Kitab Al-luma By Abu Nasr Al-sarraj
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THE KITAB AL-LUMA FI L-TASAWWUF OF
ABU NASR ABDALLAH
1
B.
ALI AL-
SARRAJ AL-TUSI EDITED FOR THE FIRST TIME, WITH CRITICAL NOTES, INDICES ABSTRACT OF CONTENTS, GLOSSARY, AND BY
REYNOLD ALLEYNE NICHOLSON M.A..
Litt. D.,
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"E.
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W.
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[JANE GIBB, E. G.
G.
H.
died
November 26, 1904],
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Arabic.
/.
"These
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therefore,
when we
are
And
genius cast in
works
gone."
shadow o
its
brief time
wrought
our
Turkish.
2. "His
at
er the world,
he much achieved and
:
he, and ageing suns Cast lengthy shadows, though their time be
The Age s Sun was short."
(Kemdl Pdshd-zdde.)
Persian.
3. "
When we
are dead, seek for our
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Not
hearts of
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in
the
men."
(Jaldlu
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J.
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who
TABLE OF CONTENTS. ENGLISH PORTION. i
Introduction
Addenda
XLV
et Corrigenda.
Abstract of Contents of the Kitab al-Luma
Index of subjects and technical terms
c .
.
.
....
XLIV L
1121 122130 131-154
Glossary
ARABIC PORTION. Text of the Kitab al-Luma Index
fH
c .
,
of Persons
Index of Places, Tribes, Books,
etc.
.....
I
fTt
fl*V
fvV
flv
INTRODUCTION. This volume marks a further step in the tedious but in
providing materials for cially for the study of with
beginning
have long been engaged, of a history of Sufism, and more espe
on which
dispensable task,
I
development in the oldest period, the second and ending with the fourth its
century of Islam (approximately 700 of the
titles
known
to us of mystical
1000 A.
A
D.).
list
books written during
these three hundred years would occupy several pages, but
books
themselves have mostly perished, although- the surviving remnant includes some important works on various branches of Sufistic theory and practice by leaders of the the
movement, al-Hallaj,
for
example, Harith al-Muhasibi, Husayn
Muhammad
b.
c
b.
Mansur
Ali al-Tirmidhi, and others
whom
need not mention now. M. Louis Massignon, by his recent edition of the Kitdb al-Tawdsin of Hallaj,, has shown what I
valuable results might be expected from a critical examina tion
of the
early
literature.
such monographs would for a general survey,
to rely ises
on more or
ancient Sufis. to publish a
I
am
is
certain
that a series of
form the best possible foundation we have mainly
but in the meanwhile
less
dealing with the
It
systematic and comprehensive treat lives,
legends,
and doctrines of the
preparing and hope, as soon as
work on
may
be,
this subject derived, to a large extent,
from the following sources: 1. The Kitdb al-Luma c by Abu Nasr al-Sarraj (f 378 A. H.). 2. The Kitdb al-Tcfarruf li-madhhab ahl al-Tasaw^v^tf by
Abu Bakr
al-Kalabadhi
(f
380 or 390 A.
H.).
INTRODUCTION.
II
The Q&t al-Qulib by Abu Talib al-Makki (f 386 A. H.). The Tabaqdt al-Sufiyya by Abu c Abd al-Rahman al-Sulami
3.
4.
412 A.
(t
H.).
The Hilyat
5.
430 A.
The
6.
(f
H.).
by Abu 1-Qasim al-Qushayri
Risdlat al-Qushayriyya
465 A.
(t
c by Abu Nu aym al-Isbahani
al-Aivliyd
H.). c
c
7.
The Kashf al-Mahjub by
8.
470 A. H.). The Tadhkirat al-Awliyd by Fariduddin 620 A. H.).
Ali
Uthman
b.
al-Hujwirf
(f
circa
NOS.
i,
6,
3,
European or Oriental NOS.
translation.
above
8 of the
7,
editions,
4 and
2,
and
are
5
are
list
N.
still
c
Attar
now
accessible in
an English
7 also in
unedited and therefore
comparatively useless for purposes of reference.
May I
that
some of our younger scholars should turn
tion
to
the
(f circa
manuscript copies of these texts
suggest
their atten in
London,
Leyden, Vienna, Constantinople and elsewhere? Little
material
authors
The in
first
the
for
separate notice of
Supplement
from which the is
exists
the
biography of Sarraj. The
of the oldest Sufi Lives pass
compiled.
chiefly
to
the
article in
him that
him over is
known
in silence.
to
me
)
occurs
Tadhkirat al-Awliyd (II, 182), Jami s Nafahdt al-Uns (N. 353)
Shorter notices are given by
Abu
1-
Mahasin (Nujum, ed. by Popper, II, part 2, N. I, p. 42), Dhahabi, Ta rikh al-Isldm (British Museum, Or. 48, 1560), Abu 1-Falah cAbd al-Hayy al- cAkari (Shadhardt al-Dhahab,
MS.
my
in
possession,
I,
2
iS$a),
)
and Dara Shikuh,
c
Abd al-Rahman al-Sulami, who does not notice Sarraj in his Tabaqdt al-Sufiyya (British Museum, Add. 18520), appears to have supplied the omission in his Ta rikh al-Sufiyya See the extract from Dhahabi cited below. i) Abii
2) See
JKAS
^
Sarraj
copies
for 1899, p. 911, and for 1906, p. 797. The article on Dhahabi and concludes with a short quotation from Sakhawi :
LIFE OF SARRAJ.
Ill
of Persian manuscripts Safinat al-Awliyd (Ethe, Catalogue in the Library of the India office, col. 301, N. 271). Since the passage in the Tarikh al- Islam has not been published before, I will transcribe
it.
\
J
,
The few
facts
<
contained in this notice
may
be summarised
as follows.
Abu Nasr Abdallah
c
b.
Ali b.
b.
Yahya
al-
al-Lumcf was a native of Tus.
Sarraj, the author of the Kitdb
His teachers were Ja
Muhammad
c
far al-Khuldi,
Abu Bakr Muhammad
b.
Dawud al-Duqqi, and Ahmad b. Muhammad al-Sa ih. ) The family to which he belonged was noted for asceticism. Abu !
Nasr was a zealous Sunni, but although he based himself 2 he was learned in mys on knowledge of the religious law, )
tical
theology and was regarded by the Sufis as an author
itative
1)
No
exponent of
certain that
Abu
of
person
^VJ\
1-Hasan
is
their doctrines.
this
name
is
a mistake for
Ahmad
b.
Amongst
mentioned i
O\,
Muhammad
b.
in
in the
his
Luma
c .
countrymen
It
seems to
which case the reference
Salim.
me
will be to
See under Ibn Salim in the
List of Authorities. 2)
ii
jj\
Lc
,Uaw.V\
law as a support or
is
guard."
literally
"to
use
the
knowledge of the
religious
INTRODUCTION.
IV
was celebrated
he
month
the
of Rajab,
of soul.
nobility
=
A. H.
378
Persian
Peacock of the
"the
we
biographies
Abdallah al-Tustari
the Kitdb al-Lumc
may be
It
Poor"
first
283)
is
November,
learn
that Sarraj was
(to* us
al-fuqara}.
the
assertion
The
253) and Sahl
(ob.
manifestly
bear out the
as
that,
works on Sufism
false,
nor does
that he was a
c
al-Murta ish of Naysabur
Nafahdt
says, he
in addition to the
(ob.
328).
composed many
Lumtf, but
if so,
every
them has vanished. The following anecdote, which
of
trace
(ob.
Abu Muhammad
pupil of
died in
)
the
surnamed c
He
October
statement that he had seen Sari al-Saqati b.
)
2
988 A. D.
From
his
for
occurs in the
Kashf al-Mahjub
of Hujwiri,
3 )
is
related
by both the Persian biographers. "Abu Nasr al-Sarraj came Baghdad in the month of Ramadan and was given a
to
private to
chamber
Shuniziyya mosque and was appointed
over the dervishes until
preside
nightly prayers
Koran
in the
five
Ramadan
of,
the Feast. During the
(tardwih) he recited the whole
Every night a servant brought a
times.
bread to his room.
On
the day of the Feast,
departed, the servant found
all
the thirty loaves
when
loaf of
Sarraj
untouched."
Another story describes how, in the course of a theosophical discussion, he was seized with ecstasy, and threw himself in
1) Futuwwat (altruism), the quality which was displayed by Iblis when he chose to incur damnation rather than deny the Unity of God by worshipping Adam. Cf. Massignon, al-Hallaj^ in Reviie de Fhistoire des religions* 1911. The
meaning of the word des
islamischen
is
discussed by Thorning in his Beitrdge zur Kenntniss Tiirkische Bibliothek, vol. 16, pp. 184 221
Vereinsiuesens
and by R. Hartmann, Das Suflttim nach al-Kuschairi^ p. 44 foil. 2) According to the Nujiim, his death took place at Naysabur while he was engaged in prayer (cf. the final words of Dhahabi s notice); but the Nafahdt states that he was buried at Tus. Before his death he said, "Every one whose bier
is
carried
Tus used
to
past
bring
my tomb their
dead
then move on. 3) P. 323 of
my
translation.
will
be
forgiven."
to
his
tomb and
Consequently the people of it for a time and
halt beside
LIFE OF SARRAJ. the attitude of prayer
upon
to burn his face.
power
He must have records
his
a
V
blazing
which had no
fire,
!
)
The Kitdb al-Lumc
travelled extensively.
meetings and conversations with
of the
Muhammadan
Sufis in
many
Basra,
Baghdad, Rahbat Malik b. Damascus, Ramla, Antioch, Tyre, Atrabulus, Tawq, Cairo, Dimyat, Bistam, Tustar, and Tabriz. Probably parts
empire,
e.g.,
the duties of a spiritual director were not congenial to him. It
is
however, to observe that the only one of
interesting,
his pupils
who
of Sarakhs,
Persian mystic, Sarraj
attained to eminence,
afterwards became the
Abu Sa
explains
(p.
c
f,
id b. 1.
A
Abu
1-Fadl b. al-Hasan
Sheykh of the famous
Abi 1-Khayr. foil.)
2
)
that he wrote the Kitdb
al-Lumcf at the request of a friend, whose name he does not mention. His purpose in writing it was to set forth the true principles of Sufism and to show by argument that they agree with, and are confirmed by, the doctrines of the Koran
and the Apostolic Traditions; that they involve imitation of the Prophet and his Companions as well as conformity with
the
therefore, Its
religious is
practice
of
pious
Moslems. The work,
avowedly apologetic and controversial
in character.
contents are fully detailed in the Abstract, but a brief
analysis will not be out of place here.
1)
Tadh. al-Awliyd,
2)
Nafahat^ 320,
II,
18.
183, 3; Nafahdt^ 320, 2.
INTRODUCTION.
VI
Pages
t
persons by whom the Kitdb altransmitted to the anonymous editor.
Names of Lumcf was
I
the
Doxology. The author r.
CHAPTERS
i
The
IX.
I
s
preface.
relation of Sufism to Islam.
and
Traditionists, jurists,
Peculiar charac
Sufis.
the Sufis. Their doctrine derived from
teristics of
the Koran and the Traditions of the Prophet.
rr-r. TA r^
X XL
CHAPTERS
CHAPTERS XII
Origin of the
XIV. Sufism
name
Sufi
.
the esoteric science
of Islam. Its nature, meaning, and derivation.
U-TA
XV
CHAPTERS
XVIII. Unification (taw/nd)a.n&
Gnosis (mcfrifat).
Vr-i
\
CHAPTERS XIX
XXXVII. The
mystical stations
(maqdmdt) and states (ahwdl).
tr-Yr
CHAPTERS XXXVIII by the
\-i
1^
XLVI. The hidden mean
Koran and how they
ings of the
are interpreted
Sufis.
XL VII
CHAPTERS
L. Imitation of the Prophet.
His character and virtues.
Mt-\.o
CHAPTERS LI terpretation
LV. The
of the
Sufistic
method of
in
Koran and the Traditions,
with examples.
\i\-\U
CHAPTERS LVI
LXII. The Companions of the
Prophet regarded as patterns of the mystic c
Abu
c
Bakr, Umar, Uthman, and the other Companions. r
\\-\i\
CHAPTERS
Ali, the
LXXXVIII.
LXIII
(dddb) of the Sufis
c
:
Ahl
The
life.
al-Suffat
manners
in their ablutions, in prayer,
almsgiving, fasting, pilgrimage, social intercourse,
mystical
discussions,
meals and entertainments,
CONTENTS OF THE KITAB AL-LUMA
C
VII
.
ecstasy, dress, travelling, begging, earning a live lihood,
marriage,
sitting
hunger, and sickness; disciples, and hermits ship and \
in the
Sufis
on
many
CHAPTER XC. by fit
Sufis to
or in
company,
their
;
manners
in friend
hour of death.
CHAPTER LXXXIX. The by
alone
the manners of Sheykhs,
different
answers given
points of mystical doctrine.
Letters, or parts of letters, written
one another.
CHAPTER XCI. Specimens
of the introductions
(sudur) of Sufistic epistles.
Toy fil
CHAPTER XCII. Specimens
CHAPTER XCIII.
Prayers and invocations to God.
CHAPTER XCIV. The by ..
r"\Y
Sufis to
CHAPTERS
of Sufistic poetry.
precepts (wasdyd) given
one another.
XCV
CHAPTERS CVII
c
CVI. Audition (samd ). CXII. Ecstasy (wajd).
CHAPTERS CXIII
CXVIII. Miracles (kardmdt).
CHAPTERS CXIX
CXX.
Explanation of
Sufistic
technical terms.
CHAPTERS CXXI
CXXXII. Explanation
ecstatic expressions (shathiyydt) used by
CHAPTERS
CXXXIII
CLII.
Account
erroneous doctrines held by certain
Sufis.
of the Sufis.
of
the
INTRODUCTION.
VIII
The Kitdb al-Lumc can hardly be in
that
sense
the
with the author
deals
it
called an original s
work
theories
and
on the subject of Sufism. In the main he con fines himself to recording and interpreting the spoken or written words of his predecessors, and he rebukes contem
speculations
discussions in which they porary writers for the ostentatious
From
indulged.
welcome.
the
throws into sharp
It
point of view, his reserve
historical
is
relief the invaluable collection
of documents which he has brought together and arranged,
documents that are found,
illustrating
many
in
the
early
instances nowhere else to be
development of Islamic mys study its language, ideas, and
and enabling us to methods during the critical time of adolescence. Considering the variety of topics which the author has managed to in
ticism
clude in a comparatively short treatise,
him
for
we can
having often suppressed the isndds
the text of traditions and anecdotes; but
if
easily forgive
and abbreviated he had allowed
himself a freer hand in exposition, his book would be even
more
instructive than
it
is.
There are many passages which
only a Sufi could explain adequately. Its
wide range of its subject-matter, close adherence to his authorities do not style, the
compendious
and the writer
s
permit such a systematic and exhaustive analysis of mystical doctrines as
we
Talib al-Makki.
find, for
example,
in the
The nineteen chapters on
Qut al-qulub of Abu states (ahwdl)
and
(maqdmdt) occupy a little over thirty pages in the pre sent edition about half the space which Abu Talib devotes to stations
the single as
in
of
trust in
other sections of his
scheme of this
maqdm
classification
by
kind of Sufi literature.
be claimed
for
him
God
work triads,
On
(tawakkul}.
Here
as well
Sarraj adopts an artificial
which
is
characteristic of
the whole, however,
it
may
that his readers will obtain a clear notion,
uncomplicated by elaborate details, of what is most import ant for them to understand. Without attempting a complete
DESCRIPTION OF THE KITAB AL-LUMA
IX
would mention as especially novel or noteworthy the chapters on Sufistic interpretation (istinbdt) of the Koran I
review,
and the Hadith; those on audition and ecstasy, which em c body excerpts from the lost Kitdb al-wajd of Abu Sa id b. c
al-A rabi and have the
been
manners
seventy pages on
social
by Ghazzali
in
the Ihyd\
treating of the ritual
,
of Sufism; the interesting selection of
aspects
and
utilised
and
poems
of technical terms; the
the
large vocabulary epistles; specimens of shathiyydt with explanations partly derived from Junayd s commentary on the ecstatic sayings that were
attributed
to
Abu Yazid
al-Bistami; and the final chapters
on errors of mystical doctrine.
I
have already published the
text and translation of certain passages relating to the con
ception
of
fand
in
an
entitled
article
hammadan Mysticism" (J.R.A.S. As regards the word Sufi it ,
for is
Goal of Mu-
"The
1913, p. 55
now accepted
favours (not on linguistic grounds, however) the derivation
He
from suf.
tells
us
foil.)
remarkable that Sarraj
according to some,
that,
was a modern designation invented by the people of
Sufi
Baghdad. This statement, though he naturally rejects it, does account of the origin of the name.
in all probability give a true
Notwithstanding that Sarraj takes of the
for
experiences and
granted the reality
eager to justify the apparent blasphemies uttered by many Sufis at such moments, he constantly appeals to the Koran and the Apo stolic
higher mystical
is
Traditions as the supreme arbiters which every Sufi
must recognise.
If
we admit
his principles of interpretation,
we cannot deny his orthodoxy. Fand itself, him, means nothing more than realisation Unity (taw kid) and
is
in logical
as defined
by
of the Divine
harmony with
Islamic
mo
notheism. Whether this view indicates that the fand theory, as Professor Margoliouth has contended,
t)
The Early Development of Mohammedanism^
*)
p.
was simply evolved
199.
X
INTRODUCTION.
from tawhidj or whether
monotheistic idea by foreign influences,
of the
nation
difficult question.
We
the evidence, so
far
latter
and
represents the result of impreg
it
is
a
cannot yet decide with certainty, but as it goes, seems to me to render the
hypothesis more probable. ) Sarraj denounces hulul other heretical forms of the fand doctrine. While dis 1
approving of excessive asceticism, he enjoins the strictest obedience to the sacred law. The Sufi (he says) differs from
Moslem only
the ordinary
inward
religious
in laying greater stress
of which
life
the
upon the
formal acts of worship
are an outward expression.
was closely associated with Ibn Salim (Abu 1-Hasan
Sarraj
Ahmad
Muhammad)
b.
orthodox mental
articles
)
c
b.
known
theologians
)
respects,
Abu Abdallah
of
of Basra, who,
"though extremely was opposed to certain funda of the Sunna". 3 This Ibn Salim was the son
some
in
2
Salim as
position on the left
and
their followers, a
group of Salimfs, occupied an advanced
;
the
wing of the mystical movement,
as ap
pears from the fact that they sympathised with Hallaj and
defended
his
orthodoxy.
4
From
)
the account of their tenets
c
given
by Abd-al-Qadir
al-Jilani
in his
assert with confidence that Sarraj
ber of the school. occurs
in
Sarraj
declares
1) Cf.
my
the
None
5 )
we might
cannot have been a
mem
of the heresies there enumerated
Lumcf, and on the that
Ghunya
page of
last
his
book
the spirit dies like the body, a state-
Mystics of Islam ^
p.
1
6
foil.
2) See under Ibn Salim in the List of Authorities. 3) ibly
Shadharat al-Dhahab, I, 1720 (citation from the c lbar of Dhahabi). Poss words refer to Ibn Salim the Elder. Muhammadan writers fre
these
quently
fail
to distinguish
4) Concerning sche Partei der for
1912, p. 573
the
between the father and the son. and their doctrines see Goldziher, Die dogma ti-
Salimis
Salimijja, foil.;
ZDMG.
miyah. 5) Goldziher,
loc.
cit.
vol.
61,
p.
73
foil.;
Amedroz
in
JRAS.
and Massignon, Kit&b al-Tawdsin^ Index under p.
77.
Sali-
SARRAJ AND IBN SALIM.
ment which l
mortality.
in
Abd
at variance with the Salimi belief in its
is
On
the other hand,
al-Qadir
s
im
would be absurd to sup
it
each individual Salimi embraced
that
pose G
)
XI
all
the heresies
That Ibn Salim himself did so
list.
is
view of the respect shown to him by unlikely Sarraj and the friendly intercourse that was maintained be tween them. Moreover, Sarraj on several occasions quotes
most
in
sayings and
verses
by
whom
Hallaj,
garded as a profound Unitarian he agreed with the Salimis on the
Luma
.
A
Salim would scarcely have c excusing in Sahl b. Abdallah (the
Sheykh of Abu Abdallah
Abu Yazid al-Bistami, as Imam of Ibn his
in
b.
Salim) what he
nor would
"the
mankind
But though doubt whether
foil.).
this point, I
of Ibn
follower
leader with
twitted his
303, 20
(cf.
their peculiar doctrines can be discovered in
any trace of c
he seems to have re
opinion"
Salim
and
(394, 12
condemned
in
he have described Sahl
most excellent of
the
foil.).
It
is
a striking cir
cumstance that two of the three oldest surviving Arabic treatises on Sufism were directly influenced by Ibn Salim. In the
Luma^
the author
s
his personality stands out
conspicuously amongst is the work
contemporaries, and the Qut al-qulub
of his pupil,
Abu
Talib al-Makki,
whom
the Salimis justly
claim as one of themselves. Sarraj obtained his materials partly from
books and partly
from oral tradition, but the information which he gives us concerning his sources is by no means complete.
The 1.
2.
A
following books are cited
History
of
Mecca
(4Xj\j>-\),
Azraqi (22, 12). The Kitdb al-nmshdhadat by (69, 12 and 117, 8).
i) Cf.
:
Massignon, Kitdb al-Tawdsin^
p.
c
possibly the
Amr
c
b.
136, n. 2.
work of
Uthman al-Makkf
INTRODUCTION.
XII
3.
The Kitdb al-Sunan by Abu Dawud
4.
A
work on the
Sa 5.
c
A
rules of prayer
al-Kharraz (153,7). book of which the title
al-Sijistani (139, 13).
(adab al-saldt)
by Abu
id
Turab al-Nakhshabi
is
not mentioned, by
Abu
(205, 19).
7.
The Kitdb al-mundjdt by Junayd (259, 2). The Kitdb al-wajd by Abu Sa id b. al-A
8.
The Kitdb mcfrifat al-mcrifat by Ibrahim al-Khawwas
9.
A
6.
c
310,
I
;
c
rabi
(308,
5
;
314, 17).
(362, 14).
commentary by Junayd on the
(shathiyydt]
382,5,
all
expressions
al-Bistami (381,2;
hand are forty
being Sufis with a single exception
known, but the
list
Khalawayh. Most of
includes several
mystics
in
the cel
them are un of eminence,
c
1-Hasan al-Husri, Ja far al-Khuldi Abu Abu Abdallah al-Rudhabari, Abu 1-Hasan Nujayd, Salim, and Abu 1-Husayn al-Sirawani. The names of the
e. g.
Duqqi,
Amr
b.
ecstatic
Abu Yazid
cited as authorities at first
ebrated philologist Ibn
c
to
etc.).
The persons number,
attributed
b.
Abu
,
c
forty in alphabetical order, together with
some biographical
and references, are printed below, and those most frequently cited are marked with an asterisk. details
LIST OF AUTHORITIES. Abbreviations:
!
)
A = Ansdb of Sam ani (Gibb Memorial Series, vol. XX). H = Hilyat al-Awliyd of Abu NiTaym al-Isbahani, Leyden c
MS. 311^ and 311^ Warn.
K = Kashf
al-Mahjub of Hujwiri, Memorial Series, vol. XVII).
N
= Nafahdt al-Uns 1859).
The
my
translation
(Gibb
by Nassau Lees (Calcutta, refer to the numbered bio
of Jami, ed.
figures
cited
graphies, not to the pages.
Q=
Qushayri
Risdla (Cairo, 1318 A. H.).
s
Sh = Sha rani Tabaqdt al-Kiibrd (Cairo, TA = Tadhkirat al-Awliyd of Fariduddin c
s
in
TS
=
Persian Historical Texts, vols.
H.).
Attar, ed.
Ill
and
V
by me (1905
1907).
Tabaqdt al-Sufiyya of British
Y
1299 A. c
= Yaqut,
c
Abu Abd al-Rahman
al-Sulami,
Museum, Add. 18520.
Mtfjam
al-Bulddn, ed.
by Wiistenfeld (1866
1873)c
Akki, Abu 1-Tayyib Ahmad
A
b.
Muqatil al-Baghdadi.
397^ penult.
This quotation does not occur in the Lumrf but may have found it in another work by Sarraj. y
i)
In
referring to
the
two
pages
fore
the
figures
MSS.
which
I
have used the each other
italicised letters a
when
MS.
and
Sam
c
ani
b to denote
open before the reader, a being on his right hand and b on his left. According to the method commonly adopted a and b denote the front and back of the same leaf. There the ordinary
face
the
lies
of the references given below are always one page ahead of 199^ and 2Qol>2OOa. reckoning. For example, 200^
=
XIV
INTRODUCTION. c
Akki
reports a description of Shibli
s
behaviour on his
deathbed, derived from his famulus, Bundar al-Dinawari, G
whom c
Ja far c
Ja
far
Akki met on the same day
al-Khuldi al-Khuldi
(104,
part
6);
of a
by Abu
house of
the
in
written to
letter
al-Tinati
1-Khayr (236, 13); c an account derived from Ja far al-Khuldi of the way in which Abu 1-Husayn b. Ziri, a pupil of Junayd, expressed
approval or disapproval of samtf (272, of Shibli which he witnessed (282, 17). his
The author
relates
c
that
an ecstasy
13);
Akkf showed him a
list
that
he had compiled of persons who recovered their lost c property by means of a prayer which Ja far al-Khuldi c
used for that purpose (317, 6). c Alawi, Hamza b. Abdallah. N. 64.
A
Abu
349 A. H.). Speaking from personal experience, he vouches for his master s telepathic powers (317, 8).
c
of
pupil
Alawi, Yahya
c
b.
1-Khayr
(ob.
al-Rida.
He
related at Baghdad,
his
own hand, an anecdote
Asd
al-Tinati
and copied of the Sufi
author with
for the
Abu Hulman (289, 7).
idi, Talhat al-Basri.
He
related
al-Tustari
Basra an anecdote of Sahl
c
b.
Abdallah
which he derived from one of Sahl
s disciples
at
(330, 8). The name of the disciple is defectively in the MSS. and cannot be ascertained.
Bdniydsi, Muhammad
He
b.
Ma
c
bad.
relates a story of al-Kurdi al-Sufi (203,
Basri, Ahmad Possibly
mad
b.
Muhammad. identical with Abu
i)
The author
5).
b.
1-Hasan
Ahmad
b.
Muham
Salim of Basra (see under Ibn Salim}.
reports a saying of al-Jalajili al-Basri (143,
a mistake for
written
uses the
Ahmad
b.
name Abu 1-Hasan Muhammad
Muhammad)
in reference to
!
)
He
14).
b. Ahmad (which Ibn Salim (292, n).
is
XV
LIST OF AUTHORITIES.
Basri, Abu 1-Husayn. perhaps, be
He may,
Abu
1-Hasan al-Husri of Basra (see
under Husri). He reports, as eye-witness, a miracle that c was granted to a negro faqir, at Abbadan (316,8). c Basri, Talhat al- Asa idi. See ^Asa idi.
al-Mu addib. Bayruti, Abu Bakr, Ahmad b. Ibrahim verses by Ibrahim some He recited to the author at Cairo
al-Khawwas
Bistdmi,
(250,
Tayfiir b.
i). c
lsa.
two sayings of the celebrated Abu Yazid c al-Bistami on the authority of Musa b. lsa al-Bistami c from his father. (known as Umayy), who heard them
He
reports
He
describes
the poverty in
which
Abu Yazid
died
(188, 12).
Ibn Dillawayh,
)
Ahmad. c
He reports a saying of Abu lmran al-Tabaristani Dinawari, Abu Abdallah al-Khayyat.
(171,13).
c
His wasiyyat to the author (265, n).
D^na^var^,
c
tsa al-Qassar.
He
reports a
He was
the
saying of
Ruwaym (189, 8). A saying by him on hunger He witnessed the removal of Hallaj from prison
(202, 14).
to
the
A. H.)
famulus of Shibli (148,
place
and
of execution
the
reports
before his death (303,
Dinawari, Muhammad Dinaivari, Abu Sa id.
(24^ of
last
7).
Dhu
c
l-Qa da, 309
words which he uttered
20).
b.
Dawud. See Duqqi.
c
The author was
present in his majlis at Atrabulus and
prayer which he heard him pro nounce on that occasion (260, 4).
gives
the
text
of a
For the name Dillawayh (Dilluya) or Dallawayh see Noldeke, Persische b. Dillawayh Studien^ S. B. W. A. 1888, vol. 116, part I, p. 403. Zakariyya i)
of Naysabiir (pb.
294 A. H.)
is
noticed in
N. 77, where the text has
</^:>.
INTRODUCTION.
XVI
*Duqqi, Abu Bakr Muhammad 103^. Q. 33. N. 229. Sh.
Baghdad and
A. 228^, 24.
158.
I,
he
of Dinawar,
Originally
Dawiid al-Dinawari. TS.
b.
resided
for
some time
at
Damascus, where he died
finally settled at
359 or 360 A. H. He was a pupil of Abu Bakr alZaqqaq the Elder (see the List of Sufis given below) c and Abu Abdallah b. al-Jalla (Q. 24. Sh. I, 116. N. in
That Duqqi,
112).
ces
whom
to
there are eighteen referen
Lumcf, was a trustworthy reporter may be
the
in
judged from the fact that he made a special journey from Syria to the Hijaz in order to hear from the lips of Abu Bakr al-Kattani the true version of an anecdote 18). He relates sayings and Abu Bakr Abu Bakr Jariri, al-Farghani, al-Kattani, Ibn al-Jalla, Abu Bakr al-Zaqqaq, Abu 1Husayn al-Darraj, and verses of Abu Ali al-Rudhabari. He also describes the hunger which he endured at Mecca
concerning the latter (178,
anecdotes of
J
)
.
c
(170,
and
6)
voice
tells
story of the slave whose sweet
the
was the death of
camels (270, 3). 2 ) mentions, several times, that he received
The author
his
master
s
information from Duqqi at Damascus.
Farrd, Muhammad 231. Sh.
I,
His kunya b.
Ahmad
b.
166 (where
Abu
is
Hamdun. TS.
b. is
\jb\
a mistake for
Bakr. N. gives his
Hamdun, which
is
name
117^. N. -\yJV).
as
Ahmad
He was an eminent He reports a
incorrect.
of Naysabur and died in 370 A. H. c saying of Abd al-Rahman al-Farisi (40, 5). Sufi
Him si, He
Qays
b.
1)
2)
Generally
I.
Umar.
an anecdote of
relates
Nahawandi
Sh.
c
(288,
known
as
Abu
1-Qasim
b.
Marwan
al-
16).
AbU Bakr
al-Wasiti (Q. 29. K.
154.
TA.
II,
265.
132. N. 212).
See K.
al-Khawwds.
399,
where the same story
is
told
on the authority of Ibrahim
LIST OF AUTHORITIES.
Husri, Abu
TS.
1-Hasan.
288. N. 290. Sh.
I,
XVII
Q. 35.
114^.
TA.
K. 160.
II,
164.
Died 371 A. H. A native of Basra but resided at Bagh dad. He was a pupil of Shibli, two of whose sayings he reports
(396,
8
398,
;
6).
Sarraj quotes six sayings
Husri, including a definition of
Sufi"
(28, 2)
of the principles of Sufism (218,
mary
by
and a sum
i).
Ibn Jab an, Abu Abdallah Ahmad.
He
an anecdote of Shibli, whose house he visited
relates 1
(395,
8).
Ibn Khdlawayk, Abu c Abdallah al-Husayn. The well-known grammarian (Brockelmann, died in 370 A. H.
I,
125).
He
He
reports from Ibn al-Anbari (Brock c elmann, I, 119) fourteen verses of Ka b b. Zuhayr s c ode beginning with the words Bdnat Su dd (275, 8). ) c
Khayydt, Abu Hafs Umar. He reports Abu Bakr b. al-Mu
c
allim,
at
Antioch how,
after sixty years,
to
pronounce the
Moslem
*Khuldi TA.
A
c
283. N. 278. Sh.
II,
related to
him
he was called upon
profession of faith (207,21).
Muhammad
Ja far b.
t
who
I,
Nusayr. Q. 33. K. 156. 156. A. 205^, 13. b.
Junayd and Ibrahim alKhawwas. He died in 348 A. H. He reports Junayd and through him Sari al-Saqati (seven native of Baghdad, pupil of
A
references). (168, 13).
A
of his
story
own
pilgrimage to
manuscript in his handwriting
as the authority for an anecdote of for
an extract from a
(237,
14).
(251, 2;
letter written
The author 306, 5;
s
434, 10)
is
Junayd
by a
Mecca
mentioned (204, 5)
certain
and
Sheykh *
of the words 4ic Cj\^5 \^ shows that in these cases he
use
c
obtained from Ja far al-Khuldi a personal assurance that the tradition was accurate.
l)
The word
^VijVi ( 2
7$->
9)
is
an obvious misprint for
INTRODUCTION.
XVIII c
Malati, Umar.
He
reports
the author at Antioch the reply which
to
whom
he received from a certain Sheykh to pray for
him
he had asked
(261, 17).
Muhallab, Abu Muhammad b. Ahmad b. Marzuq al-Misri. He associated with Abu Bakr b. Tahir al-Abhari, who died circa 330 A. H. (N. p. 207, 4 foil.). He relates of al-Murta ish Muhammad that Abu Naysabur on his 1.
c
328 A. H.) enjoined him to pay the debts c wich he (Murta ish) had contracted (266, 2).
deathbed
(ob.
c
tbn Nujayd, Abu 262. N. 281. Sh.
Died
Amr
c
TS. 105*. Q.
il.
34-
TA.
II,
159.
I,
He was
366 A. H.
in
Isma
maternal grandfather
the
c
Abu Abd al-Rahman al-Sulami and the pupil of Abu Uthman al-Hiri of Naysabur. He reports three sayings of Abu Uthman al-Hiri. Rdzi, Abu Abdallah Husayn b. Ahmad. He reports (316, 12) a story told by Abu Sulayman alof
c
G
]
)
c
Khawwas, a Maghribi, who died contemporary with
Abu
See N. 286, where the same story c Rdzi, Husayn b. Abdallah.
He
(215,20)
reports
Tahir al-Abhari
b.
a saying
who
He
lived at Sur
nephew
(son
322 A. H.).
14)
and
l) In
the
recites
Lnmc?
a native of Rayy.
all
He
c
c
b.
Ata. TS. 115$. Q.
164.
369 A. H. He was a c of Abu Ali al-Rudhabari
and died there
of the
(ob.
but according to
I,
349 A.H.).
died circa 330 A. H.
c
N. 328. Sh.
(ob.
related.
is
Abu Bakr Abdallah
of
Rudhabdri, Abu Abdallah Ahmad 35.
Damascus and was
at
1-Khayr al-Tmati
sister) tells
in
an anecdote of his uncle (185,
some verses by him
c
(249, 10).
c
He
relates
name is given as Sa id b. Uthman al-Hirf (al-Razi), c c other authorities it is Sa id b. Isma il. He was originally
his
XIX
LIST OF AUTHORITIES.
that one night his prayer for forgiveness was answered
by a heavenly voice c
Abu
The author
(316, 17).
Abdallah al-Rudhabari
wrote
l
)
states that
an
impromptu
Ramla, begging the owner of a slave-girl, who was famed for her singing, to permit the author and his companions to hear. her performance in his
letter
(234,
presence at
6).
*Ibn Salim,
Abu
1-Hasan
Ta rikh al-Isldm
Ahmad
(British
Muhammad. Dhahabi,
b.
Museum, Or.
48, 710) cited in
Notes on some Sufi Lives by H. F. Amedroz in JRAS for 1912, p. 573, note 2. Shadhardt al-DJialiab, I, 172^.
He
is
Abdallah
the son of Abii
of Basra (TS. 95^. H.
was a pupil of Sahl
321^. N. 124. Sh.
II,
b.
G
Muhammad
A. H.
He
)
often
is
154),
2 )
who
him
as
Ibn Salim Senior died
in
known
of a school of mystical theologians
297
I,
Salim
Abdallah al-Tustari and founder
the Salimis (al-Sdlimiyya). 4
b.
3 )
with
confused
subject of the present notice,
who
after
his
son,
the
died circa 360 A. H.
Thus the author of the Luma* records
(177, 21) a state-
ment by Ibn Salim Junior that he associated with Sahl b.
Abdallah
refers
to
corrected
Evidently this happens, the mistake is
for a period of sixty years.
and, as
his
father
in
a later
it
n). Again, it must had the conversation
passage (292,
have been Ibn Salim Senior who with Sahl which
is
reported by Ibn Salim Junior as a
personal experience (293,
1)
The
text has Abii
2).
B is correct. Abu Abd al-Rahman
Ali al-Rudhabari, but the reading of
Muhammad b. Ahmad b. Salim, according c ani. Sulami, Abii Nu aym al-Isbaham and Sam 2)
c
to
al-
c
3) See p.
X
above. c
of Abu Nu aym by Dhahabi from the Hilyat al-Awliyd that he was born before the death of (ob. 430 A. H.) makes the latter say Ibn Salim the Elder, which is absurd. The correct reading of the text after 4)
the
The passage
words
cited
V$T ^W_,
(JR AS,
1912,
p.
574,
1.
7
o f the Arabic text)
in
is:
XX
INTRODUCTION.
Abu
1-Hasan
and
anecdotes
Salim
b.
cited as authority for several
is
of Sahl
sayings
his
he and
Abdallah, and
in
expressly mentioned information was .obtained from his father. If
about half of these instances that
c
b.
Ahmad
b.
it
Muhammad
same person, he
also
Basra, concerning
whom
is
al-Basri (143, 14) are the
saying of
a
reports
known.
is
nothing
of
al-Jalajili
Sarraj was intimately acquainted with Ibn Salim. He was present in his majlis at Basra (195,18; 390,12; 394, 8); he reports conversations with 390, 12)
him
(319, 2
326, 17,
;
and a considerable number of his sayings
152,13; 202,9; 219,2; 223,3; 3 c
Sayrafi, Abu 1-Hasan
I2
l
~
3 l6 2 >
$>
Muhammad. identical with Abu 1-Hasan Apparently b. al-Husayn al-Sayrafi of Naysabur, who
;
9;
(i 16,
4
1
1 7>
7)-
Ali b,
c
Ali b. Bundar
associated with
Ruwaym and died in 359 A.H. (Q 34, N. 118, Sh. He reports a saying of Ruwaym (288, 13). Shimshdti, Abu Hafs Umar. He recited some verses by Ibrahim al-Khawwas
I,
165).
c
author at Ramla (250,
8).
Shirdzi, Abu 1-Tayyib. He reports a saying of one Sirawdni, Abu 1-Husayn. N. There are two b.
Muhammad
Maghrib, who
Abu
who
Ali
Jami
a
says,
native of Sirawan in the (N. 283),
c
Ja far
Ibrahim
settled
and
Dawud
b.
with
associated
Egypt and afterwards
died.
name: Abu 1-Husayn c Ali
Dimyat
b.
17).
336.
al-Sirawani,
resided at
1-Husayn
al-Saghir, in
of his Sheykhs (342,
Sufis of this
c
to the
at
his pupil
al-Sirawani
al-Khawwas
Mecca, where he
on the authority of the Ta rikh
al-
Sufiyya of al-Sulami, that al-Sirawani al-Saghir lived to the age of a hundred and twenty-four. He is the
person cited
in
the
sahib of al-Khawwas.
Lumcf,
for
he
is
described as the
XXI
LIST OF AUTHORITIES.
He met
Dimyat and
Sarraj at
of Junayd (285,
Qadi of Dinawar.
Muhammad. reports an anecdote of
to
him )
He
Abu
c
some
Ali al-Rudhabari and
verses written
by the
by
latter in reply
(234, 14).
Ahmad
!
Talli,
Ruwaym
Abi Khalid.
b.
recited to the author at Sur
him to
b.
He
12).
,
c Suri, Abu Ali
He
him a saying
18).
Ibn Sun ay d, Ahmad (I6 3
related to
b.
Muhammad.
reported to the author at Antioch from his father, c lsa), a saying of Ishaq b. Ibrahim al(or
from Bishr
Mawsili concerning the expert singer (271,
3).
Tarasusi, Ahmad. He is probably Abu Bakr Ali b. Ahmad al-Tarasusi al-Harami, who associated with Ibrahim b. Shayban alc
Qarmisini
(pb*
He
(N. 233).
337 A. H.) and died in 364 A. H. at Mecca reports
from Ibrahim
told by Ibrahim al-Khawwas (170, Tusi, Abu Bakr Ahmad b. Ja far.
b.
Shayban
a story
14).
c
He
reports
and
relates
a to
saying of Nasr b. al-Hammami (48, 15) the author at Damascus an anecdote of
c
Abu Ya qub al-Nahrajuri, who died in 330 A. H. (203, 13). *Ibn Ulwdn, Abu Amr Abd al- Wahid. Fourteen references. He reports sayings and anecdotes of Junayd, whom he had met (116, 20), and a story of Abu 1-Husayn al-Nuri (193, 20). The author mentions c
c
c
twice
him
at
that
Ibn
c
Ulwan communicated information
Rahbat Malik
b.
*Wajihi, Abu Bakr Ahmad Twenty-four references. b.
C
AH
Tawq. c
b.
He
Ali.
is
called
(293, 17)
al-Karaji (or al-Karkhi), generally
i) Variant Talhi.
to
known
Ahmad as Wa-
INTRODUCTION.
XXII jihi.
He
reports
Abu
c
Ali al-Rudhabari (eleven referen
Abu Bakr al-Zaqqaq, Ibn al-Dinawari, Abu Ja far al-Saydalani, ces), Jariri,
c
Muhammad
and
al-Razi,
b.
Mamliila
c
al-
Attar
c
Ja far
al-Tayalisi
Yusuf al-Banna. He
relates
Bunan al-Hammal, Hasan al-Qazzaz, and
anecdotes
of
Mimshadh
al-Dinawari, and recites verses
Zanjdni, Abu Amr. He recited to the
by
author at Tabriz some
Nuri.
verses
by
Shibli (251,12).
About two hundred names Kitdb al-Luma found
in
.
Many
of Sufis are mentioned in the
of these
are
familiar
and
will
be
almost any Arabic or Persian Lives of the Saints a great proportion of them either do
.
On
the
not
occur in
other hand,
the published works of reference,
or
are
re
one or two of such works, or are not mentioned, knowledge, except in the Lmncf. In the hope that
corded only to
c
my
in
further information
of those
more or
notes
which
them.
Names
I
may be
forthcoming,
I
append the names
obscure mystics, accompanied by a few have made while endeavouring to identify less
included in the List of Authorities are omitted
from the following
list,
which
is
also arranged alphabetically.
OF
LIST c
1.
Abdallah
2.
Abd al-Rahman
b.
SUFIS.
al-Husayn (248,
Ahmad
b.
4th century.
15).
(325,
A
3).
sahib of Sahl b.
Abdallah of Tustar. c
3.
Abhari,
Abu Bakr Abdallah
TS. 90^. Q.
H.
32.
II,
Tahir. Died 330 A. H.
b.
315*, N. 223, Sh.
I,
149.
c
4.
Anmati, c
5.
Attar al-Dinawari
c
6.
Abu Umar
Attar,
(329, 20).
= Ibn
Abu Hatim
(ob.
Kharraz and Junayd were his pupils. N. 35. c Atufi, Abu 1-Hasan (205, 11). Contemporary with C
8.
AH
Awlasi,
322 A. H.). 1-Harith. His name is Fayd
al-Rudhabari
Abu
He was
a
10.
pupil
of Ibrahim
Muhammad
Yusuf
b.
(325, 19).
Turab al-Nakhshabi
Sheykh of N. 103. H.
(ob.
al-
Alawi
(ob.
