drank and went on our way. After seven water. days had passed I resolved to test him ere he should again put
Let
me me
to the proof.
O
monk,
I
said,
see the fruits of thy mortification.
now
He
it
is
thy turn.
laid his
head
SUFI SECTS
THE HAKIMIS.
:
223
on the earth and muttered something. Immediately a dish and four four loaves cups of water. I was appeared containing amazed and grieved, and I despaired of my state. This has appeared/ I
I
for
said,
the
He bade me
eat or drink thereof?
Thou
saying,
sake of an unbeliever taste,
how can
:
but
I
refused,
worthy of this, and it is not in harmony If I regard it as a miracle condition.
art not
with thy spiritual
(kardmat\ miracles are not vouchsafed to unbelievers I regard it as a contribution (ma iinaf] from thee,
and
;
if
must
I
He said Taste, O Ibrahim suspect thee of being an impostor. I of two thee give joy things firstly, of my conversion to Islam (here he uttered the profession of faith), and secondly, :
!
:
of the great honour in which thou art held by God. How so ? I asked. I have no miraculous He answered powers, but my shame on account of thee made me lay my head on *
:
the earth and beg God to give me two loaves and two of water if the religion of Muhammad is true, and two loaves
and cups
Then Ibrahim a
monk
ate
violation saint,
Khawwas
is
one of God
"
s
saints.
and drank, and the man who had been
eminence
rose to
Now, this kardmat of a
Ibrahim
if
cups
more
is
of
in
Islam.
custom, although attached to the with the evidentiary miracles
identical
which are wrought by prophets, but it is rare that in a prophet s absence an evidence should be vouchsafed to another person, or that in the presence of a saint
some portion of
powers should be transferred to another person.
his
miraculous
In
fact, the end of saintship is only the beginning of prophecy. That monk was one of the hidden (saints), like Pharaoh s magicians. Ibrahim confirmed the Prophet s power to violate custom, and his com
panion also was endeavouring both to confirm prophecy and to a purpose which God in His eternal glorify saintship providence fulfilled. This is a clear difference between kardmat and i jdz. ;
The manifestation
of miracles to the saints
a second miracle, they ought to be kept secret, not intentionally divulged. My Shaykh used to say that if a saint reveals his saintship and claims to be a saint, the soundness of his spiritual state is not for
is
224
KASHF AL-MAHJUB.
impaired thereby, but
if
led astray
by
Discourse
on
he takes pains to obtain publicity he
is
self-conceit.
the
performance
evidentiary class by tJiose
The Shaykhs
of this
of miracles
belonging
who pretend
to
and
sect
the
to
godship.
orthodox Moslems are
all
agreed that an extraordinary act resembling a prophetic miracle (intfjizaf) may be performed by an unbeliever, in order that by
means of his performance he may be shown beyond doubt to be an impostor. Thus, for example, Pharaoh lived four hundred years without once falling ill and when he climbed up to any ;
high ground the water followed
stopped, and moved when he moved. men did not hesitate to deny his
inasmuch
stopped when
him, and
as every intelligent person
he
Nevertheless, intelligent
pretensions
to
godship,
acknowledges that God
is
not incarnate (mujassani) and composite (jnurakkab). You will judge by analogy the wondrous acts related of Shaddad, who was the lord of Irani, and Nimrod.
Similarly,
we
are told on trust
worthy authority that in the last days Dajjal will come and will claim godship, and that two mountains will go with him, one on his right
on
hand and the other on
his right
hand
will
his left
be the place of
;
and that the mountain
felicity,
and the mountain
be the place of torment and that he will call the people to himself and will punish those who refuse to But though he should perform a hundredfold amount join him. of such extraordinary acts, no intelligent person would doubt
on
his left
hand
will
;
the falsity of his claim, for sit
on an
ass
and
is
it
is
well
principle of Divine deception
known
\istidrdf).
falsely pretends to be an apostle
that
Such things
not blind.
may
God does fall
not
under the
So, again, one
who
perform an extraordinary
which proves him an impostor, just as a similar act per formed by a true apostle proves him genuine. But no such act can be performed if there be any possibility of doubt or any
act,
claimant from the impostor, for in that case the principle of allegiance (bay af] would be nullified. It is possible, moreover, that something of the same difficulty in distinguishing the true
SUFI SECTS
THE HAKIMIS.
:
225
be performed by a pretender to conduct is bad, is blameless in his
kind as a miracle (kardmat)
may
his
saintship who, although act he confirms the religion, inasmuch as by that miraculous
truth of the Apostle and manifests the grace of God vouchsafed to him and does not attribute the act in question to his own
One who speaks
power.
fundamental matter
and firm
truth, with evidence
because his belief
and though
of the
is
the truth, without evidence, in
his actions
the
always speak the the matter of saintship,
of faith (imdn\
will
belief, in
same quality
as the belief of the saint
do not square with
;
his belief, his claim of
not demonstrably contradicted by his evil conduct, any more than his claim of faith could be. In fact, miracles (kardindf) and saintship are Divine gifts, not things acquired by saintship
is
Man, so that human actions
(kasb) cannot
become the cause of
Divine guidance. I have already said that the saints are not preserved from sin (mcts&m) for sinlessness belongs to the prophets, but y
protected (inahfiiz) from any evil that involves the of their saintship and the denial of saintship, after
they are denial it
;
come
has
into
being,
depends on something inconsistent
with
faith,
namely, apostasy (riddaf)
sin.
This
is
Tirmidh, and Muhasibi, and
who
of
the doctrine
of
also
many
b.
it
does not depend on b. All Hakim of
Abu
Junayd,
1-Hasan Nun,
other mystics (ahl-i Jiaqd
attach
Sahl
:
Muhammad
importance to Abdallah of Tustar,
tq).
Harith
But those
mu dmaldfy like Abu Sulayman Darani, Hamdun conduct
(ahl-i
Qassar, and others, maintain that saintship involves unceasing obedience (td ai), and that when a great sin (kabtra) occurs to the mind of a saint he is deposed from his saintship. Now, as
I
(ijind*)
have stated
among
there
before,
Moslems
that
anyone outside the pale of is no better than another.
faith
a ;
consensus of opinion great sin does not put
is
a
and one saintship (wildyat)
Therefore, since the saintship of of God knowledge (ma rifat), which is the foundation of all miracles vouchsafed by Divine grace (kardmathd\ is not lost is it that what is inferior to that in through sin, impossible
Q
KASHF AL-MAHJUB.
226
and grace (kardmaf) should disappear because of The controversy among the Shaykhs on this matter has
excellence sin.
run to great length, and
I
do not intend to record
here.
it
most important, however, that you should know with certainty in what state this miraculous grace is manifested It
is
to the saint
or
in sobriety or intoxication, in rapture (ghalabaf)
:
composure
(tamkiii).
I
have
of
Abu
fully explained the
and sobriety in He and Dhu Yazid.
of intoxication
my
1-Nun
Muhammad b. Khafif and Husayn Yahya b. Mu adh Razi and others
b.
meaning
account of the doctrine the
Mansur
Egyptian
and
(al-Hallaj)
and
hold that miracles are not
a saint except when he is in the state of whereas the miracles of the prophets are wrought intoxication, in the state of sobriety. Hence, according to their doctrine, this is a clear distinction between mu jizdt and kardmaf, for
vouchsafed
to
the saint, being enraptured, pays no heed to the people and call upon them to follow him, while the prophet,
does not
being sober, exerts himself to attain his object and challenges the people to rival what he has done. Moreover, the prophet choose whether he will manifest or conceal his extra may
some ordinary powers, but the saints have no such choice times a miracle is not granted to them when they desire it, and sometimes it is bestowed when they do not desire it, ;
for
be
the saint has no propaganda, so that his attributes should subsistent, but he is hidden and his proper state is to
have
The prophet
his attributes annihilated.
is
a
man
of law
is a man of inward feeling (sahib a miracle will not be manifested Accordingly, sirr). (kardmaf) saint he is in a to a unless state of absence from himself and
(sahib shar \
and the saint
bewilderment, and unless his faculties are entirely under the While saints are with themselves and maintain
control of God. the state of
humanity
the
lifted
veil
is
they
but when amazed through
(bashariyyaf), they are veiled
are
realizing the bounties of God.
bewildered and
A
;
miracle cannot be manifested
the state of unveiledness (kashf\ which is the rank except of proximity (qurfr) and whoever is in that state, to him in
;
SUFI SECTS
THE HAKIMIS.
:
22/
This is the state of appear even as gold. which no intoxication with human being, the prophets alone is endowed. Thus, one day, Haritha excepted, permanently worthless stones
was transported from this world and had the next world I have cut revealed to him he said myself loose from this so its and its its silver and its that stones and world, gold "
:
;
all one to me." Next day he was seen tending asses, and on being asked what he was doing, he said I am trying
clay are
"
:
to get the food that
I
Therefore, the saints, while they
need."
are sober, are as ordinary men, but while they are intoxicated their
rank
is
the
same
as that of the prophets,
universe becomes like gold unto them. "
Gold wherever we
go,
and the whole
Shibli says
and pearls
Wherever we turn, and silver
in the
waste"
Imam Abu 1-Qasim Qushayri asked about the beginning of his Tabarani say: He told me that on one occasion he spiritual experience. wanted a stone from the river-bed at Sarakhs. Every stone I
have heard the Master and "Once
I
that he touched
turned into a gem,
and he threw them
all
This was because stones and gems were the same to away." or him, rather, gems were of less value, since he had no desire for them. And I have heard Khwaja Imam Khaza ini at
Sarakhs relate as follows place
In
my boyhood
I
went
to a certain
When
it was mulberry climbed a tree and began to shake the branches. was thus employed Shaykh Abu 1-Fadl b. al-Hasan
to
midday While I
"
:
leaves
get
for
silkworms.
I
passed by, but he did not see me, and I had no doubt that he was beside himself and that his heart was with God.
Suddenly he raised intimacy
O
Lord,
it
is
head and cried with the boldness of
more than a year since Thou hast
a
small piece of silver (ddngi] that I might have hair cut. Is this the way to treat Thy friends ? No
given
my
:
me
his
sooner had he spoken than I saw all the leaves and boughs and roots of the trees turned to gold. Abu 1-Fadl exclaimed :
How
strange
!
The
least hint
that
I
utter
is
a backsliding
KASHF AL-MAHJUB.
228 (liama ta rid-i for
the sake
md
i
rdd
Shibli cast four
One cannot say
asf}.
of relieving
one
s
hundred dinars into the
what he was doing, he replied But why," they said, water."
"
:
a
It
mind."
is
Tigris.
word
Thee
to
that
related
When
asked
Stones are better in the
don
you give the money what plea He answered to the poor ? Glory to God can I urge before Him if I remove the veil from my own heart only to place it on the hearts of my brother Moslems ? "
"
"
t
"
!
:
All not religious to wish them worse than myself." I have these cases belong to the state of intoxication, which It
is
already explained. On the other hand, Junayd and Abu Abu Bakr Wasiti and Muhammad b.
Abbas Sayyari and
l-
All of Tirmidh, the author of the doctrine, hold that miracles are manifested in the state of sobriety and composure (sahw ti tamkin), not in
They argue that the saints His kingdom and the overseers
the state of intoxication. are
the governors of
of
God
of the
universe, which God has committed absolutely to their charge therefore their judgments must be the soundest of all, and
:
must be the most tenderly disposed of all towards and the creatures of God. They are mature (rasidagdti) whereas agitation and intoxication are marks of inexperience, their hearts
;
transmuted into composure. Then, one a saint in reality, and only then are
with maturity agitation
and only then,
is
is
It is well known among Sufis that every miracles genuine. night the A^vtdd must go round the whole universe, and if
there should be
any place on which
their eyes
have not
fallen,
and next day some imperfection will appear in that place in he order that then inform the must Qutb, may fix they his attention on the weak spot, and that by his blessing the ;
As regards the assertion that imperfection may be removed. are to the one saint, this indifference is a sign gold and earth More excellent is the of intoxication and failure to see truly. of true sight and sound perception, to whom gold is gold and earth is earth, but who recognizes the evil of the former
man
and says
"
:
O
yellow ore
!
O
white ore
!
beguile
some one
SUFI SECTS else, for
am aware
I
THE HAKIMIS.
:
of your
22Q
He who
corruptedness."
the corruptedness of gold and silver perceives a veil (between himself and God), and God will
them
sees
be
to
reward him
Contrariwise, he to whom gold having renounced them. earth is not made perfect by renouncing earth. is even as Haritha, being intoxicated, declared that stones and gold were
for
Abu
Bakr, being sober, perceived the evil of on worldly wealth, and knew that God would
alike to him, but
laying hands
reward him
for rejecting
Therefore he renounced
it.
it,
and
when the Apostle asked him what he had left for his family he answered, God and His Apostle." And the following story is related by Abu Bakr Warraq of Tirmidh: "One day Muhammad All (al- Hakim) said that he would take me somewhere. b. I It is for the Shaykh to command. Soon after we replied set out I saw an exceedingly dreadful wilderness, and in the "
:
midst thereof a golden throne placed under a green tree beside a fountain of running water. Seated on the throne was a person clad in beautiful raiment,
who
approached, and bade him people came from every side
Then Muhammad
b.
All
sit
rose
when Muhammad
on the throne.
b.
C
AK
After a while,
were gathered together. hand, and immediately food
until forty
waved
his
Afterwards Muhammad appeared from heaven, and we ate. b. All asked a question of a man who was present, and he
made
in reply
a long discourse of which
At
a single word.
departure, saying return to Tirmidh,
was that man.
last the
to I
He
me:
Shaykh begged (
leave and took his
thou art
blest.
On
our
asked him what was that place and who me that the place was the Desert of
told
il)
and that the man was the
the order of the universe depends. O Shaykh, did we reach the Desert of the Israelites from
how
said,
Tirmidh
in
it
such a brief time
is
thy
business
questions (pursldan)!" but of sanity.
Now
did not understand
whom
Qutb on
Bakr,
for
Go,
the Israelites (tih-i Bant Isrd
I
I
I
will
to
This
?
He
arrive is
answered (rastdari),
:
not
O Abu to
ask
a mark, not of intoxication,
mention some miracles and
stories of the Sufis,
KASHF AL-MAHJUB.
230
and
link thereto certain evidence
Book
which
to be found in the
is
(the Koran).
Discourse concerning their Miracles.
The
having been established by logical must now become argument, you acquainted with the evidence of the Koran and .the genuine Traditions of the Apostle. Both reality of miracles
Koran and Tradition proclaim the extraordinary acts wrought by saints.
of
reality
and
miracles
To deny this is to deny One example is the text, overshadow you and the manna
the authority of the sacred texts. "And
We
caused the clouds
to
and the quails to descend upon you" (Kor. ii, 54). If any sceptic should assert that this was an evidentiary miracle (mu jizai) of Moses, I raise no objection, because all the miracles of the
Muhammad
saints are an evidentiary miracle of
;
and
if
he
says that this miracle was wrought in the absence of Moses, although it occurred in his time, and that therefore it was not necessarily wrought by him, I reply that the same principle holds good in the case of Moses, when he quitted his people and went to Mount Sinai, as in the case of Muhammad for ;
there
is
no difference between being absent
absent in space. Barkhiya,
We
who brought
time and being are also told of the miracle of Asaf b. the throne of Bilqis to
twinkling of an eye (Kor. xxvii, 40). a mu^jizat) for Asaf was not an apostle it
We
are told also of
Solomon
in
the
This cannot have been
had must have been wrought by Solomon
a kardmat.
in
it
;
Mary
been a therefore
mujizat, it
was
that whenever Zacharias
went into her chamber he found winter
summer
:
fruits in
summer and
fruits in winter, so that he said Whence hadst thou She answered, It is from God^ (Kor. iii, 32). Everyone admits that Mary was not an apostle. Furthermore, we have "
:
"
this ?
men
of the cave (ashdb al-kahf\ how their dog and how they slept and turned about in the cave (Kor. xviii, 17). All these were extraordinary acts, and since they certainly were not a mu jizat, they must have been
the story of the
spoke to them,
a kardmat.
Such miracles (kardmat) may
be, for
example, the
SUFI SECTS:
THE HAKIMIS.
231
answering of prayers through the accomplishment of wishes conceived by one who is subject to the religious law (ba-husul-i
mawhum andar zaindn-i taklif\ or the traversing of in a short time, or the appearance of food from distances great an unaccustomed place, or power to read the thoughts of umtir-i
others, etc.
genuine Traditions is the story of the cave One clay the al-ghdr), which is told as follows. the
Among (Jiaditk
Companions of the Apostle begged him marvellous tale of the ancient peoples.
to relate to
He
said
"
:
them some Once three
At eventide they took persons were going to a certain place. shelter in a cave, and while they were asleep a rock fell from the mountain and blocked the mouth of the cave. They said one another, We shall never escape from here unless we make our disinterested actions plead for us before God. So I had a father and mother and I had no one of them began
to
:
worldly goods except a goat, whose milk I used to give to them and every day I used to gather a bundle of firewood and sell it and spend the money in providing food for them ;
and myself. One night I came home rather late, and before I milked the goat and steeped their food in the milk they had I fallen asleep. the bowl in hand and stood there, kept my without having eaten anything, until morning, when they awoke then I sat down. O Lord (he continued), if I speak
and ate
;
come moved
the truth concerning this matter, send us deliverance and to our aid a little
The Apostle
"
!
and
said
a crevice appeared.
was a beautiful blind
girl,
with
but she would not listen to her
a
"
:
my
Thereupon
the rock
The next man
whom suit.
I
I
There
(
said
:
was deeply
in
love,
to send to
managed
hundred and twenty dinars with a promise that she
should keep the money if she would be mine for one night. When she came the fear of God seized my heart. I turned her keep the money. He added, O God, if I speak the truth, deliver us The Apostle said "Then the rock moved a little further and the crevice widened, but
from her and
let
!"
they could not yet go
forth.
The
:
third
man
said
:
I
had some
KASHF AL-MAHJUB.
232
When
labourers working for me.
the work was done they
all
With his received their wages except one, who disappeared. and in the Next there were I bought a sheep. two, year wages year after that there were four, and they soon became a large After several years the labourer returned and asked flock. me for his wages. I said to him, Go and take all these "
they are mocking him, but
sheep
your
;
off with
I
property."
assured him that
The
the whole flock.
that
Abu Sa
i
d
Kharraz said
eat only once in three days.
men come "
:
I
true,
O
Lord,
if
"He
"
the three
and he went
had scarcely finished," moved away from the mouth
"
speak the truth, deliver us! said the Apostle, when the rock let
must be
I
thought
was
it
narrator added,
I
of the cave and
He
forth."
1
For a long time
was journeying
related
It is I
used
in the
to
desert,
and on the third day I felt weak through hunger. A voice Dost thou prefer food that will from heaven cried to me, lower or an nature, quiet thy expedient that will enable thee
overcome thy weakness without food ? I replied, O God, I rose Then and me travelled twelve strength give stages to
!
Here follow (i) a Tradition, related by Abu Hurayra, of three infants who were (a) Jesus, (b] a child who exculpated the monk miraculously endowed with speech Jurayj (George) when he was falsely accused by a harlot, (c) a child who divined the 1
:
A
woman. (2) story of Za ida, the handmaid of the a knight descended from heaven and gave her a message from Ridwan, the keeper of Paradise, to the Prophet ; and how, when she could not lift a bundle of firewood from a rock on which she had laid it, the Prophet bade the rock characters of a horseman and a
Caliph
Umar
:
how
go with her and carry the firewood to Umar s house. (3) A story of Ala b. alHadrami, who, having been sent on a warlike expedition by the Prophet, walked dry-shod across a river with his company. (4) A story of Abdallah b. Umar, at whose bidding a lion decamped and left the way open for a party of travellers. (5) A story of a man who was seen sitting in the air, and when Abraham asked him by what means he had obtained such power, replied that he had renounced the world and that God had bestowed on him an aerial dwelling-place where he was not
A
disturbed by any thought of mankind. (6) story of the Caliph Umar, who was on the point of being killed by a Persian, when two lions suddenly appeared and caused the assassin to desist. (7) Bismillah story of Khalid b. Walid, who said
A
and drank a deadly poison, which did him no harm.
"
(8)
A
story, related
"
by Hasan
who turned the walls of a tavern into gold. (9) A story, related by Ibrahim b. Adham, of a shepherd who smote a rock with his staff and caused water to gush forth. (10) A story of a cup which pronounced the words Glory to God in the hearing of Abu Darda and Salman Farisi. of Basra, of a negro
"
"
THE HAKIMIS.
SUFI SECTS: without meat or
It is well
drink."
known
Abdallah
day the house of Sahl b. House of the Wild Beasts (bayt Tustar are agreed that
many
233
that at the present
Tustar
at
is
called
the
and the people of
al-sibd^,
come to him, Abu 1-Qasim of Merv tells
wild beasts used to
and that he fed and tended them. As I was walking on the seashore with the following story "
:
Abu Sa id
Kharraz,
saw
I
a
carrying a bucket (rakwa), to
Kharraz said
When
:
I
youth clad in a patched frock and which an ink-bottle was fastened.
look at this youth he seems to be one
of the adepts (rasidagdri], but when I look at his ink-bottle So he accosted I think he is a student. Let me question him. The youth the youth and said, What is the way to God ?
answered
There are two ways
God
of the vulgar and the way of the elect. Thou hast no knowledge of the latter, but the way of the vulgar, which thou pursuest, is to regard :
own
thine
actions as the
suppose that an ink-bottle "
with attainment. I
embarked
in a ship
to
:
the
way
cause of attaining to God, and to is one of the things that interfere
Dhu 1-Nun
the
"
Egyptian says
:
voyaging from Egypt to Jidda.
Once
Among
the passengers was a youth wearing a patched frock.
I
was
companion, but he inspired me with such awe did not venture to address him, for his spiritual state
eager to be his that
I
was very exalted and he was constantly engaged in devotion. One day a certain man lost a purse of jewels, and suspicion fell
on
this
youth.
They were about
maltreat
to
him, but
me
I told him that said, question him courteously. he was suspected of theft and that I had saved him from He And now, I said, what is to be done ? maltreatment. looked towards Heaven and spoke a few words. The fishes came to the surface of the sea, each with a jewel in its mouth.
Let
I
*
He
took a jewel and gave
it
to his accuser
;
then he set his
foot on the water
and walked away. Thereupon the real thief dropped the purse, and the people in the ship repented." Ibrahim Raqqf is related to have said In my novitiate 1
"
:
I
set out to visit 1
Died
in
Muslim Maghribi. 326 A.H.
See
Abu
I
found him
1-Mahasin, Nujtim,
ii,
in his 284, 13.
mosque,
KASHF AL-MAHJUB.
234
He pronounced al-hamd incorrectly.
acting as precentor.
My
to myself,
trouble has been wasted.
Next day, when
I I
said
was
going to the bank of the Euphrates to perform the religious ablution, I saw a lion asleep on the road. I turned back, and
was faced
by another
which had been
lion
following me.
came forth from his cell. my When the lions saw him they humbled themselves before him. He took the ear of each one and rubbed it, saying, O dogs cry of despair, Muslim
Hearing
*
of God, have
not
I
you that you must
told
not
interfere
Then he said to me: O Abu Ishaq, thou guests ? hast busied thyself with correcting thy exterior for the sake of God s creatures, hence thou art afraid of them but it has with
my
;
been
my
business to correct
my
God
sake, hence His creatures are afraid of me. One day my Shaykh set out from Bayt al-Jinn to Damascus. Heavy rain had begun to fall, and I was walking with difficulty in the mire. I noticed interior for
s
"
that the
my me
shoes and clothes were perfectly dry. On Yes God has preserved pointing this out to him, he said from mud ever since I put unquestioning trust in Him and
Shaykh
s
"
:
;
my
from the desolation of cupidity." Once an experience occurred to me which I could not unravel. I set out to visit Shaykh Abu 1-Qasim Gurgam at Tus. I found him alone in his chamber in the mosque, and he was
guarded
precisely the
interior
same
difficulty to a pillar, so that
I
expounding was answered
without having asked the question. "O Shaykh," I cried, to whom art thou saying this ? He replied O son, God just now caused this pillar to speak and ask me this question." In "
"
"
:
Farghana, at a village called Ashlatak, there was an old man, one of the Awtdd of the earth. His name was Bab Umar 2 1
the dervishes in that country give the title of Bab to their and he had an old wife called Fatima. I went great Shaykhs all
from Uzkand to see him.
have you
"Why
see
with
the
Shaykh
kindness." 1
L. uJjiU
When
come?"
in
person
He IJ.
I
said
uU.
entered his presence he said replied: "In order that I might and that he might look on me
"
:
I
I
:
have been seeing you continually a
See Nafahdt, No. 351.
SUFI SECTS
:
THE HAKIMIS.
235
and such a day, and I wish to see you as long as I removed from my sight." computed the day on which it was the very day my conversion began.
since such
are not
you and year
:
The Shaykh child
is
s
(himmaf) and there
said
play it
;
is
:
"
:
To
traverse distance (sipardan-i masdfaf) pay visits by means of thought
henceforth
not worth while to
is
no virtue
in
visit
any person
bodily presence (Jtudiir-i
(shakhs), asJibdli)"
Then he bade Fatima bring something to eat. She brought a dish of new grapes, although it was not the season for them, and some fresh ripe dates, which cannot possibly be procured
On
another occasion, while I was sitting alone, as is my custom, beside the tomb of Shaykh Abu Sa id at Mihna, I saw a white pigeon fly under the cloth (futa) covering
in
Farghana.
supposed that the bird had escaped from its owner, but when I looked under the cloth nothing was to be This happened again next day, and also on the third seen. the sepulchre.
day.
was
I
I
at a loss to
of the saint and asked
understand
it,
until
one night
I
He
him about
dreamed
answered
my experience. conduct (safd-yi mu dmalai),
:
which pigeon is my good comes every day to my tomb to feast with me (ba-munddainat-i I man} might adduce many more of these tales without but my purpose in this book is to establish them, exhausting "That
1
the principles of Sufiism. As regards derivatives and matters of conduct books have been compiled by the traditionists
(naqqdldn\ and these topics are disseminated from the pulpit
by preachers (jnudhakkirdri}.
Now
I
one or two
will give, in
sections, an adequate account of certain points bearing on the present discussion, in order that I may not have to return to it
again.
Discourse on the Superiority of the Prophets
You must know
that,
Shaykhs, the saints are at subordinate to 1
of
Here
the
by all
universal
the author tells the story,
all
missions
latter s mystical writings into the
Oxus.
b.
the
Sufi
circumstances
they confirm.
which has already been related
Abu Bakr Warraq, who was commanded by Muhammad
throw some of the
the Saints.
consent of
times and in
prophets, whose
to
AH
142 supra], of Tirmidh to
(p.
KASHF AL-MAHJUB.
236
The prophets saintship
is
are
only
superior to the saints, because the end of the beginning of prophecy. Every prophet
The prophets are of humanity, while the constantly exempt from the attributes the fleeting state (Jidl) of saints are so only temporarily the saint is the permanent station (maqdni) of the prophet is
a saint, but
some
saints are not prophets.
;
;
and that which
to
the saints
is
a station (maqdiri)
is
to the
This view is held unanimously by prophets a veil (hijdti). the Sunni divines and the Sufi mystics, but it is opposed by a sect of the Hashwiyya the Anthropomorphists (mujassima}
who
of Khurasan
discourse
in
a
self-contradictory
manner
concerning the principles of Unification (tawhid)> and who, although they do not know the fundamental doctrine of Sufiism, Saints they are indeed, but saints of the Devil. They maintain that the saints are superior to the prophets, and it is a sufficient proof of their error that they
call
themselves
saints.
more excellent than Muhammad, The same vicious opinion is held by
declare an ignoramus to be the
Chosen
of
God.
another sect of Anthropomorphists (inushabbiha], who pretend to be Sufis, and admit the doctrines of the incarnation of God
and His descent (intiqdl),
(into
the
and the division
human body) by (tajziya)
when
of
transmigration
His essence.
I
will
give my promised account The sects to which of the two reprobated sects (of Sufis). I am now referring claim to be Moslems, but they agree with treat fully of these matters
I
the Brahmans in denying special privileges to the prophets and whoever believes in this doctrine becomes an infidel.
;
Moreover, the prophets are propagandists and Imams, and the saints are their followers, and it is absurd to suppose that the follower of an Imam is superior to the Imam himself. In short, the
lives,
experiences,
and
together appear as nothing
powers of all the saints compared with one act of a true
spiritual
prophet, because the saints are seekers and pilgrims, whereas the prophets have arrived and have found and have returned
with the
command
to
preach and to convert the people.
If
any one of the above-mentioned heretics should urge that an
THE HAKIMIS.
SUFI SECTS:
ambassador sent by a king to
whom
and
he
that
is
against my argument, I reply that an a single person should be inferior to
is
sent
him, but when
the person inferior to the Apostles,
usually inferior to
sent, as e.g. Gabriel
is
this
ambassador
is
237
to
ambassador
an
sent
is
a
to
large
number
of persons or to a people, he is superior to them, as the Apostles are superior to the nations. Therefore one moment
prophets is better than the whole because when the saints reach their goal
of the
templation (inushdhadaf) and obtain
of the saints, they tell of con
life
release from the veil of
(bashariyyaf), although they are essentially men. other hand, contemplation is the first step of the and since the apostle s starting-place is the saint s
humanity
On
the
apostle
;
Do
be judged by the same standard.
goal, they cannot
not
unanimous opinion of all who seek God, the station of union (jam ) belongs
perceive that, according to the
you
the saints
1
the perfection of saintship ? Now, in this station, a man attains such a degree of rapturous love that his intelligence in gazing upon the act of God is enraptured (yV), and in to
Divine Agent (fd il) he regards the whole universe as that and sees nothing but that. Thus Abu All Rudbari says Were the vision of that which we serve to
his longing for the
"
:
vanish
from
us,
^ubtidiyyat)? for solely state
we should we derive
from vision of Him. of
inconceivable
in
relation
to them.
of
glory
This
prophets, inasmuch
the
name
the
lose
the
is
as
of
servantship
worship
the beginning
(^ibddaf)
of the
separation (tafriqa) is are entirely in the
They
essence of union, whether they affirm or deny, whether they approach or turn away, whether they are at the beginning or
at
the
end.
Abraham, in the beginning of his state, sun and said This is my Lord" and he looked on the moon and stars and said This is my Lord" because his heart was overwhelmed by the (Kor. vi, 76-8),
looked on the
"
:
"
:
Truth and he was united in the essence of union. Therefore he saw naught else, or if he saw aught else he did not see it with the eye of otherness (ghayr\ but with the eye of "
"
KASHF AL-MAHJUB.
238 union (jam
and
),
own and
his
the reality
in
said:
of that vision he disavowed
love not those that
(Kor. vi, 76). As he began with union, so he ended with union. Saintship The has a beginning and an end, but prophecy has not. "/
set"
prophets were prophets from the first, and shall be to the last, and before they existed they were prophets in the know
Abu Yazfd was asked about the state ledge and will of God. Far be it from me to say He replied of the prophets. We have no power to judge of them, and in our notions of "
!
:
God has placed their denial such an exalted degree that human vision cannot reach unto Accordingly, as the rank of the saints them we
are wholly ourselves.
and affirmation
in
it."
hidden from the perception of mankind, so the rank of the Abu prophets is hidden from the judgment of the saints. is
I saw Yazi d was the proof (hujjat) of his age, and he says It looked at that my spirit (sin-) was borne to the heavens. "
:
nothing and displayed to
Then
I
gave no heed, though Paradise and Hell were for it was freed from phenomena and veils. it,
became a
bird,
whose body was of Oneness and whose
wings were of Everlastingness, and air of the Absolute (Jmwiyyat\ until of Purification
looked
I
(tanziJi],
and
(azaliyyaf)
I
continued to
fly
in the
passed into the sphere field of Eternity
and gazed upon the
beheld
myself was
I
I
there
the
tree
of
When
Oneness.
O
Lord, with my cannot attain to Thee, and I cannot
all
those.
I
cried
:
egoism (inani-yi man] I escape from my selfhood.
What am I to do? God spake: Yazi d, thou must win release from thy u thou-ness" by following My beloved i.e. (Muhammad). Smear thine eyes with the dust of his feet and follow him continually. This
O Abu
"
is a long narrative. The Sufis call it the Ascension (mi rdf) of Bayazid x and the term ascension denotes proximity to God (qurU). The ascension of prophets takes place outwardly "
"
;
and
in
and
in the spirit.
1
i,
A
172
the body, whereas that of saints takes place inwardly The body of an apostle resembles t l ~ heart
full ff.
account of Bayazid
s
ascension
is
given in the Tadhkirat al-Awliyd,
SUFI SECTS
:
THE HAK1MIS.
239
This is purity and nearness to God. is When a saint a manifest superiority. enraptured and intoxicated he is withdrawn from himself by means of a
and
spirit of a saint in
and brought near
spiritual ladder
returns to the state of sobriety
God
to
;
and as soon as he
those evidences have taken
all
mind and he has gained knowledge of them. shape Accordingly, there is a great difference between one who is carried thither in person and one who is carried thither only his
in
in
(fikraf), for
thought
thought involves duality.
Discourse on the Superiority of the Prophets
and Saints
to the
Angels.
The whole community Shaykhs
held by the
the Sufi
the angels. The tazilites, who declare that the
sin (inahfiiz) are superior is
all
and such of the saints as are
agree that the prophets
guarded from opposite view
Moslems and
of orthodox
Mu
to
angels are superior to the prophets, being of
more exalted rank,
of more subtle constitution, and more obedient to God.
I reply not as you imagine, for an obedient body, an exalted rank, and a subtle constitution cannot be causes of superiority, which belongs only to those on whom God has bestowed
that this
it.
Iblis
is
had
universally
all
the qualities
acknowledged
to
you mention, yet he is become accursed. The
that
have
superiority of the prophets is indicated by the fact that God commanded the angels to worship Adam for the state of one ;
who
is
higher than the state of the worshipper.
is
worshipped
If they argue that, just as a true believer
is
superior to the
Ka ba,
an inanimate mass of stone, although he bows down before it, so the angels may be superior to Adam, although they bowed down before him, I reply No one says that a believer bows down "
:
to a house or an
down down
to
God, and
altar or a wall, but it
admitted by
is
Adam (Kor. compared to Adam ? A
traveller
of the animal which he
is
to
ii,
be not turned towards the
32).
How,
say that he
may worship God on
riding,
Ka ba
all
;
bows
that the angels bowed then, can the Ka ba be
all
and he
is
excused
if
the back his face
and, in like manner, one
who
KASHF AL-MAHJUB.
240
has lost his bearings in a desert, so that he cannot tell the direction of the Ka ba, will have done his duty in whatever
may turn to pray. The angels offered no excuse when they bowed down to Adam, and the one who made an excuse for himself became accursed." These are clear proofs to direction he
any person
of insight.
Again, the angels are equal to the prophets in knowledge of God, but not in rank. The angels are without lust, covetousness, their nature is devoid of hypocrisy and guile, and and evil whereas lust is an they are instinctively obedient to God ;
;
in
human
impediment commit sins and
to
world
;
nature
;
and men have a propensity
be impressed by the vanities of this and Satan has so much power over their bodies that he to
circulates with the blood in their veins
;
and closely attached
them is the lower soul (nafs), which incites them to manner of wickedness. Therefore, one whose nature has
to
all all
these characteristics and who, in spite of the violence of his lust,
from immorality, and notwithstanding his covetousness renounces this world, and, though his heart is still tempted by the Devil, turns back from sin and averts his face from sensual
refrains
depravity in order to occupy himself with devotion and persevere piety and mortify his lower soul and contend against the
in
Devil, such a one
the battle-field of
is
in reality superior to the angel
lust,
and
is
who
is
not
naturally without desire of food
and pleasures, and has no care for wife and child and kinsfolk, and need not have recourse to means and instruments, and is
A Gabriel, who worships not absorbed in corrupt ambitions. God so many thousands of years in the hope of gaining a robe of honour, and the honour bestowed on him was that of acting as Muhammad s groom on the night of the Ascension how should
he be superior to one who disciplines and mortifies his lower soul by day and night in this world, until God looks on him with favour and
grants
to
him the grace of seeing Himself and
him from all distracting thoughts ? When the pride of the angels passed all bounds, and every one of them vaunted the purity of his conduct and spoke with an unbridled tongue
delivers
THE HAKIMIS.
SUFI SECTS:
241
blame of mankind, God resolved that He would show to them their real state. He therefore bade them choose three of the chief among them, in whom they had confidence, to go to in
So three its governors and reform its people. came to the earth one of before but were chosen, they angels them perceived its corruption and begged God to let him return. the earth and be
When
the other two arrived on the
nature so that they inclined to lust,
earth
felt a desire for food
God changed their and drink and were
and God punished them on that account, and
the angels were forced to recognize the superiority of mankind In short, the elect among the true believers are to themselves. 1
the
to
superior
elect
among
the
angels,
and
the
ordinary
superior to the ordinary angels. Accordingly who are preserved (ma siim] and protected (inakfiiz)
believers are
those
from
men
are
sin
more excellent than Gabriel and Michael, and
who
are not thus preserved are better than the Recording Angels (Jiafaza} and the noble Scribes (kirdm-i kdtibiri).
those
Something has been said on this subject by every one of the Shaykhs. God awards superiority to whom He pleases, over
whom He
pleases.
mystery which
A
saint
is
is
You must know revealed
known only
that saintship
is
a Divine
only through conduct (rawisJi). If this matter could be made
to a saint.
reasonable
men
Therefore
God
would be impossible to distinguish the friend from the foe or the spiritual adept from the careless plain to
all
it
so willed that the pearl of His love should be set in the shell of popular contempt and be cast into
worldling.
the sea of affliction, in order that those
who seek
it
may
hazard
on account of
its preciousness and dive to the bottom of this ocean of death, where they will either win their desire or bring their mortal state to an end.
their lives
8.
They brilliant
THE KHARRAZIS.
are the followers
works on
of
Sufiism 1
Abu Sa id and attained
See Kor.
ii,
96
ff.
Kharraz, a
high
who wrote degree
in
KASHF AL-MAHJUB.
242
detachment from the world. He was the first to explain the of annihilation and subsistence (fand u baqd), and he comprehended his whole doctrine in these two terms. Now
state
I
meaning and show the
will declare their
some have what
doctrine
his
into
errors
which
you may know and what the Sufis intend when they respect, in order that
fallen in this is
employ these current expressions. Discourse on Subsistence (baqa)
You must know
and Annihilation
(fana).
that annihilation and subsistence have one
and another meaning in mysticism, and that meaning formalists (zdhifiydn) are more puzzled by these words than by in science
any other technical terms of the Sufi s. scientific and etymological acceptation (i)
a subsistence that begins
and ends
Subsistence in of
is
three
kinds
;
always
will
attributes.
be,
(3)
Accordingly,
your knowing of subsistence
lies
will
a subsistence that always was and of God and His eternal
the subsistence
viz.
that
now
Paradise and Hell and the next world
viz. ;
:
in annihilation, e.g. this
world, which had a beginning and will have an end, and is subsistent (2) a subsistence that came into being and
never be annihilated, and its inhabitants
its
this in
knowledge of annihilation lies in is perishable, and knowledge
world
your knowledge that the next world
is
everlasting.
But the subsistence and annihilation of for
example, that when ignorance
necessarily subsistent, is
subsistent,
is
a state (hdl} denotes,
annihilated knowledge is sin is annihilated piety
and that when
and that when a man acquires knowledge of his is annihilated by remembrance
piety his forgetfulness (ghaflat)
of
God
(dhikr},
i.e.,
becomes subsistent
when anyone gains knowledge in
knowledge
of
Him
he
is
of
God and
annihilated from
ignorance of Him, and when he is annihilated from forgetfulness he becomes subsistent in remembrance of (entirely loses)
Him, and this involves the discarding of blameworthy attributes and the substitution of praiseworthy attributes. A different signification,
however,
is
attached to the terms in question by
SUFI SECTS the elect
the Sufis.
among "
to
"
knowledge
( ///;/)
THE KHARRAZIS.
:
They do not
or to
"
state
243
refer these expressions
"
(//#/),
but apply them solely
the degree of perfection attained by the saints who have become free from the pains of mortification and have escaped to
from the prison
"
of"
stations
whose search has ended things visible, discovered all
and the vicissitude of
"
states
",
and
they have seen all and have heard all things audible, and have and who, recognizing the secrets of the heart in discovery, so that
;
the imperfection of their
own
discover)
7 ,
have turned away from
things and have purposely become annihilated in the object of desire, and in the very essence of desire have lost all desires all
of their own, for when a man becomes annihilated from his attributes he attains to perfect subsistence, he is neither near nor
far,
neither
stranger
nor
neither
intimate,
intoxicated, neither separated nor united or sign, or brand, or mark.
;
sober
he has no
nor
name,
In short, real annihilation from anything involves consciousness
of a
its
imperfection and absence of desire for should say, when he likes a thing,
man
therein,"
or
when he
annihilated therefrom
one who hate,
is
and
still
dislikes "
;
it,
that
"
not merely that am subsistent
I
he should say,
"
I
am
for these qualities are characteristic of
seeking.
In annihilation there
in subsistence there is
is
no love or
no consciousness of union or
Some wrongly imagine
separation.
it,
that annihilation signifies
and destruction of personality, and that subsistence indicates the subsistence of God in Man both these notions are absurd. In India I had a dispute on this subject with loss of essence
;
a
man who
theology.
claimed to be versed
When
knew nothing of
I
examined
annihilation
his
Koranic exegesis and pretensions I found that he in
and subsistence, and that he
could not distinguish the eternal from the phenomenal. Many ignorant Sufis consider that total annihilation (fand-yi kulliyyaf} is
possible, but this
is
a manifest error, for annihilation of the
different parts of a material substance {tlnati) can never take
ask these ignorant and mistaken you mean by this kind of annihilation ? place.
I
men
"
:
What do
"
If they
answer,
KASHF AL-MAHJUB.
244
Annihilation of substance
l
"
(fand-yi ayn\ that is impossible Annihilation of attributes," that is only and if they answer, possible in so far as one attribute may be annihilated through "
;
"
the subsistence of another attribute, both attributes belonging but it is absurd to suppose that anyone can subsist to Man ;
through the attributes of another individual. The Nestorians of Rum and the Christians hold that Mary annihilated by selfmortification
all
the attributes of humanity (awsdf-i ndsiiti) and became attached to her, so that she
that the Divine subsistence
was made subsistent through the subsistence of God, and that Jesus was the result thereof, and that he was not originally
composed of the stuff of humanity, because his subsistence is and that, produced by realization of the subsistence of God of and his he mother and are all God in consequence this, subsistent through one subsistence, which is eternal and an ;
attribute
of God.
All this agrees with
the doctrine of the
anthropomorphistic sects of the Hashwiyya, who maintain that the Divine essence
is
a locus of
phenomena
(mahall-i hawddith) I ask attributes.
and that the Eternal may have phenomenal all
who proclaim such
tenets:
the view that the Eternal
is
"What
difference
is
there between
the locus of the phenomenal and the
view that the phenomenal is the locus of the Eternal, or between the assertion that the Eternal has phenomenal attributes and
phenomenal has eternal attributes ? involve materialism (dahr) and destroy the doctrines Such proof of the phenomenal nature of the universe, and compel us to say that both the Creator and His creation are eternal or that both are phenomenal, or that what is created may be commingled with what is uncreated, and that what is uncreated may descend into what is created. If, as they cannot the
that the
assertion
"
is phenomenal, then their Creator the locus of a thing is like be because also must phenomenal, if the locus (makalf) is phenomenal, it follows its substance
help admitting, the creation
;
that the contents of the locus (hall) are fine,
when one thing
is
phenomenal too. In linked and united and commingled with
another, both things are in principle as one.
THE KHARRAZIS.
SUFI SECTS:
245
Accordingly, our subsistence and annihilation are attributes of ourselves, and resemble each other in respect of their being our attributes. Annihilation is the annihilation of one attribute
through the subsistence of another attribute. One may speak, however, of an annihilation that is independent of subsistence, .and also of a subsistence that
that case annihilation
in
brance of other
",
from
"annihilation
and subsistence means
remembrance of God annihilated
independent of annihilation
is
means
his
"
of
all
:
remem
subsistence of the
Whoever is (baqd-yi dhikr-i Jiaqq). own will subsists in the will of God,
"
because thy will is perishable and the will of God is ever when thou standest by thine own will thou standest lasting :
annihilation, but
by
will of
of
fire
when thou
art absolutely controlled
by the
God thou standest by subsistence. Similarly, the power transmutes to its own quality anything that falls into it,
and surely the power of God
s will
is
greater than that of
fire
only the quality of iron without changing for iron can never become fire. substance, but
fire
affects
;
its
SECTION. the
All subject. "
Annihilation
(^ubildiyyat\
of in
Godhead one
s
have given subtle indications on this d Kharrdz, the author of the doctrine, says annihilation of consciousness of manhood
Shaykhs
Abu Sa is
i
:
and subsistence
is
subsistence in the contemplation
an imperfection to be conscious a man, and one attains to real
it is (tldkiyyaf)" i.e.,
actions that one
is
manhood (bandagi] when one
is
not conscious of them, but
is
not to see them, and becomes subsistent the action of God. Hence all one s actions through beholding are referred to God, not to one s self, and whereas a man s annihilated so as
actions that are connected with himself are imperfect, those which are attached to him by God are perfect. Therefore,
when anyone becomes
annihilated from things that depend on he becomes subsistent through the beauty of Godhead. himself,
Abu Ya qub (
ublidiyyaf}
A says in annihilation and "
Nahrajuri
lies
:
man
true
servantship
subsistence,"
because no
s
KASHF AL-MAHJUB. one all is
is
annihilation,
And
God with sincerity until he renounces therefore to renounce humanity
capable of serving
self-interest
Ibrahim
:
(adamiyyaf)
and b.
to be sincere in servantship
Shayban says:
;
subsistence.
science of annihilation
"The
and subsistence turns on sincerity all iyyaf) and true servantship
is
(ikhlds) else
is-
and unity (wdhidand heresy,"
error
when anyone acknowledges the unity of God he feels himself overpowered by the omnipotence of God, and one who is overpowered (maghhlb) is annihilated in the might of his i.e.,
vanquisher; and when his annihilation is rightly fulfilled on him, he confesses his weakness and sees no resource except to serve
God, and
gain His satisfaction (ridd\ And whoever explains these terms i.e. annihilation as otherwise, annihilation of substance meaning and subsistence as tries to
"
"
meaning
"subsistence
of
God
(in
Man)",
is
a
heretic
and
a Christian, as has been stated above.
Now
b. Uthman al-Jullabi, declare that all these sayings are near to each other in meaning, although they differ in expression; and their real gist is this, that annihilation I,
<Alf
man through vision of the majesty of God and the revelation of Divine through omnipotence to his heart, so that in the sense of His majesty this world and overwhelming the next world are obliterated from his comes
to a
mind, and "states" of his aspiring thought, and what is shown to him of miraculous grace vanishes into nothing: he becomes dead to reason and passion alike, dead even to annihilation and in that annihilation of itself; annihilation his tongue proclaims God, and his mind and
and
"stations"
appear contemptible
in the sight
body are humble and abased, as in the beginning when posterity were drawn forth from his loins without admixture of evil and took the pledge of servantship to God
Adam s
(Kor.
vii,
171).
Such are the principles of annihilation and subsistence. have discussed a portion of the subject in the chapter on Poverty and Sufiism, and wherever these terms occur in the present work they bear the meaning which I have [
explained.
SUFI SECTS
THE
9.
They
are
THE KHAFIFIS.
:
247
KHAFIFIS.
Abu Abdallah Muhammad
the followers of
Khafi f of Shiraz, an eminent mystic
in his
time and the author
He was
of celebrated treatises on various branches of Sufiism.
a
man
b.
of great spiritual influence, and was not led
by
his lusts.
have heard that he contracted four hundred marriages. This was due to the fact that he was of royal descent, and that I
after his conversion the people of Shiraz paid
great court to him, and the daughters of kings and nobles desired to marry him for the sake of the blessing which would accrue to them.
He
used to comply with their wishes, and then divorce them consummation of the marriage. But in the course of his
before life
forty wives,
who were
strangers to
him
three at a time, used to serve firds/i),
and one of them
lived with
him
as
him
(begdna),
two or
bed-makers (khddimdn-i
she was the daughter of a vizier
for forty years.
I
have heard from
Abu 1-Hasan
Bakran of Shiraz that one day several of his wives were gathered together, and each one was telling some story about All
b.
him.
They
obsequentem.
agreed sese nunquam eum vidisse libidini Hitherto each of them had believed that she was
all
peculiarly treated in this respect, and when they learned that the Shaykh s behaviour was the same towards them all, they
were astonished and doubted whether such was truly the case. Accordingly, they sent two of their number to question the vizier s daughter,
her.
She
who was "
replied
:
informed that he would
with
his favourite, as to his dealings
When visit
the
me
Shaykh wedded me and that night,
I
I
was
prepared a fine
As soon as he came repast and adorned myself assiduously. and the food was brought in, he called me to him and looked for a while first at me and then at the food. Then he took my hand and drew it into his sleeve. From his breast to his navel there were fifteen knots (^aqd) growing out of his belly. He Ask me what these are so I asked him and he replied, said, ;
are knots
made by
the tribulation and anguish of my abstinence in renouncing a face like this and viands like these.
They
KASHF AL-MAHJUB.
248
He
no more, but departed
said
with
is
my
all
intimacy
him."
The form and
and that
;
of his doctrine in Sufiism (Jmdi ir).
"presence"
will
I
"
is it
explain
absence
(g hay bat)
as far as possible.
and Presence
Discourse on Absence (ghaybat)
"
(hudur).
each other, These terms, although apparently opposed express the same meaning from different points of view. to
"
"
Presence
"
is
presence of the heart
faith (yaqin), so that
as
what
what
visible to
is
hidden from
is "
it.
as a proof of intuitive
",
Absence
has the same force
it
" "
is
absence of the heart
to such an extent that it becomes things except God absent from itself and absent even from its absence, so that it no "
from
all
longer regards itself; and the sign of this state is withdrawal from all formal authority (Jiukm-i rusuni), as when a prophet is divinely preserved from what is unlawful. Accordingly, absence
from one
self is
s
God is presence with God, and vice versa. heart when a divine rapture {jadhbaf)
human
the lord of the
:
overpowers the heart of the seeker, the absence of his heart
becomes equivalent to (shirkaf) and division to
"self"
its
presence (with God)
;
partnership
disappear, and relationship comes to an end, as one of the Shaykhs has said in (qismaf)
verse "
Thou art
the
Lord
of
Without any partner
Inasmuch
God
as
is
:
my
heart.
how,
then, can it be
sole lord of the heart,
divided ?
He
"
has absolute
absent or present as He will, and, in regard to keep power the essence of the case, this is the whole argument for the to
it
doctrine of His favourites
;
but when a distinction
Shaykhs hold various opinions on the "presence"
superior to
to
"
absence",
"
presence
".
subject,
There
is
the
subsistent,
some
preferring
whereas
"
absence
"
"absence"
same controversy
;
still
made, the
while others declare that
concerning sobriety and intoxication, which but these terms indicate that the above are
is
and
I
is
as that
have explained
human
attributes "
"
presence
indicate
SUFI SECTS
human
that the
terms are
THE KHAFIFIS.
:
attributes are annihilated
in reality
more sublime.
"
(
249
therefore the latter
:
Absence is preferred to Mansur (al-Hallaj), Abu "
by Ibn Ata, Husayn b. Bakr Shibli, Bundar b. al-Husayn, Abu Hamza of Baghdad, Sumnun Muhibb, and a number of the Shaykhs of Iraq. "presence"
Thou thyself art the greatest of all veils between They say thee and God when thou hast become absent from thyself, the "
:
:
evils implicit in
thy being are annihilated in thee, and thy state
undergoes a fundamental change
become a veil to thee, and the become a source of mischief thyself and to
of novices
stations
of those
who
seek
God
;
is
consumed is the same
are
attributes
the
to thee thine eye is closed to other than God, and thy human by the flame of proximity to God
that
all
:
states
state of absence in which God (qurbafy drew thee forth from the loins of Adam, and caused thee to hear
This
His exalted word, and distinguished thee by the honorary robe of Unification and the garment of contemplation so long as thou wert absent from thyself, thou wert present with God ;
face to face, but attributes, thou
Therefore thy of
God
s
*
when thou becamest present with
And now
word,
Hamdun b.
Qassar,
who
is
are ye come unto us alone,
On
"
(Kor,
Junayd, Sahl
Khafif,
that
own
becamest absent from thy proximity to God. presence is thy perdition. This is the meaning
created you at first
Muhasibi,
thine
vi,
b.
94).
Abu
Abdallah,
Abu Muhammad
as
We
the other hand, Harith
Ja
far
Haddad,
1
Muhammad
Jurayri, Husri,
the author of the doctrine, and others hold
"
"
presence
inasmuch as
all
absence superior to They argue that excellences are bound up with and presence "
is
".
"
",
as
"
absence
from one
"
with God, the
A
light
man
is
is
way becomes an
arrived at the goal.
what
self
s
"
Presence
"
a
way
leading to
"
"
presence
imperfection after you have the fruit of absence but "
is
",
to be found in
"
absence
"
without
"
"
presence ? must needs renounce heedlessness in order that, by
means of
this
"absence",
1
he
may
attain to
Nafahdt, No. 201.
"presence";
and
KASHF AL-MAHJUB.
250
when he has it
attained his object, the
Absent
"The
one
But he who
one
who
not he
is
absent
is
The present
is
from
not he
But he who hath no heart So that It
a well
is
Who
art
answered
absent
is
known
-
set out
who hath no
"
:
one
that
story
Abu
to visit
of
he,
the
disciples
When door Abu
at the
Yazid said
wish to see said
and what thing
is
"
:
he
?
of
he came to
Yazi d.
whom dost thou Abu Yazid." Abu Yazid is
desire,
God
and
Yazid, and where
his country,
(no tJiougJit of worldly things),
and knocked
cell
thou,
from
all desire.
his desire is ever fixed on
Dhu 1-Nun Abu Yazid s "
means by which he attained
has no longer any worth.
Who I
"
?
is
:
He Abu
have been
seeking Abu Yazid for a long while, but I have not found him." When the disciple returned to Dhu 1-Nun and told him what
had passed, Dhu 1-Nun said with those
who
Junayd and I
may speak
are lost in
said: to
you demand of For many years
"Be
thee."
me I
"
:
My
Abu Yazid is lost man came to me for a moment that
brother
A
God."
present with
certain
O young man, have long been seeking.
Junayd answered:
something that
I
"
have been wishing to become present with I cannot how, then, can I become
myself a moment, but
;
present with you just now?" Therefore, "absence" involves the sorrow of being veiled, while involves the joy presence "
of revelation,
and the former
Shaykh Abu Sa
latter.