245
Abu Bakr
al-
Author of many
travelled with
Abu
and was
A. H.)
Ali b. Sahl al-Isbahani
(ob.
307 A.
the H.).
328^.
II, c
Barathi,
He
works on Sufism. c
c
16.
1-Azhar (325, 7). Contemporary with Kattani (ob. 322 A. H.).
excellent
11.
Sa d
b.
al-Khadir.
b.
c
Abu
Banna,
Abu
(ob.
circa 260 A. H.). N. 9.
Contemporary with Abu c 245 A. H.). Abu Sa id al-
(180, 17).
Turab al-Nakhshabi
7.
Mamlula.
Abu Shu ayb
(200,3).
He
is
described as one
of the ancient Sheykhs of Baghdad. Junayd said that c
Abu Shu ayb was quarter
of
the
Baghdad)
first
in
a
who dwelt knkh,
or
at
Baratha
hut
made
(a
of
INTRODUCTION.
XXIV rushes,
to asceticism. His wife,
and devoted himself
Jawhara, died in 170 A. H. (Nujum, ed. by Juynboll, I, 460). H. II, 304^, gives the same anecdote which related here.
is
Abu Bakr
(207,6; 264,4).
12.
Barizi,
13.
Basri,
14.
Bunan al-Hammal
Ahmad
b.
al-Husayn (248,
15).
Contemporary with
Junayd.
184. Sh. 15.
I,
Ibn Bunan
Sa
c
id
6.
28.
N.
130.
al-Misri
(193,18;
al-Kharraz
209,20).
A
pupil of
Abu
277 or 286 A. H.). Notices of
(ob.
name
Abu
1-Husayn b. Bunan occur in TS. 90*2, H. II, 317^, Q. 32, and N. 271. Bundar b. al-Husayn. A pupil of Shibli. He was a native 2 where he died of Shiraz but resided at Arrajan,
him under the
1
Died 316 A. H. Q.
al-Misri.
of
J
)
)
353 A. H. H.
in 17.
Busri,
shabi
Ubayd.
(ob.
8.
621,
A
c
Abu
Sh.
I,
19.
Darraj,
20.
Darraj,
5.
N. 114. Y.I,
3 )
b.
Ja far (194,
c
Ali b.
Hayawayh.
4 )
19).
1-Husayn, of Baghdad. N. 207. Famulus of Ibrahim al-Khawwas. He had a brother, Bukayr al-
who was
Darraj,
(jUJ in N. j\c>
is
a mistake for
the reading of
\\,
B
a
also
sayn al-Darraj died
2)
161. N. 280.
I,
Abu Turab al-Nakh-
118.
Damaghani, al-Hasan
1)
pupil
of
245 A. H.) Q. 26. A. 8i,
18.
Abu Abu
323^. Q. 34. Sh.
II,
in
Sufi (N. 208).
Abu
1-Hu
320 A. H.
(jVu.
at 278, 7, is a
3) Qushayri has al-Husayn. See 41,
9,
mistake for
^WjV\.
note 8.
4) Examples of the name Hayawayh, which appears to be the correct reading here, are found in my MS. of the Shadhardt al-Dhahab (see JRAS. for 1899, c p. 911, and for 1906, p. 797)1, 1770, 24, Abu 1-Hasan Muhammad b. Abdallah b. Zakariyya b. I,
183^, 17,
Hayawayh al-Naysaburi al-Misri al-Qadi (pb. 367 A.H.); Abu Bakr Muhammad b. Hayawayh al-Karkhi, the grammarian c H); and 1, l88d!, 10, Abu Amr b. Hayawayh al-Khazzaz of
(ob. 373 A. Baghdad, the
traditionist (ob.
382 A. H.).
XXV
LIST OF SUFIS.
Abu Bakr
al-Kisa
21.
Dinawari,
22.
Dinawari, Bakran (210,
23.
Dinawari, Bundar (104,7).
24.
Dinawari, Hasan al-Qazzaz al-Faraji = Abu
Ibn
25.
A
Faraji.
14).
=
i
Kisa
i.
Contemporary with Famulus of Shibli.
Shibli.
= Qazzaz. c
Muhammad
c
Ja far
Ya qub
b.
sahib of Harith al-Muhasibi
(ob.
243 A.H.).
Author of the Kitdb al-waraf, the Kitdb sifat muridin and other works on Sufism. H. II, 293^. Musa (228, 10) Farghani, Abu Bakr Muhammad b.
26.
Abu Bakr
al-Wasiti
TA
K. 154.
circa
(ob.
320 A.
265. N. 212. Sh.
II,
I,
al-
H.).
Q.
al-
= 29.
132.
Abd al-Rahman (40, 6). Contemporary with Mu hammad b. Ahmad b. Hamdun al-Farra (ob. 370 A.H.). Farisi, Abu 1-Husayn Ali b. Hind al-Qurashi (230, 2). He associated with Junayd and Amr b. Uthman c
Farisi,
27.
c
28.
c
al-Makki, ration.
but himself belonged to a younger gene
TS
92^. N. 272. Sh.
29.
Path al-Mawsili. Died
30.
Fath
in
Shakhraf al-Marwazi
b.
I,
150.
220 A. H. N. (228,
6).
25. Sh.
Died
in
I,
105.
273 A.H.
N. 26. Ibn al-Fuwati (286,
31.
sayn al-Darraj
Haddad, Abu
33.
name:
this
c
Ja
Contemporary with Abu 1-Hu320 A. H.).
).
(ob.
Kulthum
32. Ghassani,
i)
(142, 13). far
(i)
(332,
Abu
There are two
5). c
Ja far
Sufis
of
al-Haddad al-Kabir
of
Baghdad, who was contemporary with Junayd (ob. and (2) 298 A. H.) and Ruwaym (ob. 303 A. H.) ;
c
Abu Ja far b. Bukayr al-Haddad al-Saghir al-Misri, c a pupil of Abu Ja far al-Haddad the elder. At first is referred to sight it would seem that the former here, since he is described as having had a conver sation
i)
Cf.
Fuwati (not
N.
p.
216,
1.
with Qiiti
2 and
Abu
Turab,
whom we
should naturally
or Ghuti) seems to be the correct form of the nisba.
JRAS.
for
1901, p. 708.
INTRODUCTION.
XXVI
Abu Turab
identify with
but in N.
(ob.
245 A.H.),
same story is told 190, al-Haddad the younger, and it is ex
p.
Ja far
the
foil,
i
1.
c
Abu
of
al-Nakhshabi
c
stated on the authority of Abdallah Ansarf
pressly
Abu Turab
the
that
al-Nakhshabi
Abu
34.
not
in question is
Abu Turab
N. 201.
).
1-Hadfd (256,
Contemporary with Abu Abd-
13).
allah al-Qurashi.
Abu Bakr Ahmad
35.
Ibn Hamawayh,
36.
Ibn al-Hammami, Nasr
Subayhf Bakr
A
(197, 12).
sahib of
(q. v.)
c
Ahmad
b.
Ja
(48, 17).
Contemporary with Abu See List of Authorities
far al-Tusi.
under Tusi.
Abu Muhammad
Harawi,
37.
Contemporary with
(209, 12).
Shibli. 38.
39.
Hasan, Sheykh (178, 4). He consorted for seventy years G with Abu Abdallah al-Maghribi (ob. 299 A. H.). G c Haykali, Abu Abdallah. Contemporary with Abu Abdallah al-Qurashi.
40.
Abu Hulman
al-Sufi (289,
Damascus and gave
A
8).
his
Persian,
name
Hulmanis, who are reckoned al-Farq bayna 41.
Husri,
Mawsili 42.
l-firaq, p.
c
Abu
Abdallah,
220 A.
(ob.
G
Isbahani, Sahl c
son of Ali
b.
Istakhri,
1.
245,
b.
Salil.
the Hululis. Cf.
foil.,
and K. 260.
pupil of Path
(48, 7).
Sahl al-Isbahani
b.
Abu lmran
3
A
resided at sect of the
al-
N. 116.
H.).
Ali
c
43.
among
of Basra.
who the
to
(ob.
Apparently the 307 A. H.).
Contemporary with Abu 245 A. H.).
(211,6).
Turab al-Nakhshabi
(ob.
c
44.
Istakhri,
of
i)
On
the
Yahya
Baghdad other hand
U
Contemporary with Ibn Ata 309 A. H.).
(211,8). (ob.
it
is
.
said in
H.
c
II,
310*$ that Abii Ja far
al-Haddad
LIST OF SUFIS. 45.
Sheykh
Jabala,
(287,
A
5).
Maghribi, contemporary with
c
Abu Abdallah Ahmad c
XXVII
b.
Yahya
306 AH.).
al-Jalla (ob.
c
Probably identical al-Mubarqa (N. 117), who was con c temporary with Abu Abdallah al-Husri (q. v). 47. Jalajili, al-Basrf (143, 15) *). Contemporary with Ahmad b. Ibn Salim (see List of Au Muhammad al-Basri 46.
Ja far al-Mubarqa
(287, ii;
332, n). c
c
with Ja far ibn
=
thorities).
48.
c
Abu
Ibn al-Karanbi,
Ja
Abu
Junayd and pupil of al-Barathi (H. 49. 50.
II,
of
far,
Baghdad
304^). H.
Teacher of
).
Abdallah
Abi Ja
b.
c
far
275^. N. 72.
II,
c
Abu Ali (206,7). QKhawwas, Abu Sulayman. N. 286. Abdallah Husayn b. Ahmad Ibn al-Katib,
2
32
-
Sh
-
I
1
4&- N. 249.
Abu of Au
See under Razi,
G
in
the
List
thorities.
Abu Bakr
A
51.
Kisa
52.
he predeceased. N. 135. Ibn al-Kurrini. See Ibn al-Karanbi.
53.
Maghazili,
Abu
54.
Maghazili,
Ishaq (195,
i,
al-Dinawari.
Ali (281,
al-Harith al-Hafi 55.
(ob.
c
Ja far al-Khuldi
56.
Makki, thor
1)
2)
(ob.
Contemporary with
Shibli.
Contemporary with Bishr 227 A. H.).
14).
Abu Muhammad
Maghazili,
and
19).
whom
sahib of Junayd,
(209,9).
b.
Contemporary with
348 A. H.). Cited
TA
in
II
46,20
84, 6.
Abu
1-Hasan of Basra (165, 22). One of the au contemporaries. Ibn Salim refused to salute
s
This passage is cited by Qushayri, 152, 11 foil. Karanbi (cabbage-seller) is probably the correct form of the nisba^ which
appears in the
MSS.
of
^^
.A/p! The reading
the
Lumcf
as
j
an(i
(Ihya, Bulaq, 1289 A.
II.
in
the present edition as
IV, 345,26)
is
certainly
c
According to H. and N. the name of this Sufi is Abu Ja far al-Karanbi but he is called Ibn al-Karanbi (N. p. 93, 1. 2) in a story of him which false.
also occurs
in the
fara id al-quh ib^
Lumcf^ 337, 16 foil. Cf. the Introduction by Dr. A. S. Yahuda, p. 108.
ed.
to
al-Hidaya
Ha
INTRODUCTION.
XXVIII
on the ground that he had made himself
him,
57.
ebrated by his fasting. c al- Attar al-Dinawari (201,
Ibn Mamlula to
H.
3270,
II,
known
erally
Yahya
58. 59.
Sa
b.
mosque. He
id
Harun
(ob.
b.
Ma
is
ruf
al-Qattan
206 A.
named
the
al-
Attar, gen
Imam
of the
198 A. H.) and Yazid
(ob.
The Mosque
H.).
c
Traditions from
heard
c
b.
c
Mammula, was
as
congregational
Ma ruf
b.
According
14).
c
Muhammad
cel
of
Mammula
after him.
b. Jibril (238,
Marandi, Husayn Marastani, Ibrahim. His
i).
name
full
is
Abu
Ishaq Ibra
him b. Ahmad al-Marastani. He was a friend of Junayd. H. II, 308^, where the text is given of a letter him by Junayd.
written to 60.
c
Marwazi, c
61.
Abdallah
Ali al-Ribati
Died
Tusi.
(q. v.). c
Abu
Ibn Masruq,
l-
at
TA
I,
b.
Muhammad
al-
298 or 299 A. H. Q. 27.
in
115.
Ibn Masruq, Muhammad al-Baghdadi (297, 5). Contem porary with Junayd (K. 415). Probably the same as
N. 63.
Abbas Ahmad
Baghdad
K. 146. N. 83. 62.
Contemporary with Abu
(178, 20).
61.
Mimshadh II,
al-Dinawari.
157. Sh.
Died
in
299 A. H. N. 88.
TA
135.
I,
64.
Ibn al-Misri, Husayn (198,
65.
nayd. c Ibn al-Mu allim,
Contemporary with Ju
16).
Abu Bakr
(208,
i).
See the List
of
Authorities under Khayyat.
66.
Muhammad b. Ahmad, Abu 1-Hasan (292, n) = Ahmad 1-Hasan = Ibn Salim. See the b. Muhammad Abu List of Authorities.
67.
Muhammad
b.
Isma
Bakr al-Kattani 68.
Muhammad
il
(ob.
Ya qub
(189,9).
322 A. H.).
c
b.
Contemporary with Abu
c
(287,
n)
= Ibn
al-Faraji.
XXIX
LIST OF SUFIS. 69.
Munadi,
Abu
70.
l
=
al-Muqri (191,
allah
b.
He died in 366 A. Abu 1-Musayyib (207,
Abu
Mushtuli,
Hasan of
Abu
He 73.
Ibn
c
b. c
full
c
Abu AbdMuhammad al-Muqri. name
is
Ahmad b. H. TS uSa.
Muhammad
c
His
22).
N. 332. Sh. i, 166. Contemporary with Abu
n).
320 A. H.). Ali (158,21). His full name
1-Husayn al-Darraj 72.
Contemporary with
1-Qasim, of Naysabur.
-Hasan al-Bushanji of Naysabur (ob. 347 or 348 A. H.). Q. 125,4 from foot and 126,3. c Abu cAbdallah Muqri, Abu Abdallah al-Razi (149, 1 6) b.
71.
Abu
Musa
Ali b.
Ali
(ob.
He was and Abu Ya qu b
c
Ali
a pupil
al-Mushtuli.
c
al-Katib
b.
Abu
is
al-Susi.
died in 340 A. H. N. 250. c
Ali,
al-Muwaffaq,
Dhu 1-Nun
al-Mfsri
more than
of
Baghdad
(ob.
245
A.
pilgrimages to
fifty
(290,
He met
18).
H.). He performed Mecca. H. II, 301^.
N. 108.
=
74.
Ibn al-Muwallad
75.
Muzayyin, Abu
76.
Muzayyin al-Kabir 528^,
3
Raqqi.
1-Hasan. Died in 328 A. H. Q. 32. N. 188.
=
Abu
from foot and
Ansari (N.
p.
180,
1.
1
Hasan al-Muzayyin. See
foil.
18
to
c
According were two foil.) there
named Abu 1-Hasan al-Muzayyin. The
A
Abdallah
elder,
Sufis
known
Muzayyin al-Kabir, was a native of Baghdad and was buried there. The younger, known as Muzayyin al-Saghir, was also a native of Baghdad, but was as
that at
Sam
c
on the other hand, says 1-Hasan al-Muzayyin al-Kabir was buried
Mecca.
buried at
Abu
ani,
Mecca. c
77.
78.
Abu Uthman (307, 20). Nahawandi, Abu 1-Qasim b. Marwan (288, 16). of Abu Sa id al-Kharraz (ob. 277 or 286 A. Nasibi, Abu Abdallah (190, i). th century. Nassaj, Abu Muhammad (399, i). 4 Muzayyin,
A
sahib
c
c
79. 80.
H.).
XXX 81.
INTRODUCTION.
c
82.
Ali al-Ribati
Abu
Nibaji, c
c
Abu
Nawribati,
c
(q. v.).
Abdallah
Abdallah Sa
id b.
(ob.
83.
Abu
Qalanisf,
full
name
Abu
is
1-Nun
Ahmad
b.
Abi
230 or 246 A. H.),
who
of
dotes of him. H. c
His
(222, 12).
Yazid al-Nibaji. He was contem one (ob. 245 A. H.) and was
c
porary with Dhu of the teachers
Damascus
Abu
Ali (183,7). Perhaps the same as
1
II,
A. 553^,
8 1.
Abdallah Ahmad.
He
1-Hawari
N. 86.
6. is
of
related anec
have
to
said
been the teacher of Junayd (175, 20), but this state ment, which has been added by a corrector, is prob ably untrue. The answer given by him (176, 3) is ascribed in H. and in the Kitdb al-Lumc 1
to
6)
Abu Ahmad
H.
al-Qalanisi.
II,
itself (217,
2560 and N.
how he saved his life by keeping in, merely a vow which he had made that he would never eat relate
elephant 84.
Abu Ahmad Mus
Qalanisf, to
flesh.
s
Merv but
A rabi c
II,
A. 462^,
Abu
Husayn
C
AH
He
b.
c
Abd
Mansur
b.
c
87.
Qarmisim, al-Muzaffar (191,
died in 290 A. H. at
al-Rahim.
Qassab,
Abu
Ja far (216,
5).
Muhammad
One 8).
of the
He was
al-Kharraz,
c
Ja far (205,
15).
He
Qassab,
related
MSS. has Farwi. a sahib of
who
resided at
was contemporary with Abu Sa 277 or 286 A. H.). 89.
He
al-Hallaj (ob. 309 A.H.).
died
320 A. H. Al-Muzaffar died at Ramla (N. 1 8). TS. 910. Q. 32. N. 270. Sh. I, 150. 88.
b. al-
13.
Qarawi,
b.
Abu Sa id
Baghdad.
299^. N. 109.
86.
allah
originally belonged c
resided in
Qannad, Abu 1-Hasan sayings of
He
ab.
associated with him.
Mecca. H. 85.
c
Muhammad
b.
c
c
id
p.
c
Abd-
before 113,
1.
Ramla and
al-Kharraz
(ob.
Ali (24, 20). Teacher of Junayd.
XXXI
LIST OF SUFIS. 90.
Muhammad
Qassar,
names 91
.
10).
Probably these two
same person.
299 A. H.). Abdallah. His full name (ob.
c
Abu
Qurashf,
a
c
is
al-Qurashi. H.
id
Abu Abdallah 310^, where
II,
quoted from a book by him entitled TS. and N.
al-Muwallad.
b.
I,
153.
Abu
c
Ibn Raz an(?),
1-Hasan (297,
13).
Abu
c
95.
96.
Ribati, Abdallah (328, 16). Contemporary with al-Haddad of Naysabur (ob. 271 A. H.). Ribati,
him
call
Ishaq Ibrahim b. Ahmad b. al-Muwallad. He in 342 A. H. TS. 94^. H. II, 317^. N. 265.
Abu died Sh.
c
al- taw kid.
Ibrahim
Raqqi,
Sa
b. is
passage
Shark
94.
Ali (199,
Qazzaz, Hasan al-.Dina wari. Contemporary with Mimshadh
Muhammad
93.
c
refer to the
al-Dinawari 92.
b.
Abu
c
Ali
(178, 20).
A
sahib
Hafs
c
of Abdallah
al-
Marwazi. Perhaps identical with Ibrahim al-Ribati of Herat (N. 18), who was a pupil of Ibrahim Sitanbah
97.
Abu Yazid
the contemporary of
(N.
17),
(ob.
261 A. H.).
al-Bistami
c
al-Dimashqi (197, 20). Contemporary with Abu Ali al-Rudhabari (ob. 322 A. H.). Sa igh, Ibrahim (205, 2). He associated with Abu Ahmad
Ibn
Rufay c
98.
al-Qalanisi 99.
Sa
igh,
him 100.
101.
Yusuf in
(ob.
290 A.
(197, 16).
H.).
Abu Bakr
(q.v.)
met
Egypt.
Samarqandi,
Muhammad
b.
al-Fadl
al-Balkhi
87. N. 119. Sh.
II,
Abu
(ob.
c
Ja
far,
al-Fadl ==
319 A.
TA.
Saydalani,
al-Zaqqaq
I,
H.).
Muhammad
Q.
24.
b.
K. 140.
117.
of Baghdad.
He was contem
porary with Junayd and was one of the teachers c c of Abu Sa id b. al-A rabi. He died in Egypt. N. 197. 102.
c
Sijzi,
Abu Abdallah
Hafs al-Haddad
(191, 22). (ob.
271
He A.
associated with
H.).
TS.
tfb.
H.
Abu II,
INTRODUCTION.
XXXII
N. 115. Sh. for
103.
Sindi,
I,
132 (where
is
<5\
a mistake
l5jf J\). c
Abu
Abu Yazid
Ali.
al-Bistami
(ob.
261 A. H.)
learned from him the theory of fand. N. 43. 104.
c
Abu
Subayhi,
and
ascetic
Abdallah, of Basra. said
is
to
He was
have lived
a
great
for thirty years G
H. gives his name as Abu Abdallah c c b. Abdallah b. Bakr. Abu Nu aym alal-Husayn Isbahani (ob. 430 A. H.). says that his father was in
a cellar.
a sahib of Subayhi, before the latter settled
Basra and
3150. N.
II.
190. Sh.
a
j& ^\ is a mistake for ^^\). Sulami, Ahmad b. Muhammad (185,23). Contemporary with Abu Abdallah al-Husri (q. v.). Sulami, Isma (332, 13). Contemporary with Abu Bakr I,
105.
TS. ?$&. H.
Sus.
at
left
136 (where
(
c
1
06.
c
il
al-Zaqqaq
(q. v.). c
107.
Abu Ya qub. He resided chiefly at Basra and Ubulla. He was the teacher of Abu Ya qub al-Nahr-
Susi,
c
ajuri (ob. 1
08.
330 A.
Tabaristani, c
109.
Ja
Tayalisi,
10.
Tusi,
Tusi,
far
al-Razi.
(171, 15;
The
nisba
Abu VAbbas Ahmad
Masruq
in.
N. 139. 1
6).
Tayalisi
is
conjec
b.
b.
Mansur of Baghdad
of Ibn
Masruq
al-Kharraz, and Junayd. N. c
Abu
Ukbari,
Muhammad
=
Ibn
al-Tusi.
Muhammad
was the teacher
112.
190,
See notes at 288, 10; 336, 13; and 359,6.
tural. 1
H.).
c
Abu lmran
1-Faraj
(252,
(183,4).
al-Tusi,
He
Abu Sa
c
id
53.
10).
Contemporary with
Shibli. c
113. 1
14.
Umar
b.
Bahr (260,9). Contemporary with
Shibli.
Urmawi, al-Kurdi al-Sufi. Perhaps identical with Abu 1-Husayn al-Urmawi (N. 295), who was contemporary with
c
Abu Abdallah
al-Rudhabari
(ob.
369 A.
H.).
LIST OF SUFIS. 115.
Ibn Yazdaniyar,
He
c
Abu Bakr
followed a
b. All,
al-Husayn
of his
path
XXXIII
own
in
of Urmiya.
Sufism and came c
and other Sheykhs of lraq opposed. It is greatly to be
into conflict with Shibli
whose doctrines he
regretted that the chapter which Sarraj devotes to
116. 117. 1 1
8.
is wanting in both MSS. TS. 940. Q. 32. N. 219. Sh. I, 151. p. Zahirabadhi, Abu Bakr (41, 10). Zajjaji, Ahmad b. Yusuf (177, 3).
him
in the
See
f.v.
Kitdb al-Lumc
Zaqqaq, Abu Bakr. His full name is Abu Bakr Ahmad b. Nasr al-Zaqqaq al-Kabir al-Misri. He was a con
temporary of Junayd. Amongst his pupils were Abu Bakr al-Zaqqaq al-Saghir of Baghdad and Abu
Bakr al-Duqqi. Q. JjViijM
119.
Ibn
is
25.
N.
213.
Sh.
I,
117 (where
a mistake for JjVsjH).
Ziri (194,2)
=
Abu
1-Husayn
b. Ziri (272, 14).
A
sahib of Junayd. 120.
Zurayq, with
Sheykh c
(287,6).
Abu Abdallah
A
Maghribi,
b. al-Jalla (ob.
contemporary 306 A.
H.).
XXXIV
INTRODUCTION.
Until (Hajjf
five
years ago the Kitdb al-Lumc ed.
Khalifa,
V
Fluegel,
N.
331,
l-Tasawwuf 11178) was known fi
only by its title. Since then two copies have come to light, one of which belongs to Mr. A. G. Ellis, while the other has recently been acquired
by the
British
Museum (Or. 7710). Owing
the kindness of Mr. Ellis, the former
to
my
hands from the date
whom
MS. has remained
began to prepare this edition until the last proof-sheets were corrected. The con ditions under which the British Museum codex is accessible in
not
are
attractive
any one
to
I
at
living
a
from
distance
have to thank Dr. Barnett, Head of the Oriental Department, for the readiness with which he granted my request that he would allow me to have the MS. pho
London, and
tographed.
I
The photographs made by Mr. R.
are so excellent that whatever inaccuracies
B.
Fleming
be found
may
in
the critical notes are probably due to me. In the following description of these
Mr. Ellis
A
s
manuscript B. They are similarly designated
A (fif.
contains
\a
193^)
197 is
scription uJJ^ai}\
the title-page ic
^
The
folios.
I
shall call
in the critical notes.
text
of the
Kitdb al-Luma
preceded by a title-page, bearing the
J
w_j\i5 ^Vj-iJ T^\
memoranda (mostly is
two MSS.
and the British Museum manuscript
illegible)
by
as
well
and ending
in
number of
as a
different hands.
a full table of contents,
c
Following
beginning .jLj\
i^A>
^j
h
L,
<jv.
-^v^
The
text
is
written
with great distinctness,
each page containing twenty-one lines, but diacritical points left out frequently, and vowel-marks almost invariably.
are
A
= June
is dated the 10* of Rabf II, 683 A. H. A. D. The name of the copyist, Ahmad b. 1284
26th,
Muhammad
THE MANUSCRIPTS. occurs
al-Zahiri,
(A
ff.
end of three of the four samd cs
the
at
ig6a) which
193^
MS. dated A. D. This
superior to
is
B
15^,
A
the original of which (J-^V^)
is
A
transcribed from a
= April
he
c
the ;th of Sha ban, 566 A. H.
MS.
XXXV
n^i
a copy.
is
but that of age. There
in all respects
can be few manuscripts of the 13^1 century that are so well preserved. The ink seems to have lost scarcely anything of
its
as
clear
firm as
and glossy blackness, and nearly every word is if it had been written yesterday. The margins
have been curtailed by the binder s knife and honeycombed here and there by worms, so that a small portion of the
numerous marginal notes has disappeared. These notes af evidence of careful collation not only with the asl, to which I have referred above, but also with other MSS. of
ford
some
cases
the
43#, 63^, 85^,
109^,
128^,
work
the (ff.
2\b,
on
f.
in
the
!
).
In
has
scribe
copied samd
163^,
147^,
c
s
1830);
177^,
139^ he has supplied several words that were omitted asl.
made by
Most of the annotations, however, have been
hands; they are plentiful in the first half of has a text but then become sparse. Unfortunately lacuna (1790, last line) which probably covers between ten later
A
the
and
and
fifteen folios,
have been wholly (1)
(3)
(4)
the gap. Five chapters
fill
infidelity
brought against
1-Husayn al-Nuri in the presence of the Caliph.
Concerning
Abu Hamza
al-Sufi
2 ).
Concerning a number of Sheykhs who were charged with infidelity and persecuted. c
Abu Bakr
Concerning b.
1)
does not
Concerning the accusation of
Abu (2)
B
lost:
Ali b. al-Husayn (read al-Husayn
c
Ali) b. Yazdaniyar.
This
is
attested
by such phrases
as
*
sLViu
*1>,
5
P \
Jj
<dj\JL
il
,
&\M
il
* <d
2) Probably Abii
Hamza Muhammad
b.
Ibrahim al-Baghdadi
(ob.
289 A.H.). IV
XXXVI
INTRODUCTION.
Muhammad
Concerning
(5)
Musa al-Farghani and some
b.
of his sayings.
The beginning
of a sixth
sayings of Wasiti
B
),
Museum, Or. 7710)
(British
=
A. H.
dated Jumada
is
September 1153 A. D. The
August worm-eaten in many on the whole, 243
chapter, in explanation of the
has also disappeared.
places,
is
contents (2a
B
in a tolerable state of preservation.
The
b}.
though
text,
written clearly and remains,
After the Bismillak there
folios.
548
II,
text begins in
contains
an incomplete table of the middle of a sentence is
(30, i) and concludes (242^, 1. 4 foil.) with a passage on love (makabbat), which is now for the most part illegible and which 1.
does not occur
A. This passage, however, covers
in
a page.
The omissions
with A,
it
B
in
are very serious;
as
less
than
compared
defective to the extent of over a third of the
is
arrangement is chaotic. The correct order is given second column of the following table which also
text. Its in
the
,
shows what portions of the text are missing.
A A,
fol.
11.
2
A,
fol.
la,
11.
10
A,
fol.
i
1.
itf,
a,
B B, om.
10. 16.
B,
fol.
17
50,
A,
fol.
50,
1.
7
fol.
A,
fol.
6#,
1.
9
fol.
A,
fol.
io0,
A,
fol.
i60,
A,
fol.
170,
1.
4
fol.
320,
A,
fol.
32^,
1.
7
fol.
410,
1.
1.
fol.
I
fol.
A,
fol.
4 1^,
1.
15
fol.
620,
1.
i
A,
fol.
630, last line
A,
fol.
680,
A,
fol.
690,
1.
A,
fol.
950,
1.
A,
fol.
1050,
12
8 1.
1
60,
B,
i.
1.
B,
30,
1.
fol.
fol.
40,
1.
150, last line.
fol.
150,
I
fol.
430, last
fol.
69^,
I
fol.
870,
900, last line.
line.
10.
1.
fol.
870,
8
fol.
B,
fol.
430,
I
fol.
520, last line,
B,
fol.
680,
i
fol.
69*2, last line.
fol.
1090,
1.
8.
B, om.
1050,
12.
B,
fol.
900,
B,
fol.
2320;,
2.
line.
7.
B, om.
1.
1.
1.
B,
950,
1080,
fol.
i
B,
12.
fol.
40, last line.
B,
1.
fol.
fol.
i
7.
680,
69^,
,
15.
1.
fol.
ii.
i
B, om.
630, penult. fol.
11.
3.
1.
1.
3#,
B, om.
i.
620, last
fol.
fol.
12
9. 1.
fol.
B, om.
7.
17^,
fol.
10
1.
io0,
i
A,
1.
6#,
1.
i
1.
1.
6
fol.
1.
238^,
I.
last line.
i) Abii Bakr al-Wasiti, the same person as Muhammad b. Musa al-Far ghani mentioned in the preceding chapter. See List of Stiffs under Farghani.
THE MANUSCRIPTS. 2
fol.
16.
XXXVII
B,
fol.
B,
fol.
238^,
B,
fol.
62/5,
fol.
A,
fol.
1090,
A, A,
fol.
109,5,
1.
13
fol.
1 1
2,
1.
9
fol.
113^,
1.
4.
B,
fol.
54/5,
A,
fol.
113^,
1.
5
fol.
1140,
1.
7.
B,
fol.
241*5,
A,
fol.
1140,
1.
8
fol.
115/5,
1.
4.
B,
fol.
52/5,
A,
fol.
115/5,
1.
5
fol.
H9/z,
I.
B,
fol.
56/5,
A,
fol.
fol. 147/5, 1. 1190, penult. fol. 1530, 1. 1 8. 147^, 1. 2 fol. 1720, 1. 8. 1530, 1. 18
B,
fol.
io8/5,
1.
16
1.
A,
fol. fol.
A,
fol.
1720,
1.
8
A,
fol.
172^,
1.
10
A,
fol.
1730, last line
As
1.
fol.
1 1
1730,
8.
1.
19. 2.
193/5,
last line.
1.
B,
fol.
B,
fol.
c
in
,
i
1.
last line.
68,
fol.
56^, last line.
fol.
last line.
last line.
2420,
540, last line.
fol.
I
1.
last line.
2390,
fol.
i
1.
241 0,
fol.
I fol. 62#, last line. 1. fol. 191/7,1.4. 1310, last line fol. 1220, 1. 10. 109/5, 1. 2
last line.
1.
4
fol.
2300,
B, fol. 230/5,
fol.
232/2,
B,
fol.
1.
i
1220,
1.
10
242*5,
11.
4
fol.
1.
6.
1310, penult.
B, ora.
4.
fol.
17.
provenance of the present text of the
the
regards
i
1.
fol.
191^,
B,
Kitdb af-Luma
I
1.
B, om.
10.
1.
1780, 1.2.
fol.
fol.
12.
1.
20,
172*5,
fol.
3
1.
109^,
fol.
A,
A, fol. 1780, A, om.
1090,
fol.
i
1.
239^,
A,
the
opening
of
lines
A
(p.
t
,
11.
!*
t
was put together by an anonymous editor from written materials which were com municated to him by several persons residing in Baghdad and in this edition)
Damascus,
of
all
1-Waqt Abd
whom
al-Awwal
b.
who
in
Muhammad This isndd
Abu Abu 1-Waqt
derived their information from b.
c
lsa al-Sijzi;
and that
465 A. H. from Ahmad b. Abi Nasr alturn received it from Abu Muhammad al-Hasan
obtained his text Kufani,
stated that the text
is
it
in
al-Khabushani, presumably a pupil of the author. will
not bear examination. According to the Abu 1-Waqt died in 553 A. H. at
Shadhardt al-Dhahab, the
)
age of ninety-five,
!
)
so
that
he was only seven years
Under 553 A. H. the Shadhardt gives the following account of Abu 1-Waqt
u\
&3jj>\
(Brockelmann
i,
*{ i$
157) (
b-
467 A. H.) (pb.
471 A. H.)
:
INTRODUCTION.
XXXVIII
when Kufani
old at the time
the
text
him.
to
alleged to have transmitted
is
Moreover, Kufani died at Herat
!
in
464 Then, as regards the persons (four men and one woman) whom the anonymous editor mentions by name as his immediate authorities, we learn from the Tabaqdt alA. H.
)
2
)
c
Handbila of Ibn Rajab that Abu 1-Qasim Ali, the son of Abu 1-Faraj c Abd al-Rahman Ibn al-Jawzi, died in 630 A.H. at the age of eighty 3 ). He was therefore born in 550
A. H., three years before the death of Abu 1-Waqt, and not possibly have received information from him. A
could
anachronism
further
involved
is
in
the
appearance of a
great-grandson of the Caliph Mutawakkil as one of the five
even
the
of
reporters
Mutawakkil died
text.
we allow 50 years
if
in
247 A. H., and
each generation we only
for
reach 400 A. H.
At
end
the
Ahmad
of
&
-
196^,
the copyist,
8)
al-Zahiri, has transcribed four samd
c
s,
in his original.
was copied in an abridged form by 566 A. H. It gives the names of seven per-
of these
first
Ibn Yahya
193^, 16
(ff.
Muhammad
b.
which he found
The
A
4 )
in
\JC
1) The Shadkardt, it will be noticed, makes the almost equally incredible statement that in the same year (465 A. H.) Abu 1-Waqt attended lectures on the Sahih of Bukhari and other books of Traditions.
as
2) Yaqut, ed. by Wiistenfeld, his kunya, but Yaqiit reads
written
1-Waqt 3)
I
is
foil.
Bakr; which
For Abu
on the margin of A.
The Lttwtf
gives
Abu Nasr
confirmed by the samcfs 1-Waqt al-Bahri (1. 16) read Abu is
al-Sijzi.
owe
these
to
details
Tabaqdt al-Hanabila. it
IV 321, 14
Abu
He
Mr.
who possesses a MS. of the of Ibn al-Jawzi (ob. 597 A.H.) c al- Aziz, received instruction from Abu
A. G.
adds that in the
Ellis, life
Abd Muhammad b. Nasir al-Silafi (ob. 550 A. H.). This is quite poss c c since Abd al- Aziz died in 554 A.H. during his father s lifetime. Abu l-Ma ali Ahmad b. Yahya b. Hibatallah al-Bayyi He seems to stated
that his eldest
c
son,
1-Waqt and ible,
c
c
4)
have been the owner of the original MS. from which
.
A
was copied. See below.
PROVENANCE OF THE TEXT. sons, including
Abu 1-Waqt
the Kitdb al-Lumc
in
XXXIX
who heard a portion of 465 A. H. The name of the person al-Sijzi,
whom
from
they heard it is not mentioned. The second was copied by cAbd al- c Aziz 2
al-Akhdar
)
b.
al-Lumc the
1
2th
a
in
)
b.
Mahmud
gives the
l-Ma
c
ali
Ahmad
whole of the
the
b.
names of b.
Kitdb
of sessions which were completed on
series
of Rabi
It
Abu
(headed by Hibatallah) who heard persons
twenty-five
Yahya
an unspecified date.
at
!
c
553 A. H.
II,
The names
of two persons
added who attended every session except one. The text which these twenty-seven persons heard was read to them
are
by Sheykh Abu
Yusuf
1-Fath
al-Dimashqi on the authority of Kufani, from Khabushani.
The
Muhammad b. Muqallad Abu 1-Waqt al-Sijzi, from
b.
samd^ contains the names of a hundred and
third
whom the Abu
forty persons to
1-Waqt, was read by
Abu
entire text, as derived from
1-Fadl b. Shafi
c
during a number
of sessions, the last of which took place on the gth of Sha c ban,
553
A. H. Many of these names are
occurs
the
name c
al-Qadir
al-Jili.
of
Abd
c
Abd
Razzaq (born 528 A. H. years
of age
;
c
al-Razzaq, the
died
al-Qadir
died
when he heard
Among them son of Abd A. H. Abd al-
illegible.
in
fifth
c
561
623 A. H.) was twenty-five Kitdb al-Lumcf on this
the
occasion.
The
samd c enumerates thirty-one
fourth
persons, including
two women, who heard Abu 1-Waqt s text of the whole volume. At the head of the list stands the well-known author of the
Addb
al-muridin,
Abu
c
1-Najib
Abd
c
al-Qahir b.
The same sawd c
Abd-
is given more fully in various places on the margin of supra}^ each record covering a certain portion of the text. These marginal samcfs name Abu Bakr al-Kufani as the authority for the text
1)
A
(see
p.
XXXV
and Abu Hafs 2)
c
Umar
al-Farawi as the reader.
MS. ^a-Y\, The penultimate
letter
is
clearly sad, not mini.
INTRODUCTION.
XL al-Suhrawardi
dallah
c
Rahim and Abd
563 A. H.), with his sons
(ob.
al-Latif.
The
reader was Yusuf
b.
c
Abd alMuham
Muqallad al-Dimashqi (already mentioned in the c second samd ), and the last meeting was held on the nth o f ends with the following words: Rajab, 553 A. H. The sama
mad
<~
b.
Cr*
-A ^-^
>^
me
seems to
It
likely
^
f*
that
the
c
isndd
is
a fiction based
A. H. occurs
in the first upon the samd s. The date 465 c record that Kufani s samd those written in the margin of c text of the Luma was read to Abu 1-Waqt in that year;
A
;
and
in
his text
not see
the second samd*
the
any one it
as
a
at
transmitted
editor
is
do
later
465 A. H. date from one as
Abu
1-Waqt
s
;
may have
but he
of Kufani
s
pupils.
persons who
are said to
the
anonymous
text
to
discredited on chronological grounds and also lacks
external
samd
early
given in the isndd of five
list
Had
I
accept the statement that Abu 1-Waqt text from Kiifanf himself or that he heard it
have
the
asserted that Kiifanf derived
how we can
received
The
is
from Khabushani. For reasons indicated above,
received
from
it
authority.
None
of those
five
names appears
in
c
the
s.
authenticity
of the
text
been doubtful,
I
should
myself obliged to print the samd s in full, since they might have helped us to settle the question one way or the other. But there is nothing in the book, as it stands,
have
to
felt
support
or
justify
such a suspicion, and
the evidence
equally convincing. Qushayrf in his Risdla from the Lunicf which agree (437 A. H.) cites many passages our text. with Hujwiri, writing twenty or thirty years later,
from outside
made
is
free use of the
work, and he quotes verbatim a passage
on adab, which occurs
in the
present edition, p.
Iff,
1.
11,
PROVENANCE OF THE TEXT. foil.
The Kitdb al-Lumcf
)
2
Ihyd.
is
one of the sources of Ghazzali
M. Louis Massignon has
)
XLI
my
called
s
attention to a
Tabaqdt al-Shdffiyyat al-Kubrd of Subki A. H., part V, p. 123, 11. 13 19), where Sarraj (Cairo, 1324 is
the
in
passage
by Abu 1-Qasim
cited
of the
Hadith,
to Lumcf, p. Tvl*,
of the Lu/na
a veil
"Lo,
God
ask pardon of c
(p.
al-Rafi
c i
is
impugning the genuineness drawn over my heart and I as
a hundred times every
1.
n*
foil,
b,
(under
1
1.
,
foil.)
r.,
&\).
This refers
day."
3 )
was cited
Another passage
7V-
in the lost
rikh al-Siifiyya of Sulami (ob. 412 A. H.), whence it was extracted by Khatib and published by him in the History
of Baghdad*}.
The
description
above
will
of the
two MSS. which has been given
my
explain
sufficiently
decision to
basis of the present edition, notwithstanding
A
the
relative in
its
Although, as a rule, the textual differences unimportant, I have recorded almost every variation, in age.
feriority
are
make
however
so that the reader practically has both texts
trivial,
before him. in a
The
readings of
A
have been followed throughout number of instances which
comparatively small
except will be found in the foot-notes. 1)
341.
Kashf al-Mahjub, Lucknow ed., 265, 8 The same passage is cited by Qushayri, 153,
See
c
Attar,
320,
Tadhkirat al-Avoliya, II,
= my
translation, p.
and
in Persian by and Jami, Nafahdt al-Uns, 21, 5 foil,
714is
2) Sarraj
passage
JRAS
cited
following for
1901,
,
by name in the Ihya (Biilaq, 1289 A.H.), II, 278, 6. The which has been translated by Prof. D. B. Macdonald in
p.
745,
quotations from Abu Sa
H.,
11.
if
extent of in
an abridgment
is
Two
ters
15
183,
foil.
c
id b.
of Lumaf, p. M**,
c
al-A rabi (Lumaf,
p.
^,
11.
1.
t
,
t
foil.
and
p.
=
JRAS ibid., p. 720. The i*) occur in the Ihya, II, 269, \>]^ Ghazzali s debt to Sarraj may be estimated by comparing the chap
the
Lumcf
that
treat
of
music and ecstasy with the corresponding
portion of the Ihya. c as 3) According to Rafi i the Tradition in question was described by Sarraj
JxL
d-o-k>,
but the words used in the Lttmcf are
^Ji^>
_s\-
.
a la biographic a al-Hosayn 4) See Massignon, Quatre textes inedits, relatifs ibn Mansour al-Hallaj, p. 25*, N. 23.
INTRODUCTION.
XLII
The omission
of words or passages in one of the MSS. is I have not thought it necessary to record but always noted, have been every occasion when words which occur in
B
A
supplied in
As the
by
f r \j--X>
s?
MSS., e.g. such forms as
of the
^
y^)
printed text does not retain
the
regards spelling,
peculiarities
jV*-,
a later hand.
o
f r
all
for J,V*x>
"*
t5^
Hamza
very
rarely
ap-
have generally restored it. Where pears has been added over a medial yd, the dots under that it MSS., but
in the
allowed
are
letter
sSC^L).
stand: thus,
to
must admit that
I
entirely consistent, for left
I
unaltered, as J.~-
my
a53^L (the
MSS.
practice in this respect
write is
sometimes the MS. spelling has been
= J*~.
Yd
often substituted for alif
is
-is
hamzatum Ja)\
=
forms 4j^s
in the final radical of the verb.
e.