"
state can never be equal to the
id says
on
this subject
Taqashsha a ghaymu l-hajri an qamari l-hubbi Wa-asfara nuru l-subhi an zulmati l-ghaybi. :<
The clouds moon
And The terms
of separation have been cleared of love,
away from the
the light of morning has shone forth from the darkness of the Unseen."
made by the Shaykhs between these two and on the surface merely verbal, for they mystical,
distinction is
THE SAYYARIS.
SUFI SECTS:
seem
to
To be
be approximately the same.
what
to be absent from one s self
is
one who
is
not absent from himself
251
is
is
God
present with the difference?
and
not present with God.
Thus, forasmuch as the impatience of Job in his affliction did not proceed from himself, but on the contrary he was then absent from himself,
God
did not distinguish his impatience Evil hath befallen me cried,
from patience, and when he
God
xxi, 83),
(Kor.
"
"
"
said,
Verily,
was
he
This
patient
is
evidently a judgment founded on the essential nature of the It is related that Junayd said case (Jmkm ba- ayri). For l
"
:
a time
I
my
over
was such that the inhabitants of heaven and earth wept bewilderment (Jiayraf) then, again, I became such that ;
and now my state is such wept over their absence (ghaybaf) that I have no knowledge either of them or of myself." This I
is
;
an excellent indication of
have
I "
absence
"
presence and briefly explained the meaning of presence in order that you may be acquainted with the ".
"
doctrine of the Khafifis, and these terms are used
by the
may
also
know
are the followers of
Abu
Sayyari, the Imam the sciences and associated
l-
Abbas
He was learned in all Abu Bakr Wasiti. At the present day
followers in
Nasa and Merv.
one that has kept
its
what sense
SAYYARIS.
of Merv.
with
in
Sufis.
THE
10.
They
"
"
he has numerous
His school of Sufiism
is
the only
original doctrine unchanged, and the cause
that Nasa and Merv have never been without some person who acknowledged his authority and took care
of this fact
is
that his followers should maintain the doctrine of their founder.
The Sayyaris of Nasa carried on a discussion with those of Merv by means of letters, and I have seen part of this it is Their expositions correspondence at Merv very fine. ;
are
based
on
"union"
(jam
These words are common
by
specialists
in
1
)
and
"separation"
(tafriqa).
and are employed branch of every learning as a means of to all
scientists
rendering their explanations intelligible, but they bear different
KASHF AL-MAHJUB.
252
meanings in each case. Thus, in arithmetic jam*- denotes the addition and tafriqa the subtraction of numbers in grammar jam is the agreement of words in derivation, while tafriqa is the ;
difference in
the
meaning
c
irrlaw/<z;#
;
of an
characteristics
is
analogy (qiyds) and tafriqa
authoritative
text
(sifdt-i miss),
or
and tafriqa the analogy in divinity jam jam* denotes the essential and tafriqa the formal attributes of God. But the Sufis do not use these terms in any of the significations the
is
text
;
1
which
have mentioned.
I
meaning attached
to
Now, them by the
will
I
therefore,
explain the
and the various opinions
Sufis
of the Shaykhs on this subject. Discourse on
God
united
calls to the
all
Union (jam
mankind
His
in
abode of peace"
;
of Divine guidance, and said,
and Separation
)
"
call,
He
then
as
He
(tafriqa).
separated them
and guides whom He willeth into called them all, and banished
way"
some
accordance with the manifestation of His
them
in respect
He
the right in
God
"And
says,
(Kor. x, 26).
will
He
;
and gave a command, and then separated some and leaving them without succour, but them, rejecting then once accepting others and granting to them Divine aid united
all
;
more he united a certain number and separated them, giving to some immunity from sin and to others a propensity towards Accordingly the
evil.
and
will
of
separation
to
behead
is
forbids:
the
is
the knowledge of
manifestation
e.g.,
Ishmael, but willed that
He commanded he should not
He commanded Ibli s to worship Adam, but willed contrary; and He commanded Adam not to eat the corn,
do so the
God, while
mystery of union
He commands and
that which
Abraham
real
and
;
but willed that he should eat
which
He
it
;
and so
forth.
Union
is
that
by His attributes, and separation is that which He separates by His acts. All this involves cessation of human volition and affirmation of the Divine will so as to exclude all personal subject 1
unites
initiative.
of union
As regards what has been said on the and separation, all the Sunni s, except the
For the distinction between
sifdt-i dhdt
and
sifdt-i /ZVsee
Dozy, Supplement,
ii,
810.
SUFI SECTS
Mu tazilites, this point
THE SAYYARIS.
:
253
are in agreement with the Sufi Shaykhs, but at
they begin to diverge, some applying the terms in the Divine Unity (tawhid}^ some to the Divine
to
question attributes,
and some to the Divine
acts.
Those who
refer to
the Divine Unity say that there are two degrees of union, one in the attributes of God and the other in the attributes of in
Man. The former is the mystery of Unification (tawhid\ which human actions have no part whatever the latter ;
denotes acknowledgment of
Divine Unity with sincere conviction and unfailing resolution. This is the opinion of Abu All Rudbarf. Those, again, who refer these terms to the the
Divine attributes say that union is an attribute of God, and separation an act of God in which Man does not co-operate, because
God
has no rival
in
Godhead.
Therefore union can be
only to His substance and attributes, for union is the fundamental matter (al-taswiyat fi l-asl\ and no equality referred
in
two things are equal in respect of eternity except His substance and His attributes, which, when they are separated by expository ibdrat u tafsil\ are not united. This means that God has eternal attributes, which are peculiar to Him and subsist
analysis
(
through Him and that He and His attributes are not two, for His Unity does not admit difference and number. On this ground, union is impossible except in the sense indicated above. ;
Separation in predicament (al-tafriqat fi l-hukui) refers to all of which are separate in this respect.
the actions of God,
The predicament of one is being (wujud}\ of another, not-being but a not-being that is capable of being of another, ( adam\ l
;
annihilation (fand\ and of another subsistence (baqa). are some, again, who refer these terms to knowledge
There
(V/;#) and knowledge of the Divine Unity and separation knowledge of the Divine ordinances hence theology is union and jurisprudence is separation. One of the Shaykhs has said,
say that union
is
:
to
the
same
effect
"
:
Union
is
that
on which
theologians
and separation is that on which they the Sufi mystics, whenever they use the
(aid al-ihri} are agreed, differ."
term
Again,
all
"separation"
in
the
course of
their
expositions and
KASHF AL-MAHJUB.
254
meaning of human actions union self-mortification, and by they signify
attach
indications,
to
it
the
"
"
"
"
(inakdsib\ "divine
e.g.
(inaivdhib\
gifts"
contemplation.
e.g.
Whatever is and whatever
gained by means of mortification is separation is solely the result of Divine favour and guidance "
",
Man
"
is
union
".
glory that, while his actions exist and mortification possible, he should escape by God s goodness from the
It is is
s
imperfection of his own actions, and should find them to be in the bounties of God, so that he depends entirely on
absorbed
God and commits
His charge and refers
his attributes to
all
Him and none
his actions to
to himself, as
all
Gabriel told the
God
said: "My servant continually seeks access to of works of supererogation until I love him; and love him, I am his ear and his eye and his hand and his
Apostle that
Me by means when
I
heart and his tongue
Me
he hears and sees and speaks he is enraptured by the grasps," i.e., remembering remembrance (dhikr) of Me, and his own acquisition (kasU) is
and
:
through
Me
in
"
"
annihilated so as to have no part in his remembrance, and
My
remembrance overpowers his remembrance, and the relation ship of humanity (adamiyyaf) is entirely removed from his remembrance then My remembrance is his remembrance, and in his rapture he becomes even as Abu Yazfd in the hour when :
These Glory to me how great is my majesty words were the outward sign of his speech, but the speaker was God. Similarly, the Apostle said God speaks by the tongue he said
"
"
!
:
!
"
:
of
of his
But
The
fact is that when the Divine omnipotence dominion over humanity, it transports a man out own being, so that his speech becomes the speech of God.
Umar."
manifests
it is
its
impossible that
God should be mingled
(imtizdj} with one (ittihdd) with His works or become
created beings or made incarnate (hdlt) in things far
:
God
is
exalted far above that, and
above that which the heretics ascribe to Him.
may happen, then, that God s love holds absolute sway over the heart of His servant, and that his reason and natural It
faculties are too
that he loses
all
weak
to sustain
control of his
its
power
rapture and intensity, and to act (kasb).
This state
THE SAYYARIS.
SUFI SECTS:
Herewith are connected
1
called
is
"union".
miracles
(i jdz)
and
acts
ordinary actions are union
custom are
".
all
extraordinary All
of miraculous grace (kardmdt).
and
"
"
255
separation
",
God bestows
acts
all
which violate
miracles
these
on
His
prophets and saints, and refers His actions to them and theirs to Himself, as He hath said Verily they wJio swear fealty "
:
,
(Kor. xlviii, 10), and again: Whosoever obeys the Apostle has obeyed God" (Kor. iv, 82). 1 Accordingly, His saints are united (mujtami ) by their inward
unto
thee,
swear fealty unto
God"
"
separated (muftariq) by their outward behaviour, so that their love of God is strengthened by the internal union, and the right fulfilment of their duty as servants (asrdr)
feelings
God
of
is
and
A
assured by their external separation.
certain great
Shaykh says "/
have realized that which
And we
and my
within me,
is
conversed with Thee in
tongue hath
secret,
are united in one respect, but
we
are separated in
another.
Although awe has hidden Thee from tJie glances of mine 2 Ecstasy has made Thee near to my inmost parts"
The
state of being inwardly united he calls
secret conversation of the tongue he calls
"
union
them
and the then
"separation";
he indicates that both union and separation are attributes the basis (qd ida) of
",
in himself,
to himself.
eye,
This
is
and very
subtle.
SECTION.
Here those
I
must notice a matter of controversy between us and
who maintain
denial of separation, 1
Here the author
action of
that
the
of union
manifestation
is
the
because the two terms contradict each
illustrates the
meaning of
"
"union
and
"
"separation
by the
Muhammad when
he threw gravel in the eyes of the unbelievers at Badr, and by that of David when he slew Goliath. See p. 185 supra. 3 The last words are corrupt and unmetrical in all the texts. I have found the true reading, al-Sarraj,
^J^J
UJ>-Vl
^_*
in a ,
MS.
of the Kitdb
al-Luma by Abu Nasr
which has recently come into the possession of Mr. A. G.
1
Ellis.
KASHF AL-MAHJUB.
256
other, and that when anyone passes under the absolute sway of Divine guidance he ceases to act and to mortify himself. This is sheer nullification (taV//), for a man must never cease to
practise devotion possibility
and mortify himself as long as he has the
and power of doing
so.
Moreover, union is not apart from the sun, and
apart from separation, as light is accident from substance, and attribute from object therefore, neither is self-mortification apart from Divine guidance, nor :
the Truth
from the Law, nor
discovery from search. But may precede or follow Divine guidance. In the former case a man s tribulation is increased, because he is in mortification
"absence"
(g/iaybat), while in the latter case
he has no trouble
is in presence (hadraf). Those to whom the source negation (mashrab) of actions, and to whom it seems to be the substance (^ayn] of action, commit a grave
or pain, because he
"
"
is
A
man, however, may attain such a degree that he regards all his qualities as faulty and defective, for when he sees that his praiseworthy qualities are vicious and imperfect, error.
blameworthy qualities will necessarily appear more vicious. adduce these considerations because some ignorant persons, who have fallen into an error that is closely akin to infidelity, his I
assert that no result whatever depends upon our exertion, and that inasmuch as our actions and devotions are faulty and our mortifications are imperfect a thing left undone is better than
a thing done. To this argument I reply You are agreed in supposing that everything done by us has an energy (fi l), and you declare that our energies are a centre of defect and a source "
:
of evil and corruption consequently you must also suppose that things left undone by us have an energy and since in :
;
an energy involving defect, how can you regard that which we leave undone as better than that which we do? This notion evidently is a noxious delusion. Here we both cases there
is
"
have an excellent criterion to distinguish the believer from the Both agree that their energies are inherently defective, infidel. but the believer, a thing
done
in
accordance with
God s command, deems
to be better than a thing left undone, while the
SUFI SECTS infidel,
:
THE SAYYARIS.
257
accordance with his denial of the Creator
in
deems a thing
left
undone
Union, then, involves separation
is
to
this
recognized,
its
(t atll),
be better than a thing done.
although the imperfection of authority (Jiukni) should not be let that,
this that, although one is veiled go from the sight of union, he nevertheless thinks that separation Union is is union. Muzayyin the Elder says in this sense
and separation involves
;
*
"
:
the state of privilege (kJiusiisiyyai) and separation is the state of a servant (^ubildiyyat\ these states being indissolubly combined with each other," because it is a work of the fulfil the duties of servantship therefore, and of tediousness self-mortification painfulness although the
privileged state to
and personal that
is
effort
required of
;
may him
be removed from one
in this respect,
it
is
who performs
all
impossible that the
of self-mortification and religious obligation ( aytt) should be removed from anyone, even though he be in the essence of union, unless he has an evident excuse that is
substance
generally acknowledged by the authority of the religious law. Now I will explain this matter in order that you may better
understand
Union (2)
is
it.
of two kinds
(i)
:
broken union (jan?-i
sound union (jam
taksir}.
-i
Sound union
saldmat\ and that which
is
man when he is in the state of rapture and when God causes him to receive and fulfil His and ecstasy, to mortify himself. and This was the state commandments of Sahl b. Abdallah and Abu Hafs Haddad and Abu VAbbas Abu Yazi d of Bistam, Sayyari, the author of the doctrine. Abu Bakr Shibli, Abu 1- Hasan Husri, and a number of great God produces
in a
Shaykhs were continually
in a state of rapture until the
hour of
then they returned to consciousness, arid after their While thou performing prayers became enraptured again. art in the state of separation, thou art thou, and thou fulfillest
prayer arrived
the
command
;
of
God
;
but when
God
transports thee
He
has
the best right to see that thou performest His command, for two reasons firstly, in order that the token of servantship may :
1
Nafahdt, No. 188.
S
KASHF AL-MAHJUB.
258
not be removed from thee, and secondly, in order that He may keep His promise that He will never let the law of Muhammad
be abrogated. a
man
it is
s
"
"
(jam*-i taksir}
this
is
:
that
judgment becomes distraught and bewildered, so that judgment of a lunatic: then he is either excused
like the
from performing for
Broken union
his religious obligations or
performing them
and the
;
state of
sounder than the state of him who
You must know,
in short, that
is
rewarded
him who
is
(mas/iklir)
rewarded
is
excused.
union does not involve any
(jnaqdnt} or
(//#/), for any peculiar union is the concentration of one s thoughts (jam -i Jiivimaf] According to some the upon the object of one s desire.
peculiar
"station"
matter
"state"
takes
"
stations place in the in the states to others (ahwdl\ and (magrdmat), according in either case the desire of the "united" person (sahib jam^ is
of
revelation
this
"
"
"
This holds good in everything, his thoughts on Joseph, so that he had e.g., Jacob concentrated no thought but of him and Majnun concentrated his thoughts attained by negating his desire.
;
on Layla, so that he saw only her in the whole world, and all created things assumed the form of Layla in his eyes. One day, when Abu Yazi d was in his cell, some one came
and asked:
"Is
Abu Yazi d here?" He answered: any And a certain Shaykh relates that ? "Is
one here except God a dervish
the
Ka ba
came for a
"
to Mecca and remained in contemplation of whole year, during which time he neither ate
nor drank, nor slept,
nor cleansed
himself,
because of
the
concentration of his thoughts upon the Ka ba, which thereby became the food of his body and the drink of his soul. The all these cases is the same, viz. that God divided of His love and bestows a particle thereof, one substance the
principle in
gift, upon every one of His friends in proportion enravishment with Him then He lets down upon that
as a peculiar to their
;
humanity and nature and temperament order that by its powerful working it may
particle the shrouds of
and
spirit,
in
transmute to to
it,
its
own
quality
until the lover s clay
is
the particles that are attached wholly converted into love, and all all
SUFI SECTS
alike by those who and who those meaning regard the outward
This state
regard the inward
Husayn
expression. "
259
and looks become so many indispensable conditions
his actions
of love.
THE SAYYARIS.
:
is
named
b.
Mansur
union
"
"
(al-Hallaj) says in this sense
:
O my Lord and Master ! done, O my purpose and meaning ! my being, O goal of my desire,
will be done,
Thy Thy
will be
essence
my
O all O my
of
and my
and my gestures ! of my all, hearing and my sight, whole and my element and my particles speech
hints
O my
"
!
Therefore, to one whose qualities are only borrowed from God, it is a disgrace to affirm his own existence, and an act
(zunndr) to pay any heed to the phenomenal all created objects are despicable to his soaring
of dualism universe
and
;
Some have been
thought.
led
by
their dialectical subtlety
and
admiration of phraseology to speak of the union of union (jam al-javf). This is a good expression as phrases
their
"
"
go, but
1
you consider the meaning,
if
union of union, because the term applied except
must
to
it is
better not to predicate
union
cannot properly be Before union can be united it
separation.
"
"
have been separated, whereas the
first
fact
that union
is
does not change its state. The expression, therefore, is liable to be misunderstood, because one who is united does not "
"
look forth from himself to what
him.
Do
is
above or to what
is
below
not you perceive that when the two worlds were on the night of the Ascension he paid
displayed to the Apostle
no heed "
united
"His
anything? He was in "union", and one who is does not behold Hence God said separation
to "
"
not,
nor did
it stray"
composed a book on Kitdb al-baydn li-ald al- iydn, and early days
:
".
gaze swerved I
1
matter at length 1
2
"
in
The Book
"The
the
Bahr
(Kor.
I
"
17).
and
In
my
entitled
it
have also discussed the
al-qulub
2
of Exposition for Persons of
Sea of Hearts.
liii,
this subject
in
the chapter on
Intuition."
KASHF AL-MAHJUB.
260 "
Union
I
I
".
will
not
now burden my
readers by adding to what
have said here.
This sketch of the doctrine of the Sayyaris concludes my account of those Sufi sects which are approved and follow the path of true theosophy. I now turn to the opinions of those
who have connected themselves
heretics
have adopted
may
aim
My
their heresy.
novices
is
to
with
the
expose their errors
not be deceived
their
by
Sufis
and
means of promulgating
phraseology as a
Sufiistic
in
pretensions
order that
and may
guard themselves from mischief.
n.
Of
those two
Sufiism and
reprobate sects which profess to belong to the Sufis partners in their error, one follows
make
Abu Hulman relate of
THE HULULIS.
of Damascus. 1
The
stories
him do not agree with what
is
which
his adherents
written about
him
in
the books of the Shaykhs, for, while the Sufi s regard him as one of themselves, these sectaries impute to him the doctrines
of incarnation
(Jiulill)
and commixture
(initizdj)
and trans
migration of spirits (naskk-i arwd/i). I have seen this statement the book of Muqaddasi, 2 who attacks him and the same
in
;
notion of him has been formed by theologians, but God knows The other sect refer their doctrine to best what is the truth. 3
who
pretends to have derived it from Husayn b. Mansur (al-Hallaj), but he is the only one of Husayn s followers who I holds such tenets. saw Abii Ja far Saydalani 4 with four Paris,
thousand men, dispersed throughout Iraq, who were Hallajis and they all cursed Paris on account of this doctrine. More over, in the compositions of al-Hallaj himself there
is
;
nothing
but profound theosophy. 1
See note,
2
The nisba Muqaddasi or Maqdisi belongs know which of them is intended here.
not 3
p. 131.
to a
number
of
Moslem
writers.
I
da
See Nafahat, No. 178. This person, whom the author has already mentioned at the beginning of Chapter XIII, is not identical with the Sufi of the same name who was a con temporary of Junayd (Nafahdt, No. 197). 4
SUFI SECTS
I,
All
:
THE HULULIS.
Uthman al-Jullabi, say Abu Hulman were or what
b.
that
26l
do not know who
I
they said, but anyone who holds a doctrine conflicting with Unification and true theosophy If religion, which is the root, has no part in religion at all. Faris and
is
of
not firmly based, Sufiism, which is the branch and offspring religion, must with more reason be unsound, for it is in
conceivable that miracles and evidences should be manifested
except to religious persons and of these sectaries.- are in therefore,
I
will
explain
Unitarians. to
regard nature
its
the
All
spirit
the
(rilJi).
errors
Now,
and principles according
to the Sunni canon, and in the course of
my
explanation I will notice the erroneous and delusive opinions of the heretics in order that your faith may be strengthened thereby. Discourse on
tJie
Spirit (al-ruh).
You_ must know that knowledge concerning the existence is intuitive (darnri), and the intelligence is unable
of the spirit
apprehend its (the spirit s) nature. Every Moslem divine and sage has expressed some conjectural opinion on this point, which has also been debated by unbelievers of various sorts.
to
When Nadr
the unbelievers of Quraysh, prompted by the Jews, sent al-Harith to question the Apostle concerning the
b.
nature and essence of the
spirit,
God
in the first place affirmed
substance and said, "And they will ask thee concerning the sPinl^ then He denied its eternity, saying, "Answer, The its
;
the creation of which) my Lord And the Apostle said: "The (Kor. xvii, 87).
spirit belongs to that whicJi
covtmanded
"
(i.e.
those that know one gathered together another agree, and those that do not know one another There are many similar proofs of the existence disagree." spirits
are
hosts
of the
spirit,
to
nature.
its
:
but they contain no authoritative statement as Some have said that the spirit is the life
whereby the body
lives,
a view which
is
also held
by a number
of scholastic philosophers. According to this view the spirit is an accident ( arad), which at God s command keeps the body alive,
and from which proceed conjunction, motion, cohesion.
KASHF AL-MAHJUB.
262
and similar accidents by which the body
is
changed from one
Others, again, declare that the spirit is not life but that does not exist without it, just as the spirit life, does not exist without the body, and that the two are never state to another.
found apart, because they are inseparable, like pain and the knowledge of pain. According to this view also the spirit is All the Sufi Shaykhs, however, and an accident, like life. most orthodox Moslems hold that the spirit is a substance,
and not an attribute body,
God
Man
is
;
for,
so long as
it
continually creates life in the
an attribute and
by
it
he
is
connected with the
body, and the life of but the spirit is
lives,
deposited in his body and may be separated from him while But when it leaves him, he is still living, as in sleep. and can no intelligence knowledge longer remain with him, for the Apostle has said that the spirits of martyrs are in the
and the crops of birds consequently it must be a substance Apostle has said that the spirits are hosts (jumid\ and hosts :
are subsistent
;
(bdqi],
and no accident
can
subsist,
for
an
accident does not stand by itself. The spirit, then, is a subtle body (jismi latif\ which comes and goes by the command of God. On the night of the Ascension, when the Apostle saw in Heaven Adam, Joseph,
Moses, Aaron, Jesus, and Abraham, it was their spirits that he saw and if the spirit were an accident, it would not stand by ;
itself
so
as
to
become
visible,
for
it
would need a
locus
in
substances, and substances are gross (kathif}. Accordingly, it. is subtle and corporeal spirit
has been ascertained that the
{jasim\ and being corporeal,
it is visible, but visible only to the of And spirits may reside in (chashm-i eye intelligence diF). the crops of birds or may be armies that move to and fro, as
the Apostolic Traditions declare. Here we are at variance with the heretics,
who
assert that the
(qadim\ and worship it, and regard it as the and governor of things, and call it the uncreated of God, and aver that it passes from one body to another.
spirit is eternal ^T"^
sole agent spirit
No
popular error has obtained such wide acceptance as this
SUFI SECTS
which
doctrine, it
THE HULULIS.
:
263
held by the Christians, although they express it, and by all the Indians,
is
terms that appear to conflict with
in
and Chinese, and
by the consensus Isma ili s ites, Carmathians, and opinion among (Bdtiniydn\ and is embraced by the two false sects aboveTibetans,
is
supported
Shi
the
of
All
these sectaries
base their belief on certain
propositions and I ask assertion.
bring forward
proofs
mentioned.
them
this question
"
:
defence
in
of
their
What do you mean by
Do you mean
the pre-existence of a noneternal thing, or an eternal thing that never came into being?" If they mean the pre-existence of a non- eternal thing, then there
?
(qidani)
eternity
no difference between us
is
that the spirit
in principle, for
before the body, as the Apostle said two thousand years before the bodies." :
is
one sort of God
s
we
(muhdatli), and that
non-eternal
is
creatures,
and
He
"
it
too say existed
God
created the spirits Accordingly, the spirit
joins
it
to another sort
joining them together He produces But the spirit cannot pass from life through His predestination. as a to body cannot have two lives, body body, because, just If these facts were not so a spirit cannot have two bodies. of His creatures, and in
Apostolic Traditions by an Apostle who speaks the truth, and if the matter were considered purely from the standpoint of a reasonable intelligence, then the spirit would affirmed
be
in
and nothing
life
Now
a substance. the spirit this
is I
case, If
else?"
and
else,
it
would be an
attribute, not
suppose, on the other hand, they say that
an eternal thing that never came into being. ask
"
:
Does
they say,
stand by
it
"By
itself,"
I
itself or
In
by something
ask them,
God
"Is
its
they answer that God is not its affirm existence of two eternal beings, which is the world, they contrary to reason, for the eternal is infinite, and the essence of one eternal being would limit the other. But if they answer
world
that
l
(
dlani) or
God
creatures
is
its
are
not?"
If
world, then
non-eternal
I
say that
God
is
eternal
that
and His
the
eternal impossible should be commingled with the non-eternal or made one with it, or become immanent in it, or that the non-eternal should be :
it
is
KASHF AL-MAHJUB.
264 the
it
of the eternal or that the eternal should carry it is joined to anything must be like that to which
place
;
whatever
for is
joined,
and only homogeneous things are capable of being
And if they say that the spirit does not united and separated. but itself, by something else, then it must be either an attribute (sifaf) or an accident ( arad). If it is an accident, If it is in a locus, its locus it must either be in a locus or not. stand by
l
must be say that
like itself, it
itself.
by
If,
and
attribute
who
and to and neither can be called eternal is absurd, for an accident cannot stand ;
has no locus again, this
is
they say that the the doctrine of the
spirit
an eternal
is
Huluhs and those and call it an
believe in metempsychosis (tandsukJiiydn)
attribute of God, I reply that an eternal attribute of God cannot possibly become an attribute of His creatures for, if His life could become the life of His creatures, similarly His ;
power could become
their
power
;
and inasmuch as an attribute
stands by its object, how can an eternal attribute stand by a non-eternal object? Therefore, as I have shown, the eternal has no connexion with the non-eternal, and the doctrine of the
who affirm this under God s command.
heretics
in
flagrant
from what
error is
The Anyone who
is
false.
spirit is
holds another belief
and cannot distinguish what
eternal.
No
created and
saint, if his saintship
possibly be ignorant of the attributes of God.
is
is is
non-eternal
be sound, can I
give praise
without end to God, who hath guarded us from heresies and dangers, and hath bestowed on us intelligence to examine and
them by our arguments, and hath given us faith in order that we may know Him. When men who see only the exterior refute
hear stories of this kind from theologians, they imagine that this is the doctrine of all aspirants to Sufiism. They are grossly mistaken and utterly deceived, and the consequence is that they are blinded to the beauty of our mystic knowledge and to the loveliness of Divine saintship and to the flashes of spiritual
illumination, because
eminent Sufis regard popular
applause and popular censure with equal indifference.
SUFI SECTS
:
THE HULULIS.
265
SECTION.
One
"
of the
in fuel
the
;
(masmi^r
Shaykhs says
:
The
spirit in the
body
like fire
is
created (inakhtitq) and the coal is made Nothing can be described as eternal except the fire
is
essence and attributes of God.
Abu Bakr
Wasiti has discoursed
It is spirit more than any of the Sufi Shaykhs. There are ten stations (inaqdmdf) of that he said
on the
related
"
:
spirits
:
(i) the spirits of the sincere (mukhltsdn}, which are imprisoned in a darkness and know not what will befall them (2)_the of this which in the heaven of men (pdrsd-marddn\ spirits pious ;
of their actions and take pleasure in devotions, and walk by the strength thereof; (3) the spirits of disciples (miirtddti), which are in the fourth heaven and dwell
world rejoice
in the fruits
with the angels in the delights of veracity, and in the shadow of their good works (4) the spirits of the beneficent (aJil-i minaii), which are hung in lamps of light from the Throne of ;
God, and their food
mercy, and their drink
is
is
favour and
proximity (5) the spirits of the faithful (ahl-i ivafd\ which with joy in the veil of purity and the station of electness ;
thrill
(6) the spirits of martyrs (shahfddn\ which are in Paradise in the crops of birds, and go where they will in its gardens early and late (7) the spirits of those who yearn (istifd)
;
;
(inushtdqdri)) which stand on the carpet of respect (adati) clad in the luminous veils of the Divine attributes (8) the spirits of ;
l
gnostics
(
drifdn), which, in the precincts
morn and eve
to the
word of God and see
their places in the of lovers (dtistdn}, (9) spirits absorbed in contemplation of the Divine
Paradise and in this world
which have become
of holiness, listen at
;
beauty and the station of revelation (kasJif\ and perceive nothing but God and rest content with no other thing
;
(10) the
God
spirits
of dervishes,
which have found favour with
abode of annihilation, and have suffered a trans formation of quality and a change of state." in the
It is related
spirit I
in
have
concerning the Shaykhs that they have seen the
different
said,
it
is
shapes, and this
may
well
be,
because, as
created, and a subtle body (jismi
lattf]
is
KASHF AL-MAHJUB.
266
God shows
necessarily visible.
when and All
I,
as
it
one of His servants,
Him.
pleases
Uthman
b.
to every
it
al-Jullabi, declare that
through God, and our
stability
our
life
kept alive is the act of God in creation, not through His essence and attributes. of
animists
the
(riihiydti)
is
is
wholly
through Him, and our beingus, and we live through His
is
entirely
false.
The
doctrine
Belief
in
the
eternity of the spirit is one of the grave errors which prevail among the vulgar, and is expressed in different ways, e.g. they
use the terms
and of
"
and a
"
soul
"
darkness
"
annihilation
"
matter
"
(nafs
11
hayiild), or
"
"
(jam u
separation
mask
and
"
"
light
(nur u zulmai), and those Sufi impostors speak and subsistence (fand u baqd), or union
"
"
fair
"
"
for their
tafriqa], or
infidelity.
"
"
adopt similar phrases as
But the Sufis abjure these and true love of God
heretics, for the Sufis hold that saintship
depend on knowledge of Him, and anyone who does not know is ignorant in what he says,
the eternal from the non-eternal
and the
intelligent
ignorant.
Now
I
pay no attention to will
what
is
said
by the
unveil the portals of the practice and
theory of the Sufis, furnishing my explanation with evident proofs, in order that you may the more easily comprehend my
meaning, and that any sceptic possessed of insight may be led back into the right way, and that I may thereby gain a blessing and a Divine reward.
CHAPTER
XV.
THE UNCOVERING OF THE FIRST VEIL: CONCERNING ~ THE GNOSIS OF GOD (ma rifat Allah). said: ye knew God as He ought to be would walk on the seas, and the mountains would known, ye move at your Gnosis of God is of two kinds cognitional
The Apostle
"If
call."
(
//;;//)
and emotional
:
the founda Cognitional gnosis and in the next, for the most is
(Jidlf).
tion of all blessings in this world
important thing is
for a
man at all times and / God hath said
knowledge of God, as
"
:
in all
circumstances
only created the genii
and mankind that they might serve Me (Kor. li, 56), i.e. that they might know Me. But the greater part of men neglect this duty, except those whom God hath chosen and whose hearts "
He
hath vivified with Himself.
Gnosis
is
the
life
of the heart
through God, and the turning away of one s inmost thoughts from all that is not God. The worth of everyone is in proportion to gnosis, and he who is without gnosis is worth nothing. the
name
Theologians, lawyers, and other classes of of gnosis
but the Sufi that
name.
(ma Shaykhs call right Hence they have
men
( //;;/)
give of God,
feeling (Jidl) towards
God by
rtfat) to right cognition
said
that gnosis (mcfrifat}
is
more excellent than cognition ( ilm), for right feeling (hdl} is the result of right cognition, but right cognition is not the same l
thing as right feeling, i.e. one who has not cognition of God is not a gnostic (^drif\ but one may have cognition of God
without being a gnostic.
Those of
either
class
who were
ignorant of this distinction engaged in useless controversy, and the one party disbelieved in the other party. Now I will
explain the matter in order that both
may be
instructed.
KASHF AL-MAHJUB.
268
SECTION.
You must know
a great difference of opinion touching the gnosis and right cognition of God. The Mu tazilites assert that gnosis is intellectual and that only a reasonable
person
dqil)
(
that there
can possibly have
is
This doctrine
it.
is
disproved
madmen, within Islam, are deemed to have and that children, who are not reasonable, are deemed gnosis, to have faith. Were the criterion of gnosis an intellectual one, by the
fact that
such persons must be without gnosis, while unbelievers could not be charged with infidelity, provided only that they were it would must know God, and that who lack reason must be ignorant of Him which is
reasonable beings.
If
reason were the cause of gnosis,
follow that every reasonable person all
;
manifestly absurd. Others pretend that demonstration (istidldl) is the cause of knowledge of God, and that such knowledge is
not gained except by those who deduce it in this manner. The futility of this doctrine is exemplified by Iblis, for he saw
many
evidences, such as Paradise,
Hell,
and the Throne of
God, yet they did not cause him to have gnosis. God hath said Jmowledge of Him depends on His will (Kor. vi, in). According to the view of orthodox Moslems, soundness of
that
reason and regard to evidences are a means (sabab) to gnosis, but not the cause ( illaf) thereof: the sole cause is God s will
and favour, for without His favour Reason does not even know itself:
(^indyaf) reason
is
blind.
how, then, can it know another? Heretics of all sorts use the demonstrative method, but the majority of them do not know God. On the other hand,
whenever one enjoys the favour of God,
all
his actions are so
many tokens of gnosis his demonstration is search (talab) and his neglect of demonstration is resignation to God s will ;
(tasltni}
better
;
y
but, in reference to perfect gnosis, resignation
than search, for search
is
is
no
a principle that cannot be
neglected, while resignation is a principle that excludes the possibility of agitation (idtirdb), and these two principles do not essentially involve
enlightener
is
God.
In reality Man s only guide and Reason and the proofs adduced by reason
gnosis.
THE GNOSIS OF GOD. are unable to direct
would bring
When
Judgment
to this world, they
back with them
their infidelity
Commander
the
If the infidels
into the right way.
anyone
to return from the place of
were
269
of the Faithful,
(cf.
All,
Kor.
28).
vi,
was asked con
I know God by God, and I know cerning gnosis, he said God created the that which is not God by the light of God." to the its life spirit (jdn\ and He created Hody and committed "
:
soul
the
and
(dil}
committed
inasmuch as reason and human
power
to
make
God hath
said
restored to
life
the "
:
its
life
faculties
to Himself. Hence, and evidences have no
body live, they cannot make the soul live, as Shall he who was dead and whom We have
and
to
whom We
have given a light whereby he
(Kor. vi, 122), i.e. may walk among men Creator of the light in which believers are illumined .
.
.
U I
?"
that opens and seals the hearts of
am
It is
".
men
the
God
(Kor. xxxix, 23 ii, 6) therefore He alone is able to guide them. Everything except Him is a cause or a means, and causes and means cannot possibly Causer.
the
indicate
He
it is
essentially gnosis
right
:
;
way without
the
favour
of
the
that imposes the obligation of piety, which ;
and those on
whom
that obligation
is
laid,
so long as they are in the state of obligation, neither bring
upon themselves nor put choice
:
therefore
Man s
it
is
it
away from themselves by their own God makes him
share in gnosis, unless
"There know, is mere helplessness. Abu 1-Hasan Nun says is none to point out the way to God except God Himself: is for due performance of His worship." knowledge sought only :
No
created being
who
Abu
is
capable of leading anyone to God.
Those
rely on demonstration are not more reasonable than was Talib, and no guide is greater than was Muhammad yet, ;
Abu Talib was preordained to misery, the guidance of Muhammad did not avail him. The first step of demonstration
since
away from God, because demonstration involves the consideration of some other thing, whereas gnosis is a turning is
a turning
away from all that is not God. Ordinary objects of search are found by means of demonstration, but knowledge of God is extraordinary.
Therefore, knowledge of
Him
is
attained only
KASHF AL-MAHJUB.
2/O
-
by unceasing bewilderment of the reason, and His favour
human acquisition, but What is not God hearts.
procured by any act of revealed
men s
to
is
is
not
miraculously
phenomenal and although a phenomenal being may reach another himself he cannot reach his Creator and acquire Him is
(mn/idat/i\ like
while he exists, for in every act of acquisition he who makes the acquisition is predominant and the thing acquired is under his
Accordingly, the miracle
power. led
by
is
not that reason should be
the act to affirm the existence of the Agent, but that
a saint should be led by the light of the Truth to deny his own existence. The knowledge gained is in the one case a matter of logic, in the
who deem
other
it
becomes an inward experience.
Let those
reason to be the cause of gnosis consider what reason minds concerning the substance of gnosis, for
affirms in their
gnosis involves the negation of whatever is affirmed by reason, i.e. whatever notion of God can be formed by reason, God is in reality
something
different.
How,
is
then,
?
room for Reason
is
affirmed
there any
reason to arrive at gnosis by means of demonstration
and imagination are homogeneous, and where genus To infer the existence of God from gnosis is denied. proofs
is
assimilation
(taslilriJi],
and
to
deny
intellectual
on the same
it
Reason cannot pass beyond_ grounds is nullification (ta til). these two principles, which in regard to gnosis are agnosticism, of
neither
since
the
parties
professing
them
Unitarian
is
(inuivahhid).
Therefore, of
souls
when reason
His
lovers
is gone as far must needs search
helplessly without their faculties,
grow
restless
and stretch
Theirs,
i.e.
they
in
for
Him,
and while they so
hands
in supplication
and the
the)*
rest
rest
they
and seek
and when they have exhausted every their power, the power of God becomes
a relief for their souls
manner of search
their
as possible,
find the
;
way from Him
to
Him, and
are eased of
the anguish of absence and set foot in the garden of intimacy and win to rest. And reason, when it sees that the souls have 4
attained their desire, tries to exert
when
it
fails
it
its
becomes distraught
;
control, but fails
and when
it
;
and
becomes
THE GNOSIS OF GOD. distraught
it
Then God
abdicates.
service (khidinai}
and says to
"
it
:
thou wert veiled by thy faculties these were annihilated thou didst
clothes it in the garment of While thou wert independent and their exercise, and when
and having
fail,
thou
failed
Thus it is the allotted portion of the soul to be attain." near unto God, and that of the reason is to do His service. God causes Man to know Him through Himself with a know
didst
ledge that is not linked to any faculty, a knowledge in which the existence of Man is merely metaphorical. Hence to the gnostic egoism
utter perfidy
is
remembrance of God
his
;
without forgetfulness, and his gnosis
is
not empty words .but
is
actual feeling.
Others, again, declare that gnosis
is
the result of inspiration
This also is impossible, because gnosis supplies a criterion for distinguishing truth from falsehood, whereas the
(ilhdui).
inspired
have no such
God
inspiration that
by
inspiration that
is
He
in is
one says, I know by and another says, I know "
If
criterion.
"
space,"
not in
space,"
one of these contra
dictory statements must be true, but a proof is necessary in order to decide where the truth lies. Consequently, this view, which is held by the Brahmans and the inspirationists
In the present age
(ilhdmiydii}, falls to the ground.
a
number
who
of persons
connected their
own
carried
it
whatever that
Moslems and
unbelievers.
conflicts with the sacred
this
argument
have met
who
position with the doctrine of religious men,
but they are altogether in error, and their assertion to all reasonable
I
an extreme and
to
law
is
If
it
is
repugnant be said that
not inspiration,
I
reply
is
fundamentally unsound, because, if inspiration is to be judged and verified by the standard of the sacred law, then gnosis does not depend on inspiration, but on law and prophecy and Divine guidance. Others assert that knowledge of God ^This also
is
impossible.
must be known as
we
see that
Everything that
is is
intuitive (daruri}.
known
in this
way
common by all reasonable men, and inasmuch some reasonable men deny the existence of God in
and hold the doctrines of assimilation
(tashbili)
and
nullification
KASHF AL-MAHJUB.
2/2 it
(tcttl\
proved that knowledge of God is not intuitive. of religious obligation it were so, the principle
is
Moreover,
if
would be destroyed,
(takltf}
for that principle
cannot possibly
be applied to objects of intuitive knowledge, such as one s the heaven and the earth, day and night, pleasure and pain,
self, etc.,
concerning the existence of which no reasonable man can have any doubt, and which he must know even against his will. But
some
the absolute certainty
aspirants to Sufiism, considering
(yaqm) which they
"
feel,
say
:
We
know God
intuitively,
Substantially giving the name of intuition to this certainty. they are right, but their expression is erroneous, because
knowledge cannot be exclusively restricted to those on the contrary, it belongs to all reasonable Furthermore, it appears in the minds of living creatures
intuitive
who
are perfect
men.
;
without any means or evidence, whereas the knowledge of
means
a
is
Abu
(sababi).
Sahl Su luki
But Master
and
1
Abu
God
Daqqaq and Shaykh
All
who was
a leading religious authority at Nishapur, maintain that the beginning of gnosis is demonstrative and that its end is intuitive, just as technical
knowledge "
Do
of
first
is
not you
his father,
acquired
and
finally "
they say,
perceive,"
God becomes
intuitive
?
Why
becomes
that in Paradise
should
it
not
instinctive.
knowledge
become
intuitive
And
the Apostles, when they heard the word of God, either immediately or from the mouth of an angel in
this
or
by
world too?
revelation,
inhabitants
of
I knew Him intuitively." reply know God intuitively in
Paradise
that
the
Paradise,
Paradise no religious obligation is imposed, and the Apostles have no fear of being separated from God at the last, but enjoy the same security as those who know Him
because in
intuitively.
The
excellence of gnosis and faith
lies
in
their
made visible, faith becomes no longer any free will in regard to its visible substance ( ayn\ and the foundations of the religious law are shaken, and the principle of apostasy is annulled, so being hidden
;
they are
^ArfierT
compulsory (jabr\ and there
is
(
1
See Nafahdt, No. 373.
THE GNOSIS OF GOD. that Bal
am
1
and
as infidels, for
and Barsisa 2 cannot properly be described generally allowed that they had knowledge
Iblis
it is
The
of God.
273
no
gnostic, while he remains a gnostic, has
fear of
being separated from God separation is produced by the loss of gnosis, but intuitive knowledge cannot conceivably be lost. ;
This doctrine
may
avoid
is full
its
In order that you must know that Man s consequences you gnosis of God depend entirely on the
of danger to the vulgar.
evil
knowledge and his Man information and eternal guidance of the Truth. in gnosis may be now greater and now less, but the gnosis
is
certainty
neither increased nor diminished, since in either case
You must
would be impaired.
it
s
not
let
blind conformity enter
knowledge of God, and you must know Him through His attributes of perfection. This can be attained only through the providence and favour of God, who has absolute control of into your
our minds.
If
Me
He makes one
so will,
of His actions a guide
way to Himself, and if He will otherwise, He same action an obstacle that prevents us from reaching Him. Thus Jesus was to some a guide that led them to gnosis, but to others he was an obstacle that hindered them that shows us the
makes
that
from gnosis; the former party This God," and the latter said,
said,
some were
God by
is
"This
the son of
"
is
the servant of
God."
Similarly,
and by the sun and moon, while others were led astray. Such guides are a means of gnosis, but not the immediate cause of it, and one means is no better than another
gnostic
led to
in relation to s
idols
Him who
and regard
to
is
means
affirmation of a
the author of them is
all.
The
a sign of dualism (zunndr),
anything except the object of knowledge
When
a
man
is
doomed
is
to perdition in the
polytheism (shirk). Preserved Tablet, nay, in the will and knowledge of God, how can any proof and demonstration lead him aright ? The most high God, as He pleases and by whatever means He pleases, shows His servant the way to Himself and opens to him the 1
See Baydawi on Kor, vii, 174. See Goldziher & Landberg, Die Legends vom Monch Barsisja (1896), M. Hartmann, Der heilige Barsisa in Der Islamische Orient (1905), i, 23-8. 2
T
and
KASHF AL-MAHJUB.
2/4
door of gnosis, so that he attains to a degree where the very essence of gnosis appears alien (ghayr) and
noxious to him, and he
known and
realizes
Dhu 1-Nun
veiled
is
that
his
by
is
gnosis
the
its
"
"
The gnostics pretend
to
But I avow ignorance
:
from the object
a pretension
Beware
Egyptian says pretensions to gnosis," and it has been said :
become
attributes
his gnosis
lest
(da*wd).
make
thou
in verse
knowledge, that
is
my
knowledge"
Therefore do not claim gnosis, lest thou perish in thy pretension, but cleave to the reality thereof, that thou mayest be saved. When anyone is honoured by the revelation of the Divine a plague to him and
majesty, his existence becomes attributes a source of corruption. to
whom God
belongs
all
his
He who belongs to God and not connected with anything in the
is
real gist of gnosis is to recognize that to God is When a man knows that all possessions are in the kingdom. the absolute control of God, what further business has he with
universe.
The
mankind, that he should be veiled from God by them or by himself? All such veils are the result of ignorance. As soon as ignorance
equal
in
is
annihilated, they vanish,
rank to the
life
and
this life
is
made
hereafter.
SECTION.
Now, for instruction s sake, I will mention some of the numerous sayings which the Shaykhs have uttered on this subject.
Abdallah
b.
astonished by
Mubarak says anything,"
act exceeding the
Gnosis consists
not being because astonishment arises from an "
:
in
power of the doer, and inasmuch
as
God
is
omnipotent it is impossible that a gnostic should be astonished by His acts. If there be any room for astonishment, one must needs
marvel that
degree that
it
God
exalts
receives His
such an eminence that
Him, and seeks
it
vision of
a handful of earth to such a
commands, and
a drop of blood to
discourses of love and knowledge of
Him, and
desires union with
Him.
THE GNOSIS OF GOD.
Dhu 1-Nun
275
Gnosis is in reality God s Egyptian says of the communication spiritual light to our inmost providential in His until God, hearts," i.e., providence, illuminates the heart of Man and keeps it from contamination, so that all created the
"
:
things have not even the worth of a mustard-seed in his heart, the contemplation of Divine mysteries, both inward and out
but when God ward, does not overwhelm him with rapture has done this, his every look becomes an act of contemplation ;
Shibli says
(mus/idkadat).
Amazement
(Jiayrai)"
the essence and (2)
polytheism and
Gnosis
"
:
is
of two kinds
is
amazement
amazement amazement at The former is
continual :
(i)
at the quality.
because no gnostic can possibly be but the latter
infidelity,
doubt concerning the essential nature of God
God
gnosis, because the quality of
Hence a certain one said In the my amazement
"
:
is
beyond reason s scope. Guide of the amazed, increase place, he affirmed the existence
O
"
!
;
in
first
lies
God and
the perfection of His attributes, and recognized that the object of men s search and the accomplisher of their then he asked for prayers and the author of their amazement
of
He
is
;
amazement and recognized that in seeking God the reason has no alternative between amazement and polytheism. increase of
This sentiment
is
very
It
fine.
may
be, again, that
knowledge
God s being involves amazement at one s own being, because when a man knows God he sees himself entirely subdued by of
the Divine omnipotence
God and
;
and since
his existence
depends on
non-existence proceeds from God, and his rest and motion are produced by the power of God, he becomes amazed,
saying: said: i.e.
"
his
"Who
and what
He who knows
am
In this sense the Apostle
I?"
himself has
come
to
know
his
he who knows himself to be annihilated knows
be eternally subsistent.
human
attributes,
accessible
to
amazement.
Abu
it
destroys reason and all the substance of a thing is not
cannot
Yazfd said
that the motion and rest of
without
to
Annihilation
and when
reason
Lord,"
God
possibly "
:
be known
without
Gnosis consists in knowing ^V^^j^^g^^^^^jjjgU^g^PpKMHBMMttHIVMHM^fifci
mankind depend on
God," and that His permission no one has the least control of His
,
KASHF AL-MAHJUB.
276
action until He kingdojai^and that no one can perform any creates the ability to act and puts the will to act in his heart, I
and that human actions are metaphorical and that God
is
the
Muhammad
b. Wasi* says, describing the gnostic his amazement perpetual," because and few His words are
real agent.
:
things admit of being expressed in words, and since cannot be expressed it leaves no resource except the perpetual amazement. Shibli says: "Real gnosis is the inability to attain gnosis," i.e. inability to know a thing, to the real finite
only
infinite
man
nature of which a attaining
has no clue except the impossibility of he will rightly take no it,
Therefore, in attaining
it.
credit to himself, because inability (^ajz]
as he
depends on
his
own
is
and
faculties
search, and so long
attributes, he
cannot
and when these faculties properly be described by that term and attributes depart, then his state is not inability, but ;
Some
pretenders, while affirming the attributes of humanity and the subsistence of the obligation to decide with sound judgment (taklif ba-sihhat-i khitdb] and the authority annihilation.
maintained over them by
God
s
proof, declare that gnosis
is
impotence, and that they are impotent and unable to attain In search of what thing have you become I reply anything. so helpless?" Impotence (?ajz) has two signs, which are not to "
:
be found in you firstly, the annihilation of the faculties of search, and secondly, the manifestation of the glory of God :
Where
(tajalli).
no outward expression (^ibdraf) and where the glory revealed, no clue can be given and no discrimination Hence one who is impotent does not know conceivable.
there
of is
the annihilation of the faculties takes place,
is
God
that
he
;
is
is
so,
or that the state attributed to
him
is
called
How should he know this? Impotence is other impotence. than God, and the affirmation of knowledge of other than God is
not gnosis
;
and so long as there
is
room
in the
heart for
aught except God, or the possibility of expressing aught except God, true gnosis has not been attained. The gnostic is not a gnostic until he turns aside from Hafs Haddad says Since I have "
:
all
that
is
not God.
known God,
Abu
neither truth
THE GNOSIS OF GOD. nor falsehood has entered
and passion he
my
277
When
heart."
a
man
turns to the soul (dil) in order that
it
feels desire
may
guide
him to the lower soul (nafs), which is the seat of falsehood and when he finds the evidence of gnosis, he also turns to the soul in order that it may guide him to the spirit, which is But when aught except God the source of truth and reality. enters the soul, the gnostic, if he turns to it, commits an act of There is a great difference between one who agnosticism. turns to the soul and one who turns to God. Abu Bakr Wdsiti He who knows God is cut off from all things, nay, he is says ;
"
:
dumb and
a.b}ect^(&/iarisa
express anything and Apostle, while he was
wa-nqama
all his
i.e.
a)"
he
is
unable to
So the
attributes are annihilated.
in the state
of absence, said
"
:
I
am
the
most eloquent of the Arabs and non-Arabs" but when he was borne to the presence of God, he said 10 JLJiBP^LJ ^ J1OW to ;
"
:
utter
Thy
praise."
speakest not, praise
Me,
I
1
will will
atoms may praise
Answer came speak
make
Me
in
;
if
"
:
Muhammad,
the universe thy deputy, that
thy
if
thou
thou deemest thyself unworthy to
name."
all
its
CHAPTER
XVI.
THE UNCOVERING OF THE SECOND VEIL: CONCERNING UNIFICATION
God
God
"Say,
Your God
"
said,
one
is
one
is
(tawhlcT). "
(Kor.
and again, (Kor. xvi, 23) And the Apostle said: i). ;
"
cxii,
was a man who did no good work except that he pronounced God to be one. When he was dying he said to his folk After my death burn me and gather my ashes and "
Long ago
there
:
on a windy day throw half of them into the sea, and scatter half of them to the winds of the earth, that no trace of me may As soon as he died and this was done, God bade the be left.
and the water keep the ashes which they had received until the Resurrection and when He raises that man from the dead, He will ask him why he caused himself to be burnt, and he will
air .
;
reply
:
O
and God
Lord, from shame of Thee, for
will
pardon Real unification (taw hid) consists
I
was a great
sinner,
him."
asserting the unity of Inas a thing and in having a perfect knowledge of its unity. and in His essence much as God is one, without any sharer in
any substitute, without any partner in His inasmuch as Unitarians (muwahhiddn) have
attributes, without
actions,
and
acknowledged that
He
is
such, their
knowledge of unity
is
called unification.
Unification
is
of three kinds:
His knowledge of His unity creatures, i.e. His decree that a
i.e.
God s unification of God, (2) God s unification of His
(i) ;
man
be one, and the creation of unification unification of
God,
i.e.
a
not admitting duality
;
pronounce
in his heart
;
Him
(3)
to
men
s
their knowledge of the unity of God. knows God he can declare His unity
man and pronounce that He is Therefore, when
shall
one, incapable of union and separation, that His unity is not a number so as to
UNIFICATION.
279
be made two by the predication of another number that He is not finite so as to have six directions that He has no space, and that He is not in space, so as to require the predication of ;
;
space that He is not an accident, so as to need a substance, nor a substance, which cannot exist without another like itself, nor a~ natural constitution (tafri\ in which motion and rest ;
originate, nor a spirit so as alTlcr
of limbs
composed immanent (hall) in things, with them and that He t>e
;
to
need a frame, nor a body so He does not become
and that
;
He must
for then
be homogeneous
not joined to anything, for then
is
must be a part of Him and that He is free from imperfections and exalted above all defects and that He has no like, so that He and His creature should make two and that thing
;
all
;
;
He
that
has no child whose begetting would necessarily cause to be a stock (asl) and that His essence and attributes
Him
;
and that
are unchangeable j
He
is
endowed with those
attributes
oTperfection which believers and Unitarians affirm, and which He has described Himself as possessing.; and that He is exempt from those attributes which heretics arbitrarily impute to
Him and
that
He
is
Knowing, Forgiving, Merciful, Willing, Powerful, Hearing, Seeing, Speaking, and Subsistent and that His knowledge is not a state (Ml) in Him, nor His power solidly planted (saldbaf) in Him, nor His hearing and ;
Living,
;
sight detached (mutajarrid) in
Him
;
and that
eternity
;
in
together with His attributes exists from and that objects of cognition are not outside of His
knowledge, and and that
will
Him, nor His speech divided
He
;
He
which
that
He
entities
are
dependent on His has willed, and wills
entirely
does that which
He
known, and no creature has cognisance and that His decree is an absolute fact, and that thereof; His friends have no resource except resignation and that He that
has
;
the sole predestinator of good and evil, and the only being that is worthy of hope or fear; and that He creates all benefit is
and injury
judgment
;
is
He
and that all
wisdom
of attaining unto
Him
;
;
alone
gives
judgment, and
His
and that no one has any possibility and that the inhabitants of Paradise
KASIIF AL-MAHJUB.
280 shall
Him
behold
admissible face to
;
;
and that
assimilation
and that such terms as (muqdbalat
face"
His being
;
ti
is
(tashbiJi) "
"
confronting
and
in
"
seeing
muwdjahaf] cannot be applied to
and that His saints may enjoy the contemplation
Him
(inushdhadaf] of
in this world.
Him
Those who do not acknowledge
to be such are guilty of
All b. Uthman al-Jullabi, said at the beginning I, impiety. of this chapter that .unification consists in declaring the unity of a thing, and that such a declaration cannot be made without
The Sunnis have declared
the unity of God with true comprehension, because, seeing a subtle work and a unique act, they recognized that it could not possibly exist by itself, and finding manifest evidences of origination (hudut/i) in every
knowledge.
thing, they perceived that there must be an Agent who brought the universe into being the earth and heaven and sun and
moon and
land and sea and
that
all
moves and
rests
and
their
knowledge and speech and life and death. For all these an artificer was indispensable. Accordingly, the Sunnis, rejecting the notion that there are two or three artificers, declared themselves satisfied with a single
artificer
who
is
perfect, living,
knowing, almighty, and unpartnered. And inasmuch as an act requires at least one agent, and the existence of two agents for one act involves the dependence of one on the other, it follows that the
Agent
is
unquestionably and certainly one.
are at variance with the dualists,
who
and with the Magians, who affirm
Here we
and darkness, Yazdan and Ahriman, and affirm light
with the natural philosophers (tab&i iydn},
who
affirm
nature
and potentiality (qnwwat\ and with the astronomers (falakiydn\ who affirm the seven planets, and with the Mu tazilites, who affirm creators
and
artificers
without end.
I
have
briefly refuted
these vain opinions in a book, entitled Al-Ri dyat li-huquq 1 Allah, to which or to the works of the ancient theologians
all
I I
must
refer
will turn to
Now anyone who desires further information. the indications which the Shaykhs have given on
this subject. 1
"
The Observance
of
what
is
due
to
God."
28l
UNIFICATION. SECTION. Unification Junayd said from that which was originated "
It is related that
of the eternal
:
must not regard the eternal
phenomena as a locus of that God is eternal and
the
as
locus
a
eternal
that
;
the separation
is
in
time,"
i.e.
you
of phenomena,
or
and you must know and that
are phenomenal,
you
nothing of your genus is connected with Him, and that nothing of His attributes is mingled in you, and that there is no homogeneity between the eternal and the phenomenal. This is contrary to the above-mentioned doctrine of those who hold the When the eternal is believed to descend spirit to be eternal. into
phenomena, or phenomena
to be attached to the eternal,
no proof remains of the eternity of God and the origination of the universe and this leads to materialism (inadhhab-i daliriydri). ;
In
all
the actions of
phenomena
there are proofs of unification
and evidences of the Divine omnipotence and establish
eternity of God, but
the
desire only
Him
remembrance.
men
are
signs
too
heedless
to
Him
in
or to be content only with keeping
Husayn
b.
Mansur
(al-Hallaj) says:
which
"The
first
step in unification is the annihilation of separation (tafrid)" because separation is the pronouncement that one has become separated from imperfections (dfat), while unification is the
declaration of a thing it
is
s
unity
:
therefore in isolation (farddniyyaf]
possible to affirm that which
quality
may
is
other than God, and this
be ascribed to others besides
(wa/iddniyyaf)
it
is
God
but in unity not possible to affirm other than God, and ;
not be ascribed to anything except Him.
unity may the first step in unification (sliarik)
the
and
to put
is
to
deny
(that
admixture (misdj)
God
aside, for
Accordingly, has) a partner
admixture on
(to God) is like seeking the highway with a lamp andar (ntizdj minhdj chun talab-i minhdj bdshad ba-siraj). And Husri says: "Our principles in unification are five: the removal of phenomenality, and the affirmation of eternity, and departure
way
from familiar haunts, and separation from brethren, and forgetfulness of what is known and unknown." The removal of
phenomenality consists
in
denying that phenomena have any
KASHF AL-MAHJUB.
282
connexion with unification or that they can possibly attain to His and the affirmation of eternity consists in being holy essence ;
convinced that
God always
have already explained and departure from familiar
existed, as
I
in discussing the saying of Junayd haunts means, for the novice, departure from the habitual pleasures of the lower soul and the forms of this world, and for the adept, departure from lofty stations and glorious states and ;
and separation from brethren (kardmdf) means turning away from the society of mankind and turning towards the society of God, since any thought of other than exalted
God
is
miracles
;
and an imperfection, and the more a man s other than God the more is he
a veil
thoughts are associated with veiled from
God, because it is universally agreed that unification the concentration of thoughts (jam -z Jiiniam\ whereas to be content with other than God is a sign of dispersion of is
and forgetfulness of a thing which known or unknown means the unification of that thing, for unification denies whatever the knowledge of mankind thought (tafriqa-i himmaf)
;
is
affirms about
and whatever
ignorance affirms about it is merely contrary to their knowledge, for ignorance is not unification, and knowledge of the reality of unification cannot it
;
their
be attained without denying the personal which knowledge and ignorance consist.
in
initiative (tasarruf)
A
certain
Shaykh
While Husri was speaking to an audience, I fell and dreamed that two angels came down from Heaven asleep and listened for some time to his discourse. Then one said
relates
to
the
"
:
unification,
was
O
What
other,
not
So-and-so,
it
is
this,
It
says
itself
unification.
(
He
is
ayn)!
looked
the
theory
When at
I
(^ilni)
of
awoke he
me and
said,
impossible to speak of unification except
5
is
man
unification
explaining
theoretically."
this
is
related
that
Junayd said:
"Unification
that one should be a figure (shakhs) in the hands of
God, a figure over which His decrees pass according as He in His omnipotence determines, and that one should be sunk in the seas of His unity, self-annihilated and dead alike to the call of
mankind
to
him and
his
answer to them, absorbed
UNIFICATION. Divine unity in true proximity, and action, because God fulfils in him what
reality of the
by the to
283
and
sense
lost
He
hath willed of him, namely, that his last state should become his first state, and that he should be as he was before he
means that the Unitarian in the will of God has no more a will of his own, and in the unity of God no regard to himself, so that he becomes like an atom as he was in the eternal past when the covenant of unification was made, and God answered the question which He Himself All this
existed."
had asked, and that atom was only the object of His speech. 1 Mankind have no joy in such a one that they should call him to anything, and he has no friendship with anyone he should respond
that
This saying indicates
to their call.
human attributes and perfect resignation state when a man is overpowered by the
the annihilation of to
God
the
in
majesty, so that he becomes a passive instrument and a subtle substance that feels nothing, and his
revelation
of
His
a repository for the mysteries of God, to whom his but, unconscious of all as speech and actions are attributed
body
is
;
he
is,
he remains subject
to
the ordinances
of the
religious
proof of God may be established. Such was the Apostle when on the night of the Ascension he was borne to the station of proximity he desired that the end
law, to
that the
;
body should be destroyed and his personality be dissolved, but God s purpose was to establish His proof. He bade the Apostle remain in the state that he was in whereupon he and the existence of God from out gained strength displayed his
;
of his
own non-existence and I
Verily,
and
pass the night with
drink";
and he also
am
not as one of you. and he gives me food Lord, "
I
said,
my
said,
"I
am
with
God
which none of the cherubim nor any prophet being contained with said
"
:
Unification
essence of
God
is
comprehensible nor
It is related
me."
in is
a state in
capable of
that Sahl b. Abdallah
that you should recognize that the endowed with knowledge, that it is not
is
this,
visible to the 1
Kor.
vii,
eye in 171.
this
world, but that
KASIIF AL-MAHJUB.
284 exists
it
reality
of
and that
He
the
in
non-incarnate
;
faith,
infinite,
be seen in
will
incomprehensible, the next world,
outwardly and inwardly in His kingdom and His power and that mankind are veiled from knowledge of the ultimate ;
nature of His essence their
intellects
behold
and that
;
know Him, but and that believers
their hearts
Him
cannot reach unto
;
Him
with their (spiritual) eyes, without compre His This saying includes all the principles infinity." hending of unification. And Junayd said The noblest saying con
shall
"
:
cerning unification is that of Abu Bakr Glory to God, who has not vouchsafed to His creatures any means of attaining :
unto knowledge of
Him
unto knowledge of Him. of these words of attain
to gnosis
is
except through impotence to attain Many have mistaken the meaning
"
Abu Bakr and the
suppose that impotence to as agnosticism. This is
same thing
refers only to an existing state, For example, a dead non-existent man is not incapable of life, but he cannot be alive while he is dead and a blind man is not incapable of seeing, but he
absurd, because
impotence
not to a state that
is
;
cannot see
while
he
Therefore, a gnostic is not of so as incapable gnosis long gnosis is existent, for in that case his gnosis resembles intuition. The saying of Abu Bakr is
blind.
may be brought into connexion with the doctrine of Abu Sahl Su luki and Master Abu All Daqqaq, who assert that gnosis
is
acquired
in
the
first
instance, but
finally
becomes
The
possessor of intuitive knowledge is compelled and incapable of putting it away or drawing it to himself. intuitive.
Hence, according to what
Abu Bakr
says, unification
the
is
God in the heart of His creature. Shibli says Unification veils the Unitarian from the beauty of Oneness," because unification is said to be the act of Man, and an act act
of
:
"
of
Man
does not cause the revelation of God, and
in
the
reality of revelation that which does not cause revelation
a
Man
with
is
all his attributes is other than God, for if accounted Divine, then he himself must be accounted Divine, and then Unitarian, unification, and the
veil.
his attributes are
UNIFICATION.
One become, and
this
prevents
is
of
seeker
the
he
veiled he
This
causes of the existence of one another
precisely the Christian
is
unification, is
all three,
is
the interpretation of
"
There
The Shaykhs have discussed unification
is
Some
denoted.
at
attribute,
himself
in
and while he
except God is no god but God
all is
;
attribute
any
annihilating
by that
veiled
still
If
Trinity.
God from
not a Unitarian, for
is
285
vanity. l
".
large the terms
say that
is
it
an
by which
annihilation
that cannot properly be attained unless the attributes subsist,
has
while others
say that
annihilation.
The analogy
tafriqa]
it
must be applied
be understood.
I,
All
no
attribute
whatever
of union and separation
except
(jam
to this question in order that b.
Uthman
al-Jullabi,
it
n
may
declare that
mystery revealed by God to His servants, and that it cannot be expressed in language at all, much less in high-sounding phrases. The explanatory terms and those unification
who
use
is
them
other than 1
a
God
Here the author
are
other than
God, and to affirm what
in unification is to affirm
cites
has been related above.
is
polytheism.
an anecdote of Ibrahim al-Khawwas and al-Hallaj which
See p. 205.
CHAPTER
XVII.
UNCOVERING OF THE THIRD VEIL FAITH
The Apostle and
His
means
said:
(revealed)
"Faith
verification (tasdiq).
application to the religious controversy.
The
(imdii).
is
books."
CONCERNING
:
belief in
God and His
Mu tazilites
hold that faith includes
the
same
a
man an
opinion.
infidel
Some
The
because he commits a
declare that faith
all
acts
hence they say
:
call
angels (imdti)
Concerning its principles in their law there is great discussion and
of devotion, theoretical as well as practical that sin puts a man outside the pale of faith.
who
faith
Etymologically,
Kharijites, sin,
are of
simply a verbal
is
profession, while others say it is only knowledge of God, and a party of Sunni scholastics assert that it is mere verification. I
have written a separate work explaining
my
is
to
this
subject, but
what the Sufi Shaykhs question in the same way
establish
present purpose They are divided on this
believe.
two opposite sects. Some of them, e.g. Fudayl b. lyad and Bishr Hafi and Khayr al-Nassaj and Sumnun al-Muhibb and Abu Hamza of Baghdad and Muhammad as
the
lawyers
of
Jurayri and a great
the
number of
others, hold that faith
is
verbal
profession and verification and practice but others, e.g. Ibrahim b. Adham and Dhu 1-Nun the Egyptian and Abu Yazi d of ;
Abu Sulayman Daranf and Harith Muhasibi and and Sahl b. Abdallah of Tustar and Shaqfq of Balkh Junayd and Hatim Asamm and Muhammad b. al-Fadl of Balkh and Bistam and
a
number
verification.
besides, Jiold
Some
that
lawyers,
i.e.
faith
is
verbal
profession and
Malik and Shafi
b.
Hanbal, maintain the former view, while the
is
supported by
Abu Hani fa and Husayn
b.
i
and
latter
Ahmad
opinion Fadl of Balkh
FAITH.
287
and the followers of Abu Ham fa, such as Muhammad b. alHasan, Dawud Ta and Abu Yusuf. The difference between i,
them as
is
entirely one of expression and
now
will
I
briefly
explain, in
devoid of substance, order that no one may be is
charged with contradicting the principle of faith because he takes the one view or the other in this dispute.
SECTION.
You must know
that the orthodox
Moslems and the
Sufis
are agreed that faith has a principle (as!) and a derivative (far ), the principle being verification in the heart, and the (
derivative being observance of the (Divine)
command.
Now
Arabs commonly and customarily transfer the name of a principle to a derivative by way of metaphor, e.g. they call the
\x~
the light of the sun
"the
In this sense the former of
sun".
the two parties mentioned above apply the name of faith to by which alone a man is made secure
that obedience (td af)
from future punishment. Mere verification (i.e. belief), without performance of the Divine commands, does not involve security. Therefore, since security is in proportion to obedience, and obedience together \vith_jverification and verbal profession is the cause of security, they bestowed on obedience the name
The
of faith.
obedience,
is
otherjparty, however, asserted that gnosis, not the cause of security. Obedience, they said, is
of no avail without gnosis, whereas one lacks obedience will be saved at the last,
on the
will
of
God whether he
shall be
who has
gnosis but
although
it
depends
pardoned by Divine
grace or through the intercession of the Apostle, or whether
he shall be punished according to the measure of his sin and then be delivered from Hell and transported to Paradise. those who have gnosis, although they are reason of their gnosis do not remain for ever in by while those who have only works without gnosis do not Hell, enter Paradise, it follows that here obedience is not the cause Therefore,
since
sinners,
The Apostle said None of you shall be saved works." Hence in reality, without any controversy
of security.
by
his
"
:
KASHF AL-MAHJUB.
288
faith is gnosis and acknowledgment and of Whoever knows God knows Him by works. acceptance one of His attributes, and the most elect of His attributes
among Moslems,
those connected with His beauty (jamdfy and with His majesty (jaldl) and with His perfection (kamdf). His perfection is not attainable except by those whose per
are of three kinds
fection
is
:
and whose
established
imperfection
banished.
is
Those whose evidence
There remain beauty and majesty.
in
gnosis is the beauty of God are always longing for vision, and those whose evidence is His majesty are always abhorring their own attributes and their hearts are stricken with awe. Now
longing
is
an
effect of love,
attributes, because the is
and so
abhorrence of
is
lifting of the veil of
human
human
attributes
Therefore faith and gnosis are Whoever denies this sign of love.
the very essence of love.
love,
and obedience
neglects the
command
This
manifest
evil
is
a
is
God and knows nothing of among the aspirants to Sufiism of
gnosis. at the
Some heretics, seeing their excellence and per present day. suaded of their high degree, imitate them and say "Trouble :
only lasts while you do not know Him, all the labour of obedience
as soon as you know removed from the body."
God is
:
reply that when you know Him, the with longing and His command is held in greater I admit that a pious man may reach veneration than before.
But they are wrong.
heart
I
is filled
a point where he is relieved from the irksomeness of obedience through the increase of Divine aid (tawfiq], so that he performs
without trouble what
is
troublesome to others
;
but this result
cannot be achieved without a longing that produces violent Some, again, say that faith comes entirely from agitation.
God, while others say that it springs entirely from Man. This has long been a matter of controversy among the people in Transoxania.
To
assert that faith
comes
entirely from
Man must
God
then have no
sheer compulsion (jabr\ because and to assert that it springs entirely from Man is pure free-will, for Man does not know God except through the The doctrine of unification knowledge that God gives him. is
choice
;
FAITH. is
less
faith
as
He
than compulsion and more than
God hath
"
said
:
will open his breast to
lead
free-will.
Similarly,
Man
joined to the guidance of God, Whomsoever God wishes to lead aright,
really the act of
is
wishes
289
astray,
to
receive
He
will
Islam
make
;
and whomsoever He breast strait and
his
(Kor. vi, 125). On, this principle, inclination to believe (oirawzsh) is the guidance of God, while belief {girawtdari) is The signs of belief are these in the heart, the act of Man. narrow"
:
in the eye, refraining from holding firmly to unification in the forbidden sights and looking needfully on evidences in the belly, being empty of what ear, listening to His word ;
;
;
is
unlawful
(who
;
the
in
tongue,
comes
assert that faith
gnosis and
faith
admitted to be gnosis
must
may
entirely
increase and diminish, which for
false,
be
also
Hence those persons from God) maintain that
veracity.
if it
liable
were to
is
generally then the object of increase and diminution. true,
Accordingly, the increase and diminution must be in the which is the act and it is generally agreed that obedience may diminish and increase. This does not please
derivative,
;
the anthropomorphists (Jiashwiydn)
who
imitate the two parties
mentioned above, for some of them hold that obedience is an element of faith, while others declare that faith is a verbal
Both these doctrines are unjust. profession and nothing else. In short, jaith is really the absorption of all human attributes in the search of G9d. This must be unanimously acknowledged
The might of gnosis overwhelms the attributes and where faith exists agnosticism is banished, qfjignosticism, as it is said A lamp is of no use when the dawn for, by
all believers.
"
:
God hath
said
rises."_
"
:
Kings, when they enter a
city,
ruin
When
gnosis is established in the heart empire of doubt and scepticism and is agnosticism utterly destroyed, and the sovereignty of gnosis subdues his senses and passions so that in all his looks and acts it"
of"
(Kor. xxvii, 34)! the gnostic, the
and words he remains within the circle of its authority. I have read that when Ibrahim Khawwas was asked concerning the I have no answer to this reality of faith, he replied question "
:
U
KASHF AL-MAHJUB. just now, because whatever
behoves
is
say
mere expression, and
a
it
answer by my actions but I am setting out for do thou accompany me that thou mayest be answered."
me
to
;
Mecca The narrator continues :
I
As we journeyed and two cups of two loaves desert, every day water appeared. He gave one to me and took the other for himself. One day an old man rode up to us and dismounted "
:
I
consented.
through the
and conversed with Ibrahim I
asked Ibrahim to
tell
for
me who
a
How
the answer to thy question.
while
so
;
He
he was.
I
?
then he
left
replied
This
asked.
:
He
us. is
said
:
This was Khidr, who begged me to let him accompany me, but I refused, for I feared that in his company I might put confidence in him instead of in God, and then my trust in God
Real faith is trust in (tawakkul) would have been vitiated. And Muhammad b. Khafif says Faith is the belief God. of the heart in that knowledge \vhich comes from the Unseen," "
"
:
because faith
is
in that
which
is
hidden, and
only through Divine strengthening of one the result of knowledge bestowed by God.
Now
I
will
difficulties.
come
to matters of practice
s
it
can be attained
certainty,
and
will
which
is
explain their
CHAPTER
XVIII.
THE UNCOVERING OF THE FOURTH VEIL: CONCERNING PURIFICATION FROM FOULNESS. first thing incumbent on everyone is puri and the performance of prayer, i.e. to cleanse the body from filth and pollution, and to wash the three 1 members, and to wipe the head with water as the law prescribes, or to use sand in the absence of water or in severe
After
faith,
the
fication (tahdraf)
Purification
illness.
of
is
two kinds
:
outward and inward.
Thus prayer
requires purification of the body, and gnosis requires As, in the former case, the water purification of the heart. must be clean, so in the latter case unification must be pure
and
The Sufis are always engaged in puri in unification inwardly. and The Apostle outwardly Be constant in ablution, one of his Companions
belief undefiled.
fication
said
to
"
:
that thy two guardian angels said
"
:
God
his
who
loves those
themselves"
(Kor. invocations :
love
often repent
thee,"
and
and God hath
those
who purify
And
the Apostle used to say in 222). God, purify my heart from hypocrisy."
ii, "
may
O
Even consciousness of the miraculous grace (kardmdf) vouch safed to him he regarded as an affirmation of other than God, hypocrisy (nifdq] to affirm other than God. So long as a disciple s eye is obscured by a single atom of the miracles of the Shaykhs, from the standpoint of for in unification
is
atom
is
a potential veil (between him and God). Yazid said The hypocrisy of gnostics is better
perfection that
Hence Abu
it
"
:
than the sincerity of disciples," i.e. that which is a station The novice (inaqdrn) to the novice is a veil to the adept.
"
"
desires to gain miracles, but 1
The
face,
the adept desires hands, and
feet.
to
gain
the
KASHF AL-MAHJUB.
2Q2 Giver of miracles.
In short, the affirmation of miracles, or of
anything that involves the sight of other than God, appears hypocrisy to the people of the Truth (the Sufis). Accordingly, what is noxious to the friends of God is a means of deliverance
and what
for all sinners,
salvation for
noxious to sinners
is
a
is
means of
knew, as sinners their sins are that to know, God, they would all be displeasing saved from infidelity and if sinners knew, as the friends of God all
infidels,
because,
if infidels
;
know, that
all
their actions
are
defective, they
would
all
be
from sin and purged of contamination. Therefore, outward and inward purification must go together e.g., when a man washes his hands he must wash his heart clean of saved
;
when he puts water in his mouth he must mouth from the mention of other than God, and when he washes his face he must turn away from all familiar objects and turn towards God, and when he wipes his head he must resign his affairs to God, and when he washes his feet world liness, and purify his
he must not form the intention of taking his stand on anything except according to the command of God. Thus he will be
doubly purified. In all religious ordinances the external is combined with the internal e.g. in faith, the tongue s profession ;
with the heart to reflect
that
it is
s belief.
The method
of spiritual purification
is
and meditate on the evil of this world and to perceive false and fleeting, and to make the heart empty of it.
This result can be attained only by much self-mortification (inujdhadat\ and the most important act of mortification is to observe the external rules of discipline (dddb-i zdhir) assiduously in all circumstances. It is related that Ibrahim Khawwas said :
<(
I
desire
God
to give
me
an everlasting
life
in this world, in
order that, while mankind are engrossed in the pleasures of the world and forget God, I may observe the rules of religion
amidst the
affliction of the
world and remember
God."
And
Abu
Tahir Harami lived forty years at Mecca, and went outside of the sacred territory whenever he purified
it is
related that
he would not pour the water which he had used for that purpose on ground that God had called His.
himself, because
PURIFICATION.
When
293
Khawwas was
ill of dysentery in the con he Rayy, performed sixty complete gregational mosque ablutions in the course of a day and night, and he died in the
Ibrahim
at
Abu AH Rudbari was
water.
for
some time
he One dawn and stayed there till sunrise. my mind was troubled. I cried out
distracting thoughts (waswds) in purification.
went
"
I
said,
interval
me
God, restore
:
to
leave
this
I
voice answered It is related
purified himself sixty
shall at least
relate
They
world."
"
:
A
!
in knowledge."
when Sufyan Thavvri was dying, he
times for one prayer and said I
health
spiritual
Health consists
from the sea: that
day,"
into the sea at
During that
O
with
afflicted
"
be clean when
of Shibli that one day he
He purified himself with the intention of entering the mosque. Thou hast washed thy outward self, but heard a voice cry "
:
He turned back and gave away thy inward purity ? all that he possessed, and during a year he put on no more Then he came to clothes than were necessary for prayer.
where
"
is
Junayd,
who
said
to
beneficial purification
him
"
:
"
always keep you purified continual
O Abu
Bakr, that was a very
which you have performed
purification.
!
When
may God
;
After that, Shibli engaged in he was dying and could no
longer purify himself, he made a sign to one of his disciples The disciple did so, but forgot to that he should purify him. let
the water flow through his beard (takhlil-i mahdsin).
was unable
to
speak.
He
seized
the
Shibli
hand
disciple s
and
whereupon the rite was duly performed. also related of him that he said Whenever I have
pointed to his beard,
And
it
is
"
:
neglected any rule of purification, arisen
in
my
conceit has always
And Abu Yazi d said Whenever occurs to my mind, I perform a puri "
heart."
a thought of this world fication (tahdrati)
occurs to me,
some vain
;
:
and whenever a thought of the next world
perform a complete ablution (ghuslt}? because non-eternal (jnuhdath\ and the result of thinking of it is legal impurity (hadath], whereas the next world is the place of absence and repose (ghaybat u dram*), and the result
this
world
I
is
of thinking of
it
is
pollution (jandbaf}
:
hence legal impurity
KASHF AL-MAHJUB.
294
One involves purification and pollution involves total ablution. door of to the the came he When himself. day Shibli purified mosque a voice whispered
My
thou enterest
house with
but the voice asked wilt thou
Whither said:
in his heart
"
:
Art thou so pure that
boldness
He
"
?
turned back,
He
go?"
The The
uttered a loud cry.
me?"
He
stood
door
My
Dost thou turn back from
thou revile
"Dost
this
"
:
silent.
Dost thou pretend to endure My affliction ? exclaimed: God, I implore Thee to help me
"
said
?
voice
voice Shibli
"
:
against
"O
Thyself."
Shaykhs have fully discussed the true meaning of not to cease purification, and have commanded their disciples He and both themselves from purifying inwardly. outwardly
The
Sufi
serve God must purify himself outwardly with he who would come nigh unto God must purify and water,
who would
Now I will explain himself inwardly with repentance. its corollaries. and of repentance (tawbat) principles Chapter concerning Repentance and
You must know
its
that repentance (tawbat)
is
the
Corollaries.
the
first
station
pilgrims on the way to the Truth, just as purification (tahdrat) is the first step of those who desire to serve God. Hence God hath said believers, repent unto God with of
"
:
a sincere "
There
is "
repents
And the Apostle said, (Kor. Ixvi, 8). nothing that God loves more than a youth who He who repents of sin is even and he also said,
repentance"
"
;
When God loves then he added, a man, sin shall not hurt him," i.e. he will not become an infidel on account of sin, and his faith will not be impaired. as one
who
has no sin
Etymologically involves
the
tawbat
turning
"
"
;
means back
"
from
return
",
and tawbat
what God has
really
forbidden
through fear of what He has commanded. The Apostle said Penitence is the act of returning (al-nadam al-tawbaf). :
"
"
saying comprises three things which are involved in tawbat, namely, (i) remorse for disobedience, (2) immediate
This
abandonment of
sin,
and
(3)
determination not to sin again.
REPENTANCE.
As repentance
contrition (jiaddmaf)
Divine chastisement
these
involves
(tawbaf)
first
three
conditions,
be due to three causes:
may
and sorrow
for
of Divine favour and certainty that evil
295
evil
(i) fear
actions,
so
of
(2) desire
cannot be gained by conduct and disobedience, (3) shame before God. In the case the penitent is td ib, in the second case he is munib,
in the third case
he
awwdb.
is
it
Similarly, tawbat has
three
Divine
of
fear
tawbat, through viz., punishment through desire of Divine reward and awbat, for the sake of keeping the Divine command. Taivbat is the station stations,
indbat)
;
;
of the mass of believers, and sins (kabiraf)
favourites of
and indbat
x ;
God (awliyd u
muqarrabdri)
from great sins to obedience sins to love;
3
prophets and
station of the
and awbat
is
implies repentance from great the station of the saints and
is
indbat
and awbat
Tawbat
apostles. ;
2 ;
to
to return from
is
from one
to return
is
s
is
the
return
minor God.
self to
Repentance (tawbaf} has its origin in the stern prohibitions of God and in the heart s being aroused from the slumber of heedlessness.
When
man
a
considers
his
evil
conduct and
abominable deeds he
seeks deliverance therefrom, and God makes it easy for him to repent and leads him back to the sweetness of obedience. According to the opinion of orthodox
Moslems and of one sin
may
man who
the Sufi Shaykhs, a
has repented continue to commit other sins and nevertheless
all
receive Divine
recompense for having abstained from that one sin and it may be that through the blessing of that recompense he will abstain from other sins. But the Bahshami 4 sect of the ;
Mu tazilites
hold that no one can properly be called repentant unless he avoids all great sins, a doctrine which is absurd, because a man is not punished for the sins that he does not commit, but if he renounces a certain kind of sin he has no fear
of
being punished for consequently, he is repentant.
1
4
Cf. Kor. Ixvi, 8.
Text, yUAfS.
2
sins
Cf. Kor.
of
that
Similarly,
1,
particular
Cf
.
s
kind
:
he performs some 3
32.
See Shahristani, Haarbrucker
if
translation,
i,
Kor>
80.
xxxviii)
KASHF AL-MAHJTJB.
296
and neglects others, he will be rewarded for those which he performed and will be punished for those which he neglected. Moreover, if anyone should have religious duties
repented
of a sin which he has not the
means of committing
at
the
moment, he is repentant, because through that past repentance he has gained contrition (naddmat\ which is a fundamental part of repentance (tawbaf), and at the moment he has turned back on that kind of sin and is resolved not to commit
his
it again, even though he should have the power and means of doing so at some future time. As regards the nature and property of repentance, the Sufi Shaykhs hold diverse opinions. Sahl b. Abdallah (al-Tustari) and others believe that repentance consists in not forgetting your sins, but always regretting them, so that, although you have works to
many good
you
will
remorse
your
not be pleased with yourself on that account for
who never
an
evil action is superior to
his
forgets
sins
will
credit,
since
;
good works, and one become conceited.
never
Junayd and others take the opposite view, that repentance consists in forgetting the sin. They argue that the penitent is a lover of and the lover of God is in God,
contemplation
of God, and in contemplation it is wrong to remember for remembrance of sin is a veil between God and those
contemplate Him. of
opinion
sin,
who
This controversy goes back to the difference mortification
(nmjdhadai) and con templation (mushdhadat\ which .has been discussed in my account of the doctrine of the Sahlis. Those who hold the
concerning
penitent to be self-dependent regard his forgetfulness of sin as heedlessness, while those who hold that he is
on
God deem
his
remembrance of
Moses, while his attributes
towards
Thee"
(Kor.
vii,
sin
were subsistent,
140), but
attributes were annihilated, said, Inasmuch as it behoves the
"I
the
selfhood,
sin
is
away from God, and
a so
sin, for sin is
the
is
tell
"/
repent
while
Thy
his
praise."
not to remember his
how should he remember
remembrance of
said,
Apostle,
cannot
penitent
own
dependent be polytheism.
to
his
sin?
Indeed,
an occasion of turning
remembrance of
it
or the
REPENTANCE. of
forgetting are
it,
since
both remembrance
connected with one
many
books, but
as this verse 1
I
297
s
Junayd
self.
and
says:
forgetfulness
have read
"I
have never found anything so instructive
:
Id/id qultu
md
adhnabtu qdlat mujibat
haydtuka dhanb
When
What
Thy
is
I say: existence
Id
bilii dhanbu"
yuqdsu sin?
my
is
an
a sin with which
she says in reply: no other sin can
be
"
compared. In short, repentance is a Divine strengthening and sin is a the corporeal act when contrition (naddmaf) enters the heart :
body has no means of expelling
human
it
beginning no the end no human act
and as
;
act can expel repentance, so in
in the
And He turned (taba) unto God hath said Jiiui (Adam), for He is tJie Disposer towards repentance (altawwab), the Merciful" (Kor. ii, 35). The Koran contains many texts to the same effect, which are too well known to require can maintain
"
it.
:
citation. is
Repentance what is right, (3)
of three kinds:
(2)
from what
from selfhood to God.
men
ordinary
;
is
The
the second kind
(i)
right
what
to
kind
wrong to more right,
is
is
the repentance of the repentance of the elect
first is
from what
and the third kind of repentance belongs
is
;
to the
degree of Divine
As regards the elect, it is impossible that should Do not you perceive that all the they repent of sin. world feel regret for having lost the vision of God ? Moses love (inahabbaf].
desired
asked
that vision
for
volition
it
is
with his
a taint.
and repented (Kor.
vii,
because he
140),
own volition (ikhtiydr), for in love personal The people thought he had renounced the what he
really renounced was his personal those who love God, they repent not only regards of the imperfection of a station below the station to which they
vision of God, but volition.
As
have attained, but also of being conscious of any "
state
"
whatsoever.
"
station
"
or
KASHF AL-MAHJUB.
298
SECTION. Repentance does not necessarily continue not to return to sin has been duly made.
after the resolution
A
penitent who in those circumstances returns to sin has in principle earned the Divine reward for repentance. Many novices of this sect (the Sufi s) have repented and gone back to wickedness and then once more, in consequence of an admonition, have returned to God. A certain Shaykh relates that he repented seventy times
and went back to
on every occasion,
sin
time he became steadfast.
first
until at the seventy-
And Abu Amr
b.
Nujayd
l
As a novice, I repented in the following story assembly-room of Abu Uthman Hiri and persevered in my the
tells
"
:
Then
repentance for some while.
society of that spiritual director, and
my
afar
remorse caused
me
said to
associate with your enemies unless for
an enemy
come
.to
us,
will see
your
whenever
faults
and
me
you
:
left
One day do not
son,
l
are sinless If
affliction.
the
saw him from
I
O
(
rejoice.
we may bear your
that
and
to flee from his sight.
He
met him unexpectedly.
I
into sin
fell
I
(ma s2ini), you must sin,
On
hearing
repentance was A certain man, having repented of sin, returned established." to it and then repented once more. he said, How will it his
words,
felt
I
and
with sin
surfeited
my
"
be,"
now turn to God?" Thou didst obey Me and
"if
"
I
abandon
Me
and
I
A I
heavenly voice answered, saying recompensed thee, then thou didst :
showed indulgence towards thee
thou wilt return to Me,
will receive
I
;
and
if
thee."
SECTION.
Dhu
l-Niin the
"
Egyptian says
:
Ordinary
men
repent of because
their sins, but the elect repent of their heedlessness,"
men
shall be questioned concerning their outward but the elect shall be questioned concerning the real behaviour, nature of their conduct. Heedlessness, which to ordinary men
ordinary
is
a pleasure,
is
a veil to the elect. 1
Abu Hafs Haddad
Nafahdt, No. 281.
says
:
REPENTANCE.
299
Man
has no part in repentance, because repentance is from Man, not from Man to God." According to this saying, repentance is not acquired by Man, but is one of God s gifts, a doctrine which is closely akin to that of Junayd. "
God
to
Abu 1-Hasan
Bushanji says:
a sin, that
"When
you
feel
no delight
in
because the recollection
is
repentance," remembering of a sin is accompanied either by regret or by desire one who regrets that he has committed a sin is repentant, whereas one :
who
desires to
commit a
so evil as the desire of desire
is
perpetual.
sin is a sinner. it,
for the act is
Dhu 1-Nun
The
actual sin
is
not
momentary, but the
the Egyptian says:
"There
two kinds of repentance, the repentance of return (tawbat al-indbaf) and the repentance of shame (tawbat al-istihyd) are
:
the former
the latter
is is
repentance through fear of Divine punishment, repentance through shame of Divine clemency."
The repentance
caused by revelation of God s majesty, while the repentance of shame is caused by vision of God s Those who feel shame are intoxicated, and those who beauty. of fear
feel fear are sober.
is
CHAPTER
XIX.
THE UNCOVERING OF THE FIFTH VEIL: CONCERNING PRAYER
(al-saldf).
Etymologically, prayer (namdz) means remembrance (of God) and submissiveness (dhikr u inqiydd), but in the correct usage of lawyers the term is specially applied to the five prayers
which God has ordered to be performed at five different times, and which involve certain preliminary conditions, viz. (i) puri :
outwardly from filth and inwardly from lust (2) that one s outward garment should be clean and one s inner garment undefiled by anything unlawful (3) that the place where one fication
;
;
should be outwardly free from contamination purifies and inwardly free from corruptness and sin (4) turning towards the qibla, the outward qibla being the Ka ba and the inward
one
s
self
;
qibla being the
Throne of God, by which
of Divine contemplation
is
meant the mystery
standing outwardly in the state of power (qudraf) and inwardly in the garden of proximity to God (qurbaf) (6) sincere intention to approach unto God ; ;
(5)
;
(7)
saying
"Allah akbar"
in the station of
awe and
annihilation,
and standing in the abode of union, and reciting the Koran distinctly and reverently, and bowing the head with humility, and prostrating one s self with abasement, and making the profession of faith with concentration, and saluting with annihilation of one
s attributes.
It is
recorded in the Traditions
the Apostle prayed, there was heard within him And when All was about a sound like the boiling of a kettle.
that
when
to pray, his hair stood
hour has come to
fulfil
earth were unable to 1
Here the author
of praying.
cites
on end and he trembled and said a trust which the heavens
bear."
"
:
The
and the
1
a description given by
Hatim al-Asamm
of his
manner
PRAYER.
3OI
SECTION. Prayer is a term in which novices find the whole way to God, from beginning to end, and in which their stations (maqdmdt)
-
Thus, fo^__novk^s, purification takes the place of and dependence on a spiritual director takes the repentance, place of ascertaining the qibla, and standing in prayer takes
are revealed.
*
the place of self-mortification, and reciting the Koran takes the place of inward meditation (dhikr\ and bowing the head takes
the place of humility, and prostration takes the place of selfknowledge, and profession of faith takes the place of intimacy (uns), and salutation takes the place of detachment from the
world and escape from the bondage of stations Hence, when the Apostle became divested of all feelings of delight (maskdrib) "
".
in
complete bewilderment, he used to say
by the call to
The
prayer."
Sufi
"
:
O
comfort us
Bilal,
Shaykhs have discussed
this
matter and each of them occupies a position of his own. Some hold that prayer is a means of obtaining "presence" with God
and others regard it as a means of obtaining absence some who have been "absent" become "present" in (ghaybat)
"
"
(kudiir),
;
prayer, while others Similarly, in the
who have been
next world where
when they
"
"
present
God
is
become
seen,
"
absent
some, who
".
are
God shall become present and vice versa. All b. Uthman al-Jullabi, assert that prayer is I, a Divine command and is not a means of obtaining either or "absence", because a Divine command is not "presence" a means to anything. The cause of presence is presence "
absent
",
see
"
",
"
"
"
"
absence is absence itself. If prayer itself, and the cause of were the cause or means of presence it could be performed and if it were the only by one who was cause of present one who was absent" would "absence", necessarily become "
"
"
"
"
",
"
",
"
"
"
But inasmuch as it must present by neglecting to perform it. be performed by all, whether be or absent they present prayer is sovereign in its essence and independent. t, Prayer is mostly performed and prescribed by those who are "
"
"
",
engaged
in self-mortification or
ness (istiqdmaf].
who have
attained to steadfast-
Thus the Shaykhs order
their disciples
to
\
KASHF AL-MAHJUB.
302
perform four hundred bowings in prayer during a day and and the night, that their bodies may be habituated to devotion ;
steadfast likewise perform many prayers in thanksgiving for the favour which God has bestowed upon them. As regards
those
who
possess "states" (arbdb-i ahwdl), their prayers, in the perfection of ecstasy, correspond to the station of union, "
"
so that through their prayers they
when ecstasy
is
become united
;
or again,
withdrawn, their prayers correspond
to
the
"
of separation, so that thereby they become separated. former, who are united in their prayers, pray by and
"station
The
day
and
add
supererogatory prayers to those which are incumbent on them, but the latter, who are separated, perform no more prayers than they need. The said In Apostle night
"
:
prayer
lies
my When
because prayer
delight,"
is
a source of joy to the
the Apostle was brought nigh unto God on the night of the Ascension, and his soul was loosed from the fetters of phenomenal lost consciousness of being, and his steadfast.
spirit
degrees and stations, and his natural powers were annihilated, he said, not of his own will, but O God, inspired by longing all
"
:
do not transport me throw
me
answered
under
Do not yonder world of affliction of nature and passion!" God sway
to
the
!
It is My decree that thou shalt return to the world the sake of establishing the religious law, in order that may give thee there what I have given thee here." When he "
:
for I
returned to this world, he used a longing for that exalted station
to "
O
say as often as he
felt
comfort us by the caTPtb prayer Thus to him every time of prayer was an Ascension and a new nearness to God. Sahl b. Abdallah says :
Bilal,
"
!
:
"
It is a
who
sign of a
urges him
wakes him
if
man
sincerity that he has an attendant angel to pray when the hour of prayer is come, and
he be
s
asleep."
This mark (of sincerity) was
Sahl himself, for although he had become palsied in his old age he used to recover the use of his limbs whenever the hour of prayer arrived and after having performed his he was unable to move from his place. prayers One of the
apparent
in
;
Shaykhs says
"
:
Four things are necessary
to
him who prays
:
PRAYER.
3O3
annihilation of the lower soul (nafs\ loss of the natural powers,
purity of the inmost heart, and perfect contemplation." Annihi lation of the lower soul is to be attained only by concentration
oTThought
;
loss of the natural
powers only by affirmation of
the Divine majesty, which involves the destruction of all that is and other than God purity of the inmost heart only by love ;
;
It is perfect contemplation only by purity of the inmost heart. used to related that Husayn b. Mansur (al-Hallaj) lay upon himself the obligation of performing four hundred bowings of
On
being asked why he took so much trouble in the high degree which he enjoyed, he answered Pain and pleasure indicate your feelings, but those whose prayer in a day and a night.
:
"
no effect either of pleasure or of remissness maturity and desire of
attributes are annihilated feel pain.
Beware
lest
you
the world search for
praying behind takbtr^ he cried
Dhu
call
God."
A
certain
relates
"
:
I
was
When
he began to pronounce the Allah akbar* and fell in a swoon like a lifeless 1-Nun.
Junayd, after he had grown
body."
man
omit any item he was urged to
old, did not
of the litanies (awrdd) of his youth.
When
from some of these supererogatory acts of devotion to which his strength was unequal, he replied that he could not refrain
abandon
at the last those exercises
which had been the means
of his acquiring spiritual welfare at the first. It is well known that the angels are ceaselessly engaged in worship, because they are spiritual deters
and have no lower soul
men from
The lower
(nafs).
obedience, and the more
it
is
soul
subdued the
more easy does the performance of worship become and when it is entirely annihilated, worship becomes the food and drink of Abdallah Man, even as it is the food and drink of the angels. b. Mubarak says In my boyhood I remember seeing a female ascetic who was bitten by a scorpion in forty places while she was praying, but no change of expression was visible in her ;
"
:
she had finished, I said O mother, why didst not thou fling the scorpion away from thee ? She answered dost thou deem it that while Ignorant boy right
countenance.
When
:
:
I
am engaged
!
in
God
s
business
I
should attend to
my own ?
"
KASHF AL-MAHJUB.
304
Abu
had a gangrene
l
Aqta
1-Khayr
in
his
foot.
The
foot must be amputated, but he physicians declared that his would not allow this to be done. His disciples said: "Cut it
praying, for at that time he is unconscious." The physicians acted on this advice. When Abu 1-Khayr 2 finished his prayers he found that his foot had been amputated.
he
off while
is
Sufis perform obligatory acts of devotion openly, but conceal those which are supererogatory in order that they may
Some
who desires escape from ostentation (riyd). Anyone (they say) that others should take notice of his religious practices becomes and if he says that although other people see a hypocrite his devotions he himself is unconscious of them, that too is ;
Other
hypocrisy.
Sufis,
however, exhibit both their obligatory
of devotion, on the ground that supererogatory ostentation is unreal and piety real therefore, it is absurd to Do not let any thought hide reality for the sake of unreality.
and
acts
:
"
of ostentation (they say) enter your
wherever you
will."
heart,
and worship God
The Shaykhs have observed
the
true
of the rules of devotional practice, and have enjoined I travelled do the same. One of them says
spirit
"
their disciples to
:
and during that time I did not miss a single of prayer, but was in some town every Friday."
for forty years,
public service
The which
corollaries of prayer I
will
now
belong to the stations of
set forth the principles in
love, of
full.
Chapter concerning Love and matters connected therewith.
God hath
"
said,
believers,
whosoever among you apostatize
their religion, God will assuredly bring in their stead a people whom He will love and who ^vill love Him (Kor. v, 59) and He hath also said, Some men take idols beside God and
from
"
;
"
love
(Kor. 1
them as they love God, but the ii,
1
60).
And
the Apostle said
believers love "
:
I
God
best"
heard Gabriel say
Nafahat, No. 259.
Here follows a story, already related in the notice of Abu Bakr (p. 70), concerning the different manner in which Abu Bakr and Umar recited the Koran 2
when they performed
their prayers.
LOVE.
God
305
Whoever despises any of My friends has I do not hesitate in declared war against Me. anything as I hesitate to seize the soul of My faithful servant who dislikes that
(
said,
and
death
whom
to
dislike
I
but he cannot escape
hurt,
and no means whereby My servant seeks My therefrom favour is more pleasing to Me than the performance of the and My servant obligations which I have laid upon him ;
;
favour by works of supererogation until I love him, and when I love him I am his hearing and his sight And the Apostle also said, and his hand and his helper.
My
continuously seeks
"
"
God
meet those who love
loves to
meet those who
to
God
loves a
meet Him, and meet Him and again, to
dislikes
"
dislike to
man He
"
;
O
says to Gabriel,
Gabriel,
I
When
love such
and such a one, so do thou love him then Gabriel loves him and says to the dwellers in Heaven, God loves such and such ;
a one, and they love in the earth, so that
and
as
him too
he
;
then he bestows on him favour
loved by the inhabitants of the earth happens with regard to love, so does it happen with
it
regard to
is
;
hate."
Mahabbat
(love)
is
said to be derived from hibbat,
to the earth in the desert.
which are
The name hubb
seeds that
fall
was given
to such desert seeds (Jiibb\ because love
is
(love)
the source
As, when the seeds are scattered in the desert, they become hidden in the earth, and rain falls upon them and the sun shines upon them and cold
of
life
just as seeds are the origin of plants.
and heat pass over them, yet they are not corrupted by the changing seasons, but grow up and bear flowers and give fruit, so love,
by
when
it
takes
its
presence or absence,
dwelling
in the heart, is
by pleasure or pain,
not corrupted
by separation
or
Others say that mahabbat is derived from hubb, meaning because when love is collected in jar full of stagnant water
union. "a
",
the heart and
fills
there
is
no room there
for
any thought Love is called mahabbat except of the beloved, as Shibli says because it obliterates (tain/iii) from the heart everything except the beloved." Others say that mahabbat is derived from it,
"
:
hubb>
"
meaning
the four conjoined pieces of
wood on which
a water-jug
X
KASHF AL-MAHJUB.
306
placed, because a lover lightly bears whatever his beloved
is
metes out to him
honour or disgrace, pain or pleasure, fair According to others, mahabbat is derived from habb, the plural of habbat, and habbat is the core of the In this case, mahabbat is called heart, where love resides. by the name of its dwelling-place, a principle of which there are numerous examples in Arabic. Others derive it from treatment or foul
".
bubbles of water and
"
because love
rainfall,"
for
is
habdb, thereof in a heavy the effervescence of the heart in longing the effervescence
As
union with the beloved. so
spirit,
the
the
body
subsists through the
heart subsists through love,
and love subsists
through vision of, and union with, the beloved. Others, again, declare that hubb is a name applied to pure love, because the Arabs call the pure white of the human eye habbat
al-insdn,
just as they call al-qalb:
Hence "
My
the
the latter
is
pure black (core) of the heart habbat the seat of love, the former of vision.
the heart and the eye are rivals in love, as the poet says
:
heart envies mine eye the pleasure of seeing, mine eye envies my heart the pleasure
And
of
meditating."
SECTION.
You must know
that the term
"
love
"
(mahabbat) is used by theologians in three significations. Firstly, as meaning restless desire for the object of and inclination and passion, in love, which sense it refers only to created beings and their mutual affection towards one but cannot be applied to God, another, who is exalted far above anything of this sort. Secondly, as meaning God s beneficence and His conferment of special privileges on those whom He chooses and causes to attain the perfection of saintship and peculiarly distinguishes diverse
by
kinds of His
which God
miraculous grace. Thirdly, as meaning praise bestows on a man for a action
good
Some scholastic has made known 1
philosophers say that
(thand-yi jamil)>
God
s love,
which
He
to us, belongs to those traditional attributes,
Cf. Qtishayri (Cairo,
1318 A.H.), 170, 14 sqa.
LOVE.
307
His face and His hand and His settling Himself firmly on (istiwd), of which the existence from the standpoint of reason would appear to be impossible if they had not been like
His throne
proclaimed as Divine attributes in the Koran and the Sunna. Therefore we affirm them and believe in them, but suspend our own judgment concerning them. These scholastics mean to love can be applied to God deny that the term senses which I have mentioned. I will now explain "
"
in all the
to
you the
truth of this matter.
God
s
Man
of
love
His good will towards him and His Love is one of the names of His will
is
having mercy on him. "
(irddat\ like
satisfaction
mercy etc., and His an eternal attribute whereby He wills His actions. In short, God s love towards Man consists in showing much favour to him, and giving him a recompense in this world and the next, "
",
"
anger
",
",
will is
and making him secure from punishment and keeping him safe from sin, and bestowing on him lofty "states" and exalted "stations" and causing him to turn his thoughts away from all that
in this
anyone This
When God peculiarly distinguishes that way, specialization of His will is called love.
other than God.
is
the doctrine of Harith Muhasibi and
is
number of the
Sufi
to both the sects
same "
opinion.
;
As
praise given to a
God s
bandd),
and
as
Junayd and a large as well as of the Shaykhs lawyers belonging and most of the Sunrri scholastics hold the regards their assertion that Divine love is man for a good action (thand-yi jamil bar "
praise
is
their
His word (kaldm), which assertion that Divine
is
uncreated
;
love regards means beneficence His beneficence consists in His actions. Hence the different views are substantially in close relation to each "
",
other.
Man
s
love towards
God
is
a quality which manifests itself in
the heart of the pious believer, in the form of veneration magnification, so that he seeks to satisfy his Beloved
and
and becomes impatient and restless in his desire for vision of Him, and cannot rest with anyone except Him, and grows familiar with the remembrance (dhikr) of Him, and abjures the
KASHF AL-MAHJUB.
308
Repose becomes un remembrance of everything besides. He is cut off from lawful to him and rest flees from him. sensual passion and renounces and all habits and associations, turns towards the court of love and submits to the law of love and knows God by His attributes of perfection. It is impossible that Man s love of God should be similar in kind to the love of His creatures towards one another, for the former is desire to the latter is comprehend and attain the beloved object, while of bodies. The lovers of God are those who devote a property themselves to death
in
nearness to Him, not those
who
seek
His nature (kayfiyyat\ because the seeker stands by himself, but he who devotes himself to death (inustahlifc) stands by his
Beloved
and the truest
;
lovers are they
who would
fain die
no thus, and are overpowered, because a phenomenal being has means of approaching the Eternal save through the omnipotence He who knows what is real love feels no more of the Eternal.
and all his doubts depart. Love, then, is of two the love of like towards like, which is a desire (i) instigated by the lower soul and which seeks the essence
difficulties,
kinds
of the beloved object by means of sexual intercourse; (2) the love of one who is unlike the object of his love and who seeks to become intimately attached to an attribute of that (dJidf)
object, e.g. hearing without speech or seeing without eye.
believers
who
love
God
And
(i) those who regard God towards them, and are led Benefactor (2) those who are so
are of
two kinds
the favour and beneficence of
by that regard to love the enraptured by love that they reckon all favours as a veil (between themselves and God) and by regarding the Benefactor ;
The
are led to (consciousness of) His favours. more exalted of the two.
latter
way
is
the
SECTION.
Among the Sufi Shaykhs Sumnun al-Muhibb holds a peculiar doctrine concerning love. He asserts that love is the foundation and principle of the way to God, that all states and stations are stages of love, and that every stage and abode in which the "
J;
"
"
LOVE. seeker
may
which
is
way
309
be admits of destruction, except the abode of love,
not destructible in any circumstances so long as the itself remains in existence, All the other Shaykhs agree
with him
is current and and wished of the doctrine Divine love to known, they remain hidden, instead of calling it love they gave it the
in this
matter, but since the term
"
love
"
well
"
"
name
Sufi or purity (safivaf), and the lover they called they used the word poverty (faqr) to denote the renunciation of the lover s personal will in his affirmation of the Beloved s will, of
"
"
;
"
"
and they called the lover poor theory of purity and poverty "
"
"
"
Amr that
"
"
b.
God
"
Uthman Makkf created
in the
souls
souls
and
have explained the
beginning of
the Kitdb-i
in
says
the
I
(faqtr). "
this
book.
Mahabbat
1
thousand
seven
years before the bodies and kept them in the station of proximity (qurb\ and that he created the spirits (jdnhd) seven thousand years
before
the
(dilha)
them
kept
the
in
degree
of
intimacy (uns\ and that he created the hearts (sirrhd) seven thousand years before the spirits and kept them in the degree of union (wasl\ and revealed the epiphany of His beauty to the heart three hundred and sixty times every day and bestowed on it three hundred and sixty looks of grace, and
He
caused the
spirits to
hear the word of love and manifested
three hundred and sixty exquisite favours of intimacy to the soul, so that they all surveyed the phenomenal universe and
saw nothing more precious than themselves and were filled with vanity and pride. Therefore God subjected them to
He imprisoned the heart in the spirit and the probation in the soul and the soul in the body then He mingled spirit :
;
reason
l
and sent prophets and gave commands then each of them began to seek its God original station. ordered them to pray. The body betook itself to prayer, (
aql) with them,
the soul attained to
;
love, the spirit
God, and the heart found explanation of love
rest
in
arrived
at
union
with
not love, because love
is
and feelings are never mere words 1
"The
Book
of
(qdl}. Love."
proximity to
Him.
The
a feeling (hdl), If the whole world is
KASHF AL-MAHJUB.
3IO
wished to attract love, they could not and if they made the efforts to repel it, they could not. Love is a Divine ;
utmost gift,
not anything that can be acquired.
SECTION. Concerning excessive love (ishq) there is much controversy among the Shaykhs. Some Sufis hold that excessive love towards God is allowable, but that it does not proceed from God. Such love, they say, is the attribute of one who is debarred from his beloved, and Man is debarred from God, God is not debarred from Man therefore Man may love
but
:
God
excessively, but the term is not applicable to God. Others, again, take the view that God cannot be the object of Man s excessive love, because such love involves a passing
beyond assert
limits,
whereas God
that excessive
not
is
in
this
limited.
world
The moderns
and
the next, is properly applied only to the desire of attaining the essence, and inasmuch as the essence of God is not attainable, the love,
term (ishq) is not rightly used in reference to Man s love towards God, although the terms (maJiabbaf) and "love"
love"
(safwaf) are correct.
They say, moreover, that be may produced by hearing, excessive love (ishq} cannot possibly arise without actual vision therefore it cannot be felt towards God, who is not seen in "pure
while love (mahabbaf)
:
this world.
that
but
Man Man
The essence
of
God
should be able to feels
love
is
feel
not attainable or perceptible,
excessive love towards
Him
;
(mahabbaf) towards God, because God,
through His attributes and actions, is a gracious benefactor to His friends. Since Jacob was absorbed in love (mahabbaf] for Joseph, from whom he was became separated, his eyes
bright and clear as soon as he smelt Joseph s shirt but since Zulaykha was ready to die on account of her excessive love ;
(ishq) for Joseph, united with him.
her eyes were not opened until she was has also been said that excessive love is applicable to God, on the ground that neither God nor excessive love has any opposite. It
LOVE.