= &f
UyU\
g.
= \&j \*U\
g.
One can only
how
conjecture
If P 1.
11
foil.),
but theosophical; blunders,
it
is
grammar was he
did
1
= Ul\,
retained.
the author shares with
far
numerous grammatical mis
takes and irregularities which are found in the (p.
^\
,
his copyists responsibility for the
says
L
MS. readings have been
In such cases the
.
e.
and consequently we meet with many inGorrect
\3a$^
,
not
the adab of the Sufis
is
MSS. As he
not philological
and though we may acquit him of gross
more than imperfect,
not observe
all
likely that his
and that the
in
knowledge of Arabic writing the language
niceties appropriate to a high
standard of literary composition. The most common errors and solecisms may be classified as follows: Use of the ac cusative
instead
of
the
nominative
(^
instead of
jj
),
and of the nominative instead of the accusative (especially after tion,
^\)
;
after
omission
U
and
of the
^j^
c
d
id,
(19,8;
with or without a preposi
95,19;
154,6,16;
198,2;
AND GRAMMAR.
PECULIARITIES OF SPELLING 282,4;
313,4; 406,5,
etc.)\
use of the plural verb
precedes a plural subject (17,1; ther
the
in
examples
18, 2;
use
foot-notes);
XLIII
when
158,22; 165,9;
it
fur ~
of the Imperfect in
apodosis of conditional sentences (116,19; ^5, 18 et of the Subjunctive; passim)-, use of the Indicative instead the
omission of ^J after C\. With regard to these irregularities
and others of the same kind, I have acted on the principle that while an editor is bound to correct flagrant faults of syntax, it is no part of his business to improve the author s style. But the chief
difficulties
of the
Kitdb al-Lumc? are not
they arise from the subtlety and abstruseness of the ideas which mystical writers have to ex essentially
In
press.
linguistic;
their
though
initiated
it
:
it
may
to
meaning undoubtedly suggests be comprehended as a whole, but
A
text of this character
and
corruption
emendation. The sented to
grammarian can make a
bear logical analysis. liable
no
that
employ language gible,
to express such ideas the Sufis often
effort
critic
is
line
the
will
not
peculiarly
reach of beyond disarmed when the notions pre the
almost
him are so obscure and
draw any sharp
is
intelli
to
elusive that he cannot
between sense and nonsense, or con
vince himself that one reading
is
superior to another.
For a large portion of the book we have to depend on a single MS., and there are many passages which the author cannot have tical I
verses
have done
written exactly as they are
my
now
sometimes unmetrical
as
stand.
well
The mys
as
corrupt.
best to alleviate the difficulties of the text,
without altering it except in a few places where the remedy seemed to be fairly obvious. That it requires further cor rection for
the
is
evident, but in editing a
first
time,
conjectural
work of
emendation
this description is
only justified
when it can claim a high degree of probability. The Abstract of Contents will, I believe, be found useful both by those who wish to refer to the original and by
XLIV
INTRODUCTION.
who do
those
study of the
that
not read
Muhammadan English
Arabic but are interested
mysticism.
Index
(pp.
122
to the principal subjects discussed
in the
should be pointed out
It
130) supplies references
by
Sarraj and also to the
Arabic technical terms which he explains his work.
the course of
in
In the Glossary I have collected a number of words and forms which illustrate the author s somewhat unclassical style.
them occur
Dozy, but his examples of their usage are generally drawn from writers belonging to a much later period. The fact that Sufism was largely a popular
Many
of
movement
in
close
Moslems could not vulgarise
deplored. Sufi
in
touch with the poorer and uneducated fail to lower its literary standards and
vocabulary; but this is not entirely to be Unlike the philologists and lexicographers, the
its
authors
availed
themselves
freely
of the
and
living
growing language of their time, and helped to overcome the academic influences which, if unchecked, would have raised
against the extension and diffusion of
a barrier
Mu
hammadan culture amongst those who needed it most. The book has been printed with the accurate and finished workmanship that Orientalists have learned to expect from Messrs Brill, and though the list of Corrigenda and Addenda is
For these
a long one, there are few serious errors.
responsible, but
which
befall
preoccupation
more
my
I
the or
will
hope they most careful proof-reader fatigue.
It
I
am
be excused as misfortunes in
moments
of
only remains to express once
gratitude to Mr. A. G. Ellis for
having placed at without restriction whatever, the manuscript my disposal, any that forms the basis of the present edition and is the unique authority for a large portion of the original text.
REYNOLD
A.
NICHOLSON.
ADDENDA ET CORRIGENDA. Page
f
Line I.
For
\&k>
read -_,
.~~
tf
f,
For
&*>
.For
tiU
If
IF
Dele the
IA
I**
For
FF
IF
-
o>tj
(note
read
&.
Ansari in
Qushayri
(I,
Fariduddm
his
<Attar
(Tadhkirat
,^.-j-z>
fault
in
commentary on the Risdla of
172, 1) says:
with
rhymes
is
in
For ,la read .Lo.
I.)
i.
at
read
hamza
v
read
*X>
historical
^.-XAOJ,
matters,
al-Awliijd,
II,
and though he it
seems
to
me
132, 3) is
often
that he
a more trustworthy authority than Ansari as regards
the correct pronunciation of the nisba.
For
L\j>m
For
*i
S^
For
H
jFor
Jo
^*i 5
11
read xi .Jo.
reat^
read will. O
read This saying in a somewhat diff I^Ub ^Lb. erent form is attributed by Qushayri (12, 8) to Sari
J^or
al-Saqati.
ADDENDA ET CORRIGENDA.
XLVI Page
Line
f*
If
fA
11
For JJu read
The
(jMyj.
correct reading
is
probably u^Lsu.
See
Glossary. G fl
<%
6*
jPor
y
Dele
I*
j
j&Xo
v
read
after
\
>
o
*J5L\*3.
&JIJ.
The accusative
instead of the nominative,
yv-jiA^,
contrary to rule, (Wright
have written ir
1
For
^
v
11
Id
v
1
For
but the author
may
read ^>J.
o
tv
85),
so.
it
t>J
IA
II,
is
-- -.
read
^*jJl
Jffyr
For jxli II,
r^S.
reac?
a
A-
>
^
I*
J^or
w. feod w..
11
1
For
z&
J^or
llf
f
^or
111
Iv
For
Freytag, Arabutn Proverbia,
421.
vf
II**
Cf.
read UL&.
Lxll read read
\
read
Joc>
-
(}*>
\^>
has
(as
o -
>
reac^
in
A).
>
A.^>.
dropped out before
>
fn
Iv
jf^or
in*
read
1
It^j**
lo
|l
^or
-*Jy (so
A-,
but the points over the
been added by a later hand) read
initial
o
have
ADDENDA ET CORRIGENDA. Page Ifl
i
For
&J$
o^ read must be made on p. 1.
p.
PL,
p.
XXVII
Ifl
(note P).
tor
For
n.
For
HA
Perhaps
UV,
The same
Q^ 1,
H*V,
1.
I*,
p.
Iv.
IAA,
1.
If,
correction p.
!1/\,
1.
A,
See the Introduction,
2.
For sjL^ read
^
.
J
read
_O
c
<$\
For ^bCo read
IA*
Uf
.For
IAV
I
LiC) read
have
.^LAMJ
little
11
doubt that
we should
read
^5 and omit the words i^J3 ^1. Cf.
where read
Hv
p.
^
read
flo
II
and
v,
CO
J
IAA
XLVII
Line
p.
HI,
1.
I,
ADDENDA ET CORRIGENDA.
XLVI1I Page
Line
For ^^.j\J read
f
F^o
I*
I*
For
Iff
If
The
If
o
suggests LpUS
sajt
or
description"
IfP
]
in
the sense of
"symbolism".
For the construction c\_x_otJl
!v
"metaphorical
^JUaj
see
Wright,
II,
218 CD. Iff
v
Jfcad
lijU
/or
. pt>
rfo
f
Perhaps
ffA
o
The following
<$U5
Of.
^yj.
verses
p.
1
1.
yf*l,
occur thrice
(pp.
22*, 33*, and
Quatre Massignon inedits, relatifs a la biographic d al-Hosayn ibn Mansour al-Halldj where in
53*)
textea
s
,
they are attributed to Hallaj himself. QT. gives eight verses, and the order is different from that in the
Lumat.
The
are these If A
variants
that
seem
me worth
to
noting
:
,
/br fJ*A,
f.
j*_kXJf
jJ^G
^a^ lo
1
rf A
r
If
In the
L\Co ^x, but
in
the third version
(sic)
tc;t^
B.
Kashkul
(Biilaq,
1288 A. H-),
p.
118,
1.
26,
these verses are attributed to Hallaj. o
The metre
of this
verse
requires
O -^-x-^x_*J
S
13
^j,
whereas in the remaining verses the rhyme-letter must be pronounced with the vrdb. Moreover, the rhymes are
highly irregular,
although
the
MSS. present an
appearance of uniformity, which has been obtained at the expense of
grammar
ADDENDA ET CORRIGENDA. Page
XLIX
Line _ O
v
4
_fl
S-.O-.
-
O _
_ G ^
For l**Xu read These verses are cited by Qushayri with the opening verse
(95, 4
al-
III, 62, 2
An sari
Shark al-Risdlat
s
together
:
See the supercommentary by Mustafa
kariyya
foil.),
al- Ariisi
on Za-
al-Qushayriyya,
foil.
n
o^
!v
J?ear^
V!
For AJJJ rea^ Joy.
I!
It
^LXPli;
^yo^
o^kLi. Qushayri has
alter
unnecessary to
is
j,
reading of the MSS.
the
9
= ,f^i 1*
For ^JLfJ5 read
1
For (note
21
oUioLi
t
I.
For (note
I!
foil,
rearf
Aghdni, IV 39,
read (probably)
~joA
read
1^ A).
^. Abu
there,
name
Jarfar
is
Cf. N., f
De^e the reference to the Ansdb.
cannot
For
XLII.
rea^
al-Razi,
For
the Introduction, p.
For Aghdni, IV 21
If).
noticed
1
cf.
foil.
For
nr
but
be (cf.
Muhammad
Abdallah
with
identified
PV1,
this
The person al-Tayalisi Stiff,
whose
o).
.LwJdi read Js-^>l
1-Hasan
^j
Ahmad
L\b.
i**.v
1
For xo read L^s.
Ws
!d
For ^^y^J read
rrr
r
For
HT
v
For
X^Lil
L
s-
read X read
^ad
^
A
Muhammad
b.
Salim.
A^>l
= Abu
ADDENDA ET CORRIGENDA
L Page
Line ft
A
1
For It
yJilJfj
read jjJUllv
seems probable that
^o?
and the following verbs _ O
should be read as Imperatives. In this case
^A
be substituted for .
tv
For
vt
f
For
HI
Iv
.For
I
1
*U^I
read
SL^i.
and Of.
jLS?
H%
for A
Perhaps
Grammar
requires
LXT LJU (Of.
n%
ft.
A
i^Ui
fll
v
^ea^
fir
A
Read
flf
ir
Perhaps
io-
.JJI
X5l.
Of.
^^l^cji may
stand.
Of.
for
ABSTRACT OF CONTENTS. 78
9
For laqd read
liqd.
~0
v_a=>i
must
KITAB AL-LUMA ABSTRACT OF CONTENTS. 1
The anonymous editor mentions the names of several per sons (four residing in Baghdad and one in Damascus) through
whom
the
of the
text
him. All of them derive
Kitdb al-Luma
was transmitted
to
from the same authority, namely,
it
c
Abu 1-Waqt Abd al-Awwal Sijzi al-Sufi
c
b.
al-Harawi al-Malini,
c
lsa b.
who
Shu c ayb
received
it
b.
in
Ishaq
al-
465 A. H.
Abu Nasr al-Kiifani, to whom it was communicated by Abu Muhammad al-Khabushani. Doxology.
from
Praise
J
teacher
his
to
)
God, who has endowed the
elect
among His
ser
vants with various degrees of knowledge and understanding
2
of Himself.
The whole
sources,
the
that
(c)
(a)
which
Prophet and
Koran, is
his
of knowledge (b)
revealed family.
to
and
sciences
tions their
of Sufism,
the
comprised
in three
It is
Saints. Blessings
The author
Preface.
nature of the present work.
is
Traditions of the Prophet,
the
on the
describes the
a treatise on the principles
including
an account of the tradi
and poems of the Suffs, their questions and answers, and states their peculiar symbolism and stations
technical terms.
,
The author has
indicated the salient features
topic to the best of his power. He writes as an orthodox Moslem and begs his readers to study the work in a spirit of pious devotion and friendliness towards the
of each
t)
This should be
Abu
Bakr.
who, though few in number, are highly esteemed and honoured by God. Some knowledge of the principles, aims,
Sufis,
and method of genuine Sufis is necessary in this age, in order that they may be distinguished from the impostors 3
who
name and dress. Description of the whose hearts God has vivified by gnosis and their
appropriate
genuine
Sufis,
whose bodies He has adorned with worship, so that they have renounced all things for His sake. Many of the author s contemporaries were only theoretically acquainted with Sufism, yet they composed pretentious books on the subject. This unfavourably with the behaviour of the eminent who did not discourse upon mystical questions
contrasts Suffs
of old
they had undergone austerities and had mortified their passions and had endeavoured to cut every tie that hindered them from attaining to God, and who combined theory with until
4 perfection of pressed
the
practice.
isndds
and anecdotes
The author
states that he has often sup
and abridged the text of the traditions
in this
He
volume.
has recorded the answers
and sayings of the ancient Sufis inasmuch as these enable him to do without the ostentatious discussions in which con temporary writers indulge. God
is
the
enemy
of any one
who
embellishes or clothes in different language a mystical thought belonging to the ancients and attributes it to him
purpose of winning fame or popularity. I: "Explanation of the science of Sufism and
self for the
CHAPTER the
doctrine
the
of the
Sufis
and
their
position
in
regard to
^ulamd."
The author was asked, by some one who pointed out that 5
to
diverse
many
explain the
argument how Traditions.
excellent religion
opinions
principles
were held concerning Sufism its doctrine and to show by ,
of
connected with the Koran and the Apostolic replies by quoting Kor. 3, 16, where the most
it is
He
of the believers and those of the highest rank in are
described
as
"the
possessors
of
knowledge"
c (
Muhammad
c
9
l ilm).
(ulu
Similarly,
said
that
the
savants
ulamd) are the heirs of the prophets. The author divides Culamd into three classes the Traditionists (ashdb al-
these
:
the Jurists
hadith},
and the
(fuqahd),
Sufis.
Corresponding
to these three classes there are three kinds of religious
know
knowledge of the Koran, knowledge of the Sunna,
ledge:
6 and knowledge of the realities of Faith. The last is identical with ihsdn (well-doing), which, according to the definition imparted to the Prophet by Gabriel, consists in "worshipping God as though thou sawest Him, for if thou seest Him not, yet
He
action
man
sees
with
should seek
ledge and in
differ
his
their
possessing 7
Knowledge is joined with sincerity (ikhlds], and sincerity is thee."
God
and
this, that a
(wajh Allah] with his know
alone
The
actions.
action,
three
classes
mentioned above
theory and practice and spiritual rank, each peculiar to itself, as the author
characteristics
now proceeds to explain. CHAPTER II: "Description
of the classes of Traditionists,
their critical sifting of the system Hadith, and their special knowledge of The Traditionists attached themselves to the external form
of transmission,
their
it."
of the Hadfth, and regarding this as the foundation of religion
they travelled to
all
relaters of Traditions,
and sought out the they handed down stories
parts of the world
from
whom
about the Prophet and his Companions. They took pains to all the information that they received, to discover whether the relaters were trustworthy or not, to arrange the materials which they had collected, and to distinguish
verify
the genuine
Traditions
from those which were of doubtful
8 authority. In this critical investigation
some achieved greater
success than others and gained such a reputation for learning
testimony as to what the Prophet said and did and commanded and forbade was universally accepted. The
that
their
Prophet prayed that God would make radiant the face of
any man who heard an Apostolic Tradition and transmitted it: hence all Traditionists, it is said, have shining faces.
CHAPTER various
"Account
of the classes of Jurists and the
which they are specially
with
endowed."
the function of the Jurists to study, interpret, and codify
It is
9
III:
sciences
by the Ko ran, the Sunna, the consensus of public opinion, and analogy. CHAPTER IV: "Account of the Sufis, their theory and 10 the Hadith
--a
task in which they are guided
and the excellent
practice,
qualities
by which they
are cha
racterised."
The
Sufis agree with the Traditionists
and
Jurists in their
and accept their sciences and consult them in diffi matters of religious law. Should there be a difference of opinion, the Sufis always adopt the principle of following beliefs
cult
most perfect course; they venerate the commandments of God and do not seek to evade them. the
Such
is
by the they 1 1
and
strictest
their practice in regard to the formal sciences
handled
Traditionists and Jurists, but having left these behind to
rise
of mystical devotion and ethical
heights
self-
culture which are exclusively their own.
CHAPTER V:
"Account
feelings of the Sufis,
^ulamd have no
The
first
of the moral culture and spiritual
and of the sciences
in
which the other
share."
point
of distinction
is
that the Sufis renounce
what does not concern them, i. e. everything that hinders them from attaining the object of their quest, which is God only.
In
the next place, they possess
and mystical
qualities.
CHAPTER VI:
13 c
ulamd
The
in other
Sufis
application
"How
moral, ascetic, (pp.
11
13).
the Sufis are distinguished from the
respects."
are
specially
of certain
which inculcate noble cellent
many
Enumeration of these
by their practical the Koran and Traditions
distinguished
verses
of
qualities
and lofty feelings and ex
actions such as formed part of the Prophet
s
nature
c
and character. The ulamd and the
jurists
acknowledge the
of these verses and Traditions without studying
truth
them
closely and drawing forth their inmost meaning, but the Sufis realise the qualities and feelings referred to, e. g.,
abstinence,
14 repentance,
each of these
who
persons
states
attain
to
are distinguished
Sufis
patience, is
represented
diverse
hope,
fear,
by
degrees
etc.,
so that
a special class of
therein. Again, the
by self-knowledge,
for
they examine
order to detect any trace of hypocrisy and and latent polytheism, that they may escape from those evils and take refuge with God. Finally, they
themselves secret
in
lust
have derived from the Koran and the Traditions mystical c sciences which it is hard for the jurists and ulamd to under15 stand.
are given.
Examples
The
Sufis are distinguished
from
c
ulamd by grappling with these recondite questions and solving them and speaking about them with the certainty that comes of immediate experience. The whole of the
rest
Sufism
is
of the
be found in the Koran and the Traditions of
to
the Prophet, a fact which
they investigate
who
it.
is
Those
not denied by the ^ulamd when who deny it are the formalists
Koran and the Traditions only the external ordinances and whatever will serve them in con recognise
in
the
troversy with opponents. The author laments that in his time this formal theology, inasmuch as it offered a ready
means of obtaining power and worldly
success,
was
far
more
popular than Sufism, which involves bitterness and anguish
and 16
self-mortification.
CHAPTER VII: the
Sufis
are
tions supply
"Refutation
of those
ignorant, and that the
no evidence
in favour of
who maintain
that
Koran and the Tradi Sufism."
The Koran mentions numerous classes of men and women endowed with particular qualities, e. g. sincere", of God", etc. friends "those who trust in God", patient", In the Traditions, too, we find examples not only of "the
"the
"the
special
classes
but also of individuals
peculiarly holy, such as
c
Umar
b.
who
are described as
al-Khattab, al-Bara, Wabisa,
Uways al-Qarani, and Talq b. Habib. The circumstance that these men, though included among the Faithful, are set apart 17 by special designations, indicates their distinction from the mass of believers. Moreover, the prophets, who occupy a more exalted position before God than the persons abovementioned, are allowed by the greatest religious authorities have been like common men in respect of eating and
to
and the ordinary events of life. The distinction enjoyed by the prophets and by these holy persons was the result of their intimate communion with God and their
sleeping
exceeding faith in His Word; but the prophets are distin guished from the rest by inspiration (wahy), the apostolic office, and evidences of prophecy.
CHAPTER Sufis
u
VIII: those
against
Account of the objection
who
claim the
title
raised
of jurist or divine
(faqih), together with an argument showing what
by understanding Tradition: one,
He
in religion
"when
gives
the
(al-fiqh fi
is
meant
*l-din)"
wishes to confer a blessing on any
him understanding
faqih by Hasan of all
God
by the
in
Basra. Religion
is
religion."
Definition of
a term comprehending
commandments, both outward and inward, and the
endeavour to understand the mystical states and stations mentioned above is no less profitable than the endeavour to
become
expert in legal knowledge. The latter is seldom required and can be obtained from a lawyer whenever the occasion for it arises, but knowledge of the states and 1 8
which the Sufis strive to become proficient is obligatory upon all believers at all times. The lore deduced (from the Koran and the Traditions) by the Sufis must be stations
in
more abundant than the
is
legal
deductions
drawn by the
from the same source, because the mystical science infinite, whereas all other sciences are finite.
divines
CHAPTER IX: 1
the
9 in
permissibility of a special
by
its
representatives.
refuse
arbitrarily
endowment
and the exclusive possession of
sciences,
religious
every science
who
"The
Confutation of those
recognise a particular science in
to
stead of referring the question to the experts in that c
Some ulamd deny
that there
is
any
special
science."
endowment
in
The Prophet, however, said, ye much." and little would know, ye weep laugh Now, if this knowledge had been part of the knowledge which he was commanded to proclaim to mankind, he would have
the
of religion.
science
knew what
I
proclaimed
it;
and
if
it
"If
had been allowable
for his
Com
ask him about
it, they would have asked him. panions Hudhayfa, one of the Companions, had a special knowledge c of the names of the Hypocrites, and Ali b. Abi Talib
to
declared that he learned from the Prophet seventy catego ries
of knowledge which the Prophet did not impart to any
one
else.
The
truth
is
that the science of religion
20 amongst the Traditionists, each of these three classes
the Jurists, is
problems desires
of Tradition,
to a traditionist.
be instructed
to
Sufis,
upon any
difficulty
and
No
connected
nor will a jurist bring legal
any one who the mysteries of Sufism must
By in
divided
independent of the others.
traditionist will consult a jurist
with the science
and the
is
the
same
rule,
who have thoroughly mastered Let none vituperate a class of men of whose science
seek information from those the subject.
and
feelings
and aims he knows nothing.
CHAPTER X: "Why the Sufis are so called and why the name is derived from their fashion of dress." The author explains that the name Stiff is not connected with any science or spiritual condition, because the Suff is not characterised by one particular science or quality but, on the all praiseworthy qualities. He is one state to another, and his prefrom continually advancing 21 dominant characteristics vary from time to time, so that he
contrary,
by
all
sciences and
8
cannot be designated by a name derived from them. The appellation Sufi is derived from the garments of wool (suf) which used to be worn by the prophets and saints it is a :
general term connoting
that
all
praiseworthy. Similarly the
is
were named al-Hawdriyyun
disciples of Jesus
on account
of their white robes.
CHAPTER XI:
of those
"Confutation
never heard mention of the Sufis
name
the If
that
name
the
apply
title
there were
of Companion,
Sufi
to
which
no
is,
invented
cent origin
name was
amongst the was impossible
Sufis
that
it
men who were known by is
of
all
most honourable. The statement that the
times and that
in ancient
Companions, the reason
s
that they
modern."
be argued
it
22 Prophet to
is
who say
titles
Sufi
the
the highest and is
a
name
of re
by the people of Baghdad is absurd in the time of Hasan of Basra and
:
current
Sufyan al-Thawri, and according to a tale related in the History of Mecca on the authority of Muhammad b. Ishaq and others it existed before the promulgation of Islam.
CHAPTER XII:
23
"Demonstration of the reality of
the esoteric
science."
Some
formedists recognise only the science of the external
religious
declare
law comprised that
the
in
esoteric
the
Koran and the Sunna, and
science,
i.
e.
Sufism,
is
without
meaning. In fact, however, the science of the religious law has an internal as well as an external aspect and inculcates
inward as well as outward actions. The outward actions are
while
hunger, fasting, almsgiving and the like, inward actions, or the actions of the heart, are
such
bodily,
the
as
faith, sincerity,
24 signifies
the
knowledge of God,
science
etc.
of the actions
The
of the
esoteric science interior
which
depend on the interior organ, namely, the heart (al-qalb}\ and is identical with Sufism. The inward aspect of religion is
the
necessary
complement of the outward
aspect,
and
9 vice versa.
Both aspects are inherent
Traditions of the Prophet, and
CHAPTER XIII:
in
in the
Islam
Koran,
in the
itself.
nature and quality of Sufism." c Definitions of Sufism by Muhammad b. Ali al-Qassab, Ju-
25
"The
Amr Abu Muhammad al-Jariri Ali b. Abd al-Rahim al-Qannad. c
l
nayd, Ruwaym, Sumnun, c b. Uthman al-Makki, and
),
c
CHAPTER XIV: "Description of the Sufis and who they Sayings of Abd al-Wahid b. Zayd, Dhu 1-Nun al-Misrf, 26 Junayd, Abu 1-Husayn al-Nuri. The people of Syria call the Sufis poor men (fuqara). Meaning of Sufi explained by Abu Abdallah al-Jalla. It is said that the original form of the word was Safawi. According to Abu 1-Hasan alare."
c
c
from safd (purity). Anonymous The author s explanation of what is really implied by the name Sufi Qannad says that it refers to the dress in which the Sufis 27
Qannad
Sufi
definitions of
derived
is
Sufi
.
.
resemble each other outwardly, though they are very diffe Shibli s answer to the question why the spiritually.
rent
Sufis
named.
were so
remnant
Ahl
of the
al-suffa.
gave more then a hundred c
Ali b.
Three
Abd
al-Rahim
been said that they are a Ibrahim b. Muwallad al-Raqqi
has
It
definitions of Sufism. Verses
by
al-Qannad on the decay of Sufism.
by an anonymous Shaykh referring to three 28 points of view from which Sufism may be regarded. Definitions definitions
given by Husri to the author. Saying of the Caliph
CHAPTER XV:
"On
Abu
Bakr.
unification (taw hid}"
Definitions of unification, according to the sense which the
Moslems generally attach
to
it,
by Dhu 1-Nun and Junayd.
Definitions of the term, according to the sense which the
29 Sufis attach to
it,
by Junayd. The author
s
comment on
the
saying of Junayd that "man should return from his last state to his first state and be as he was before he existed". Saying
:)
Or
Jurayri. See note
on
p.
1. fc>,
1
in List of
Addenda
et Corrigenda.
10
30 of Shiblf to the effect that the unity of God is utterly in expressible and indefinable, with a brief explanation by the author. Explanation of three answers of
Yusuf
b.
al-Husayn concerning unification. The author then calls atten tion to another class of definitions, namely, those uttered in the language of ecstasy, and says that he will explain them
31 al-Razf
as far as
is
possible, lest
One must be bolism.
Ruwaym
human
of
a mystic s
any of
in
his readers
should be misled.
order to understand mystical
saying, that unification
is
nature, signifies the transformation of the nature
32 of the lower soul (nafs). Explanation of several
sayings 33 Shiblf. of the
sym
the effacement
anonymous
on tawhid and wakddniyyat, and of a saying by Another anonymous definition of tawhid. Description first
stage of tawhid and the
first
sign of
taw kid by
Abu Sacid
al-Kharraz, together with the author s commentary. Saying of Shibli "egoism impairs unification". Another
34
:
same
effect,
with the author
made by
Shibli
between the
saying of Shibli to the nation.
Distinction
s
expla
unification
(tawhid al-bashariyyat] and the unification of Divinity (tawhid al-ildhiyyat}. The author s explanation of this saying. Two contradictory sayings of Shibli: on one of humanity
acquainted with an atom of the science of unification cannot bear the weight of a gnat; but on another occasion he said that such a person
he said that whoever
occasion
the
sustains
whole heaven and earth on a single eyelash.
of the latter saying.
Meaning
35 the East and the
It is
related that Gabriel covers
West with two
of his six hundred wings.
Other traditions respecting the sions of the heavenly c
b.
Ata al-Baghdadi:
getting unification,
CHAPTER XVI: subject
of gnosis c
gnostic
(
is
drif)"
size of Gabriel
kingdom
"the
etc."
and the dimen
(malakut}. Saying of
Ahmad
reality of unification consists in for
The author
"Concerning
(mcfrifat)
explains what this means.
what has been
said
on the
and the characteristics of the
1 1
Two
sources of gnosis according to
Abu Sa
c
id al-Kharraz.
Description of the gnostic by Abu Turab al-Nakhshabi. Two kinds of gnosis, marifat al-haqq and mafrifat al-kaqiqat,
Ahmad
36 distinguished by
b.
c
God
The author
Ata.
s
explanation
really unknowable; hence it has been said that none knows Him save Himself, and the
of part of this saying:
Abu Bakr
Caliph
creatures no
is
God who hath
to
"Praise
said,
of attaining to the
way
know
to
their
given His
knowledge of Him except Three sayings of
Him."
inability through Shibli on gnosis. Abu Yazid al-Bistami said, describing the gnostic, that the colour of water is the colour of the vessel
37 which
contains
The author
it.
metaphor. Saying of Junayd.
explains the meaning of this
Anonymous
definition of gnosis.
Muhammad
Saying of Junayd: what gnostics desire of God. b.
al-Fadl of
Samarcand
asserted that gnostics desire nothing
and that they have no personal volition, but when some one asked him what gnostics desire of God he answered, u
!
Steadfastness"(z.y/z^zwtf/)
b.
38
Mu
c
adh
al-Razi.
).
Description of the gnostic
Reply of Abu
who asked him why
the
intellect
God. Explanation of
this
saying by the author. Saying of
is
unable to apprehend
c
Ahmad b. Ata (which is sometimes wrongly Abu Bakr al-Wasiti): "What is deemed evil through
His occultation, and what
only through His manifestation,
Abu Sulayman
similar saying of
39
byYahya
1-Husayn al-Nuri to one
is
etc."
attributed to is
evil
only
deemed good good The author quotes a is
al-Darani and says that Ibn
words bear the same meaning as the Tradition in which it is related that the Prophet went forth with a scroll
Ata
s
his
in
right
that he said,
hand and another "Here
scroll in his left
are written the
hand, and
names of the people of
Paradise, and here are written the names of the people of
i)
Cf.
Fliigel,
Ta -rifdt^
preferring anything to
p.
God."
19,
1.
18,
The term
is
where istiqdmat
is
defined as
"not
explained by Qushayri, 111,27
fol.
12
A
saying of Abu Bakr al-Wasiti concerning gnostics, with the author s explanation thereof. Hell."
CHAPTER XVII: has been said about
of the
"Description
and what
gnostic
him."
Three sayings of Yahya b. Mu c adh al-Razi. Three signs of the gnostic enumerated by Dhu 1-Nun al-Misri. Anonymous
40 sayings: no one who describes gnosis is a true gnostic; if the gnostic turns from God towards mankind without His permis sion,
God
heart
is
will
filled
abandon him; none can know God unless
his
Abd
al-
with awe. Perfect gnosis defined by
Rahman al-Farisi. The author s explanation of this definition. CHAPTER XVIII: "Concerning the means by which God is
known. The difference between the believer and the
Abu
God
Himself, and that the
asked what
is
the
first
gnostic."
known only through intellect cannot know Him. On being duty imposed by God on His servants,
1-Husayn al-Nurf said that
is
he replied, "To know Him." Anonymous definition of gnosis. Gnosis is originally a divine gift. Distinction between the 41 believer
and the
The former sees by the light of God Himself. Three kinds of gnosis:
gnostic.
God, the latter through gnosis
of acknowledgment, gnosis of reality, gnosis of con
templation. Definition of gnosis by
Abu Bakr
al-Zahirabadhi.
BOOK OF THE STATES AND STATIONS. CHAPTER XIX: their
"Concerning
Definition of the term
42
Explanation by spirits
the stations (al-maqdmdf] and
realities."
are
maqdm.
Abu Bakr
al-Wasiti of the Tradition,
hosts arrayed (junud mujannada)"
the qualities to which the term
CHAPTER XX:
"Concerning
station
the
is
Examples of
applied.
meaning of
ahwdl}r Definition of the term
"The
ahwdl by the author.
states
(al-
13
by Junayd. Anonymous description of the
Definition
secret
as
(hdl)
gained, like the
recollection stations
(al-dhikr
by means
,
works of devotion. Examples of
the
relief
Muhammad
CHAPTER XXI:
"On
Abdallah al-Tustari
and Junayd that
The author
God
s
expla
body
"the
pass over to
b.
Wasi
the
definitions
,
Malik
b.
Dinar, and Junayd.
the station of repentance c by Abu Ya qub
(tawbat}"
al-Susi, Sahl b.
you should not forget your
("that
("forgetting
c
your
sins").
The author
of al-Susi and Sahl b.
sins"),
points out
Abdallah
refer
the repentance of disciples and seekers, whereas that of
to
the repentance of spiritual adepts.
Junayd
refers
to
the
latter
sense
in
of
"repenting
So Dhu
44
.
dealings with
s
Definitions of repentance c
states
heart."
Sayings of
43
when man
not
is
of ascetic practices and
by Abu Sulayman al-Darani:
nation of a saying obtains
It
al-khafi}.
state
the
elect
Ruwaym
that
defined
repentance
trated
repent
common men
repent of sin but
God. The
expressions used
of forgetting
the definition
by
as
repentance."
1-Nun said that
gnostics and ecstatics in regard to repentance are
by
was
It
of
Abu
1-Husayn al-Nuri:
illus "that
you should repent of everything except God." Dhu 1-Nun alludes to the above distinction in his saying, "The sins of the
(al-abrdr)"
is
good deeds of the pious
(al-muqarrabiri) are the
saints
Another
the sincerity
of
similar saying: disciples."
"The
hypocrisy of gnostics
Explanation of the different
spiritual degrees.
CHAPTER XXII: Three
The
"On
classes of those
first
class abstain
the station of abstinence
who
(warcf}"
practise abstinence.
from what
is
dubious
,
i.e.
neither
plainly lawful nor plainly unlawful. Saying of Ibn Sirin.
45
The second bid
class abstain
from whatever their consciences
them avoid. Definition of abstinence by Abu Sa c id
Kharraz.
Harith al-Muhasibi never ate anything
al-
dubious
:
14
a vein in his finger throbbed
when he attempted
to take such
Story of Bishr al-Haff. Definition of lawful by Sahl Abdallah al-Tustari and the author s comment. Traditions
food. b.
justifying the appeal to conscience.
The
third class, namely,
Abu Sulayman
the gnostics and ecstatics, share the view of
whatever diverts the attention from God
that
al-Darani,
is
c
46 abominable. Similar sayings by Sahl b. Abdallah and Shibli. CHAPTER XXIII: "On the station of renunciation (zuhd}" Renunciation
the
is
basis
of spiritual progress,
sin originates in love of this world,
because
and every act of
every goodness and obedience springs from renunciation. The name of ascetic (zdhid) is equivalent to a hundred names of praise. Renunciation has reference only to what avoidance of unlawful and dubious things of ascetics
classes
(zuhhdd).
The
first
lawful, since the
is is
obligatory.
Three
class are the novices
whose hands are empty of possessions and whose hearts are empty of that which is not in their hands. Sayings of Junayd and
renunciation
in
47
Sari al-Saqati.
waym
s
The second
class are the adepts
(al-mutakaqqiqun fi l-zuhd), to whom Ruof zuhd as the renunciation of all selfish
definition
interests
is
applicable.
There
is
a selfish interest in renoun
cing the world, inasmuch as the ascetic gains joy and praise
and reputation, but the real ascetic banishes all these inter ests from his heart. The third class are those who recognise the
utter
of this
vanity
world and hold
it
so cheap that
they scorn to look at it hence they regard even renuncia tion of it as an act of turning away from God. Sayings of :
Shibli
and Yahya
b.
CHAFER XXIV:
Mu
c
the characteristics of the
Verse
of
the
adh
al-Razi.
the station of poverty (faqr] and
"On
poor."
Koran describing the poor. Poverty
is
a
great ornament to the believer (Tradition). Saying in praise 48 of poverty by Ibrahim al-Khawwas. Three classes of poor
men
(fuqard).
The
first
class are those
who
possess nothing
15
and do not seek outwardly or inwardly anything from anyone, and if anything is offered to them they will not accept it. Saying of Sahl
G
b.
Sahl al-Isbahani.
Ali b. c
by Abu Abdallah
poverty explained
The reality of The question
b. al-Jalla.
why faqirs refuse to accept food when they need it answered by Abu Alf al-Rudhaban and Abu Bakr al-Zaqqaq. Answer c
by Nasr
given
al-Hammami
b.
the
to
question
why
the
poverty to everything else. The second class possess nothing and do not beg either directly or indirectly, Sufis
but
prefer
if
anything
Junayd faqir
:
the
by Sahl
offered to
is
sign b.
c
the
of
Saying of
faqir.
c
Abu Abdallah
b. al-Jalla.
Charac
according to Ibrahim al-Khawwas.
teristics of the true faqir
The
it.
Definition of the true
Abdallah al-Tustari.
Real poverty defined by
49
them they accept
true
do not possess anything, but when they are in want they beg of a brother Sufi and expiate the act of begging by their sincerity. ). Sayings of Jariri and Ruwaym. third class
!
CHAPTER XXV:
"On
Ibrahim
and
of Junayd
Sayings
the station of patience
(sabr)"
al-Khawwas.
50 between Shibli and a man who asked him,
Dialogue
"What
is
the
The mutasabbir, the sdbir, and the hardest kind of patience sabbdr defined by Ibn Salim. These definitions are illustrated by a saying of al-Qannad and stories of Dhu 1-Nun and ?"
Verses which Shibli used to quote. Tradition as to the effect of one moan uttered by Zakariyya, when the saw was laid on his neck. Shibli.
5
i
CHAPTER XX VI:
"On
the station of trust in
God
(tawakkul}"
Passages in the Koran showing that trust in God is con nected with faith. Other passages referring to the trust of elect of the elect
the 52
m
God. The
first is
(khusus al- khusus). Three kinds of trust
the trust
"
.;
i)
Read xJJL\-o
of the faithful (al-mu minun).
"
..
instead of
JLJ>L\~o
(cf.
p.
111*
1.
P.
foil.).
involves the entire absence of self-interest and self-regard.
Sincerity
(jidq)
i6
by Abu Turab al-Nakhshabi, Dhu 1-Nun, Abu Bakr al-Zaqqaq, Ruwaym, and Sahl b. GAbdallah alDefinitions of this
The second kind
Tustari.
al-khusus}. Definitions
Abu Bakr kind
is
of
trust
the
elect
(ahl
c
c
by Ibn Ata, Abu Ya qub
and Sahl
al-Wasitf,
the
is
c
b.
al-Nahrajurf,
Abdallah al-Tustari. The third
the trust of the elect of the elect (khusus al-khusus}.
by Shibli, an anonymous Sufi, Ibn al-Jalla, Junayd, 53 Abu Sulayman al-Darani, and another anonymous mystic. Definitions
CHAPTER XXVII:
the
"On
and the characteristics of the
According
man
precedes
s
satisfied."
(9, 73),
satisfaction
with
the author, Junayd, al-Qannad,
by
Abu Bakr
Saying of
54
Koran
to the
station of satisfaction (ridd)
fied
:
who
those
(i)
God
in
their
own
circumstances
all
s satisfaction
whether they are
man
with
God. Definitions of ridd c
Dhu
1-Nun, and Ibn Ata.
Three
classes of the satis
to preserve equanimity towards
those
(2)
who pay no
regard to
satisfaction but consider only the fact that
with them
satisfied
al-Wasitf.
strive
God
God
is
who realise that the question with God and God with them
those
(3)
satisfied
depends absolutely on the eternal providence of God. Saying of Abu Sulayman al-Darani in this sense. Ridd is the last of the
stations
which the
first
and
followed by the mystical
is
states
,
of
observation (murdqabat). "On the observation of mystical states
is
CHAPTER XXVIII:
and the characteristics of such 55
The observer
he
is
observers."
who knows
that
God
is
acquainted with his most secret thoughts: consequently he keeps watch over the evil thoughts that hinder him from thinking of God. Sayings of Abu Sulayman al-Darani, Ibrahim al-Ajurri,
and Hasan
The of
b.
first is
Hasan
c
Ali al-Damaghani. Three types of murdqabat.
that of beginners and
b.
c
Alf al-Damaghani. c
a saying of Ibn Ata.
God and
ask
Him
The
third
is
to keep their
is
described in the saying is described in
The second
peculiar to those
who observe
minds always fixed upon Him.
Saying of Ibn
56
c
Ata.
CHAPTER XXIX:
God (qurb)" The state of declaring nearness belongs to one who contemplates God s nearness to him, and seeks to draw near to God by means of obedience to His commands, and concentrates his thoughts by constant recollection of God. Such persons form three classes. The first class are those who seek to draw near to God by various acts of devotion. The second class are those who realise God s nearness to such an extent that they resemble Amir b. Abd al-Qays who said, never looked at any without as nearer to it than I was." God thing regarding Koranic
"On
c
the state of nearness to
God
that
texts
is
near.
c
"I
57 Verses describing the inward feeling of nearness produced
by
Saying of Junayd: God is near to man in proportion as man feels himself near to God. An anonymous saying to the same effect. The third and highest class are those whose ecstasy.
nearness
Sayings
to
of
God causes them to be unconscious of nearness, Abu 1-Husayn al-Nuri and Abu Ya cqub al-Susi.
CHAPTER XXX:
"On
the
of love
state
(mahabbat}"
appears from several passages in the Koran that God 58 loves man and that God s love of man precedes man s love of God. The author describes the man who loves God. It
Three forms of
love.
(al^dmmat], which
The
results
first
Descriptions
c
s
of the vulgar kindness towards them,
men
according to the Tradition that benefactors.
the love
is
from God
naturally
love
their
form of love by Sumnun, C Husayn b. AH 1, and an an
of this
Abdallah al-Tustari, onymous authority on Sufism. The second form of love, which Sahl
is
b.
the love of the sincere (al-sddiqun\
is
produced by regarding
the majesty, omnipotence, and omniscience of God. Descript-
by Abu 1-Husayn al-Nuri, Ibrahim al-Khawwas, c and Abu Sa id al-Kharraz. The third form of love, i. e. the
59 ions
of
it
Husayn (Hasan)
b.
C
AH
al-Damaghani
is
probably meant.
i8
love of saints and gnostics (al-siddiqun
wa
c
l-
drifun) results
from their knowledge of the eternal and causeless Divine love: hence they love God without any cause for loving
Him. Descriptions of this exalted love by Dhu 1-Nun, Abu Ya qub al-Siisi, and Junayd. Tradition: God becomes the eye, ear, and hand of any one whom He loves. c
CHAPTER XXXI: Nearness to God
60
Three kinds of
(qurb)
fear
c
the state of fear
"On
may produce
mentioned
the
in
(khawf)."
either love or fear.
Koran.
While the
vengeance of God, the middle class (al-awsdt) fear separation from God and the occurrence of anything that might impair their gnosis. Sayings on the latter kind of fear by Shibli, an anonymous gnostic in reply vulgar
to
(al-
dmmat)
Abu Sa
c
fear the
id al-Kharraz,
Ibn Khubayq, and al-Qannad.
The
6 1 third class are the elect (ahl al-khusus). Their fear is described c by Sahl b. Abdallah al-Tustari, Ibn al-Jalla, and al-Wasiti.
CHAPTER XXXII: 62
"On
hope
(rajd)"
were weighed, they would balance each other. Some one whose name is not given said that fear and hope are the two wings of Tradition:
if
the
believer
s
hope and
fear
without which
it will not fly. Saying of Three of hope: hope in God, kinds al-Warraq. the abundance of God s mercy, and hope in God s
(devotional)
work,
Abu Bakr hope
in
recompense (thawdb). Description of one who possesses the second and third kinds of hope. Sayings by Dhu 1-Nun and an anonymous
Sufi.
He whose hope
is
of God except God Himself. Sayings who met Dhu 1-Nun in a desert.
in
God
desires nothing
of Shibli and a
SECTION: on the meaning of hope and
woman
fear.
The language used by spiritual adepts concerning hope and fear is illustrated by a saying of Ibn Ata. Another saying in the same style by Abu Bakr al-Wasiti. 63 Anonymous saying, that love is not perfect without fear, nor fear without hope, nor hope without
fear.
19
CHAPTER XXXIII:
the state of longing
"On
Tradition on the longing for Paradise.
64
that
he
also
said
might be
filled
with longing to meet God, and he long for Paradise hasten to do
who
those
that
(shawq)"
The Prophet prayed,
good works. Another Tradition giving the names of three persons
who
whom
feels
longing.
Description of the mystic
for.
Two anonymous
of Jariri on
Saying
definitions of shawq. and pain of longing. De
the pleasure
c by Abu Sa id al-Kharraz of those who
scription
Three
Paradise longed
The
classes of such.
first
feel longing.
class long for the blessings
which God has promised to His friends, the second class long for Him whom they love, and the third class, contem plating
longing
God
as
felt
is
present
only in
them, not absent, say that the absence of the desired object; with
hence they lose consciousness of the longing which charact erises
them
in
the eyes of their brethren.
CHAPTER XXXIV: The author s definition
"On
help from
Him; he adds
the state of joy or intimacy of uns: reliance on
that no further explanation
65 sible. Letter written by Mutarraf G
Abd
God and
b.
Abdallah to
(uns)"
seeking is
pos-
Umar
b.
Anonymous saying to the effect that those God feel no fear of aught except Him. Description of one who is in the state of uns. Three classes of intimates The first class are intimate with the recol lection (dhikr) of God and with obedience to Him. Saying of Sahl b. Abdallah al-Tustari. The second class are inti mate with God and shrink from all thoughts that distract them from Him. Sayings of Dhu 1-Nun and Junayd. al-Aziz.
who enjoy
uns with
.
G
66
Ibrahim the
awe
al-Marastani
Beloved. in
the
conscious gnostic,
had said
of
the in
The
third
presence
of
defined
are
class
God
uns as the heart
cause
s
joy
in
they whose feelings of them to become un
intimate being Saying of an anonymous answer written by Dhu 1-Nun to a man who .
a letter to him,
"May
God
grant thee the joy
20 of being near to
Saying of Sahl
"On
the
in
Shibli
who who in
God
s
(Kor.
13, 28),
of
interpretation
of
Characteristics
al-Darani.
Sulayman Three kinds of
The
tranquillity.
ninat)"
first
by Hasan
at rest c
b.
Ali
a
saying of
Abu
the
tranquil
man.
belongs to the vulgar
thinking of God; the second to the elect peace resign themselves to the Divine decree and are patient find
in
but at the same time are conscious of their
tribulation,
who
reve
their hearts cannot rest with
God
devotional acts; the third to the elect of the elect rently
acknowledge that
He
68 inasmuch as
is
infinite
their ardent search
in
Shibli.
by
Those whose hearts are
text,
of
recollection
al-Damaghani.
definition of uns
the state of tranquillity (itma
Abdallah al-Tustari.
b.
Explanation of the
67
and a
Him!",
CHAPTER XXXV:
CHAPTER XXXVI:
and unique: therefore they advance
and "On
fall
into the unimaginable Sea.
the state of contemplation (mush-
dhadat}."
Mystical interpretation of Kor. 85,
Abu
Sayings on contemplation by c
b.
Uthman
3
by Abu Bakr
al-Wasitf.
c
Sa id al-Kharraz and
al-Makkf. Saying of the Prophet:
"worship
c
Amr
God
as
though thou sawest Him." Explanation of shahid (Kor. 5, 306). c Three more sayings by Amr al-Makkf. Three kinds of 69 contemplation indicated respectively by Abu Bakr al-Wasitf,
Abu Sa
c
fd
al-Kharraz,
and
c
Amr
al-Makkf in his Kitdb
al-
mushdhadat.
70
CHAPTER XXXVII:
"On
the state of certainty
(yaqiri)" c
Three forms of yaqin are mentioned in the Koran: ilm c ayn al-yaqin, and kaqq al-yaqin. Tradition: al-yaqin, God for certainty in this world and the next." The Prophet "ask
also
that
said
have walked the
Saying yaqin
of is
Jesus had possessed
in the air.
were
veil
if
my
lifted
revelation
Saying of Amir b. Abd Qays certainty would not be increased." :
c
Abu Ya qub
more yaqin he would
c
al-Nahrajuri.
The author says
(mukdshafat), which
is
"if
that
of three kinds:
21
ocular
(a)
71
on the
vision
to the heart
of Resurrection () revelation revelation of the Divine Power
Day
real faith
by (c) by means of miracles. Three classes of those who possess yaqin. The yaqin of the first class is described by an anony mous Sufi, Junayd, Abu Ya c qub (al-Nahrajuri), and Ruwaym. The yaqin of the second class is described Ibn Ata, by Abu Ya c qub al-Nahrajuri, and Abu 1-Husayn al-Nuri; that of the
third
Ya qub
class
c
by
Amr
c
b.
Uthman al-Makki and Abu
c
the
Yaqin extreme point
al-Nahrajuri.
states
in the
is
its
:
the beginning and end of is
all
a profound and real belief
Unseen. Saying of al-Wasiti.
THE BOOK OF THE PURE IN UNDERSTANDING AND OBEDIENCE TO THE BOOK OF GOD.
72
CHAPTER XXXIII:
"On
conformity to the Book of
Tradition of the Prophet on this subject. Saying of allah
b.
God and Verses
73
Mas
c
ud.
The Koran
believe in the of the
is
a guide to those
Unseen (Kor.
God." c
Abdwho fear
2, i).
Koran from which the
Sufis
infer that a
hidden meaning lies beneath every word of the Holy Book, and that this meaning can he found only by means of deep thought and attentive study. 74
Such thought and study demand a sound heart (qalb salim), i. e., a heart in which there is nothing but God. c Saying of Sahl b. Abdallah al-Tustari to the effect that the hidden meanings of the Koran are inexhaustible, because is the Word of God, who is infinite: it cannot be under
it
stood by
human minds, except
in so far as
whom He loves. CHAPTER XXXIX: the particular
God
reveals
its
meanings to those
application of the
"On
term
c
call (da wat),
Sahl b. call
is
c
and the nature of
Abdallah said
general
election
in reference to
and guidance (hidayat)
called but few chosen.
(istifa)."
Kor.
special.
10,
26,
Many
that are
22 75
It
appears from two passages of the Koran that the elect are
35, 29)
the Prophets
(a)
sinlessness, the
Faithful.
the other believers
and cleaving to
manded 76 77
by
certain of the
(b)
The Prophets are distinguished by revelation of God s Word to them, and the
apostolic office;
their pure devotion, self-mortification,
com
spiritual realities. All the Faithful are
good works.
to hasten to
Verses of the Koran specifying different kinds of good works. CHAPTER XL: "On the diversity of those who hear the Divine admonition and their various degrees receiving
Some Koran
in
respect of
it."
command
hear the Divine it
fulfilling
78
(22,74 and
by worldliness and
but are hindered from
Verses of the
sensuality.
referring to such persons.
Others hear the Divine repent and become
command and comply
active in
with
it
and
good works and devote them and spiritual excel
selves sincerely to the pursuit of moral lence.
Verses of the Koran referring to persons of this
sort.
The meaning of laghw (Kor. 23, 3) explained by Amr b. c Uthman al-Makkf. A third class are the savants ^ulama] who fear God (Kor. 35, 25). Among these, again, are a special c
class,
whom
the (Koran
describes as
3, 5)
grounded
"well
in
knowledge."
79
Explanation by of those
who
are
of al-Wasiti are
Kharraz.
"To
Abu Bakr
grounded
"well
elucidated
follow
al-Wasiti of the characteristics
what
by is
in knowledge".
a
The words c
saying
best
in
of Abii Sa id
God
s
Word"
al-
(Kor.
wonderful things which are revealed to 39,19) the hearts of mystics who hear the Koran with understanding. refers to the
80
CHAPTER XLI: cited
"How
the hidden meaning of the
by listening with studious attention when
According of listening
when you
to
Abu Sa
attentively listen
as
c
it is
Koran read
aloud."
id al-Kharraz, there are three
to
is eli
ways
the recitation of the Koran:
though the Prophet were reading
it
(i)
to
23
you
when you
(2)
to the
it
God
Prophet
you
from
absent
being
self
(3)
when you
produced and from your
In the last case, understanding
it.
reading
though you heard Gabriel reading listen as though you heard
listen as
concerns
wordly
is
of contemplation and purity of recollec
-
by power and concentration of thought. This explanation is drawn from a verse of the Koran
tion (dhikr] 8
1
c
al-A rabi.
the
belief in
:
which God causes men
"that
(2, 2) c
Unseen. Saying of Abu Sa id b. c Definition of the Unseen by Abu Sa id al-Kharraz
to
referring
hearts to behold of convic
s
His attributes, whether described by Himself or conveyed by Tradition. Since the ultimate apprehension of
tion
to
as
divine attributes, no less than of the divine essence,
the
impossible to
Unseen
man,
mystical theologians are agreed that includes
(al-ghayb]
all
theosophists, ecstatics, gnostics,
CHAPTER XLII:
82
Koran
is
Mystical
the
the manifold experiences of
and
"Description
understand by
is
Unitarians."
of the
way
in
which the
mystics."
interpretation
of
Kor.
5,39;
57
23,
The
59.
words khashyat and ishfdq distinguished and defined.
According
83
limit
the
to
to the mystic sense of Kor. 7, 158, there
of faith, and
increase
all
is
no
mystical experience,
from beginning to end, is the fruit of real and infinite faith. Again, from Kor. 23, 61, it appears that those who fear God
and believe as
shirk,
one it
Him
in
are free from polytheism (shirk}.
mystics interpret
and
acts of devotion
s
a
is
thing insidious
and
it,
in
consists in having regard to
seeking recompense for them; hard to detect, and the only
means of discovering and removing say,
a
ikhlds
84
purely disinterested belief in
by Sahl
The Koran stricken
God,
by
b.
c
it
is
God
ikhlds, that
is
alone. Sayings
to
on
Abdallah al-Tustari.
(23, 62)
the
This
mentions those whose hearts are terror-
thought that they shall at
notwithstanding their piety and
zeal
last return
in
to
doing good
24 Mystics interpret this terror (wajal) as being due to the inscrutable fact that God, in His eternal foreknowledge, works.
doomed them either to happiness or to misery hereafter. They cannot know what their fate shall be, hence they turn to God with supplication and utter poverty of spirit. The has
words of the Koran quoted above do not refer to evil-doers, as is proved by the Prophet s answer to a question which c
A isha
asked him.
CHAPTER XLIII:
"Account
of the
qarrabun and the abrdr according
sdbiqun and the mu-
to the
method of mystical
interpretation."
The author
a
cites
number
of passages in the
Koran
in
85-86which these classes of persons are mentioned, and using the method called instinbdt (that is, drawing out the hidden sense),
he shows that the muqarrabun are superior to the
sdbiqmi and the abrdr.
CHAPTER XLIV:
"How
to the utmost (tashdid)
The Koran
is
set forth in the
says (64, 16)
This obligation should perform
duty of exerting one
the
in its real
"Fear
God
nature
is
with
s
self
Koran."
all
your such that, even
might".
if
men
the works of the angels and prophets and
all
which they had done would be less than that which they had left undone. The angels themselves say, to Thee, O Lord! We have not worshipped Thee "Glory
saints,
as
87
that
Thou oughtest to be worshipped." The true meaning of "Fear God with
all
your"
might".
prayer of a thousand ralfas and were you performed one to ratfa able more, but postponed it to another perform time, you would have failed to pray with all your might a
If
.
Similarly
A
the
in
passage
any inward accept the decision of the Prophet, even were
of the
reluctance to it
case
of recollection (dhikr) or almsgiving.
Koran
(4,
68)
a sentence of death against one
ture from the Faith.
implies
s self,
that
constitutes a depar.
25
CHAPTER XLV:
88
Divine
what
"Concerning
of the mystical sense of the
Words
said on the subject
is
(in
the Koran) and the
Names."
said that whatever lies within the range of knowledge and understanding is derived from two phrases at the be It
is
ginning of the Koran,
and al-hamd
Bismillatt
viz.,
the
(in
name
of God)
lillah (the praise
to God), because the faculties of knowledge and understanding are not self-subsistent but are through God and to God. When Shibli was asked to
B
explain the mystical sense of the
in Bismillah, he replied that spirits, bodies, and actions subsist in God, not in them
the c
answer to the question,
In
selves.
hearts
Ata
of gnostics
said,
"In
the
first
put
their
letter of
God
Bismillah al-Rahmdn al-Rakim: for
God
all
festation
"What
trust?"
s
it
is
that in which
Abu VAbbas
b.
B
in
Book,
i.e.,
the
signifies that through
things appear and pass away and through His mani are fair, and through His occultation are foul;
because His name Allah expresses His awfulness and majesty, and His name al-Rahmdn expresses His love and affection, and His name al-Rakim expresses His help and assistance."
The author explains that good things because God accepts them, and that evil
only
89 said
that
God
because
divine
every
rejects
Name
them.
are called
good only
evil things are called
Abu Bakr
(attribute)
al-Wasiti
can be used as a
means of forming one s character except the names Allah and al-Rahmdn which, like the attribute of diyyat], are
beyond human comprehension.
that the Greatest
the
initial
alif
Name
is
of
God
Lordship (szmahas been said
It
Allah (JJV) because when removed, there remains Ilk (= lillah, to is
and when you remove the first lam, there remains lh (= lahu, to Him), and when you remove the second lam, there remains h, in which all mysteries are contained, inasmuch as h means huwa (He). Thus the name Allah is Allah),
unlike
ail
the other
names of God, which become meaning-
26
when
less
a single letter
is
taken away from them. Sahl
b.
c
Abdallah al-Tustari said that alif is the first and chief of the letters, because it signifies Allah who united (allafa all
bayn]
Abu Sa
c
and
Himself separated from all things. al-Kharraz said that when a man is concentrated
things
id
is
on God, he reads the Koran with
real understanding,
which
greater in proportion to his love of God and his feeling of nearness to Him. Saying of Abu Sulayman al-Darani rap
is
:
ture, not reflection,
is
Saying of
b.
Wuhayb
necessary for understanding the Koran.
al-Ward on the emotional
effects
pro
duced by reading and study of the Koran. CHAPTER XL VI: "Description of the right and wrong 90 methods of mystical interpretation (istinbdf)"
A
sound interpretation must be based on the following
principles:
that the interpreter shall not change the order
(a)
of the words in the limits suitable to
God
of
83;
that he
(c)
of the
sacred
93,6;
illustrated
salim
1
18,
in
(b) is
that he shall not overpass the
a faithful and obedient servant
not pervert the form or meaning
shall
Examples of such perversion (Kor. 21, no). The sound method of interpretation is text.
by Abu Bakr
al-Kattani
in explanation of bi-qalb
s
1
(Kor. 26, 89).
The author
QJ
Koran
one who
al-Kattani
s
elucidates the
explanation,
meaning of a phrase occurring
viz.,
passes
"he
away from God
c
through God" (faniya ani llah billah). Further examples of sound interpretation: (i) Shah al-Kirmani on Kor. 26,
7880;
(2)
Abu Bakr
al-Wasiti
on Kor. 13,28;
(3)
Shibli
on Kor. 24,30; (4) Shibli on Kor. 50,36. Another kind of interpretation is indirect and allusive 92 c (ishdrat). Specimens of this are given two from Abu l- Abbas c b. Ata, and others from Abu Yazid al-Bistami, Junayd, Abu c Ali al-Rudhabari, and Abu Bakr al-Zaqqaq. Abu Yazid :
when some one questioned him concerning gnosis, when kings enter a by quoting Kor. 27,34:
al-Bistami,
replied
"Lo,
27 it
city they spoil
and abase the mighty men of
its people",
meaning to say that when gnosis enters the heart it con sumes and casts out everything besides. The author declares such interpretations are sound, though he adds that
that
God knows
best.
THE BOOK OF IMITATION OF THE
93
APOSTLE OF GOD.
XL VII:
CHAPTER
"Description
of
Pure
the
(Sufis)
in
understanding (the Koran) and their con and obedience to the Prophet." formity The Prophet was sent to all mankind (Kor. 7, 157), that of their
respect
he 62,
2),
i.
them
teach
might
Book and the
"the
the Koran and the Sunna.
e.,
mankind
Wisdom"
(Kor-
God has commanded
obey him (Kor. 24, 53), and has promised 94 that those who obey him will be rightly guided, while the all
to
disobedient will suffer a grievous punishment. The love of God towards the Faithful depends on their following the
Prophet (Kor. believers
3, 29).
(Kor.
Tradition
33,
that has
He
is
held
up
as a pattern to true
21), who must accept as binding every come down to them from him on trust Those who act in conformity with the
worthy authority. Koran but do not follow the Sunna are
really at variance
with the
Koran.
and
doing what he commands and in not doing forbids, is incumbent on his followers, save in
Imitation
of the Prophet in his character
actions, in
what he 95 certain
cases
mention
as
which the Koran or the Traditions expressly to
exceptions
the general rule.
Whereas theo
logians and lawyers have codified the religious and legal ordinances of the Prophet and are the recognised defenders,
propagandists, and exponents of the religious law, the elect
among them (namely, the
duty
Prophet
s
the Sufis) have laid
upon themselves
of imitating his moral and spiritual character. character, as
c
A isha
said,
is
the Koran,
i. e.,
The con-
28 formity with the Koran: he describes himself as having been sent "with a noble disposition" (bi-makdrim al-aklddq].
XL VIII:
CHAPTER
96
the
"What
related concerning the cha
is
and actions and feelings with which God endowed
racter
Apostle."
Traditions regarding the excellence of the Prophet his
duct,
asceticism,
knowledge
and
his trust in
God.
He would not He never
97
meal.
humility.
How
allow
fear
of God,
98
c
found
fault
he prayed
A isha
about
that he gave like one
con his
his humility,
food to be kept for the next day
for
with
his
food.
c
Signs
id al-Khudri.
his liberality.
who had no
s
of his
Description of his
lowliness.
manners and appearance by Abu Sa Saying of
s
It
was
him
said of
fear of being poor.
He
always behaved with the utmost humility and meekness. Stories illustrating his frugality and dislike of ostentation.
He
99
said that he loved equally those
on
whom
he bestowed
whom
he withheld his bounty. His praise of the faqirs of Medina. He said that the poor Moslems
and those from
shall
enter
Religious
Paradise
men
suffer
five
hundred
tribulation,
Sayings and anecdotes showing
years
the
before
the
rich.
prophets most of
his unworldliness.
The
all.
nobility
of his character.
100
List of the virtues
which he possessed.
He was
habitually
sorrowful and thoughtful. In order that he might render due
prayer until his feet became swollen. He did not revenge himself upon his enemies but returned good for evil. His kindness to widows and orphans.
thanks to God, he stood
in
His clemency described by Anas b. Malik, and exemplified by his treatment of the Quraysh when he conquered Mecca.
CHAPTER XLIX:
101 to
the
to the
Apostolic Traditions relating indulgences and alleviations which God has granted
Moslem
Under
this
"On
the
community."
head the author enumerates various
articles
29
owned by the Prophet and quotes
of luxury
the
words
Had Companions, "Eat your such indulgences not been granted by God, His creatures would have been undone, for He calls them not to moneywhich he addressed to
his
fill".
making and industry and commerce (which are only per mitted
concession
a
as
worship Him and themselves to Him.
and
human
to trust
in
weakness), but to obey
Him and
In this respect the prophets are not as other men.
102
devote
entirely
Whereas
majority of mankind betake themselves to indulgences on account of the weakness of their faith and their propen
the
and consequently are sometimes led into sin, prophets have within them a God-given strength that raises them above self-interest. Moslems comply with to
sity
pleasure,
the
Koran and obey the Prophet
the
classes
be distinguished:
may
of indulgences;
(2)
those
(i)
who
ledge of the religious law;
(3)
in different
those
who
ways. Three
avail themselves
base their conduct on
know
those whose knowledge of the
law does not extend beyond what is indispensable, but who set their minds on spiritual states and good works and noble
and
dispositions, real
as
faith
strive after perfection
Haritha
attained.
It
is
and truth and such that
said
the
whole
founded upon four Traditions, viz., c c Abdallah b. Abbas, Wabisa, and Nu man
103 theory of mysticism
those of Gabriel,
is
The author adds a fifth, namely, the saying of Moslem shall do harm to another with Prophet,
Bashir.
b.
the
"No
or without
provocation."
CHAPTER L:
"On
what
recorded of the leading Sufis
is
in regard to their following the Apostle of
Saying of Junayd
:
"Sufism
is
God".
intimately connected with the c
Saying of Abu Uthman al-Hiri. Story of Yazid al-Bistami: how be turned his back without cere
Apostolic
Abu
mony on 104
Traditions".
a celebrated ascetic
who
spat on the floor of a mosque.
Another story of Abu Yazid: from respect
for the
Prophet
30
and
lust,
sensible
God
him of the pains of hunger and God rewarded him by making him utterly in to the charms of women. Anecdote of Shibli: when
he would not ask
to relieve
he was dying and unable to speak he seized the hand of his servant, who was washing him, and passed it through his beard in order that the ablution might be performed in
manner prescribed by the Prophet. Abu Ali al-Rudhamentioned the names of his teachers in four subjects:
the
bari
Sufism,
grammar, and the Apostolic Traditions. know God through God Himself and I
theology,
Dhu 1-Nun said: know all besides God through "I
the Apostle of
God".
Sahl
b.
Abdallah al-Tustari declared that no ecstasy is real unless it is attested by the Koran and the Sunna. Saying of Abu
same
to the
Sulayman al-Darani
effect.
THE BOOK OF MYSTICAL INTERPRETATIONS
105
(al-mustanbatdt).
CHAPTER LI: the
true
"On
meanings
the
of the
method by which the Sufis Koran and the Traditions,
of mustanbatdt.
Definition
They
are
derived by
alike
in
elicit etc."
men
of
theory and
spiritual intelligence who, conform to the Koran and obey the Prophet. When practice, such men act upon that which they know, God endows them with the knowledge of that which they did not know
profound
before,
a knowledge
peculiar
to
themselves,
and removes
from their hearts the rust produced by sin and passion and worldliness. Then they utter on their tongues the myste rious lore which flows into their hearts from the Unseen. 106
The key
to this
(Kor. 4, 84).
Its
the *ulamd (Kor.
grounded the higher
in the
knowledge
is
attentive study of the
possessors constitute an elect class 4,
85).
Koran
among
Only those who are thoroughly
rudiments of religious knowledge can reach
knowledge that belongs to mystics,
as
is
shown
by the Prophet s reply to a man who sought instruction in the latter. The Moslem lawyers and divines have their own mustanbatdt, which they use for controversial purposes; and so have the scholastic theologians. All these interpretations
opinion of the people who make them, but the interpretations of the Sufis are still more excellent.
are
in the
good
CHAPTER
107
LII:
interpretations
sciences and
The ists
nature of the difference in the
states."
Sufis differ in their interpretations just as the formal
but whereas
do,
differences
error,
the
"On
of mystics concerning the meanings of their
in
the
differences
mystical
of the
science do
not
latter lead to
produce
this
has been said that difference of opinion amongst the authorities on exoteric science is an act of divine mercy, result.
It
who
because he
holds
the right view refutes and exposes
the error of his adversary. So, too, the difference of opinion amongst mystics is an act of divine mercy, because each
one speaks according to his predominant state and feeling: hence mystics of every sort - - whether novices or adepts,
whether engaged in works of devotion or in spiritual medi tation - - can derive profit from their words. This statement
by the varying definitions of the true faqir 108 (al-faqir al-sddiq) given by Dhu 1-Nun, Abu "Abdallah alMaghribi, Abu 1-Harith al-Awlasi, Yusuf b. al-Husayn, Husayn b. Mansur (al-Hallaj), Nuri, Sumnun, Abu Hafs alc Naysaburi, Junayd, and Murta ish. All these definitions are is
illustrated
different
in
accordance with the different states and feelings
of their authors, tion
109
is
suitable
CHAPTER
yet
are
all
good
;
and every single
defini
and instructive to mystics of a certain
LIII:
the
"On
Sufistic
interpretations
class.
of the
Koran concerning the peculiar excellence of the Prophet and his superiority to other
no
prophets."
Interpretations of Kor.
12,
108 and 7,28.
Interpretation of Kor. 41, 53, confirmed
by
a line of La-
32 bid which
Prophet described as
the
the Arabs have is
spoken".
"the
The Prophet
shown by a comparison of Kor.
word that
truest
superiority to
s
20, 26
27,
Moses
and Kor.
I
94,
superiority to Abraham by a comparison of Kor. and Kor. 66, 8. Moreover, while God calls Muham 26, 87 mad to regard Himself (Kor. 25, 47). He bids all His other
foil.;
his
kingdom and glory and the wonders
creatures consider His
of His creation.
Again, love is more intimate than friendship, for love from the heart all that is not itself: therefore Mu
1 1 1
effaces
hammad, the Beloved (Habib) of God, is superior to Abra ham, who was His Friend (Khalil). Furthermore, it ap pears from several passages in the Koran that whereas the sins
God
of other
forgave them,
in
mentioned before the they were
Muhammad
as
i.
sin,
the
s
his sins
e.,
that
fact
case the forgiveness
is
were forgiven before
Muhammad wrought
committed.
same miracles others
mentioned before the
prophets are
not
only the
former prophets did, but also
which God vouchsafed
to
him
alone.
many God bestowed
on him no special attribute such as He bestowed on each of the former prophets (e.g., on Abraham friendship, on Job
He attached nothing and He said, "Thou didst
patience) self,
est,
112
but
:
God
threw"
(Kor.
except Him not throw when thou threwto
Muhammad
8, 17).
Mystical interpretation of Koran 18, 17 by Shibli. As re gards the meaning of the words describing Muhammad s
Ascension, it
"He
transported His servant by
has been said that
if,
as his
includes the
great favour that
God
spirit
apostolic
offices
are
God would ,
which ne
and the body together.
conferred on the
consisted in his being chosen
i),
opponents alleged, the Pro
phet had ascended to heaven in the spirit only, not have applied to him the name of servant cessarily
(Kor. 17,
night"
by God,
Prophet"
"The
(Kor. 4, 113)
for the prophetic
and
not conferred as a reward for merit:
33
Muhammad would
otherwise
not have been judged superior
who
and performed a larger amount of good works. God demands patience from His creatures on the ground of the recompense which they
to the rest of the prophets,
lived longer
He bade Muhammad be patient God s eye (Kor. 52,48). That is to
receive hereafter, but
shall
inasmuch
as
he was
in
God honoured him
say,
too
much
to
him
require
His position
anything that entailed recompense.
to
do
one of
is
unique distinction.
CHAPTER LIV:
113
"On
the Sufistic interpretations of
Traditions relating to the peculiar distinction
tolic
Prophet and his superiority to other
Apos of the
prophets".
Mystical interpretation of the Tradition,
take refuge
"I
Thy good pleasure, and from Thy chas tisement in Thy forgiveness, and from Thee in Thyself: I cannot praise Thee: Thou art even as Thou dost praise Thyself". from Thine anger
H4
in
ye knew what Meaning of the Traditions, and would laugh little and weep much, "If
etc.,"
as one of
you
I
;
am
my
with
Lord,
who
gives
1
knew, ye
"I
me
am
not
food and
The Prophet implored God to tend him as a child and never leave him to himself for a single moment. Saying drink."
Abu Bakr
Explanation of the were uttered by the Prophet on his deathbed, of
H5
al-Wasiti.
The Prophet said, Adam, but I make no
am
"I
saying
the
boast of
by Abu Muhammad
al-Jariri.
words which "O
chief of the it."
The
my
grief!"
children of
Explanation of
this
point of the Prophet
s
words concerning Zaynab, the wife of Zayd, explained by ask Explanation by Junayd of the Traditions, pardon of God and turn towards Him a hundred times daily," and "May God have mercy upon my brother Jesus! Had
Junayd.
"I
been greater, he would have walked in the Comment by Husrf on the Tradition, "Sometimes I am with
his
faith
air."
God
in
than
God."
a
state
which
I
do not share with anything other c
34
CHAPTER LV:
116
"On
from certain Apostolic
"A
meanings derived by the Sufis
Traditions."
Ahmad
Explanation by Tradition,
the
man
s
Muhammad
b.
best food
b.
Salim of the
hand hath
that which his
is
earned".
is
117
Explanation by Shibli of the Tradition, set under the shadow of my sword."
"My
daily bread
Explanation by Junayd of the Tradition, ye had trust God as ye ought, He would feed you even as He feeds "If
in
Explanation by Amr b. Uthman al-Makki c c of the words addressed by the Prophet to Abdallah b. Umar, c
c
the
birds,
etc."
God as though thou sawest Him, for if thou seest Him not, yet He sees thee". Explanation by Abu Bakr al-Wasiti of the Tradition, "The friend (wall) of God is created with a dispo "Worship
sition to generosity and good-nature." Explanation by Shibli of 118 the Tradition, "When the lower soul (nafs) is assured of her
the
becomes
she
sustenance,
Tradition,
and
"Thy
love
ye see the
afflicted,
Shibli of the Tradition,
God
ask
to
Shibli
Explanation by by the present world
lation."
ruled
anything makes thee blind
for
Explanation by
deaf."
Explanation by Junayd of
quiet."
is
make you
from tribu
free
of the Tradition,
debarred
"When
"A
heart
from feeling the
Explanation by Muhammad b. Musa al-Farghani of the Prophet s advice to Abu Juhayfa, "Question the savants and be on terms of sincere friendship
sweetness of the world to
with
the
sages
and
Explanations by Sahl "The
tions,
true
associate
the
believer
The author 119 asked
the
great
(mystics)."
is
by
he who his evil all
that
is
made
actions",
is
glad by his
and
therein
"Accursed
except the
God."
declares that the principle of Sufistic divina
founded on the Tradition that the Prophet number of his Companions, amongst whom was
(istinbdt) is
a
with
Abdallah al-Tustari of the Tradi
world and accursed
recollection (dhikr) of
tion
c
b.
good actions and grieved is
come."
35 c
c
Abdallah
b.
Umar,
"What
tree resembles
c
Man?"
Abdallah
that the Prophet was referring to the date-palm, but since he was the youngest man present, he felt ashamed to answer. This proves that mystical divination does not
divined
depend on age or experience but on knowledge of the Unseen which is communicated by God.
BOOK OF THE COMPANIONS. CHAPTER LVI: and 1
20
their
good
"Concerning
the Companions of the Prophet
qualities."
Explanation of the Prophet
s
saying,
"My
whomsoever of them ye take
like the stars:
Companions are as your pattern,
be rightly guided." Their authority as regards matters of practice is well-known. The Prophet recognised the pre eminence of particular Companions in certain details of ex will
ye
ternal conduct. His description of their spiritual characteris
Muhammad
under four heads.
tics
merates
the
different
121 prevailed in the
first
religious
b.
and
c
Ali
moral
al-Kattani enu qualities
which
four generations of Islam.
CHAPTER LVII: "Account of Abu Bakr the Veracious and how he was distinguished from the other Companions of the Prophet
themselves
A
by
which the
states
Sufis imitate
and model
upon."
saying of
Abu Bakr showing
the intensity of his fear
as well as the greatness of his hope. His words to the Mos lems immediately after the death of the Prophet. Definition of the term rabbdni. Abu Bakr al-Wasiti said that Abu
Moslem who spoke mystically, alluding 122 to the fact that, when he abandoned all his possessions and the Prophet asked him what he had left behind for his Bakr was the
family,
he
first
replied,
"Allah
and
His
Apostle".
This
is
a
sublime allegory for Unitarians. His being firmly grounded in
unification (tawhid]
also indicated
is
people after the Prophet
s
death.
When
by
his
speech to the
the Prophet implored
36
God
help the Moslems on the
to
calmed him, saying, Such was the reality
will fulfil
"God
field
Abu Bakr
of Badr,
unto thee His
promise."
God. The author explains the reason why the Prophet showed agitation and Abu Bakr equanimity, although the Prophet was more perfect than
Abu
of his faith in
Bakr. Moreover,
Abu Bakr was endowed
in a peculiar
123 degree inspiration (ilhdm) and insight (firdsaf). Three occasions on which he displayed these qualities. Bakr b.
with
G
Abdallah al-Muzani said that
panions
of the Prophet, not in the
prayers,
but in something that
said that this thing
124
Abu Bakr
amount of
was within
attributed
his heart.
and It is
was the love of God.
to
him. Junayd is
that of
declared that the
Abu
hath given His creatures no their inability to
know
Him." c
Evidence
story of his crying out,
dotes and sayings of Characteristics
pattern
by the
in
c
saying
Him who Bakr, "Glory means of knowing Him save
CHAPTER LVIII: "Account of Umar Umar was described by the Prophet
(mukaddath).
loftiest
be to
c
126
his fasts
Other sayings of Abu Bakr. Three verses of the Koran c by which his mind was occupied. Lines by Abu l- Atahiya on unification
125
Com
surpassed the
of his "O
b. al-Khattab."
as
inspiration
Sariya! the
hill,
man
an inspired afforded
the
by the
hill."
Anec
Umar.
respect of which
Discussion
Sufis.
of
c
Umar
his
is
taken as a
attitude
towards
(mutawakkilun). Four things which, according to him, constitute devotion ^ibddat). c CHAPTER LIX: "Account of Uthman." 127 He was specially distinguished by the quality of firm quietists
ness
(tamkin),
which
is
one
of the
highest
spiritual
de
with the things grees. Although he was brought into contact of this world, he really dwelt apart from them, as the true gnostic his
own
does:
he used
his
wealth to benefit others, not for
pleasure. Therefore he liked spending
money
better
37
than amassing it. Instances of his generosity. Definition by c Sahl b. Abdallah al-Tustari of the person who is justified in
more c
Abd
are
the
rule
Abdallah
of poverty. Sahl b.
sometimes a man who possesses great wealth
that
said
128
from
departing
ascetic than
al-Aziz.
mistaken,
of his contemporaries,
any Hence those who for
c
e.
g.,
Umar
is
b.
exalt wealth above poverty
wealth does not consist
in
abundance of
wordly goods, nor poverty in the lack of such it is true wealth to have God, and true poverty to need God. Anec c dotes illustrating the asceticism of Uthman. His steadfastness :
appeared
in
his
behaviour on the day when he was murdered.
129 Saying of Junayd concerning firmness (tamkin). Four things in
c
Uthman found spiritual good comprised. CHAPTER LX: "Account of AH b. Abi Talib." which
C
c Junayd said that if Ali had been less occupied with war he would have imparted to the Moslems much of the esoteric knowledge that was bestowed upon him. This esoteric know
was possessed by Khadir (Kor. 18, 64), hence the erroneous doctrine that saintship is superior to prophecy. 130 Characteristics of Ali which are imitated by the Sufis. His ledge
of the
definition
Sayings on
faith.
nature of God.
The mystery
of Creation.
His analysis of states (ahwdl) and stations be genuine, he was the first who discoursed
(maqdmdt] if it on the subject. His answer to the question, "Who is safest c from faults?" On one occasion Ali pointed to his breast :
and exclaimed, "Here is a secret knowledge, find any one worthy to receive it
if I
could but
!"
C
131
AH
by
was distinguished from the
his
rest of the
Companions
of elucidating mystical ideas such as unifica
power and gnosis. Exposition
(baydri] is a great gift. Saying c on friendship. His asceticism: when Ali was murdered, his son Hasan announced that the whole of the worldly wealth which he had left behind was a sum of 400 dirhems. At the
tion
hour
of
prayer he used to tremble and turn pale for fear
33
he
that
the
in
fail
might
committed to him (Kor.
trust
33, 72).
132
(nafs) to a flock of sheep which soon as they are collected on one side break away on the other. Statement of the characteristics in respect of which
Comparison of the passions
as
each one of the four Orthodox Caliphs the
Sufis.
of
Saying
CHAPTER LXI: 133
an example to Ali concerning four things wherein is
consists.
good entirely
spiritual
(AM
G
"Description
Bench
of the People of the
al-Suffa)"
Passages of the Koran in which they are mentioned. God rebuked the Prophet for treating one of their number scorn
Marks of respect shown towards them by the Prophet. Their ascetic dress and food.
fully.
134
The Prophet approved of their quietism and did not com mand them to work or trade. CHAPTER LXII: "Account of the other Companions from this point of
view."
The author Companions of the c
lmran
following:
c
136
c
Hudhayfa c
138
Abu b.
Abdallah
Abu
Farwa, c
Adi
b.
Usama, c
adh
b.
Jabal,
Abu Ubayda
b. al-Jarrah,
c
ud, Bara
b.
Malik, Abdallah
c
b. al-
Abbas,
Umar,
Hurayra, Anas
c
c
b.
Malik,
Abdallah
b.
c
Umar,
al-Yaman, b.
Jahsh, c
Bakra,
Safwan
Abdallah
Muhriz al-Mazini,
b.
b.
Rawaha, Tamim
Abu
al-Darf,
c
Abu Ran the Prophet s client, Ka b, Zurara b. Awfa, Hanzala al-Katib, (Abu Kuthayyir), Abu Juhayfa, Hakfm b. Hizam,
al-Lajlaj
140
c
al-Farisi,
Dharr,
Hatim,
Muhammad
139
Mas
b.
c
Mu
Ubaydallah,
b al-Ahbar,
Haritha,
137
b.
c
Abu
1-Darda,
Abdallah
Ka
Talha
Husayn, Salman
b.
Abu
135
and quietism of the and sayings anecdotes by relating
illustrates the asceticism
of the Prophet
b.
c
c
Bilal,
Suhayb,
Abd al-Rahman
c
b.
c
Abdallah
b. c
Awf, Sa d
b.
Mus ab
Rabfa, al-Rabi
c .
b.
39
I4i
142
BOOK OF THE MANNERS (dddb) PRACTISED BY THOSE WHO SEEK TO BECOME CHAPTER LXIII: "Concerning Manners." sire ever begot a son more ex The Prophet said, cellent than Good Manners", and he also said, "God disci plined me and made my manners good." Answer given by Muhammad b. Sirin to one who asked him what manners bring a man nearest to God and most advance him in God s "No
Answer given by Hasan
sight.
question,
"What
manners are most
one nearest to God
next
in the
Abi 1-Hasan
b.
al-Basri to the
useful in this world
and bring c
Sayings of Sa id b.
world?"
al-Musayyib and Kulthum al-Ghassani. Ibn al-Mubarak said, "We have more need of a little manners than of much
Another saying of Ibn al-Mubarak. The author divides men, as regards their manners, into three classes: the worldly, the religious, and the elect
knowledge."
among
the
for the
most
143 speech,
The manners of the worldly consist, such polite accomplishments as elegant poetry and rhetoric. The manners of the
religious.
part, in
learning,
religious
are
mostly
a
discipline
and body they and devote lusts,
of soul
:
keep the commandments, refrain from themselves to piety and good works. Sayings of Sahl b. c Abdallah and others on this topic. The manners of the
among
elect
the religious
of heart,
purity
(i.
e.,
the Sufis) consist mainly in
meditation, faithful observance of
spiritual
that which they have promised to perform, concentration on their
mystical
states
Definition of adab
144
etc.
by Abu
VAbbas
c
b.
al-Jalajili
al-Basri.
Ata.
Sufis are
every detail of their practical
CHAPTER LXIV: and
Saying of
distinguished from other people and recog themselves by their manners, which enter into amongst
The nised
,
purification."
lives.
"Concerning
their
manners
in
ablution
40
The what
first
thing
to
is
requisite
recommended, and what
is
Ordinary
men
know what is
is
obligatory,
most excellent
in itself.
should be excused
if they take advantage of which are granted to them, Sufis who fall below the highest
the indulgences and remissions 145 but there
standard
is
no excuse
of outward
for
purity
and
mentions the exemplary practice
had seen.
It
cleanliness.
The author
some
whom
of
manners of the
belongs to the
Sufis
he
Sufis that they
should always be in a state of purity both at home and abroad, so as to avoid the risk of dying unclean. Saying of Husri explained by the author. Anecdote of Abu Abdallah al-Rudhabari. Saying concerning the endeavour of Satan to get something for himself out of every human action. 146
Story of Ibn al-Kurrini (al-Karanbi) the teacher of Junayd. Why Sahl b. Abdallah urged his disciples to drink plenty of water and pour as little as possible on the ground. De scription
of the
rule of purity
observed
Amr alMecca. How
by Abu
during his thirty years residence at Ibrahim al-Khawwas preferred to suffer from Zajjaji
G
thirst rather
than neglect his ablutions in the desert. Various practices 147 adopted or rejected by Sufis for the sake of purification.
Account of the manner to journey
in
which Ibrahim al-Khawwas used
from Mecca to Kufa. Certain eminent Sufis
dis
and when obliged to do so, took 148 strict precautions that decency should be observed. Practices connected with ablution and cleanliness. The most puncti liked entering public baths,
lious attention to these
149 which the author defines that
causes
rules does not constitute
waswasat
as a misplaced zeal for superfluities
neglect of what
is
obligatory.
The
right course
such matters depends on circumstances, e. g. the quantity of water available. Stories of Sufis who persevered in ablution
in
though 150
it
was hurtful to them.
Stories of Ibrahim b.
CHAPTER LXV:
Adham
and Ibrahim al-Khawwas.
"Concerning their
manners
in
prayer".
151
The knowledge necessary for the due performance of prayer. Sufis should make themselves ready for prayer before the hour arrives. Consequently they need some know
ledge of astronomy and geography. G Sahl b. Abdallah used to say that 152 sincere
him
it
was a sign of the
have an attendant Jinni who impelled the proper time, and awakened him if he
to
mystic
to
pray at were asleep. Some Sufis engaged in devotional exercises by day and night, and through force of habit never failed to
perform them at the appointed time. Description of the initial rites of prayer. Sayings of Junayd and Ibn Salim on the
importance of intention al-Kharraz prayer?"
to
the
(niyyat).
"How
question,
Anonymous
Answer given by Abu Sa c fd one enter upon
should
sayings describing the reverence that
by one who begins to perform the service of prayer. At this time there must be no thought of anything except God. Quotation from a book on the manners of
153 should be
felt
154 prayer by
Abu Sa
c
with explanations bySarraj. concentration of mind which
id al-Kharraz,
The holy meditation and prayer demands should commence and remain to
after
it,
before the prayer itself
so that the worshipper as
were
when he begins
from one prayer to an
pray only proceeds, and when he has ceased to pray, nevertheless continues the mental attitude of prayer. it
,
other, in J
Saying of the Prophet on
55
some of a
to blush or
man whose
could
formed beside
weak
this subject.
Awe
of
God
causes
grow pale when they begin to pray. Story prayer was such that he
concentration in
not count the number of genuflexions which he per accordingly he used to make one of his friends sit :
him and count to
rise
from
his
for him.
Sahl
place, but
b.
c
Abdallah was too
when the hour
of prayer
arrived his strength was restored and he stood erect throughout the service. Anecdote of a man who, though he was alone in
the desert, performed his devotions with the same punc-
42 tilious
ceremony
as at
to perform a prayer of
home. Account of a hermit who used
two ra&as whenever he
ate or
drank
or put on a garment, or entered or quitted the mosque, or felt joy or sorrow or anger. c
Abu Abdallah b. Jaban. The Imam (leader in prayer), to pray in
Story of
156
act as
the
prefer as Imam someone who could only and another chapter, because the Imam, is
said,
The and
row
in
(he
make long
prayers.