311
SECTION.
now mention
will
I
innumerable indications
a few of the
which the Sufi Shaykhs have given as to the true nature of Love is the Master Abu 1-Qasim Qushayri says love. "
:
effacement of the lover
Beloved
the
and
(bdqi}
s
Beloved
subsistent
is
(fdni} the jealousy that the lover should make the subsistence lover
annihilated
is
himself, and
Beloved absolute
the
and the establishment of the
since
i.e.
essence,"
the
love requires
attributes
s
he
of of
cannot
by negating negate his own attributes except by affirming the essence of No lover can stand by his own attributes, for the Beloved. would not need the Beloved
case he
beauty but when he knows that his life depends on the Beloved s beauty, he necessarily seeks to annihilate his own attributes, which that
in
him from
veil
his
Beloved
;
and thus
he becomes an enemy to himself.
words of Husayn
last
Mansur
b.
well
is
(al-Hallaj)
were Hash al-wdjid ifrdd al-wdhid, lover that he should make the One
"
;
love for his Friend
in
It
s
It
is
known on
that the
the scaffold for
the
that
his
enough i.e.
single,"
away from the path of love and
existence should be cleared
that the dominion of his lower soul should be utterly destroyed.
Abu
Yazi d Bistami says Love consists in regarding your own much as little and your Beloved s little as much." This "
:
how God Himself
is
"
"
(Kor.
iv,
which
men and women who in
His servants,
He has given to them but calls their praise of Him 79),
that
little
with
deals
order that
all
praise
God
His creatures
much"
for
in "
He
this
much
"
calls
world "
the
(Kor. xxxiii, 35) that He is the
may know
Beloved, because nothing is little that God bestows on Man, and all is little that Man offers to God. Sahl b.
real
Abdallah al-Tustan says Love consists of obedience (mu al-td dnaqat df) and in "
:
disobedience,"
beloved more in
his
heart.
because a easily
in
This
is
man
in
embracing acts
avoiding
acts
of
performs the command of his proportion to the strength of love a refutation of those heretics who
KASHF AL-MAHJUB.
312
man may
declare that a
obedience
attain to such a degree of love that
no longer required of him, a doctrine which
is
sheer heresy.
It
is
any person, while his relieved of his religious
impossible
understanding is sound, should be obligations, because the law of Muhammad abrogated, and
not
why
The
all ?
(maghhib] and however, that a degree that
one such
if
case
idiots
God it
may
person
of persons
(ma M)
is
that
is
never
will
be
thus
be
relieved
overcome with rapture
different.
It
is
possible,
His love should bring a man to such costs him no trouble to perform his religious in
Him who gives the com the less trouble will he have in When executing it. the Apostle abandoned himself entirely to devotion both duties, because the more one loves
mand
by
day and said
"
:
night, so that his blessed feet
We
became Koran to
have not sent down the
that thou shonldst be
swollen, thee
in
God order
And it is also (Kor. xx, i). be relieved of the consciousness of
miserable"
possible that one should
performing the Divine command, as the Apostle said a veil is drawn over my heart, and I ask
:
"Verily,
forgiveness of
God
seventy times daily," i.e. he asked to be forgiven for his actions, because he was not regarding himself and his actions, that he should be pleased with his obedience, but was
paying
regard to the majesty of God s command and was thinking that his actions were not worthy of God s acceptance. Sumnun Muhibb says The lovers of God have borne away the glory of this world and the next, for the "
:
Prophet said, A man is Therefore they are with God in both worlds, and those who are with God can do no wrong. The glory of this world is God s being with them, and the glory of the next world is their being with God. with the object of his love.
b.
Mu adh
"
Yahyd
al-Rdzi says:
"Real
love
is
neither diminished by
unkindness nor increased by kindness and bounty," because love both kindness and unkindness are causes and the cause of a thing is reduced to when the thing itself nothing in
actually
exists.
A
beloved makes him
lover suffer,
delights
in
the
affliction
that his
and having love he regards kindness
LOVE.
and unkindness with the same
313
The
story is well known how Shibli was supposed to be insane and was confined are in a madhouse. Some persons came to visit him. indifference.
"
he asked.
"
you
?
They answered
"
:
Thy
friends,"
Who
whereupon
he pelted them with stones and put them to flight. Then he Had you been my friends, you would not have fled said from my affliction." "
:
CHAPTER
XX.
THE UNCOVERING OF THE SIXTH VEIL: CONCERNING ALMS (al-sakdf). Alms is one of the obligatory ordinances of the faith. It becomes due on the completion of a benefit e.g., two hundred chrhems constitute a complete benefit (nfmatt tamd,n\ and ;
myone who
dirhems
or
;
is
if
a dinar; or if
in
possession of that sum ought to pay five he possesses twenty dfnars he ought to pay half he possesses five camels he one ought to
sheep, and so forth. (>/0,
because that too
God
Verily,
has
Alms is
also
is
pay due on account of dignity
a complete benefit.
made
The Apostle
said
:
incumbent upon you to pay the alms of your dignity, even as He has made it incumbent upon you to pay the alms of your property"; and he said Everything has its alms, and the alms of a house is it
"
the
guest-room."
Alms
emg
is
really thanksgiving for a benefit received, the thanks similar in kind to the benefit. Thus health is a great
which every limb owes alms. Therefore healthy ought to occupy all their limbs with devotion and yield them to pleasure and pastime, in order that the alms due for the blessing of health may be fully paid Moreover, there is an alms for every spiritual blessing, namely Jtward and inward of that ssing, for
Arsons
acknowledgment blessing in Thus, when a man knows that the sings bestowed upon him by God are infinite, he should
proportion to
infinite
ider
,t
its
worth.
thanks by
way
of alms.
The
Sufi s
do not
praiseworthy to give
alms on account of worldly ssmgs, because they disapprove of avarice, and a man needs be extremely avaricious to keep two hundred :
.
hems
,
his
possession
for a
whole year and then give
ALMS.
away
five
dirhems
Since
alms.
in
315 it
custom of the
the
is
generous to lavish their wealth, and since they are disposed to be liberal, how should almsgiving be incumbent upon them? I have read in the Anecdotes that a certain formal theologian,
make
wishing to to be given
of Shiblf, asked
trial
in alms.
Shibli replied
"
:
him what sum ought
Where
avarice
is
present
and property exists, five clirhems out of every two hundred dirhems, and half a dinar out of every twenty dinars. That according to thy doctrine; but according to mine, a man ought not to possess anything, in which case he will be saved from the trouble of giving alms." The divine asked Whose is
"
:
authority do you follow in this matter ? authority of Abu Bakr the Veracious,
"
Shiblf said
"
:
who gave away
that he possessed, and on being asked by the Apostle
he had
behind
left
And
"
Apostle.
"Almsgiving is
for is
it
his
All said in an ode
not incumbent on me^
For Jww can a generous man But
all
what
God and His
family, answered,
related that
The
be required to give
alms ?
"
absurd for anyone to cultivate ignorance and to say that because he has no property he need not be acquainted with the theory of almsgiving. To learn and obtain knowledge is
it
is
an essential obligation, and to profess one s self independent is mere It is one of the evils of the infidelity.
of knowledge
many who
pretend to be pious dervishes favour of The author says reject knowledge ignorance. I Once was giving devotional instruction to some novices in Sufiism and was discussing the chapter on the poor-rate of present
age that
in
:
"
camels (sadaqat al-ibil) and explaining the rules in regard to she-camels that have entered on their third or second or fourth year (bint-i labun fellow, *
I
I
tired
have no answered
of
:
bint-i
listening
camels:
:
to
makJidd u hiqqa).
my
what use
if
is
discourse, this
An
rose
knowledge
ignorant
and said to
:
me?
necessary in taking alms no less anyone should give you a she-camel
Knowledge
than in giving alms in
it
is
her third year and you should
accept her, you ought to
KASHF AL-MAHJUB.
316
and even though one has no be informed on this point want have any property, he is not and does not to property ;
thereby relieved from the obligation of knowledge.
"
SECTION.
Some
of the Sufi Shaykhs have accepted alms, while others
have declined to do belong
(ba-ikhtiydr)
they say,
property,"
Those whose poverty is voluntary "We do not amass
so.
to the latter class. "therefore
we need not
we accept alms from
give alms;
nor
worldlings, they should have the upper hand (yad-i ulyd) and we the lower (yad-i sufld)" But those who in their poverty are under Divine compulsion will
lest
l
(inudtarr) accept alms, not for their own wants but with the purpose of relieving a brother Moslem of his obligation. In this
case the
hand; alms"
receiver of alms, not the giver, has the
otherwise, the
(Kor.
ix,
105), are
must be superior false.
thing
No
words of God,
to
the
"And
He
upper
accepteth
the
meaningless, and the giver of alms receiver, a belief which is utterly
the upper hand belongs to him who takes some from a brother Moslem in order that the latter may ;
Dervishes are not of escape from a heavy responsibility. this world (dunyd i), but of the next world if ( uqbd i\ and i
a
dervish fails to relieve a worldling of his responsibility, the worldling will be held accountable and punished at the Resurrection for having neglected to fulfil his obligation.
Therefore
God
afflicts
the dervish with a slight want in order
that
worldlings may be able to perform what is incumbent upon them. The upper hand is necessarily the hand of the dervish who receives alms in accordance with the require ment of the law, because it behoves him to take that which
due to God. If the hand of the recipient were the lower hand, as some anthropomorphists (ahl-i hashw) declare, then the hands of the Apostles, who often received alms due to is
God and delivered it to the proper authority, must have been lower (than the hands of those who gave the alms to them). This view is erroneous; its adherents do not see that the
ALMS. Apostles received alms
The
mand.
religious
317
consequence of the Divine com
in
Imams have
acted in the same
as the Apostles, for they have always received
manner
payments due
Those are in the wrong who assert the public treasury. that the hand of the receiver is the lower and that of the
to
is
giver
the higher.
Chapter on Liberality
and
Generosity.
In the opinion of theologians liberality (jud} and generosity (sakkd),
when regarded
as
human
attributes, are
synonymous
;
called liberal (jawdd\ is not called but God, although He bee. use He has not called Himself by the generous (sakhi], is
name, nor is He so called in any Apostolic Tradition. All orthodox Moslems are agreed that it is not allowable to latter
apply to God any name that is not proclaimed in the Koran and the Sunna thus Jrle may be called knowing; (V/zV/z), but :
not^ intelligent (dqil) or wise (faqi/i), although the three terms bear the same signification. Hence God is called liberal,
and
He
blessing.
name
accompanied by His blessing is not called generous, since that name lacks His Men have made a distinction between liberality
since
that
is
;
(jud) and generosity (saklid], and have said that the generousman discriminates in his liberality, and that his actions are
connected with a
This
is
selfish
motive (gharad) and a cause (sabab).
a rudimentary stage in liberality, for the liberal
man
does not discriminate, and his actions are devoid of self-interest
and without any secondary cause. These two qualities were exhibited by two Apostles, viz., Abraham, the Friend of God It is (Klialil\ and Muhammad, the Beloved of God (Habtb). related^ in the
genuine Traditions that Abraham was accustomed
not to eat anything until a guest came to him. Once, after three days had passed without the arrival of a guest, a fireworshipper appeared at the door, but Abraham, on hearing who
he was, refused to give him entertainment. God reproached him on this account, saying: "Wilt not thou give a piece of bread to one whom I have nourished for seventy years?"
KASHF AL-MAHJUB.
3l8
But Muhammad, when the son of Hatim visited him, spread own mantle on the ground for him and said Honour
his
"
:
the
noble
Abraham
of a
chieftain
when he comes
people
position was generosity, but
s
our
to
you."
s
was
maxim
that
Apostle
liberality.
The
best rule in this matter
is
set forth in the
following one s first thought, and that it is a of avarice when the second thought prevails over sign the first for the first thought is unquestionably from God. consists
liberality
in
;
have read that at Nishapur there was a merchant who used
I
Abu Sa
regularly to attend the meetings held by Shaykh One day a dervish who was present begged the
give
him something. of clipped
piece "
I
money
will give the
clipped
dinar,"
When
piece.
merchant asked
God ?
The merchant had
"
:
Is
He bade you
d.
to
a dinar and a small
His first thought was: (qurddd). but on second thoughts he gave the
the it
Shaykh for
right
The Shaykh answered
"
Shaykh
i
give the dinar,
"
:
finished his discourse to
anyone
the
contend with
You contended
with
Him
:
but you
gave the clipping." have also read that Shaykh Abu Abdallah Rudbari came to the house of a disciple in his absence, and ordered that all the effects in the house should be taken to the bazaar. I
When the disciple returned he was delighted that the Shaykh had behaved with such freedom, but he said His nothing. wife, however, tore off her dress and flung it down, saying :
"This
to
the
"You
are
belongs
exclaimed:
showing
"
self-will."
O
effects
of the
doing
more than
(takalluf kunim) "
husband,
but
if
to
we
real liberality in us,
quality,
forced
is
said she,
husband,"
did was the result of his liberality
house."
:
we
The husband
necessary and what the Shaykh
is "
too must exert ourselves "
display liberality." Yes," replied the allow the Shaykh to be liberal, that is
whereas
and
liberality,
unreal."
A
regarded as a
disciple
human
ought always to
property and himself in obedience to the command Hence Sahl b. Abdallah (al-Tustari) said: "The
sacrifice his
of God. Sufi
s
blood
may
be shed
with impunity, and
his
property
LIBERALITY AND GENEROSITY.
may be Abu Muslim
seized."
have heard the following story of Shaykh
I
Farisi
"Once
:
(he said)
frocks.
greatly
excited,
no
offered
I
set out with a
In the neighbourhood of
of people for the Hijaz.
we were attacked by Kurds, who
We
319
stripped us of our patched
One man,
resistance.
whereupon
Kurd drew
a
number Hulwan
however, became
his
scimitar
and
him, notwithstanding our entreaties that his life might be spared. On our asking why he had killed him he answered killed
r
no Sufi and acts disloyally in the company of saints: such a one is better dead/ We said: How so? *
Because he
He
replied
fellow,
is
The
:
who was
first
so
step
in
Sufiism
is
This
liberality.
desperately attached to these rags that
he quarrelled with his own friends, how should he be a Sufi? His own friends, I say, for it is a long time since we have been doing as you do, and plundering you and stripping
A man came to the house you of worldly encumbrances. of Hasan b. All and said that he owed four hundred dirhems. Hasan gave him four hundred dinars and went into the house, "
l
have weeping. They asked him why he wept. He answered: been remiss in making inquiry into the circumstances of this "I
man, and have reduced him to the humiliation of begging." Abu Sahl Su luki never put alms into the hand of a dervish, and always used to lay on the ground anything that he gave. the hand
and
he
are too worthless to be placed in of a Moslem, so that my hand should be the upper
"Worldly goods,"
his the
lower."
2
"
said,
I
once met a dervish to
whom
a Sultan
had sent three hundred drachms of pure gold. He went to a bath-house, and gave the whole sum to the superintendent and immediately departed. I have already discussed the subject of liberality in the chapter on preference (ithdr\ dealt with the doctrine of the Nun s. 1
Here follows a
story of
Abdallah
b.
Ja
far
and an Abyssinian
a dog eat the whole of his daily portion of food. 2 Here the author relates three short anecdotes
Muhammad.
where
illustrating
have
who
let
liberality
of
slave,
the
I
CHAPTER
XXI.
THE UNCOVERING OF THE SEVENTH VEIL
ON FASTING
:
(al-sawni).
God hath
said
(Kor. ii, 179). by Gabriel that
O
"
:
fasting
believers,
"
And
the Apostle said that he was informed
God
said
"
Fasting
:
the
is
mine, and
"
best right to give recompense for bihi)^ because
prescribed unto you
is
it
li
(al-sawm
practice of fasting
religious
I
have the
wa-ana ajzd a mystery
is
unconnected with any external thing, a mystery in which none God participates hence its recompense is infinite. It has been said that mankind enter Paradise through God s
other than
:
mercy, and that their rank therein depends on their religious devotion, and that their abiding therein for ever
pense of their fasting, because
God
said
the recom
is
have the best right
"
I
:
Junayd said recompense for Fasting is half of the Way." I have seen Shaykhs who fasted without inter mission, and others who fasted only during the month of to give
"
it."
Ramadan
:
the former were seeking recompense, and the latter
were renouncing others
who
set before
who
This
them.
It is related that
and Hafsa, who said I
Again,
have seen
I
and were not conscious of anyone and ate only
with the Sunna.
butter (hays) for
and ostentation.
self-will
fasted
when food was
to fast, but
:
to
him
"
:
We
"
Bring another day
thee."
will fast
fasted on the
it,"
"white
days"
is
more
the Apostle
in
accordance
came
to
A isha
have kept some dates and said he was intending
instead."
"I
;
I
have seen others
(from the I3th to the I5th of
every month), and on the ten (last nights) of the blessed month (Ramadan), and also during Rajab, Sha ban, and Ramadan. Others I have seen who observed the fast of David, which the 1
The
ba-jazd-yi
usual reading
is
ajz/,
an man awldtaram,
is
give recompense," but the Persian translation, equivalent to ana ajzd bihi. "I
FASTING.
321
Apostle called the best of fasts, i.e. they fasted one day and broke their fast the next day. Once I came into the presence of
Shaykh Ahmad Bukhari.
He had
a dish
of sweetmeat
(Jialwd) before him, from which he was eating, and he made As is the way of a sign to me that I should do the same.
answered (without consideration) that I was In conformity with such asked why. I said
young men,
He
fasting.
and such a to
I
"
:
He
one."
said
conform with human
"
:
It
not right for
is
I
beings."
human
was about to break
beings
my
fast,
Since you wish to be quit of conformity with him, do not conform with me, for I too am a human being."
but he said
"
:
Fasting is really abstinence, and this includes the whole method The least degree in fasting is hunger, of Sufiism (tariqaf]. which is God s food on earth, and is universally commended in
One month s continual reasonable Moslem who has
the eye of the law and of reason.
incumbent on every manhood. The fast begins on the appearance of the moon of Ramadan, and continues until the appearance of the moon of Shawwal, and for every day a sincere intention fasting
is
attained to
and firm obligation are necessary. obligations,
e.g.,
Abstinence involves
many
keeping the belly without food and drink, and
guarding the eye from lustful looks, and the ear from listening to evil speech about anyone in his absence, and the tongue from vain or foul words, and the
things and disobedience is "
truly keeping
When you
to
body from following
his fast, for the
fast, let
One who
God.
after worldly
acts in this
manner
Apostle said to a certain man,
your ear fast and your eye and your tongue
and your hand and every limb and he also said, Many a one has no good of his fasting except hunger and thirst." I dreamed that I saw the Apostle and asked him to give me "
"
;
a word of counsel, and that he replied
and thy
senses."
mortification,
To
because
through the five senses
"
Imprison thy tongue imprison the senses is complete selfall kinds of knowledge are acquired :
:
sight, hearing, taste, smell,
Four of the senses have a particular touch, is spread over the whole body.
locus,
but the
andTtouch.
fifth,
namely
Everything that becomes y
KASHF AL-MAHJUB.
322 to
human
beings passes through these five doors, except knowledge and Divine inspiration, and in each sense
.
intuitive
a purity and an impurity for, just as they are open to and so knowledge, reason, spirit, they are open to imagination there
is
;
and passion, being organs which partake of piety and sin and of Therefore it behoves him who is felicity and misery. keeping a fast to imprison
the senses in order that they may return disobedience to obedience. To abstain only from food
from
and drink
One must abstain from idle pleasures not from eating lawful food. I marvel at that are say they keeping a voluntary fast and yet
is
child s play.
and unlawful those fail
who
all
acts,
to perform
an obligatory duty.
Not
to
commit
sin
is
obligatory, whereas continual fasting is an apostolic custom (which may be observed or neglected). When a man is
divinely protected
from
sin
all
his
circumstances are a
fast.
by Abu Talha al-Maliki that Sahl b. Abdallah of Tustar was fasting on the day of his birth and also on the of his day death, because he was born in the forenoon and It is related
tasted no milk until the evening prayer, and on the day of his decease he was keeping a fast. But continual fasting (niza-i wisdl] has been forbidden by the Apostle, for when he fasted continually, and his
Companions conformed with him
respect, he forbade them, saying
"
:
in that
am
not as one of you gives me food and drink."
I
:
pass the night with my Lord, who The votaries of self-mortification assert that this prohibition was an act of indulgence, not a veto declaring such fasts to be unlawful, and others regard them as being contrary to the Sunna, but the fact is that continuance (wisdl) is impossible, because the day s fast is interrupted by night or, at any rate, does not continue beyond a certain It is related that period. I
Sahl
Abdallah of Tustar used to eat only once in fifteen days, and when the month of Ramadan arrived he ate nothing until the Feast, and performed four hundred bowings in prayer every night. This exceeds the limit of human endurance, and cannot be accomplished by anyone without Divine which b.
aid,
itself
becomes
his
nourishment.
It is well
known
that
Shaykh
FASTING.
323
Luma
who was surnamed came to Baghdad in (Td al-fuqard\ month of Ramadan, and was given a private chamber in the
Abu Nasr
1
Sarraj,
the author of the
the Peacock of the Poor
the
Shum ziyya
2
,
iis
mosque, and was appointed to preside over the
During the nightly prayers of the whole Koran five times.
Feast.
the
dervishes
until
Ramadan
(tardwtJt) he recited
Every night a servant brought a loaf of bread to his room. he departed, on the day of the Feast, the servant found All b. Bakkar relates that all the thirty loaves untouched.
When
Hafs Missisf ate nothing in Ramadan except on the fifteenth day of that month. We are told that Ibrahim Adham fasted from the beginning to the end of Ramadan, and, although it was the month of Tammuz (July), worked every day as a harvester and gave his wages to the dervishes, and prayed
from nightfall to daybreak
;
they watched him closely and saw
that he neither ate nor slept.
It
is
that
said
Shaykh Abu
Abdallah Khafif during his life kept forty uninterrupted fasts of forty days, and I have met with an old man who used I was annually to keep two fasts of forty days in the desert. present at the death-bed of Danishmand Abu Muhammad he had tasted no food for eighty days and had Banghari ;
not missed a single occasion
of public
worship.
there were two spiritual directors; one was called
the other was
Abu
to
Shaykh Abu All Siyah. "
saying
All,
pretensions? All replied
Come, "
:
No
;
theless require only
The
:
us
let let
How sit
long fasting
At Merv Mas ud and
Mas ud sent a message we make empty
shall for
forty
us eat three times a
Abu
days."
day and never
one purification during these forty days." question are not yet removed. Ignorant
difficulties of this
persons conclude that continuance in fasting is possible, while I will physicians allege that such a theory is entirely baseless.
explain the matter in full. To fast continuously, without infringing the Divine command, is a miracle (kardmaf).
now
Miracles
have a
special,
were vouchsafed to 1
Nafahat, No. 353.
if they not a general, application would be an act of necessity :
all, faith 2
"Brilliancies."
Naf.
entitles
it
***)
.
KASHF AL-MAHJUB.
324
(jabr) and gnostics would not be recompensed on account of gnosis.
The Apostle wrought
and therefore forbade
the
his
divulged saints
evidentiary miracles (imfjizdf) in fasting but he
continuance
;
kardmaf) to divulge it, because a kardmat involves concealment, whereas a mujizat involves This
revelation.
(ahl-i
is
a clear distinction between the miracles
performed by Apostles and those performed by saints, and will be sufficient for anyone who is The divinely guided. forty days fasts (chilld) of the saints are derived from the fast of Moses (Kor. vii, 138). When the saints desire to hear the word of God spiritually, they remain fasting for forty days. After thirty days have passed they rub their teeth then they fast ten days more, and God speaks to their hearts, because ;
whatever the
enjoy openly the saints may enjoy Now, hearing the word of God is not compatible secretly. with the subsistence of the natural temperament therefore the
prophets
:
humours must be deprived of food and drink for forty days order that they may be utterly subdued, and that the purity
four in
of love and the subtlety of the spirit
Chapter on Hunger
Hunger^ sharpens the and health. and your
and matters
intelligence
The Apostle
livers thirsty
may
hold absolute sway.
connected with
it.
and improves the mind
Make your bellies hungry and your bodies naked, that perchance said
"
:
your hearts may see God in this world." Although hunger is an affliction to the body, it illumines the heart and purifies the soul, and leads the spirit into the presence of God. To eat one s fill is an act worthy of a beast. One who cultivates his spiritual nature by means of hunger, in order to devote himself entirely to God and detach himself from worldly ties, is not on the same level with one who cultivates his
body by
means of gluttony, and serves ate to live, but ye live to
his
lusts.
"JThe
men
of old
For the sake of a mgrsel~of food Adam fell from Paradise, and was banished far from the neighbourhood of God.
He whose
hunger
is,
eat."
compulsory
is
not really hungry, because
who
one
to eat
desires
HUNGER.
325
God
has decreed the contrary
after
the merit of hunger belongs to him who is virtually eating abstains from eating, not to him who is debarred from eating. The novice shall sleep only when he is Kattani l says ;
"
:
overpowered by slumber, and speak only when he must, and eat only when he is starving." According to some, starvation from abstention food for two days and nights involves (fdqa) ;
say three days and nights, or a week, or forty days, because true mystics believe that a sincere man (sddiq) is only others
once hungry
him
in
and
forty
days
;
his
hunger merely serves to keep
hunger besides is natural appetite and vanity. You must know that all the veins in the bodies of gnostics are evidences of the Divine mysteries, and that their hearts alive,
all
are tenanted
by
doors opened
in their breasts,
visions of the
Most High.
and
Their hearts are
at these doors are stationed
reason and passion reason is reinforced by the spirit, and The more the natural humours are passion by the lower soul. :
nourished by food, the stronger does the lower soul become, and the more impetuously is passion diffused through the
members
of the
veil (Jiijdbt) is
body
and
;
produced.
every vein a different kind of But when food is withheld from the in
grows weak, and the reason gains strength, and the mysteries and evidences of God become more visible, lower soul
when
it
unable to work and passion is annihilated, every vain desire is effaced in the manifestation of the Truth, and the seeker of God attains to the whole of until,
his desire.
the
It
is
lower soul
related that
is
Abu
V Abbas Qassab said
obedience and disobedience depend
when
I
eat
I
find in
"
:
My
on two cakes of bread
myself the stuff of every
sin,
but
:
when
abstain from eating I find in myself the foundation of every act of piety." The fruit of hunger is contemplation of God I
(inushdhadat), of which the forerunner
is
mortification (inujd-
Repletion combined with contemplation is better than hunger combined with mortification, because contemplation is the battle-field of men, whereas mortification is the playground
hadaf).
of children. 1
Nafahdt, No. 215.
CHAPTER
XXII.
THE UNCOVERING OF THE EIGHTH VEIL
:
CONCERNING
THE PILGRIMAGE. The pilgrimage (kajj} is binding on every Moslem of sound mind who is able to perform it and has reached manhood. It consists in putting
on the pilgrim
s
garb at the proper place,
standing on Arafat, in circumambulating the Ka ba, and in running between Safa and Marwa. One must not enter the
in
sacred territory without
being clad as a pilgrim (be ihrdui). sacred territory (Jiarani) is so called because it contains Abraham had the Station of Abraham (Maqdm-i Ibrdhiiti).
The
two stations
:
the station of his body, namely, Mecca, and the Whoever seeks
station of his soul, namely, friendship (khullaf). his bodily station
must renounce
lusts
all
and pleasures and put
on the pilgrim s garb and clothe himself in a winding-sheet (kafafi) and refrain from hunting lawful game, and keep all his senses under strict control, and be present at Arafat and go thence to Muzdalifa and
and circumambulate the
Mash
and pick up stones Mina and stay there the prescribed manner and cut
ar al-Haram,
Ka ba and
three days and throw stones in
visit
and perform the sacrifice and put on his (ordinary) But whoever seeks his spiritual station must renounce clothes. familiar associations and bid farewell to pleasures and take no thought of other than God (for his looking towards the his hair
phenomenal world
is
interdicted)
;
then
he
must stand on
Arafat of gnosis (inctrifat) and from there set out for the Muzdalifa of amity (rilfaf) and from there send his heart to
the
circumambulate the temple of Divine purification (tanziJi), and throw away the stones of passion and corrupt thoughts in the Mina of faith, and sacrifice his lower soul on the altar of mortification and arrive at the station of friendship (khullaf).
THE PILGRIMAGE. To
enter
and
their
bodily station is to be secure from enemies swords, tut to enter the spiritual station is to be
the
1
secure from separation (from God) and its consequences. I wonder at those who seek Muhammad b. al-Fadl says "
:
His temple
Him
of
in
in this
world
:
their hearts?
why do not they seek contemplation The temple they sometimes attain
sometimes miss, but contemplation they might enjoy always. they are bound to visit a stone, which is looked at only once
arid
If
more bound to visit the temple of the be seen three hundred and sixty times in He where heart, may Hut the mystic s every step is a symbol of a day and night the journey to Mecca, and when he reaches the sanctuary he a year, surely they are
wins a robe of honour
for
every
step."
Abu Yazi d
If says deferred until "
:
anyone s recompense for worshipping God is to-morrow he has not worshipped God aright to-day," for the recompense of every moment of worship and mortification is
And Abu Yazi d also says "On my firstjDil grim age saw only the temple the second time, I saw both the temple and the Lord of the temple and the third time I saw the Lord alone." In short, where mortification is, there is no sanctuary
immediate.
:
I
;
;
:
where contemplation is. Unless the whole a man s trysting-place where he comes nigh unto
the sanctuary
is
universe
is
God and
a retired
he
is
still
chamber where he enjoys intimacy with God, a stranger to Divine love but when he has vision ;
the whole universe "
is
his sanctuary.
The darkest thing in the world the
is
the Beloved s house witliout
Beloved"
Accordingly, what
is
trulyi valuable
contemplation and annihilation which things the sight of the
is
not the
Ka ba,
but
the abode of friendship, of Ka ba is indirectly a cause.
in
But we must recognize that every cause depends on the author of causes (musabbib\ from whatever hidden place the providence of
God
seeker 1
may appear, and whencesoever the desire of the may be fulfilled. The object of mystics (inarddri) in
Here follows the
story of
Abraham and Nimrod which has occurred
before, p. 73.
KASHF AL-MAHJUB.
328
traversing wildernesses and deserts is not the sanctuary itself, for to a lover of God it is unlawful to look upon His sanctuary. No their object is mortification in a longing that leayes_them ;
nq_rest, and eager dissolution in certain man came to Junayd.
A
He
he came.
Junayd
said
"
:
"
replied
From
"No."
that
love
no end.
has
Junayd asked him whence have been on the pilgrimage."
when you first journeyed from journeyed away from all sins ? said Junayd, "you have made no
the time
your home have you
Hejsaid:
I
:
a
also
"Then,"
"
At every
stage where you halted for the night did He said you traverse a station on the way to God?" said have not trodden the road stage Then," you Junayd,
journey.
"No."
:
"
"
When you put on the pilgrim s garb at the proper did place you discard the attributes of humanity as you cast
by
stage.
"Then your ordinary clothes?" you have not s on the When stood on Arafat did garb. pilgrim put you No." you stand one instant in contemplation of God ?
off
"No."
"
"
Then you have not stood on
Arafat.
When you
"
went to
Muzdalifa and achieved your desire did you renounce all sensual Then you have not gone to Muzdalifa. When "
desires?"
"No."
you circumambulated the Temple did you behold the immaterial Then beauty of God in the abode of purification ? "
"
"
No."
you have not circumambulated the Temple. between Safa and Marwa did you attain purity (sofa) have not run.
and virtue (inuruwwaf]
When you came
(munyatha) Mina. When you
cease?"
did
sacrifice
you
"No."
reached sacrifice
"
When to
"
?
you ran the rank of "
No."
Then you
Mina
did all your wishes have not yet visited you slaughter-place and offered
to
"Then
the the
objects
of sensual
desire?"
Then you have not sacrificed. When you threw the stones did you throw away whatever sensual thoughts were "Then you have not accompanying you ? yet thrown "
"
No."
"
"
No."
the stones, and you have not yet performed the pilgrimage. Return and perform the pilgrimage in the manner which I have
described Abraham."
in
order that you
Fudayl
b.
may
arrive "
lyad says
:
I
saw
at at
the
station
of
Mount Arafat
THE PILGRIMAGE.
329
bowed head while all the people were praying aloud, and I asked him why he did not pray like them. He answered that he was in great distress, having a youth
lost
who
the
stood silent with
which he formerly enjoyed,
state (waqti)
spiritual
and that he could by no means cry aloud unto God.
I
said
:
Pray, in order that through the blessings of this multitude
God may accomplish thy desire. He was about to lift up his hands and pray, when suddenly he uttered a shriek and died on the Dhu 1-Nun the Egyptian says At Mina I saw a young man sitting quietly while the people were "
:
spot."
engaged in the sacrifices. I looked at him to see what he was doing. He cried O God, all the people are offering sacrifice. I wish to sacrifice my lower soul to Thee do Thou :
;
accept it. Having spoken, he pointed with his forefinger to his throat and fell dead may God have mercy on him "
!
Pilgrimages, then, are of two kinds
God) and from God
(2)
at
from God
God
in his
own with God
is
in the
same
:
(i)
in
absence (from is absent
Anyone who
presence (of God).
Mecca
in his
present tion
in
position as
if
he were absent
own
house, and anyone who is present with house is in the same position as if he were
(inujdhadafy
at
Mecca.
Pilgrimage is an act of mortifica sake of obtaining contemplation mortification does not become the direct the
for
(inushdhadat\ and cause of contemplation, but
is
only a means to
inasmuch as a means has no further things, the true object of pilgrimage but to obtain contemplation of God.
is
it.
on the
effect
not to
visit
Therefore, reality
the
of
Ka ba,
Chapter on Contemplation.
The Apostle
Make your
hungry and your livers and leave the world alone, that perchance ye may see God with your hearts and he also said, Worship God as said:
"
bellies
thirsty
"
"
;
though thou sawest Him, sees
thee."
God
Me?
knowledge of of
Me."
By
said to It is
for if
thou dost not see Him, yet He Dost thou know what is
David the
"
life "
contemplation
"
:
of the heart in contemplation mean spiritual vision of
the Sufis
KASHF AL-MAHJUB.
33O
God
in
Abu As
manner.
God
of
become
God
and
public
"
:
private, without
l-
Abbas
b.
to
those
who
(Kor.
steadfast"
Ata says Our Lord say,
xli,
carpet of contemplation
30),
i.e.
"they
or
in
what
the words
God and who say Our Lord is is
become
and they
self-mortification
in
how
asking
in reference to
steadfast
on the
".
The former two kinds of contemplation. of perfect faith (sihhat-i yaqm\ the latter of rapturous love, for in the rapture of love a man attains to such a degree that his whole being is absorbed in the thought of There are
is
the
really
result
Muhammad b. Wasi Beloved and he sees nothing else. I never saw anything without seeing God therein," says i.e. through perfect faith. This vision is from God to His his
"
:
Shibli says
creatures. i.e.
in
One
"
I
:
the
rapture of love
never saw anything except God," and the fervour of contemplation.
sees the act with his bodily eye and, as he looks, beholds
Agent with the Agent from The one method the
his spiritual
;
another
is
rapt
by love of
things else, so that he sees only the Agent. demonstrative (istidldli\ the other is ecstatic In the former case, a manifest proof is derived from
(jadhbi).
the evidences of
all is
God
;
in the latter case, the seer is
and transported by desire
enraptured evidences and verities are a veil to
:
who knows and he who loves
him, because he besides,
eye
a thing does not reverence aught a
does not regard aught
thing
God and interference God hath said of the
besides, but renounces contention with with Him in His decrees and His acts.
His eyes did not swerve Apostle at the time of his Ascension of the intensity of his on account or transgress" (Kor. liii, 17), "
:
longing for God. created things, he heart.
God hath
(Kor. xxiv, 30),
When will
the lover turns his eye
inevitably
"
said
i.e.
to
"
:
Tell the believers to close their eyes
close
their
bodily
their spiritual eyes to created things.
eyes to lusts and
He who
is
most sincere
most firmly grounded in contemplation inward contemplation is connected with outward mortifica
in self-mortification for
away from
Creator with his
see the
tion.
Sahl
b.
is
Abdallah of Tustar says
"
:
If
anyone shuts
his
CONTEMPLATION.
God
331
never be rightly guided all his life long," because to regard other than God is to be handed over to other than God, and one who is left at
eye to
a
for
moment, he
single
will
Therefore the life of the mercy of other than God is lost. is the time during which they enjoy contem contemplatives plation (mushdhadaf)
time spent
:
in seeing ocularly
(imfdyanaf)
they do not reckon as life, for that to them is really death. Thus, when Abu Yazid was asked how old he was, he replied :
"Four
said:
They
years."
"How
can that
have been veiled (from God) by but I have seen Him during the "
I
in
which one
this v/orld for last
"
:
O
faith,
forgetful of
human
because
God
God
forgetful of
Shibli
Thy
disinterestedly."
Him, through
nature has an interest in Paradise
is
A isha
Apostle told
the period
life."
nevertheless worships
inasmuch as the heart has no interest is
s
:
God, hide Paradise and Hell in
unseen places, that Thou mayest be worshipped is
answered:
seventy years,
four years
veiled does not belong to one
is
cried in his prayers
One who
He
be?"
in loving God,,
The
debarred from contemplating Him.
that he did not see
God on
the night of
the Ascension, but Ibn Abbas relates that the Apostle him that he saw God on that occasion. Accordingly,
remains a matter of controversy
God
not see
but in saying that he did to
referring
his
A
Junayd
said
*
I
"
:
If
will not
God should
:
use such mediation in Truly,
And I
say to me,
to their insight.
Behold Me,
in love the
I
eye
should
is
other
the jealousy of other-ness would prevent
me from beholding Him. behold Him without the
"
them according
behold Thee/ because
(than God) and alien
I
this
in
the Apostle spoke with each of
reply,
;
told
bodily eye, saying the contrary he was referring to his spiritual isha was a formalist and Ibn Abbas a spiritualist, Since
whereas eye.
Apostle was
the
but
;
one who
Since in this world
I
mediation of the eye, the next world ?
was wont
to
how should
"
I envy mine
eye tJie sight of Thee, mine eye when I look on Thee"
close
Junayd was asked
"
:
Do you
wish to see
God
"
?
He
said
:
KASHF AL-MAHJUB.
33 2
When Moses wished, They asked why. He answered he did not see Him, and when Muhammad did not wish, he saw Him." Our wishing is the greatest of the veils that hinder "
"
No."
:
us from seeing God, because in love the existence of self-will
disobedience, and disobedience in this world, is
contemplation
firmly established, there
is
is
is
veil.
When
self-will
is
vanishes
attained, and when contemplation no difference between this world
Abu
and the next.
a
Yazi d says God has servants who would apostatize if they were veiled from Him in this world or in the them with perpetual contemplation and next," i.e. He sustains "
:
keeps them alive with the revelation
is
Dhu 1-Nun
deprived of
of love and when one who enjoys he necessarily becomes an apostate.
life
;
it,
when I was journeying in Egypt, saw some boys who were throwing stones at a young man. I asked them what He is they wanted of him. They said mad. I asked how his madness showed and told itself, says
:
"One
day,
I
:
me
that he pretended to see God.
and inquired whether he had I
say that
if
I
Some
Sufis
spiritual
God
(surati) of
either
have
vision
from
morphism
should fallen
and as
is
memory
(tashbiJi)
they turned to the young
He
really said this.
God
should not see
remain veiled and
I
for
one moment,
I
not be obedient towards
into
man
answered
:
should
Him.
"
the
mistake of supposing that contemplation represent such an idea formed in the mind by the imagination or
This
reflection.
and manifest
error.
utter
is
God
is
not
anthropo finite that
the
imagination should be able to define Him or that the should comprehend His nature. Whatever can be is imagined homogeneous with the intellect, but God is not intellect
homogeneous with any genus, although in relation to the all phenomenal subtle and gross alike are objects homogeneous with each other notwithstanding their mutual Eternal
Therefore contemplation in this world resembles God in the next world, and since the Companions of
contrariety.
vision of
the
Apostle (ashdb] are
unanimously agreed
possible hereafter, contemplation tell
is
that
possible here.
vision
is
Those who
of contemplation either in this or the other world only say
CONTEMPLATION.
333
that it is possible, not that they have enjoyed or now enjoy it, because contemplation is an attribute of the heart (sirr) and cannot be expressed by the tongue except metaphorically. Hence silence ranks higher than speech, for silence is a sign
of contemplation (mushdhadat\ whereas speech is a sign of Accordingly the Apostle, when
ocular testimony (shahddaf).
I cannot tell he attained proximity to God, said Thy praise," because he was in contemplation, and contemplation in the "
:
degree of love
is
perfect unity (yagdnagi\
expression in unity "
Thou
praise
hast praised is
mine, and
expressing what "/
desired
my
I
and any outward
other-ness (begdnagi). Then he said i.e. words are Thyself," mine, and Thy Thy is
I
feel.
:
do not deem
As
beloved^ but
I was dumbfounded and
my
the poet says
tongue capable of :
when I saw him
possessed neither tongue nor eye
CHAPTER
XXIII.
THE UNCOVERING OF THE NINTH VEIL TOGETHER
COMPANIONSHIP,
WITH
:
ITS
CONCERNING RULES AND
PRINCIPLES.
The Apostle of
faith."
and gave
said
"
:
Good manners
And he also said me an excellent
"
:
(Jiusn al-adab) are a part
My Lord
me (addabanf) You must know that
corrected
correction."
all religious and temporal of rules on affairs depends discipline (addb\ and that every station in which the various classes of mankind are placed has
and decorum of
the seemliness
Among men good manners consist particular rule. as regards religion in the observance of virtue (inuruwwaf)
its
own
;
they consist in the observance of the Apostolic custom (sunna^ and as regards love they consist in the observance of respect ;
These three categories are connected with each other, because one who is without virtue does not comply with the custom of the Apostle, and whoever fails to comply with the custom of the Apostle does not observe due respect, jn
(hurmat).
matters of conduct the observance of discipline is the result of reverence for the object of desire and reverence for God ;
and His ordinances springs from fear of God (taqwd). wrib disrespectfully tramples on the reverence that the evidences
Sufiism
;
and
of in
God
no part or
has
no case are
lot
in
rules of discipline
the
Anyone is
due
to
Path of
neglected by
seekers of God, because they are habituated to such rules, and habit is second nature. It is impossible that a living creature should be divested of its natural humours therefore, :
so
long
bound
to
as
the
keep
human body remains the
rules
of
in
obedience
existence to
men
are
God, sometimes
with effort (takalluf) and sometimes without effort with effort when they are sober but when they are intoxicated God :
,
COMPANIONSHIP. sees that they keep the rules. cannot possibly be a saint, for
of those
whom God
to anyone,
This
of religion.
who
is
longer subject to obedience. lucidly in
neglects the rules
good manners are
characteristic
a miracle
the duties
opposed to the view of some
is
when a man
assert that
who
person
When God vouchsafes He causes him to fulfil
loves".
a proof that
it is
A "
335
overpowered by will set forth this
I
heretics,
love he
is
no
matter more
another place.
Rules of discipline are of three kinds. Firstly, those which are observed towards God in unification (tawhid). Here the rule is that one must guard one s self in public and private
from any disrespectful
act,
and behave as though one were
It is related in the genuine presence of a king. Traditions that one day the Apostle was sitting with his legs drawn in (pdy gird). Gabriel came and said "O Muhammad,
the
in
:
as servants
sit
do
in their
master
said never to have leaned
Harith Muhasibi
s presence."
back against a wall, by day or night, for forty years, and never to have sat except on his knees. On being asked why he gave himself so much trouble is
he replied while
I
am ashamed
"
I
:
am
was once
contemplating a
in
to sit otherwise than as
a servant
Uthman
al-Jullabi,
God."
village called
There
Khurasan.
his
Kamand,
b. 1
at
the extremity of
saw a well-known and
I
man, whose name he had never sat
I,
All
is
very
excellent
Kamandi.
Adib-i
down except
his
in
For twenty years prayers, when he was
I pronouncing the profession of faith. inquired the reason this, and he answered that he had not yet attained such a degree that he should sit while contemplating God. Abu
of
Yazi d was
by what means he had gained so high answered By good companionship with by keeping the rules of discipline and behaving in asked
He
spiritual rank. God,"
i.e.
"
:
private as in public.
Zulaykha how the
object
Joseph and
to
All
human
beings ought to learn from
manners
observe good
of their adoration,
for
in
contemplating
when she was alone with
besought him to consent to her wishes, she 1
Kumand, according
to
Nafahat^ No. 379.
first
KASHF AL-MAHJUB.
336
covered up the face of her idol witness her want of propriety.
in
might not Apostle was
order that
And when
it
the
borne to Heaven at the Ascension, his observance of discipline restrained him from paying any regard either to this world or to the next.
The second kind one
self
in
when one
is
s
of discipline
one in
is
that which
is
observed towards
conduct, and which consists
s
in
avoiding,
own company, any act that would be company of one s fellow-creatures or of God,
one
s
improper in the one must not utter an untruth by declaring one s self to e.g., be what one is not, and one must eat little in order that one
may seldom go
to
the lavatory, and one must not look at not decent for others to see. It is related
anything which it is that Ali never beheld his own nakedness, because he was ashamed to see in himself what he was forbidden to see in others.
The social
third kind
of discipline
one
with
intercourse
is
that
which
is
fellow-creatures.
s
observed jn
The most
is to act well, and to important rule for such intercourse and abroad. home at observe the custom of the Apostle These three sorts of discipline cannot be separated from one
another. in
Now
I
will set
order that you and
them
all
my
forth in detail as far as possible,
readers
may
follow
them more
easily.
connected therewith. Chapter on Companionship and matters
God hath said Verily, the merciful God will bestozv love on (Kor. xix, 96), i.e., He those who believe and do good works "
:
"
will
love
them and cause them
to
be loved, because they do
duty towards their brethren and prefer them to themselves. Three things render thy brother s And the Apostle said love toward thee sincere that thou shouldst salute him when thou meetest him, and that thou shouldst make room for
their
"
:
:
him when he sits beside him by the name that he believers
are brethren
:
thee, likes
tJierefore
and that thou shouldst
call
And God
The
best."
reconcile
"
said,
your two brethren
"
COMPANIONSHIP. (Kor. xlix, for
10)
your Lord
Day
and the Apostle said, bashful (Jiayi) and kind
His servant
to punish
of
is
;
337
in
Get many brethren, will be ashamed
"
He
:
the presence of his brethren on the
Resurrection."
But companionship must be
God
for
s
sake,
not for the
purpose of gratifying the lower soul or any selfish interest, in order that a man may be divinely rewarded for observing Malik b. Dinar said to his sonthe rules of companionship.
Mughira
in-law,
b.
Shu ba
from a brother and be
i.e.
saved,"
one who
is
"
abandon
friend,
his society, that
associate cither with one
who
you may
superior or with In the former case you will
to yourself.
inferior
no religious benefit
If you_driye.
:
is
derive benefit from him, and in the latter case the benefit will
be mutual, since each
Hence
one who "
He
"
is
ignorant
;
a bad friend-to
is
"
something from the other. the whole of piety to instruct
learn
will
the Apostle said,
It is
and Yahya b. Mu adh (al-Razi) said, need to say, Remember me
whom you
(becaose^a man ought always to pray for thy prayers he has associated even for a moment) and with whom anyone "
in
;
"Tie
~is
a bad friend with
dition of flattering
whom you
cannot
live
him (because candour
principle of companionship)
you need to apologize
;
and he
is
except on con
involved
in
a bad friend to
is
the
whom
you have committed (because apologies are made by strangers, and in companionship it is wrong to be on such terms). The Apostle said "A man for
a
that
fault
:
follows the
whom you
religion
of his
form a
friend
:
take heed, therefore, with
he associates with the good, friendship." their society will make him good, although he is bad and if he associates with the wicked, he will be wicked, although he is If
;
It good, because he will be consenting to their wickedness. is related that a man said, while he was the circumambulating
Ka ba,
O
God, make
brethren good On being asked he did not a boon for in himself such a place, he why implore I have brethren to whom I shall return if they are replied "
my
"
!
"
:
;
good, be"
I
shall be
wicked with
good with them, and them."
if
they are wicked,
I
shall
KASHF AL-MAHJUB.
338
Shaykhs demand from each other the fulfilment of the duties of companionship and enjoin their disciples to require the same, so that amongst them companionship has become
The
like a
Sufi
The Shaykhs have
religious obligation.
written
many
books explaining the rules of Sufi companionship e.g., Junayd composed a work entitled Tashik al-irddat} and Ahmad b. ;
Balkh
of
entitled
Al-Ri^dyat bi-huqtiq* Allah? and Muhammad b. All of Tirmidh another, entitled A dab al-muridin.^ Other exhaustive treatises on this subject
Khadruya
have been written
another,
5 by Abu 1-Qasim al-Hakim, Abu Bakr Abdallah (al-Tustari), Abu Abd al-Rahman (
al-Warraq, Sahl
b.
al-Sulami, and
Master
Abu
1-Qasim
Qushayri.
writers are great authorities on Sufiism, but
book should enable anyone who possesses other books and, as for
you and
classify
in
I
I
it
those
my
to dispense with
said in the preface, be sufficient in itself
for all students of the Sufi doctrine.
chapters their
separate
All
desire that
various
I
now
will
rules of discipline
relating to conduct.
Chapter concerning the Rules of Companionship. Since you have perceived that the most important thing for the novice is companionship, the fulfilment of its obligations is necessarily incumbent on him. for
the Apostle said,
farther "
"
Satan
away from two who are
TJiere is no private discourse
fourtJi of
them
Solitude
(Kor.
fatal to the novice,
with the solitary, but he is together;" and God hath said,
Is
among
"
Iviii, 8).
is
I
tJtree
persons btit God is tJie in the Anecdotes
have read
that a disciple of
Junayd imagined that he had attained to the degree of perfection, and that it was better for him to be alone. Accordingly he went into retirement and withdrew from the society of his brethren.
and he was
told
The
1
"
3
So
3
"
4
"
5
that
all
The
At it
nightfall a
camel used to appear, on
would take him to Paradise
Rectification of
Discipleship."
the texts, instead of the correct li-hnqiiq. Observance of what is due to God."
Rules of Conduct for Disciples.
Nafahdt, No. 129.
;
RULES OF COMPANIONSHIP.
339
he was conveyed to a pleasant demesne, with beautiful inhabitants and delicious viands and flowing streams,
mounting
it,
where he stayed till dawn then he fell asleep, and on waking found himself at the door of his cell. These experiences filled ;
refrain from boasting of them. heard the story he hastened to the disciple s cell, and having received from him a full account of what had
him with pride and he could not
When Junayd
him
passed, said to
remember
"
To-night,
:
to say thrice,
There
God, the High, the Great.
"
when you come
to that place,
no strength or power but in night he was carried
is
The same
and though
in his heart he did not believe Junayd, The crew he repeated those words thrice. by way around him shrieked and vanished, and he found himself seated
off as usual,
of
on a dunghill hfc fault
The
in the
midst of rotten bones.
and repented and returned
to
He acknowledged
companionship.
principle of the Sufis in companionship
is
that
they should treat everyone according~to~his degree. Thus they treat those of their own sort with old men with respect, like fathers ;
agreeable familiarity,
brothers
like
;
and
young
men
with
affection, They renounce hate, envy, and malice, In and do not withhold sincere admonition from anyone.
like
sons.
companionship it is not permissible to speak evil of the absent, or to behave dishonestly, or to deny one another on account of any word or deed, because a companionship which is begun for God s sake should not be cut short by human words or acts.
The author says:
"I
asked the Grand Shaykh
Gurgani what obligations were involved
He
*
replied
own his
:
interest
ness.
It all
;
involves this, that
hits the
interests
mark
as follows
"
:
in
Abu
1-Qasim
companionship.
you should not seek your
the evils of companionship arise from selfish-
Scjijude~ls better for a selfish man.
own
and looks
He who
after the interests of his
neglects
companion
A certain dervish relates companionship. Once I set out from Kufa to visit Mecca. On "
in
met Ibrahim Khawwas and begged him to let me In companionship it is necessary accompany him. He said that one should command and the other should obey which
the
way
i
trial
I
:
:
I
;
KASHF AL-MAHJUB.
340
You be the commander. He I answered do you choose ? When we fail to Now do riot said comply with my orders. arrived at the halting-place, he bade me sit down, and himself :
:
drew water from the well and, since the weather was cold, he gathered sticks and kindled a fire, and whenever I attempted At nightfall it began to do anything he told me to sit down. He took off his patched frock and held it over to rain heavily. was ashamed, but could not say a word on account of the condition imposed on me. When morning He came, I said To-day it is my turn to be commander.
my
head
all
I
night.
:
said
Very
:
he began to
my
telling
As soon as we reached perform the same menial offices well.
him not
to disobey
my
the halting-place, as before,
and on
orders he retorted that
it
was an act of disobedience to let one s self be served by one s He continued to behave in this way until we commander. then I felt so ashamed that I fled from him. arrived at Mecca ;
O son, when espied me, however, at Mina and said to me you associate with dervishes see that you treat them in the same fashion as I treated you. He
l
:
"
Dervishes are divided into two classes
and
travellers (inusdfirdii).
According
:
residents
to the
(muqtmdn) custom of the
Shaykhs, the travelling dervishes should regard the resident ones as superior to themselves, because they go to and fro in
*K
their
own
down
in
interest,
while the resident dervishes have settled
the service of
in the latter
is
God
:
in the
former
the token of attainment
found and settled
down the
are
;
is
the sign of search,
hence those who have
superior to those who are still dervishes ought to regard
resident
seeking. Similarly, the travelling ones as superior to themselves, because they are laden with worldly encumbrances, while the travelling dervishes are
unencumbered and detached from the world.
Again, old should prefer to themselves the young, who are newer to the world and whose sins are less numerous and young
men
;
men
should prefer to themselves the old, them in devotion and service.
who have
outstripped
RULES OF COMPANIONSHIP.
341
SECTION.
means
Culture (adab) really qualities "
though
",
who
"
cultured
in
(adib)
called language anyone acquainted with Arabic philology and
ordinary is
as
"dwelling
it means worthy qualities if you act towards God in public and private
and say that
",
virtuous is
But the Sufi s define culture
grammar.
of
collection
"the
"
with praise
to act with propriety
"
;
"
cultured
even
",
said
:
who
"
"I
An
"
by Shaykh Abu Nasr
says
in
intelligence.