Junayd
,
age, refused to forgo his prayers,
he had attained to
said)
life.
religious
Four
CHAPTER LXVI It
is
recite the Jdtiha
as
the
Prophet
responsible (for the correctness of the prayer). reason why the Sufis dislike to pray in the first
to
great
God
notwithstanding
row his
by means of which
in the
beginning of his
which belong to prayer. "Concerning their manners in almsgiving."
qualities :
not obligatory on the Sufis either to pay the legal
tithes (zakdt) or to give the voluntary
God has removed from them make it incumbent on them Mutarraf a
first
mosque, and to make their prayers too long. Even if of them knew the whole Koran by heart, he would
one
157
dislike to
Sufis
the
greater
b.
c
Abdallah
b.
alms (sadaqa)
,
because
the worldly wealth that would to give such alms.
al-Shikhkhir.
Saying of
God has bestowed
favour on the Suffs by taking wealth
away from
them than He
would have bestowed by endowing them with much wealth. Verse of a poet who boasts that, in con-
158 sequence of his generosity, he is too poor to be liable for the payment of tithes. Reply given by Shibli to Ibrahim b.
Shayban, who asked him what amount of tithes was payable on five camels. Some Sufis neither ask for alms nor accept
them when of
offered. Their
Muhammad
b.
motive
Mansur. Story
in
acting thus.
of a Sufi
Anecdote
who expended
1000 dinars every year upon his poor brethren. Munificence Abu cAli al-Mushtuli towards the Sufis. Story of an eminent
of
159 Sufi and a rich man.
Extract from a letter written by a
43
Imam
celebrated
to a poor Sufi. It
not proper that Sufis
is
should refuse to accept alms that have been freely offered by strangers. Tradition of the Prophet on this subject. Such
alms are a food
gift
from God and
may
whom
handed to any one
or
either be used to purchase
knows
the recipient
to
be more deserving than himself. Anecdote of Abu Bakr alFarghani. Anonymous saying on the principle that should
and receiving alms. The true crfterion who gives or takes or refuses alms for God s
be followed of the
in giving
Sufi
sake alone
given to
him
is
receive
no difference whether alms are
Another
class of Sufis
alms rather than presents, arguing that alms they only receive what is due to
poor from the
the
feels
or withheld from him.
160 choose to receive
when they
he
that
is
and that the
rich,
refusal to take
alms
a sort of pride and shows a dislike of poverty. Story of
Abu Muhammad
al-Murta
c
ish.
The Prophet
allowable to give alms to the rich. Sufis this
point
Tradition, of view,
not
accept alms base their objection upon for the Sufis, though poor from a worldly c
are
spiritually
Saying of Ali
rich.
b.
Sahl
Another interpretation of the Tradition quoted
above. Derivation of the word faqr (poverty). 161 Although it is said that alms are filth, the accept them without
wealth and
it is
hold that the
not to
ought
al-Isbahani.
said that
Those who
loss of dignity. If a
man
unable to give alms of that
is
alms of kind words and deeds. Bishr
poor
may
has no worldly
sort, let
him give
urged the Traditionists to pay a tithe on the Traditions which they wrote down and committed to memory, i. e. to practise five b. al-Harith
t
out of every two hundred Traditions. Four things necessary for those who pay tithes. The rich who pay tithes to the
poor are only restoring what really belongs to the
CHAPTER LXVII: Explanation
Mine and
I
of the
give
"Concerning their
Tradition
recompense
that
for
manners
God
it."
said,
in
latter. fasting."
"Fasting
is
Other Traditions on
44 fasting.
The author
the
defines
qualities
which constitute fasting of Sahl
good manners in fasting. Description of the c b. Abdallah al-Tustari.
How Abu Ubayd c
163
Some eminent
fasts.
tary
al-Busri fasted during
used
Sufis
Ramadan. Volun
to
fast
continually,
whether they were staying at home or travelling: their and lust object was to protect themselves from the Devil and passion. Story of Ruwaym and a girl of whom he begged a drink of water. Other Sufis adopt the fast of David, i. e., they fast every second day. The author ex the
why
plains
Prophet declared
method of
this
fasting to
be the best.
Saying of Sahl
164
Ahmad
b.
Jaban,
c
b.
c
Abu Abdallah
Abdallah. Anecdote of
who
more than
fasted continually for
fifty
on the ground that the years. lower self (nafs) is gratified by every habitual act, even though it be an act of devotion. Story of Ibrahim b. Adham,
Some
dislike continual fasting
showing the importance of
who are on God for depend
dervishes
entirely
as
usual
of the
detached from
their daily bread
the state of those who,
food
when
is
state of the
world and
this
more excellent
than,
they break their fast, partake
of prepared for them. The dervishes
former class have their
the
The
food.
lawful
own manners
in
fasting.
For
obtained example, none of them will fast without having for him wait not permission from his companions, who need 165 to
complete
director.
Sufi
his
fast,
unless
he
Anecdote of Junayd.
fasting voluntarily, hold
It
applicable is
to a
company
66
in
this
a novice or a Sheykh. Story of a
spiritual
you see a suspicion, for he must
said,
"When
world."
of dervishes
the sake of one of his disciples. 1
is
him
have got with him something of
an invalid or a
is
Rules of fasting
amongst
whom
Sheykh who
The author
there
fasted for
relates that
Abu
he saw at Basra, became celebrated his for his fasting, and that Ibn Salim banished him from 1-Hasan al-Makki,
whom
45
on
presence
account.
that
Anecdote of a
Sufi
of Wasit.
Saying of Shibli.
CHAPTER LXVIII: the
in
making
is
of provisions
them from
relieve fulfil
that
they should make every possible
perform the Pilgrimage once at least during their lives.
Want
and means of conveyance does not
this
duty, since
it
is
a rule of the Sufis
the utmost obligations laid upon
gious law. three
into
rule
first
effort to
to
manners
Pilgrimage."
The 167
"Concerning their
Sufis
them by the
reli
who make the Pilgrimage may be divided The first class are those who perform
classes.
one Pilgrimage, and for the rest of their lives are c content with mystical experiences. Sahl b. Abdallah and other eminent Sufis followed this rule. The second class are only
who cut themselves free from all worldly ties and set to make the Pilgrimage, penniless and unprovisioned;
those
out
they journey alone through pathless deserts, trusting in none but God, and never tire of going as pilgrims to His holy 168 temple.
Anecdotes
illustrating
the
manners
of Sufis
who
Hasan al-Qazzaz al-Dmawari made belong twelve pilgrimages with bare feet and uncovered head. Stories c c of Abu Turab al-Nakhshabi, Abu Abdallah al-Maghribi, Ja far to
this
class.
al-Khuldi, and Ibrahim al-Khawwas.
Another story of Ibrahim al-Khawwas, who quitted Mecca
169
with the resolution
not
arrive at Qadisiyya.
The
own
to
touch
food
until
third class are those
he
should
who by
their
residents at Mecca or in the neighbour on account of the sanctity of the place or from ascetic motives. Their manners are illustrated by anecdotes
become
choice
hood, either
of
c
Abu Abdallah b. al-Jalla, Abu Bakr al-Kattani, Abu Amr c
170 It
for
is
a
said
that
al-Zajjaji,
and al-Duqqi.
anyone who can endure hunger
at
Mecca
day and a night can endure it for three days in the There used to be a saying that residence
rest of the world.
46 at
Mecca
alters the disposition
and reveals the inmost nature,
and that only true mystics can of a
Khawwas i/
1
who
dervish
undergo
offered
dervishes
who found the
cumambulating
Tho
him.
in
hardships
reasons
travelling
fault
Ka
c
uncorrupted. Story
some money which Ibrahim
refused to
live there
to
why
Sufis willingly
Mecca. Story of some
with one of their number for
ba
in
the
al-
because
daytime,
cir
they
fancied that he did so in the hope of receiving alms. Another
when they have vowed to make the Pilgrimage they keep their word even though it should cost them their lives. Story of Ahmad b. Dillawayh. rule
of the
Sufis
is
this,
that
Also, while crossing the desert, they perform the obligatory acts
far as they can, no less punctiliously do not travel by regular stages or com They
of devotion,
than at home.
so
plete the journey within a fixed time, but set out
causes them to set out and halt halt.
Every
rite
companied by the allegorical
when God them to
causes
connected with the Pilgrimage should be ac
the spiritual action or feeling appropriate to
Exemplifying
172-3
when God
this
it.
principle in detail, the author describes
meaning of the various ceremonies, such as
the ikrdm, the talbiyat, the kissing of the Black Stone, the
standing at indicates
c
Arafat, the casting of the pebbles at Mina,
right way by Ibrahim al-Khawwas, of
of trust in
and
of performing them. Story, related
the
God but proved
a
Sheykh who taught the doctrine it in practice. Anecdote
false to
of al-Zaqqaq though starving, he would not accept food from some soldiers whom he met in the Desert of the :
Israelites.
174
Another story of al-Zaqqaq: how he one eye.
CHAPTER LXIX:
"Concerning
lost
the manners
the
sight of
of dervishes
mutual intercourse, and the principles which they observe at home and abroad". in
their
Two
sayings of Junayd.
Sayings of the above-mentioned
47
Abu Bakr
c
al-Zaqqaq and Abu Abdallah b. al-Jalla. Three G rules of conduct for dervishes stated by Sahl b. Abdallah 175 and by an anonymous Sufi. Three things necessary for the c dervish, according to Sahl b. Abdallah. Saying of Junayd.
Twelve
enumerated by Ibrahim alKhawwas. Anonymous sayings on poverty. It is a breach of manners for a dervish to say anything that suggests egoism. qualities of the dervish
G
Anecdotes of Ibrahim and Ibrahim
al-Qalanisi,
176
b. b.
Shayban, Abu Abdallah al-Muwallad al-Raqqi.
Ahmad
Three fundamental principles of Sufism according to alQalanisi and another whose name is not mentioned. An
onymous saying on the
false dervish.
Khawwas
must not regard secondary causes
the
:
dervish
(asbdb). Saying of Junayd
CHAPTER LXX:
:
how
Saying of Ibrahim
al-
to treat dervishes.
manners
their
"Concerning
in
compan
ionship."
Saying of Ibrahim
b.
Shayban:
"We
were not used to
anyone who said, My shoe or My bucket c Abdallah and Dhu 1-Nun al-Misri to b.
associate with
.
of Sahl
Sayings
God is the best companion for the Sufi. 1-Nun and Ahmad b. Yusuf al-Zajjaji. Dhu Sayings by Disagreement condemned. Abu Sa id al-Kharraz said that
the effect that 177
he consorted with the Sufis for
fifty
years and never quar
them, because he always sided with them against Junayd said that he preferred a good-natured liber
relled with
himself.
tine to an ill-natured pietist. Story of
Yazid and of
Abu
Sahl
Abu
c
Hafs and G
b.
c
Abu Uthman
Abdallah to
his pupil,
(al-Hiri).
Ibn Salim,
that Sahl had never pointed out to
178
Abu
Hafs.
How Abu
Ali al-Sindi instructed one another. Story
Answer given by
who complained
him any of the Abddl.
Story told by Ibrahim b. Shayban of his companionship c c with Abu Abdallah al-Maghribi. Sahl b. Abdallah would not take beasts.
as
Dhu
his
companion anyone who was
1-Nun
s
answer to the question,
afraid of wild "With
whom
48 shall
associate
I
Adham
b.
Three conditions imposed by Ibrahim
?"
on those who desired
Bakr al-Kattani overcame the one of
his c
by
plified c
company. How Abu which he felt towards
of a true companion
Abdallah al-Marwazi while travelling with
Three
men whose
classes of
mystical
society, according to Sahl b.
"Concerning
Abu Muhammad
manners
Abu Ja far b. al-Faraji, of Abu Abdallah b. al-Jalla who G
Story
in discussing
Abu Yazid and Abu Hafs.
al-Jariri,
c
Junayd,
their
topics".
Sayings of
on the subject of 80
Abu
Abdallah, should be avoided.
CHAPTER LXXI:
1
exem
Ali al-Ribati.
179 c
dislike
The duty
friends.
his
trust in
God
al-Bistami,
refused to speak
(tawakkul] until he had giv
en away four small coins which he possessed. Anecdote of Abu Abdallah al-Husri and Ibn Yazdaniyar. Saying of Ibrahim al-Khawwas on the qualifications neces sary for those
Sa
c
id
who
the
discuss
al-Kharraz rebuked a
man
theory of mysticism.
Abu
for using
symbols (ishdrat] God. Junayd said that he did not know any theory and practice more excellent than the theory and c practice of Sufism. Abu Ali al-Rudhabari declared that the in reference to
knowledge of the mystic cannot be expressed in plain words. c c Anecdote of Abu Sa id al-Kharraz and Abu Hatim al- Attar. Saying of Junayd. 181
Shiblf told those
the angels would
a
resort
to
be
listening to his discourse that in their place.
for
speak
Sayings
of
Sari al-
that
idle
folk".
How
Sari asked
the meaning of thanksgiving (shukr).
not
When
Junayd gathered round him an audience the mosque, he said, "Alas, you have become
Saqati heard of Sufis in
who were like
in
long as Dhu 1-Nun was alive. Sulayman al-Darani and Abu Bakr al-
public
Abu
Junayd to explain c Sahl b. Abdallah would
so
Zaqqaq on the value of oral instruction
in Sufism.
Why
al-
49
182
c
Abu Abdallah
the father of
Jalla,
was so named.
b. al-Jalla,
Saying of Harith al-Muhasibi. How Junayd used to answer who questioned him on matters which lay beyond
those their
Abu Amr c
capacity.
spiritual
better to
commit
al-Zajjaji said that
it
is
a gross breach of etiquette than to inter
Saying of Ibn al-Kurrini (al-Karanbi) to Junayd. Sayings of Shibli and Sari al-Saqati. CHAPTER LXXII: "Concerning their manners at meal rupt
a
Sheykh
time and
his
in
discourse.
gatherings and
in their
entertainments".
Three occasions, enumerated by Junayd, when the divine
mercy descends upon Sufis. Muhammad b. Mansur al-Tusi said to his guest, "Stay 183 three nights with us, and if you stay longer it will be a gift
of alms from
you
to
the difficulty of obtaining
al-Nawribati on the
when they
ascetics
demned by
c
Ja far
world,
A
together.
c
Story of
c
Ali
and
Abu Hamza
Ali al-Rudhabari in praise
Eating after a meal con c far on
Another saying of Ja
al-Khuldi.
and it
is
dervishes.
eating with friends,
The author
by
his
s
men
account of the
proper for the Sufi faqirs to observe in
Sheykh who had eaten no food
reproached instead
Abu
Two
manners which eating.
enter a house.
sayings of Shibli. one should behave when
gluttony.
food. Saying of
to treat dervishes, theologians,
way
who meet
of dervishes
How
Saying of Sari al-Saqati on
al-Saqati. Sayings of Abu
and Sari
of the
us."
lawful
host
days was
for ten
because he ate with two fingers
of three. Saying of Ibrahim b. Shayban.
Abu Bakr
al-Kattani would not eat any food that was not offered spon taneously. Saying of Junayd.
was punished for refusing an on the importance of purity dwelling-place. sick
men and
Sari
sleep
drowned. Saying of
al-Saqati like
Abu
How Abu
Turab al-Nakhshabi
offer of food.
Saying of Junayd as regards food, clothing, and said
that
the
Sufis
eat
men who c
like
are in danger of being Abdallah al-Husri. Anecdote of
d
50
Fath al-Mawsili, entertained
Ma
185
c
manner
describing the
by Bishr
which he was
in
al-Hafi.
ruf al-Karkhi accepted every invitation, saying that he
world and had no home except to enter. Description by Abu bidden the house that he was Bakr al-Kattani of a gathering of three hundred Sufis at
was only a guest
the
in
Mecca: instead of talking about religion they acted towards each other with good-nature and kindness and unselfishness. Saying of Abu Sulayman al-Darani: eating deadens the heart.
Ruwaym of food
said until
during twenty years he never thought c was set before him. Story of Abu Ali al-
that it
Rudhabari. Anecdote related by Abu Abdallah al-Rudhabari of a man who entertained a party of guests and lighted a c
thousand lamps; on being charged with extravagance, he successfully
challenged
his
accuser to extinguish any lamp
that had not been lighted for b. 1
Muhammad
CHAPTER LXXIII:
86
s
sake.
"Concerning their
of audition (sama] and
if
God
Anecdote of Ahmad
al-Sulami.
manners
at the
time
ecstasy."
Junayd mentioned three things necessary in audition, and these were absent, he disapproved of it. Saying of Harith
al-Muhasibf.
Dhu 1-Nun
Story of
erotic verses recited.
When
s
ecstasy on hearing
some
Ibrahim al-Marastani was asked
dancing and rending the garments in audition, he quoted the word of God that was revealed to Moses, "Rend thy heart and do not rend thy garments." The author says
about
that
this
subject
will
be fully set forth
in
a subsequent
chapter.
187
Junayd said that excess of ecstasy combined with ciency
of religious
knowledge
is
harmful.
defi
Explanation of
saying by the author. Ecstasy, provided that it is in voluntary, is not improper for dervishes who are entirely this
detached from worldly seek to produce ecstasy
interests. in
No
one, however, should
himself by joining a
number of
enraptured and
already
persons audition.
if
This,
become
it
So long as the heart idle and vain.
spiritual illumination.
worldliness, audition
by participating in their is most destructive to
a habit,
polluted with
is
is
CHAPTER LXXIV: "Concerning their manners in dress." Three sayings of Abu Sulayman al-Darani. Reply given by a young Sufi to Bishr b. al-Harith (al-Hafi), who had expressed the opinion frocks (muraqqci 1
88
that
Sufis
should not wear patched
di}.
by al-Jariri of a dervish who wore the same garment both in summer and winter because of a vision Story related
which he had seen. Saying of Yazid s criticism of Yahya b. behind
left
Abu
Mu
c
Hafs al-Haddad.
adh
him except the
Abu Yazid
al-Razi. shirt
Abu
which he was
nothing wearing at the time of his death. Description of the patched frock belonging to Ibn al-Kurrini (al-Karanbi). The fine
worn by Abu Hafs al-Naysaburi. The author men
clothes tions
the general
rules observed
by dervishes
in
regard to
dress.
189
CHAPTER LXXV:
"Concerning
their
manners
in
travelling."
c Counsel given by Abu Ali al-Rudhabari to a man who was setting out on a journey. Ruwaym s advice to the traveller. Muhammad b. Isma c il describes a journey on which he was
accompanied by Kattani.
Saying
Khawwas would
Abu Bakr al-Zaqqaq and Abu Bakr of Abu 1-Hasan al-Muzayyin. Ibrahim not allow al-Muzayyin the Elder to
What
scorpion that was crawling on his thigh.
who
to his disciples
190
Three
years
thirty
reasons their
rules
for
al-
kill
a
Shibli said
suffered hardships in travelling.
observed by
of travel.
c
Abu Abdallah
al-Nasibi during
The author enumerates
the various
which Sufis travel; he says that they perform
religious
home, and
al-
if
duties just as carefully as
a
when they
are at
party of dervishes are travelling together,
they show the utmost consideration to their weaker brethren.
52
Other
Sufis
a stricter
c
Abu Ya qub
to
According
which
illustrated
is
by al-Khawwas and Abu lmran al-Tabarirule,
c
of Ibrahim
sayings stani.
follow
al-Susi there are four qualities
that are indispensable to the traveller: religious knowledge,
and
enthusiasm,
piety,
good-nature.
Abu Bakr
said that the Sufis refuse to associate with
number who journeys
to
Yemen more
al-Kattani
any one of their
than once. Derivation
of safar (travel). IQ 1
CHAPTER LXXVI:
"Concerning
manners
their
prestige (honour, influence, popularity), and in acting for
The
the sake of their
friends."
author quotes a saying related
Abdallah al-Subayhi to the
effect that
by the pupils of Abu it
until
poor
he
give
in
worldly goods; but he
made
has
a
further
consequence
is
sacrifice,
not entirely namely, the
Story of al-Muzaffar al-Qarmisini and another
sacrifice of self.
Sufi
all
behoves the dervish
him
to sacrifice the prestige that accrues to
of his having resigned
in sacrificing
begging, and
in
who made themselves them anything.
no one would
so despised that
Ibrahim
b.
Shayban
s
praise
of
al-
Muzaffar al-Qarmisinf. Anecdote of a Sufi who abased him self by begging, which he disliked intensely. Story of a novice whose devotion and austerities had gained for him a he was told by a certain Sheykh that he great reputation :
must go from door
to
door and
beg
his
bread and eat
nothing else, but he found himself unable to obey; and when he was reduced to beggary in his old age, he regarded
punishment for having disobeyed the Sheykh. Story of an eminent Sufi who never broke his fast except with 192 pieces of bread that he had begged. Anecdote of Mimthis as a
shadh al-Dinawari.
How Bunan
al-Hammal learned that he was
a parasite. Story of a novice who begged food for his com and partook of it with them on this account he :
panions
was blamed by some Sheykhs who begged
for himself.
The author
said that he
had
really
explains the true principles
53 of begging. Anecdote of a
Sheykh who
refrained from begging
he might endanger the spiritual welfare of a fellow-Moslem, in accordance with the tradition that he who fear
for
that
repulses a sincere beggar will not prosper.
CHAPTER LXXVII:
193
receive a gift of worldly
of a
Story
goods".
who
dervish
feeling (hdl) in
manners when they
"Concerning their
his
lost
faith
and
his spiritual
consequence of receiving a gift. Another story same reason, was deprived of the
of a dervish who, for the
which mystics hold dear. Abu Turab al-Nakhshabi said that any one upon whom much bounty was bestowed tribulation
How Bunan
ought to weep for himself. a thousand dinars.
al-Hammal refused
Story of Ibn Bunan four hundred dirhems were brought to him while he was asleep, but he was warned in a dream not to take more than he needed. Story of Abu 1-Husayn :
he dropped three hundred dinars, one by one, into the Tigris. Anecdote of Ibn Ziri, a pupil of Junayd, who into possession of some money and left his companions. came 194 Abu Ahmad al-Qalanisi would not let his pupils visit one al-Nurf
:
number who had
and returned with money. How Abu Hafs al-Haddad spent a thousand dinars on the dervishes of Ramla. Story of Shibli, who bestowed on der of their
vishes nearly
the
all
money
for his starving children.
four
dirhems
order
in
travelled
that was given
Shibli
195
received
c
al-Mu tadid
when said,
God, to
hast given
every
to
a
had
buy food
Story of a Sufi Sheykh who saved he might return them to God "These
are
all
the worldly
me."
sum
distribute
one
to
that
on the Day of Judgment and say, goods Thou
him
of
money from
amongst
taken
as
the
the
Sufis
of
vizier
of
Baghdad;
much he wanted,
Shibli
more ye have taken, and the more ye have rejected, the nearer are ye
"The
God."
the
farther
are ye from
54
CHAPTER LXXVIII: "Concerning who earn their livelihood." c
Sahl b.
Sunna
the
Abdallah said that while
condemn work,
to
Faith to condemn trust
al-Harith
it
The is
to earn their livelihood or to trust in
Two
196
sayings
of earning.
mending velling.
at
G
of
Abu Sa
c
Abdallah
id
an offence against
an offence against the
b.
by spinning thread.
livelihood
one who asked him whether
to
is
God. Saying of Junayd.
in
Ishaq al-Maghazili rebuked Bishr his
manners of those
it
is
it
the
b.
and
earning
reply of Ibn Salim
the duty of Moslems
God.
al-Mubarak
in justification
al-Kharraz once passed a whole night whom he was tra
the shoes of the dervishes with
Saying of
Abu
Hafs (al-Haddad). Story of a negro
Damascus who was a follower of the
Abu
for
How
Sufis.
Anecdote of
1-Qasim al-Munadi. Sayings of Ibrahim al-Khawwas, Ibrahim b. Adham. General rules to be observed by
who work. Abu Hafs al-Haddad earned
Sufis
197
stowed
Dhu
it
the
upon
Sufis.
a dinar every
of Shibli
Saying
day and be to
a cobbler.
1-Nun said that the true gnostic does not attempt to
gain a livelihood.
CHAPTER LXXIX: and giving and
A
short
of Junayd: prefers
way
in
"Concerning
showing
their
to Paradise described
none has the right to receiving.
spending
manners
courtesy to the
to
by
in
taking
poor."
Sari al-Saqati. Saying
take
Saying of
money unless he Abu Bakr Ahmad
Hamawayh: money should be accepted or rejected for God s sake, not from any other motive. Story of al-Zaqqaq
b.
and Yusuf al-Sa
igh.
Anecdote showing the tact and deli c of Damascus bestowed a gift of
cacy with which Ibn Rufay
money upon Abu 198
c
Ali al-Rudhabari.
al-Zaqqaq and Abu Muhammad alMurta ish. How Junayd induced Ibn al-Kurrini (al-Karanbi) to accept some money from him. Whenever Abu T-Qasim Sayings of c
Abu Bakr
55
al-Munadi saw smoke issuing from a neighbour s house, he used to send and ask for food. Story of Junayd and Husayn b.
Answer given by Yusuf
al-Misri.
question whether one
al-Husayn to the bestowing all one s pro
justified in
is
b.
perty upon a brother in God.
CHAPTER LXXX:
"Concerning
who have
are married and those
of the
Story
Muhammad trust in
him
b.
marriage
who
children."
Abu Ahmad
al-Qalanisi.
How
c
Ali al-Qassar trained his little daughter to b. God. Story of Bunan al-Hammal and his son. Ibra Adham said that a man who marries embarks on a ship,
and that he Saying
suffers
Bishr
of
herself in
offered
of
the manners of those
shipwreck when a child b.
al-Harith.
Story
is
born to him.
of a
woman who
c
Abu Shu ayb
marriage to
al-Barathi and
removed a piece of matting. The author says that a married Sufi must not commit his wife and children to the care of God but must provide for refused to enter his hut until he
their
needs unless they are
he
Sufis
is.
tage
ought to wed poor
women who
of rich
when Path
al-Mawsili
voice saying,
"O
the same spiritual state as
in
women and
desire
kissed
Path, art not
to
not take advan
marry them. One day
his son he heard a heavenly thou ashamed to love another
Me?" The author points out that although the Pro used to kiss his children and clasp them to his bosom, phet his spiritual rank and endowments were unique; and that God
besides
is
jealous of the Sufis
when they
turn their thoughts towards
any one except Himself.
CHAPTER LXXXI: alone or with Sitting in
their
manners
in sitting
mosques condemned by Sari
al-Saqati. His defi
of generosity (muruwwat). Saying of a Sufi Sheykh:
nition "the
"Concerning
others."
prayer-mat of the dervish ought to be on his buttocks." Abu Yazid and Ibrahim b. Adham which indicate
Stories of
that
it
is
a breach of
manners to stretch out one
s feet
or
56
one
cross
to
s
Story of Ibrahim al-Khawwas and a
legs.
dervish
who had an
Yahya
Mu adh
excellent
c
b.
on
(al-Razi)
way
Saying of
of sitting.
sitting with the unspiritual.
Anecdote of Ibn Mamlula al-Attar al-Dinawari. Anonymous saying: a man s friends show his character. Hasan al-Qazzaz,
who
often sat awake during the night, said that Sufism is founded on three things: hunger, silence, and sleeplessness.
Junayd preferred
sitting
CHAPTER LXXXII:
202
Two c
of
sayings
Abdallah used to
with Sufis to prayer.
Mu
in
hunger".
c
adh on hunger. Sahl b. be strong when he abstained from eating
Yahya
and weak when he
ate.
b.
Saying of Sahl
(al-Darani) said that
Sulayman
manners
"Concerning their
is
G
b.
Abdallah.
one of God
s
Abu trea
hunger bestows upon those whom He loves dearly. A saying of Sahl b. Abdallah on hunger repeated to the c author by Ibn Salim. Saying of lsa al-Qassar. Why a Sufi
He
sures which
Sheykh
said,
hungry".
him
visit
"Thou
art a
Another Sheykh after
s
to a
:
man who
said,
am
"I
rebuke to a Sufi who came to
having eaten no food
CHAPTER LXXXIII
203
liar",
for five days.
"Concerning their
manners in
Anecdote of Mimshadh al-Dinawari.
It
is
sickness."
related of
al-
his body was infested by worms, and when a worm fell to the ground he would put it back in its place. Story of Dhu 1-Nun and a sick disciple to whom
Kurdi that part of
he paid a
visit.
Advice which Sahl
give to his disciples
al-Nahrajuri
b.
when they were
c
Abdallah used to
How Abu Ya qub c
ill.
refused to let himself be cured of a disease in
stomach by means of cautery. Saying of al-Thawri to a
his
who made excuses for delay in visiting him. Sahl Abdallah know a remedy for piles but would not use it.
disciple G
b.
204
When ician,
God):
Bishr al-Hafi described his
he his
symptoms
to the
phys was asked whether he was not complaining (of reply. Saying of Dhu 1-Nun quoted by Junayd
when he was
suffering from a severe illness.
57
LXXXIV
CHAPTER Sheykhs and Saying the poor
:
their kindness to their
How
of Junayd.
manners of the
the
"Concerning
disciples".
Bishr al-Hafi sympathised with
when he was unable
to help
them. Courtesy shown
to a party of dervishes. Story of
by al-Zaqqaq
Junayd and
al-Jariri.
Story of Abu Ahmad al-Qalanisi and a disciple. Anec dote of Junayd and a man who wished to abandon all his wealth.
How Abu
G
1-Hasan
al-
Atufi procured food for his
companions in the desert. How Abu Ja far al-Qassab fol lowed Abu Sa c id al-Kharraz from Ramla to Jerusalem in c
order to obtain his forgiveness.
CHAPTER and
LXXXV:
"Concerning
the manners of disciples
novices".
Saying on wisdom (hikmat) cited from a book by Abu anecdotes (of holy
Turab al-Nakhshabi. Saying of Junayd men) strengthen the hearts of Saying of Yahya
(b.
Mu
:
disciples.
c
on
adh)
wisdom.
Sayings
of
Mimshadh al-Dinawari, Abu Turab al-Nakhshabi, and Abu c Ali b. al-Katib concerning those who aspire to become Sufis. Saying of Shibli on two kinds of amazement ((kayrat) felt by disciples. How Shibli, when he was a novice, pre vented himself from being overcome by sleep. Manners and signs
of the
Kharraz.
sincere
Saying
according
disciple
of Sahl b.
should occupy the disciple
s
c
to
Abu Sa
c
id
al-
Abdallah on the things which
mind.
by Yusuf
b. al-Husayn of the signs by which known. Saying of Abu Bakr al-Barizi. CHAPTER LXXXVI: "Concerning _the manners of those
Description the disciple
who
is
prefer to live
alone".
Saying of Bishr al-Hafi. How al-Darraj met the hermit, 1-Musayyib, and brought him to Shibli. Saying of Ju
Abu
nayd on the
men
of great
solitary
life.
spiritual
Abu Ya
c
qiib al-Susi said that only
power can endure
solitude,
and that
58 it
was better
people like himself to perform their devo the sight of one another.
tions in
208
for
c
Story of Abu Bakr b. al-Mu allim who retired to Mount Lukkam near Antioch and found that be was unable to
customary devotions; he remained ten years in solitude before he could perform them as well as he used his
perform
do amongst communicated
to
met
in
his acquaintances.
A
Ibrahim al-Khawwas by a
to
was
similar experience
man whom
he
the desert.
CHAPTER LXXXVII: ship and
"Concerning
their
manners
in friend
affection". c
Sayings of Dhu 1-Nun and Abu Uthman (al-Hiri). Answer given by Ibn al-Sammak to a friend who quarrelled with him. Sayings on the nature of affection.
Sayings of Yahya
209
b.
Mu
hammad al-Maghazili. CHAPTER LXXXVIII: hour of
c
adh, Junayd, Nuri, and
"Concerning
their
Abu Mu
manners
in the
death".
Verses recited by Shibli on the night before he died. Only
two of the hundred and twenty disciples of Abu Turab alNakhshabi died in poverty namely, Ibn al-Jalla and Abu ,
c
Ubayd
al-Busri.
Description of the death of Ibn Bunan
al-
Misri.
210
Abu
Story related by
G
Ali al-Rudhabari of a youth
who
expired on hearing a verse of poetry. Saying of Abu Yazid (al-Bistami) on his deathbed. Saying of Ibn al-Kurrini (al-
Karanbi) reported tion of the death of
by Junayd, who was
his pupil.
Junayd by Abu Muhammad
Descrip
al-Jariri.
The
described by Bakran al-Dfnawari. Account of Abu 1-Husayn al-Nuri. saying of Abu
death of Shibli of the
death
A
Bakr al-Zaqqaq which was immediately followed by his death. How Ibn cAta was killed. Ibrahim al-Khawwas died while 211 performing an ablution. The corpse of Abu Turab al-Nakhshabi was seen standing erect in the desert, untouched by
59 wild beasts.
Junayd Kharraz
of the death of
Description
remark when
s
Yahya
al-Istakhri.
Abu Sa
that
told
c
id
al-
into an ecstasy before he died.
fell
CHAPTER LXXXIX: shown
trine
was
he
the differences of doc
"Concerning
on mystical sub
their answers to questions
in
jects".
212
Question
c
concentration
concerning
(Jam
and dispersion
)
(tafriqat).
The author
definition of these terms. Their
s
c
by Abu Bakr Abdallah
plained
Tahir al-Abhari. Verses
b.
Junayd. Saying attributed to Niirf.
by and
on the subject. Sayings of Junayd
doctrines
Anonymous
213
meaning ex
Abu Bakr
al-Wasitf.
concerning passing-away (fand) and continuance
Question (baqd).
Two of
sayings of
/and and
c
Abu Ya qub
baqd requires that
al-Nahrajuri: the true theory
Man
s
the relation of a slave to his master
normal relation to God should be maintained.
The author says that fand and baqd are the attributes of those who declare God to be One, and who ascend in their to a particular
unification
ordinary
Moslems.
He
explains
application of the terms.
214
Sayings of Shibli.
Abu Sa
c
Two
the
is
not reached by
meaning and Sumnun.
original
sayings of
Junayd, Ibn Ata, and Ruwaym. The author enume
id al-Kharraz,
attributed
Saying
degree, which
to
rates five stages of fand.
215
Question concerning the realities (al-kaqd
Description by Sari al-Saqati of those ities.
Sayings
of Junayd,
Abu Turab
iq).
who seek
the real
(al-Nakhshabi)
and
Ruwaym. Three
Abu
c
Ja far
kinds of reality (haqiqat] distinguished by al-Saydalani. Anecdote of Abu Bakr al-Zaqqaq :
"every
reality that contradicts the religious law
elity".
Ruwaym s
man
realise the
answer to the question,
is
an
"When
infid
does a
meaning of servantship ^ubudiyyat)^ Another
6o
A
saying of
Ruwaym.
Muzayyin
al-Kabir of the
saying of Junayd. Definition by alnature of God as conceived by
the Sufis. c
216
Saying of Abdallah tifies
between
Shibli
by
with
reality
humanity
in the
Tahir al-Abhari,
in
c
positive
religion
c
ilm,
(insdniyyat]
made
Distinction
ilm).
and haqq. The
haqiqat,
explained
(
which he iden
by Abu
c
Ja
far
reality of
al-Qarawi.
definition of the reality of union (wusul). Reality
Anonymous described
b.
which removes every obstacle way. Saying of Abu Bakr al-Wasiti.
by Junayd
mystic
s
as that
Question concerning veracity (sidq).
Saying of Junayd. Definition of veracity given by Abii c Sa id al-Kharraz to two angels whom he saw in a dream.
A
by Yusuf
detailed definition
b.
al-Husayn.
Sayings of an anonymous sage,
217
Muhasibi),
Junayd,
Abu Ya
c
Dhu
1-Nun, Harith
(al-
qub, and another whose name
not mentioned.
is
Question concerning the fundamental principles (usul)of Sufism.
Five qualities enumerated by Junayd. tioned
c
by Abu Uthman
importance ciples.
Ahmad
c
not to
of
the
principles
men
Saying of Junayd on the fail in fundamental prin Sufis,
according
Abu
to
Seven principles of Sufism enumerated
Abdallah.
according to Husri, and another of seven principles, according to an anonymous dervish.
List list
principles
al-Qalanisi.
Sahl b.
by 218
Three
(al-Hiri).
care
of taking
Two
of six
principles,
Question concerning sincerity (ikhlds). Definitions
1-Nun, c
and
c by Junayd, Ibn Ata, Harith al-Muhasibi, Dhu c
Abu Ya qub
al-Susi.
Two
sayings
of Sahl b.
Abdallah. Definitions by Junayd and an anonymous Sheykh.
Three signs of the sincere man. Definition of sincerity uted to
219
Abu
attrib
1-Husayn al-Nuri.
Question concerning recollection (dhikr).
Ibn Salim distinguished three kinds of recollection
:
(a)
with
6i
the
tongue,
defined
as
with
(b)
"being
nearness to
the
c
Ibn
God".
heart,
recollection
(c)
Ata
which he
shame because of
with love and
filled
said that recollection causes the
nature (bashariyyat) to disappear. Two sayings of c Sahl b. Abdallah. Three verses of the Koran in which the
human
Moslems ent
are
kinds
commanded
God. There are
to recollect
of recollection,
corresponding
to
the
differ
different
Saying of an anonymous Verbal recollection Sheykh. (repetition of the formulas "There in no god but Allah" and "Glory be to Allah!" or recitation used
language
these
in
verses.
of the Koran) and spiritual recollection (concentration of the
heart upon
God and His
attributes).
Recollection assumes various forms in accordance with the
220
predominant that
or
state
recollection
real
of each mystic. Shibli said
station
the
is
forgetting of recollection,
i.
e.,
forgetfulness of everything except God.
Question concerning spiritual wealth (ghind).
Junayd
said that spiritual poverty
and wealth are comple
mentary, and that neither is perfect without the other. The signs of spiritual wealth described by Yusuf b. al-Husayn. c c Saying of Amr b. Uthman al-Makki on the spiritual wealth
which
consists
in
being
independent
of
spiritual
wealth.
221 Saying of Junayd. Question concerning poverty (faqr).
Junayd said that poverty all
tribulation
its
true faqir
who
is
is
a sea of tribulation but that
by Junayd of the hundred years before
glorious. Description
enters
Paradise
five
the rich. Ibn al-Jalla said that poverty must be accompanied c
by piety (wara Question
).
Sayings of Junayd and al-Muzayyin.
concerning the
spirit
(ruk)
and
the doctrines
of
the Sufis on the subject.
222
Two two heart
sayings of Shibli.
spirits, is
viz.,
Abu Bakr
al-Wasiti distinguished
the vital spirit and the spirit whereby the
illumined. Other sayings of al-Wasiti.
Abu
c
Abdallah
62
attained
human
spirits in the gnostic
spirit (al-ruh al-bashariyyd]
and the eternal
man. Traditions
in
The author
who
union with God. Distinction between the
to
ruh al-qadima] 223
two
said that there are
al-Nibaji
has
declares
be
to
it
spirit (al~
illustrating this doctrine.
Ibn Salim asserted
false.
and the body together produce good or evil, and that both are liable to reward or punishment. Those that the spirit
who
believe
go
spirit
far
metempsychosis and astray from the truth.
Qttestion concerning
The meaning al-Bistami
the
to
eye to heaven. a
certain
Abu
How Amr
Sufis
man,
God? Let God 224
c
of the
(ishdrat).
Abu Yazfd
God cannot be indicated by man rebuked Junayd for raising Uthman al-Makki said that the
that
effect
symbolism of the to
symbolic allusion
eternity
of ishdrat. Sayings of Shibli and
means of symbols. his
the
in
a
c
b. is
"How
polytheism long
will
give indications to
(shirk).
you
Junayd
said
give indications to
you."
Yazid (al-Bistami) condemned both theological and
symbolism. Zaqqaq said that ishdrat is proper for but the adept finds God by abandoning ishdrat. novices, Saying of Shibli on nearness to God. Saying of Yahya b. mystical
Mu
c
adh on the
classes
of religious
Rudhaban Abii
different kinds of
men. Sufism described by
as an ishdrat.
c
Ya qub
symbolism used by
The
Abu
different
Ali
al-
use of ishdrat disapproved
by
al-Susi.
Diverse questions. Question concerning elegance (zarf). Definition of the term by Junayd. Question concerning generosity (muruwwat). Definition
by Ahmad
b.
c
Ata.
Question concerning the reason c
why
225 Sayings by Ibn Ata (who connects Shibli, and an anonymous mystic.
the Sufis are so called. Sufi
with safd), Nuri,
Question concerning the daily bread (rizq).
Sayings of
Yahya
b.
Mu
c
adh and another whose name
is
63
not mentioned.
rizq.
How Abu
who
Various opinions as to the cause ot Yazid (al-Bistami) rebuked a theologian
questioned him about the source of
rizq.
answer to a question concerning the Junayd disappearance of the name of servant and the subsistence s
Question.
of the power of God,
Junayd was asked,
Question.
226 to praise and
a
is
"When
man
indifferent
His answer.
Answer given by Ibn Ata when he was asked, means of obtaining security of mind (saldmat
Question. "What
blame?"
in fand).
happens
(as
the
is
al-sadr}r "What
Question.
the
is
explanation of the grief which a
man feels without knowing Uthman (al-Hiri).
its
Answer by Abu
cause?"
c
Question concerning sagacity (firdsat).
Comment by Yusuf
b. al-Husayn on the Tradition, ware of the sagacity of the true believer, for he sees by
the light of
"Be
God."
Question concerning the imagination (wahm). Definition of
227
wahm by
Question. Explanations
Ibrahim al-Khawwas.
by Abu Yazid
al-Bistami and other
mystics of the words sdbiq, muqtasid, and zdlim in Kor. 35, 29. Question concerning wishing (tamanni).
Ruwaym
said
should not wish.
that
the
disciple
The reason
may
hope,
but that he
of this distinction.
Question concerning the secret of the soul (sirr al-nafs). G Sahl b. Abdallah said that the secret of the soul was
never revealed he said, 228
"I
Question.
by
in
any created being except
am your supreme Lord." Human and divine jealousy
in
Pharaoh when
(ghayrat] distinguished
Shibli.
Question.
Dhu
Fath
b.
Shakhraf asked
Israfil,
the teacher of
whether secret thoughts (asrdr) are punished before actual sins. The answer given by Israfil. 1-Nun,
64
Three
Question.
Abu Bakr
different
states
of the heart described
by
al-Wasiti.
Three kinds of tribulation
Question.
(bald)
described by
Jariri.
Question concerning the difference between the lower and
higher degrees of love (hubb and wudd). Question concerning weeping (bukd).
229
Saying of
c
Abu Sa id
al-Kharraz. Eighteen causes of weeping.
Question concerning the term shdhid. Definitions 23
by Junayd and the author.
Question concerning the sincere practice of devotion.
Abu on
this
c
1-Husayn
viz.,
God,
Hind
al-Qurashi,
by the Sheykhs
subject
cerity in
Ali b.
when questioned
of Mecca, replied that sin
devotion depends on the knowledge of four things, self,
death, and retribution after death. the nature
Question as
to
Definitions
of the
of the generous man (karim).
generous
man by
Harith (al-Muhasibi)
and Junayd. Question concerning generosity (kardmat).
Two anonymous
definitions.
Question concerning reflection (fikr).
and tafakkur by Harith al-Muhasibi Distinction between fikr and tafakkur.
Definitions
and others. 231
of fikr
Question concerning induction (ftibdr). Definitions
Question as Definitions
Question as
by Harith al-Muhasibi and to the
by Junayd and to
others.
nature of intention (niyyat). others.
the nature
of right (sawdb). another. and Junayd by s Question. Junayd explanation of what is meant by com c passion towards the creatures (shafaqat ala l-khalq). Definitions
Question concerning fear of
God
(taqiyyat).