"
your actions will be true. Iriade
Those who have knowledge are :
If
heard,
you are and if
What docs culture involve ? Shaykh was asked will answer you by quoting a definition which I have you speak, your speech will be sincere, and if you act,
certain
He
(i.e.
thus,
a non-Arab),
more honoured than those who have
every case
A
you
are a foreigner
are the opposite.
you
not,
if
:
excellent distinction has been
Sarraj, the author of the Linnet,
regards culture (adab\ there are three classes Firstly, worldlings, whose culture mainly consists
"As
of mankind.
eloquence and rhetoric and learning and knowledge of the nightly conversations (asmdr } of kings and Arabic poetry. in
1
Secondly,
the
religious,
whose
culture
consists
chiefly
in
the lower soul and correcting the limbs and the observing legal ordinances and renouncing lusts. Thirdly, the elect (i.e. the Sufis), whose culture consists for the most part
disciplining
purity and
keeping watch over their hearts and and guarding the state in which they are and paying no heed to extraneous suggestions and behaving
in spiritual
fulfilling their promises
with propriety in the positions of search (for God), in the states of presence (with Gocl), and in the stations of proximity (to
This saying
God)."
which
it
is
comprehensive.
The
different matters
includes are discussed in several places in this book.
Chapter on the Rules of Companionship affecting Residents. Dervishes
who choose
to reside,
and not to
to observe the following rules of discipline. 1
Another reading
al-Luma belonging 1-
bound
a traveller
asmd, "names," but I find asmdr in the MS. of the Kitdb Mr. A. G. Ellis, where this passage occurs on f. 63^.
is
to
travel, are
When
KASHF AL-MAHJUB.
342
must meet him joyfully and receive him with respect and treat him like an honoured guest and freely set before him whatever food they have, modelling their behaviour
comes
to them, they
upon that of Abraham.
come
or whither he
is
They must not
going or
what
is
whence he has name, but must deem
inquire
his
come from God and is going to God and that his then they must see whether he servant of God
that he has
name
"
is
"
;
desires to be alone or in
company if he prefers to be alone, him an empty room, and if he prefers company, :
they must give they must consort with him unceremoniously in a friendly and sociable manner. When he lays his head on his pillow at night the resident dervish ought to offer to wash his feet, but if the traveller should not allow
he
is
not accustomed to
it,
him
do
to
this
and should say that
the resident must not
insist, for fear
of causing him annoyance. Next day, he must offer him a bath and take him to the cleanest bath available and save his clothes
from (becoming dirty a strange
zealously in order to
make
knees and the soles of his
his
feet
not obliged to do. And the resident dervish has sufficient means, he should provide
and a
wait
back and rub
(bikJidrad) his
if
of the bath, and not permit upon him, but wait upon him him clean of all stains, and scrape
in) the latrines
attendant to
his
hands
:
more than
new garment
this
for his guest
;
he
is
otherwise, he need not trouble
himself, but he should clean his guest s clothes so that he
may
If the traveller put them on when he comes out of the bath. remains two or three days, he should be invited to visit any
spiritual director
or
Imam who may
be
in
the town, but he
must not be compelled to pay such visits against his inclination, because those who seek God are not always masters of their own feelings e.g., Ibrahim Khawwas on one occasion refused ;
to
accompany Khidr, who desired
his society, for
he was un
willing that his feelings should be engaged by anyone except God. Certainly it is not right that a resident dervish should
take a traveller to salute worldly
men
tainments, sick-beds, and funerals
make
travellers
or to attend their enter
and if a resident hopes to an instrument of mendicancy (dlat-i gadd t) and ;
RULES FOR RESIDENT DERVISHES.
343
conduct them from house to house, it would be better for him to refrain from serving them instead of subjecting them to
Among
humiliation. I
the troubles and inconveniences that
all
have suffered when travelling none was worse than to be
by ignorant servants and impudent and conducted from the house of such and
carried off time after time
dervishes of this sort
such a Khwaja to the house of such and such a Dihqan, while, though apparently complaisant, I felt a great dislike to go with them.
then vowed that,
I
if
ever
became
I
resident,
I
would
not behave towards travellers with this impropriety. Nothing derived from associating with ill-mannered persons is more useful than the lesson that
it.
On
his
ease
must not imitate
behaviour and a travelling
you must endure
becomes
dervish
at
their disagreeable
other hand,
the
if
(inunbasif) with a
some time and makes a worldly demand, bound immediately to give him what he wants the traveller is an impostor and low-minded, the resident
resident and stays for
the resident
but
if
must not
is
act
;
meanly
requirements, for this to if
God.
What
in is
order to comply with his impossible not the way of those who are devoted
business has a dervish to associate with devotees
he needs worldly things? Let him go to the market and buy It is sell, or let him be a soldier at the sultan s court.
and
related that, while in
some
Junayd and
his pupils
were sitting occupied
ascetic discipline, a travelling dervish
came
in.
They
him and placed food before him. He said 1 want such and such a thing besides said to him "You must Junayd go to the bazaar, for you are a man of tTieTmarket, not of the mosque and the Once I~~set ouT Damascus with two dervishes to visit Ibn al-Mu alla, who was living in the country near Ramla. On exerted themselves to entertain "
this."
:
:
cell."
"from
1
the
way we arranged
that each of us
should
think
of
the
matter concerning which we were in doubt, in order that that venerable director might tell us our secret thoughts and solve our
difficulties.
I
said to myself:
1
I.
Ibn
"
al- Ala.
I
will desire of
him the
KASHF AL-MAHJUB.
344
poems and intimate
One
(al-Hallaj)."
to
pray
"
my
that
and the other
different
colours"
alla
of the
disease
better;"
Ibn al-Mu
Husayn b. Mansiir I will desire him spleen (tihdl) may become
supplications (inundjdf] of of my companions said,
said,
wish
will
"I
As soon
(Jialwd-yi sdbtini\
commanded
sweetmeat of
for
we
as
arrived,
poems and
that a manuscript of the
supplications of Husayn should be presented to me, and laid his hand on the belly of the invalid so that his illness was assuaged,
and
said
the other dervish
to
"
:
Parti-coloured sweetmeat
is
eaten by soldiers (fawdndit) you are dressed as a saint, and the dress of a saint does not accord with the appetite of a soldier. ;
Choose one or the
other."
In short, the resident
is
not obliged to pay attention Jto-the
travelling dervish unless the latter to God.
he
If
s
devoted to his own
attention
is
paid entirely
is impossible another should help him to gratify his selfishness, for dervishes are guides (i-dJibardn), not brigands (rdhburdn\ to each other. So long as anyone perseveres in a selfish demand, is
interests,
it
that
his friend
friend it
is
ought to
resist
it,
but when he renounces
it,
then his
In the Traditions of the Apostle ought to satisfy it. that he made a brotherhood between Salman
related
and
(al-Farisi)
men among
Abu Dharr
Ghifari,
both of
whom
were leading
Veranda (aJil-i suffd) and eminent One day, when Salman came to visit Abu Dharr spiritualists. at his house, Abu Dharr s wife complained to him that her husband neither ate by day nor slept by night. Salman told her to fetch some food, and said to Abu Dharr O brother, the People of the
"
:
I
desire thee to eat, since this fasting
Abu Dharr I
complied.
beg thee to sleep
:
thee, as well as thy
Apostle,
who
yesterday as
:
And
said
verily,
at night
is
not incumbent on
Salman
said
"
:
O
thee."
brother,
thy body and thy wife have a claim upon
Next day Abu Dharr went to the say the same thing as Salman said
Lord." "
:
I
thy body has a claim upon
Abu Dharr had renounced
his
selfish
thee."
Inasmuch
pleasures,
Salman
Whatever you do on this persuaded him to gratify them. is sound and principle impregnable. Once, in the territories
RULES FOR RESIDENT DERVISHES. of Iraq,
I
was
345
restlessly occupied (tdpdki mikardani} in seeking
had run largely into debt. Everyone who wanted anything turned to me, and I was troubled and at a loss to know how I could accomplish their
wealth and
squandering
it,
and
I
An
Beware eminent person wrote to me as follows lest you distract your mind from God by satisfying the wishes of those whose minds are engrossed in vanity. If you find desires.
"
:
anyone whose mind is nobler than your own, you may justly^ distract your mind in order to give peace to his. Otherwise, dojiot distract yourself. sin
These words brought
me
<^nH
instant
k
sufficient for
His_seryants."
relief.
Chapter concerning their Rules in Travel.
When
a dervish chooses to travel, not to reside, he ought to
observe the following rules. In the first place, he must travel for God s sake, not for pleasure, and as he journeys outwardly, so he should flee inwardly from his sensual affections and he must always keep himself in a state of purity and not neglect ;
and^his object in travelling must be either pilgrimage or war (against infidels) or to see a (holy) site or to
his
devotions
;
derive instruction or to seek knowledge or to visit a venerable person, a Shaykh, or the tomb of a saint otherwise his journey ;
And
he cannot do without a patched frock and a prayer-rug and a bucket and a rope and a pair of shoes the patched frock to (kafsJi} or clogs (na layri) and a staff
will
be faulty.
:
cover his nakedness, the prayer-rug to pray on, the bucket to cleanse himself with, and the staff to protect him from attacks
and
for other purposes.
must put on carries
Before stepping on the prayer-rug he
his shoes or clogs in a state of purity.
other
articles,
for
the
If
anyone
keeping the Sunna and nail-scissors and
sake of
(Apostolic custom), such as a comb a needle and a little box of antimony (inukhula), he does right. If, however, anyone provides himself with more utensils
than those which have been mentioned, we have to consider in what station he is if he is a novice every article will be :
a shackle and a stumbling-block
and a
veil
to him,
and
will
KASIIF AL-MAHJUB.
346
him the means of showing
afford
a firmly grounded adept he may carry I heard the more. following story from
Fan s to
Ghalib
b.
"
al-Farisi.
Shaykh Abu Sa d i
b.
Abi
but
self-conceit,
was dressed
Shaykh Abu Muslim
One day
(he said) I paid a visit 1-Khayr Fadlallah b. Muhammad. couch with four cushions (takhtt
Egyptian it resembled
was so dirty that emaciated by
On
austerities.
of scepticism overcame me. and so am I, yet he is in
He
tribulation.
aware of
my
I
all
leather,
Abu Sa myself: He
d a feeling is a dervish,
looking at said to
luxury and
this
immediately divined
O Abu
vainglory.
and he
;
Misri\ My garment and my body was
linen (diqqi
in fine
is
and
these articles
all
found him sleeping on a cJiahdr-bdlisJi}, one of his legs thrown across the other I
he
if
i
in
I
this sore
thoughts and was
my
Muslim, said
he,
in
what
a dervish ? diwan have you read that a self-conceited man Since I see God in all things, God sets me on a throne, and is
since
see
you
affliction
my
:
everything, God contemplation, while yours in
yourself
lot is
These are two stations on the
Way
God, but
to
you
keeps
in
mortification.
is
God
is
far aloof
from them both, and a dervish is dead to all stations and free from all states. On hearing these words my senses forsook me, and the whole world grew dark in my eyes. When I came to myself I
said
* :
repented, and he accepted
I
O
the truth f
He
*
O Abu
TJiat
ivliicli
my
ear
Then
repentance.
leave to depart, for
answered, then he quoted this verse
;
My The
me
Shaykh, give
the sight of thee.
my
I
cannot bear
Muslim, you speak
:
was unable
to
eye beheld actually all at once?
hear by report "
must always observe the custom of the Apostle, and when he comes to the house of a resident he should enter his presence respectfully and greet him and travelling
dervish
;
he should did
;
first
take off the shoe on his
and when he puts
his shoes on,
left foot, as
he should
the Apostle first
put on
the shoe belonging to his right foot and he should wash his and he should perform two bowings right foot before his left ;
;
RULES IN TRAVEL.
347
of the head by way of salutation (in prayer) and then occupy himself with attending to the (religious) duties incumbent on He must not in any case interfere with the residents, dervishes.
immoderately towards anyone, or talk of the hard ships which he may have suffered in travelling, or discourse on theology, or tell anecdotes, or recite traditions in company, or_ behave
for all this is a sign of self-conceit.
he
is
vexed by
God s
for
sake,
fools in
patience
residents or their servants bid visit
He must
and must tolerate there
their
are
be patient when irksomeness for
many
blessings.
him go with them
the townspeople, he must acquiesce
if
If
to salute or
he can, but
in his
paying such marks of respect to worldlings, although he should excuse the behaviour of his brethren who act thus. He_must take__care not to trouble heart he ought to dislike
them by making any unreasonable demand, and he must not drag them to the court of high officials with the purpose of seeking an idle pleasure for himself. Travelling, as well as in dervishes must resident, companionship, endeavour always, to please God, and must have a good belief in each other, and of any comrade face to face with him or behind back, because true mystics in regarding the act see the
not speak his
ill
Agent, and inasmuch as every human being, of whatever description he may be faulty or faultless, veiled or illuminated belongs to God and is His creature, to quarrel with a human act
is
to quarrel with the
Divine Agent.
Chapter concerning
their Rules in Eating.
Men
cannot dispense with nourishment, but moral virtue Shafi requires that they should not eat or drink in excess. He who thinks about that which goes into his belly i
"
worth only that which comes out of it? Nothing is more hurtful to a than eating too much. I have j novico-m^gufiism read in the Anecdotes that Abu Yazid was asked why he He answered Because if Pharaoh praised hunger so highly. had been hungry he would not have said, I am your Supreme is
"
"
:
c
Lord,
and
if
Qarun (Korah) had been hungry he would not
KASHF AL-MAHJUB.
348
Tha laba was praised by all so long he was hungry, but when he ate his fill he displayed
have been as
]
rebellious."
hypocrisy.
Sahl
ment, a belly
b.
Abdallah (al-Tustari) said my judg is better than one full of lawful food." :
"In
of wine
full
On
When a man s being asked the reason of this he said is filled is with his intellect wine, belly stupefied and the flame of lust is quenched, and people are secure from his "
:
hand and tongue
;
but
when
his
belly
is
filled
with lawful
food he desires foolishness, and his lust waxes great and his lower soul rises to seek her pleasures." The Shaykhs have said, describing the Sufis
like
have
shipwrecked
"
:
They
eat like sick men, and sleep
men, and speak
like
one
whose children
died."
It is
should
an obligatory rule that they should not eat alone, but and unselfishly share their food with one another ;
when seated
they should not be
at table
begin by saying
God
"In
s
name";
silent,
and should
and they should not put
anything down or lift anything up in such a way as to offend their comrades, and they should dip the first mouthful in salt, and should deal fairly by their friends. Sahl b. Abdallah (al-Tustari)
was asked about the meaning of the verse
"
:
Verily
He replied (Kor. xvi, 92). "Justice consists in dealing fairly with one s friend in regard to a morsel of food, and beneficence consists in deeming God enjoins justice and
him
to
"
beneficence
:
have a better claim to that morsel than
yourself."
My
I am astonished at the Shaykh used to say impostor who declares that he has renounced the world, and is anxious "
:
about a morsel of
Furthermore, the Sufi should eat with his right hand and should look only at his own morsel, and while eating he should not drink unless he is extremely thirsty, will
and
if
moisten his
food."
he drinks he should drink only as much as He should not eat large mouthfuls, liver.^
and should chew his food well and not make haste otherwise he will be acting contrary to the custom of the Apostle, and ;
1
See Bayclawi on Kor.
ix, 76.
RULES IN EATING.
349
from indigestion (tukhama). When he has finished eating, he should give praise to God and wash If two or three or more persons belonging to his hands. probably suffer
will
a
and eat something
to a dinner
community of dervishes go
without informing their brethren, according to some Shaykhs this is unlawful and constitutes a breach of companionship, but some hold it to be allowable when a number of persons
union with each other, and some allow it in the case of a single person, on the ground that he is not obliged act thus in
when he
to deal fairly
when he
alone but
is
is
in
company
;
consequently, being alone, he is relieved of the obligations of companionship and is not responsible for his act. Now, the most important principle in this matter is that the invitation of a dervish should not be refused, and that the invitation of a rich
man
should not be accepted.
men
to the houses of rich
go conduct on
Dervishes ought not to them such
or beg anything of
:
demoralizing for Sufis, because worldlings are not terms (inahrcwi) with the dervish. Much
is
confidential
make a man
wealth, however, does not
docs
little
make him
wealth
that poverty
rich
"
(tiunyd-ddr\ nor
No
"poor".
better than riches
is
"
"
is
one who acknowledges rich even though he ",
be a king and anyone who disbelieves in poverty is rich even though he be reduced to want. When a dervish attends a party he should not constrain himself either to eat or not "
;
",
behave
to eat, but should
in
time (bar hukm-i waqf). is
it
(mahrani), condone a fault to
go to fault,
is
abasement
for
host
right that a married
;
and
Sahl
if
the host
But
his house.
a
accordance with his feelings at the If the
b.
is
is
a congenial person
man
(inutrf ahhil)
uncongenial,
it is
should
not allowable
any case it is better not to commit Abdallah (al-Tustari) says Backsliding in
"
:
"
(al-zillat dhillaf).
Chapter concerning their Rules in
God hath said who walk on the
:
"-And
the servants of the
earth meekly
Walking.
Merciful are they
"
(Kor. xxv, 64). Thej>eeker of God, as he walks, should know at each step he makes whether
KASHF AL-MAHJUB.
350 that step
r^ must in
is
against
God
or of
ask for pardon, and if it may be increased.
that
it,
some medicine.
They
said to
it
God
:
if it
against God, he
is
of God, he must persevere
is
One day Dawud Ta had taken him Go into the court of this i
"
:
while, in order that the
good result of the I am ashamed become He medicine may apparent." replied that on the Day of Judgment God should ask me why I made God Almighty hath a few steps for my own selfish pleasure.
house
for
a
little
"
:
said
And
:
used
to
of that which they Therefore the dervish
their feet shall bear witness
commit*
(Kor. xxxvi, 65). should walk circumspectly, with his head bowed (imirdqabat), and not look in any direction but in
in
meditation
front.
If
any
person meets him on the way, he must not draw himself back from him for the sake of saving his dress, for all Moslems are clean,
and
their clothes too
i
n II
f
;
such an act
is
mere conceit and
however, the person who meets him is an unbeliever, or manifestly filthy, he may turn from him unAnd when he walks with a number of people, he obtrusively.
self-ostentation.
If,
must not attempt to go in front of them, since that is an excess of pride; nor must he attempt to go behind them, since that and humility of which one is conscious is an excess of humility, He must keep his clogs and shoes as clean is essentially pride. as he can
by day
in
order that God, through the blessings
may keep his clothes (clean) by night. And when one more dervishes are with anyone, he should not stop on the way (to talk) with any person, nor should he tell that person to He should walk quietly and should not hurry, wait for him.
thereof,
or
V
else his
walk
will
resemble that of the covetous
;
nor should he
walk slowly, for then his walk will resemble that of the proud and he should take steps of the full length (gdm-i tamdm nihad}. ;
In
fine,
the walk of the seeker of
a description that
if
God
should always be of such anyone should ask him whither he is going
he should be able to answer decisively
my Lord : He
will direct
me"
"
:
Verily,
(Kor. xxxvii, 97).
I am going
to
Otherwise his
walking is a curse to him, because right steps (khatawdf) proceed from right thoughts (khatardi) accordingly if a man s thoughts :
RULES IN WALKING.
351
are concentrated on God, his feet will follow his thoughts.
related
is
Abu Yazfd
that
said
"
:
The
It
walk
inconsiderate
(raivish-i be uiurdqabaf) of a dervish is a sign that he is heedless all that exists is attained in two steps one (of God), because and other the self-interest from step firmly planted step away :
on the commandments of
The walk
God."
of the seeker
is
and since proximity to God is not a matter of distance, what can the seeker do but cut off his feet in the abode of rest ? a sign that he
is
traversing a certain distance,
CJiapter concerning their Rules of Sleeping in travel
and at
Jiome.,
a great difference of opinion among the Shaykhs on Some hold that it is _nqt permissible for a novice this subject.
There
to sleep
is
except when he
Apostle said
"
Sleep
:
is
overpowered by slumber, for the Death," and inasmuch as
the brother of
is
a benefit conferred by God, whereas death is an affliction, And it is the former must be more excellent than the latter. life is
related that Shibli said
who
sleeps
"
:
God looked upon me and
heedless, and he who
is
is
heedless
is
said,
He^
veiled.
"
Others, again, hold that a novice may sleep at will and even constrain himself to sleep after having performed the Divine The Pen does not record commands, for the Apostle said "
:
(evil actions) against the sleeper until
he awakes, or against (
the boy until he reaches puberty, or against the madman until he recovers his wits." When a man is asleep, people are secure
from his
his mischief
lower soul
is
and he
deprived of his personal volition and prevented from gaining its desires and the is
Recording Angels cease to write ;_his tongue makes no false and speaks no evil of the absent, and his will places
assertion
no hope
in
conceit and ostentation
"
;
he does not possess
himself either bane or boon or death or
Hence Ibn
Abbas says
than_a sinner
s
sleep
;
life
or
for
resurrection."
Nothing is more grievous to Ibh s whenever the sinner sleeps, Iblis says, "
:
When will he wake and rise up that he may disobey God?" This was a point of controversy between Junayd and All b.
,
KASHF AL-MAHJUB.
352
The
Sahl al-Isfahani.
latter
wrote to Junayd a very
fine epistle,
which I have heard, to the effect that sleep is heedlessness and the lover must not sleep or rest is a turning away from God :
rest by day by .night, otherwise he will lose the object of his desire and will forget himself and his state and will fail to attain
or
God, as God said to David, O David, he who pretends to love Me and sleeps when night covers him is a Junayd "
to
liar."
said in his reply to that letter
"
:
Our wakefulness
consists in
God s act" our acts of devotion to God, whereas our sleep towards us that which proceeds from God to us without our is
:
will
is
more
with our
will.
God who
perfect than that which proceeds from us to Sleep is a gift which God bestows on those
This question depends on the doctrine of sobriety and intoxication, which has been fully discussed above. It is sober" man, here remarkable that Junayd, who was himself a
love
Him."
"
Seemingly, he was enraptured at the supports intoxication. and his wrote he time when temporary state may have expressed
be that the opposite is actually sobriety, while wakefulness is actually intoxication, because sleep is an attribute of humanity, and a man is sober so long as he is in the shadow of his itself
his
by
tongue
;
or,
the case and that sleep
it
again,
may
is
"
"
attributes
:
wakefulness, on the other hand,
is
an attribute of
God, and when a man transcends his own attribute he is I have met with a number of Shaykhs who agree enraptured. with Junayd in preferring sleep to wakefulness, because the visions of the saints and of most of the apostles occurred during And the Apostle said Verily, God takes pride in the sleep. "
:
servant
who
sleeps while he prostrates himself in prayer
;
and
says to His angels, Behold My servant, whose spirit i? in the abode of secret conversation (najwa} while his body is on
He
The Apostle the carpet of worship. of in a state purification, his spirit sleeps "
also is
said
"
:
Whoever
permitted to circum
ambulate the Throne and prostrate itself before God." I have read in the Anecdotes that Shah Shuja of Kirman kept awake
One night he fell asleep and saw God, and years. afterwards he used always to sleep in hope of seeing the same
for forty
>
RULES IN SLEEPING. This
vision.
Amir "
is
the meaning of the verse of
353
Qays
of the
Banu
l
Truly I wish
although I am not drowsy, bsloved image may encounter mine"
to sleep,
That perchance
tJiy
whom I have seen agree with All b. Sahl wakefulness to sleep, because the apostles received their revelations and the saints their miracles while they were Other Shaykhs
in preferring
One
there were any good would be sleep in Paradise," i.e., if sleep were the cause of love and proximity to God, it would follow that there must be sleep in Paradise, which is the dwelling-place
awake.
of the Shaykhs says
"If
:
in sleep there
of proximity since neither sleep nor any veil is in Paradise, that sleep is a veil. Those who are fond of subtleties (arbdb-i Idtd if} say that when Adam fell asleep in Paradise ;
we know
Eve came
from
forth
his left side,
and Eve was the source of
his afflictions. They say also that when Abraham told Ishmael that he had been ordered in a dream to sacrifice him,
all
"This is the punishment due to one who and his If you had not fallen asleep beloved. forgets sleeps not been would have commanded to sacrifice your son." you
Ishmael replied:
It
is
related that Shibli every night used to place in front of
him a bowl of salt water and a needle for applying collyrium, and whenever he was about to fall asleep he would dip the needle in the salt water and draw
Uthman
b.
al-Jullabi,
it
along his eyelids.
I,
All
have met with a spiritual director who
used to sleep after finishing the performance of his obligatory acts of devotion and I have seen Shaykh Ahmad Samarqandi, ;
who was
living at
Bukhara
:
during forty years he had never
slept at night, but
he used to sleep a little in the daytime. This question turns on the view taken of life and death. Those who prefer death to life must prefer sleep to waking, while those who prefer life to death must prefer waking to Merit belongs, not to the man who forces himself to keep awake, but to the man who is kept awake. ^The Apostle, whom God chose and whom He raised to the highest rank,
sleep.
1
Generally
known
as
Majnun, the lover of Layla.
See Brockelmann,
2
i,
A
48.
KASHF AL-MAHJUB.
354
did not force himself either to sleep or to wake.
manded him, saying:
and pray during
"Rise
God com
the night, except
a small part : half thereof or less" (Kor. Ixxiii, 2-3). Similarly, merit does not belong to the man who forces himself to sleep, but only to the man who is put to sleep. The Men ofj:he Cave did not constrain themselves to sleep or to wake, but
God threw slumber upon them and nourished them without When a man attains to such a degree that his will their will. no longer exists, and his hand is withdrawn from everything, and his thoughts are averted from all except God, it matters not whether he is asleep or awake in either case he is full :
of honour. to
deem
and
Now,
ought and repent of his sins who have a claim against him and he ought
that his
satisfy
all
as regards the sleep of the novice, he first
is
sleep
his last,
;
comely purification and sleep on his right side, the and having set his worldly affairs in order, facing qibla he ought to give thanks for the blessing of Islam, and make to perform a
;
vow that if he should wake again he will not One who has set his affairs in order while he
a
no
fear of sleep or of death.
a certain spiritual
who was engrossed to self-conceit,
you must
director, in
return to is
sin.
awake has
A
well-known story is told of that he used to visit an Imam
maintaining his dignity and was a prey
and that he used to say to him
"
:
O
So-and-so,
This offended the Imam, for "why (he said) should this beggar be always repeating these words to me?" die."
I will begin to-morrow." One day he answered Next day when the spiritual director came in the Imam said to him O So-and-so, you must He put down his prayer-rug "
:
:
"
die."
and spread
am Imam took
it
out,
and
laid
his
head on
it
and exclaimed,
immediately yielded up his soul. The warning, and perceived that this spiritual director had been bidding him prepare for death, as he himself had "
I
done. unless
dead,"
and
My
Shaykh used to enjoin his disciples not to sleep overpowered by slumber, and when they had once
awaked not to fall asleep again, since a second and unprofitable to those who seek God.
sleep
is
unlawful
RULES IN SPEECH AND SILENCE.
and
Chapter concerning their Rules in Speech
God hath commanded His
355 Silence.
servants to speak well,
to
e.g.
acknowledge His lordship and to praise Him and to call mankind to His court Speech is a great blessing conferred on Man by God, and thereby is Man distinguished from all other things. Some interpreters of the text, We have honoured the sons of Adam (Kor. xvii, 72), explain it as meaning by the gift of speech Nevertheless! in speech there are also "
"
"
".
great evils, for the
my
is
people
the
Apostle said
"
:
The worst
In short, speech
tongue."
that
is
like
fear for
I
wine
:
it
mind, and those who begin to have a taste cannot abstain from it. Accordingly, the Sufis, knowing
intoxicates the for
it
that
is
speech
discourse
except when
spoke
it
was
considered the beginning and end of their God s sake, they spoke other
the whole was for
if
;
never
harmful,
;
wise they kept silence, because they firmly believed that God The Apostle knows our secret thoughts (cf. Kor. xliii, 80). is In He who silence saved silence there are said keeps "
"
:
?
many advantages and many evils.
spiritual favours (fut2i/i),
Some Shaykhs have
there are
and
in
speech
preferred silence
to speech, while others have set speech above silence. Among the former is Junayd, who said are Expressions wholly pretensions, and where realities are established pretensions "
:
Sometimes one has the will to do are idle.
speaking
in
excusable not to speak although i.e. fear becomes an excuse for not
is
it
so,
spite of one
s
having the
will
and the power
to
and refusal to speak of God does not impair the speak essence of gnosis. But at no time is a man excused for mere devoid of pretension reality, which is the principle of hypocrites. Pretension without reality is hypocrisy, and reality without ;
pretension
is
sincerity,
because
"
he
who
grounded in communicate with his Lord is
eloquence needs no tongue to Expressions only serve to inform another than God, for God Himself requires no explanation of our circumstances, and ".
others than
God
are not worth so
ourselves with them.
This
is
much
that
we should occupy
corroborated by the saying of
,
KASHF AL-MAHJUB.
356
He^who knows God
"
Junayd,
a
is
(^iydn) exposition (bay an)
is
dumb,"
for in
actual_vision Shibli
It is related that
veil.
O my Junayd s meeting-place and cried aloud, and pointed to God. Junayd said O Abu object of desire Bakr, if God is the object of your desire, why do you point to Him, who is independent of this? And if the object of your desire is another, God knows what you say why do you Shibli asked God to pardon him for having speak falsely ?
rose
up
in
"
"
!"
:
:
"
+
uttered those words.
Those who put speech above commanded by God to set forth
argue that we are our circumstances, for the
silence
If a man pretension subsists in the reality, and vice versa. continues for a thousand years to know God in his heart and soul, but has not confessed that he knows God, he is virtually
an
infidel unless his silence
has
bidden
believers
all
has been due to compulsion. God 4 give Him thanks and praise and
He
His bounties, and
rehearse
has promised to answer the
One of the Shaykhs has prayers of those who invoke Him. said that whoever does net declare his spiritual state is without any "
spiritual state, since the state proclaims itself.
The tongue of the
my
And my I
silence is the interpreter in the
was walking
an impostor saying "
replied is
:
my
speech
is is
of
my
question"
Anecdotes that one day when
in the "
:
Karkh quarter
Silence
is
of
Abu Bakr
Baghdad he heard
better than
speech."
Shibli
better than thy speech, but
my speech because is my silence, vanity and thy speech an idle jest, whereas my silence is modesty and
Thy
better than
thy silence
more eloquent than
(lisan al-hal) is
tongue,
have read
Shibli
state
silence
is
knowledge."
I,
AH
b.
Uthman
al-Jullabi, declare
that there are two kinds of speech and two kinds of silence speech is either real or unreal, and silence is either fruition or_ :
one speaks truth, his speech is better than but if one speaks falsehood, his silence is better
forgetfulness. his silence,
If
than his speech.
"
He who
speaks hits the mark or misses
it,
RULES IN SPEECH AND SILENCE. but he
Thus
who
made
is
Iblis said,
Adam
ourselves"
(Kor.
preserved from transgression." better than he" (Kor. xxxviii, 77), but
to speak
am
"/
was made to
is
"
say,
jwe^Jiave done wrong unto missionaries (dd iydii) of this
Lord>
The
22).
vii,
357
compelled to speak, and shame or he whose silence is shame, helplessness strikes them dumb Their speech is the result of vision, and his speech is are
sect
or
permitted
"
:
life."
speech without vision appears to them despicable. They prefer silence to speech so long as they are with themselves, but
when they the
beside themselves their words
are
Hence
hearts of men.
whose
silence to
God
is
are written on
that spiritual director said
gold, his
"
:
speech to another than
He
God
M
seeker of GfV*, W JF Absorbed in servantship; gilt." must be silent, in order .that the adept^jvvhp^roclaims Lordship,
The
is
may speak, and by his utterances may captivate the hearts The rule in speaking is not to speak unless of his disciples. and the bidden, and then only of the thing that is bidden rule in silence is not to be ignorant or satisfied with ignorance ;
The
must not interrupt the speech of judgment intrude therein, or use far-fetched expressions in answering them. He must or forgetful.
disciple
spiritual directors, or let his personal
of the absent, or offend any Moslem with that tongue which has made the profession of faith and He must not address acknowledged the unity of God.
never
tell
dervishes
a
lie,
ill
names or speak to them until they ask behoves the dervish, when he is silent, not to in falsehood, and when he speaks, to speak only the by
a question.
be silent
or speak
their bare It
This principle has many derivatives and innumerable refinements, but I will not pursue the subject, lest my book truth.
should become too long. CJiapter concerning their Rules in Asking.
God hath (Kor.
ii,
repulsed, the
said
274). for
beggar"
"
:
Any
God (Kor.
They ask not men with importunity one of them who asks should not be "
said to xciii,
the
10).
"
Apostle
As
far
:
Do
not drive
away
as possible they should
KASHF AL-MAHJUB.
358
beg of God only, for begging involves turning away from God to another, and when a man turns away from God there is
danger that God
read
a
that
O
"
Rabi
may
certain
leave
him
worldling
in that
said
Adawiyya
l :
ask something of me that I may procure what she replied, I am ashamed to ask any O
a,
"
"
you
Rabi a
to
have
I
predicament.
wish."
sir,"
thing of the Creator of the world be ashamed to ask anything of a ;
how, then, should
not
I
It
fellow-creature?"
is
Abu Muslim, the head of the an innocent dervish was seized on Abbasid) propaganda,
related (
that
in
the
time of
2 suspicion of theft, and was imprisoned at Chahar Taq. On the same night Abu Muslim dreamed that the Apostle came to him and said: "God has sent me to tell you that
your prison. Arise and set him free." Abu Muslim leapt from his bed, and ran with bare head and feet to the prison gate, and gave orders to release the dervish,
one of His friends
is
in
and Begged his pardon and bade him ask a boon. he replied, "one whose Master rouses Abu Muslim
"
at
O
prince,"
midnight,
and sends him to deliver a poor dervish from affliction how should that one ask a boon of others ? Abu Muslim began to weep, and the dervish went on his way. Some, however, "
hold that a dervish
God
may beg
of
his
since
fellow-creatures,
Tliey ask not men with importunity" i.e. they says ask but not importune. The Apostle begged for the "
:
may
sake of providing for his companions, and he said to Seek your wants from those whose faces are comely."
us
:
"
The
be permissible in three cases. Firstly, with the object of freeing one s mind from preoccupation, for, as they have said, we should not Sufi
Shaykhs consider begging
much importance
to
two cakes of bread that we should spend the whole day and night in expecting them and when we are starving we want nothing else of God, because no anxiet}/ is so engrossing as anxiety on account attach so
to
;
of 1
2
food.
Therefore,
when the
disciple
of
Shaqiq
visited
Nafahdt, No. 578 ; Ibn Khallikan, No. 230. village, mentioned by Ibn al-Athir (x, 428, 24), in the vicinity of Baghdad.
A
RULES IN ASKING.
359
Bayazid, and in answer to Bayazfd
s question as to the state him that he was informed of Shaqi q entirely disengaged from
mankind, and was putting "When
testing
you
God
with two loaves
his fellow-creatures
his trust in
all
him
to Shaqiq, tell
return
:
if
he
is
God, Bayazid said beware of again
:
to
let
hungry,
him beg of
and have done with the cant of
trust in
Secondly, it is permissible to beg with the object of The Sufis beg in order that they training the lower soul. may endure the humiliation of begging, and may perceive God."
what
their
is
worth
When
be proud.
of other men, and
in the eyes
Shiblf
came
to
not
may
him
said to
Junayd, Junayd O Abu Bakr, your head is full of conceit, because you are the son of the Caliph s principal chamberlain and the governor :
"
No good will come from you until you go to market and beg of everyone whom you see, that you
of Samarra. the
may know your
true
He begged
Shiblf obeyed.
worth."
in
One
the market for three years, with ever decreasing success.
day, having gone through the whole market and got nothing, he returned to Junayd and told him. Junayd said Now, "
:
Abu Bakr, you men do not fix
see that
you have no worth
your heart on them.
in
the eyes of
This matter
(i.e. begging) It is sake of discipline, not for the sake of profit." I had a friend related that Dhu 1-Nun the Egyptian said :
is
for the
"
:
who was
in
accord with God.
After his death
I
saw him
dream, and asked him how God had dealt with him. answered that God had forgiven him. I asked him
a
:
He
account of what virtue? to his feet
and said
c :
much contumely and men, to
whom you
My
replied
servant,
tribulation
God
that
raised
(
in
He On him
suffered with patience
you from base
stretched out your hands
:
and avaricious
therefore
I
forgive
Tliirdly, they beg from mankind because of their reverence for God. They recognize that all worldly possessions "
you.
belong to God, and they regard all mankind as His agents, from whom not from God Himself they beg anything that is for the benefit of the lower soul and in the eyes of one ;
who beholds
his
own want,
the servant that
makes a
petition
KASHF AL-MAHJUB.
360 to an agent
more reverent and obedient than he that makes
is
a petition to God. Therefore, their begging from another is a sign of presence and of turning towards God, not a sign of
absence and of turning away from
Yahya
Mu adh
b.
asked her mother mother.
am
"
I
portion."
"Ask
it
the girl replied,
me
What you
is
give rules of begging
The
have read that
I
had a daughter, who one day
something.
ashamed,"
want from Him. allotted
(al-Razi) for
Him.
of "
God,"
said the
to ask a material
His too and are
my
is
as follows:
If
than beg unsuccessfully you should be more cheerful human when you succeed, and you should not regard any You should creature as coming between God and yourself. not beg of women or market-folk (ashdb-i aswdq) and you
you
}
should not his
and
for
should
your secret to
anyone unless you are sure that
you should beg un and should not use the proceeds for worldly show housekeeping, or convert them into property. You
money
selfishly,
tell is
far
in the present,
live
enter your
As
lawful.
mind, else
you
as possible
and
let
no thought of the morrow
will incur everlasting perdition.
You
make God a springe to catch alms, and you should not display piety in order that more alms may be given to you on account of your piety. I once met an old and venerable should not
Sufi,
who had
lost
his
way
in the desert
stricken, into the market-place at
Kufa with
and came, hungera sparrow perched
me something for the sake of hand, crying The people asked him why he said this. He this sparrow Give me some is impossible that I should say replied: on
"
his
:
Give
"
!
"It
One must employ the intercession thing for God s sake of an insignificant creature to obtain worldly goods." This is but a small part of the obligations involved in begging. !
I
have abridged the topic
for fear of
being tedious.
Chapter concerning their Rules in Marriage matters connected therewith.
and
Celibacy
and
They (women) are a garment unto you and ye are a garment unto them" (Kor. ii, 183). AncTtHe Apostle
God hath
said
"
:
RULES IN MARRIAGE AND CELIBACY.
may multiply for I will vaunt you on the Day of Resurrection, even in nations other
Marry, that ye
"
said
:
all
against
361
;
The women who And he said also respect of the still-born." cost least to maintain, who are the they greatest blessing bring whose faces are comeliest, and whose dowries are cheapest." "
:
Marriage is permitted to all men and women, and is obligatory on those who cannot abstain from what is unlawful, and is sanctioned by the custom of the Apostle) for those Some of the Sufi Shaykhs are able to support a family.
a sunna
who
(i.e.
hold marriage to be desirable as a means of quelling lust, and acquisition (of sustenance) to be desirable as a means of freeing
mind from anxiety. Others hold
the
that the object of marriage
before its father, it will procreation for, intercede for him (before God), and if the father dies first, the Women The Apostle said child will remain to pray for him. 1 is
if
;
the child dies
"
:
wealth, nobility, beauty, and religion. religious, for, after Islam, there is nothing
are married for four things
DcTye take one that
is
:
man so much as a believing and obedient wife And the Apostle who gladdens him whenever he looks on
that profits a
her."
said
"
:
Satan
is
with the
solitary,"
because Satan decks out
and presents it to their minds. Xo companionship is equal in reverence and security to marriage, when husband and wife are congenial and well-suited to each other, and no torment lust
and anxiety
is
so great as an uncongenial wife.
Therefore the
place, consider what he is doing and in his mind the of celibacy and of marriage, in evils picture order that he may choose the state of which he can more easily
dervish must, in the
overcome the
first
The
of celibacy are two (i) the neglect of an Apostolic custom, (2) the fostering of lust in the heart and the danger of falling into unlawful ways. The evils evils.
evils
:
of marriage are also twoj (l) the preoccupation"!) f the mind with other than God, (2) the distraction of the body for the sake_o_f sensual__pleasure.
ment and companionship. 1
Here a
Prophet
s
The
root of this matter
lies in retire<
Marriage
is
proper
story is told of the Caliph Umar, who asked granddaughter, in marriage from her father All.
for
Umm
those
who
Kulthum, the
^-
KASHF AL-MAHJUB.
362
prefer to associate with mankind, and celibacy is an ornament tcTEKose who seek retirement from mankind. The Apostle said :
Go
"
the recluses (al-mufarridiln) have preceded
:
Hasan of Basra says
"
:
the heavily laden shall "
following story
man who it
was
:
I
The
lived there.
lightly
And
you,"
shall be saved
Khawwas
Ibrahim
perish."
went
burdened
and
relates the
to a certain village to visit a reverend
When
I
entered his house
clean, like a saint s place of worship.
In
its
saw that
I
two corners
two niches (inihrdV) had been made the old man was seated in one of them, and in the other niche an old woman was sitting, ;
and bright both had become weak through much devotion. They showed great joy at my coming, and I stayed with them for three days. When I was about to depart I asked clean
:
the old man,
He
What
answered, She
is
relation
my
is
woman
chaste
this
cousin and
my
wife.
to
I said,
you ? During
these three days your intercourse with one another has been Yes, said he, it has been so for very like that of strangers. *
and sixty years. I asked him the cause of this. He replied were young we fell in love, but her father would not
five
:
When we
4
give her to me, for he had discovered our fondness for each
bore this sorrow for a long while, but on her father s my father, who was her uncle, gave me her hand. On
other.
I
death
the wedding-night she said to me "You know what happiness God has bestowed upon us in bringing us together and taking :
all
fear
away from our
hearts.
Let us therefore to-night
refrain
from sensual passion and trample on our desires and worship
God
thanksgiving for this happiness." Next night she bade me do the same. in
"
I
Now we
have given thanks
for
"
I
said,
On
It is
well."
the third night
two nights
for
your Five and my sixty years have passed since then, and we have never touched one another, but spend all our lives in giving thanks for our said,
sake
;
to-night let us worship
God
for
sake."
Accordingly, when a dervish chooses companion behoves him to provide his wife with lawful food and "
happiness. ship,
it
dowry out of lawful property, and not indulge in sensual pleasure so long as any obligation towards God, or any part of
pay her
RULES IN MARRIAGE AND CELIBACY.
363
His commandments, is unfulfilled. And when he performs his devotions and is about to go to bed, let him say, as in secret converse with God O Lord God, Thou hast mingled lust with "
:
Adam s Thou
in
clay in order that the world may be populated, and Thy knowledge hast willed that I should have this
Cause
intercourse.
it
to
be
for the
sake of two things
:
firstly,
unlawful by means of that which is to me a child, saintly and vouchsafe and lawful secondly, acceptable, not one who will divert my thoughts from Thee."
guard that which
to
is
;
that a son
It is related
was born
to Sahl b.
Abdallah al-Tustari.
Whenever the child asked his mother for food, she used to bid him ask God, and while he went to the niche (inihrdti) and bowed himself in prayer, she used secretly to give him what he wanted, without letting him know that his mother had given it to him. Thus he grew accustomed to turn unto God. One he came back from school when his mother was absent, day and bowed himself in prayer. God caused the thing that he When his mother came in she sought to appear before him. asked,
"Where
place whence
The
it
did you get
comes
this?"
He
"
answered,
From
the
always."
practice of an Apostolic rule of
life
must not lead the
dervish to seek worldly wealth and unlawful gain or preoccupy his heart, for the dervish is ruined by the destruction of his heart, just as the rich
man
house and furniture
but the rich
;
is
while the dervish cannot.
ruined by the destruction of his
In
man can
our time
repair
his
loss,
impossible for to a have suitable whose wants are not excessive wife, anyone and whose demands are not unreasonable. Therefore many it
is
persons have adopted celibacy and observe the Apostolic Tradition The best of men in latter days will be those who "
:
are light of
back,"
i.e.
who have
neither wife nor child.
It
is
the unanimous opinion of the Shaykhs of this sect that the best and most excellent Sufi s are the celibates, if their hearts are sins
uncontaminated and
and
lusts.
if
The^vulgar,
their in
natures are not inclined to
gratifying their lusts, appeal
to the Apostle s saying, that the three things he loved in the
KASHF AL-MAHJUB,
364
world were scent, women, and prayer, and argue that since he loved women marriage must be more excellent than celibacy. "
I "reply
:
The Apostle
also said that he
had two
combat (jihad)
poverty (faqr) and the spiritual If he loved that these things?
yeTshun (viz.
celibacy)
was
his
Your
trade.
trades, namely,
why,jthen,_dp
:
marriage), this desires have a greater (viz.
absurd, on that ground, to Anyone who follows his say that he loves what you desire. desires for fifty years and supposes that he is following the woman was the is in grave error." practice of the Apostle in Paradise, Adam cause of the first calamity that overtook
propensity to the former, but
it
is
A
quarrel that happened in this world, woman was the cause of i.e. the quarrel of Abel and Cain. the punishment inflicted on the two angels (Harut and Marut)
and
also
of the
first
A
;
and down to the present day all mischiefs, worldly and religious After God had preserved me have been caused by women. the from for eleven dangers of matrimony, it was my years
of a destiny to fall in love with the description
woman whom
had never seen, and during a whole year my passion so I absorbed me that my religion was near being ruined, until at last God in His bounty gave protection to my wretched heart In short, Sufiism was founded and mercifully delivered me. on celibacy the introduction of marriage brought about a cannot be_extingujshed change. Therejs no flame of lust that ;
from by strenuous effort, because, whatever vice proceeds it remove will that yourself, you possess the instrument
:
Now the removal not necessary for that purpose. of which involves one two of lust may be effected by things, self-constraint (takalluf\ while the other lies outside the sphere
another
of
is
human
latter
is
action and mortification.
The former
an agitating fear or a true love, which
hunger, the
is
is
collected
by
the dispersion of (sensual) thoughts: ajove which extends its all the empire over the different parts of the body and divests "senses "who
man.
of their sensual quality.
Ahmad Hammadi
went to Transoxania and On beinsr asked whether
lived there,
he
of Sarakhs,
was a venerable
desired
to
marry, he
RULES IN MARRIAGE AND CELIBACY.
365
am either absent from myself or present with myself: when I am absent, I have no consciousness and when I am present, I keep my lower of the two worlds answered
"
:
No, because
I
;
soul in such wise that
when
it
gets a loaf of bread
it
thinks
It is a great thing to has got a thousand houris. occupy the mind let it be anxious about whatsoever you will." Others i __agam x _recommend that neither state (marriage or
that
it
:
be regarded with predilection, in order that we may see what the decree of Divine providence will bring if celibacy be our lot, we should strive to be chaste, to light and if marriage be our destiny, we should comply with the celibacy) should
:
custom of the Apostle and
strive to clear our hearts~(bT worldly
When God ordains celibacy unto a man, his be like that of Joseph, who, although he was should celibacy able to satisfy his desire for Zulaykha, turned away from her anxieties).
and considering the moment when Zulaykha was
and busied himself with subduing the vices of his lower soul at
And
his passion
God
ordains marriage unto a man, his marriage should be like that of Abraham, who by reason of his absolute confidence in God put aside all care for his
alone with him.
if
and when Sarah became jealous he took Hagar and brought her to a barren valley and committed her to the care wife
;
Accordingly, a man is not ruined by marriage or by but the mischief consists in asserting one s will and celibacy, to one s desires. The married man ought to in yielding
of God.
s
I
observe the following rules. He should not leave any act of devotion undone, or let any "state" be lost or any "time" be wasted. He should be kind to his wife and should provide
herewith lawful expenses, and he should not pay court to tyrants and governors with the object of meeting her expenses. He should behave thus, in order that, if a child is born, it may be such as
A
be. well-known story is told of of Nishapur, that one day, when he was sitting with the chiefs and nobles of Nishapur who had come
Ahmad
b.
it
ought to
Harb
to offer their respects to him, his son entered the room, drunk,
playing a guitar, and singing, and passed by insolently without
KASHF AL-MAHJUB.
366
heeding them.
perceiving that they were put out of What is the matter ? They replied
Ahmad,
"
countenance, said "
We
are
"
:
:
ashamed that
Ahmad
this
lad should
He
pass excusable.
by you
in
such
One
night my us from to was some food that of brought partook was son this That same night a neighbour s house. begotten,
a
state."
wife
and
said
"
:
is
I
Next morning asleep and let our devotions go. the food that of source to the as we inquired of our neighbour he had sent to us, and we found that it came from a wedding-
and we
fell
The following house of a government official." He must not see rules should be observed by the celibate.
feast in the
improper to see or think what
improper to think, and he must quench the flames of lust by hunger and guard from preoccupation with his heart from this world and
what
is
is
phenomena, and he must not call the desire of his lower soul and he must not make the or inspiration knowledge If he acts wiles (bu l-ajabi*} of Satan a pretext (for sin). "
"
"
",
thus he will be approved in Sufiism.
CHAPTER XXIV. EXPLAINING THE UNCOVERING OF THE TENTH VEIL THEIR PHRASEOLOGY AND THE DEFINITIONS OF THEIR TERMS AND THE VERITIES OF THE IDEAS WHICH ARE :
SIGNIFIED. in every craft and business, while discussing one with another, make use of certain words and mysteries expressions of which the meaning is known only to themselves.
Those employed
its
double purpose firstly, the understanding of difficulties and bring
Such expressions are invented in
order to facilitate
them nearer in
order
:
and secondly, conceal the mysteries of that science from the
to the
to
for a
The
uninitiated.
comprehension of the novice Sufi s
also
;
have technical terms
the
for
purpose of expressing the matter of their discourse and in order that they may reveal or disguise their meaning as they I will now explain some of these terms and please. distinguish
between the significations attached to various pairs of words.
Hal and Waqt. Waqt
(time)
is
concerning which object
is
a term with which
much has been
said
Sufis
are
familiar,
by the Shaykhs, but
and
my
to establish the truth, not to give long explanations.
whereby a man becomes independent of the past example, when an influence from God descends into his soul and makes his heart collected (inujtami*) he has no memory of the past and no thought of that which
Waqt
is
and the
that
future, as, for
not yet come. All people fail in this, and do not know what our past has been or what our future will be, except the Our knowledge cannot possessors of waqt^ who say is
"
:
apprehend the future and the
God
in
the
past,
present (andar waqf).
and we are happy with If
we occupy ourselves
KASHF AL-MAHJUB.
368
any thought of be veiled (from God), and a veil
with to-morrow, or shall
let
It
(fardgandagi}?
it
is
enter our minds, we a great distraction
absurd to think of the unattainable.
is
Thus Abu Sa d Kharraz says
Do
not occupy your precious time except with the most precious of things, and the most precious of human things is the state of being occupied between i
and the
"
:
And
the Apostle said I have a time (waqt) with God, in which none of the cherubim nor any prophet rivals me," that is to say, in which the eighteen the
past
future."
"
:
"
my mind and have no worth on the night of the Ascension, when in my eyes." Therefore, the kingdom of earth and heaven was arrayed before him in all its beauty, he did not look at anything (Kor. liii, 17), for thousand worlds do not occur to
Mustafa was noble that which
by are
two
and the noble are not engrossed save
^aziz)>
The
noble.
times
"
(awqdt) of the Unitarian one in the state of loss (faqd) and one in the state
:
is
"
of gain (wajd\ one in the place of union and one in the place of separation. At both these times he is overpowered (inaqhiir),
because both his union and his separation are effected by God without such volition or acquisition on his part as would make possible to invest
it
power of volition is
experiences
Junayd
said
is
him with any cut off from
the result of
time
a
man
him, whatever he does
s
or
"
It
is
related that
(waqt\ saw a dervish in the desert, sitting under a hard and uncomfortable spot, and asked
"
I
:
"
When
attribute.
a mimosa-tree in
I had him what made him sit there so still. He answered and lost it here now I am sitting and mourning. time a He answered Twelve I inquired how long he had been there. c
:
"
"
;
*
:
years.
on I
my
left
Will not the Shaykh offer up a prayer (Jiimmati kunad~) time behalf, that perchance I may find my again ? "
"
and performed the pilgrimage and On my return prayer was granted.
said Junayd,
him,"
"
My prayed I found him seated in the same place. Why, I said, do since from have obtained not here, you go your wish ? you him.
for
3
He
replied
:
O
desolation where
Shaykh, I
lost
my
I
settled
capital
:
myself is
it
in
this
right that
*
place of I
should
TECHNICAL TERMS OF THE leave the place where I have found where I enjoy the society of God peace, for
369
capital once
more and
Let the Shaykh go
?
in
mix my dust with
the dust of this spot, that Resurrection from this dust which is the
the
rise at
may
I
will
I
my
SUFIS.
No man
can attain to the reality of time by exerting his choice, for time is a thing that does not come within the scope of human acquisition, that it should
abode of
"
my
delight.
"
"
"
"
be gained by effort, nor is it sold in the market, that anyone should give his life in exchange for it, and the will has no to attract or to repel
power either "
Time
a
is
cutting time a sword to cut, and past,
because
sword,"
"
"
The Shaykhs have
it.
it
said,
characteristic
is
cuts the root of the future
of
and the
and obliterates care of yesterday and to-morrow from the The sword is a dangerous companion either it makes
heart.
:
master a king or it destroys him. Although one should and on it one s own shoulder to the sword carry pay homage
its
for a
thousand years,
its
Violence
its
Hal adorns
of cutting
it
does not
neck and the neck of another.
and violence
characteristic, its
will
not
master.
that which descends
(waqf) and adorns the body. has need of hdl, Waqt beautified by hdl and subsists thereby. When the is
waqt is owner of waqt comes for,
s
"
upon
time
"
as the spirit
for
subjecF to
master
wish of
at the
it
(state) it,
is
(jqahr)
depart from
moment
the
in
discriminate between
change and
into possession of hdl, he
is
made
when he has waqt without
hdl attaches
is
no more
steadfast (mustaqim] in his state hdl,
he
may
lose
it,
;
but when
becomes waqt, and that cannot be lost what seems to be coming and going (dinad s/iud} is really the result of becoming and manifestation itself to
him,
all
his state (nizgdr)
:
(takawwun it him who has
zuhtir), just as, before it.
He who
is
this,
waqt descended on
in the state of
becoming
(itmta-
kawwiri) may be forgetful, and on him who is thus forgetful hdl descends and waqt is made stable (inutamakkhi) for the ;
possessor of waqt 7&z7 is
may become
cannot possibly be
silent
concerning
so.
forgetful, but the possessor of
The tongue
of the possessor of hdl
his hdl, but his actions proclaim the reality
2B
KASHF AL-MAHJUB.