Five definitions of the word. Question concerning the ground of the soul (sirr).
65 Definitions.
Saying of Husayn b. Mansur al-Hallaj. 232 sayings of Yusuf b. al-Husayn. Verses concerning the sirr by Nuri and others.
Two
The author remarks Sufis c
are
Uthman
too
al-Makki:
the other half
that the questions discussed
numerous
is
"One
to
mention.
half of
of
Saying
knowledge
is
c
by the
Amr
b.
question, and
answer."
CHAPTER XC:
"Concerning
the letters sent
by
Sufis to
one
another".
Words
233
written by Mimshadh al-Dinawari on the back of a which Junayd wrote to him. Letter from Abu Sa c id
letter
al-Kharraz
by
c
Amr
c
b.
together with
and
Shibli,
234
Junayd
Ahmad
to
s
Sufis asked
c
b.
Ata.
Uthman al-Makki
Part to
of a letter addressed
the
Sufis
of
Baghdad,
made upon it by Junayd, Part of a letter sent by Shibli to Junayd. The author relates how he and other
the observations
Jariri.
reply. c
Abu Abdallah
) al-Rudhabari to write a letter to a certain Hashimite at Ramla, begging him to permit them to hear a who was famous for the singing-girl of her
beauty
voice.
of the letter which al-Rudhabari wrote impromptu c on this occasion. Verses inserted by Abu Ali b. Abi Khalid
Copy
al-Suri in a letter
235
which he wrote to
Abu
c
Ali al-Rudhabari. Verses written by Abu Ali al-Rudhabari in reply to the above. Answer sent by Dhu 1-Nun to a sick man who had asked him to invoke God on his behalf. Another letter c
by Dhu 1-Nun. Letter written by Sari al-Saqati to Junayd containing some verses which he heard a camelwritten
driver chanting in the desert.
236
Letter written to (Abu c Abdallah) al-Rudhabari by one of his friends. Part of a letter from Abu c Abdallah al-Rudhabari to a friend. Letter written
Sheykh.
i)
This
by an eminent
Sufi to a certain
Extract from a letter addressed by
is
the correct reading.
Abu
1-Khayr
66 al-Tinati
to
c
Letter
Ja far al-Khuldi.
sage in answer to Yusuf
b.
written
al-Husayn,
a
by
certain
who had complained
being worldly feelings and dispositions. prey Letter written by one sage to another who had asked
of
a
237
to
him by what means he might gain salvation. Part of a letter G c written by Ahmad b. Ata to Abu Sa id al-Kharraz, and the latter
from a Part
238
s
reply. Letter of a lover to his beloved. Quotation
letter written
of a
by a
written
letter
certain Sheykh. to
Husayn
b.
Jibril
al-Marandi
by one of his pupils, relating how he became friendly with a gazelle and shared his food with it. Letter sent by Shah al-Kirmani to
Abu
Hafs (al-Haddad) and the
latter s reply.
Letter written by Sari al-Saqati to a friend. Part of a letter c
from Junayd to Ali b. Sahl al-Isbahani. The author says that it is impossible for him to quote 239 the long epistles which celebrated Sufis have written to one another, such as the epistle of Nuri to Junayd on the sub ject of tribulation (bald), etc., but that he will give the text
of one
Kisa
240 241
i
short
epistle
Abu Bakr
al-
al-Dmawari.
books and
243
to
by Junayd
Continuation of the epistle of Junayd to Conclusion of the same.
CHAPTER XCI 241-3
written
:
"Concerning
Abu Bakr
al-Kisa
i.
the introductions (sudur) of
epistles".
Five introductions by Junayd. G Specimens by Abu Ali al-Rudhabari and
Abu Sa
c
id b. al-
A rabi. c
244
Two more Sa
245
c
specimens by Ibn al-A
rabf,
and one by
Abu
id al-Kharraz.
Another by al-Kharraz and a third which the author tributes to him.
246
c
An
introduction
al-Kurdi
at
of Urmiya.
by Another by Abu Bakr al-Duqqi. Another by the same hand. Two anonymous specimens. CHAPTER XCII: "Concerning their mystical poems".
6;
Dhu 1-Nun and Junayd. Abu 1-Husayn al-Nuri and Junayd. Verses by Abu Ali al-Rudhabari.
Verses by Verses by
247
248
c
249
250
Verses by Ibrahim al-Khawwas. Verses describing ecstasy by Sumnun al-Muhibb. Two more verses by Sumnun.
Some
251
verses which Sari al-Saqati often used to recite.
Verses which Sari recited while he was engaged in sweep ing his room. Another verse frequently quoted by Sari. Verses spoken by Shibli on his deathbed. Verses by the same.
Verses composed or quoted by Shibli on various occasions. verses by Shibli. Verses on patience which are said
252
Two
253
c
have been composed by Sahl b. Abdallah. Verses by c Yahya b. Mu adh al-Razi. Verses on thanksgiving (shukr] to
by Abu More 254
V Abbas
verses
c
b.
by
Ata.
Ibn
c
Ata.
Verses by
Khurasani) on being rescued by a which he had fallen. 255
lion
Abu Hamza
(al-
from a well into
Verses by Bishr b. Harith (al-Hafi), Yusuf b. Husayn alRazi, and Abu Abdallah al-Qurashi. Verses written to the c
last-named by Abu Abdallah al-Haykali. c Verses by Abu Sa id al-Kharraz. Verses written 256
in
reply
by Abu Abdallah al-Qurashi or, according to others, by Abu Sa id al-Kharraz. Verses written by Abu 1-Hadid to Abu Abdallah al-Qurashi. Reply of al-Qurashi. CHAPTER XCIII: "Concerning the prayers and invocations c
to al-Haykali
c
c
257
which the most eminent of the ancient
Two
A
prayers by
Dhu
Sufis addressed to
God."
1-Nun.
prayer by Yusuf
b. al-Husayn (al-Razi). Prayer of a which was overheard by Yusuf b. al-Husayn. Verse recited by a Sufi Sheykh in the hearing of Yusuf
258
certain sage
259 b.
al-Husayn.
A
prayer of Junayd, extracted from the Kitdb
al-Mundjdt.
260
A
prayer of
Abu Sa
c
id
al-Dinawari which the author heard
68
him
utter
A
Atrabulus.
at
prayer of
Shibli.
Prayers
of
c
Yahya b. Mu adh (al-Ra/i). A number of prayers by the same. Answer given by a 261 had begged him to certain Shaykh to Umar al-Malati who c
invoke
God on
his behalf.
Mow
to pray for his fellow-passengers
by a storm
b.
Ad hum
refused
when they were overtaken
at sea.
Anonymous
262
Ibrahim
saying on
in prayer.
effect of sincerity
the
of Sari in answer to the Prayer of Sari al-Saqati. Prayer him/a. A prayer which Ibrahim al-Marastanf request of Abu in a dream. A prayer learned from al-Khadir, whom he saw I
which
Abu
c
c
learned from
Ubayd al-Husn
A isha
who ap
while he was asleep. Prayer of a Sheykh peared to him to the author whose name is not mentioned. Answer given the Sheykh whom he questioned concerning
certain
by a
purpose of prayer.
real
A
prayer of Junaycl.
CHAPTER XCIV:
263
one
"Concerning
Ruwaym
and Yusuf
Precepts by Sari al-Saqati, c
b,
to (was<ij><i)
another."
Precepts by
264
their precepts
Atii,
Junayd, and
Abu
Abu Sa
c
b.
Bakr
al-Husayn al-Barizi,
(al-Razi).
Abu
c
l-
Abbas
id al-Kharraz. c
265
Dim 1-Ni m, Junayd, Abu Abdallah al-Khayyat Dim 1-Nun s reason for al-Dinawari, and Abu Bakr al-Warraq. had asked him for one. to give a precept to a man who Precepts by
refusing
266
Story of
Abu Muhammad
c
al-Murta ish
:
when
dying, he
the sale that his debts should be paid and gave instructions dirhams, of the clothes on his corpse produced eighteen b. Ibrahim of amount of his debts. A precept ;
exactly the
an anonymous Sheykh. Shayban. Precept by Bakr al-Wasiti, by an unnamed ufi, by Precepts by Abu on Mount Muqattam, and by a man whom Dim 1-Niin met
Dhu 267
1-Nun himself.
Precept by Junayd.
THE HOOK OF AUDITION
(savufj.
XCV: "Concerning the beauty of the voice, and and the difference of those who practise audition, OiAi TEK
it."
The Prophet fine
that
said
the prophets before him had
all
voices.
Further Traditions showing that the Prophet held a sweet in high esteem and that he liked to hear the Koran
voice
read with a musical intonation.
The author
s
explanation of
"Beautify the Koran by your voices." c on this Sayings subject by Dhu 1-Nun, Yahya b. Mu adh al-Razi, an anonymous Sheykh, Harith al-Muhasibi, and
the Tradition,
al-Husayn. The subtle influence of sweet sounds illustrated by the fact that they lull sick children to sleep
Bundar is
b.
and restore the health of persons suffering from melancholia. Moreover, the
camel-driver
chant has a marvellous effect
s
upon camels worn out by fatigue. Story, related to the author by al-Duqqf, of a negro slave whose master had thrown him into chains because the sweet ness
of his
voice excited the heavily laden camels to rush
along with such speed that all of them, except one, died on arriving at the end of their journey. ) Definition
of the
expert
by Ishaq
singer
b.
Ibrahim
al-
Mawsili.
CHAPTER XCVI:
"Concerning
opinions of the Sufi s as to Definition
by Dhu
Darani on the recitation Definitions
paniment.
anonymous
mystic.
its
1-Nun.
audition
and the various
nature."
Abu Sulayman
Saying of
of poetry c
with a musical accom
by Abu Ya qub
Description of
al-
al-Nahrajuri and an c
samd by Abu 1-Husayn
al-Darraj.
l)
The same
was. See
my
story
is
told by Hujwiri, on the authority of Ibrahim
translation of the
Kashf al-Mahjub
p. 399.
al-Khaw-
70 Sayings of Shibli, Junayd, and an unnamed Sufi. Junayd that audition is one of the three occasions on which
272
said
mercy of God descends upon dervishes. Audition con demned by Abu Ali al-Rudhabari. Abu 1-Husayn al-Nuri defined the Sufi as one who practises audition. Abu 1-Husayn the
c
used to stay and listen to music (samd c ) if he ap proved of it; otherwise he would take up his shoes and b. Ziri
Al-Husri wished for a samd c that should never cease, and should be more desired the more it was enjoyed. go.
CHAPTER XCVII:
273
"Concerning
the audition of the vulgar
c
(al- dmmat) and its permissibility when they listen to sweet sounds which inspire them with hope or fear and impel
them
to seek the
afterworld".
Saying of Bundar fulness
purpose. is
b.
lawful.
al-Husayn on the pleasure and law it is not connected with any evil
when
of audition
Quotations from the Koran showing that audition The five senses enable us to distinguish things
from their
opposites,
and
the
ear
can
distinguish
sweet
sounds from harsh.
274
Sweet sounds form part of the pleasures of Paradise which are enumerated in the Koran. Audition is not like winedrinking: the latter is
is
forbidden in this world, but the former
The Prophet allowed two
permitted.
singing-girls to play
the tambourine in his house.
275
Verses recited by
Abu
Bakr, Bilal, and
c
A isha. Many
of
Prophet Companions poetry. Fourteen verses are quoted from the famous poem, Bdnat Su^ddu, which Ka c b b. Zuhayr recited in the presence of the Prophet.
the
276
The Prophet poetry".
recited
s
said,
"Wisdom
is
sometimes
to be found in
Since poetry may be recited, there is no objection it with musical notes and melodies and with an
to reciting
agreeable intonation. Various divines and lawyers have pro
nounced
in
favour of audition,
of Malik and a
e.
g.,
Malik
man whom he rebuked
for
b.
Anas. Story
singing badly.
7 It
Malik
well-known that
is
1
l
)
and the people of Medina
did not dislike audition. Shafi
277
c i
was of the same opinion. Ibn Jurayj departed from settled at Mecca in consequence of hearing two
Yemen and
of poetry.
verses
good nor an evil for
which a man
He
declared
act,
but resembles an idle word (laghw)
will
The author sums up
that
audition
is
neither
a
not be punished hereafter (Kor. 2, 225). by stating that audition
the discussion
lawful, if it has no corrupt end in view and if it does not involve the use of certain musical instruments forbidden is
by the Prophet. CHAPTER XCVIII: and
"Concerning
their various degrees
therein."
c
Abu Uthman Sa
Description by
c
fd
b.
c
Uthman
al-Razi of
and beginners; (i) that of more advanced mystics (siddiqin) and (3) that kinds of audition:
three (2)
the audition of the elect
that of novices
;
of gnostics ^drifin).
278
c by Abu Ya qub alNahrajuri. Three kinds of audition defined by Bundar b. al-Husayn: some hear with their natures (tafr], some with their spiritual feelings (hdl), and some through God (haqq}.
Three
classes
of auditors
described
The author s explanation of this saying. The author s explanation continued. Three 279 itors
distinguished by an anonymous Sufi:
of realities (abnd al-kaqd spiritual
feelings;
(3)
iq)
the
classes of
(i)
aud
the followers
who depend on their poor (fuqard) who are entirely ;
(2)
those
detached from worldly things.
280
CHAPTER XCIX:
"Concerning
the different classes of aud
itors".
Those who prefer
to listen the Koran.
Malik and the Medina school by i) The contrary opinion is attributed to Ghazali (Ihya, Bulaq, 1289 A. IL, II, 247, 17), but cf. Goldziher, Muhamm. Studien, II, 79, note 2.
72
Verses of the Koran and Traditions of the Prophet which 281
prove that listening to the Koran is allowable. Further Traditions on this subject. The Koran condemns
who
only with their ears and praises those who listen with attentive minds. Examples of the emotion pro duced by listening to the Koran. In some cases the listeners those
listen
Answer given by
die.
the effect complained Koran was not permanent. that
282
Abu Sulayman
G
Abu
Shibli to
by
produced
who
Ali al-Maghazili
the
to
listening
said that he sometimes spent over a single verse of the Koran nights pondering and that unless he had ceased to think about it he would five
al-Darani
in
never have continued his reading. Junayd saw a man who had swooned on hearing a verse of the Koran. He recommended that the same verse should
be read to him again
A
senses. "Every
certain
soul
whereupon the man recovered
;
Sufi
death"
voice from heaven saying, verse
which
1-Tayyib
has
already
Ahmad
several
repeated
taste
shall
(Kor.
four
al-
Muqatil
times 182).
his
verse,
He heard
a
long wilt thou repeat this
"How
killed G
b.
3,
the
of the
Jinn
?"
Akki describes the
Abu terror
and anguish of Shibli on hearing a verse of the Koran. Those who lack the spiritual emotion which accords with 283 the hearing of the Koran and is excited thereby are like beasts: they hear but do not understand.
CHAPTER C: Traditions
those
"Concerning
odes and verses of
who
prefer listening to
poetry".
of the
in praise of poetry.
Prophet
siderations which lead
some
Sufis to listen to
The con
poetry rather
than to the Koran are stated by the author as follows. The Koran is the Word of God, /. e. an eternal attribute of God,
which men cannot bear when created. If
284
is,
their
God were
hearts
to reveal
would crack.
it
appears, because
it
to their hearts as
It
is,
it
it
is
un
really
however, a matter of
73
common knowledge that many times over without if
the
is
reading
intonation
tive
These
man may
a
read the whole Koran
being touched with emotion, whereas accompanied by a sweet voice and plain
he
emotion and delight
feels
feelings, then, are not caused
in
by
sweet sounds and melodies which accord with
it.
hearing
the Koran, but
by
human tem
peraments. The harmonies of poetry are similar in their nature and their effects and easily blend with music. Since a
certain
of man, their influence
God
than that of
"It
of
is
more
human
is
much
less
they say,
we should
prefer
to
listening
"that
so long as
theologians have regarded with if this
is
we
retain
take delight in poetry instead
making the Koran a means of indulging
ing the Koran, but
spirit
powerful and dangerous
by reverence for the Koran.
fitting",
nature
between them and the
Word. Those who
s
poetry are animated our
exists
homogeneity
ourselves".
dislike the
Some
practice of
done, the reason
is
that
shrink from hearing and reciting the Koran because
it
trill
men is
a
reality (haqq), and they intone it musically in order that the people may be drawn to listen when it is read. CHAPTER CI: "Concerning the audition of novices and beginners".
Story of a young man, a pupil of Junayd, who used to shriek whenever he heard any dhikr. Junayd threatened to
him
he did so again, and after that time he used on himself that a drop of water trickled from every hair of his body, until one day he uttered a loud cry and expired. A saying of Junayd related by Abu dismiss
if
to put such restraint
1-Husayn al-Sirawani. Story related by al-Darraj of a youth a
who
died on hearing
two verses of poetry ). Another story of c by Abu Ali al-Rudhaban. !
slave-girl
the i)
408
sing
same kind This seq.
story
related
occurs
in
my
translation
of Hujwiri
s
Kashf al-Mahjub,
p.
74 c
Abu Abdallah
287
which he saw
the Maghrib:
(i) a Sufi begging for alms; one of whose disciples had Jabala,
Sheykh named
a
(2)
mentions two marvellous things
b. al-Jalla
in
died on hearing a passage of the Koran, came to the reader on the next day and asked him to a recite part of the Koran.
While he was
him
Jabala gave a shriek which caused dead on the spot. Anecdote of Ja c far The author states the conditions under which
(the reader) to fall c
al-Mubarqa it
288
is
reciting,
.
c proper for novices to practise samd
If the
ignorant of these conditions, he must
is
beginner
them from a Sheykh,
learn
.
lest
he should be seduced and
corrupted.
CHAPTER
CII
the
Israfil,
:
"Concerning
the audition of the Suff
Dhu M-Nun,
teacher of
Razi whether he could recite any poetry. Israfil
negative answer,
Ruwaym
described
the
said to him,
"Thou
of the
state
Sheykhs."
asked al-Tayalisi
Sufi
On
al-
receiving a
hast no
heart."
Sheykhs during
audition as resembling that of a flock of sheep attacked
Abu
wolves.
no
taken
1-Qasim in
part
b.
by Marwan al-Nahawandi, who had
the samcf for
many
years,
attended a
289 meeting where some poetry was recited. The audience
fell
When they became quiet again, Abu 1-Qasim them questioned concerning the mystical meaning which they into ecstasy.
attached tation.
the
to
the of
Story
street-cry
verse,
and
finally
gave
own
his
interpre
Abu Hulman, who swooned on
of a herb-seller.
The author
hearing
points out that
the influence of same? depends on the spiritual state of the hearer.
one 29
Thus, the same words
mystic
and
as
false
may
be regarded as true by
by another. Story
Ghulam. Anecdote of Dhu
1-Nun al-Misrf,
of
c
Utba
al-
who was over
come by ecstasy on hearing some verses recited, but rebuked a man who followed his example. Some Sheykhs possess insight into the spiritual state of those
below them;
in that
case, they should not permit them to claim a higher state
75
than that which really belongs to them. Account of Nuri s ecstasy a few days before his death. The ecstasy of Ali b. al-Muwaffaq. Description of a
2Q 1 to
Yusuf
b.
which
visit
al-Husayn
Abu
1-Husayn al-Darraj paid
Rayy. The
at
latter burst into tears
on hearing two verses which al-Darraj recited, though he had previously read aloud to himself a large portion of the
Koran without any such
A
292
sign of emotion.
verse that used to throw Shiblf into ecstasy.
Another
verse that had the like effect on al-Duqqi.
CHAPTER fect
CIII: "Concerning the characteristics of the per
adepts in
audition."
During sixty years Sahl
b.
c
Abdallah never changed coun
tenance when he heard the dhikr or the Koran or anything else it was only the weakness of old age that at last caused ;
him c
293
to
show emotion. Another
similar anecdote of Sahl b.
The answer given by Sahl to Ibn Salim who it is that makes a man spiritually strong and enables him to retain his composure. Saying of the Caliph Abdallah.
asked what
Abu
c
Bakr. Sahl b.
Abdallah said that
his state during prayer he began to pray. Expla nation of this saying by the author. Sahl was the same after audition as he had been before it, i. e., his ecstasy
was the same as
his state before
continued without interruption. Story of Mimshadh al-Dinawari, who said that all the musical instruments in the world could not divert his thoughts from God.
294
The author observes their
senses
no pleasure
when
Sufis attain to perfection
such an extent that they take music and singing. Verse of the Koran quoted
are in
that
purified
to
one who noticed how quiet and unmoved he was during the samcf. Various reasons which
by Junayd
in
reply
to
induce spiritual adepts to attend musical concerts. 295
CHAPTER CIV: moral
sayings."
u
On
listening to dhikr
and sermons and
The profound impression made upon Abu Bakr al-Zaqqaq by a saying of Junayd. Answer given by Junayd to the question, "When does a man regard praise and blame with b.
Mu
Saying on
c
adh.
It
is
Wisdom
(hikmat] by Yahya when words come from the heart heart, but when they proceed from
indifference?"
equal
said that
they penetrate to the the tongue they do not pass beyond the ears. Many further examples might be given of the ecstasy and enthusiasm caused by listening to dhikr or moral exhortations. Saying c of Abu Uthman (al-Hiri). Influences from the unseen world,
whether they be audible or
upon the heart the heart
296
is
when they
produce a powerful effect harmony with it, i.e., when
visible,
are in
pure; otherwise, their effect
is
weak.
The adepts, however, are not affected in this way, although sometimes their spiritual life is renewed and replenished by hearing words of wisdom. The object of the Sufis in audition is not solely the delight of listening to sweet voices and melodies, but rather the inward feeling of something
geneous with the ecstasy already existent since their ecstasy
CHAPTER The
homo
in their hearts,
is
strengthened by feeling it. CV: "Further observations concerning
audition."
influence of samcf depends on, and corresponds with,
the spiritual state of the hearer.
Hence the
Sufis,
when they
poetry, do not think of the poet s meaning, nor when the Koran is read aloud are they distressed by the
listen
to
negligence of the
reader
whilst
they themselves are
alert.
297 If speaker and hearer are one in feeling and intention, the ecstasy will be stronger; but the Sufis are safe from any
consequences so long as the divine providence encom passes them. Stories illustrating this. Muhammad b. Masruq
evil
Baghdad was singing a verse in praise of wine when he heard some one say in the same metre and rhyme:
of
"In
Hell there of
is
a
water that leaves no entrails
him whose throat
shall
swallow
it,"
in the belly
This was the cause
77 of his conversion to Sufism.
Abu
1-Hasan
a mandoline-player singing
some
erotic verses, but a friend
whom
with
Raz c an(?) heard
b.
he was walking improvised a mystical variation
of them. Here, says the author, of which the intention is bad
we have
may
a proof that verses be interpreted in a sense
that accords with the inward feelings of the hearer. Shibli s answer to a man who asked him to explain the
meaning of
is
"God
CHAPTER CVI: and
dislike
the best of
"Concerning
deceivers"
those
who
(Kor. 3,47). dislike the
samtf
be
present in places where the Koran is recited with a musical intonation, or where odes are chanted to
and the hearers
fall
into an artificial ecstasy
and begin to
dance."
Different reasons for such dislike: (i) samcf
by some great
religious authorities
ous for novices and
penitents:
299 their vows and indulge
;
it
(2)
samd c
may
lead
in sensual pleasures;
is
is
condemned
very danger to break
them (3)
listening to
is the mark of two classes of men, and dissolute or the adepts in mysticism who have mortified their passions and are entirely devoted
quatrains (rubcfiyydt]
either the frivolous
to God. Accordingly,
that they are not yet
some fit
for
Sufis reject
samd c on the ground
They think
it.
it
better to
occupy
themselves with performing their religious duties and with c avoiding forbidden things. Saying of Abu Ali al-Rudhabarf
on the dangers of samd^. Saying of Sari al-Saqati on the recitation of odes. (4) samd^ is apt to lead astray the vulgar who misunderstand the purpose of the Sufis in listening to
samd c may bring a man into bad company. Some abstain from samd on account of the Tradition a good Moslem leaves alone what does not concern
music;
(5)
c
300
(6)
that
him;
(7)
some advanced gnostics
are so fully occupied with
inward communion that they have no room
ward
experience of audition.
for the
out
BOOK OF ECSTASY CHAPTER CVII:
"Concerning
Sufi s as to the nature of
The meaning
301
said
of
that
wajd produces symptoms is
the different opinions of the
ecstasy."
wajd by Amr c
Definition of
(wajd).
c
Uthman
b.
al-Makki.
wajd explained by Junayd. It has been some cases it
a revelation from God. In
of violent emotion, while in others the
One
subject remains calm.
of the ancient Sufis distinguished
two kinds of ectasy: wajdu mulk and wajdu tion
of these
terms by another mystic.
Husri enumerated four classes of men, the "ecstatics c
who have passed away from
Abdallah
that
said
an ecstasy
if
Koran and the Traditions, 302
it
is
is
laqd.
Abu
Explana
1-Hasan
al-
last class
themselves."
being Sahl b.
not attested by the
worthless.
Three quotations from Abu Sa
c
c
id
Ibn al-A rabi on the
nature of ecstasy.
CHAPTER CVIII: The Koran and the
"On
the characteristics of ecstatic
Traditions
show
that fear
persons."
and trembling
and shrieking and moaning and weeping and swooning are among the characteristics of such persons. Ecstasy may be either
genuine
divides
those
(wajd)
or
artificial
whose ecstasy
is
(tawdjud).
genuine
The author into
(al-wdjidun)
three classes:
303
(i)
those
trusion
whose ecstasy
is
of sensual influences;
terrupted only by
disturbed at times (2)
by the
those whose ecstasy
is
in
in
the delight which they take in audition
;
perpetual and who, in consequence (3) those whose ecstasy of their ecstasy, have utterly passed away from themselves. is
Also, artificial (i)
there
ascetics
classes
of those whose
ecstasy
is
(al-mutawdjidun).
those
others,
three
are
who
take pains to induce ecstasy and imitate
who are frivolous and despicable; (2) and mystics who endeavour to excite lofty states
and those
79 might become them better not to approved in them since they have renounced worldly things, and their ecstasy is the result of the joy which feel in austerities and they (of ecstasy).
do
Although
such ecstasy
this,
it
is
asceticism.
are justified
then
try
by the Tradition,
to
unable
being
inward
(3)
weep!"
to
feelings,
and
mystics of the
control into
fall
"Weep,
their
if
weaker type who,
movements
artificial
They
ye weep not,
or to hide their
ecstasy
as
means of
a
throwing off a burden which they find intolerable. The words of Husayn b. Mansur (al-Hallaj).
The
304
criterion
of
sound
and
unsound
c
Abu Ya qub al-Nahrajuri. CHAPTER CIX: "Concerning the of the Sheykhs who are sincere."
to
305
artificial
last
ecstasy according
ecstasy (tawdjud)
Two anecdotes of Shibli. Story of Nuri. He threw a whole company into ecstasy by his of some erotic verses. Abu Sa id al-Kharraz was
recitation
c
frequently
overcome by ecstasy when he meditated on death.
The
reason of this explained
by Junayd. Explanation by an unnamed Sheykh of the difference between wuj4d and
who
tawdjud. Those defect
the
in
dislike ecstasy,
means, follow the authority of
He
306
kind, if
said "If
to
a
c
Abu Uthman
man whom he saw
al-Hfri.
an ecstasy of this you are sincere, you have divulged His secret, and
you are not
author
because of seeing some is induced by artificial
person whose ecstasy
sincere,
suggests what
in
you are guilty of
Abu
c
polytheism." The Uthman may have meant by
these words.
CHAPTER CX:
"Concerning
porting influence of
the mighty power and trans
ecstasy."
Sari al-Saqati expressed his conviction that
had
fallen into a
if
a
man who
deep fit of ecstasy were struck on the face with a sword, he would not feel the blow. According to Junayd, such a person is more perfect than one who devotes
8o himself to the religious law; but on another occasion he said that abundance of positive religion
A
dance of ecstasy.
is
more
abun
perfect than
saying of Junayd to the effect that the is superior to the transport which
state of quiet in ecstasy
precedes
it,
and that the
307
is
superior to the
which precedes it. Explanation by the author. c Abdallah described by Ibn Salim.
state of quiet
The
ecstatic transport
ecstasies of Sahl b.
A story, related by Junayd, of who said that his love of God had shrivelled on his arm then he swooned, and his face became criticism of Shiblf.
s
Junayd
Sari al-Saqati
the skin
;
so radiant that none of those present could bear to behold it.
which
Amr
by
Description
G
b.
Uthman al-Makkf
of the ecstasy
the soul and increases
its knowledge of the divine of all sensible objects. unconscious and makes it omnipotence c 308 Verse recited by Abu Uthman al-Muzayyin. CHAPTER CXI: "Concerning the question which is the more fills
perfect,
one who
This question his
book on
quiet in ecstasy or one
is is
discussed
He
ecstasy.
by Abu Sa
declares
proper and perfect condition
is
that
c
who
is agitated". c
id
Ibn al-A rabi in
in
some cases the
quiet, while in others
it
is
agitation.
The
309
ior
quiet ecstatics are preferred on account of the super
of their minds, the agitated on account of the
firmness
superior strength
of their
ecstasies.
Quiet would be more
perfect, if we presupposed two equal minds; but no two minds or men or ecstasies are just on the same level, and
therefore
it
is
useless
inferior to agitation.
to
The
assert
that
quiet
is
superior
or
superiority or inferiority of either
depends on the particular nature and circumstances of the ecstatic state.
CHAPTER CXII:
310
"A
compendious summary of the subject Abu Sa cid Ibn al-
from the Book of Ecstasy composed by
A
c rabi."
Various feelings and spiritual states by which ecstasy
may
8i
be produced. Definition and description of ecstasy. It comes in a moment and is gone in a moment. God shows His
wisdom
and
His
lovingkindness
His
towards
friends
by
causing ecstasy to be so transient.
Were
311
it
description
A
further
to
give a
otherwise, they would lose their wits. of ecstasy.
Some
ecstatics
able
are
account of their experience, and this serves them as
partial
an argument against sceptics; else they would not divulge it. Remarks on the difficulty of distinguishing true ecstasy from the similar phenomena which sometimes result from sensuous impressions.
who keep the path Moslem theology, and of those mystics who diverge from The latter imperil their salvation by leaving this high
Description of the ecstasy of quietists
312 of it.
c
way. Ibn al-A rabi says that the foregoing observations refer to the outward sciences of ecstasy which can be explained ordinary or symbolic language; the rest
in
since
it
consists
of immediate
self-evident to those
is
indescribable,
experience of the Unseen,
who have enjoyed
but incapable of
it,
demonstration.
313
The essence
of ecstasy and
incommunicable, and
is
of other
better described
mystical
by
states
silence than
is
by
speech.
314
Those who are
fit
to receive such
knowledge do not ask
questions, inasmuch as they feel no doubt.
Ecstatic states are a gift from
by human works. (of
effort,
Any
ecstasy)
God and cannot be
though some of them are the
fruit
acquired of good
one who begs God to grant him an increase has thereby strengthened the capital that ren
ders increase necessary, and any one
who
neglects this duty
runs the risk of being deprived of the capital which he has.
82
BOOK ESTABLISHING THE REALITY OF DIVINE
3 15
SIGNS
AND MIRACLES.
CHAPTER CXIII:
"Concerning the meanings of divine signs miracles and (kardmdt), with some mention of persons (ay at) who were thus gifted." G
Abdallah on ay at, mifjizdt, and kardmdt. Sahl said that the gift of miracles would be granted to any one who sincerely renounced the world for forty days; if Saying of Sahl
b.
no miracles were wrought,
his renunciation
must have been
Saying of Junayd on those who dispute about perform them. Saying of Sahl on one
incomplete.
miracles but cannot
the world for forty days. Four principles of
who renounces
Faith, according to Ibn Salim.
power
(qudrat) of God,
One
of these
me any
if
more,
you
room
c
the
called
and
receive
feed
house
beating
its
head.
at
not consort with
beasts."
The author
Tustar and went into
Wild Beasts Room where Sahl used the
Abbadan who turned
which spoke to
"Do
are afraid of wild
relates that he visited Sahl s
a
faith in the
belief in miracles.
i. e.,
Sahl said to one of his companions,
316
is
wild
beasts.
earth
into
Story
of a
negro
gold. Story of a
to at
donkey
Abu Sulayman al-Khawwas when he was Ahmad b. Ata al-Rudhabari tells how his c
a heavenly voice. prayer for forgiveness was answered by c How Ja far al-Khuldi recovered a gem which had fallen 317 into
the
Tigris
by means of
Text of the prayer.
Abu
a
prayer for lost property.
1-Tayyib
al-Akki showed the
compiled by him of persons who, in the course of a short time, had used this prayer with success.
author a long
list
1-Khayr al-Tinati read the thoughts of Hamza c Abdallah al- Alawf. The author declares that all these
How Abu c
b.
men were famous evidence
is
for
veracity and
above suspicion.
piety,
and that
their
33 318
CHAPTER CXIV: ians who deny the in
"Concerning
reality
favour of miracles wrought
between the
Some
saints
the arguments of theolog
of miracles, and the arguments
by the
saints,
and the prophets
theologians hold that the
gift
and the distinction
in this
of miracles
on the prophets exclusively, and assert that involves
others
to
their
object of this doctrine
is
matter."
bestowed
is
its
attribution
equality with the prophets. The to confirm the prophetic miracles,
mistaken, because there are several points in which the two classes of miracles differ from each other: (i) the
but
is
it
prophets reveal their miracles and use them as a means of
convincing the people, whereas the saints ought to conceal
prophets employ miracles as an argument against unbelievers, but the saints employ them as an argu ment against themselves for the purpose of strengthening theirs;
their
the
(2)
own
faith.
Saying of Ibn Salim
319
illustrating the use of miracles as
aid to faith. Story of the advice given to
Ishaq
b.
Ahmad who came
to
him
by Sahl in great
b.
c
an
Abdallah
anxiety
lest
he should be deprived of his daily bread. The lower soul (nafs) is satisfied with nothing less than ocular evidence. 320
While the prophets are perfected and encouraged in proportion as a greater quantity of miracles is bestowed (3)
upon them, the saints in the same circumstances become more dismayed and fearful, because they dread that God may be secretly deceiving them and that the miracles which
He bestows upon them may lead to loss of spiritual CHAPTER CXV: "Concerning the evidences for the of miracles
rank. reality
wrought by the saints, and the unsoundness of
the doctrine that miracles are wrought
by none except the
prophets."
It
appears from the Koran and the Traditions that
who were
many
persons prophets had the gift of miracles, e. g., Mary, the mother of Jesus, the Christian anchorite not
84 Jurayj,
and the three men who took shelter
(as is related
in the
c
culous powers:
Hadith al-ghdr}.
Umar
G
b.
al-Khattab,
Hudayr, Attab b. Bashir, Abu c c Ala b. al-Hadrami, Abdallah c
alc
Amir
Abd
b.
Hasan
al-Qays,
Fatima, Usayd
Alf,
b.
1-Darda, Salman al-Farisi, c
b.
Umar, al-Bara
Uways
al-Basri,
b.
Malik,
al-Qarani
These miracles are related and attested by the greatest religious authorities, whose evidence on this sub ject is no less worthy of credit than their evidence, which
and
323
the cave
Further Traditions concerning persons endowed with mira
321
322
in
others.
universally accepted, on matters of law and religion. All
is
miracles that
Prophet and
have been manifested since the time of the that
all
rection are granted
Some Moslems, and dread the amongst the
by God
however, loss
be manifested until the Resur
shall
mark
as a
of spiritual
who
elect those
of honour to
consider
miracles
rank,
desire
a
Muhammad. temptation,
and do not reckon
them and
are satisfied
with them.
324
CHAPTER CXVI:
the various positions occupied
"On
by
the elect in regard to miracles, together with an account of
who
those
and
dislike the miraculous grace manifested to
fear lest
it
lead
them
into
them
temptation."
c
Abdallah said that the greatest miracle is the substitution of a good quality for a bad one. Abu Yazid Sahl
b.
al-Bistami
miracles
declared
that
when he paid no
attention to the
which God offered to bestow on him, he received
the
gnosis.
the
hearts
Other sayings of of the
Yazid. Junayd said that
are veiled from
elect
His favours, by taking
Abu
delight in
His
God by
gifts,
regarding
and by relying
on miracles. 325
Warning given by Sahl
G
b.
Abdallah to a man who boasted
of a miracle which took place
How Abu Hamza
when he performed
his ablu
opened a door. Nuri found the banks of the Tigris joined together in order that he might cross
tions.
85
the
but he swore that he would not cross except in
river,
Abu Yazid al-Bistami and his teacher, Abu Story of Abu Turab al-Nakhshabi and a youth
a boat. Story of c
Ali al-Sindi.
who was 326
in his
company.
Story of Ishaq b. Ahmad, who died in debt although he could transmute copper into gold and silver. Discussion be G tween Ibn Salim and Sahl b. Abdallah, and between the author and Ibn
Salim,
mad
exercise
refused
to
as
to the reason
why
Ishaq
b.
Ah
miraculous power which had
the
been conferred upon him. 327 Story of Abu Hafs or another, who wished to kill a sheep for his disciples, but when a gazelle came and knelt beside
him he wept and repented of
his
wish. Saying of
an anonymous mystic to the effect that equanimity in mis fortune is more admirable than thaumaturgy. Story of Nuri,
who swore
he would drown himself unless he caught of a certain weight. Junayd s remark on this. Saying
a fish of
328
that
Yahya b. Mu adh CHAPTER CXVII: c
their
al-Razi. "Concerning
those who, on account of
veracity and purity and spiritual soundness, reveal to
companions the miraculous grace vouchsafed to them." Story of a sparrow which used to perch on the hand of
their
Sari to
Story of a mysterious person who appeared Ibrahim al-Khawwas when he had lost his way in the al-Saqati.
his
329
Abu
Hafs (al-Haddad) of Naysabur, who put hand into a furnace and drew out a piece of red-hot iron.
desert. Story of
The reason why Abu Hafs revealed Story of Ibrahim b.
s
this
miraculous
gift.
encounter with a wild beast.
Shayban Anecdote of Dhu 1-Nun related by Ahmad b. Muhammad c al-Sulami. How Abu Sa id al-Kharraz, when faint from want of food, was miraculously strengthened, so that he journeyed
twelve
330
more
days
without breaking his
fast.
A
miracle
c
by Abu Umar al-Anmati. A man stole two dirhems from Khayr
related
al-Nassaj
:
he could
86 not
his
open
hand
he came to Khayr and confessed
until
what he had done.
CHAPTER CXVIII:
"Concerning
the
states
of the elect
which are not regarded as miraculous, although they are essentially more perfect and subtle than miracles". Sahl
G
b.
seventy days, and when weak, whereas he became strong when
Abdallah used to
he ate he became
fast for
he abstained from food. Saying of
How Abu Ubayd c
Abu
1-Harith al-Awlasi.
month
al-Busri fasted during the
of
Ra
madan. Saying of Abu Bakr al-Kattani. 331
The meaning of security (amn) explained to Abu Hamza by a man of Khurasan. How Junayd tested one of his dis ciples who was able to read men s thoughts. Story of Harith al-Muhasibi, who could not swallow any food that was not legally pure.
332
Story of
Abu
c
Ja far al-Haddad and
persons endowed
shabi.
Three
whom
Husri had seen.
with
Ja
al-Nakh-
extraordinary powers c
c
Why
Abu Turab
far
al-Mubarqa did not make
any vow to God during a period of thirty -years. Story of c Isma il al-Sulami who fell from the top of a mountain and broke 333
his leg.
BOOK OF THE EXPLANATION OF OBSCURITIES. CHAPTER CXIX: difficult
the
interpretation
in the
speech of the
"Concerning
words which are used
of the Sufis."
List of Sufistic technical terms.
334
Continuation of the above
CHAPTER CXX: (i)
al-haqq
Sayings 335
(2) (3) (4)
bi of
the explanation of these
"On
li
l-Jiaqq
Abu Sa
al-hdL Definitions
list.
c
id
Al-haqq signifies Allah. c al-Kharraz and Abu Ali al-Sindi. l-haqq.
by the author and Junayd.
al-maqdm. Definition by the author. al-makdn. The author defines the term and his definition
words".
by quoting an anonymous
illustrates
verse.
(5)
al-mushdhadat.
This term
is c
mukdshafat. Definition by (6)
336
(7)
nearly equivalent to al-
Amr
c
b.
by the author. Saying of Junayd. al-lawdmf. Almost synonymous with the preceding. Derivation of the term. Saying of Makki.
(8) (9)
Uthman,"al-Makki.
al-lawaih. Definition
c
Amr
c
b.
Uthman
al-
al-haqq. Allah, according to Kor. 24, 25. al-huquq. These are states stations ,
etc.
As
,
mystic sciences,
al-Tayalisi al-Razi said,
huquq are opposed to which are huzuz, associated with the lower self (nafs). (10) al-tahqiq.
The
author
s
definition.
Saying
Dhu
of
1-Niin.
(u) al-tahaqquq. This term tcfallum (learning) (12) al-haqiqat
337
and
is
its
related
to al-tahqiq as alc related to al-ta lim (teaching). is
plural
al-haq&iq.
answer given by Haritha
The
Definition.
the
to
Prophet s question, the haqiqat of thy faith?" Saying of Junayd. (13) al-khusus. Definition of ahl al-khusus. is
"What
(14)
khusus al-khusus.
Saying of Junayd to (15) al-ishdrat.
Definition.
referred
to
classes, in
khusus and
Kor. 35, 29.
A
Shibli.
Definition.
the science of Sufism (16) al-ima.
Both
Definition.
khusus al-khusus, are
Abu is
an
c
Ali al-Rudhabarf said that
is karat.
Anecdote of Junayd and Ibn
al-
Kurrini (al-Karanbi). According to Shibli, Imd? in refe rence to God is idolatry.
33^
Two
verses
(17) al-ramz.
said
Definition.
by a
those
by an anonymous
Sufi,
who wish
poet.
Verse by al-Qannad.
whose name
is
It
has been
not mentioned, that
to understand the
symbolic utterances of eminent mystics should the letters and epistles study which they have written to one another, not their books. (18) al-safd.
Definition.
Sayings
of Jariri
and Ibn
c
Ata.
88
(19)
and safd al-safd by al-Kattani. Definition. Three verses explaining the
of safd
Definitions
safd al-safd. term.
(20)
al-zawd
Definition. Saying of
id*
c
Amr
c
b.
Uthman
al-
Makki. 339
(21)
(22) al-shdhid.
Saying of Abu
Definition.
al-fawaid. Darani.
Definition. Verse (by Labid).
Sulayman
Another mean
ing of al-shdhid. Definition of the term (23)
al-mashhud. Definition. al-shdhid
(24)
is
Abu Bakr
al-
by Junayd.
al-Wasiti said that
God, and al-mashhud the created world.
al-mawjud and al-mafqud.
Definitions.
Saying of Dhu
1-Nun. (25)
al-ma^dum. Definition.
Distinction
between al-mcfdum
and al-mafqud. A certain gnostic said that the universe is an existence bounded on either side by non-exis tence i^adam). c
(26)
al-jam
.
A
term
denoting
God without
the
created
world. (27) al-tafriqat.
This term denotes the created world.
The two preceding terms
340
are
complementary
other. Unification (tawkid) consists in
Verse on
to each
combining them.
this subject.
(28) al-ghaybat. Definition. (29) al-ghashyat. (30) al-hudur.
Definition.
Definition.
Verses by al-Nuri
and another
mystic. (31)
al-sahw and al-sukr. These terms are nearly synonymous with al-hudur and al-ghaybat. Verses by a Sufi whose name is not mentioned. Explanation of the difference
between al-sukr and al-ghashyat. The difference between al-hudur and al-sahw.
34 J (32) (33)
safw al-wajd. Definition. A verse illustrating it. al-hujum and al-ghalabdt. The former is the action
89
who
of one
is
under the influence of the
latter.
De
finition. (34)
al-fand and al-baqd. These terms have been mentioned in a previous chapter. Definitions.
(35)
al-mubtadi
(36)
al-murid. Definition.
1
342
.
Definition.
al-murdd. Definition. This term denotes the gnostic
(37)
whom
no
(38) al-wajd.
will of his
own
is
in
left.
Definition.
al-tawdjud and al-tasdkur. Definitions.
(39)
(40) al-waqt. Definition.
Saying of Junayd.
(41) al-bddi.
Definition. Saying of Ibrahim al-Khawwas. (42) al-wdnd. Definition. The difference between
al-wdrtd
and
al-bddi.
Saying of Dhu
1-Nun.
(43) al-khdtir. Definition.
al-wdqf. Definition. Saying of a certain Sheykh which author heard from Abu 1-Tayyib al-Shfrazi. Ex planation of the words mcfa awwali khdtirika which were used by Junayd in speaking to Khayr al-Nassaj. The thought that occurs first (awwalu is
(44)
the
l-khdtir)
said to be the true one. (45) al-qddih.
This
Other meanings of al-khdtir.
term
is nearly synonymous with ala difference in respect of its ap plication. Derivation and primary meaning of al-qddih. Saying of a mystic whose name is not recorded. (46) al^drid. Definition and of the term.
khdtir but
there
is
scope
used in a bad sense. (47)
al-qabd states
and
al-bast.
peculiar
to
An
It is
illustrative verse.
These terms
gnostics.
denote
The author
always
)
two
lofty
explains what
involved in each state. Junayd identifies al-qabd v\^ fear and al-bast with hope. is
44
Verses describing the gnostic
I)
By
AM
c
Abdallah al-Qurashi. See
p.
teo
the state of al-qabd
in
1.
if
.
90
and
the
in
three verses.
of gnostics
He adds
The author
of al-basL
state
classes
are
explains that
distinguished
in
that al-ghaybat and al-hudiir
these
and
al-
sahw and
al-sukr and al-wajd and al-hujum and aland ghalabdt al-fand and al-baqd are mystical states belonging to hearts which are filled with a profound recollection (dhikr) (48)
and veneration of God.
al-makhudh and al-mustalab These terms .
are
synony
mous although the former denotes a more complete state. The persons to whom they refer are described in two Traditions of the (al-Basri)
A
345
Prophet and
in a
saying of Hasan
concerning Mujahid.
verse in which both terms are used.
Story of a mystic who swooned asked to grant him spiritual rest, and God having who excused himself by pleading that he was distraught by Divine Love. Verse on the dahshat caused by love. A
(49) al-dakshat. Definition.
after
saying of Shibli.
Saying of al-Wasiti.
(50) al-hayrat. Definition.
Definition.
(51) al-tahayyur.
tahayyur
is
hayrat the
the last.
first
A
certain
Sufi
said
that
al-
stage of gnosis (mcfrifat), and al-
Verse on al-tahayyur.
(52) al-tawdlf. Definition.
346
Verses by Husayn
Mansur
b.
would not
let
al-Hallaj.
An unnamed
mystic said that he tawdriq enter his heart until he had sub
(53) al-tawdriq. Definition.
mitted them to (the test of conformity with) the Koran and the Sunna. The primary meaning of al-tawdrtq.
A
Tradition of the Prophet in which the word occurs.
(54) al-kashf. Jariri.
Saying of
(55) al-shath.
a
man
Definition.
Saying
of
Abu Muhammad
al-
Shibli.
Definition.
A
saying of
Abu Hamza which
of Khurasan described as shath.
Meaning of the
expression shath al-lisdn. Junayd wrote a commentary
on the shatahdt of not have done to be
347
a
if,
for
in
al-Bistamf,
his opinion,
and he would
Abu Yazfd was
indulging in shath.
verses
by al-Qannad. Definition. The practice denoted by
(56) al-sawl. is
so
condemned
Two
Abu Yazfd
term
this
blameworthy one. Saying of Abu c Ali al-Rudhabarf.
Reasons why sawl should be avoided. The term is also used in reference to advanced mystics who yasMna billdh, and the Prophet said in his O God, prayer, by Thee I spring to the assault" (bika A similar asulu).
expression
from
quoted
Khawwas. An anonymous
the
writings
of Ibrahim
al-
verse.
(57) al-dhahdb. Identical in
meaning with al-ghaybat but more complete. Definition. Junayd, in his commentary on the ecstatic sayings of Abu Yazfd al-Bistamf, explains the words laysa bi-laysa as being equivalent to al-dhahdb
^an al-dhahdb.
Other mystical terms used sense are fand and faqd. (58) al-nafas. Definitions Sufi.
A
synonym Dhu
is
in
the
same
by the author and by an unnamed al-tanaffus.
Verses by it
is
1-Nun. Here al-nafas is Divine, but employed in reference to mankind.
also
of Junayd.
An anonymous
(59) *t-/itss. Definition.
concerning those (kiss)
(60)
(61)
in
Saying
verse.
Saying of
who
c
Amr
c
b.
Uthman al-Makkf
assert that they feel
no sensation
ecstasy.
tawhid al^dmmat. Definition. tawhid al-khdssat. This term has been mentioned in the chapter on Unification. Definition. Explanation of the term by Shiblf.
(62) al-tafrid.
Definition.
A
certain
Siiff
said that there are
many muwahhidun but few mufarridun. Husayn Mansur al-Hallaj, when he was about to be
b.
killed, said,
hasb al-wdjid ifrdd al-wdkid.
92 (63) al-tajrid.
by the author.
Definition
by an unnamed Sheykh. The terms altajrid, al-tafrid, and al-tawhid coincide in their mean ings but are distinguished from each other in various Definition
349
(64)
(65)
ways by mystics. Anonymous verse on al-tajrid. al-hamm al-mufarrad and al-sirr al-mujarrad. These terms mean the same thing. Definition. A saying of Ibrahim al-Ajurri addressed to Junayd. A saying of Shibli. al-muhddathat. A term describing the state of adepts.
Saying of
among c
Abu Bakr
the Moslems
Umar was one
that
God
The Prophet
al-Wasitf.
said that
there are muhaddathun and that
of them.
Sahl
b.
G
Abdallah declared
created His creatures in order that
He might
converse with them in secret (yusdrrahum) and they with Him.
35
An
(67)
example of Junayd s mundjdt. al-musdmarat. Definition by the author. Verse by al-
(68)
Rudhabari. Definition by an unnamed Sheykh. ru yat al-qulub. Definition. A saying of c Ali affirming
(66)
al-mundjdt. Definition.
spiritual
A
of
God
in this world.
Definition.
Two
sayings of Shibli. Verse cited
vision
Tradition of
the Prophet. (69) al-ism.
by Abu 1-Husayn
al-Nuri.
Two more
sayings of Shibli.
(70) al-rasm. Definition.
Saying of Junayd concerning one who has no rasm. of a man are the knowledge and actions
351
The rusum
An anonymous verse. al-wasm. Definition. Saying of Ahmad b. Ata. al-riih (al-rawh) and al-tarawwuh. Definition. Two sayings of Yahya b. Mu adh al-Razi. A saying of Sufyan. which are attributed to him.
c
(71)
(72)
c
(73) al-naft. Definition.
The terms
al-na^t
be synonymous, but the former while the latter
is
(74) al-sifat. Definition.
a
summary
is
and al-wasf
may
a detailed description,
description.
93 (75) al-dhdt.
Definition.
Relation
of the ism and na c t and
sifat to the dhdt.
352 c
Saying of Abu Bakr al-Wasiti. Abdallah al-Qurashi) ).
Two
verses (by
Abu
!
/-/jVtf. Definition.
(76)
Saying of Sari al-Saqati. The author
s
explanation of a saying of Muhammad b. c Ali al-Kattani. c (77) al-dcfwd. Definition. Saying ofSahl b. Abdallah. Verse on the pretence 2 (dcfwd) of love ). The author explains c a saying of Abu Amr al-Zajjajf.
(78) al-ikhtiydr. Definition.
Saying of Yahya
353
(79) al-ikhtibdr.
Mu adh. c
b.
Definition.
Explanation of the Prophet
s
saying ukhbur taqlah. (80) al-bald.
A
Definition.
Saying of
Abu Muhammad
al-Jarfri.
Tradition of the Prophet. Verses on the subject of
al-bald. (Si) al-hsdn.
Definition.
a letter written Shibli s
354
The
by Nurf
use of the term exemplified in to Junayd.
of the difference between lisdn
explanation
c
al- ilm, lisdn al-haqiqat,
(82) al-sirr.
Definitions
and
lisdn al-kaqq. the author and another Sufi.
by The meaning of sirr al-khalq and The meaning of sirr al-sirr. A
c
Two
Abdallah.
verses.
The
reason
why Muhammad
making an between verbal promises and
<aqd
1)
b.
)
from
refrained
(84)
saying of Sahl
3
Definition. Saying of a sage (hakim) on gnosis.
(83) al-^aqd.
55
sirr al-kaqq.
b.
c
Ya qub
al-Farajf
with God. Distinction
spiritual vows.
c al-hamm. Definition. Saying of Abu Sa fd al-Kharraz. Saying of an unnamed mystic.
See
p. tel,
2) Cf. p. rot, 3) cf.
P
.
rrr,
I!
1.
1.
1.
f 1
94 Verses by al-Rudhabari.
(85) al-lahz. Definition. (86)
al-mahw. Definition. Al-mahw distinguished from
(87)
by al-mahw. with Almost Saying of synonymous al-mahq. tams.
A
man who asked, thou with Him
Shibli in reply to a
thee and art not
"Is
al-
the author.
saying of Nuri, with explanation
He
not
with
r"
Verse of an anonymous poet.
356
of an unnamed mystic. (88) al-athar. Definition. Saying verse inscribed on the palace Anonymous verse.
A
of a certain king.
A
saying of Ibrahim al-Khawwas on
the taw hid of the Sufis. Verse. (89)
al-kawn. Definition.
of the term. Explanation of a saying (90) al-bawn. Meaning of Junayd in which the terms al-kawn and al-bawn are
same
topic.
of the
term.
used. Verses on the (91) al-wasl.
Meaning
Saying of Yahya
b.
Mu adh. c
Saying of
357
(92) al-fasl.
Shibli.
Definition.
Anonymous saying and Anonymous sayings and
verse. verse.
of al-usul. (93) al-asl- Definition. Meaning c The relation of the furu to the (94) al-far\ Definition. c c of Amr b. Uthman al-Makki. Saying of a asl.
Saying
certain theologian. (95) al-tams.
Junayd
Definition. Quotation from a letter written to
Abu Bakr
al-Kisa
Quotation from the Koran. Saying of
358
(96)
by
i.
c
Amr
c
b.
Uthman
al-Makki. al-rams and al-dams. Meaning of these terms. Extract c from a letter written by Junayd to Yahya b. Mu adh, with c
of Sahl b. Abdallah. explanation by Sarraj. Saying Meaning of the term. Saying of Abu Bakr
(97) al-qasm.
(98)
359
al-Zaqqaq. Saying of al-Wasiti. al-sabab. Definition. Saying of Ahmad
Verses by
Abu
c
Ali al-Rudhabari.
c
b.
Ata.
95 (99) al-nisbat. Definition.
c Saying of Ja far al-Tayalisi al-Razi.
Definition of al-gharib
by al-Qannad. Saying of Nuri. equivalent to al-tirdf. Saying of c Amrb. al-Makki.
Al-nisbat c
(roo)
is
Uthman
fuldn sahib
qalb. Meaning of the expression. Junayd used to apply it to the people of Khurasan. (101) rabb hdl. Definition.
(102) sdhib
maqdm.
Definition.
Junayd
said that true gnosis
cannot be attained until one has traversed the *ahwdl and maqdmdt. Saying of an anonymous Sheykh con cerning Shibli.
fuldn
(103)
36o
bild nafs.
Meaning of the expression. Description of such a person by Abu Sa id al-Kharraz. c
fuldn sdhib ishdrat. Meaning of the expression. Verse
(104)
by al-Rudhabari. ana bild ana and nahnu
(105)
bild
nahnu. Meaning of these
expressions. Explanation of Kor. 16, 55 al-Kharraz. (i
c by Abu Sa id
ana anta wa-anta ana. The meaning of these words explained in a saying of Shibli which describes the love of Majnun and how he used to say, "lamLayla." A story of two lovers, related Shibli.
06)
is
A
361
by
story
of verse (107)
huwa
of Shibli
and a youth. Three
).
bild
huwa. Meaning of
this expression.
of Junayd on taw hid.
362
(108)
A
qaf al^ald iq. Definition of * a Wiq. c Sa id al-Kharraz.
(109) bddi
bild
citations
1
A
saying
saying of
Abu
bddi.
Meaning of the expressions bddi and Quotation from the Kitdb ma^rifat al-mtfrifat by Ibrahim al-Khawwas. bild bddi.
I)
The
verses beginning
al-Hallaj. Cf.
^| ^
lil
(1 .
Massignon, Kitdb al-Tawdsin,
p.
||)
are
134.
commonly
attributed
to
(no)
A
Definition.
al-tahalli.
Tradition of the Prophet on
the subject of faith.
Anonymous
363
(in)
verse.
A
al-tajalli. Definition.
pretation of Kor. 64, 9 of Nuri
saying of Nun. Mystical inter
by
al-Wasiti.
Another saying
).
Anonymous
verse.
Saying of Junayd. Explanation by the author. Saying of Yusuf b. al-Husayn.
(112) al-takhalli. Definition.
Anonymous (113) al-^illat.
verse.
Definition.
A
saying of Shibli.
explanation of a saying of
Anonymous
364
(114) al-azal.
The author
s
1-Nun.
verse.
term
This
Dhu
is
equivalent
to
al-qidam.
The
terms azal and azaliyyat are applied to God only. Saying of an ancient Sufi, which some condemned on the
that
ground
it
involves the
eternity
of things
(qidam al-ashya).
and al-abadiyyat. These are attributes of God. Distinction between azaliyyat and abadiyyat. Defi
(115) al-abad
nition
of al-abad
by
al-Wasiti. Definition of
al-wasm
and al-rasm by al-Wasiti. Saying by an unnamed c al-Makki. mystic. Sayings of Shibli and Amr b. Uthman (116) waqti /
A
365
musarmad. Meaning of
verse
by
this expression.
Shibli.
This expression has almost the same meaning as waqti musarmad. It was us ed by Shibli in concluding one of his discourses. Explanation by
(117) bahri bild shdti
the author. (118)
.
Anonymous
saying and verse.
nahnu musayyarun. Meaning of this expression. Saying c ofYahya b. Mu adh concerning the ascetic (zdhid] and the gnostic ^drif], with explanation
I) Cf. p.
1%
1.
A
foil.
by
Sarraj.
97
Two
verses
(119) al-talwin.
talwin
mark of
a
is
Shibli.
by
According to some mystics,
Definition.
The
contrary doctrine.
al-
al-haqiqat, while others hold the latter refer to tahvin al-sifdt,
whereas the former refer to talwin al-qulub. Verse on talwin al-sifdt. Saying of al-Wasiti. verses describing the musayyariin. (120) badhl al-muhaj. Meaning of this expression. Saying
Anonymous
of Ibrahim al-Khawwas.
Anonymous
(121)
verse.
Meaning of al-muhaj. al-talaf. Equivalent in meaning to al-katf. Story of the Sufi Abu Hamza x (al-Khurasani) and verses by him ). Saying of
al-Jarfri.
(122) al-laja\ Definition. Saying of al-Wasiti. Mystical inter pretation of Kor. 17, 82.
(123) al-inzfdj. Definition.
by
a
author
certain s
disciples
Sheykh (Ibrahim al-Khawwas, to
opinion) for
Saying of Junayd. Answer given one who found
asserting that
fault
the
in
with his
they received their food
from God. (124)
jadhb al-arwdh.
The meaning
of this
and similar
sumuww al-qulub and mushdhadat Sayings of Abu Sa id al-Kharraz and
expressions, such as al-asrdr,
etc.
c
al-Wasiti. (125) al-watar. Definition.
verses
by Dhu
the question, (126) al-watan.
Anonymous
1-Nun.
"What
How
saying and verse.
place does one love best as a
Definition.
Two
a certain sage answered
Saying
of Junayd.
home?"
Verses by
Nuri.
Explanation of a saying of Abu Sulayman Darani on the superiority of al-imdn to
al-
al-yaqin.
(126) al-shurud.
A rabi c
and
Definition.
Sayings
Abu Bakr
al-Wasiti.
foil.
of
Abu Sa
c
id
b.
al-
98 c
(127) al-qusud. Definition. Sayings of Ibn
370
Explanation of the
Ata and
al-Wasitf.
latter. c
According to some, al-istind is a degree that belongs to none of the prophets except Definition.
(128) al-istindf.
Moses, while others maintain that the
prophets.
of al-istina
onymous explanation
id al-Kharraz.
The author
(131) al-latifat.
.
says that the meaning of this
too subtle to be expressed. Saying of
is
all
An
Meaning of the term.
(130) al-maskh.
Abu Sa
c
id
c
al-A rabi.
b.
371
shared by
is
it c
Saying of al-Wasitf.
(129) al-istifd. Definition.
term
Abu Sa
Saying of
Abu Hamza
Verse by
al-Sufi (al-Khurasanf).
Saying of a certain youth ad dressed to Khayr al-Nassaj, who relates it. Three Definition.
(132) al-imtihdn.
kinds of imtihdn. (133) al-hadath. Definition. (134) al-kulliyyat.
An anonymous saying. Two anonymous sayings
Definition.
and
a verse. (135) al-talbis.
Definition.
Explanation of a saying of
al-
Wasitf. Saying of Junayd.
372
Verse by al-Qannad. (136) al-shirb.
onymous (137) al-dhawq.
mous
Definition.
Saying of
Dhu
1-Nun.
Two
an
verses.
Definition.
Saying of
Dhu
1-Nun.
Anony
verse.
(138) al-^ayn. Definition.
Saying of al-Wasitf.
Junayd said that the anecdotes related of Abu Yazfd al-Bistami show that he attained to the *ayn al-jam^, which is one of the names of al- tawkid. Verse
by
Nuri.
(139) al istildm. Definition.
273
Two
verses
(140) al-hurriyyat.
Anonymous
by an unnamed Definition.
A
saying.
author.
saying
of
Bishr
(b.
al-
99 Harith al-Hafi) to Sari (al-Saqati). Junayd said that al-hurriyyat is the last station of the gnostic. An
anonymous (141) al-rayn.
saying.
Definition.
A
certain theologian includes al-
rayn among four kinds of
spiritual veils. The reason the father of Ibn why al-Jalla was called al-Jalla. (142) al-ghayn. The term occurs in a Tradition of weak
authority, according to which the Prophet ata qalbi. This is
saidyugMnu
c
compared by some
ghayn
momentary dimness of
a mirror
when
it
is
to the
breathed
upon. Others deny that the Prophet s heart could be subject to any such creaturely invasion.
No one
374
state
is
entitled, the
of the
author says, to describe the
heart either directly or
s
Prophet sym Verses on ighdnat by Abu cAli al-Rudhabari. The author professes to have explained the fore
bolically.
going technical terms according to what God revealed to
him of
their
at the time. Desire for brevity
meaning
has compelled him to leave (143) al-wasait.
much
unsaid.
Three kinds of wastfit disting c uished by a certain Sheykh. Saying of Abu Ali alDefinition.
Rudhabari. 375
BOOK OF THE INTERPRETATION OF ECSTATIC
AND SAYINGS WHICH APPEAR TO BE DETESTABLE ALTHOUGH THEIR INNER MEANING IS TRUE AND RIGHT. EXPRESSIONS
CHAPTER CXXI:
(shathiyydt)
"Concerning
with a refutation of those Definition
the signification of al-shath,
who condemn
and derivation of the term. Four anonymous which mishtdh denotes barn where
verses, in the first of flour
is
meaning
it."
stored".
"a
Explanation
of al-shath
as
of the
applied
to
word mishtdk.
ecstasy. It
is
The
wrong
to
100 censure expressions of this sort instead of trying to remove the ground of offence by consulting those who understand them. Just as a river in flood overflows
376
when
so the Sufi,
l-nahr),
fi
banks (shataha l-ma
grows strong, can
himself and finds relief in strange and obscure
not contain utterances,
its
his ecstasy
known
technically
as
shath,
which express
his
mystical experience and truly describe what God has
real
revealed
to
inmost
his
self.
Mystical
experiences differ in
degree, though not in kind, and the language in which they are
must not be judged by ordinary stand In such matters no one but an eminent theosophist
shadowed
ards.
forth
377 has the right to
criticise.
The
uninitiated
adopt the
will
they abstain from faultfinding and ask them selves whether they may not be mistaken in regard to those safe
course
whom
if
they blame.
CHAPTER CXXII: and
the
difficulty
"Concerning
the sciences
in
theologians, and the proof that these sciences are
Knowledge
(^ilm)
one who doubts
general,
which the mystical sciences present to
is
this
true."
not bounded by the intellect. Let any consider the
story
of Moses and
al-
Khadir (Kor. 18,64 foil.), and the Tradition of the Prophet, ye knew what I know, etc.", which shows that the Prophet 378 was endowed with a knowledge peculiar to himself. Three kinds of knowledge possessed by the Prophet. Hence no one "If
ought to suppose that he comprehends all the sciences, and consequently he ought not to charge the elect with being infidels or freethinkers when he has never experienced their states.
The
sciences of the religious law (al-sharfat)
fall
into four divis
ions: Tradition, Jurisprudence, Scholasticism, and Mysticism.
The last-named 379
is
the highest and most noble. Description of it.
Questions connected with any one of these four sciences are decided by the experts in that science, but whereas the possessors of the other three sciences can have only a limited
knowledge of mysticism, the mystics may possess
all
those
101
other sciences
of which
mysticism is the crown and goal: hence the former often deny the sciences of mysticism, but the latter do not deny any brauch of the science of religion.
Whoever has acquired a profound knowledge of one branch of religious science is recognised as the supreme authority in his
380
department. a
Similarly,
person
who
unites
divisions of religious science,
God
the Proof of
return
to
addressed to
al-shath.
have reached the end of
It
himself
the perfect
in this world, to
refers in a saying
To
is
in
whom
Kumayl
b.
c
self-will
is
the
four
Imam, the Qutb, Abi Talib
Ali b.
Ziyad.
characteristic
is
all
of those
who
the beginning of
(which the state of perfection) and are advancing towards the goal but have not yet attained it. In the adept who has finished his mystical
journey al-shath
CHAPTER CXXIII: related
of
Abu
is
very seldom found.
"Concerning
some
ecstatic expressions
Yazid al-Bistami and explained
in part
by
Junayd."
The author
says that since Junayd has explained a small portion of the shatahdt of Abu Yazid, it is impossible for himself to neglect that explanation and put forward one of his
own.
He
so
many
why
quotes some remarks of Junayd upon the reason
different stories are told of Abu Yazid, upon of his difficulty understanding sayings, and upon the character of his mystical experience and attainments. The
381 the
author
observes that although the sayings of Abii Yazid which he is about to mention are not recorded in books (musannafdt), their meaning
is
much debated and commonly
misinterpreted.
CHAPTER CXXIV: "Concerning Abu Yazid al-Bistami."
an anecdote related of
The author says that he does not know whether Abu Yazid really spoke the following words which many people attribute to him:
102
382
He
"Once
Him and
behold thee
to
me up and me, O Abu
caused
me
to stand before
Yazid,
My
creatures desire
raised
said
to I
.
Adorn me with Thy Unity
answered,
Thy I-ness and raise me to Thy when Thy creatures behold me they may
and clothe me
in
Oneness,
say that be there, not I they behold Thee, and that only Thou mayst Junayd s explanation of this saying. The author points out so
that
."
that Junayd has not explained
it
interpret
before
Him",
I
said to
Him",
and recollection (dhikr) when God 383
When
in
such a
as to
way
meet
critics.
and the words,
signify spiritual presence,
me and
said to
it
Accordingly, he proceeds to himself. The words, "He caused me to stand
the objections of hostile
a mystic
feels
and
communion
allude to inward is
"He
contemplated by the heart.
realises
nearness
the
of God,
every thought that enters his heart seems, as it were, to be the voice of God speaking to him. Anonymous verses on this subject.
The remainder
ultimate
of
Abu Yazid
is
saying refers to the
and passing-away (fand)
degree of unification
the Oneness that
s
anterior to creation. All this
in
derived
is
from the Apostolic Tradition that God said, "My servant ceases not to draw nigh unto Me by works of devotion until
I
him; and when
love
I
love him,
I
am
which he sees and the ear by which he hears, The poet uses similar language where he says, 384
the eye
by
etc."
in describing
his love for a mortal, "I
If
am
he
human
whom
I
love and he
whom
inspire!
A
thou
who
art I!
The two
l I."
)
until
"Lovers
one says to the
"
CHAPTER CXXV: "Concerning story told of Abu Yazid."
i)
is
certain sage said,
do not reach the height of true love <O
love
love can produce words like these, what feelings
must not Divine Love
other,
I
the explanation of another
verses quoted here are usually ascribed to Hallaj.
io 3 It
related that he said,
is
Unity,
I
became a
"As
bird with a
of Everlastingness;
and
I
soon as
I
attained to His
body of Oneness and wings
continued flying
in
the
air
of
Quality for ten years, until I reached an atmosphere a million times as large; and I flew on, until I found myself in the field of and I saw there the tree of Oneness." Eternity,
Then, after describing its soil ands roots and branches and I looked, and I knew that all foliage and fruit, he said, this
385
was a
Junayd
cheat."
s
explanation
the phrases
"I
became a
quoting instances
386
He shows
of this saying.
in
bird"
and
which tdra
is
"I
The author defends
continued
flying"
by
used metaphorically.
that in applying the attributes of Oneness and
Everlastingness to himself Abu Yazid follows the familiar practice of ecstatic lovers, like Majnun, who could think of nothing but Layla, so that on being asked his name he
Verses by Majnun and an anonymous poet. The words I knew that all this was a cheat" signify that those who regard phenomena are deceived. If Abu Yazid answered,
387
had been
"Layla".
far
advanced
theosophy, he would not have thought of such things as birds, bodies, atmospheres, etc. hemistich by Labid, which the Prophet described as in
A
the truest word ever spoken
CHAPTER CXXVI: Abu Yazid."
"On
by an Arab. the
interpretation
of a
saying
attributed to
Text of the saying. 388
Explanation by Junayd. The subject of and fand al-fand.
this
saying
is
fand
"an
389
Remarks by the author on the
difficulty of
understanding
topics of this kind without a profound knowledge of mystical theology, and on the uninterrupted progression of mystical experience from lower to higher states. The latter point is c c illustrated by the interpretation which Abdallah b. Abbas
gave of a passage
in the
Koran
(41, io).
IO4
39
Explanation by a certain gnostic of the tradition, which occurs in some unnamed book, that God threatened to burn Hell
with
His
The author
s
greatest
disobeyed His command. of what Abu Yazid meant by
fires if it
explanation
the words laysa bi-laysa fi laysa.
CHAPTER CXXVII: tain
attributed
expressions
the interpretation of cer
"Concerning
to
Abu
Yazid,
which Ibn Salim declared him to be an with
author
the
s
report
of a
discussion
on account of infidel,
together
of this
question
which took place between Ibn Salim and himself at Basra." How Ibn Salim denounced Abu Yazid for having said, to
"Glory
me!"
The author
391
that it
if
s
(subkdni).
controversy
the whole saying of
would be
He
contends
Abu Yazid had been
recorded,
with Ibn Salim.
clear that he used the phrase subhdni in refer
ence to God. The author adds that when he visited Bistam
and asked some descendants of Abu Yazid about they asserted that they had no knowledge of
it.
this story,
Other say
Abu Yazid which, according to Ibn Salim, could have been uttered by an infidel. The author s further only apology on behalf of Abu Yazid. ings
392
of
Yazid "They
393
Abu Yazid
His explanation of tent opposite the s
saying, are
Throne of
when he passed
forgiven"
"I
a cemetery
of the Jews,
(mcfdhiiruri}.
His explanation of
Abu Yazid
a cemetery of the Moslems,
The Prophet
saying, pitched my His explanation of Abu
s
God".
s
"They
saying, are
when he passed
duped"
(maghrururi).
depend on works, but on the divine mercy. Theologians have no right to crit said that salvation does not
who keep the religious profound wisdom are commonly mis
icise
the obscure sayings of mystics
law.
Such words of
understood and misreported.
394
Junayd said that in his youth he used to associate with Sufis and that although he did not understand what they
105
he bore no prejudice against them in his mind. The author relates that some time after the controversy mentioned said,
he heard Ibn Salim quote in public two sayings of c Abdallah; whereupon he remarked to one of Ibn
above,
Sahl b.
Salim c
b.
s
that Ibn Salim
pupils
Abu Yazid
Abdallah and
would have condemned Sahl with the same severity,
he
if
had not been so favourably disposed towards the former. The sayings of Sahl are equally open to criticism, and if a satisfactory explanation can be found in the one case,
why
not in the other? 395
Moses had been divinely guided, he must have exacted the due penalty from al-Khadir when he slew the Unless
youth (Kor.
Anecdotes showing the piety of Abu
18,73).
Yazid.
CHAPTER CXXVIII: and
Shibli
396
leave
you
some sayings of
"Concerning
Shibli
their explanation".
said
of him, are
I
"Go:
under
explains that
number
a
to
my
am
who were
with you wherever you
and
care
meant
Shibli
of his friends
in
my
to say,
keeping."
"God
be;
The author
with
is
taking
may you",
but
he was regarding himself as non-existent, and he spoke as one who contemplates the nearness (qurb) of God. that time
al
on
Nevertheless, vileness viler
then
other but
Mu
another
of the Jews they. are
occasion
Shibli
referred
to
the
and Christians and said that he was
These two sayings do not contradict each
the
expression
of different states.
Yahya
b.
c
adh al-Razi said that the gnostic is proud when he thinks of God, and humble when he thinks of himself. Similarly, the
Prophet once
said,
"I
am
the chief of
he also described himself as the son of a to eat
397
qadid
Meat
woman who
and used
*).
Another anecdote of
l)
mankind",
cut into strips
Shibli.
He
said that his flesh (nafs)
and dried in the sun.
io6 felt
a craving for bread, though his spirit (sirr) would have
been consumed with
fire
if it
had turned
moment, from contemplation of God. concerning Shibli,
on
Abu Yazid
states
398 is
and stations
related of
He
for
if,
to
saying of Shibli
by
Sarraj.
not on unification (taw hid). the meaning of an anecdote which
"On
Shibli".
me room in me
said
,
for a
Sheykh, discoursed exclusively
reported to have said,
is
swallow
A
even
al-Bistami, with explanation
according to a certain
CHAPTER CXXIX:
aside,
for
Husri,
the
"If
occurs to your
"God
ordered the earth to
one or two months past, there were any thought of Gabriel and Michael"; and he of
thought
mind, you are a
Gabriel
polytheist."
and
Michael
Inasmuch
as
the
Prophet acknowledged the superiority of Gabriel, these sayings have given offence, but they would not give offence if instead of being presented in an abridged form they were related with their whole context
399
The complete
saying belongs, as related by
400
and circumstances.
version of the anecdote to which the former
CHAPTER CXXX:
Abu Muhammad
al-Nassaj.
various actions of Shibli
"Concerning
which were regarded with disapproval." He used to burn costly clothes, ambergris, sugar,
etc.,
forbidden by the Prophet. Once he sold an estate for a large sum of money, which he immed
although wastefulness
iately
distributed
anything
for
his
authority
of
Abu
is
amongst
own
the
family.
Bakr.
people,
Here he
Money
is
without is
reserving
justified
by the
not wasted unless
it
is
spent for a sinful purpose.
401
As
burning of valuable goods, he did this because they distracted his thoughts from God. Solomon acted on the same principle when he slaughtered three regards
his
hundred Arab mares which had engaged
his
attention so
he neglected to perform the evening prayer a like (Kor. 38, 29 32). The Prophet cursed the Jews for deeply
that
The author
reason.
Solomon, but not
for
Mystics
402
explains
from God
the sun was turned back
why
for the Prophet.
that whatever takes their thoughts
believe
away
enemy, and they endeavour to escape from it by every means in their power. Traditions of the Prophet on this subject. their
is
CHAPTER CXXXI: uttered
the explanation of a saying hard for theologians to understand,
"Concerning
which
Shibli
by and of various conversations between him and Shibli
the
said,
finite,
towards the
and
I
see
The author
403
I
but
infinite,
all
explanation
of Shibli, with the author or recited
He
404
by
see only the finite;
I
this in a single hair of s
Junayd."
go towards the infinite, but I see only go on the right hand and the left hand
"I
and
is
s
my
little
then
I
return
finger."
of this saying. Another saying interpretation. Verses
composed
Shibli.
also said,
"I
studied the Traditions and jurisprudence
dawn shone forth. Then I went to all my teachers and told them that I desired knowledge (fiqh) of God, but none of them answered (al-fiqh] for thirty years until the
me."
Explanation of this Shibli
to
the
by
Junayd, and the latter author.
A
A
the author. s
question addressed by reply, with explanation
remark by Junayd
by concerning Shibli. Another saying of Junayd to Shibli. Report of a conversa tion between Shibli and Junayd. Sayings of Shibli on the subject of waqt.
405
Further ecstatic expressions of Shibli in prose and verse, with explanations by the author. Such expressions are the product of a temporary state. If that state were permanent, all
406
religious, moral,
A
Tradition
and
social laws
would be annulled.
of the
Prophet bearing on this question. he thought that Hell would burn a single hair of him, he would be guilty of polytheism. The author Shibli said that
explains Shibli
if
s
meaning and declares that he agrees with
io8
Another saying of
it.
in
from God.
separation
latter of
Shibli, to the effect that Hell consists
which
CHAPTER CXXXII:
407
sayings of
Two more
al-Wasiti"
by him, the
sayings
a Tradition of the Prophet.
supported by
is
explanation of the
the
"Concerning
).
A
c
A
isha. When her innocence was passage referring to revealed (Kor. 24, 1 1 foil.), she praised God, not the Prophet.
Explanation
of the
saying of al-Wasiti,
them
"Bless
(the
prophets) in thy prayers but do not attach any value to in
He
not think
means, which thou bestowest ings upon ence for them have any place thy
heart."
"Do
with the veneration of
408
them"
in
much
or
"do
thy heart
it
of the bles-
not
in
let
rever
comparison
God".
This refers to the mystical doctrine of unity (tawhid). The reverence due to the prophets, and the superiority of Muham
mad to all other prophets, has been discussed above 2 Sayings of Abu Yazid al-Bistami on the pre-eminence of Muhammad. The Sufis believe that God granted to him whatever he ).
asked. His prayer for light.
Every peculiar excellence with which a Moslem
409
belongs to the Prophet. Criticism of the saints of habitual turning
the result
"Concerning
the errors of those
themselves Sufis and the source and nature of their
Saying of three
Abu
principles
c
Ali al-Rudhabari.
which are
the
avoidance of things forbidden,
(i)
endowed
away from God.
CHAPTER CXXXIII: call
is
is
errors."
The author enumerates
basis (2)
who
of
all
true
Sufism
:
performance of religious
duties, (3) renunciation of this world, so far as
it
is
possible
to the believer.
410
The Prophet mentioned
four things
which are
in
this
1) Between Chapters 131 and 132 there were originally five chapters which do not occur in either of the MSS. See note on p. fv. The beginning of
this
chapter
is
also lost.
2) See Chapters 53
and 54.
io 9
world, but not of
and
a
barrier
it:
a piece of bread, a garment, a house,
Worldliness in other respects
wife.
is
an absolute
between God and man.
CHAPTER CXXXIV: "Concerning the different classes of those who err and the variety of errors into which they Three classes of the erring: (i) those who err in the fundamentals (uM)\ (2) those who err in the derivatives fall."
error
and
e.
i.
(furtf),
in
manners, morals, spiritual feelings,
etc.
Their
caused by ignorance of the fundamentals, by selfishness, by want of a director who should set them on the is
way. Description of them. 411 (3) those whose error is a slip or a lapse rather than a serious fault, so that it can easily be repaired. Verse on right
affectation (tahalli).
The Prophet
CHAPTER CXXXV: derivatives,
the
first
and
s
definition of faith.
place, concerning those
who
declare
Sufis
using the word
that
wealth
err
in
err as regards
the in
poverty
It is
wrong
superior
is
is
to poverty,
a praiseworthy
to suppose that the faqir
and does not acquiesce
man who
is
wealth in a spiritual sense. Others, however,
have argued that worldly wealth and this is an error.
the
who
wealth."
Some
412
those
"Concerning
which does not lead them into heresy; and
the divine will
in
rich in worldly
poverty and loves riches
;
who is
state,
lacks patience
not superior to
for the soul hates
goods
but the faqir
who
bears poverty
with patience shall receive a recompense without end. Poverty is
essentially
praiseworthy,
though
it
may be accompanied
by some defect that incurs blame. Wealth, on the contrary, is essentially blameworthy and can only be praised in virtue of some good quality, e. g. pious works, that accompanies itself. Some mystics hold that poverty and wealth are two states which must be transcended.
it,
413
but not for
This
is
an advanced doctrine.
It
does not, as some have
no maintained, imply that there
is
no
spiritual difference
between
poverty and wealth. Those who pretend that there is no are proved to be in error by the fact that they dislike poverty but do not dislike wealth. True poverty difference
not merely in indigence, but also in patience and
consists,
having no regard to one s poverty and taking no credit to one s self on account of it. CHAPTER CXXX VI: "Concerning those who err in respect
and
resignation in
in
of luxury or frugality and asceticism, and those of gaining the
respect to
do
who
err in
of livelihood or of neglecting
so."
Only a prophet or a ance, because they
4H
means
abund
saint has the right to live in
know when God permits them
to
spend and when He permits them to refrain from spending. Until a man regards much and little as equal, he relies upon the worldly goods which he possesses. If his heart is not empty of desire desire
worldly good that he lacks and of worldly goods that he has, then he is
obtain a
to
to
the
keep
any one who imagines himself
a worldling; and
be an
to
them exception to this rule is in error. Others, again, devote selves to austerities and find fault with those who are less strict;
when
but as luxury it
adopted
is
is
unsound, so too
is
extreme asceticism
habitual and ostentatious and
for the
purpose of
self-discipline.
is
not specially
Others of the
reli
bread and hold that no gious insist on earning their daily food is legally pure unless it is earned, but this is an error, since the Prophet in
God and
to
and
all
mankind
feel assured
appointed portion.
To
that
seek the
who
are
commanded
He
will give
means of
indulgence granted to those God absolutely. Conditions to be
are too
to trust
them
livelihood
weak
their is
an
to trust in
observed by those
who
seek the means of livelihood.
415
Others
sit
and wait eagerly for some one who will wants, and they believe that this is the right
still
attend to their
Ill
But they are mistaken. Any one who abstains from seeking a livelihood ought to be inspired by strong faith and patience; otherwise, he is commanded to seek a
spiritual state.
The
livelihood. is
more
course
latter
is
permissible, but the former
excellent.
CHAPTER CXXXVIII: "Concerning the different who become remiss in their quest and err in
of those
and betake themselves to
of mortification
There are some who submit to miraculous powers; and
call
asceticism and
languor
Languor
when they hold
it
in
fail in
respect
self-indulgence."
austerities in the
gaining a reputation for sanctity and of being
discard
classes
hope of
endowed with
their object, they
contempt, and
this
they
(futur).
however,
,
is
only a temporary intermission which
the hearts of mystics, whereas the conduct of the
refreshes
here
to
persons referred
properly described
is
as laziness
and negligence. Saying of Abu c Ali al-Rudhabari. Others travel and boast of the number of Sheykhs whom they have
met and deem themselves for
the
in a privileged position.
of travel
is
They
are
moral improvement. and cultivate liberal
wrong, purpose Others spend money and bestow gifts ity, but this is not Sufism. The Sufis regard worldly goods as an obstacle which prevents them from attaining to God,
and their object not the
desire
to
in
justifies
Such a
tude,
and claim that
Others indulge them
their spiritual state (waqt)
belief
is
erroneous and leads to perdition. "Concerning
those
who
err in respect
from food, retirement from the world,
soli
etc."
Some most
the removal of that obstacle,
in their license.
CHAPTER CXXXVIII: of abstaining
is
appear generous.
selves unrestrainedly
them
giving
and novices, supposing that hunger is the method of self-mortification, have abstained
aspirants
effectual
from food and drink during long periods of time, without
112
having consulted a spiritual director. They are wrong, since the novice cannot dispense with the guidance of a teacher,
and
it
is
a mistake to think that the wickedness of
human
can be eradicated by means of hunger. Sayings of b. Abdallah. The author says that he
nature
Ibn Salim and Sahl
has seen a number of persons who, on account of ill-regul
from food, were
abstinence
ated
unable to perform their
religious duties!
Others retire from the world and dwell
418
that solitude will deliver
them
them from
in caves,
their passions
fancying
and cause
to share in the mystical experiences of the saints, but
the fact
that hunger and solitude,
is
if
self-imposed and not
the result of an overpowering spiritual influence, are posit
The author recalls instances known to him men who reduced themselves to such a state young ively harmful.
weakness that they had to be nursed
of
of
days before they could perform the obligatory prayers. Others castrate themselves in the hope of escaping from .the lust of the
and even
flesh.
This
arises
from within and
useless
is
is
for several
injurious,
incurable
by
inasmuch as
lust
any external remedy.
Others imagine that they show sincere trust in God (tawakkul) when they roam through deserts and wildernesses without provision
for
the journey, but real tawakkul
demands pre
vious self-discipline and mortification.
Another erroneous
419
belief
is
that Sufism consists in wearing
garments of wool and patched frocks and water-buckets, vainly
suppose
mystical or
by
etc.
Such imitation
that
they
can
in carrying leathern
avails
become
nothing.
Sufis
Others
by learning
and anecdotes and technical expressions, praying, and weeping, although they have
allegories
fasting,
already provided themselves with food and money. All Sufis renounce worldly things in the initial stages of their spirit ual
progress and
enjoin
their
any of them acted otherwise,
disciples to it
was
for
do the same. the
sake
If
of his
or brethren. According to others, Sufism is music and dancing and ecstasy and the art of composing mystical ghazels. This is a mistake, because music and ecstasy are
family
impure when the heart is polluted with worldliness and when is accustomed to vanity.
the soul
CHAPTER CXXXIX:
who
those
"Concerning
err in the
fundamentals and are thereby led into heresy; and in the first place, concerning those who err in respect of freedom
and
service."
Some ancient God one should pense master
for s
his
Sufis held that in spiritual intercourse with
who expects recom slave, who performs his
not be like a free man,
but
work,
a
like
without expectation of wages or reward, his master may bestow upon him as
bidding
and receives whatever
A
a bounty, not as a right. a
book on
assert
that
ordinary
this
as
life,
united with
to service.
servant
union
until
God
They
(of
man
free
is
however, who
heretics,
higher than the slave
so the relation of service ^ubudiyyat) to
only continues is
There are
topic.
the
certain eminent Sufi has written
God
has become free
fail
God)
with
his
heart
God
attained; one who and is no longer bound
to recognise that
unless
in
is
is
no one can be a true free
from everything
except God. The name of servant ^abd] is the best of names which God has given to the Faithful.
all
the
Passages
from the Koran and the Traditions
of this statement.
Had
been possible
in
support
any
creature to
gain a higher dignity than that of service to God,
Muhammad
would have gained
CHAPTER CXL: respect of sincerity
it
for
it.