37O
Hence
of his hdl.
hdl
is absurd,"
Master
Abu
that spiritual director said
because hdl
All
Daqqaq
"
:
To
ask about
the annihilation of speech (inaqdt). says "If there is joy or woe in this is
:
world or the next world, the portion of waqt is that (feeling) But hdl is not like this when hdl comes in which thou art."
;
man from God,
these feelings from his Thus Jacob was a possessor of waqt now he was heart. blinded by separation, now he was restored to sight by union,
on a
banishes
it
all
:
now he was mourning and wailing, now he was calm and joyful. But Abraham was a possessor of hdl he was not conscious of :
separation, that he should be stricken with grief, nor of union,
The sun and moon and
that he should be filled with joy.
stars
contributed to his hdl, but he, while he gazed, was independent of them whatever he looked on, he saw only God, and he said :
"
I love
:
not them that
(Kor.
set"
sometimes becomes a
vi,
76).
Accordingly, the world because he
hell to the possessor of waqt,
contemplating absence (gJiaybaf) and his heart is distressed by the loss of his beloved and sometimes his heart is like
is
;
Paradise in
a
moment
the
blessedness
of contemplation,
and
every
him a gift and a glad message from God. On the other hand, it makes no difference to the possessor of brings to
hdl whether he for
he
is
always
is
veiled
by
affliction or unveiled
in the place of actual vision
by happiness
Hdl
l
(
iydn).
attribute of the object desired (inurdd}, while
waqt
is
is
;
an
the rank
of the desirer (inurfd). The latter is with himself in the pleasure of waqt, the former with God in the delight of hdl. How far are the two apart degrees !
Maqdm and Tanikin, and the difference between them. Maqdm (station) denotes the perseverance of the seeker fulfilling his
strenuous
in
obligations towards the object of his search with
exertion
and
flawless
intention.
Everyone
who
God
has a station (inaqdui\ which, in the beginning of his search, is a means whereby he seeks God. Although the
desires
seeker derives
some
benefit from every station through which
he passes, he finally rests
in
one, because a station and the
TECHNICAL TERMS OF THE
SUFIS.
371
quest thereof involve contrivance and design (tarkib u hild], not conduct and practice (rawis/i ti nm dmalaf). God hath said The "None of us but hath a certain station" (Kor. xxxvii, 164). :
Adam
was repentance (tawbat], that of Noah was renunciation (zuhd), that of Abraham was resignation (taslini), that of Moses was contrition (indbat\ that of David was sorrow station of
was hope (raja), that of John (the Baptist) waT fear (khawf\ and that of our Apostle was praise (dhikr). They drew something from other sources by which they abode,
(huzn), that of Jesus
In but each of them returned at last to his original station. a I of the doctrine the Muhasibis, partial gave discussing
explanation of the stations and distinguished between hdl and Here, however, remarks on this subject.
maqdm. is
of three kinds
is
You
necessary to make some further must know that the Way to God
maqdm,
(i)
:
it
prophets to explain the principle of the different stations. the
all
God
(2) hdl, (3) tamkin.
Way
and
to
sent
elucidate the
One hundred and twenty-
thousand apostles, and a few over that number, came On the advent of our Apostle a hdl with as many stations. to those in each station and attained a pitch where appeared four
all
human
acquisition
perfect unto men, as
was
left
God hath
behind, until religion was said
"
:
made
To-day I have perfected
for you and have completed My bounty unto you then the tamkin (steadfastness) of the steadfast
"
your
religion
(Kor.
v,
appeared
5) ;
;
but
if
I
were to enumerate every hdl and explain purpose would be defeated.
every maqdm, my Tamkin denotes the residence of spiritual adepts in the abode of perfection and in the highest grade. Those in stations can pass on from their stations, but it is impossible to pass beyond the grade of tamkin, because maqdm is the grade of beginners,
whereas tamkin (stations) are
the resting-place of adepts, and stages on the way, whereas tamkin
within the shrine.
The
friends of
God
on the way and are strangers
selves)
stages
is
:
are absent (from
is
evil
repose
them
(to themselves) in
their hearts are in the presence (of God),
presence every instrument
maqdmdt is
and every
tool
is
and (a
the
in the
token of)
KASHF AL-MAHJUB.
372
absence (from God) and infirmity. In the epoch of Paganism the poets used to praise men for noble deeds, but they did not recite their panegyric until some time had elapsed. When into the presence of the person whom he had he used to draw his sword and hamstring his camel celebrated, and then break his sword, as though to say I needed a camel to bring me from a far distance to thy presence, and a sword a
came
poet
"
:
who would have hindered me from paying now that I have reached thee, I kill my camel,
to repel the envious
to thee
homage
:
never depart from thee again and I break my sword, for I will not admit into my mind the thought of being severed from thy court." Then, after a few days, he used to recite his for
will
I
poem.
;
Similarly,
him put
when Moses
attained to tamkin^ God bade and cast away his staff (Kor. xx, 12), of travel and Moses being in the presence
off his shoes
these being articles of God. The beginning of love
is
search, but the
water flows in the river-bed, but when it
ceases to flow and changes
water avoid to death
it,
its taste,
who
but those
it
end
rest
is
:
reaches the ocean
so that those
who
desire
desire pearls devote themselves
and fasten the plummet of search to
their feet
and
plunge headlong into the sea, that they may either gain the hidden pearl or lose their dear lives. And one of the Shaykhs
Tamkin is the removal of says a technical term of the Sufis, and "
:
talwin"
is
Talwin also
closely
connected
is
in
meaning with tamkin, just as hdl is connected with maqdm. The signification of talwm is change and turning from one state to another,
he who
and the above-mentioned saying means that
steadfast (mutamakkin) is not vacillating (inutaraddid), for he has carried all that belongs to him into the presence of is
God and
has erased every thought of other than God from his mind, so that no act that passes over him alters his outward
predicament and no
changes his inward predicament. Thus Moses was subject to talwin he fell in a swoon (Kor. vii, 139) when God revealed His glory to Mount Sinai; but state
:
Muhammad was
was steadfast
:
he suffered no change, although he from Mecca to a space of
in the very revelation of glory
TECHNICAL TERMS OF THE
SUFIS.
373
two bow-lengths from God and this is the highest grade. Now tamkin is of two kinds one referring to the dominant influence ;
of
God
and the other referring to the dominant He whose tamkin is
(sJidhid-i haqq),
influence of one
s
self (shdJiid-i khud).
kind retains his attributes unimpaired, but he whose tamkin is of the former kind has no attributes and
of the
latter
;
the terms effacement
(mahw\
sobriety (sahw), attainment (lahq),
destruction (inahq)} annihilation (fand\ subsistence (baqd)> being (wuj2icT), and not-being (fadani) are not properly applied to one whose attributes are annihilated, because a subject is necessary
maintenance of these
for the
qualities,
and when the subject
absorbed (mustaghriq] he loses the capacity
Muhddarat and Mukdshafat and the t
Muhddarat denotes
for
is
maintaining them.
difference between them.
the presence of the heart in the subtleties
of demonstration (baydri), while mukdsJiafat denotes the presence of the spirit (sirr) in the domain of actual vision ( iydri). l
Muhddarat
God s signs (aydt\ and the evidences of mukdshafat contemplation (inushdhaddf). The mark of muhddarat is continual meditation upon God s refers to the evidences of
to
signs, while
the
mark
of mukdshafat
is
continual
amazement
God s infinite greatness. There is a difference between one who meditates upon the Divine acts and one who is amazed at
at the
Divine majesty
other
is
a
:
companion
the one of
is
a follower of friendship, the
When
love.
the
Friend of
God
(Abraham) looked on the kingdom of heaven and meditated on the reality of its existence, his heart was made present
"
"
(Jiddir)
of the
thereby
Agent
;
:
through beholding the act he became a seeker his
"
"
presence
(Jiudtir)
made
the act a proof / turn my
of the Agent, and in perfect gnosis he exclaimed
face with
trice
belief unto
Him who
"
:
created the heavens
and
the
(Kor. vi, 79). But when the Beloved of God (Muhammad) was borne to Heaven he shut his eyes from the sight of all he saw neither God s act nor created beings things earth
"
;
1
Mahq denotes annihilation of a man s being in the essence of God, while mahiv denotes annihilation of his actions in the action of God (Jurjani, Ta rifdt}.
KASHF AL-MAHJUB.
374
nor himself, but the Agent was revealed to him, and in that in vain he sought vision, revelation (kashf} his desire increased :
in proportion as the exemption (tanztJi) of proximity, union his Beloved (from all such conceptions) became more manifest he could neither turn to him the more did his desire increase ;
;
amazement. Where seemed amazement infidelity, but where love friendship was, was, union was polytheism, and amazement became the sole resource, because in friendship the object of amazement was back nor go forward, hence he
fell
into
being (Jiasti\ and such amazement is polytheism, but in love the object of amazement was nature and quality (cliigunagi],
and
this
amazement
unification
is
Shibli used always to say
my amazement one
s
"
:
O
(taw/iid}.
In
this
sense
Guide of the amazed, increase
contemplation (of God) the greater amazement the higher one s degree. The story of Abu "
!
for in
Kharraz and Ibrahim b. Sa d Alawi x is well known how they saw a friend of God on the seashore and asked him What and how he answered that there are two is the Way to God ?
Sa
id
"
"
When to God, one for the vulgar and one for the elect. the of said The he this him to desired way explain they some for you accept vulgar is that on which you are going ways
"
:
:
cause and you decline for some cause but the way of the elect The true is to see only the Causer, and not to see the cause." ;
meaning of these anecdotes has already been
Qabd and
Bast,
set forth.
and the difference between them.
(contraction) and bast (expansion) are two involuntary states which cannot be induced by any human act or banished
Qabd
by any human
exertion.
God hath
said
"
:
God
contracts
and
Qabd denotes the contraction of the (Kor. ii, 246). heart in the state of being veiled (Jiijdb\ and bast denotes the expansion of the heart in the state of revelation (kashf\ Both "
expands
states proceed
The qabd
on the part of Man. the fear of novices, and the bast
from God without
effort
of gnostics is like is like the hope of novices.
of gnostics
1
Nafahdt, No.
15.
This
is
the sense in
TECHNICAL TERMS OF THE which the Sufis use the terms qabd and hold that qabd dissolution
favour
3/5
Some Shaykhs
bast.
two reasons
degree to bast, for
is superior in
:
mentioned before bast
is
it
(i)
SUFIS.
it
:
in the Koran, (2) qabd involves and oppression, whereas bast involves nutrition and is undoubtedly better to dissolve one s^humanity
and oppress one
s
lower soul than to foster and favour them,
they are the greatest Others, again, hold that bast
since
they say, that qabd is
veil
(between
Man and
God).
The fact, superior to qabd. mentioned before bast in the Koran shows is
the superiority of bast, for the Arabs are accustomed to mention in the first place that which is inferior in merit, e.g. God hath said
"
:
who injures his own soul and one who middle way, and one who oiitstrips the others in good the permission of God (Kor. xxxv, 29). Moreover,
There
keeps the
works by
is
one of the in
>
"
they argue that in bast there is joy and in qabd grief; gnostics feel joy only in union with the object of knowledge, and grief only__in_separation from the. object of -desire, therefore rest in the abode of union is better than rest in the abode of separation.
My
Shaykh used
to say that both
qabd and bast are the
result
of one spiritual influence, which descends from God on Man, and either fills the heart with joy and subdues the lower soul or subdues the heart and
the lower soul with joy in the latter case contraction (qabd} of the heart is expansion (bast) of the lower soul, and in the former case expansion of the heart is
fills
;
contraction of the lower soul.
otherwise
is
wasting his breath.
He who
interprets this matter
Hence Bayazid
said
"
:
The
contraction of hearts consists in the expansion of souls, and the expansion of hearts in the contraction of souls." The
guarded from injury, and the expanded heart restrained from falling into defect, because jealousy is the
contracted soul is
rule in love,
is
and contraction
is
a sign of
God
s
jealousy
;
and
necessary that lovers should reproach one another, and expansion is a sign of mutual reproach. It is a well-known it
is
John wept ever since he was born, while Jesus smiled ever since he was born, because John was in contraction and Jesus in expansion. When they met John used to say, tradition that
KASHF AL-MAHJUB.
376 "
O
no
Jesus, hast thou
fear of being cut off (from
"
God)
?
and
Jesus used to say, O John, hast thou no hope of God s mercy ? Neither thy tears nor my smiles will change the eternal decree "
of
God."
Uns and Haybat, and the
difference between them.
(intimacy) and haybat (awe) are two states of the dervishes who travel on the Way to God. When God manifests (7ns
man s
His glory to a dominates, he
feels
heart so that
awe
His majesty (jaldl) pre
(haybat), but
when
God
s
beauty who feel those he feels intimacy (uns) (Jamdl) predominates are those who feel awe are distressed, while rejoiced. intimacy There is a difference between one who is burned by His :
majesty
beauty
in the fire of love in the
and one who
light of contemplation.
is
illuminated by His
Some Shaykhs have
the degree of gnostics and tins the degree of novices, because the farther one has advanced in the presence of God and in divesting Him of attributes the more his heart said that haybat
is
overwhelmed with awe and the more averse he is to intimacy, one is intimate with those of one s own kind, and intimacy with God is inconceivable, since no homogeneity or resemblance
is
for
can possibly exist between
God and Man.
If intimacy is the with praise (dhikr) of Him, possible, it is possible only which is something different from Himself, because that is
an attribute of
Man
than the Beloved
;
and
in love, to
be
satisfied
with another
falsehood and pretension and self-conceit.
is
Haybat, on the other hand, arises from contemplating greatness, which is an attribute of God, and there is a vast difference
between one whose experience proceeds from himself through himself and one whose experience proceeds from the annihila through the subsistence of God. It is related For a long time I used to think that I was that Shibli said
tion of himself
"
:
rejoicing
in
the
templation of except with a is
love
Him
:
God and was intimate with con know that intimacy is impossible now of
congener."
I
Some, however, allege that haybat
a corollary of separation and punishment, while uns
is
the
TECHNICAL TERMS OF THE
SUFIS.
377
union and mercy therefore the friends of God must be guarded from the consequences of haybat and be attached result of
;
to uns, for
uns involves love, and as homogeneity
in love (of
God), so
to say to
"
I
:
impossible impossible in uns. My Shaykh used wonder at those who declare intimacy with God it
is
be impossible, after God has
Say
to
is
My My servants,
servants
,
and
*
Verily
said,
When
My
My servants]
servants
and
ask thee\
sJiall
no fear shall come on you this day, and ye servant of God, seeing this shall not grieve (Kor. xliii, 68). love and when he has loved he will Him, favour, cannot fail to
and
A
become
(begdnagi), whereas characteristic of
men
awe of one
s beloved is estrangement oneness It is intimacy {yagdnagi). to become intimate with their benefactors,
intimate, because
is
and inasmuch as God has conferred on us so great benefits and we have knowledge of Him, it is impossible that we should talk of
awe."
AHJxJ.IJth.man al-Jullab/ say that both parties
I,
3
controversy are right,__bcause_the..power of haybat is exerted upon the lower soul and its desires, and tends to in this
annihilate
human
power of uns
nature, while the
exerted
is
upon the heart and tends to foster gnosis in the heart. fore God annihilates the souls of those who love
There
Hjm by
revealing His majesty and endows their hearts with everlasting life by revealing His beauty. The followers of annihilation
(fand) regard haybat as superior, but the followers of subsistence (baqd) prefer
tins.
Qahr and
Lutf, and the difference between them.
These two expressions are used by the Sufis their
own
state.
meirt given to
By qahr
in
reference to
(violence) they signify the reinforce-
them by God
in annihilating their desires
and
concupiscence and by towards the subsistence lutf (kindness) they signify help of their hearts and towards the continuance of contemplation
in restraining the
lower soul from
God
its
and towards the permanence of ecstasy fastness (istiqdmat}.
(kardmat)
is
;
s
The adherents
the attainment of one
s
in
the degree of stead
of lutf say Divine grace desire, but the others
say
KASHF AL-MAHJUB.
3/8 that Divine grace restrain a
is
man from
that
this
own
his
God through His
will
should
will
and should overpower him
with will-lessness (bemurddi*), so that if he were thirsty and plunged into a river, the river would become dry. It is related
Baghdad were two eminent
that in
dervishes, the one aLbdiever
qahr and the other a believer in lutf, who were always quarrelling and each preferring his own state to that, of his in
neighbour. The dervish who preferred lutf set out for Mecca and entered the desert, but never reached his destination. No
news of him was heard a
by "
traveller
O my
on
brother,"
Karkh
road
the
he
many
for
"
said,
was seen
years, but at last he
Mecca and Baghdad.
between
when you
return to
Iraq
tell
my
he wishes to see a desert, with all Karkh of Baghdad, with all its marvels, like hardships,
friend its
at
let
him come
the
traveller
that
if
here, for this desert
arrived
at
who
the other dervish,
no superiority
there
is
made
like
Karkh
Karkh he said
"
:
Karkh
is
to
me
"
!
When
delivered this message to
On
your return,
in the fact
that
the
to him, in order that he
tell
desert
may
not
him
that
has
been
flee
from
the court (of God) the superiority lies in the fact that Karkh, with all its wondrous opulence, has been made to me like ;
a
God
is
it "
:
shouldst
and that nevertheless
desert,
painful
And
O
I
am happy
here."
related that Shibli said, in his secret converse with
Lord,
make
a shackle for
I
will
not turn
from Thee, although Thou my neck and the earth
the heaven a collar for
my
foot
and the whole universe
athirst for
my
One year a meeting of My Shaykh used to say the saints of God took place in the midst of the desert, and "
blood."
:
accompanied my spiritual director, Husri, to that spot. I saw some of them approaching on camels, some borne on and some thrones, flying, but Husri paid no heed to them. I
Then feet
saw a youth with torn shoes and a broken staff. His could scarcely support him, and his head was bare and I
As soon
appeared Husri sprang This up and ran to meet him and led him to a lofty seat. astonished me, and afterwards I questioned the Shaykh about
his
body emaciated.
as
he
TECHNICAL TERMS OF THE
He
the youth.
c
replied
:
He
is
SUFIS.
one of God
s
3/9
who does
saints
and he pays not follow saintship, but saintship follows him miracles In to attention no short, what we (kardmdt) ;
"
I desire for ourselves is noxious to us. only that God should desire for me, and therein preserve me from the evil If He thereof and save me from the wickedness of my soul.
choose
me
kee_p
lutf
qahr I do not wish do not wish for qahr. I
I
in
and if He keep me in have no choice beyond His
for lutf
y
choice.
Nafy and
and the difference between them.
Ithbdt^
of this Path give the names of nafy (negation) and ithbdt (affirmation) to the effacement of the attributes of
The Shaykhs
humanity by the affirmation of Divine aid
(tayid). By negation of of humanity, and the the attributes negation they signify of mean the affirmation the power of the affirmation by they
Truth,
effacement
because is
(inahw)
total
is
applicable only to the attributes
loss,
for
and
total
negation of the
negation essence is impossible while the Universal (kulliyyaf) subsists. It is necessary, therefore, that blameworthy attributes should ;
be negated by the affirmation of praiseworthy qualities, pretension reality, for
pretension
But the
might
Sufis,
of
the are
humanity
God
love of
to
when
is
i.e.
the
affirmation of the
is
negated by one of the vanities of the lower
soul.
overpowered by the
their attributes are
Truth, habitually say that the attributes of negated by affirming the subsistence of God.
This matter has already been discussed in the chapter on poverty and purity and in that on annihilation and subsistence. They say also that the words in question signify the negation of
Man
s
choice by the affirmation of
that blessed
one said
"
:
God
s
His knowledge of His servant choice
God
choice for is
better
s
choice.
Hence
His servant with than His servant
s
himself with his ignorance of his Lord," because love, as all agree, is the negation of the lover s choice by for
affirmation
of
the
Anecdotes
that
a
Beloved dervish
s
choice.
I
was drowning
have in
read
the
sea,
in
the
when
KASHF AL-MAHJUB.
380
some one said: "
a
"
I
choose
own
do you wish
What have
should choose
for
me."
choice
is
"
Brother, do you wish to be saved
wonder that you
saved."
"that
"
:
"Then
"No."
It is
be
cried
will
I
to
drowned?"
He
"No."
not choose either to die or to
do with
My
it?
be
to
?
safety,"
choice
is
said the dervish,
that
God should
said that negation of one
The Shaykhs have
Now, God
the least grade in love.
s
choice has
s
no beginning in time and cannot possibly be negated, but Man s choice is accidental (^aradi) and admits of negation, and
must be trodden under
may
subsist for ever.
matter, but
my
sole
1
aim
tion of the terms used
that the eternal choice of
God
There has been much debate on
this
foot,
is
that you should
by the
know
the significa
I have mentioned some Sufis. and fand and baqd, and ghaybat
jam* and tafriqa, sukr and sahw, in the chapter treating of the and hudilr, doctrines of the Sufis, and you must look there for the
of these,
e.g.,
and
explanation of them.
Mnsdmarat and Muhddathat, and These terms denote two
the difference between them.
Muhd
states of the perfect Sufi.
conjoined with dathat (conversation) is really spiritual silence of the tongue, and musdmarat (nocturnal discourse) is continuance of unrestraint (inbisdf) combined with talk
really
concealment of the most secret thoughts (kitmdn-i
outward meaning of musdmarat existing between God and Man
is
a
spiritual
sirr).
state
The
(waqtf)
and muhddathat js which there is exoteric and
at
night,
by da}-, in Hence secret prayers (mundjdf] by night esoteric conversation. invocations made by day are called while are called musdmarat, a similar state, existing
muhddathat.
and is
daily state is based on revelation (kashf\ on occultation (satr). In love musdmarat
the nightly state
more
state
The
perfect than muhddathat,
of the
Apostle,
when God
and sent
is
connected with the
Gabriel
Buraq and conveyed him by night from Mecca
to
him with
to a space of
1 Here the author refers to the example of Moses, whose prayer for vision of God was refused (Kor. vii, 139), because he was exercising his own choice.
TECHNICAL TERMS OF THE
SUFIS.
381
The Apostle conversed two bow-lengths from His presence. secretly with God, and when he reached the goal his tongue became dumb before the revelation of God s majesty, and his was amazed
heart
cannot
"
I
His
at
Thy
tell
infinite
praise."
state of Moses, who, seeking
the
and
greatness,
MuhddatJiat
he
said
:
connected with
is
communion with God,
after
Sinai and heard the speech of God forty and asked for vision of Him, and failed of his desire. There is
days came
Mount
to
a plain difference between one
who was conducted
and one who came (Kor. vii, 139). Night each other, and day
lovers are alone with
servants wait upon
their masters.
When
is
(Kor. xvii, i) the time when
is
the time
when
a servant transgresses
reprimanded, but a lover has no law by the transgression of which he should incur blame, for lovers cannot do anything he
is
displeasing to each other. al-
Yaqin and
Yaqin and Haqq difference between them. l
Ayn
al-
al-
Yaqin, and the
According to the principles of theology, all these expressions denote knowledge (V/w). Knowledge without certain faith (yaqiii) in the reality of the object
but
when knowledge
which the as
Day they
either is
is
is
The
actually seen.
of
shall
Judgment know Him now
their vision will
faulty now.
known
gained that which believers
see
Him
not knowledge,
is
is
who
hidden
is
shall see
as that
God on
then in the same wise
if they shall see Him otherwise, be imperfect then or their knowledge :
Both these alternatives are
contradiction
in
with unification (tawhid\ which requires that men s knowledge of God should be sound to-day and their vision of God should
be sound to-morrow. is
like certain
yaqiri)
is
like
sight certain
Therefore certain knowledge (^ayn-i yaqiii),
knowledge.
( //;;/- i yaqiri)
and certain truth
Some have
(Jiaqq-i
said that
ayn
the complete absorption (istighrdq) of knowledge in vision, but this is impossible, because vision is an instrument
al-yaqin
is
attainment of knowledge, like hearing, etc. since know ledge cannot be absorbed in hearing, its absorption in vision is
for the
:
KASHF AL-MAHJUB.
382
By
equally impossible.
l
ilm al-yaqin the Sufis
mean knowledge
of (religious) practice in this world according to the Divine by *ayn al-yaqin they mean knowledge of
commandments
;
and the time of departure fromjthis intuitive knowledge of the vision (of God) that will be revealed in Paradise, and of Therefore ^ilm al-yaqin is the rank of theologians its nature. the state of dying (naz
world
;
}
and by haqq al-yaqin they mean
ulama) on account of their correct observance of the Divine commands, and ayn al-yaqin is the station of gnostics (^drifdn) on account of their readiness for death, and haqq al-yaqin is the annihilation-point of lovers (dustdii) on account of their l
(
l
Hence
rejection of all created things.
zlvi
al-yaqin
is
obtained
and ayn al-yaqin by intimate and haqq al-yaqin by contemplation familiarity (inu dnasat\ The first is vulgar, the second is elect, and the (inushdhadaf).
by
self-mortification (inujdhadat\
third
is
super-elect (khdss al-khdss).
//;;/
and
Ma rtfat,
made no
have
Theologians
and the difference between them. between
distinction
and
*ilm
when they say that God may be called dlim not but drif (gnostic), inasmuch as the latter epithet (knowing), But the Sufi Shaykhs give the name lacks Divine blessing. l
mtfrifat) except
l
of
ma rifat
every knowledge that is allied with (religious) practice and feeling (hdl), and the knower of which and the knower thereof they call drif. expresses his feeling On the other hand, they give the name of ilm to every know (gnosis)
to
;
l
of spiritual meaning and devoid of who has such knowledge they call and one religious practice, dlim. One, then, who knows the meaning and reality of
ledge that
is
stripped
who knows merely the verbal expression and keeps it in his memory without keeping the spiritual reality they call dlim. For this reason, when the a thing they call drif (gnostic), and one l
Sufis
wish
to
disparage a rival they
To
call
him ddnishmand
the vulgar this seems objectionable,
(possessing knowledge). but the Sufis do not intend
to
blame the man
acquired knowledge, they blame him
for
having
for neglecting the practice
TECHNICAL TERMS OF THE
SUFIS.
383
of religion, because the dlim depends on himself, but the drif This question has been discussed at depends on his Lord.
The Removal of the Veil of length in the chapter entitled and I need not say any more now. Gnosis "
",
Shari at and Haqiqat, and the difference between them.
These terms are used by the Sufis to denote soundness of Two the outward state and maintenance of the inward state. the formal theologians, who no distinction between sliari at (law) and
parties err in this matter assert that
there
is
:
Law
haqiqat (truth), since the
Law
the
;
firstly,
secondly, some
the Truth and the Truth
is
heretics,
who hold
that
it
is
is
possible
one of these things to subsist without the other, and declare that when the Truth is revealed the Law is abolished. T his is for
the doctrine of the Carmathians (Qardniifa)_ and the
and
their satamcally
inspired
Shi
ites
The^
lcA\Qwers(jnuwaswisdri)I~~~
Law is virtually separate from the Truth lies proof that in the fact that in faith belief is separate from profession and the proof that the Law and the Truth are not fundamentally me"
;
but
separate,
profession is
not
is
faith
are
not ;
one,
faith,
and
lies
in
the
fact
that
belief without
and conversely profession without belief is a manifest difference between
there
profession and belief.
Haqiqat, then, signifies a reality which does not admit of abrogation and remains in equal force from the time of Adam to the end of the world, like knowledge of
God and
like
religious
sincere intention
of abrogation
ments.
;
and
and
practice,
which
is
made
sliari at signifies a reality
alteration, like ordinances
Therefore shari at
is
Man s
act,
perfect
by
which admits
and command
while haqiqat
is
God
s
keeping and preservation and protection, whence it follows that shari at cannot possibly be maintained without the existence of haqiqat,
of shari
and haqiqat cannot be maintained without observance at. Their mutual relation may be compared to that
body and spirit when the spirit departs from the body the living body becomes a corpse and the spirit vanishes like wind,
of
for their value
:
depends on
their conjunction with
one another.
KASHF AL-MAHJUB.
384
Law
Similarly, the
Truth without the soever
mortify
without the Truth
Law
is
Our
and the
ostentation,
God hath
hypocrisy.
themselves for
is
We
sake,
said
will
"
:
Who
assuredly
mortification is (Kor. xxix, 69) guide them in Our ways in a man s consists former the is Truth Law, guidance observance of the external ordinances, while the latter consists Hence the in God s maintenance of a man s spiritual feelings. Truth is one but the Law is one of the acts acquired by Man, "
:
;
of the gifts bestowed by God. Another class of terms and expressions Sufis
These
metaphorically.
difficult
to
used by the terms are more
are
analyse and
metaphorical interpret, but I will explain
therri^
concisely.
By haqq
Haqq. of the the
(truth) the Sufis
names of God,
He
as
mean God,
hath said
This
"
:
is
for
haqq
because
is
one
God
is
(Kor. xxii, 6). By this word they mean a man s dwelling in the Haqiqat. of his heart in the place of union with God, and the standing Truth"
place of abstraction (tanzih). Khatardt. Any judgments
of separation (ahkdm-i tafriq)
that occur to the mind.
Watandt.
Any
Divine meanings that
make
abode
their
in
the heart.
Negation of a substance of which some trace
Tarns.
is left.
Negation of a substance, together with every trace thereof, from the heart. Ald iq. Secondary causes to which seekers of God attach Ranis.
themselves and thereby
fail
to gain the object of their desire.
Secondary causes to which seekers of God attach themselves and thereby gain the object of their desire. Zawd id. Excess of lights (spiritual illumination) in the
Wasd
it.
heart.
Fawd
id.
The apprehension by
the spirit of what
it
cannot
do without. Malja\ desire.
The
heart
s
confidence in
the
attainment of
its
*
tfEVJti
\^
*y \-J i
TECHNICAL TERMS OF THE
SUFIS.
385
The heart s escape from the place of imperfection. The absorption (istighrdq) of the attributes Kulliyyat. Manjd.
humanity
of
Universal (kulliyyaf).
in the
Lawd ih.
Affirmation of the object of desire, notwithstanding the advent of the negation thereof (ithbdt-i murdd bd wurtid-i
^
b
X
LD
nafy-i an).
Law ami*. while
its
The
manifestation of (spiritual) light to the heart acquirements (fawaid} continue to subsist.
The appearance
Tawdli*.
knowledge
of the splendours of (mystical)
to the heart.
Tawdriq. That which comes into the heart, either with glad tidings or with rebuke, in secret converse (with God) at night.
Latd
if.
A
symbol
presented
(ishdrati),
to
the
heart,
of
subtleties of feeling.
Concealment of
Sirr.
Najwd.
feelings of love.
Concealment of imperfections from the knowledge
of other (than God).
Giving information to another of the object of without uttering it on the tongue. Imd. Addressing anyone allusively, without spoken or
Ishdrat. desire,
LHX>
unspoken explanation
ibdrat
(be
Intibdh.
The descent of The departure
Ishtibdh.
Perplexity
Wdrid.
ti
ishdraf],
meanings upon the heart. of heedlessness from the heart.
spiritual
felt
in
deciding
between truth and
falsehood.
Qardr.
The departure
of vacillation from the reality of one
s
feeling.
Inzi
dj.
The
agitation of the heart in the state of ecstasy
(wajd).
Another
class of technical
employ, without
metaphor,
terms are those which the Sufis in
unification
(tawhid)
and
in
setting forth their firm belief in spiritual realities.
A lam. God.
It
The term dlam l
is
said
that
(world) denotes the creatures of there are 18,000 or 50,000 worlds.
Philosophers say there are two worlds, an upper and a lower,
2C
a>
KASHF AL-MAHJUB.
386
while theologians say that dlam is whatever exists between In short, dlani is the the Throne of God and the earth.
mass of created
collective
world of
The
speak of the (arwdti) and the world of souls (nufiis), but
spirits
things.
Sufis
they do not mean the same thing as the philosophers. the collective mass of spirits and souls they mean is
What
"
Muhdath.
Posterior
in
existence,
it
i.e.
was
".
not
and
afterwards was.
Anterior in existence,
Qadiui.
i.e.
always was, and
it
its
being was anterior to all beings. This is nothing but God. That which has no beginning. Azal. Abaci. That which has no end.
Dhdt.
The being and
Sifat.
That which does not
because
it is
Ism.
reality of a thing.
admit of qualification (na
t\
not self-subsistent.
That
which
is
not
the
object
named
(ghayr-i
musammd). Tasmiyat.
Information concerning the object named. entails the non-existence of every object
That which
Nafy. of negation.
That which
Ithbdt.
entails the existence of every object of
affirmation.
The
Siyydn.
possibility of the existence of
one thing with
another.
Didddn.
The
impossibility of the existence of one thing the existence of another. with simultaneously G hay ran. The possibility of the existence of either of two things, notwithstanding the annihilation of the other.
Jaivhar.
The
basis (asl)
of a
thing
;
that
which
is
self-
subsistent.
Arad. Jism.
Su
dl.
Jawdb.
That which subsists mjawkar (substance). That which is composed of separate parts. Seeking a
reality.
Giving information concerning the subject-matter ot
a question (su a/).
Husn.
That which
is
conformable to the (Divine) command.
TECHNICAL TERMS OF THE That which
Qubh.
conformable
not
is
SUFIS. to
387 the
(Divine)
command. Neglect of the (Divine) command. Putting a thing in a place that is not worthy of
Safah.
Zulm.
it.
Adi.
Putting everything in its proper place. Malik. He with whose actions it is impossible to interfere.
Another are
terms requiring explanation are those which used by the Sufis in a mystical sense that is not
class of
commonly
familiar to philologists.
Khatir. By kJtdtir (passing thought) the Sufis signify the occurrence in the mind of something which is quickly removed by another thought, and which its owner is able to repel from
Those who have such thoughts follow the first It matters which come directly from God to Man.
mind.
his
thought
in
said that the thought occurred to
Khayr Nassaj that Junayd wished to repel it. The same thought returned twice and thrice, whereupon he went out and is
was waiting
at his door, but he
discovered Junayd, first
here
thought this
all
it
who
him:
said to
"
If
you had followed the
would not have been necessary for me to stand How was Junayd acquainted with the
time."
This question has been thought which occurred to Khayr? and has been answered the remark that Junayd was asked, by
Khayr s fail
to
spiritual
director,
be acquainted with
and all
a
director
spiritual
that
happens
to
cannot
one of
his
disciples.
By wdqi a they signify a thought which appears in mind and remains there, unlike k/idtir, and which the seeker has no means whatever of repellingthus they say, khatara Wdqi a.
the
:
"
aldqalbl,
it
sank into
my
occurred to mind."
but waqa a fi qalbi, it All minds are subject to khdtir (passing
my
"
mind,"
thought), but ivdqi a is possible only in a mind that is entirely filled with the notion of God. Hence, when any obstacle appears to the novice on the Way to God, they call it a fetter" (qayd) "
and say A wdqi a has befallen him." Philologists also use the term wdqi a to signify any difficult question, and when it is "
:
KASHF AL-MAHJUB.
388
answered is
they say, wdqi a hall shud, "the difficulty But the mystics say that wdqi a is that which is
satisfactorily
solved."
and that whatever
insoluble,
solved
is
is
a khdtir, not a
wdqi a,
since the obstacles which confront mystics are not unimportant
matters
on which varying judgments are continually being
formed. Ikhtiydr. By ikhtiydr they signify their preference of God s choice to their own, i.e. they are content with the good and man s preference of evil which God has chosen for them.
A
God
choice
s
had caused him
own
to
prince (amir} to
God
s
choice, for unless
have no choice, he would never have Yazi d was asked, Who
When Abu
choice go. "
and
the result of
itself
is
?
let his
"
is
he replied, He to whom no choice is choice has become the only choice."
whom God s
health.
plead in
My
the
"
related that Junayd, having caught fever, implored
him
God
A
voice spoke in his heart kingdom and make a choice
"
:
?
Who I
kingdom better than thou. Do thou choose of coming forward with thine."
God art
to give
thou to
can manage
My
left,
It is
My
choice instead
Itntihdn. By this expression they signify the probation of the hearts of the saints by diverse afflictions which come to
X
them from God, such
God
as fear, grief, contraction, awe, etc.
They whose hearts God hath proved for piety s sake : win they shall pardon and a great reivard" (Kor. xlix, 3). This
hath said
"
:
a lofty grade. By bald (affliction) they signify the probation of the bodies of God s friends by diverse troubles and sicknesses and is
Bald.
tribulations.
The more
does he approach unto God, for
man
afflicted the
nearer
affliction is the vesture
^ofjhe
severely a
is
and the cradle of the pure and the nourishment of the We prophets are the most The Apostle said, prophets. and he also said, The prophets are the afflicted of mankind
saints
"
"
"
;
most
afflicted
of mankind, then the saints, and then other
men
Bald is the name of respective according heart and body of a true on the which descends .a tribulation, and inasmuch as believer and which is really a blessing to
their
ranks."
;
TECHNICAL TERMS OF THE mystery thereof
the
is
389
concealed from him, he
supporting the that befalls unbelievers is not for
recompensed
SUFIS.
is
affliction
divinely
Tribulation
thereof.
pams
but misery
(bald),
(shaqdwaf), and unbelievers never obtain relief from misery. The degree of bald is more honourable than that of imtihdn,
imtihdn affects the heart only, whereas bald affects both the heart and the body and is thus more powerful.
for
Imitation of praiseworthy people iu word and deed. Faith is not acquired by tahalli (adorning Apostle said
Tahalli.
The one
"
:
but
by
with the qualities of others) and tamanni (wishing), that which sinks deep into the heart and is verified
self
s it
is
action."
like
acting
is
Tahalli, then,
them.
to imitate people without really
Those who seem
what
be
to
they are
not will soon be put to shame, and their secret character will be revealed. In the view of spiritualists, however, they are already disgraced and their secret character is clear. TajallL
The
blessed effect of Divine illumination on the
hearts of the blest,
God
whereby they are made capable of seeing The difference between spiritual vision
with their hearts.
(ru yat ba-dil)
and actual vision
(i
iiyat-i
is
iydti)
that
this,
who experience
tajalll (manifestation of God) see or do not see, according as they wish, or see at one time and do not see at another time, while those who experience actual vision
those
in
for
Paradise cannot but it
is
see,
even though they wish not to see
possible that tajallt should be hidden, whereas
;
ntyat
cannot possibly be veiled. Takhalli. Turning away from distractions which prevent a man from attaining to God. One of these is the present world,
(vision)
of which he should
empty
his
hands
;
another
is
desire for the
next world, of which he should empty his heart a third is in of his and which he should indulgence vanity, spirit empty a fourth is association with created beings, of which he should ;
;
empty himself and from the thought of which he should his
engage Shurud.
dis
mind.
The meaning
escape from (worldly)
of shunid
corruptions
"
is
and
seeking restlessly to "
veils
;
for
all
the
KASHF AL-MAHJUB.
390
misfortunes of the seeker arise from his being veiled, and when The Sufis apply the veil is lifted he becomes united with God. the term shurud to his becoming unveiled (isfdr) and his using for in the beginning, i.e. in resource for that purpose
every
;
search, he
more
more
is
restless
;
in the end,
i
e.
he becomes
in union,
steadfast.
to (aims) they signify perfect resolution s Sufi the of aims The of search. seek the reality of the object do not depend on motion and rest, because the lover, although
By qusM
Qustid.
pursuing an aim (qdsid). In this whose aims produce respect the Sufis differ from ordinary men, or effect some in them inwardly whereas the lovers outwardly he be at rest
in love, is still
;
without any cause and pursue their aim without movement of their own, and all their qualities are
of
God
seek
Him
Where love exists, all is an aim. term they mean that God makes a man
directed towards that goal. Istind
1 .
By
this
and through the annihilation of all his selfish interests sensual pleasures, and transforms in him the attributes of his lower soul, so that he becomes selfless. This degree belongs
faultless
exclusively to the prophets, but
some Shaykhs hold
be attained by the saints also. This signifies that God Istifd.
makes a man
s
that
heart
it
may
empty
to receive the knowledge of Himself, so that His knowledge In this degree diffuses its purity through his heart.
(ma
rifat)
the vulgar as well as the elect, are alike, whether God hath said they are sinful or pious or saints or prophets, for We have given the Book as a heritage unto those of our servants
all believers,
:
"
have chosen (istafayna) some of them are they who who keep the mean ; and injure their own souls ; some are they
whom We
:
some are they who a
man
"
The
(imtthdri), while his will is "
good works
(Kor. xxxv, 29). manifestations (tajalliydf) of God which cause to be entirely overpowered by a merciful probation
Istildm.
excel in
a proved
heart,"
reduced to naught.
and qalb-i mustalam,
"
Qalb-i mumtahan, a destroyed
heart,"
bear the same meaning, although in the current usage of Sufi istildm is more particular and exquisite than imtihdn.
phraseology
TECHNICAL TERMS OF THE
SUFIS.
391
A veil on the heart, i.e. the veil of infidelity and Rayn. God hath which cannot be removed except by faith.
error, said,
describing the hearts of the unbelievers (Kor. Ixxxiii, 14) "By no means, but what they used to do hath covered their hearts" :
Some have said that rayn cannot possibly (rana ala qulubihim). be removed in any manner, since the hearts of unbelievers are not capable of receiving Islam, and those who do receive have been, in the foreknowledge of God, true believers.
Ghayn.
A
veil
on the heart which
is
it
must
removed by asking
pardon of God. It may be either thin or dense. The latter for those who forget (God) and commit great sins; the former
is is
not excepting saint or prophet. Did not the Apostle Verily, my heart is obscured {yughdnu aid qalbi\ and
for all, "
say,
For ask pardon of God a hundred times every day." removing the dense veil a proper repentance is necessary, and
verily
for
I
veil a sincere return to
removing the thin
God.
Repentance
(tawbaf) is a turning back from disobedience to obedience, and return (rujtf} is a turning back from self to God. Repentance the sin of common men is opposition to is repentance from sin God s command, while the sin of lovers (of God) is opposition :
to
God
s will
therefore, the sin of
:
and that of lovers
anyone
common men
consciousness of their
is
is
own
disobedience, existence.
back from wrong to right, they say, but if anyone turns back from what iti)
turns
"
If
He
is
"
repentant (td
;
is
right
He is returning (# #)." All they say, this I have set forth in the chapter on repentance. Talbis. They denote by talbis the appearance of a thing
to
what
when "
We
is
more
"
right,
its appearance is contrary to its reality, as God hath said should assuredly have deceived them (lalabasna alayhim)
as they deceive
:
others"
(Kor.
vi, 9).
This quality of deception
cannot possibly belong to anyone except God,
who shows
the
unbeliever in the guise of a believer and the believer in the guise of an unbeliever, until the time shall come for the manifestation of His decree and of the reality in every case. When a Sufi
conceals good qualities under a practising deception
(talbts)"
He is of bad, they say but they use this term in such mask
"
:
KASHF AL-MAHJUB.
39 2
instances only, and do not apply it to ostentation and hypocrisy, which are fundamentally talbts, because talbis is not used except in reference to an act performed by God.
The
S/iurb.
of
miraculous
Sufi s call the sweetness of piety
and
grace
the
of
pleasure
and the delight intimacy
shurb
and they can do nothing without the delight of (drinking) shurb. As the body s drink is of water, so the heart s drink is of (spiritual) pleasure and sweetness. My Shaykh used to say ;
that a novice without shurb
is a stranger to (i.e. unacquainted with the duties of) the novitiate, and that a gnostic with shurb is a stranger to gnosis, because the novice must derive some
pleasure (shurbi} from his actions in order that he may fulfil the obligations of a novice who is seeking God but the gnostic ought not to feel such pleasure, lest he should be transported with that pleasure instead of with God if he turn back to his ;
:
lower soul he will not rest (with God). Dhawq. Dhawq resembles shurb, but shurb reference to pleasures, whereas
One
and dhuqtu
l-bald,
dhawq
"
I
tasted affliction
is
"
I
"
;
but of sliurb they say,
drank the cup of union," and sharibtu drank the cup of love," and so forth. "
I
This distinction between shurb and dhawq viz., Hi, 19; xliv, 49; and liv, 48.
Koran,
in
"
sharibtu bi-kdsi l-wasl,
1
used solely
applied to pleasure and I tasted sweetness," says dhuqtu l-haldwat,
pain alike.
bi-kdsi l-wudd,
is
1
is
illustrated
by
citations
from the
CHAPTER XXV. THE UNCOVERING OF THE ELEVENTH VEIL AUDITION (samd
CONCERNING
:
}.
The means
of acquiring knowledge are five hearing, sight, God has created for the mind these taste, smell, and touch. :
made every kind
of knowledge depend on Four of the five senses are situated in a special
avenues, and has
five
one of them.
organ, but one, namely touch,
diffused over the whole body.
is
which is characteristic however, of touch, may be shared by any of the other senses. The Mu tazilites hold that no sense can exist but in a special organ (inahall-i makhstis\ a theory which is controverted by the fact that this diffusion,
It is possible,
that the sense of touch has
senses has no special organ,
five
touch the
no such organ. it
follows that,
generally diffused, the other senses
is
same
diffusion.
Although
it
is
Since one of the
not
my
if
may
the sense of
be capable of
purpose to discuss
question here, I thought a brief explanation necessary. God has sent Apostles with true evidences, but belief in His Apostles does not become obligatory until the obligatoriness of
this
knowing God is ascertained by means of hearing. It is hearing, and for this reason the then, that makes religion obligatory Sunnis regard hearing as superior to sight in the domain of ;
religious obligation (taklif}.
If
better than hearing His word,
God
s
visibility
hearing
:
it is
allows that
to
the
faithful
God
it
be said that vision of
I
reply that our knowledge Paradise is derived from
is
of
in
a matter of indifference whether the understanding
God
shall
be visible or not, inasmuch as we are
assured of the fact by oral tradition.
Hence hearing
is
superior
Moreover, all religious ordinances are based on and could not be established without it and all the hearing on their appearance first spoke in order that those prophets
to
sight.
KASHP^ AL-MAHJUB.
394
showed miracles
second place they
believe, then in the
who heard them might
which also were corroborated by
(inrfjiza),
What
has been said proves that anyone hearing. entire religious law. the audition denies
who
denies
kindred matters. Chapter on the Audition of the Koran and
The most
delightful to the ear believers
to
audition
beneficial is
that of the
the
mind and the most
Word
of God, which
and unbelievers, human beings and pen s
commanded
to hear.
all
alike, are
a miraculous quality of the_Koran weary of reading and hearing it, so that It_js
that one never grows
the Quraysh used lo come secretly by night and listen to the marvel at his recitation, e.g., Apostle while he was praying and Nadr b. al-Harith, who was the most elegant of them in speech,
and Utba
b.
Rabi
Jahl b. Hisham,
a,
eloquent, and
who was bewitchingly
who was
One
a wondrous orator.
night
Abu Utba
recite a chapter of the
Koran, swooned on hearing the Apostle I am sure that these are not the and he said to Abu Jahl words of any created being." The peris also came and listened "
:
to the
Word
of God, and said
recitation, which guides associate anyone with our
that a "They
quilts
man
Verily,
the
to
we heard a marvellous way ; and we shall not
"
:
right
1
(Kor. Ixxii, I-2). recited in the presence of Abdallah Lord"
and
shall have a couch of Hell-fire, thereof"
(Kor.
vii,
b.
Hanzala
:
above them shall be
Abdallah began to weep so
39).
narrator
violently that, to quote the
It is related
s
words,
"I
thought life They bade
would depart from him." Then he rose to his feet. Awe of this verse prevents me him sit down, but he cried from sitting down." It is related that the following verse was "
:
O believers, why say ye that read in the presence of Junayd which ye do not?" (Kor. Ixi, 2). Junayd said "O Lord, if we and if we do, we do because of say, we say because of Thee, "
:
:
Thy
blessing:
where, then,
is
our saying and
related that Shibli said, on hearing the verse
doing?" "And
It is
remember
After a further eulogy of the inimitable style of the Koran, the author relates the story of Umar s conversion. 1
AUDITION. thy
Lord when thou
(of
God) involves
forgettest"
"
I
senseless.
fell
wonder
23), "Remembrance
and remembrance of Him When he came to
all
the world have
then he shrieked
"
;
he
himself,
said
:
who can hear God s Word and remain Once I was reading the Shaykh says
at the sinner
A
unmoved."
Word
xviii,
forgetfulness (of self),
stopped short at the
and
(Kor.
395
certain
"
:
Beware of a day on which ye
of God,
shall be returned
A
unffTGod* (Kor. ii, 281). heavenly voice called to me, Do not read so loud four peris have died from the terror inspired For the last ten in them by this verse dervish said ;
A
."
"
:
have not read nor heard the Koran except that small On being asked why, portion thereof which is used in prayer." he answered For fear lest it should be cited as an argument I
years
"
:
One day
came
into the presence of
Shaykh Abbas Shaqani and found him reading: God propoundeth as a parable an owned slave who hath naught in his against
Abu
me."
I
"
l-
(Kor. xvi, 77), and weeping and shrieking, so that he I O Shaykh," I cried, thought he was dead.
power"
swooned and ails
"what
"
thee?"
reached this point unable to proceed
how much
of
"
Formerly night,
but
I
He said: "After eleven years I have in my set portion of the Koran and am Abu
farther."
the
Koran
he
now
read
b.
daily.
Ata was asked
He
after reading for fourteen years 1
It is
al-Anfdl"
Qassab said to a Koran-reader,
O
Abbas
used to read the whole Koran twice
reached the Stirat
"
l-
"Recite,"
noble one, famine hath befallen us
come with a petty "
related that
merchandise"
whereupon the
answered
I
Abu
l-
whereupon he
xii,
He
88).
Abbas
recited
and our people, and
(Kor.
:
day and have only
in a
:
zve are
said once
If he stole, a brother of his hath stolen heretofore" (Kor. xii, 77). Abu 1Abbas bade him recite a third time, so he recited: "No blame more,
Recite,"
shall be
laid upon
you
this
reader recited
day
:
God
"
:
forgive th
you"
etc.
Abu l- Abbas cried O Lord, I am more 92). than s and art more kind than Thou unjust brethren, Joseph Joseph deal with me as he dealt with his wicked brethren."
(Kor.
"
xii,
:
:
1
The chapter
of the Spoils, a
title
given to the eighth chapter of the Koran.
KASHF AL-MAHJUB.
396
All Moslems, pious and disobedient alike, are commanded to When the Koran is listen to the Koran, for God hath said "
:
and
recited hearken thereto
(Kor.
mercy"
Mas ud
said to Ibn said
Shall
"
:
2O3).
vii,
I
"Recite
:
recite
whereas the hearer
and hearing
is
related that
the Koran
I
:
is
to
whom
wish to hear
"
a clear proof that the hearer
reader, for the reader
is
it
to thee, to
it
The Apostle answered is
be silent that perchance
And
1
more
it
me."
ye may win the Apostle
Ibn
Mas ud
was revealed
it
from
another."
"
?
This
perfect in state than the without true feeling,
recite with or
may
feels truly,
because speech
is
The Apostle
a sort of humility.
a sort of pride
also said that the
It is explained that chapter of Hud had whitened his hair. he said this because of the verse at the end of that chapter :
thou steadfast,
"Be
therefore,
Man
as
thou hast been
commanded"
unable to be really steadfast in (Kor. xi, 14), he can do fulfilling the Divine commandments, inasmuch as for
1
nothing without
God
is
s help.
2
SECTION.
Abi Awfa, one of the chief Companions of the recited Apostle, while he was presiding over the public worship, Zurara
b.
Koran, uttered a cry, and died. Abu Ja far Juhanf, an eminent Follower, on hearing a verse which Salih 4 read to him, gave a loud moan and departed from this of the
a verse
3
Mum
was passing the neighbourhood of Kufa he saw an old As the marks of holiness were prayer.
Ibrahim Nakha
world.
through a village
woman
in in
i
5
relates
standing manifest on her countenance,
that while he
he waited
until
she
finished
Here the author quotes a number of Koranic verses in which the faithful are for enjoined to listen needfully to the recitation of the sacred volume, or are rebuked their want of attention. 1
2
I
have omitted here a story
Muhammad
s
Koran was being 3
BI.
Abu
4
Sha
rani,
5
related
by Abu Sa
id
al-Khudri concerning
interview with a party of destitute refugees (muhdjiruii}, to read.
Juhayn,
J.
Abu Juham.
Tabaqdt al-Kubra,
Ibn Khallikan, No.
i.
i,
60.
whom
the
AUDITION.
397
praying and then saluted her in hope of gaining a blessing She said to him, Dost thou know the Koran ? thereby. "
"
He
said,
Ahmad
vision of God.
saw
"
I
said,
cried aloud
whereupon she tale.
She
"Yes."
the
in
b.
me
may
I
up
give *
to read,
He
verse."
did
so,
and sent her soul forth to meet the Abi 1-Hawari relates the following
desert a youth, clad in a coarse frock, of a well. He said to me Ahmad,
standing at the mouth thou art come in good time, for that
a
"Recite
my
must needs hear the Koran,
Read me a
soul.
Verily, those
who
O
:
I
"
say,
God
God
verse.
is
our
Lord"
inspired
and
then
O Ahmad, said he, by the Lord (Kor. xli, 30). thou hast read the same verse which an angel was reading to me just now, and with these words he gave up *
are steadfast
Ka ba
of the
his
soul."
Chapter on the Audition of Poetry,
etc.
permissible to hear poetry. The Apostle heard the Tx)mpanions not only heard it but also spoke it. It is
"
Apostle is
said,
the believer
Some s
"
"
;
:
"
;
is
and he
And me
Salt, so
I
whether
1
The
"
God
is
truest
word ever
vain,
all fortune is inevitably
al-Sharid
asked
said too,
the verse of Labi d,
Everything except
b.
and
The Wisdom
and he said, poetry is wisdom lost she-camel wherever he finds her, he has
the best right to her spoken by the Arabs
<Amr
it,
fleeting?"
relates that his father said
:
"The
Apostle
could recite any poetry of Umayya b. Abi 1recited a hundred verses, and at the end of each verse
he cried, Go on a Moslem in his
I
!
He
said
that
Many
poetry."
Umayya
almost became
such stories are told of the
Apostle and the Companions. Erroneous views are prevalent on this subject. Some declare that it is unlawful to listen to any poetry whatever, and pass their lives in defaming their brother Moslems. Some^p_n the contrary, hold that all poetry is lawful,
andL spend
their time in listening to love-songs 1
B. al-Rashid.
and descriptions
KASHF AL-MAHJUB.
398
of the face and hair and mole of the beloved.
I
do not intend
arguments which both parties in this controversy bring forward against each other. The Sufi Shaykhs follow the example of the Apostle, who, on being asked about poetry, to discuss the
said:
"What is
good thereof
is
good and what
is
bad thereof
is
is unlawful, like backbiting and calumny and of any person and utterance of infidelity, blame and foul abuse is equally unlawful whether it be expressed in prose or in verse and whatever is lawful in prose, like morality and exhortations bad,"
whatever
i.e.,
;
and inferences drawn from the signs of God and contemplation of the evidences of the Truth, is no less lawful in verse. In^fine, just as
it is
unlawful and forbidden to look at or touch a beautiful
object which
is
a source of
evil,
so
it is
unlawful and forbidden
to listen to that object or, similarly, to hear the description of
it.
Those who regard such hearing as absolutely lawful must also regard looking and touching as lawful, which is infidelity and I hear only God and seek only God in If one says, heresy. and it follows that another may mole and eye and cheek look at a cheek and mole and say that he sees and seeks God "
curl,"
alone, because both the eye
and the ear are sources of admonition
and knowledge jj^henjinother may say that in touching a person, whose description it is thought allowable to hear and whom thought allowable to behold, he, too, is only seeking God, is no better adapted than another to apprehend a reality then the whole religious law is made null and void, it
is
since one sense ;
and the Apostle s saying that the eyes commit fornication loses all its force, and the blame of touching persons with whom marriage may legally be contracted is removed, and the Foolish aspirants to Sufiism, seeing the adepts absorbed in ecstasy during audition (sama ), imagined that they were acting from a sensual impulse
ordinances of religion
fall
to the ground.
and It is lawful, else they would not have done imitated them, taking up the form but neglecting the spirit, until they perished themselves and led others into perdition.
and
This
"
said,
is
one of the great
so,"
evils of
completely in the proper place.
our time.
I
will set
it
forth
AUDITION.
399
Chapter on the Audition of Voices and Melodies.
The Apostle Koran
Beautify your
God hath
and
aloud;"
what He
creatures
voices
"
said,
pleaseth"
said,
(Kor. xxxv,
Whoso
wishes to
voice of
i),
meaning, as the
and the Apostle said, hear the voice of David, let him listen to the
commentators think, a beautiful voice "
by reading the unto HTs
God addeth
"
Abu Musa
al-Ash
It
ari."
;
stated
is
well-known
in
traditions that the inhabitants of Paradise enjoy audition, for
there
comes
When
forth from every tree a different voice
and melody.
diverse sounds are mingled together, the natural tempera This sort of audition is delight.
ment experiences a great
common and there
to all is
living
creatures,
because the
spirit is
subtle,
when they are heard homogeneous with itself.
a subtlety in sounds, so that
the spirit inclines to that which is Physicians and those philosophers who claim to possess a profound knowledge of the truth have discussed this subject at
large and
The
have written books on musical harmony.
results of their invention
are manifest to-day in the musical instruments which have been contrived for the sake of exciting
passion and procuring amusement and pleasure, in accord with Satan, and so skilfully that (as the story is told) one day, when Ishdq of Mawsil J was playing in a garden, a nightingale,
enraptured with the music, broke off
its
and dropped dead from the bough. of this kind, but
my
the temperaments of
only purpose all
is
I
to
came
to an
abode of one of
mention the theory that composed of sounds
living creatures are
and melodies blended and harmonized. "Once I
song in order to listen, have heard many tales
Arab
their chiefs.
Ibrahim
Khawwas
I
chained, at the tent door in the heat of the sun.
I felt
that nothing grieves an
1
:
pity for
him and resolved to intercede with the chief on his When food was brought for my entertainment I refused knowing
says
and alighted at the hospitable saw a negro lying, shackled and
tribe
Aghdni,
5,
Arab more than 52-131.
this.
behalf.
to eat,
The
KASHF AL-MAHJUB.
40O
me why
chief asked
I
and
refused,
answered that
I
I
hoped
his
me a boon. He begged me to eat, generosity would grant I do not want he all possessed was mine. assuring me that First for my sake. your wealth, I said, but pardon this slave *
hear what his offence was, the chief replied,
This slave
chains.
sent
I
him with
then remove his
a camel-driver, and he has a sweet voice.
my
a few camels to
estates, to fetch
me some
chanted so put a double load on every camel and
He
corn.
is
*
ran at full speed. They sweetly on the way that the camels as soon as he unloaded and short in a returned hither time,
O prince, I cried in them they died one after another. not speak falsely, does like nobleman a you astonishment, While we talked but I wish for some evidence of this tale. number of camels were brought from the desert to the wells, The chief inquired how long they had that they might drink. Three days, was the reply. He then gone without water. commanded the slave to chant. The camels became so occupied a
song that they would not drink a mouthful of and water, and suddenly they turned and fled, one by one, The chieftain released the slave and in the desert.
in listening to his
dispersed
pardoned him
We
when
it
sake."
how camels and
their drivers
trill
the custom for hunters,
is
night, to beat
may And
my
often see, for example,
with delight Irdq
for
stand
on a basin of brass
still,
an
air.
asses are affected
In Khurasan and
when hunting deer
(Jashtf) in
listening to the sound,
(dhii} at
order that the deer
and thus be caught.
known, some people go out to the open which country and sing and make a tinkling sound, on hearing then the hunters encircle them and sing, the deer approach in India, as
is
well
;
until the
deer
are
lulled to
sleep
The same
by the
delightful
melody
manifest in young easily captured. a tune is sung to when in the cradle cease who children crying them, and listen to the tune. Physicians say of such a child
and are
that he
is
sensible
and
will
effect is
be clever when he grows up.
On
the death of one of the ancient kings of Persia his ministers wished to enthrone his son, who was a child two years old.
AUDITION.
401
on being consulted, said Very good, but we is and ordered singers to must make trial whether he sensible," 1
Buzurjmihr,
"
:
The
sing to him. to shake his
was
Buzurjmihr declared that this was
legs.
to his succession.
he finds no pleasure
that
emotion and began
stirred with
and consented
a hopeful sign
says
child
arms and
in
sounds and melodies and
and a hypocrite or he is not in his right of outside the category of men and beasts. Those senses, who prohibit music do so in order that they may keep the music
either a liar
is
and
is
Divine commandment, but theologians are agreed that it is permissible to hear musical instruments if they are not used for
and
diversion,
hearing them. view.
Thus,
singing
in
mind
the
if
Many
my
traditions
related that
is
it
not led to wickedness through
is
house when
A
are cited in support of this isha said slave-girl was
Umar
"
:
He came
soon as she heard his step she ran away.
O
Apostle smiled.
made
thee smile
?
A
As
asked leave to enter.
and the
in
Umar, what hath The Apostle answered, A slave-girl was Apostle of God,
cried
singing here, but she ran away as soon as she heard thy step. I will not depart, said Umar, until I hear what the Apostle
So the Apostle
heard.
called the girl
sing, the
back and she began to
Apostle listening to Many of the Companions have related similar traditions, which Abu Abd al- Rahman her."
(
al-Sulami has collected in his Kitdb al-Samd
2 ;
and he has
In practising pronounced such audition to be permissible. the Sufi Shaykhs desire, not permissibility as audition, however, the vulgar do, but spiritual advantages. Licence is proper for beasts, but
men who
are subject to the obligations of religion ought to seek spiritual benefit from their actions. Once, when I
was
Merv, one of the leaders of the Ahl-i hadith* and the
at
most celebrated of them all said to me work on the permissibility of audition." :
"I
a
1
2 3
The
vizier of
Khusraw Nushirwan,
The Book of A tidition "The
followers of
have composed "
I
replied
:
It
is
the great Sasanian king of Persia (531-78 A.D.).
.
Tradition"
as
opposed to
"the
followers
of
Opinion"
(ahl-i ra y}.
2
D
KASHF AL-MAHJUB.
4O2
a great calamity to religion that the Imam should have made lawful an amusement which is the root of all immorality." If "
you do not hold it to be lawful," said he, why do you practise it ? I answered Its lawfulness depends on circumstances and cannot be asserted absolutely if audition produces a lawful "
"
"
:
:
on the mind, then
effect is
it
is
unlawful, and permissible
lawful
if
it
;
the effect
is
unlawful
if
the effect
is permissible."
Chapter on the Principles of Audition.
You must know
that the principles of audition vary with the variety of temperaments, just as there are different desires in
tyranny to lay down one law for all. Auditors (mustami anjmay be divided into two classes: (i) those who hear the spiritual meaning, (2) those who hear the material various hearts, and
sound. to sweet
it
is
There are good and evil results in each case. Listening sounds produces an effervescence (jrhalaydri) of the
substance moulded in
Man
true, false (bdtil) if the
substance be
a
man
s
temperament
is
:
evil,
true (Jwqq)
if
the substance be
When
false.
the stuff of
that which he hears will be evil
The whole of this topic is illustrated by the story of David, whom God made His vicegerent and gave him a sweet
too.
voice and caused his throat to be a melodious pipe, so that
wild beasts and birds
came from mountain and
plain to hear
him, and the water ceased to flow and the birds air.
It is related that
during a
fell
from the
month s space the people who
were gathered round him in the desert ate no food, and the children neither wept nor asked for milk and whenever the ;
was found that many had died of the rapture that seized them as they listened to his voice one time, it is said, the tale of the dead amounted to seven hundred maidens folk departed
it
:
and twelve thousand old men. those
who
listened to the voice
Then God, wishing to separate and followed their temperament
from the followers of the truth
Iblis
work
who
listened to the
and display fashioned a mandoline and a flute and took
spiritual reality, permitted
his wiles.
(ahl-i haqq)
Iblis to
his will
up a station opposite to the place where David was singing.
AUDITION. David
s
403
audience became divided into two parties the blest and Those who were destined to damnation lent ear :
the damned. to the
music of
while those
Iblis,
who were
destined to felicity
remained listening to the voice of David. The spiritualists (ahl-i mctnf) were conscious of nothing except David s voice, if they heard the Devil s music, they for they saw God alone ;
regarded it as a temptation proceeding from God, and if they heard David s voice, they recognized it as being a direction from God wherefore they abandoned all things that are merely ;
subsidiary and saw both right and wrong as they really are. When a man has audition of this kind, whatever he hears is
Some
lawful to him. is
impostors, however, say that their audition This is absurd, for the perfection of
contrary to the reality.
saintship consists in seeing vision
be right
may
The Apostle
if
;
you
O
everything as
it
really
that the
is,
see otherwise, the vision
is
wrong.
us see things as they are." consists in audition Similarly, right hearing everything as it is in quality and predicament. The reason why men are seduced
and
"
said
:
God,
their passions excited
hear unreally
if
:
let
by musical instruments
their audition
is
that they
corresponded with the
reality,
they would escape from all evil consequences. The people of error heard the word of God, and their error waxed greater than before. Him"
vision
Some
of
them quoted
"
The
eyes attain not unto
(Kor. vi, 103) as a demonstration that there shall be no of God some cited Then He settled Himself on the "
;
(Kor. vii, 52) to prove that position and direction may be affirmed of Him and some argued that God actually since He has "comes", said, "And thy Lord shall come and throne"
;
the angels
rank by
was implanted the
Word
of
Inasmuch as error them minds, profited nothing to hear The Unitarian, on the other hand, when
rank"
(Kor. Ixxxix, 23).
in their
God.
it
he peruses a poem, regards the Creator of the poet s nature and the Disposer of his thoughts, and drawing an admonition
Thus he therefrom, sees in the act an evidence of the Agent. finds the right way even in falsehood, while those whom we have mentioned above lose the way
in the
midst of truth.
KASHF AL-MAHJUB,
404
SECTION.
The Shaykhs have
uttered many sayings on this subject. Audition is a Divine influence the Egyptian says those who (wdrid al-haqq] which stirs the heart to seek God
Dhu 1-Nun
"
:
:
to
listen
spiritually (ba-haqq) attain unto
it
who
and those
(tazandaqa)"
God
(tahaqqaqa],
sensually (ba-nafs] fall into heresy This venerable Sufi does not mean that audition listen to
it
cause of attaining unto God, but he means that the auditor ought to hear the spiritual reality, not the mere sound,
is
the
to sink into his heart
and
that audition follows the truth
will
and that the Divine influence ought stir
it
One who
up.
in
experience a revelation, whereas one
who
follows his lower soul
be veiled and will have recourse to interpretation Zandaqa (heresy) is a Persian word which has been
(iiafs] will
(ta wtr).
In the Arabic tongue Persians call the the Accordingly,
Arabicized.
Zand
il
Pdzand.
1
The
it
signifies
"interpretation".
commentary on
philologists, wishing
their
to give a
Book
name
to
the descendants of the Magians, called them zindiq on the ground of their assertion that everything stated by the Moslems
has an esoteric interpretation, which destroys its external sense. At the present day the Shi ites of Egypt, who are the remnant
make the same assertion. Hence the word Dhu lcame to be zindiq applied to them as a proper name. Nun, by using this term, intended to declare that spiritualists in audition penetrate to the reality, while sensualists make of these Magians,
and thereby
a far-fetched interpretation
fall
into wickedness.
Audition is outwardly a temptation (fituaf) and he who knows the mystic an admonition ^ibraf) inwardly otherwise, he sign (ishdraf) may lawfully hear the admonition Shibli says
"
:
:
;
has i.e.
and
invited
himself
exposed temptation audition is calamitous and a source of
whole heart Rudbari audition
is
"
1
answer to a
Would
that
I
man who
were
See Professor Browne
s
rid of
calamity,"
anyone whose
not absorbed in the thought of God.
said, in :
evil to
to
Abu
All
questioned him concerning because Man it entirely "
!
Literary History of Persia,
i,
81.
AUDITION.
405
unable to do everything as it ought to be done, and when he fails to do a thing duly he perceives that he has failed and One of_the_ Shaykhs_says wishes to be rid of it altogether. is
:
that which
"Audition is it
that produce
absence"
the effect thereof
Absence (ghaybat)
The
lover,
with him in
is is
makes the heart aware of the things in (md ft/id mina 1-uiugJiayyibdt), so that
make
to
the
heart
present
God.
with
a most blameworthy quality of thejieart.
though absent from heart if he be absent
his
Beloved, must be present
My
in heart, his love is gone. the viaticum of the indigent one Shaykh because who has reached his journey s end hath no need of ;
said
"
:
Audition
is
:
it,"
hearing can perform no function where union is news is heard of the absent, but hearing is naught when two are face to face. ;
Husri says: the person
"What
whom
avails an
thou nearest becomes silent?
thy This saying
It is
be continuous and
audition should
that
audition that ceases whenever
necessary
uninterrupted."
a token of the concentration of his thoughts in the field of love. When a man attains so high a degree as this
is
he hears
truths)
(spiritual
from
every
object
in
the
universe.
Chapter on the various opinions respecting Audition.
The Shaykhs and
Some
audition.
spiritualists
say that
it is
hold different views as to
a faculty appertaining to absence,
contemplation (of God) audition is impossible, inasmuch as the lover who is united with his Beloved fixes his gaze on for in
Him and
does not need to listen to him
;
therefore, audition
is
a faculty of beginners which they employ, when distracted by but one who is forgetfulness, in order to obtain concentration ;
inevitably be distracted thereby. that audition is a faculty appertaining to Others, again, say
already
concentrated
will
presence (with God), because love demands all until the whole of the lover is absorbed in the whole of the Beloved, he is ;
deficient in love
and the soul
:
therefore, as in union the heart (dif) has love
(sirr)
and the body has
has contemplation and the spirit has union service, so the ear also must have such
KASHF AL-MAHJUB.
406
from seeing. How excellent, though on a frivolous topic, are the words of the poet who declared his love for wine a
pleasure
as the eye derives
!
"
Give
Do
me wine
not give
it
to
drink and
me
in secret
,
tell me it is wine. when it can be given
J
openly"
my eye see it and my hand touch it and my palate taste there yet remains one sense to be it and my nose smell it tell me, therefore, this is wine, that gratified, viz. my hearing my ear may feel the same delight as my other senses. And
i.e.,
let
:
:
because they say that audition appertains to presence with God, and those disbeliever he who is absent from God is a (mtmkir), who disbelieve are not worthy to enjoy audition. Accordingly, there
two kinds of audition
are
and
mediate
:
immediate.
Audition of which a reciter (qdri} is the source is a faculty of absence, but audition of which the Beloved (ydri} is the source It was on this account that a wellis a faculty of presence.
known
spiritual
director
said
beings, except the chosen men hear their talk or converse with
not put any created of God, in a place where I can "
:
I
will
them."
Chapter concerning their different grades in the reality of Audition.
You must know audition and
proportionate
that each Sufi has a particular grade in that the feelings which he gains therefrom are to
his
penitents augments
grade.
Thus,
their contrition
whatever
and remorse
is ;
heard
whatever
by is
heard by longing lovers increases their longing for vision whatever is heard by those who have certain faith confirms their ;
heard by novices verifies their elucidation whatever is heard by lovers (of matters which perplex them) is impels them to cut off all worldly connexions and whatever certainty
;
whatever
is
;
;
heard by the spiritually poor forms a foundation for hopelessness. Audition is like the sun, which shines on all things but affects 1
Abu Nuwas, Die
Weinlieder, ed.
by Ahlwardt, No.
29, verse
I.
AUDITION.
them
407
differently according to their degree
or dissolves or nurtures.
it
:
All the classes that
are included in the three following grades
middlemen
:
burns or illumines I
have mentioned
beginners (mubta-
and
adepts (kdmildn). diydn\ I will now insert a section treating of the state of each of these three grades in regard to audition, that you may understand this matter more easily. (inutawassitdn),
SECTION. Audition
is
inasmuch as
an influence (wdrid) proceeding from God, and body is moulded of folly and diversion the
this
temperament of the beginner is nowise capable of (enduring) the word of God, but is overpoweringly impressed by the descent of that spiritual reality, so that some lose their senses in audition and some die, and there is no one whose temperament retains
of
Rum
by
this
its
equilibrium.
It is
well
known
that in the hospitals
they have invented a wonderful thing which they call J the Greeks call anything that is very marvellous angalyiin ;
name,
e.g.
the Gospel and the books
The word
(wad^ of Mani
promulgation of a decree This angalyiin resembles a stringed musical (izhdr-i hukni}. instrument (rildi az nidha}. The sick are brought to it two (Manes).
days
in
"
"
signifies
the week and are forced to listen, while
it
is
being
a length of time proportionate to the malady played from which they suffer; then they are taken away. If it is desired to kill anyone, he is kept there for a longer period, until he dies. Everyone s term of life is really written (in the on, for
tablets of destiny), but death
circumstances.
is
caused indirectly by various
Physicians and others may
listen continually
to the angalyiin without being affected in
any way, because it consonant with their temperaments. I have seen in India a worm which appeared in a deadly poison and lived by it, because that poison was its whole being. In a town of is
Turkistan, on the frontiers of Islam, I saw a burning mountain, from the rocks of which sal-ammoniac fumes (iiawshddur) were
KASHF AL-MAHJUB.
408 l
boiling forth
died
when
;
and
midst of that
in the
was a mouse, which
fire
came out
My
of the glowing heat. object in to show that all the examples agitation of beginners, when the Divine influence descends upon them, is due to the fact that their bodies are opposed to it but when it it
citing these
is
;
becomes continual the beginner receives
it
the Apostle could not bear the vision of Gabriel, but
he used to be distressed
At
quietly.
first
the end
in
Gabriel ever failed to come, even for
if
Similarly, the stories which I have related above that beginners are agitated and that adepts are tranquil in
a brief space.
show
audition.
Junayd had a
agitated
in audition, so that
who was wont to be greatly the other dervishes were distracted.
disciple
They complained to Junayd, and he told the disciple that he would not associate with him if he displayed such agitation in future. I watched that dervish," says Abu Muhammad <(
"
Jurayri,
he kept his lips shut and was silent body opened then he lost consciousness,
during audition
until every pore in his
and remained
:
;
a whole day. I know not whether his audition or his reverence for his spiritual director
was more audition.
that
in
perfect."
His
head on
state
It is
for
related that a
spiritual director
man
bade him be
cried out during
He
quiet.
laid
when they looked he was dead. I heard Abu Muslim Fan s b. Ghalib al-Farisi say that Shaykh some one laid his hand on the head of a dervish who was he sat agitated during audition and told him to sit down 2 3 down and died on the spot. Raqqi relates that Dai-raj said his
his
knee, and
:
:
While Ibn al-Quti 4 and I were walking on the bank of the Tigris between Basra and Ubulla, we came to a pavilion and saw a handsome man seated on the roof, and beside him a girl who was singing this verse "
:
The mountains referred to are the Jabal al-Buttam, to the east of Samarcand. See G. Le Strange, The Lands of the Eastern Caliphate, p. 467. 2 IJ. al- Raqqi Duqqi. Qushayri, who relates this story (184, 22), has The nisba Duqqi refers to Abu Bakr Muhammad al-Di nawari (Nafah&t, No. 1
"
".
229),
while Raqqi probably denotes Ibrahim b. 3
Nafahdt, No. 207.
4
So Qushayri.
The Persian
texts
Dawud
al-
Raqqi
(ibid.,
have JyiH or Jcj&\.
Qushayri by Zakariyya al-Ansari the name
is
written al-Futf.
No.
194).
In the commentary on
AUDITION.
My
was bestowed on
love
TJiou changes t every day
:
409
way of God ;
thee in the it
would beseem
thee better not to
do this
A
young man with
a jug
and a patched frock was standing O damsel, for God s exclaimed
beneath the pavilion. He sake chant that verse again, for I have only a moment to live The girl repeated her song, whereupon let me hear it and die *
:
;
!
the youth uttered a cry and gave girl said to her,
Thou
art free/
up his soul. The owner of the and came down from the roof
and busied himself with preparations for the young man s funeral. When he was buried all the people of Basra said prayers over O people of Basra, Then the girl s master rose and said him. :
of so-and-so, have devoted all my I, who am so-and-so, the son wealth to pious works and have set free my slaves/ \Vith these
;
words he departed, and no one ever learned what became of The moral of this tale is that the novice should be him." transported by audition to such an extent that his audition But in the shall deliver the wicked from their wickedness.
>
present age some persons attend meetings where the wicked
and listen to music, yet they say, "We are listening to God the wicked join with them in this audition and are encouraged in their wickedness, so that both parties are destroyed. Junayd ;"
was asked
May we
go to a church for the purpose of /^ admonishing ourselves and beholding the indignity of their He replied Tunbelief and giving thanks for the gift of Islam ? "
:
"
:
If you can go to a church and bring some of the worshippers back with you to the Court of God, then go, but not otherwise." When an anchorite goes into a tavern, the tavern becomes his
"
cell,
and when a haunter of taverns goes into a
cell,
that cell
becomes his tavern. An eminent Shaykh relates that when he was walking in Baghdad with a dervish, he heard a singer chanting "If
it
And The
be true,
if not,
it
is
the best
we have
of
all objects
lived a pleasant
dervish uttered a cry and died.
Abu
of
desire,
life in
All
it"
Rudban
says
:
KASHF AL-MAHJUB.
4IO "
too
I
*
I
wished to know what he was
I
The words, which he sang
mournful accents, were
in
stretch
my hand
him who gives food
to
the dervish uttered a loud cry and
we found
near him "
for
ear,
:
/ humbly
Then
my
inclined
chanting. these
A
listening attentively to the voice of a singer.
saw a dervish
I
was
that he
When we came
fell.
A
dead."
liberally
certain
man
says
:
was walking on a mountain road with Ibrahim Khawwas. sudden thrill of emotion seized my heart, and I chanted
A II men
are sure that
But
know
tJiey
TJiere is in
That
is
not
Man
I am in love, whom I love.
no beauty
not surpassed in beauty by a beautiful voice?
Ibrahim begged
me
the
to repeat
verses,
and
I
did
In
so.
sympathetic ecstasy (tawdjud] he danced a few steps on the stony ground. I observed that his feet sank into the rock as
though
it
were wax.
himself he
unaware.
me
said to
"
I
meditation
Then he I
:
in
fell
have been
By
among
God, sun desire
to
Paradise, and you were
my own eyes a dervish walking in the mountains of Adharbayajan and rapidly
once saw with
singing to himself these verses, with "
On coming
a swoon. in
many
tears
never rose or set but thou
and moans
wert
my
:
heart s
and my dream.
And I
never sat conversing with any people but thou wert the subject of my conversation in the midst of my comrades.
And I
never mentioned
tJiee
And I
on
On
in
never resolved
I
to
joy or sorrow but love for
breath.
drink water, when I was athirst,
an image of thee in the cup. were I able to come I would have visited
but
And
tJiee
was mingled with my
my
saiu
face or walking on
my
thee,
crawling
head
hearing these verses he changed countenance and sat
for a while, leaning his
back against a crag, and gave up
down
his soul.
AUDITION.
411
SECTION.
Some of the Sufi Shaykhs have objected to the hearing of odes and poems and to the recitation of the Koran in such words are intoned with undue emphasis, and they have warned their disciples against these practices and have themselves eschewed them and have displayed the utmost zeal a
way
that
its
Of such
in this matter.
objectors there are several classes, and Some have found traditions
each class has a different reason.
declaring the practices in question to be unlawful and have followed the pious Moslems of old in condemning them. They
example, the Apostle
cite, for
of Hassan
b.
flogging the
whom
Thabit,
s
rebuke to Shiri n, the handmaid
and Umar he forbade to sing and All to hear music ;
Companions who used
Mu awiya
finding fault with
*
;
s
s
keeping singing-girls, and his
for
not allowing Hasan to look at the Abyssinian woman who used to sing and his calling her "the Devil s mate". They say,
moreover, that their chief argument for the objectionableness of music is the fact that the Moslem community, both now and in past times, are generally agreed in regarding it with disapproval. Some go so far as to pronounce it absolutely unlawful, quoting
Abu
Bunani,
assiduous in audition. cell
and told
me
that a
and were desirous arrived
at
the
circle,
said
to
:
to see me.
place.
marks of honour. a
I was very who relates as follows came to my One night a certain person number of seekers of God had assembled "
1-Harith
They
I
went out with him and soon
received
me
with extraordinary
An old man, round whom they had me With thy leave, some poetry :
formed will
be
assented, whereupon one of them began to chant verses which the poets had composed on the subject of
recited.
I
separation (from the beloved).
They all rose in sympathetic ecstasy, uttering melodious cries and making exquisite gestures, while I remained lost in amazement at their behaviour. They continued in this enthusiasm until near daybreak, then the old man said, O Shaykh, art not thou curious to learn who am I
and who are
which
I
felt
my companions ?
I
answered that the reverence
towards him prevented
me
from
asking
that
KASHF AL-MAHJUB.
412 I
question.
and
Iblis,
me from
all
said he,
myself,
the rest are
such
concerts
my
was once Azra
children.
as
this
:
Two
firstly,
and
il
am now
benefits accrue to
my own
bewail
I
separation (from God) and remember the days of my prosperity, and secondly, I lead holy men astray and cast them into error.
From
that time (said the narrator)
desire to practise I,
All
Uthman
b.
Imam Abu
I
have never had the least
audition."
V Abbas
al-Jullabi,
have heard the Shaykh and one day, being in an
relate that
al-
Ashqani assembly where audition was going on, he saw naked demons dancing among the members of the party and breathing upon them, so that they waxed hot.
Others, again, refuse to practise audition on the ground that,
they indulged in it, their disciples would conform with them and thereby run a grave risk of falling into mischief and of returning from penitence to sin and of having their passions if
violently roused
and
their virtue corrupted.
It
is
related that
you wish to religion safe and to maintain your penitence, do not while you are young, in the audition which the Sufi s indulge, and when you grow old, do not let yourself be the practise said to a recently converted disciple:
Junayd keep your
"If
;
cause of guilt in others." Others say that there are two classes of auditors
:
those
who The
and those who are divine (ildhi). former are in the very centre of mischief and do not shrink from it, while the latter keep themselves remote from mischief by means of self-mortification and austerities and spiritual
are
frivolous
(Idht)
renunciation of
all
created things.
"Since
we"
(so say
the
belong to neither of persons of whom I am now speaking) these two classes, it is better for us to abstain from audition and "
to
occupy ourselves with something that
is
suitable
to
our
state."
Inasmuch as audition is dangerous to the Others say vulgar and their belief is disturbed by our taking part in it, and inasmuch as they are unable to attain to our degree therein "
:
and incur
guilt
through
us,
we have
pity on the vulgar
and give
AUDITION. sincere advice to the elect to indulge in
Others say: "The excellence of a man
and from
This
audition."
413
is
motives decline
altruistic
a laudable course of action.
Apostle has said, It contributes to the which s Islam if he leaves alone that
Accordingly, we renounce audition as being unnecessary, for it is a waste of time to busy one s self with irrelevant things, and time is precious between lovers and
does not concern him.
the
Beloved."
Others of the elect argue that audition
hearsay and
is
its
a desire, and this is mere pleasure consists in gratification of What value has hearsay when one is face to face? child s play.
The
act of real worth
contemplation (of God).
is
in brief, are the principles of audition.
Such,
Wajd and Wujud and Tawajud.
Chapter on
verbal nouns, the former
Wajd and wujud are
meaning These terms are used by Sufi s to one denote two states which manifest themselves in audition state is connected with grief, and the other with gaining the and the
latter
"grief"
"
finding
".
:
object
The
of desire.
Beloved and sense of
real
sense of
failure to gain the object of desire "
"
finding"
is
is
is
",
attainment of the desired
difference between hazan (sorrow)
term Jiazan
is
"grief"
is
while the real
The
object".
and wajd is this, that the whereas the term wajd
applied to grief for another in the
Himself
of the
applied to a selfish grief,
way
of love, albeit the
relation of otherness belongs only to the seeker of
the nature
"loss
never other than of wajd,
He
is.
because wajd
It is is
God,
for
God
impossible to explain
pain
in
actual
vision,
and pain (alavt) cannot be described by pen (qalatri). IVajd is a mystery between the seeker and the Sought, which only Nor is it possible to indicate the a revelation can expound. nature of wujud, because wujud is a thrill of emotion in con templation of God, and emotion (taraU] cannot be reached by investigation (talab\ Wujud is a grace bestowed by the
Beloved on the the real nature.
lover, a grace of
In
my
opinion,
which no symbol can suggest
wajd
is
a painful affection of
KASHF AL-MAHJUB.
414
the heart, arising either from jest or earnest, either from sadness and wujud is the removal of a grief from the or gladness ;
heart and the discovery of the object that was
who
feels
wajd
its
by ardent longing calmed by contemplation
either agitated
is
state of occultation (hijdb\ or
The Shaykhs
state of revelation (kashf}.
on the question whether wajd or ivujud
the
in
in the
hold different views
more
is
He
cause.
Some
perfect.
argue that, wujud being characteristic of novices (muriddri), and wajd of gnostics {^drifdii}, and gnostics being more exalted in degree than novices, it follows that wajd is higher and more perfect than wujud for (they say) everything that is capable of being found is apprehensible, and apprehensibility is character ;
of that which
istic
involves
man
is
homogeneous with something
whereas God
finiteness,
is
infinite
;
else
therefore,
:
it
what
naught but a feeling (inashrabi), but what he has not found, and in despair has ceased to seek, is the Truth of which the only finder is God. Some, again, declare that
a
finds
is
the glowing passion of novices, while wujud is a gift bestowed on lovers, and, since lovers are more exalted than
wajd
is
novices, quiet
enjoyment of the
passionate seeking. a
story,
which
I
will
now
rapturous ecstasy to Junayd.
he asked what ailed him. find."
Shiblf
gift
must be more perfect than
This problem cannot be solved without
cried,
"No;
relate.
One day
Seeing that said,
came
in
Junayd was sorrowful, "
Junayd
Shiblf
He who
he who finds shall
seeks shall
seek."
This
anecdote has been discussed by the Shaykhs, because Junayd
was
wajd and Shiblf to wujud. I think Junayd s view is authoritative, for, when a man knows that his object of worship is not of the same genus as himself, his grief has no end. This topic has been handled in the present work. The Shaykhs referring to
agree that the power of knowledge should be greater than the power of wajd, since, if wajd be more powerful, the person
by it is in a dangerous position, whereas one in whom knowledge preponderates is secure. It behoves the seeker in all circumstances to be a follower of knowledge and of the religious law, for when he is overcome by wajd he is deprived affected
ECSTASY. of discrimination (khitdb\ and
is
actions or punishment for
good and disgrace men, not
not liable to recompense for
and
evil,
alike: therefore he
415
is
exempt from honour
is
in the
mad
predicament of
A
that of the saints and favourites of God.
in
person preponderates over feeling (Jidl) remains in the bosom of the Divine commands and prohibitions, in
whom knowledge
and
is
( //;;/)
always praised and rewarded
in the palace of glory
but
;
in whom feeling preponderates over knowledge is of the ordinances, and dwells, having lost the faculty of outside
a person
own
This is precisely the imperfection. There are two ways one of words.
discrimination, in his
meaning of Junayd
s
:
knowledge and one of although
be
may
it
knowledge, even
Action without knowledge, ignorant and imperfect, but
action. is
good, be unaccompanied by action,
if it
Hence Abu Yazid
and noble.
magnanimous Junayd said, would be an
said,
is glorious unbelief of the
The
nobler than the Islam of the covetous
is "
"
Shibli
Imam
intoxicated
is
from
whom
;
if
"
;
and
he became sober he
people would
benefit."
It is
a
well-known story that Junayd and Muhammad 1 b. Masruq and Abu !- Abbas b. Ata were together, and the singer (gawwdl) was chanting a verse. into a forced
fell
Junayd remained calm while his two friends ecstasy (tawdjud\ and on their asking him
why he
did not participate in the audition (samd ) he recited the word of God Thou sJialt think them (the mountains) motionless, but they shall pass like the clouds" (Kor. xxvii, 90). 1
"
:
"
taking pains to produce wajd \ by representing to one s mind, for example, the bounties and evidences of God, and thinking of union (ittisdl) and wishing for the practices of
Tawdjud \&
Some do this tawdjud in a formal manner, and them by outward motions and methodical dancing and grace of gesture such tawdjud is absolutely unlawful. Others do it in a spiritual manner, with the desire of attaining to their condition and degree. The Apostle said, He who makes him holy men. imitate
:
"
self like
unto a people
recite the 1
is
one of
Koran, weep, or
Apparently a mistake
for
if
Ahmad
them,"
and he
"
said,
When
ye
ye weep not, then endeavour to b.
Muhammad.
See Nafahdt, No.
83.
KASHF AL-MAHJUB.
416
This tradition proclaims that tawdjud is permissible. will go a thousand leagues
weep."
Hence
that spiritual director said:
"I
one step of the journey
in falsehood, that
may
Chapter on Dancing,
You must know the
in
is
all
etc.
that dancing (raqs) has no foundation either
reasonable
in earnest,
true."
law (of Islam) or in the path (of Sufiism),
religious
because
be
men
agree that
and an impropriety
is
it
a diversion
when
(laghivf)
when
in jest.
is
it
it
Shaykhs has commended it or exceeded clue bounds therein, and all the traditions cited in its favour by anthropo-
None
of the
morphists
(ahl-i
are
hasJiiv)
But
worthless.
since
movements and the practices of those who endeavour ecstasy (ahl-i in
indulged I
tawdjud) resemble it
it,
some
Sufiism in the belief that
Others have condemned
common
a
it
people
have
religion.
who adopted
(dancing) and nothing more. In short, all foot-play altogether.
it is it
to induce
frivolous imitators
immoderately and have made
have met with a number of
ecstatic
this
law and reason, by whomsoever it is (pdy-bdzi) practised, and the best of mankind cannot possibly practise jt
bad
is
in
;
when
but
the
heart
throbs
with
and
exhilaration
becomes intense and the agitation of ecstasy
is
rapture manifested and
conventional forms are gone, that agitation (idtirdb) is neither dancing nor foot-play nor bodily indulgence, but a dissolution of the soul. Those who call it "dancing" are utterly wrong. It
a state that cannot be
is
experience no
explained in
words:
"without
knowledge."
Looking at youths (ahdath). Looking at youths and associating with them are forbidden practices, and anyone who declares this to
be allowable
forward ignorant
in
this
persons
is
an unbeliever.
matter are vain and
who suspected
The
traditions brought
foolish.
the Sufis
question and regarded them with abhorrence, and that
some have made
it
have seen
I
of the I
a religious rule (inadliJiabi).
crime in observed All the
Sufi Shaykhs, however, have recognized the wickedness of such practices,
which the adherents of incarnation
(Jiululiydn)
may
DANCING AND RENDING OF GARMENTS.
God
curse
and
the aspirants to Sufiism.
them
have
!
417
a stigma on the saints of
left as
God
But God knows best what
is
the truth.
Chapter on the Rending of Garments
1-kharq).
(fi
custom of the Sufis to rend their garments, and they have commonly done this in great assemblies where eminent It is a
Shaykhs were present. intact
garment
to
have met with some theologians who it is not right to tear an
I
objected to this practice
and said that
pieces,
and that
this
is
an
evil.
I
reply
good must itself be good. Anyone may cut an intact garment to pieces and sew it together again, e.g. detach the sleeves and body (tana] and gusset (tirtz) and collar from one another, and then restore the garment to its and there is no difference between tearing original condition a garment into five pieces and tearing it into a hundred pieces. that an evil of which the purpose
is
;
Besides, every piece gladdens the heart of a believer,
sews
it
of his
when he
on his patched frock, and brings about the satisfaction desire. Although the rending of garments has no
Sufiism and certainly ought not to be practised in audition by anyone whose senses are perfectly controlled for,
foundation
in
that case, it is mere extravagance nevertheless, if the auditor be so overpowered that his sense of discrimination is
in
and he becomes unconscious, then he may be excused (for tearing his garment to pieces) and it is allowable that all the lost
;
persons present should rend their garments in sympathy with him. There are three circumstances in which Sufis rend their
garments
:
firstly,
when
a dervish tears
his
pieces through rapture caused by audition
a
number of
his
friends
tear
his
;
own garment to secondly, when
to pieces at the of a spiritual director on the occasion of asking God to pardon an offence and thirdly, when they do the same in
garment
command
;
the intoxication of ecstasy. The most difficult case is that of the garment thrown off or torn in audition. It may be injured or intact. If it be injured, it should either be sewed together
and given back to
its
owner or bestowed on another dervish or
2E
KASHF AL-MAHJUB.
418
torn to pieces, for the sake of gaining a blessing, and divided among the members of the party. If it be intact, we have to
who
consider what was the intention of the dervish
cast
it
off.
If he meant it for the singer, let the singer take it and if he meant it for the members of the party, let them have it and if he threw it off without any intention, the spiritual director must determine whether it shall be given to those present and divided among them, or be conferred on one of them, or handed to the If the dervish meant it for the singer, his companions singer. ;
;
need not throw off their garments
sympathy, because the
in
not go to his fellows and he will have it voluntarily or given involuntarily without their participation. But if the garment was thrown off with the intention that it cast-off
should
garment
to the
fall
they should
will
members of the throw
all
when they have done
off their
party, or without
garments
in
any intention, sympathy; and
the spiritual director ought not to bestow the garment on the singer, but it is allowable that any lover of God among them should sacrifice something that this,
belongs to him and return the garment to the dervishes, in order that it may be torn to pieces and distributed. If a garment drops off while its owner is in a state of rapture, the Shaykhs hold various opinions as to what ought to be done,,
but the majority say that it should be given to the singer, in accordance with the Apostolic tradition The spoils belong to the slayer and that not to give it to the singer is to violate "
:
"
;
the obligations I
prefer this
imposed by Sufiism.
view
that, just as
that the dress of a slain
Others
some theologians
contend
and
are of opinion
man
should not be given to his slayer except by permission of the Imam, so, here, this garment should not be given to the singer except by command of the spiritual director. But if its owner should not wish the spiritual director to
bestow
it,
let
no one be angry with him.
Chapter on the Rules of Audition.
The until
it
rules of audition prescribe that
comes
(of
its
own
it
should not be practised
accord), and that you must not make
RULES OF AUDITION. a habit of
but practise
it,
cease to hold
it
seldom, in order that you
in reverence.
it
419
may
not
necessary that a spiritual
It is
director should be present during the performance,
and that the
place should be cleared of common people, and that the singer should be a respectable person, and that the heart should be
emptied of worldly thoughts, and that the disposition should not be inclined to amusement, and that every artificial effort
You must
(takalluf} should be put aside.
bounds
manifests
audition
until
its
not exceed the proper power, and when it has
become powerful you must not repel it but must follow it as it requires if it agitates, you must be agitated, and if it calms, you must be calm and you must be able to distinguish a strong :
;
natural impulse from the ardour of ecstasy (wajcT). The auditor must have enough perception to be capable of receiving the
Divine influence and of doing justice to it. When its might is manifested on his heart he must not endeavour to repel it, and when its force is broken he must not endeavour to attract it.
While he
he must neither expect anyone to help him nor refuse anyone s help if it be offered. And he must not disturb anyone who is engaged in audition or
is
interfere
verse
in
state of emotion,
a
(to
him, or ponder what he means by the 1 is because such behaviour listening),
with
which
he
very distressing and disappointing to the person who is He must not say to the singer, You trying (to hear). is
"
his
and
he chants unmelodiously or distresses by reciting poetry unmetrically, he must not say or bear malice towards him, but he Chant better
chant sweetly
"
;
if
hearer
to him,
"
"
!
must be unconscious of the singer s presence and commit him to God, who hears correctly. And if he have no part in the audition which
is
being enjoyed by others,
it
is
not proper
that he should look soberly on their intoxication, but he must time keep quiet with his own (waqf) and establish its "
"
dominion, that the blessings thereof 1
The
text of this clause
is
uncertain.
I
may come
have followed B.
s
to him. reading,
I,
All
u murdd-i
baddn bayt-i u bi-na-sanjad, but I am not sure that it will bear the translation L. has baddn niyyat-iii, and J. baddn nisbat-i ti. given above.
lira
KASHF AL-MAHJUB.
42O
Uthman
more desirable that beginners should not be allowed to attend musical concerts (samd hd), lest These concerts are extremely their natures become depraved. dangerous and corrupting, because women on the roofs or b.
al-Jullabi, think
it
elsewhere look at the dervishes
who
are engaged in audition
;
and in consequence of this the auditors have great obstacles to encounter. Or it may happen that a young reprobate is one
^e
smce some ignorant
Sufis have
made
a religion (madhhab) of all this ancThave flung truth to the winds. I ask pardon of God for my sins of this kind in the past, and I implore ^
P art
y>
His help, that He may preserve me both outwardly and inwardly from contamination, and I enjoin the readers of this book to hold it in due regard and to pray that the author may believe to the
end and be vouchsafed the vision of God
(in Paradise).
INDEX. i.
NAMES OF PERSONS, PEOPLES, TRIBES,
V
Abbas Qassab. See Abu 1- Abbas Abu Ahmad b. Muhammad al-Qassab. See Abu !- Abbas Qasim Sayyari.
A. Aaron, 262. Abbas, uncle of the Prophet, 99. Abdallah Ansari, 26. b.
Badr al-Juhani, 81.
b.
Hanzala, 394.
b.
Ja
b.
Khubayq.
Abdallah
-
b.
Abu Muhammad
-
b.
Mubarak, 95-7, 274, 303.
b.
Rabah, 73.
Umar,
Abu
74, 91,
115, 161,232,
365, 370, 37i, 373-
the Station
V Abbas,
of,
Muhammad
al-Ashqam,
150, 168, 206, 395, 412.
Ahmad
al-Qassab,
161, 325, 395-
Ahmad
b.
b.
Muhammad
b.
Sahl
al-
Abdallah
Mu
Khayyati, 161.
Muhammad b. Muhammad b.
Muhammad Muhammad Muhammad 151, 158, 226,
All al-Dastani, 164. All al-Tirmidhi, 46,
1
6,
b.
al-Hakim, known as
b.
Isma
il
al-Maghribi,
b. Khafif, 50,
51,
150,
247-51, 290, 323.
Rudbari, 318.
All, 191.
Ata, 21, 23, 150, 158,
1
80, 249,
- Qasimb. al-Mahdial-Sayyari,
Abu Abd
al-
al-Asamm,
330, 395. 4iS-
228, 251-60.
-
Abu
See
b. Khafif.
147.
Amuli, 149-50.
b.
al-Antaki, 127.
Murid, 175.
Muhammad
b.
Asim
b. b.
134, 140-1, 208, 327.
Masruq, 146-7.
b.
(Bawardi),
I4I-2, 147, 200, 210-41, 338. Muhammad b. al-Fadl al-Balkhi,
326, 328.
173.
b.
al-Abiwardi
Junaydi, 173.
hammad
Ahmad Ahmad
-
Abdallah
- Khafif.
237, 252, 262, 317, 318, 326, 327, 328,
-
Abbas Ahmad
307, 335-
Abel, 364.
353>
!-
108-9, I2 7, 154, 176-83,225,249,286,
81, 191, 232.
40, 73,
Abu
al-Ashqani.
Yahya al-Jalla", 37, 134-5. al-Harith b. Asad al-Muhasibi, 21,
Unays, 82.
Abraham,
See
123, 124.
al-Hudhali, 81.
al-Razzaq San ani, 98.
342,
Muhammad
Ahmad Ahmad
-
b.
b.
Khubayq.
Mas ud
Abd
al-Mahdi al-Sayyari.
Abu See
b.
b.
b.
Shaqani.
319.
far,
AND PLACES.
SECTS,
157-8,
Rahman Hatim
b.
Ulwan
13, 115, 286, 300.
Muhammad 81, 108, 401.
b.
al-Husayn al-Sulami,
INDEX
422 Abu Ahmad Hamdan,
Abu
l-
al-Muzaffar
b.
Ahmad
b.
Ahmad
al-
170-1.
Abd al-Rahim
Ala
b.
Sughdi, 175.
Abu AH al-Daqqaq. See Abu b. Muhammad al-Daqqaq.
Muhammad
al-Fadl b.
All
Hasan
al-Farmadhi,
I.
Abu Bakr al-Warraq. See Abu Bakr Muhammad b. Umar al-Warraq. al-Wasiti. See Abu Bakr Muham mad b. Musa al-Wasiti. Abu Darda Uwaym b. Amir, 81, 232. Abu Dharr Jundab b. Junada al-Ghifari, 81, 177, 178, 344.
Abu
169. b.
al-Fudayl
lyad,
93,
1-Fadl b. al-Asadi, 175. b.
97-100,
al-Hasan
AH
b.
al-Juzajani, 147-8,
216.
Hasan
Muhammad
b.
al-Daqqaq,
162-3, 2 72, 284, 370. See
al-Juzajani. b.
Abu
b.
All al-Hasan
al-Qasim al-Rudbari,
al-Rudbari. See Abu Ali
Muhammad
al-Qasim al-Rudbari. Shaqiq b. Ibrahim al-Azdi, III-I2,
Siyah, 57, 205, 209, 323.
38.
Jahdar al-Shibli,
27,
353, 356, 359, 374, 376, 378,
154-5,
b.
Abu
al-Dinawari, 408.
b.
J
32,
See
Abu Hafs Amr
b.
i,
90-1,
no. Khadruyaal-Balkhi,
119-21, 123, 140, 142, 338.
Musa
Umar
al-Baghdadi, 144, 154, 182,
141, 286.
Abu Abu
1-Harith Bunani, 411.
1-Hasan
al-Wasiti,
8,
al-Warraq, 17,
Zakariyyaal-Razi, 150.
Ahmad
b.
Abi
1-Hawari,
21, 113, 118-19, 131, 397.
-
b.
Muhammad
37, 42, 43,
154, 176,
141, 142-3, 147, 229, 235, 338.
Muhammad b.
al-Nishapuri
123-4,
Hanifa, 46, 65, 92-5, 98, 103, 109,
36,
b.
Salim
183, 190, 249, 286.
158, 228, 251, 265, 277.
Muhammad
359, 404-
al-Haddad.
Ahmad
Furak, 214.
57
7>
133, 134, 257, 276, 298.
394, 404, 414, 415.
I
I3 6 , 143, 200,
al-Khurasani, 146. 25,
276, 284, 293, 294, 305, 313, 315, 330,
Muhammad - Muhammad
Ibrahim
b.
Dustan, 52.
159, 195, 210, 227, 228, 249, 257, 275,
b.
,
Amr
Abu Hamza
38, 39, 137, 144, 150, 151. 155-6, 158,
3SL
1-Niin
al-Haddadi, 41, 52, 120,
102, 204, 229, 284, 304, 315.
33i,
Dhu
1-Fayd
52, 115,
Bakr, the Caliph, 31, 32, 45, 70-2,
b.
Shuja al-Kirmani,
208, 226, 233, 250, 275, 286, 298, 299,
Nujayd, 298.
- Dulaf
b.
Abu Hamid Ahmad b.
Dimashqi,
Qazwini, 166.
Abu
Abu
109,
Zahir, 165.
b.
1-Fawaris Shah
Salim al-Nishapuri al-Haddadi. Abu Halim Habib b. Salim al-Ra
Thaqafi, 16.
-
1-Fath b. Saliba, 173.
303, 329, S3 2
115, 286, 358, 359.
-
Abu Abu
Abu Hafs
Qarmini, 43.
Abu Amr
al-Hasan al-Khuttali,
al-Misri, 36, 100-3, IJ
157 2 37, 253, 293, 404, 409.
b.
b.
166-7.
52, 123, 132, 133, 138, 352-
Ali al-Juzajani.
Muhammad
al-Hasan, 165, 188, 227.
Muhammad
103, 105, 109, 114, 127, 179, 286, 328.
Ali
130-2,
al-Xuri, 26,
134,
137,
H4,
189-95, 225, 269.
b.
Ali b.
Abi Ali al-Aswad,
Ahmad
174.
al-Khurqani,
163,
173-
-
Ali b. Bakran, 172, 247.
Ali b.
Ibrahim
al-Husri,
38,
40,
PERSONS AND PLACES. 122,
160, 166, 249, 257, 281, 282,
150,
378, 405-
Abu
See
al-Khurqani.
.
Abu 1-Hasan
Ahmad al-Khurqani. Muhammad b. Isma
b.
Muhammad
al-
Khayr
172.
Sari b. Mughallis al-Saqati,
no-Il,
Khubayq,
--
-
Ahmad
al
b.
-
-
al
Husayn
Jurayri,
148-9, 150, 158, 249, 286, 408.
Banghan, Ja
far b.
Ja
far
174, 323.
Muhammad
b.
Sadiq, 78-80.
Nusayr al-Khuldi,
155,
- Murta ish, 39, 42, 43, 53, 54, 155.
154b.
Sim
-
un, 21.
Sumnun
Abdallah al-Khawwas,
b.
Abu Hazim al- Madam, 91. Abu Hulman, 131, 260, 261. Abu Hurayra, 82, 232. Abu Isa Uwaym b. Sa ida, 82. Abu Ishaq Ibrahim b. Adham b. Mansur, 46, 68, 93,
103-5, i9,
"I,
217,
!S3-4
5
b,
Ahmad al-Khawwas, 222,
205, 207,
147,
223, 285, 289,
292, 293, 339, 342, 362, 399, 410. Isfara ini, 214.
far
Ahmad,
Abdallah
Sahl b.
139-40, H8,
21,
25,
134,
l8
151.
al
-
Tustarf,
13,
195-210, 225,
9>
233, 249, 257, 283, 286, 296, 302, 311, 318, 322, 330, 338, 348, 349, 363-
Abu Musa al-Ash ari, Abu Muslim, 358.
-
399.
Faris b. Ghalib al-Farisi, 165, 172,
Juhani, 396. All al-Hawari, 173.
b.
b.
All b.
Husayn
al-
b.
al-Husayn al-Harami,
174.
Muhammad
b.
al-Misbah al-Sayda-
Turshizi, 173.
,
114,
150,
123,
al-Gurgam. See Abu Abdallah al-Gurgam.
1-Qasim
- al-Hakim, 338. Ibrahim b. Muhammad
al-
163,
AH
Mahmud
b.
al-Nasrabadi, 150, 159-60, 162.
-
lam, 172, 260.
Abu Jahl, 204, 394. Abu Kabsha, 81. Abu 1-Khayr Aqta Abu Lubaba b Abd
24,
150, 169-70, 206, 234, 339.
b.
Baqir, 77-8.
Muhammad
-
167-8, 177, 227, 306, 311, 334, 408. Abdallah al-Gurgani, 49, All b.
Haddad, 249.
Muhammad Muhammad
Abu Nasr al-Sarraj, 255, 323, 341. Abu Nuwas, 8, 406. Abu 1-Qasim, of Merv, 233. Abd al-Karim b. Hawazin Qushayri,
b. Shahriyar, 172, 173.
Abu Ja
b.
319, 346, 408.
232, 286, 323.
Ibrahim
Ruwaym
135-6, 194.
-
59, 136-8, 249, 286, 308, 312.
-
b.
128, 129, 131, 143, 144,
114, 117, 127,
12,
al-
128.
-
al-Nuri.
b. Saliba, 104, 166,
117-
Abu Muhammad Abdallah il
Abu 1-Hasan Ahmad
See
Firuz al-Karkhf,
Adawi, 8 1.
All
Nassaj, 144-5, 154, 155, 286, 3 8 7al-Nuri.
no, 113-15,
233. b.
Abu Ma mar, of Isfahan, 56. Abu 1-Marthad Kinana b. al-Husayn
353-
Bushanji (Fiishanja), 44, 299.
b.
Abu 1-Mahasin, 137, Abu Mahfuz Ma ruf
l-Hasan All b. Muhammad al-Isfahani,
142-4, 150, 3Si
423
Junayd,
5,
23, 27, 39, 57, 74,
123, 124,
103,
106,
1
10,
115,
118,
131,
132,
134,
135, 137, 138, 143, 144,
128-30,
145, 147, 148, 149, 150, 151, 154, 156,
166,
182,
185-9,
194,
200,
206,
304.
157,
al-Mundhir, 81.
208, 216, 225, 228, 249, 250, 251, 260,
INDEX
424
281, 282, 284, 286, 293, 296, 297, 299, 303, 307, 320, 328, 331. 338, 339, 343,
I.
Abu Uthman Uthman Sa id Sa
352, 355. 356, 359, 368, 387, 388,
35i
394, 408, 409, 412, 414, 415.
1-Qasim Nasrabadi. See Abu 1-Qasim Ibrahim b. Muhammad b. Mahmud al-
Abu
b.
Abu
See
Qushayri.
Abi
Muhammad 150, 163,
1 -
al-Mayhani,
319.
b.
150.
b.
al-Husayn al-Razi, 134, 136.
68,
120,
106-8,
176,
17,
184-8,
200, 217, 226, 238, 250, 254, 257, 258,
119,
275, 286, 291, 293, 311, 327, 331, 332,
235,
250,
335, 347, 35i, 359, 375, 388,415-
Abu Abu
Yusuf, the Cadi,
no,
Zakariyya Yahya
b.
21,
17,
286.
Mu
adh al-Razi, 3 2,
133,
144, 159,
160,
120, 122-3,
25, 94,
J
187, 226, 312, 337, 360.
6.
al-Kharraz.
,
b.
146, 149, 232, 233, 241-6, 368, 374.
See
Abu Sa
id
Ahmad
Adam,
Isa al-Kharraz.
b.
Aqta
22,
21,
Isa al-Kharraz, 138, 143,
al-Hujwiri,
qiib
65,
52,
3i8, 346.
Ahmad
Sallam al-Maghribi, 158-9,
id b.
Yusuf
150.
170, 218,
164-6,
al-Hiri, 132-4, 138,
Abu 1-Yaqzan Ammar b. Yasir, 81. Abu 1-Yasar Ka b b. Amr, 82. Abu Yazid Tayfur b. Isa al-Bistami,
Fadlallah
Khayr
il
8 1, 298.
1
Nahrajuri, 150, 158, 245.
Hawazin al-Qushayri.
Abu Qatada, 73. Abu Sahl Su luki, 272, 284, Abu Sa id, the Carmathian,
Abu
Sallam al-Maghribi.
186, 217.
Abd
1-Qasim
Suddi, 172.
b.
Sa
b.
Isma
id b.
80,
Abu Ya
Nasrabadi.
al-Karim
1
140,
See
al-Maghribi.
124, 130,
63, 109,
208, 239, 240, 249, 252, 262, 297, 324,
al-Khudri, 396.
353, 355, 357, 363, 364, 37i, 383f
Abu
Salih
Hamdun
b.
Ahmad
b.
Umara
al-Qassar, 66,125-6,183-4,195,225,249.
Abu 1-Sari Mansiir b. Ammar, Abu Sulayman Abd al-Rahman al-Darani,
112-13,
13,
IJ 4
126-7. b.
Atiyya
"8,
200,
225, 286.
Adib Kamandi (Kumandi), 173, 335. Ahl-i hadith, 401. Ahl-i ra y, 401. Ahl-i Suffa, 80, 8 1-2, 344.
b.
See
Abu Sulayman Abd
Atiyya al-Darani.
Dawud b. Nusayr
al-Ta
i,
46, 79, 93,
109-10, 114, 286, 350. Tahir Harami, 64, 292.
Ahmad, Khwaja, -
b.
Nakhshabi, 121-2, 125, 138, 143, 146.
Abu Ubayda b. al-Jarrah, 81. Abu Uthman al-Hiri. See Abu Uthman Sa
id b.
Isma
il
al-Hiri.
170.
Abi 1-Hawari. b.
Asim
Ahmad
Makshuf, 173.
Abu Talha al-Maliki, 322. Abu Talib, father of the Caliph All, 269. Abu Talib, Shaykh, 173. Abu Thawr Ibrahim b. Khalid, 125. Abu Turab Askar b. al-Husayn al-
b.
Ahmad
95,
Abu
See Ashab-i
Suffa.
al-Daram.
al-Rahman
Adharbayajan, 57, 173, 410.
b.
See
Abu 1-Hasan
Abi 1-Hawari. al-Antaki. ^^Abii Abdallah Asim al-Antaki.
Bukhari, 321. b.
Fatik, 66.
Hammadi,
-
174, 193, 364.
b.
Hanbal, 116, 117-18, 286.
b.
Harb, 365, 366.
Ilaqi, 174. b.
Ahmad b.
Ahmad
See
Khadruya. b.
Khadruya
Masruq. b.
See
Masruq.
Abu
Hamid
al-Balkhi.
Abu
!-
Abbas
PERSONS AND PLACES. Ahmad
Baghdad,
Najjar Samarqandi, 174, 353.
Ahriman, 280.
A isha,
42, 45, 82, 320, 331, 401.
AH
Abi Talib,
45, 74. 83, 84, 152, 192,
Bakkar, 323.
b.
Bundar
Bal am, 273.
Banu Shayba, gate of the,
al-Sayrafi, 16, 41.
All, called
b.
Husayn
Zayn
Umayya,
al-
Baqir. b.
al-Husayn al-Sirgam, 173.
See
Abu Ja
Husayn
94.
78. far
Muhammad
b.
Ishaq, 174.
Barsisa, 273.
Khashram, 105.
Basra, 13, 84, 121, 131, 408, 409.
b.
Musa
Batiniyan, 263.
al-Rida, 114.
Nasrabadi, 125.
Abu 1-Hasan
Ah b. Muhammad al-Isfahani. Amr b. al-Sharid, 397. Uthman al-Makki, 15, ^i,
143,
Amul, 162. Anas b. Malik,
91,
138-9,
Bay da,
Abu Yazid
150.
al-siba
117,
118,
131, 213,
See Hashwiyya.
Bilal b.
,
at Tustar, 233.
Rabdh, 81, 94, 301, 302.
Bilqis, 230.
Bishr b. al-Harith al-Hafi, 25, 93, 105-6, 117, 127, 143, 179, 286.
Khwaja, 174.
Bistam, 106, 164, 286.
Barkhiya, 230. 230.
al-kahf,
See
Cave,
men
of the.
Brahmans, 236, 271. Bukhara, 353.
Ashab-i Suffa, 30.
See Ahl-i Suffa.
Ashlatak, 234.
Bundar
b.
al-Husayn, 249.
Buraq, 380.
Attar, Farid al-Din, 51.
Awhad Qaswarat
b.
Muhammad
Buzurjmihr, 401. al-Jardizi,
175-
Azra
il,
Tayfiir
al-Bistami.
Bayt al-Jinn, 167, 234. 12.
236, 289, 316.
Ashab
Isa"
Baydawi, 273, 348.
Arafat, 326, 328.
b.
Baward, 97. Bayazi d al-Bistami. See b.
189, 309.
Anthropomorphists,
Arif,
Ali
Batul, 79.
Sahl al-Isfaham. See
b.
b.
al-Baqir.
b.
b.
tazilites,
Baniyas, 167.
Abidin, 76-7.
Asaf
Mu
286.
b.
b.
of the
Balkh, 103, 112, 115, 119, 120, 123, 140,
Asghar, 76.
b.
a sect
295-
269,300, 315, 336, 361,411. <Ali
117, 123,
154, 323, 356,
358, 378, 409.
Bahshamis,
173.
al-Hadrami, 232.
b.
no,
57, 96, 108,
53,
129, 137, 150. I5I 5 152,
AkhiZanjam, Ala. b.
425
C.
412.
Cain, 364.
B.
Carmathians, 263, 383. Cave, the
Bab al-Taq, 57. Umar, 234. Badr, 45, 255. al-Din, 173.
men
of the, 230, 354
Chahar Taq, 358. China, II. Chinese, 263. Christians, 244, 263.
INDEX
426
I.
Ghulam
D.
al-Khalil, 137, 190.
Goliath, 185, 255. Dajjal, 224.
Damascus,
76, 94, 131, 167, 234, 260, 343.
H.
Darrdj, 408.
al-Dastani. See Abb Abdallah b.
Muhammad
All al-Dastani.
Habib, name of
-
David, 52, 185, 197, 255, 320, 329, 352, 37i, 399, 402, 403-
Hafs
317.
Ajami, 88-9. al-Ra i. See Abu Halim Habib b.
Salim al-Ra
Dawud of Isfahan, 135. - al-Ta See Abu Sulayman Dawud
Muhammad,
al-
i.
Missisi, 323.
i.
b.
Nusayr al-Ta
Hagar, 74, 365.
Dhahabi, 118.
Dhu b.
See
1-Nun,
Hafsa, 320.
i.
Abu 1-Fayd Dhu 1-Nun
Ibrahim al-Misri.
Hajjaj, 88.
Umar
b.
Hakim b.
Dinar, 89.
al-Aslami, 82.
Ali b. al-Husayn al-Sirgani, 173.
Hakimis, 130, 141, 210-41.
Duqqi, 408.
See
Hallaj.
Husayn
b.
Mansur
al-Hallaj.
Hallajis, 131, 152, 260.
E.
Egypt, 32, 100, 101, 143, 233, 332, 404.
Hamdun Qassar. See Abu Salih Hamdun b. Ahmad b. Umara al-Qassar. Hamdunis,
Euphrates, the, 84, 90, 234.
Harim
Eve, 353.
b.
195.
See Qassaris.
Hayyan,
45, 84-5.
Harith al-Muhasibi.
See
Abu
Abdallah
al-Harith b. Asad al-Muhasibi.
F.
Haritha, 33, 227, 229.
Fadl b. Rabi
,
98, 100.
Harun
al-Rashid, 98, 99, 100.
Faraj, Shaykh, 173.
Harut, 364.
Farazdaq, 77.
Hasan
-
Farghana, 234, 235. Faris, 260, 261.
Mu
Fars, 51, 151, 172.
- wife of Ahmad
b.
Khadruya, 119,
120.
- wife of Bab Umar, 234,
235.
3i9>
See
Abu
All al-Fudayl
<Iyad.
addib, 163.
b. Thabit, 411.
Abd alSee Abu Hatim al-Asamm. Rahman Hatim b. Ulwan al-Asamm. i,
318.
Herat, 26. Hijaz, the, 65, 96, 137, 319.
Hira quarter of Nishapur, 183.
Hisham Gabriel, 73, 106, 237, 240, 241, 254, 304, 305, 320, 335, 38o, 408.
Ghazna,
4H-
See Anthropomorphists.
Hassan
- Ta
Fayd, 137.
b.
75-6,
Hashwiyya, hashwiyan, 213, 236, 244, 289.
Fatima, daughter of the Prophet, 79.
lyad.
Ali, 73,
232, 362.
Farisis, 131, 260.
Fuclayl b.
b.
of Basra, 45, 46, 75, 86-7, 88, 89,
53, 91, 94, 175-
b.
Abd
al-Malik, 77.
Hiid, 396.
Hudhayfa al-Yamani, Hulmanis, 131, 260.
81.
PERSONS AND PLACES. Huliilis, 131, 183,
260-6, 4 l6
Isfahan, 138.
-
Ishaq of Mawsil, 399.
Hulwan, 319.
Husayn
b.
Ishmael, 40, 74, 252, 353.
Ali, 76, 17 7, 178.
b. Fadl, 286.
b.
427
Mansur
al-Hallaj, 66, 150-3, 158,
172, 189, 205, 226, 249, 259, 260, 281,
Isma
il
Isma
ilis,
al-Shashi, 175.
263.
Israelites, 192.
desert of the, 229.
285, 303, 311, 344-
Simnan, Khwaja, 173. See Abu 1-Hasan AH
Ibrahim
b.
Husri.
J-
al-Husri.
Jabal al-Buttam, 408. Jabarites, 75. I.
Jacob, 258, 310, 370. See Ja far al-Khuldi.
Ibahatis, 131. 63,
Iblis,
130, 208,
129,
239, 252, 268,
far b.
b.
Muhammad
273, 351, 357, 402, 403, 412.
Ata.
,
See
Abu
!-
Abbas
b.
<Ata.
al-Athir, 358.
b.
al-Jalla.
Yahya
--
See
b.
40,
50,
Jews, 261. Jidda, 233.
b.
ud, 396. alla, 343, 344-
Umar.
See Abu Ishaq Ibrahim
Adham b. Mansur. b. Dawud al-Raqqi, 408. Khawwas. See Abu Ishaq Ahmad al-Khawwas. i,
371,
Yahya
Baptist, 40, 371, 375, 376. b.
Zakariyya.
Abu
See
1-Qasim Junayd.
Junaydis, 130, 185-9,
Ibrahim
X
95-
Jurayj, 232. Jurayri.
Abu Muhammad Ahmad
See
al-Husayn
396.
See
Joseph, 32, 258, 262, 310, 335, 365, 395.
Junayd.
Maristani, 149.
Nakha
273,
Job, 24, 40, 251.
John the
See Abdallah b.
Adham.
232, 244, 262,
375, 376.
al-Quti, 408.
b,
Jesus,
Mas
Ibrahim
far
Jahiz, 8.
Khallikan, 92, 98, 125, 214, 358, 396.
Umar.
Ja
Sadiq.
Jerusalem, 101, 215.
Abu Abdallah Ahmad
al-Jalla.
- al-Mu
Muhammad
See Abii
Sadiq.
Ibn Abbas, 81, 331, 351.
Abu Muhammad
Nusayr al-Khuldi.
Ja
b.
al-Jurayri.
Jurjani, 373.
Raqqi, 233.
-
b.
Sa d Alawi, 374.
K.
Samarqandi, 147. b.
Ka
Shayban, 246.
ba, the, 12, 121,
Kamand (Kumand),
Imran, 179. India, 243, 400, 407.
Karbala, 76.
Indians, 263.
Karkh, 356, 378.
no,
335.
Kattani, 325.
Irani, 224.
Iraq,
141, 239, 240, 258,
300, 326, 327, 329, 337, 397.
Shaybani, 147.
116,
260, 345, 400.
126,
140,
172,
177, 249,
Khabbabb. Khadir.
al-Aratt, 81.
See Khidr.
INDEX
428
I.
Khafifis, 130, 247-51.
Malik
Khalid
Mam
Walid, 232.
b.
See
Khalil, 73, 91, 317.
Abraham.
See
Manichseans, 31.
Abu Sa
Ahmad
id
b.
Maqam-i Ibrdhim,
Muhammad
Isma
b.
Imam,
ini,
Abu
See
al-Nassaj.
il
Khayr
1-
Hasan
al-Nassaj.
Abu
See
b.
b.
Kharrazis, 130, 241-6.
Khaza
Ammar. Ammar.
Isa
al- Kharraz.
Khayr
Dinar, 46, 89-90, 337-
Mansiir, the Caliph, 93.
Khdrijites, 286.
Kharraz.
b.
(Manes), 407.
1-Sari Mansiir
326.
Maqdisi, 260.
Ma
ruf Karkhi.
See
Abu Mahfuz Ma
227.
Khidr, 103, 141, 142, 153, 290, 342.
Marut, 364.
Khubayb, 221.
Marv
Khurasan, 69, 115, 121, 123, 126, 134, 140, 146, 151, 159, 173, 174, 177, 236, 335,
Marwa, 326, 328. Mar wan b. Mu awiya,
400.
Mary, the Virgin, 230, 244.
Khurqan, 163. See
Khurqam.
Ahmad
1-Hasan
AH
b.
al- Khurqam.
See Nushirwan.
Khusraw. al-Khuttali. b.
Abu
See
Abu
1-Fadl
al-Riid, 50.
118.
Mash ar al-Haram, 326. Mas ud, spiritual director, 323. -b. Rabi al-Farisi, 81. Mayhana,
Muhammad
al-Hasan al-Khuttali.
Mecca,
164, 235. 83, 84, 87, 91,
77,
107, 145, 158,
1
94,
96,
98,
86, 192, 215, 221, 258,
290, 292, 326, 327, 329, 339, 340, 372,
Khuzistan, 151.
Kirman, 51, 123, 132, 133, 173.
378.
Kish, 173.
Medina, 116, 221.
Korah, 347-
Merv,
Kufa, 46, 75, 84, 98, 104, 118, 145, 205,
52, 96, 97, 154, 158, 174, 205, 209,
251, 323, 401.
Michael, 241.
339, 36o, 396.
Kumish,
ruf
b. Firuz al-Karkhi.
Mihna.
173.
See
Mayhana.
Mind, 326, 328, 329, 340. b.
Miqdad Mis
ar b.
al-Aswad, 81.
Kidam, 93. Uthatha b. Abbad, 82.
Labid, 397.
Mistah
Lahawur, 91.
Moses, 40, 41,
Layla, 258, 353.
Lukam, Mount,
Luqman
b.
74,
76, 90, 101, 167, 179,
230, 262, 296, 297, 324, 332, 371, 372, 166.
of Sarakhs,
380, 381. 1
88.
M.
Mu adh b. Mu awiya, Mu ayyad, Mudar,
174.
Majnun, 258, 353.
the Caliph, 411. 53.
83. b.
Mughira
Magians, 280, 404.
Mahmud, Khwaja,
al-Harith, 82.
Shu
ba, 337.
Muhajirin, 19, 396.
Muhammad,
Malamatis, 50, 62-9.
19, 3
Malik, the Imam, 116, 286.
46, 5 2
1
the Prophet, 33, 3 6
,
S2,
,
53, 6 2,
>
I, 4,
8,
II, 15,
40, 41, 42, 44, 45,
70, 72, 76, 79,
80, 81,
PERSONS AND PLACES. S2, 83, 90, 91, 92, 93, 94, 95, 98, 99, 129, 140, 141,
100, 101, 116, 117, 127,
158, 185, 186, 192,200, 202, 209, 211,
213, 215, 221, 222, 223, 225, 229, 230,
Mu
tazilites,
3*9, 3 2 4,
33>
33 1 , 33 2
333, 336, 344,
>
6,
106,
117,
118, 213, 215,
239, 253, 268, 280, 286, 295, 393.
Muzaffar,
Abu Ahmad
See
Khwaja.
Ahmad
Muzaffar b.
b.
al-
Hamdan.
Kirmanshahi Qarmini, 43.
231, 232, 236, 238, 254, 255, 258, 259, 26l, 269, 283, 287, 312, 315, 317, 318,
429
Muzayyin the Elder, 257. Muzdalifa, 326, 328.
346, 348, 353, 358, 365, 371, 372, 373, 380, 381, 394, 396, 397, 401, 408, 411-
N.
See Traditions of the Prophet.
Muhammad
Ahmad
b.
Nadr
al-Muqri, 41.
Hakim.
All
b.
Abu Abdallah
See
Muhammad b. All al-Tirmidhi. - b. Ali b. al-Husayn b. Ali
b.
Abi
Ali al-Tirmidhi.
b.
al-Hasan,
no,
b.
al-Husayn
al-
b.
- b. mad
Nasa, 206, 251.
Ka b
Nibaji, 138. Nile, the river, 101, 211, 212.
Nimrod,
73, 224, 327.
Nishapur, 16, 41, 120, 123, 124, 125, 133, 134, 159, 165, 170, 174, 183, 272, 318,
116, 286.
365.
Alawi, 205.
Noah, 371.
al-Qurazi, 99.
Khafif. See Abu Abdallah
Muham
Nuh, a brigand, Nuri.
b. Khafif.
Ma
191.
Nestorians, 244.
- b. Fadl al-Balkhi. See Abu Abdallah Muhammad b. al-Fadl al-Balkhi. - Hakim. See Abu Abdallah Muham b.
b. al-Harith, 261, 394. ,
Najd, 83.
Talib, 38.
mad
Nafi
See
hammad
shuq, 174.
183.
Abu 1-Hasan Ahmad al-Nuri.
b.
Masriiq, 415.
Nuris, 130, 189-95.
b.
Salama, 173.
Nushirwan, 401.
b. Sirin, 92.
Ulyan, 206.
b.
- b.
Wasi
b.
O.
91-2, 276, 330.
,
Zakariyya,
Muhammad
b.
51.
See
Abu Bakr
Oxus, the
river, 142, 235.
Zakariyya al-Razi. P.
Muhasibis, 130, 176-83, 371.
Ta
Mujassima, 236.
Padishah-i
Miiltan, 91.
Pharaoh, 76, 102, 223, 224, 347.
Muqaddasi, 260.
Prophet, the
Murid, 175.
Purg, 51.
ib, 173.
House
of the, 75.
Murjites, 66, 67.
Murta
See
ish.
Abu Muhammad Murta
ish.
Q-
Mushabbiha, 236.
Muslim Maghribi, 233, 234. Mustafa,
99,
See
Muhammad,
Qadarites, the
6, 66, 67, 75.
Qaramita, 383.
Qaran, 83, 84.
Prophet.
Mutanabbi,
368.
8.
Qarun, 347.
See Carmathians.
b.
Mu
INDEX
430 See
Qassaris, 130, 183-4.
Hamdunis
Sarah, 365.
and Malamatis.
Sarakhs, 164, 165, 174, 193, 227, 364.
Quraysh, 261, 394.
Karim
b.
Sayyaris, 130, 251-60.
Abu
1-Qasim
Abd
al-
Hawazin al-Qushayri.
Shaddad, 224. al-Shafi
Shah R.
Rabi
a, 83.
See
.
See
Shibli.
Raqqi, 408.
Shi
Shiraz, 247.
ites,
Shin n, 411.
Rum,
Shu ayb,
207, 222, 244, 407.
Ruwaym. See Abu Muhammad Ruwaym b. Ahmad.
Shurayh, 93, 94.
S.
Sabians, 222.
123, 323,
Siffin, 84.
Sinai,
Mount, 230, 372, 381.
Sirat,
1
107, 199.
8,
Sirawani, 166.
Solomon,
Safa, 326, 328. Bayda",
81.
Sahl
24, 230.
Sophists, 15.
Abdallah al-Tustarf.
Muhammad
b.
See
Abdallah
Abu al-
Sufista iyan, 15.
Sufyan Thawri, 46, 93, 103, 128, 293.
Tustari.
-
Uyayna, 98, 118.
b.
Sinan, 81.
b.
Sahlagi, Shaykh, 164, 173.
Suhayb
Sahlis, 130,
Sulayman Ra
195-210, 296.
Sa
ib b. Khallad, 82.
Sa
id b. b.
Abi Sa
id al-
i,
116.
Sumnun al-Muhibb. Ayyar, 175.
al-Musayyib, 87.
Sumniin
b.
See
Mum,
Syria, 94, 118, 172.
396.
T.
Salim, 81.
-
b.
Abdallah, 99.
-
b.
Umayr
b.
Thabit, 82.
Tabarani, 227. Tabaristan, 161, 163, 173.
Salimis, 131.
al-Tabi un, 83, 88.
Salman
Tayfuris, 130, 184-8, 189.
al-Farisi, 45, 81, 90, 232, 344.
Samarcand, 140, 408.
Thabit
Samarra, 145, 359.
Tha
b.
Wadi
laba, 348.
Abu
1-Hasan
Abdallah al-Khawwas.
Salar-i Tabari, 175.
Salih
Jahdar
74.
Shumziyya mosque,
-
b.
263, 383, 404.
Rusafa mosque, 154.
b.
All Shaqiq b.
Abu Bakr Dulaf
152-,
Ridwan, 232.
Sahl
Abu
al-Shiblf.
190.
b.
1-Fawaris Shah
Sha ram, 396.
Hayat, 99.
Rayy, 65, 120, 123, 133, 293.
Safwan
Abu
Shahristani, 131, 295.
Ramla, 343.
Raqqam,
116, 125, 286, 347.
,
Shuja
Shaqiq of Balkh. See Ibrahim al-Azdi.
Rafidis, 152. b.
i
b.
Shuja al-Kirmani.
b.
Rabi a Adawiyya, 358.
Raja
Sari
Mughallis al-Saqati.
Quhistan, 173.
See
Abu 1-Hasan
See
Sari al-Saqati.
Qays of the Banii Amir, 353.
Qushayri.
I.
at, 82.
PERSONS AND PLACES.
431 W.
82.
Thawban,
name
of
Dhu
1-Nun, 100.
Wahb
b.
Ma
qa 1 82. *
Tibetans, 263. 1
Tigris,
80, 408.
Tih-i Bani Isra
Tirmidh,
il,
229.
Y.
17, 141, 229.
Transoxania, 50, 67, 161, 174, 288, 364.
b.
Yahya
Mu
adh
Zakariyya Yahya
Turkistan, 407.
Tus, 49, 165, 166, 234.
al-Razi.
b. Zakariyya,
Yahya
Mu
b.
See
Abu
adh al-Razi.
122.
See
John the
Baptist.
Tustar, 195, 225, 233.
Yazdan, 280.
U.
Yazid
b.
Ubulla, 408.
b.
Uhud, 192. Ukkashab. Mihsan,
Umar
al-
81.
b.
See
Abu Ya qub
al-Husayn al-Razi.
72-3, 76, 81, 83, 208, 211, 212, 232,
Umayya
b.
Abi
1-Salt, 397.
81.
al-Ghulam, 180. b.
Mas
b.
Rabi
ud, 81. a,
394.
Uthman, the Caliph,
Uways
65, 73-4.
al-Qarani, 45, 83-4.
Uzkand, 234.
Zacharias, 40, 230. Zahirite school of law, 135.
Za
Kulthum, 361.
Utbab. Ghazwan,
-
Yusuf
See Joseph.
al-Husayn.
Aziz, 99.
254, 304, 361, 394, 401, 411.
Umm
awiya, 76.
al-Khattab, the Caliph, 31, 45,
b.
70,
Abd
b.
Mu
Yusuf, 32, 136.
ida, 232.
Zakariyya al-Ansa"ri, 408. Zakib. al- Ala, 172.
Zayd
b. al-Khattab, 81.
Zayn
al-
Abidin, 76.
Zuhri, 71.
Zulaykha, 136, 310, 335, 365. Zurara b. Abi Awfa, 396.
II.
AND TECHNICAL TERMS.
SUBJECTS, ORIENTAL WORDS, Arabic and Persian words are printed in taken of the definite
In their arrangement no account
italics.
is
article al.
A.
akhldq^ 42.
Akhydr, 214.
abd t 48, 52, 133.
V^, 165, 384.
abad, 386. 385, 386.
Abddl 214. t
dlat-i
mawsum >
Abrdr, 214. Actions, the Divine, 14.
l
adab, dddb, 334, 341.
dlim-i rabbdni, 151.
Alms, 314-17.
dddb-izdhir, 292. ,
*adam
28, 168, 253, 373.
t
,
ddamiyyatj 246, 254.
W/,
angalyun, 407. Angels, 239-41, 302, 303, 351.
aghydr, 31.
Annihilation, 20, 23, 25, 28, 36, 37, 40, 48,
ahddth, 416.
58-60, 95, 170, 171, 205, 241-6.
ahl-i dargdh, 169.
haqd
l
22$.
iq,
aqi, 309-
arad, 261, 264, 386.
arbdb-i ahwdl, 302.
haqq, 62, 402.
hashw, 316, 416.
7z7, 32.
himmat, 167.
latffif,
ibdrat, 59.
ma
ni,
v
253. 403.
maqdmdt,
61.
225.
33,
of Prophets
and Saints, 238.
Asceticism, 17, 37, 86.
265.
See Mortification
and zuhd. 1
10,
157,
177.
See
and
Asking, rules
States of Mystics.
asrdr, 255.
#, 391.
Association.
0/2, 276.
215, 240, 259,
262, 277, 283, 302, 330, 331, 336, 368.
ahrdr, 43. tf/fcwaV,
79, ioo, 265, 267, 382-3, 414.
Ascension of Bayazid, 238. - of Muhammad, 186,
fustiw, 172.
w^/,
^7,
arsh, 33.
minan, 265.
mu dmalat,
353.
mcfdnl, 38, 59.
(
al- ilm,
See
fan a.
haqlqat, 2$.
a//-z
388.
2 1 6.
an/as, 164.
387.
dfdt, 281.
ahl
199.
a /zw, 382, 383.
in,
357-60.
See Companionship.
- with the wicked,
86.
SUBJECTS
AND ORIENTAL WORDS.
Attributes, the Divine, 12, 14, 21, 36, 252,
253, 279, 288.
1,
D. dahr, 244.
awbat, 295. awliyd, 210, 21
433
212, 215, 295. See Saints.
dahriydn, 281.
Daily bread, 106, 157.
awrdd, 303.
Dancing, 416.
Awtdd, 146, 214, 228, 234.
ddmshmandy
382.
awwdb, 295. daniri, 261, 271. dydt, 373(
/, f
da wd, 274.
ayydr, 100.
dawd
149, 171, 196, 206.
al-misk, 8.
See faqir
Dervishes, 142, 143, 146, 165.
ayn al-yaqm, 381-2.
azal, 386.
resident, 340-5.
-
azaliyyat, 238.
B.
travelling, 340, 345-7.
dhdt, 5, 386.
J5db, a title given to Sufi
dhawq, 58, 392. Shaykhs, 234. dhikr, 87,
badhl-i rtih, 194.
126,
128,
154,
155, 242,
254,
128,
133,
300, 301, 307, 371, 376. bald, 388, 389.
dlddr, 175.
bagd, 23, 58, 59, 73,
143, 170, 171, 185,
didddn, 386. 205, 241-6, 253, 266, 373, 377, 380. dil, 33, 144,
309.
bdqi, 26, 32, 85, 311.
Directors, spiritual, 55-7,
129,
bashariyyat, 32, 159, 217, 226, 237. 134, fast, 181,
374-6.
1
66, 169, 301, 353, 354, 357, 387,
408, 418,419.
faydn, 356, 373. Divines, 116, 142, 143, 213.
begdna, 200, 222.
-
btgdnagi, 24, 333, 377.
Dreams, 88, 91, 92, 93,
Begging, 105.
See ulamd.
disagreement of the, 106, 176. 94, 100, 116, 129,
138, 145, 218, 282, 321, 358, 359.
rules in, 357, 360.
Dualism, 259, 273, 280.
btrsdm, 167.
Blame, the doctrine
of,
62-9, 183-4
See
dustdn, 265, 382.
maldmat, Malamatis, Qassaris. E.
Blue garments, worn by Sufis, 53. Eating, rules
C.
in,
347-9.
Ecstasy, 138, 152, 167.
Cave, story of the, 231.
See Intoxication
and sarnd and wajd.
Celibacy, 360-6.
Essence, the Divine, 14.
chig&nagl, 374. chilla
)
51, 324.
Companionship^_j.89-3uj[9O, 334^45 suhbat.
fadI9 201.
Contemplation, 70, 91, 92, 105, 165, 171,
201-5,
F.
See
300,
327r329-33>
mushdhadat. Covetousness, 128, 136, 217.
346.
See
fd
il,
2 37
.
Faith, 225, 286-90.
falakiydn, 280.
/and, 28,
37, 58, 73, 143, 168,
170, 185,
2 F
INDEX
434 253, 266,
205, 241-6,
373,
377,
38o.
II.
Gnosis, 392.
See Annihilation.
100,
See
ma
1
134,
140, 267-77, 3 2
5>
rifat.
See fadl, indyat, kardmat.
Grace.
fand-yi ayn, 244.
16,
kulll, 37-
-
H.
kulliyyat, 243.
fdnl, 26, 32, 33, 311.
hadath, 293.
fdqa, 325.
kadkaydn
faqd, 368. See Dervishes.
faqir, 20, 59, 60, 165, 309.
faqr, 36, 60,
309,
189,
109,
364.
See
Poverty.
fardghat, 109. farddniyyat, 281.
^V^,
t
167.
373-
hadrat,
256.
^
/ia/y,
326.
///,
49, 50,
States
See
415.
382,
180-3, 236, 242,
177,
267, 309, 367-70, 37
243, 258,
Fasting, 36, 52, 201, 320-5.
Pilgrimage.
112,
!>
of mystics
37 2
>
and
ahwdl.
fawd
id,
384, 385. hall, 267.
Fear, 112, 113, 122, 128.
hall, 244, 254, 279.
fikrat, 239.
/
/,
haqd iq,
237, 256.
Free
^Predestination.
will, 17, 288.
Frocks,
patched,
See murnqqti fuqard,
19,
furqat,
26.
worn by
Sufis,
45~57-
haqq, 384, 404.
6"^
^
Truth, the.
Truth, the.
haqq al-yaqin, 381, 382.
dt.
no,
117.
haqiqat, 14, 51, 149, 383-4.
hashw, 167.
126, 142, 165.
7/aj//,
374.
hawd, 196, 207, 208.
futtih, 355-
^oy^/, 376, 377.
hay rat, 275. hazan, 413.
Garments, the rending
of, 56, 57,
417-18.
Generosity, 114, 123, 124. 183, 184, 317-19l8 7, 242. ghafiat, 17, 155. 226. ghalabat, 184,
ghand.
See ghind.
Hell, the result of
hijdb, 22,
236,
149,
s
anger, 199.
325,
374,
4H-
Set
Veils, spiritual.
hijdb-i ghayni,
5.
hijdb-i rayni, 4,
gharib, 146.
God
hiddyat, 95, 203, 204.
5-
himmat, 155, 235. Ghaiuth, 214.
ghaybat, 155,
178, 248-51, 256, 301, 370,
Hope,
AM,
112, 113, 122, 133.
305, 306.
380, 405.
7z/^r, 33,
ghayn,
5, 391.
ghayr, 62, 105, 237, 274.
ghayran, 3 8 ^ghayrat, 156.
ghind, 21, 22, 23, 74. ghusl, 293. ,
32, 45. i
289-
129,
301, 373, 3 8
144,
-
hud&th, 280 hiiltil,
131, 260.
Hunger, 324, 325. hurniat, 334.
huiqat, 47. /^.r;/,
386.
155,
J
7 8,
248-51
SUBJECTS
AND ORIENTAL WORDS. 199 37-
/,
huwiyyat, 238.
435
ishdrat, 56, 129, 155, 385, 404.
huzn, 371.
ishq, 310.
Hypocrisy, 87, 89, 291, 292, 304.
ishtibdh, 385.
ism, 3 86. I.
istidldl, 268. istidldli, 330.
ibdhl, 131.
istidrdj, 221, 224.
ibddat, 79. ibdrat, 203, 276, 385.
l
idda, II.
islikhdrat, 3.
istildm, 390.
Pjdz, 219, 221, 223, 255. 1
ijmd
istind
14, 225.
,
265, 390.
istifd,
istighrdq, 381, 385.
iblidd, 119, 169.
1
390.
,
ikhlds, 103, 117, 246.
istiqdmat, 104, 177, 301, 377.
ikhtiydr, 171, 297, 316, 388.
istitfrat, 75.
ildhiyyat, 245.
istiwd, 307.
*7/yw,
1
66, 271.
ilhdmiydn, 271.
382-3,
381,
4 T 5-
See
-
ma
nfat, 16.
mu dtnafaf, shari
at,
ittihdd, 152, 198, 254.
415.
ittisdl,
Knowledge. ilm-i
379, 38o, 386.
:/,
267,
103,
/////,
189-95.
",
1
356, 370, 373
,
?>
86, 115J-
6.
waqf, 13. 112.
17, 272, 288, 324.
,
ihn al-yaqin, 381, 382.
jadhb,
V/w/, 267.
jadhbat, 248.
imd, 385.
jadhtt, 330.
///,
/ma//, 225, 286-90.
imtihan, 388, 389, 390. imtizdj, 131, 152, 254, 260.
tndyat, 203, 268. inbisdt, 380.
See huli iL
jam _// Jam jam
238,
237,
251-60, 266
-i
himmat (himam), /-y
l
-i
rtw
c ,
39, 259.
saldmat, 257*
-i taksir,
257, 258.
Indulgences, 116.
jamdl, 177, 288, 376.
in sdn, 197.
y,
insdniyyat, 197.
jandbat, 293-
Intention, the
power
of, 4.
intibdh, 385.
See
mzi
sttkr.
dj, 385.
jawhar, 386. y/^aV, 364. al-jihdd al-akbar, 200.
intiqdl, 236.
Intoxication,
197, 199, 309.
jawdb, 3^^
Inspiration, 271.
spiritual,
226-9, 248, 352.
jisnt, 386.
jubba, 50, 102.
y^,
285,
Union with God.
6>^
indbat, 181, 295, 371.
Incarnation, 92, 236, 260-6.
177, 288, 376.
,
/</;
Predestination.
195.
317.
258, 282.
380.
INDEX
436 K.
II.
Love, Divine, 23, 24, 32, 33, 34, 38, 67, 102, 103, 107, 136, 137,
kabtra, 225, 295.
1
kabudi, 17.
330 33i, mahabbat.
kadar, 30, 32. kafsh, 345.
fcf/,
138,
156,
157,
187, 211, 258, 288, 297,
80,
376,
377,
304-13, See 390, 405.
17, 307.
Lust, 115, 128, 208, 209, 240.
288.
lutf,
377-9-
85, 407.
z7,
M.
kardmat,
kardmdt, 109, 177, 213, 214, 218-35, 2 55, 282, 291, 323, 324, 377, See Miracles.
379.
viadhhab-i Thaivri, 125.
mafqud, 164.
kasb t 28, 195, 225, 254.
maghlub, 246, 312. kashf, 4, 47, 59,
in,
- al-qulub,
226, 265, 374, 380,
85.
414.
Magic, 151, 152.
khdnaqdh) 69.
mahabbat, 26, 117, 157, 178, 187, 21
1,
297,
kharq, 57, 417. 305, 306, 310.
khashhhi, 94. mahall) 244.
khdss al-khdss, 382.
tnahf&z, 22$, 239, 241.
khatar,
5, 149.
mahq, 373.
khatarat, 144, 384.
mahram, 349. mahw, 59, 373,
/fc/^zr, 387, 388.
khatm,
379.
5.
makdsib, 254.
khawdtir^ 149.
maldmat, 62-9, 94, 100, 119, 175, 183-4.
khawf, 371.
malik, 387.
khidmat, 191, 218, 271.
1
malja
khirqat) 47. khitdb, 415.
ma
257. kibrit-i
ah mar,
kitmdn-i
nt, 35.
w;//a, 385. 7.
maydm, maqdmdt,
sirr, 380.
Knowledge, 11-18, 108. of God.
constitution of, 198, 199.
man/, 238.
73, 326.
,
384.
,
Man, the
6><?
180-3, 2 3 6
See #/.
Gnosis and
ma
>
J, 33, 58,
no,
157, 177,
258, 265, 291, 301, 370-3.
See Stations of the Mystic Path.
rifat.
maqhtir, 368.
kulliyyat, 26, 379, 385.
mardan 327. ma rifat, 16, >
79,
152,
178,
267-77, 3 26 382-3, 390373-
/# #
Marriage, 360-6.
mash drib,
385-
Law, the, 14, lawd ih, 385.
fawdmi i
15, 139, 140.
385.
Liberality, 317-19.
aw
al-kdl, 356,
See sharl
at.
301.
mashrab, 414.
maskanat, 60. tna sum, 225, 241, 298.
ma
l
tuh, 312.
mawaddat,
187.
194,
225,
See Gnosis.
SUBJECTS
AND ORIENTAL WORDS.
mawdhib) 254.
437
musdfirdn, 340.
maivjud, 164.
niusdmarat, 380, 381.
mihnat, 26.
mushdhadat, 37, 50, 70, 85, 95, 113, 127,
Miracles, 152, 168, 213, 214, 215, 218-35,
See kardmat.
323, 324.
mi
237, .SV*
mushtdq, 265.
mizaj, 281.
Music, 399-4I3-
Mortification,
195-210, 256,
257,
346.
See imtjdhadat.
mustaghriq, 373. mustahlik, 308.
mustami
dmaldt, 30, 38, 41.
mu dnasat, mu dyanat,
184, 201,
Contemplation.
rdj, 238.
miskin, 60.
mu
129, 155, 165, 170, 176,
275, 280, 296, 325, 329, 373, 382.
1 ,
174, 402.
382.
mustaqim, 184, 369.
331.
viustaswif) 35.
mubtadt, 167, 407.
nnita ahhil, 349.
mudtarr, 316.
mutakallim, 131, 154.
mufarrid, 362.
mutakaiwvin, 369.
muftariq, 255.
mutamakkin, 119, 152,
mukddarat, 373, 374.
mutaraddid, 372.
168, 369, 372.
muhddathat, 380, 381.
tmttasawwif, 34, 35, 172.
muhawwil-i ahwdl^
mutasaiuwifa,
41.
muhdath, 92, 263, 270, 293, 386. nmhibb, 26. mujdhadat,
1
6.
mutawassit, 407.
muwahhid) 270, 35,
36, 47,
113,
127, 170, 176,
292,
296,
70,
50,
182,
85,
278.
95,
184, 195-210,
325, 329, 382.
6V?
N.
Morti
fication.
129.
mujdlasat, 159.
nadam, 294.
mujarrad, 61.
naddmat, 295, 296, 297.
mu jizat,
wo/J, 149,
219-26, 230, 324, 394.
mujtami^ 255, 367. mukdshafat,
4, 22,
373-4.
nafs-i
182, 196-210,
240,
277,
$#? Soul, the lower.
lawwdma,
*#, 379i
mukhlas, 85.
154,
303, 404.
62.
38o, 386.
mukhliS) 85, 265.
wfl/wa, 352, 385.
mukhula, 345-
nakirat, 79, 178.
mundjdt, 344, 380.
na layn, 345.
l
munib, 295.
namdz, 300.
mttntahi, 168.
Name,
the great, of God, 105.
muqarrabdn,
Names
of God, 317, 382.
4, 295.
naskh-i arwdk, 260.
?nuqin, 144.
muraqqa
*r&;
&t,
45-57, 69, 73, 94.
85, 107, 157, 211, 265, 370, 414.
murshid, 172.
muruwwat, 328, musabbib, 327.
nifdq, 89, 291.
Novices, discipline 338, 354-
334.
numud,
167.
Nttqabd, 214.
of,
54,
195, 301, 302,
INDEX
433 O.
II.
qadim, 92, 262, 386. qahr, 369, 377-9.
Obedience, 85, 90, 287, 288, 311, 312.
qardr, 385.
qawwdl, 139, 171, 415. P.
qayd, 387. qibla, 12, 300, 301, 354.
51.
See hulul,
Pantheism, 243, 246.
ittihdd,
imtizdj,fand, tawhid, Union with God. Paradise, of no account, 107, in ; the effect of
God
s
qubh, 387. qudrat, 300.
See ridd and tawakkul.
Quietism.
satisfaction, 199.
Quietists, four classes of, 178.
pdrsd-fitarddn, 26$.
See haivd.
Passion, 207-10.
qidam, 263.
qurb, 85, 226, 238, 309.
qurbat, 26, 191, 249, 300.
Patience, 86.
Persecution of Sufis,
140,
137,
154,
190,
qusud, 390. Qutb, 147, 206, 214, 228, 229.
191.
quwivat, 280.
Pilgrimage, the, 107, 326-9. pinddskt, 150, 155. pir, 17, 55-
R.
Poetry, the hearing
of,
397, 398.
Poets, the pre-Islamic, 372.
Polytheism, 38, 113, 132.
60;
Poverty, practical,
y
19-29,
spiritual,
49, 58-61, 121, 127, 349
;
voluntary and
compulsory, 71, 316. See dhikr. Praise of God.
rak-wa, 69.
rags, 416.
rasidagdn, 228, 233.
n, 300-4.
Predestination,
raja, 133, 371.
rams, 384.
See fay r.
Prayer,
21, 33.
rdhib, 96.
See shirk.
17,
104,
203,
209,
210,
rasm, 35, 36. Rationalism, 75.
Prophets,
miracles of the,
219-26.
See
l
-
Mu
tazilites,
Qada-
the, superior to the Saints, 129, 219,
235-9-
and
rites.
rayn,
mu jizat. -
See
Seeja&r.
273.
Saints,
the,
superior
to
the
5,
391-
Renunciation, 70, 71, 104.
See Asceticism
and ithdr and znhd. Repentance, 294-9. See tawbat. See taslim and ridd. Resignation, 73.
Angels, 239-41. Purgation, 70.
ribdt, 96.
See Mortification.
ridd, 7, 20, 26, 89, 91, 99, 117, Purification, 291-4.
Purity,
spiritual,
58-61.
See
safd and
177-80, 182, 217, 246. riddat, 22$.
safwat. riyd, 304.
riyddat, 196, 202.
rububiyyat, 141, 157, 2IO. qabd, 48, 52, 133, 183.
ruh, 196, 197, 261.
qabd, 181, 374-6.
ruhdni, 20.
qadar, 75.
ruhiydn, 266.
126,
157,
AND ORIENTAL WORDS.
SUBJECTS
sharp at,
rtyW, 391.
14, 16,
rukhas, 116.
j/foM,
nistim, 42.
shawdhid, 40.
ru yat^ 389.
See Vision. 1
rifyat-i dfdt,
1
439
383-4.
Law,
^<?
the.
68.
skawq, 92, 128.
Shaykhs, the
59.
ruza-i wisdl, 322.
Sufi, character of the, 55-7.
shirk, 113, 273.
Polytheism.
6V<?
shurb, 58, 392.
shurud, 389, 390. S.
31,
V/fl5f?>
sa dlik, 97, 173.
.r/^7,
sabr, 86.
See
ithdr.
Silence, rules in, 355. Sin, 196, 225, 286, 294-9.
sddiq, 325.
34, 35, 48,
safd, 30, 31, 32,
58, 328.
52,
See Purity.
Sincerity, 89, 101, 103, 291. >>-,
309, 333, 373, 385-
safaA, 387.
siydhat, 53, 192.
safwat, 58, 109, 167, 309, 310. See Purity.
siyydn, 386.
sdhi l-qulub, 85.
Sleep, 109.
sahib jam
shar -rz
,
258.
Sleeping, rules
226.
Sobriety, spiritual, 226-9, 248, 352.
,
,
Soliui
158.
saAw, 58, 85, 184-8, 228, 373, 380.
See
t 03,
ie.
351-4.
in,
y
sahw.
rr, 226.
to*
I2 9, 136.
181, 264, 386.
sifat, 5,
Sacrifice, spiritual, 194.
"5.
45>
101.
210-41,
325.
Speech, rules
295-
sakhd, 317.
States of mystics, 13,
50, 57, 171,
and
393-420.
1 1
196-210,
See ruh.
49>
32, 33, 41, 47,
8,
hdl.
133, 168,
148,
155,
156, 214,
Self-knowledge, 197. Selfishness, 3.
See nafs.
Senses, the
209, 321, 322, 393.
shafagat, 134.
3 02 , 3 8
>
37
58,
-1
and Sufiism,
definitions
of,
-
34-44,
165.
origin of the
name, 30.
sects, the twelve, 130,
suhbal,
shahddat, 333.
157,
159,
175,
176-266.
189.
See
Com
panionship.
shdhid, 265, 373.
shahwat, 208.
49>
su\il, 386.
Sufi
346.
five,
180-3, 2
See maqdm.
173.
62, 63,
Self-conceit,
55,
See ahwdl
38, 367-70.
Stations of the mystic Path, 26, 33,
sa-wm, 36, 320.
sayydh,
9,
196-200, 261-6.
180-3, 2
satr, 380.
and
in, 355.
Spirit, the,
saldt, 300.
uz/at
See nafs.
Saintship, definitions of, 216-18.
sama\
See
188, 338.
ivahdat.
Soul, the lower or animal,
Sobriety. Saints, the, 63, 116, 129, 130, 138,
See
,
See Lust.
sukr, 85, 118, 184-8, 380.
See Intoxica
tion.
shalithd, 8.
Sunna,
the, 6, 14, 23, 46, 334, 345, 361.
shaqdwal, 389.
surat-i
ma
htid, 199.
INDEX
440
II.
tawakkul, 19, 117, 126, 146,153, 177,181,
T.
205, 290. td at, 203, 225, 287. tab
tawdli
385.
,
1
5.
,
tdbd
ta-wdriq, 385.
iydn, 280.
i
tabdyi
,
tawbat, 79, 88, 181, 294-9, 371, 391. tawfiq, 6, 203, 288.
197.
tadbir, 140.
172,
202, 205, 236, 253, 278-85, 335, 374,
tafriqat (tafriqd],
194, 237, 251-60, 266,
285, 380.
381, 385fo w/7, 404.
tdgh&t, 78. tahalll>
9, 17, 36, 104, 107, 113, 158,
tawhid,
tafrid, 281.
ta ytd, 379-
Technical terms of the Sufis, 367-92.
389.
tahdrat, 291-4.
thand-yi jamil, 306, 307.
Af #, 295, 391.
thawdb,
ta>///,
276, 389, 390.
tajrid,
45,
60,
121,
4, 146.
Time, 135,
158,
165,
176,
222.
meaning
mystical
of,
wagt. Traditions of the Prophet,
13.
19,
4,
See
20, 30,
tajziya, 236.
46, 52, 55, 60, 61, 63, 70, 72, 80, 90, 99,
takalluf, 51, 318, 334, 364, 419.
1
1
161,
122, 143, 148,
08, 116,
68,
i79>
takawwiin, 369.
184,
takbir, 109, 303.
212, 230, 231, 232, 254, 26l, 262, 263,
takhalli, 389.
takhlil-i
mahdsin, 293.
////, 184, 204, 272, 393. to/rt, 97,
20 1.
tetf/r, 175,
/7^,
391-92.
34, 39, 169.
tahvln>
372.
1
192, 197, 200, 202, 208, 211,
86,
267, 275, 277, 278, 283, 287, 291, 294,
296, 300, 301, 302, 304, 305, 312, 314, 320, 321, 322, 324, 329, 333, 334, 335,
33 6
>
33^
337,
344. 35 J
Travel, 345-7.
tandsukhiydn^ 264.
Trinity, the Christian, 285.
,
334-
97-
35 8 ,
39i, 396, 397, 398, 399, 401, 403, 413,
Transmigration of
?
355>
415,418.
/rtwj, 384.
238, 326, 374, 384.
>
361, 362, 363, 364, 368, 381, 388, 389,
tamkin, 71, 72, 147, 158, 226, 228, 370-3.
^,
35 2
>
Trust in God,
spirits,
115,
157,
260, 262-4.
163,
359.
See
tawakkul.
Truth, the, 139, 140. See haqq and haqiqat.
tariq, 90.
ter^tf/, 51, 54, 321.
U.
tasarruf, 282.
tefowwuf, 35, 189. tasdiq, 286.
141,
ubudiyyat, 79,
lashbih, 270, 271, 280, 332.
ukkdza, 102.
tasttm, 140, 209, 268, 371.
ulamd,
7,
n,
159, 237, 245,
31, 213, 382.
tasmiyat, 386.
ulfat, 158, 326.
/aV//, 104, 202, 256, 257, 270, 271.
Unification,
tawdjtid, 410, 413-16.
157,
257-
289, 291.
106,
158, 164,
See tawhid.
See Divines.
176,
278-85,
SUBJECTS Union with God,
AND ORIENTAL WORDS.
118, 119, 131, 163, 201,
1 202-5, 208, 302. See fand, jam , hudur.
Unity of God,
See Unification.
the.
waswds,
66, 208, 293.
^uatan, 5.
watandt, 144, 384.
Way
uns, 301, 309, 376-7.
1
441
to
God,
the, 121, 233, 269, 270, 274,
37i.
usul, 74.
Wealth,
uzlat, 72, 190.
spiritual,
21-3, 58, 123, 127.
wildyat, 210, 211, 225.
Wool, garments
V.
in,
Veils, spiritual, 4, 5, 8, 9,
2 49, 33i
332.
See
168, 200,
of, 30, 32,
wujM,
253, 373, 413-16.
wusul,
1 1 8,
40, 45, 46, 51.
119.
hijdb.
Vigils, 138.
Y. Vision, spiritual, 38,
in,
185,
186, 332,
381, 382, 389, 393, 403. Visions, 151, 167.
yad-i
sufld, 316.
yad-i^dyd, 316. ydft, 201.
W.
yagdnagi, 24, 333, 377. yaqin, 130, 144, 248, 272, 330, 381.
wahddniyyat, 281. wahdat, 84.
Z.
wdhidiyyat, 246. 147.
"cvahshai,
zaddiq, 31.
-wajd, 167, 368, 385, 7V a layat,
413-16, 419.
210. zakdt, 314-17.
wait, 129, 211, 212, 215.
Walking, rules wdqi
in,
349-51.
a, 387, 388.
waqt, 13, 27, 329, 367-70, 380, 419.
wara
,
17.
wdrid, 385, 404, 407.
wasd
if,
zdhiriydn, 154, 241.
384.
was!, 309.
zand u pdzand, 404. zandaqa,
zawd
id,
8,
152, 404.
384.
zindiq, 17, 404.
*uhd, 17, 179, 181, 371.
zuhdr, 369.
zulm, 387.
zunndr, 259, 273.
III.
BOOKS. the, 6, 14, 19, 23, 70, 77, 88, 96,
Koran,
Addb
Muhammad
by
al-tmiridin,
All
b.
304, 307, 317, 323, 394-7,
al-Tirmidhi, 338.
Asrdr al-khiraq wa l-ma
Uthman
97, 98, 117, 124, 135, 149, 230, 300, 301,
by Ali
>
undt>
b.
Koran, citations from
al-Hujwiri, 56.
Uthman
Ali b.
by
al-qulub,
al-
n,
19,
79, 81, 85, 90, 91, 97,
62, 63, 74, 78,
Bahr
4i5-
32, 40, 41, 42, 45, 47, 57,
22, 24, 30,
B.
4H,
the, 3, 5, 9,
102, 103, 109, 122, 156,
159,
160,
167,
185, 186, 190, 193, 194,
197)
J
98
200 >
>
201, 202, 204, 208, 210, 211, 212, 215, 230, 237, 238, 239, 241, 246, 249, 251,
Hujwiri, 259.
252, 255, 26l, 267, 268, 269, 273, 278, 283, 289, 291, 294, 295, 296, 297, 304,
G.
Ghalat al-wdjidin, by
311, 312, 316, 320, 324, 330, 336, 338,
Ruwaym,
348, 349,
135.
35o>
354, 355, 357, 360, 368,
8 370, 37i, 372, 373, 374, 375, 377, 3
Gospel, the, 407.
,
381, 384, 388, 390, 391, 392, 394-7, 399,
403, 4i5-
K.
Khatm
al-wildyat,
Koran, commentary on the, by
by Muhammad
b.
All
b.
Muhammad
Ali al-Tirmidhi, 141.
al-Tirmidhi, 141.
Kitdb
AH
adhdb
al-qabr,
al-Tirmidhi,
Muhammad
b.
by All
b.
L.
141. al- iydn,
Kitdb al-baydn li-ahl
Uthman
by
Luma
1 .
See Kitdb al-luma
.
al-Hujwiri, 259.
Kitdb-i fand u baqd, by
AH
al-Hujwiri, 60.
Kitdb al-luma^ by
Abu Nasr
M.
Uthman
b.
Minhdj al-Sarraj,
al-tin,
by
Ali
Uthman
b.
MiSat al-hukamd, by Shah
255, 323, 341-
Amr
Kitdb-i mahabbat, by
b.
Uthman
al-
Hujwiri, 2, 80, 153. b.
Shuja
al-
Kirmani, 138.
al-Makki, 309.
Kitdb
al-nahj,
by
Muhammad
b.
All
N.
al-Tirmidhi, 141.
Kitdb al-samd
1 ,
by Abu
Abd al-Rahman
Kitdb al-tawhid, by al-Tirmidhi, 141.
Nafahdt al-uns, by Jami, 44, 169,
al-Sulami, 401.
Muhammad
b.
Ali
172,
298, 304, 323, 325,
408, 415.
16,
21, 41,
43>
173, 234, 249, 257, 260,
335, 338, 35 8
,
374;
BOOKS. Muhammad
Na-wddir al-nsul, by
b.
AH
al-Tirmidhi, 141.
Nuzhat
al-qulub,
443
by Hamdallah Mustawfi,
T.
Tabaqdt al-huffdz, by Dhahabi, Tabaqdt al-Sufiyya,
Rahman
Tcfrifdl,
Ahmad
b.
AH
b.
Uthman
li-huquq
Allah,
al-Hujwiri, 280.
al-
51,
137,
Attar,
by
by
Jurjani, 373.
Tdrlkh-i mashdyikh (History of the Sufi Shaykhs),
Khadruya, 338. al-Ri dyat
Abd
2 3 8.
Ri dyat, by Harith al-Muhasibi, 108. al-Ri dyat bi-huquq Allah, by
18.
al-Sulami, 108, 114.
Tadhkirat al-awliyd, by R.
1
by Abu
by
Muhammad
b.
Tirmidhi, 46.
Tashih al-irddat, by Junayd, 338.
Ali
al-
3062
4
5653
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