"Concerning
those
c
lraqis
any
held the
err
in
(ikhlds)"
The heretics of c lraq declare that no one cere who regards created beings or seeks to action,
who
is
perfectly sin
please
them by
whether good or bad. Now, certain mystics have
doctrine
that true sincerity involves the complete
H4 absence of regard for created beings and phenomenal objects and, in short, for everything but God. The heretics in ques tion
have it
following
doctrine in the hope that by and deliberately, instead of letting mechanically
taken
over
this
themselves as the gradual result of spiritual experience, they would attain to perfect sincerity. Therefore it has produced in them recklessness and want of manners it
develop
in
and antinomianism. 422
must be sought by shunning evil, by devotion to pious works, and by cultivating morality and spiritual feelings. These pretenders are like a man who cannot distin Sincerity
guish a precious jewel from a glass bead. CHAPTER CXLI: "Concerning those who err in respect of
prophecy and
saintship."
that saintship is superior to prophecy, an caused by their arbitrary speculations on the story of Moses and al-Khadir (Kor. 18, 64 foil.). God confers peculiar gifts and endowments in accordance 423 with His inscrutable will. Examples of prophets and other
Some
assert
error which
persons saints
is
who were
are
thus distinguished.
them
to
granted
The
miracles of the
obedience to
in virtue of their
the prophet of their time. How, then, can the follower be pronounced superior to the leader? As regards the argument that the saints receive inspiration directly from God, whereas
the prophets receive is
that
the
it
through an intermediary, the truth
inspiration of the prophets
the inspiration of the saints Al-Khadir could not have 424
is
illumination which
the splendour
Moses enjoyed. Saintship
much less surpasses CHAPTER CXLII: Those who
err
continuous, while
borne a single atom of the
of prophecy, but
of permission and
is
only occasional.
it
is
illumined by
never equals prophecy,
it.
"Refutation
of those
who
err in respect
prohibition."
in
this
matter hold that
all
things were
and that prohibition refers only to ex They justify their conduct by the example
originally permitted,
cessive
of the Sufis,
license.
communism which prevailed amongst certain ancient who helped themselves to their brethren s food and
money and gave extraordinary 42 5
A
Anecdote of Path
so.
doing
pleasure to
the owner
by
al-Mawsili.
Hasan of Basra and a saying of Ibrahim b. Shayban. These heretics ignorantly suppose that the abovestory of
mentioned
Sufis allowed themselves to transgress the religious
law: consequently they go astray and follow their lusts and
do not abstain from what
forbidden. Why should they were things originally prohibited and that their use was only permitted as an indulgence? al
not believe that
is
all
though, in fact, lawfulness and unlawfulness depend on the ordinance of Allah. That which He has forbidden is like a
preserved piece of ground
:
whoever roams around
it
is
in
danger of trespassing, and the proprietor does not permit any one to take possession of it without establishing his claim.
The
case
of purity and impurity
is
different, since,
according to lawyers and some theologians, a thing is pre sumed to be pure until the contrary has been proved. The cause of the distinction is that purity and impurity fall within the category of worship ^ibdddt), while permission and pro hibition refer to property (amldk).
426
CHAPTER CXLIII: carnationists
"Concerning
the doctrines of the In-
(al-Hululiyya}."
The author
is careful to state that he is not acquainted with any of this sect and has derived his information from
other sources.
Some
of the
Hululis assert that
God
implants in certain
chosen bodies the attributes of divinity and that He removes from them the attributes of humanity. This doctrine, if it is really professed by any one as a revelation of the divine
Unity,
is
false.
That which
is
contained in a thing
n6 must be homogeneous with that thing, but God is separate all things, and all things are separate from Him in
from
their
God
qualities.
manifests in
the signs
phenomena only
of His working and the evidences of His omnipotence.
make no
Hululfs have erred because they the
distinction
The
between
power which is an attribute of the Almighty and the which demonstrate His power. Various Hululi
evidences doctrines.
The author
opinions
is
an
says that whoever holds any of these
The bodies chosen by God are the and prophets. God s attributes are beyond
infidel.
bodies of saints
nothing like unto Him. The Hululis confuse divine attributes with human.
description,
and there
not dwell in
men
427
such as
faith,
s
is
and belief
CHAPTER CXLIV:
in the unity of
those
"Concerning
God, and gnosis.
who
err in respect
human
nature (fand al-bashariyyat)" This is a perversion of the mystical doctrine of fand. It based on the notion that when the body is starved and
of the passing-away of
is
God does
hearts, but creaturely attributes dwell there,
weakened
its
human
nature will disappear and that in this
way a man may be invested with divine attributes. But human nature is inseparable from man, although its qualities are
transmuted
in
the
radiance
of Reality.
Human
nature
must be distinguished from the qualities of human nature. Definition of fand as the term is understood by true mystics. destruction of the
Fand does not involve the the absence of change
or
corruption are inherent in
428
CHAPTER CXLV:
(talwiri),
human
The author
change and
those
who
err in respect
l-qulub)"
says he has heard that some Syrian mystics
claim to have spiritual vision of
God
Him which
in this world,
resembling
enjoy hereafter. adds that he has never seen any of them himself, nor
the ocular vision
He
as
nature.
"Concerning
of spiritual vision (al-ruyat bi
inasmuch
self (nafs)
received
of
information
that
they
shall
any man among them,
whose
u; attainments could be regarded seriously, had been
mystical
seen by others the
people
but he formerly perused a letter written to
;
of
Damascus by Abu Said al-Kharraz, which and mentions a doctrine closely akin
refers to these persons
to
The
theirs.
vision of true mystics
shdhadat), which
in this matter.
astray a
prey to
Iblfs
who
in
light.
and robed
contemplation (mu-
the result of real faith (yaqin), as in the
is
Some
case of Haritha.
is
Basrites, followers of al-Subayhf,
Exalted by their
austerities,
went fell
they
appeared to them, seated on a throne
Some
were undeceived and
of them
brought back to the truth by their teachers. Story of a pupil c Abdallah.
of Sahl b.
429
Anecdote of some
c
of
Abd al-Wahid
b. Zayd. were transported to every night they They imagined c Paradise. On one occasion Abd al-Wahid accompanied them,
disciples
that
daybreak they found themselves on a dunghill. The mystic must know that all lights (anwdr) seen by the eye in this world are created and bear no likeness to God. Yet and
at
the vision of faith
sayings of holy
was peculiar
is
men
attest.
The Prophet
and
to himself
CHAPTER CXLVI: of
as the Apostolic Traditions
real,
s
and the
vision (Kor. 53,
not granted to any one
is
those
"Concerning
who
n)
else.
err in respect
purity."
Some pretend
that their purity
430 and hold that a man
and This
defects, is
in
an error. e.g.
human
frailties.
to
be
complete and perpetual,
may become purged that he
sense
No man
is
of
all
defilements
separated from them. times free from all im
is
at all
phenomenal objects, sin, vice and One must turn to God and continuously
thought
purity,
pray
the
is
forgiven
of
in
Muhammad, who used
to
accordance ask
with
the
practice
of
pardon of God a hundred
times daily.
CHAPTER CXLVII:
"Concerning
of illumination (al-anwdr).
those
who
err in respect
There are some who divine
by
light
-- and majesty
commit
assert that their hearts are illuminated
the light of gnosis and unification and
they declare to be uncreated. They all the lights that can be perceived
this light
a grave error, since
and known are created, whereas the light of God does not admit of description or definition and cannot be comprehended 43
1
by human knowledge. The correct meaning of ledge,
derived
from
God,
the commentators on Kor.
the light in the heart
of the 8,
criterion
from
may
know
(furqdn),
23 interpret as
heart in order that thereby truth
the
is
which
light put in be distinguished "a
falsehood."
CHAPTER CXLVIII:
"Concerning
of essential union ^ayn al-jam
They
refuse
those
who
err in respect
c )"
to attribute their actions to themselves,
and
they justify their refusal by the plea that the unity of God must be maintained. This doctrine leaves them outside the pale of Islam and leads
them
to neglect the laws of religion,
inasmuch as they say that they act under divine compulsion and are thefore clear of blame. Their error is caused by inability
to
distinguish
what
is
fundamental from what
is
derivative, so that they connect with union (janf) that which
belongs to separation (tafriqat}. Sahl b. what he thought of a man who said,
do not move
until
am
I
moved."
c
Abdallah was asked
"I
am
like a gate:
Sahl replied,
"This
is
I
either
the speech of a saint (siddiq) or the speech of a freethinker (zindiq)"
He meant
that the saint regards
all
things as sub-
43 2 sisting through God and proceeding from God, but at the same time recognises the obligations of religion and morality, while the freethinker only holds this doctrine in order that
he
may commit
as
many
sins as
be pleases without incurr
ing blame.
CHAPTER CXLIX: intimacy (uns)
"Concerning
and unrestraint
(bast)
those
who
err in respect of
and abandonment of fear."
H9 Some imagine
that they are very near to
God and
stand
Him, and when they believe this, they are ashamed to observe the same rules of discipline and in a close relation to
keep the same laws as before. Hence they lose all restraint and become familiar with actions from which they would formerly have shrunk in horror; and they fancy that this is
nearness (qurb) to God. But they are
of
and
discipline
and
states
stations
God bestows on His
honour which
much
mistaken. Rules the
are
servants;
if
robes
of
they are
sincere in their quest, they merit an increase of bounty, but if they disobey His commands, they are stripped of these
robes of good works and driven from the door. They may deem themselves to be favourites, but in truth they
still
have been gination,
Dhu
the nearer to
rejected:
Him
from
the farther
God they seem
in
ima
are they in fact. Saying of
1-Nun.
Saying of an anonymous sage.
433
CHAPTER CL: the ^an
doctrine
those
"Concerning
who
err in respect of
from their qualities (al-fand
of passing-away
al-awsdf}"
mystics of Baghdad have held the erroneous doctrine that in passing-away from their own qualities they enter into
Some
the qualities of God. This involves the doctrine of incarna tion (hulul) or the Christian doctrine concerning Christ. The belief
ancient
in
enters
meaning is that when a man passes own will, which is given to him by God, he
his
into
be derived from one of the
true
Its
Sufis.
away from
to
said
is
question
the
of God, so that he no longer regards
will
himself but becomes entirely devoted to God. in this
form
is
strictly Unitarian.
interpretation suppose that
and are guilty of
come immanent in
the
heart
is
God
infidelity,
in
men
faith
in
is
The
Those who give
doctrine it
a false
identical with His qualities, as God does not be What becomes immanent
inasmuch
s hearts.
God, and belief
in
His unity, and
120 reverence for His name; and this applies to the vulgar as well as to the elect, although the former, being in
CHAPTER CLI: doctrine that
assert
in
err in respect of
sensation."
by some mystics of
held
is
who
those
"Concerning
the doctrine of loss of
This
to their
are hindered from attaining to the divine realities.
passions,
434
bondage
lose
c
They
lraq.
their senses, so that they
they transcend the qualities which belong to objects of sensible perception. But this is wrong, since loss of sensation cannot be known except by means of sensa ecstasy
perceive nothing and
tion
and sensation
;
be obliterated
in
ecstasy,
the
as
just
light
nature
:
it
may
of the stars
is
cannot be altogether Under the influence of ecstasy a man may cease to be
rendered invisible by the sun, but lost.
human
inseparable from
is
of sensation
conscious
Sari
as
;
this state will not feel the
CHAPTER CLII: the spirit
it
al-Saqati
said,
blow of a sword on
"Concerning
those
who
a person in his face.
err in respect of
(al~ruk)"
There are many theories as to the nature of the spirit, but all who speculate on this subject go astray from the because
truth,
God
has
declared
that
it
is
beyond human
comprehension.
According to some, the
435
spirit is part of the essential light
belongs to the life of God. Some hold that all spirits are created, while others regard the spirits of the vulgar as created, but the spirits of the elect as uncreated. Some think that the spirit is eternal and im of
God
others say that
:
and
mortal,
does
not
it
suffer
punishment hereafter; some some give one spirit
believe in the transmigration of spirits; to
an
infidel,
saints;
define
dom
three to a Moslem, and five to prophets and
some hold that the it
spirit is
created of light;
as a spiritual essence created of the
(al-malakut),
whither
suppose there are two
it
spirits,
returns
when
some
heavenly king purified;
some
one divine, the other human.
121
All
these
manifestly
erroneous
doctrines
are
the result of
forbidden speculation (Kor. 17,87). In the author s opinion, orthodox Sufis believe that all spirits are created that there ;
no connexion or relationship between God and them except in so far as they belong to His kingdom and are subject is
to His absolute sway; that they do not pass from one to
the
another;
that
they
die,
like
the
body
body, and experience
pleasures and pains of the body, and are raised at the
Resurrection in the same
body from which they went
forth.
INDEX OF SUBJECTS, TECHNICAL
WHICH OCCUR IN THE ABSTRACT OF CONTENTS.
TERMS,
ETC.,
anta iva-anta ana, 95.
A.
bild ana, 95.
Antinomianism, in,
abad, 96. abadiyyat, 96. c
abd,
114, 115,
118.
anwdr,
113.
117.
c
Abddl, 47.
aqd, 93.
Ablution, manners of the Sufis
C ^V>
89.
r2/,
10,
C
39, 40.
in,
1
8,
abnd al-haqaiq, 71.
asbdb, 47.
abrdr,
Ascension of
13,
24.
Abstinence,
adam,
Asceticism, no,
88. 15,
18.
See
Elect, the. 12,
God,
and zuhd. 3.
94.
greatest
name
of
tfy^/,
1
8.
82.
25. c
ayn
dmmat, 86.
17,
al-jam",
98,
al-yaqin, 20.
amldk, 115.
amn,
S** Stat
Audition, 50, 51, 69
Almsgiving, 42, 43. c
.
asrdr, 63.
aw sat,
26.
the
the,
athar, 94.
mystical.
Allah,
ashdb al-kadith, as!,
37, 95. See States,
altfiq, 95. alif,
1 1 1
ions, mystical,
ahl al-khusiiS)
ahwdl,
Muhammad,
32.
13.
adab, 39. See Manners. c
71, 96.
18.
,
96.
azaliyyat, 96.
118.
77, 78.
123
Dervishes, manners
B.
46, 47.
of,
dhahdby 91.
B
in Bismillah,
the,
dhdt, 93.
25.
badhl al-muhaj, 97.
dhawq,
bddi, 89, 95.
dhikr,
bahri bild shdtf, 96.
98.
75, 76, 90,
34, 60, 73,
24,
23,
19,
102.
bald, 64, 66, 93.
al-dhikr al-khafi,
baqd, 59, 89, 90.
Directors, spiritual,
bashariyyat, 6 1 89, 90,
#.$/,
1 1
,
1 1
Doctrine,
8.
59
of,
37. 53,
112.
differences
Sufistic, foil.
of the Sufis,
Dress,
Begging, 52,
109,
See Sheykhs.
6.
bawn, 94.
&y/0,
13.
8,
7,
51.
74.
E. bild bddi, 95.
nafs ,
t
Earning a livelihood, manners
95.
of the Sufis
64.
in, 54,
1
10,
1 1
1.
Eating, manners of the Sufis C. in,
Communism, Companions the, 35
49, 50.
Ecstasy,
115.
of the Prophet,
50,
99
91,
1
08,
1
113,
Elect, the, 20,
21,
85,
120.
5,
22,
6,
7,
27,
15,
See
Errors, of the Sufis,
Creation, the mystery
Evil,
of,
37.
11,
foil.
F.
dahshat, 90.
Faith, 23, 36, 37, 82, 83, 87,
dams, 94.
109,
96,
dcfwd, 93.
117.
fand, 59, 63, 89, 90, 91, 102,
21.
manners of the
108
25.
D.
at the time of, 58, 59.
16, 18,
39, 84,
30,
Contemplation, 20, 106, 117. See mushdhadat.
Death,
20.
Audition.
foil.
Companionship, of Sufis with one another, 47, 48.
da wat,
7881,
76,
51,
103,
Sufis
116.
c
fand an al-awsdf,
fand
al-bashariyyat,
1 1
1
9.
16.
I2 4
fand a I-fand,
ghind, 61.
103.
6.
faqih,
ma
al-faqir al-sddiq, 31, 61.
far\
43, 6 1.
14,
,
c
rifat.
God, the nature
91.
y
Sufis, 53, 54.
Gnosis, 26, 27, 77,93,95- See
faqir, 109.
faqd
bestowed on
Gifts,
S^
Poverty.
of, II, 37,
60.
Grief, 63.
94.
H. /*j/, 94.
43~
Fasting,
45>
8
86.
hadath, 98.
5>
fawd^id, 88. Fear, 18,
/^/,
24, 35, 37, 89.
23,
6.
l-din,
86,
lawful, 1
113.
Sufis in,
fuqahd,
3.
fuqard,
9,
fur
if,
13,
14,
44, 49,
60, 71, 73, 86.
,
al-yaqin, 20.
1 1
94,
futur, IT
See hurriyyat.
manners
Friendship,
furqdn,
haqiqat, 59, 60, 87, 97.
10.
Freedom,
92.
haqd^iq, 59, 87,
fir as at, 36, 63.
Food,
93.
al-hamm al-mufarrad,
yz^r, 64.
/^ fi
hamm,
86.
53, 71,
13,
of
the
hay rat, Hell,
57, 90.
spiritual
conception
of,
108.
58.
hiddyat, 21. 14,
71.
yh)tf, 93.
8.
hikmat, 57, 76.
109.
,to.y,
i.
91.
Hope,
1
8,
35,
89.
hubb, 64.
G.
hudur, 88, 90. Generosity, 64.
hujum,
ghalabdt, 88, 90.
/mlul,
gharib, 95.
Hunger,
ghashyat, 88.
huquq, 87.
^//^,
hurriyyat,
23.
ghaybat, 88, 90, 91.
88, 90. vSV*?
119. 56,
Incarnation.
in,
98,
112.
99.
Freedom.
ghayn, 99.
//ww
ghayrat, 63.
huziiz, 87.
<z7tf
huwa, 95.
6><?
125
5^
istinbdt, 24, 26, 34.
Inter
pretation, mystical. c
ibddat, 36,
1 1
istiqdmat,
115.
ifrdd, 91.
ftibdr, 64.
ighdnat, 99.
z
.
-c
i/isdn,
95.
/z>4/;
itmcfninat, 20.
3.
ikhlds, 3, 23, 60,
113. j.
ikhtibdr, 93.
jadhb al~arwdh,
ikhtiydr, 93.
97.
c
ilhdm, 36.
>^
c z
ledge.
ilm al-yaqin, 20.
imd\
kardmat
(generosity), 64.
kardmdt
(miracles), 82
112.
kawn, 94.
imtikdn, 98.
khashyat, 23.
Incarnation, 115, 116, 119.
khdtir, 89.
Indifference
to
praise
and
blame, 63, 76.
m//, 92, 93. 21, 98.
istifd,
istildm, 98. istind
c ,
98.
23,
48,
62,
87,
Elect, the.
95.
16,
15,
87.
4
9, 22,
religious,
three
esoteric,
30.
kinds
Symbolism. ishfdq, 23.
5^
Knowledge,
74, 76, 77.
inzfdj, 97. 26,
8.
Knowledge,
Interpretation, mystical, 22
ishdrat,
1
khusus al-khusus,
115.
insdniyyat, 60.
foil.,
khawf,
khusus, 87.
Indulgences, 28, 29,
30
foil.
kashf, 90.
97,
Imitation,
27,
7.
karim, 64.
87.
^^w,
4,
8.
K.
5^ Know
100.
60,
3,
1 1
118.
Illumination, 61, 117,
c
88, 98,
59,
Jurists, the,
/to, 96.
^ilm,
,
of,
3.
Knowledge, three sources
of, I.
Koran, conformity with the, 21
foil.,
90.
Koran, hidden meaning of the, 21, 22.
Koran, mystical interpretation of the, 22
foil,
30
foil.
126
Koran, recitation of the, 22,
the
of
Sufis,
the,
3959-
foil.
69
26,
Manners
maqdm,
kulliyyat, 98.
86, 95.
12,
maqdmdt,
12,
95.
37,
Stations, mystical.
,
md rifat
latifat, 98.
written
104.
by
one another, 65
Sufis to
Light, the inner,
foil.
mishtdk, 99. 117,
118.
Mosques,
sitting in,
ned, 55.
mubtad?, 89.
lisdn al-haqiqat, 93.
# al-haqq, 93.
mufarridun, 91. mukddathat, 92.
c
*/- *70*,
90,
88.
Miracles, 82
lisdn, 93.
Love,
mawjud,
foil.
in.
Liberality,
Longing,
93.
muhaddath,
36,
muhaj, 97. 1
8,
32,
102.
95.
93>
36, 64, 80,
mifjisdt, 82.
mukdshafatt 20, 87.
M.
mundjdt, 92.
muqarrabim,
13,
ma^dum,
88.
muqtasid, 63.
mafqud,
88.
murdd,
mahabbat,
murdqabat,
17.
muraqqcfdt,
mahw,
murid, 89.
94.
muruwwat,
86.
malakiit,
10,
16. 5
1
.
55, 62.
musdmarat, 92.
ma^khudh, 90. 120.
24.
89.
mahq, 94.
makdn,
92.
19.
17,
.
maskh, 98.
bi-laysa, 91,
Letters,
\ I
88.
mashhud,
87.
,
al-haqq,
.
Marriage, 55.
lawtfih, 87.
/tfj/.*-<2
1 1
mcfrifat al-haqiqat,
97.
law ami
12, 90.
Gnosis.
lahz, 94.
lajd
11,
10,
ma^rifat,
laghw, 22, 71.
musarmad,
96.
condem
mushdhadat, 20,
117. See
87,
Prayers, specimens
Contemplation.
n,
Predestination,
.
16,
foil.
mutasabbir, 15.
mutawdjidun,
78.
mittawakkilun, 36.
Prophets,
the,
6,
83, 98,
108,
114,
22, 29, 69,
116,
Sufis in, 39, 40.
91.
Purity,
115,
117.
See safd.
Q.
nafas, 91.
95,
nahnu
38, 44, 83, 87,
34,
bild
qabd, 89.
116.
qddih, 89.
nahnu, 95.
qalb, 8, 95.
nahnu musayyarun,
96.
qalb salim, 21, 26.
Names, the Divine,
25.
qasm, 94.
^
c
/,
qaf
92, 93.
nisbat, 95.
al-^altfiq,
95.
qidam, 96.
niyyat, 41, 64.
qurb,
Novices, Sufi, manners
of, 57,
17,
18,
105,
119.
qusud, 98.
74-
R. P.
rabb hdl, 95. Patience, 15.
rabbdni, 35.
Pilgrimage, the, 45, 46.
rajd,
Poetry, mystical, specimens
of,
1
8.
See Hope.
rams, 94.
66, 67.
Poetry, recitation
of,
70, 72
61,
rasm, 92, 96.
rawh, 92.
77. 79-
Poverty,
14,
109,
1
15, 10.
120.
manners of the
Purification,
N.
10,
24.
Prophet, imitation of the, 27
mustanbatdt, 30, 31.
105,
68.
of, 67,
Precepts given by Sufis, 68.
97. c
mustalab, 90.
*/j,
75-
82.
mushdhadat al-asrdr, Music, 113. See samd
muwahkidun,
4042,
Prayer, 24, 37,
musayyarun, 96, 97.
37,
43,
52,
rayn, 99. Recollection, 60. See
128
Repentance, ridd,
1
Salvation, 104.
13.
sawd c 50,69
6.
,
foil.
rizq, 62, 63.
samadiyyat, 25.
ruh, 61,92, 120. See Spirit, the.
sawdb, 64.
al-ruh al-bashariyya, 62.
saw I,
al-ruh al-qadima, 62.
Self-sacrifice,
rusum, 92.
Sensation, loss
ruyat
al-qulub,
92,
116.
S>*
See Audition.
91. 52. in ecstasy,
of,
120.
79, 91, c
shafaqat ala
Vision of God.
l-khalq, 64.
shdhid, 64, 88. S.
shahid, 20.
sabab, 94.
sharfat, 100.
sab bar, 15.
shatahdt, 91, 101.
j0&y,
15.
shath, 90, 91, 99
^^,
63.
jAtf///
al-lisdn, 91.
sdbiqun, 24.
shathiyydt, 99
j#r,
shawq,
1
5
.
.ytf/tf,
foil.
19.
Sheykhs, manners of the,
sadaqa, 42. sddiqun,
foil.
57,
74, 79-
17-
9, 62, 87, 88.
5^
Purity.
98.
.?/>,
safd al-safd, 88.
shirk, 23, 62.
safar, 52.
shukr, 48.
jfl/w al-wajd, 88.
shiiriid, 97.
j^/t^
is karat,
95.
Sickness, manners of the Sufis
sahib
maqdm,
95.
^/
^/^, 95.
^w/,
in,
120.
j(/itf,
Sin,
of the,
104,
118.
92, 93. 13,
63.
Sincerity in devotion, 64.
Singing. See
108.
Saintship, asserted to be supe rior to
71,
j-^, 60.
88, 90.
criticism
18,
siddiq,
Saints, the, 83, 114, 116, 118,
Saints,
56.
prophecy,
saldmat al-sadr, 63.
1
14.
samd
sirr, 64, 65, 93,
al-haqq, 93. al-khalq, 93.
c .
106.
129 al-sirr al-mujarrad, 92.
tahqiq, 87.
sirr al-nafs, 63.
tajalli,
sirr al-sirr, 93.
tajrid, 92.
manners of the
Sitting, in,
Sufis
97. 112.
Solitude, 57, 58,
61, 62,
the,
120,
121.
See ruh.
21,
37,
See
hdl.
64,
06,
1
103,
119.
16,37,
maqdm and
106, 119. See
of, 7, 8, 9,
of,
62.
tarawwuh,
92.
and Traditions,
tawdjud, 78, 79, 89.
tawakkul,
9.
Sufism, founded on the Koran 2 foil., 8, 22,
foil.
15,
48,
112.
Trust in God. tawdlf, 90. tawdriq, 90.
principles
of,
47, 60,
108.
sukr, 88, 90.
sumuww
taqiyyat, 64.
tashdid, 24.
104.
derivation
Sufism, definitions
27
tawj, 94.
tasdkur, 89.
maqdnidt.
Sufism,
tamkin, 36, 37.
tanaffus, 91.
Stations, mystical, 12
subhdni,
116.
tahvin, 97,
tamannif 63.
States, mystical, 12, 13, 16
Sufi,
takhalli, 96.
55, 56.
Spirit,
96.
Symbolism, 10, See ishdrat.
63,
T.
9,
tafriqat, 59, 88, 109.
10,
106,
35, 88, 92, 94,
108.
5^
Uni
fication.
87,
100.
tawhid
c
dmmat, 91. taw kid al-bashariyyat, 10. tawhid al-ildhiyyat, 10. al-
Terms, technical, used by the Sufis, 86 99.
tafrid, 91, 92.
tahayyur, 90.
tawhid,
tawhid al-khdssat, 91.
tafakkur, 64.
tahaqquq, 87.
13.
95, 98,
al-qulub, 97.
tahalli, 96,
taw bat,
118.
Thought-reading, 82, 86. Traditionists, the, 3, 4, 7.
Travel, manners of the Sufis in,
51,
52.
1
Travel, the purpose
Trust in God,
of,
in. 54,
16, 34,
15,
3o
waqty 89, 107, in.
waqti musarmad, 96.
112.
IIO,
13, 61.
^,
wdrid, 89. U. "ubiidiyyat,
wasd^it, 99.
wasdyd, 68.
113.
59,
c
ulamd,
2,
4,
3,
5,
Unification, 36, 59,
7,
22,
30.
102,
103,
c
and
See
118.
Union,
jam
20,
19,
94.
92, 96. 106.
Wastefulness,
waswasat, 40.
wusul. uns,
w^/,
wasm,
See taw hid.
107.
92.
,
1 1
watan, 97-
8.
Unseen, the, definition nsu/, 60,
of, 23.
^vatar, 97.
Wealth, worldly and
109.
61,
109,
1
spiritual,
10.
Weeping, eighteen causes
V.
64.
Veils, spiritual, 84, 99.
Vision, of God,
116,
wuddy
64.
117.
wujiid, 79.
W.
wusul, 60.
Y.
wahddniyyat,
wahm, wahy,
10.
yaqin, 20, 21, 97, 117.
63. 6.
Z.
wajal, 24.
wajd, 78, 89, 90.
wajdu
liqd,
wajdu mulk,
wajh
Allah,
wdjidun, 78, 34.
78.
zdhid,
14, 96.
42.
tf/#7,
78.
zdlim, 63.
3.
^r/,
62.
zawtfid, 88. zindiq,
118. 14.
5^
Asceticism.
of,
GLOSSARY.
Jo!.
Juljf,
f
wildernesses"
"wilds,
G
,
*
= Jof
_j
in
an affirmative sentence (195,14).
of person and
WW
(178, 16).
(240,2).
-
ace.
C<
J],
and
*,
"to
take any owe to a
place"
take a person with
"to
owe"
(192,9; 429,6). >L
II
^St
^Lf (37,18).
^4^7 >L
1.
L>|.
III II
^[5 "to
(37,19; 364,11). (140,10; 165,16; 198,20).
sing,"
Verbal noun iuotj (276,16).
Apparently used as an interrogative particle (225, (168,12)
o
j
i,
yiL iLUf,
Ka ba.
i
feminine (217, 17), but perhaps j*d) should be read. "an
evil
impulse".
(14,10); ol^iJIj |.
the water-spout of the
=
III G
is
18).
c
^1
L^bj^p^ LfjLUj)
o^U
(77,12),
(157,13). Cf. Wright, II, 376.
with *Lil (255, 11; 386, 15, 16). ^1. Synonymous gnon, Jf*7a& al-Tawdsin, ijf,
"essence"
(98,22). Dozy.
p.
(32,10).
162.
fe
Massi-
132
ajl.
X
jji.
II
G
o
>
V_AJ UAA^,
beginner, a novice in
"a
j^f
3j? (37,18).
*I?
(37,19; 364,4,10).
Jj. jLjt (18,6;
50, 14; 60,19,
etc.).
after prepositions.
<s)bb
(142, 18).
(188, 20; 190, 15),
JL>i
329,17).
Ujj, interrogative (308,5;
bj,
U
Sufism"
(34,5);
b|
^Xl
(405,17).
V jkj,
fortune"
"good
bo. IV
with
^1,
(188,12).
= ^j3
manifest"
"to
(254,17).
a class of the saints (177,23).
^XJ),
The Persian words
LJ
\^>c<u_Xj
made
occur in the reply
"0 ,
unfortunate one
Abu Hamza by
to
!"
a native of
Khurasan (331,4). j^Xyo, fy. LJ.
V IV
"common,
J^
for
jif
V.
profane"
Of.
(10, 18).
14,12; 87,1; 386,5.
in verse (251,18).
,
"to
religious laws
neglect,
to
abandon the observance of
1
(406,2).
X-oLLJ! (168, 14)
is
mentioned as the name of a place
where pilgrims were surrounded by an Arab brigandchief (Ibn al-Athir,
IX
129, 16). It belonged to the terri
tory of the Banii Asad and lay on the road from
and Kiifa
to
Baghdad
Mecca. Cf. Bibl Geogr. Arab., VII, pp. 175
and 311.
(146, 3
= 188,
15),
"pieces
of cloth inserted in a garment
for the purpose of widening
it".
Persian
jj^o
and
jj-j.
133 See the Lexica under
and Jawaliqi s al-Mu carrab I have not found any other
(joy>o
by Sachau), p. If, 1. example of the word written with
(ed.
i".
O
forms are
and
&o>j>
(jo>o,
drop of
"a
,
foul
"a
a science
Shibli
smell".
~
opposed
VIII
to
uto be
stinks?"
-
JU^j jus in this passage differ in as cited in the Lexica.
(340, 4).
<3.
satisfied",
JJi
of
UJL^u jLJLS it
(jl^b>
(150,4; 211,4), where
i5
j,
isjeJ
.
>See
BL\>i_j
w
^^ same
-
among
l^o
"a
box or
chest".
Dozy.
my thoughts" (168,
sense (297,
_
^u,
(237, 3).
(204, 15).
t*j$TJC^xi, "concentrating
g
- o
^UiiJL,
j^uilj
(211,10). ^wrrt/
is
think you of
ecy^-t (409,14).
UJL>
IV
and
~
^
G
pi. (jL>o,
"What
said,
meaning from the same phrase
>
-
J^U>L>,
comparison with which theology
in
The words
(182, 13).
X
The usual
(79,6; 240,5).
spittle"
G
Y
in Arabic.
O
pi.
\j,
K,gj,
\
Cl
1). o
-
-*-^uJl
is
enumerated
the possessions of the Prophet (101,
=
doubtful.
L>|
(224,15=
19).
9).
180,7), but the reading
134
c 3b-, of
ecstasy, O
^
IV
that are fixed
G
O
LJ,
(306,7; 434,9,11).
3
Does this mean Qk-otJl (27, 16).
iCJj(A^uJi
With
violent"
"
3
>
intently"?
throw"
"to
O
3
3
Dozy under
OL\>
and IV.
II
(193,22).
3
end of the izdr or the part
"the
Bj^o,
QL\>=.f^i &
Cf.
"the
"*
of the izdr where (136, 18).
it
is
round the
tied or folded
Freytag renders
IM<-^>
by
"conclave
waist"
domus",
03 error caused
having mistaken
his
by
See Lisdn XVI, 264,17 G
VIII
_
o
-JTJ>.
foil.
from
"safe
"guarded",
criti
(398,16).
With
Q^,
refuse obstinately to do
"to
of the nafs of a Sufi in water that
IV
for j^\:>
}
^yjL^^Aj of language,
cism"
an
03
"to
be
was intensely cold Followed by
able".
anything".
who shrank from making an
Used
ablution
(146, 4).
^
and the Imperfect
(131,4; 156,5; 166,10; 291,14). Followed by the Imper fect
without
*.j
(50,19; 288,12). (181,18),
for his sake to
^=
walk
1
yto
Ji^-ki<Jf,
(nafs)".
term foil,
"objects
"the
"
of
desires
"I
See
sense"
J^Ji^>
is
Dozy under
_*a>.
(388, 6).
and interests of the lower soul
Whatever appertains
and 336,12
should have had a desire
opposed to foil.; also
to
the
vJj^Ji->.
nafs
is
Ja=>.
The
See especially 47,
15,17 Ouy^Jf
J>^k>);
39,6; 77,11; 102,9; 164,8,10; 413,17; 414,3.
1
18,7;
135
or B^li,
"confectioner"
,
w ecstasy,
,
"sweetmeat"
"the
(101,12).
(185, 16).
state of quiet succeeding
rapture"
Go(306, 15).
J^>
in used in
of aw
,
ecstatic person,
into the state of
G-
the same sense (306, 18).
quiet"
"one
who has
passed
(306,17; 307,1).
_
o
verbal noun (284, 16).
,
noun from &xc
away from
him"
"he
turned
^r>,
(229, 4).
(37,17).
c L>.
x>.
X V
hide"
"to
(139,17).
be agitated in _ OG
"to
Persian
"a
ecstasy"
man
L\Jjy>,
VIII
in charge of
be disordered in mind, to
"to
the reading O
(278,6; 292,4).
an
ass".
dote"
(410, 21),
if
sound.
is
o
Muzaffar al-Qarmisini (191,12) and
X-i^>.
Abu Hafs
al-Haddad* (194, 11) wore two khirqas at once. See Dozy o
under xiy>.
M^j O
^a.v*:>
G *~>.
"a
rag"
(188,23).
o -
o
(329, 21)
"a
hole (in the roof of a
x&L<Uk>
(325, 5),
it,
a rattle
,
mystical
"the
to a crying child to
something given o
amuse
mosque)".
^
(?).
Cf.
elect,
experiences"
-
x^uxi.^ui (Dozy). the
Sufis
who have enjoyed
(46,4; 52,16; 67,12
et
passim).
36
Sufi s
"the r>,
(46,5; 52,17; 67,16
^bu
JJ
L>
"intimacy".
~>,
the highest
of
grade"
See under
etc.).
*ili
Sl^l (400,
1).
1
VIII wcwn
o/"
p/ace.
gJ&xJi
</<e
ysLxJi
o/"
ocean o/ Deity
(240, 5).
VIII
V
to
"to
save, to
_
c,
draw
m^
l>
in the breath rescue"
J,
"controversial"
with"
(256,11).
(106,14). G -
"
?.
diminutive of
oi-v_L>,
(248,18; 271,6).
(240, 15). See Glossary to Tabari.
"mingled
>,
w
1
-
oUL>,
worn-out
"a
garment"
(249, 2). o
r
344,
or concealed from the
"withdrawn
(J**A>,
mind"
(233, 15;
8).
Go, "discussion"
,
habitually, ,
V
with
X
v>
"to
etc.
.
/ot?e,
o/"
u to
(394,9).
ordinarily"
self in
s
a
garment"
(38,14).
induce ecstasy voluntarily or by means of music,
(187,5; 277,19; 303,9; 336,16; 342,6).
IV
(358, 6)
= u*^ IV,
^Ali,
(358,7).
JJ*UA>,
The
Siifis
making
a
q. v.
"obscure",
"
.
(208, 19).
spurious"
"corrupt,
wrap one
(391,5).
explained as
=
do not travel tour"
(190, 4).
VII ^Loji, used mystically "occult"
G io_ a -Jlo
(240,2).
(358,5).
Q^JJJ,
"for
the purpose of
137
The Persian words
friend
"O [>
c>^_j<->
,
were used by
!"
Abdallah of Tustar in speaking Salim of Ibn (326,18). Sahl
to
b.
the father
(33,11; 243,3; 384,14).
(14,17; 42,7; 54,15; 296,10; 335,3).
pi. /J>
o _
W*7A J*c or
Q,
"to
notice
the
escape
of
any
one"
(128,10; 423,3; 426,8).
IV with VI
transport the
to
uj,
nition, 347, 13) or
any one
let
"to
induce
to
(344, 17).
^Uo
as
(see the defi
artificial
it
means"
by 291,1, where the correct reading
(187,6;
II
known
affect the state
"to
mind"
taste"
is
(372,10).
ft^
s.
.
(266, 5).
Muhammad amounted
When
c dying, Murta ish desired Abii
al-Muhallab al-Misri to pay his debts, which eighteen dirhems. After his funeral, the
to
which he wore were valued
clothes
t
and were sold
for that sum,
y*Lj
at eighteen ft
UK
dirhems
___ __j^i,
amount of money obtained by selling his clothes exactly with the amount of his debts.
The phrase bears another meaning o,,
=
Jj were
rid
^A of
UAoJl~>
it
(the
in
the
i.e.
tallied
the sentence
,0.-
U-LJ samd
c
)
(272, 11),
on even
"Would
terms",
we
that i. e.
with
neither loss nor gain. See Dozy.
IV <jp
under
(252,19 IV.
m
verse;
317,6; 404,9).
&?e
Dozy
138
to
AJli! opposed O
w
ilitjAS. (368, 9).
5
oUeb,,
(299,3).
"quatrains"
o
with j,
^
"giving
where the MSS. have
Y
t0#A
7, 1,
be
to
uj,
more hope and the
L>J
characterised
to
any
wrongly,
text,
by
one"
anything
(62, 9,
L>.l).
(6,17;
etc.).
III
of rival
"adjustment
sUJj-*,
claims",
opposed
to
alJyo (425,6). 0~
The meaning
J 3
of (j^a/J!
is ol3>^
(61,13) as L^ilcLb if L^kij
explained by the author
^c^
L0^Xj.
o
VIII with one"
IV
seek profit for one
"to
self
s
from
(200,14).
used mystically in reference
(358, 7;
VIII in
385, 5).
Jj>^x )
^,
Cf.
(358,7).
to
Jus^jJi
same sense (358, 7; 388,
the
11).
^o.
.<&
with JbC,
o bjJ!
"the
^v&J),
UftW with j, iC-oUj
to
the
Sheykh"
oJ: IV
Me
heart"
(217,2).
(290,19).
(142,6).
(29, 12).
JO-
,*&jJ)
girdles",
of
XJL\/O_AW
_
The words
dancing
elative
opposed
refreshing to
"most
o^xXiJ
(397, 8),
appear to mean,
"I
"I
should have bound
should have caused
my
hearers to depart from the true doctrine of unification tawhid)".
The
.0:
is
the badge of dualism.
139
U"
u
.UJf
(329, 11)
^
according to the com
*-X^-.
mentator on Qushayri, 194,11. o
Ill
"secret
.fj**,
iXojj*.
3 w,
JCx*w
.
(364,19).
Axyli S
>XxyL
(29,12).
_o>
^5y
r^*^>
(^j
JjJot-Av
"wild
(289,9). In the street-cry
marjoram"
LJ the redundant
though Kalabadhi
in his
(Massignon, Notes sur letin
feminine (344,8).
converse",
a^
is
probably correct,
/"
c
L Kitab al-Ta arruf has ^5^ yJu* dialecte
le
Arabe de Bagdad [Bul
de Vlnstitut frangais d arche ologie orientale, vol. XI],
p. 11, n. 1).
VI ylJcJi Ill w^/t
VI
to rely
j^J],
with
but
defined (342,
^j,
see
is
Addenda
of
OJl (291,1)
read
amjthing"
et
1 1
upon anything
"Poor
Yahya!"
(188,12). "to
be pardoned
(7, 16).
"a
kind of
boat".
See Dozy.
ver& of surprise (404, 20).
II with ace. of person,
"to
(177,13).
permit"
o
II
"just
"to
of
yi*jjf.
11
Xj^Ujw (317,2),
iCx^,
(187, 6),
Instead
Corrigenda.
Ow
IV
VI.
(347, 8; 413, 4, 10).
III passive, with j of person and uj, _ for a mistake
<-*&>
used as a Persian adjective in the words
L*.
o
upon
See also under
affect reliance
"to
List
5).
measure, due
let go,
proportion"
to leave unharmed"
(417,22).
(327,3).
140
LT ^i.
V
G
.
c^-^j
.
II
be
87,6, .
V
(297,
1),
(44,11; 412,19).
(_X-jJs.xiJcJi
should
cU^JUJ
to
opposed
"inattentiveness"
,
Ui J
Goo
--
oi
"the ,
command and
rigorously
that religious obligations fulfilled"
perfectly
(86,13;
etc.).
with
"to
^Ij,
expect
impatiently"
(415,6); with J*c,
= J^ oy*I _ o
"to
X
be acquainted with
anything"
Goo
-eager
LJl-XCOCwl, 0~,~
LJj
^yi,
=
_,
<
"price"
(159,7).
expectation"
G
)
iLsyfc
(404, 0).
_
Lane under ou-&.
(47,18). See
(131,11). _ o
i.
(317, 3),
handkerchief used as a purse
"a
-
^
O
ii,
>
Persian
}
The Arabicised form X^JLAV^ occurs Qdtf
.
the Burhdn-i
in
(Vullers, Lex. Pers. II, 426). "something
"trans
(254,5);
tyrannical"
(410,20).
gression"
a non-mystical sense
in
j-xJa
unjust or
mystical sense, with
^
(375, 6
(385, 12).
;
376, 3)
;
in
a
See Dozy. G
-
w, mystical term (346,11; 375,5,
(346,17; 380,12); ,
adjective:
fc,
"a
,
(375,6
14).
etc.)] pi.
ol^
(374,11; 380,5).
o b^kii
oUl^
barn where meal This word
is
is
(380,10).
sifted
unknown
to
and
stored"
the lexico
graphers.
&. II (284,20;
345,18; 346,1). The
last
instance s
in Cf.
a verse by Hallaj and alludes to his
Massignon, Kitdb al-Tawdsln,
p.
^LxA;
138, n.
3.
occurs
VIII with
be concealed
"to
^j-c,
probably the correct reading
V
with J^e, of a saying,
in the opinion of
w^,
"an
ingot of gold or
w V
(398, 17). (326, 11
foil.).
Persian
be altered to the detriment
"to
one, to be perverted in
beg
"to
for
its
author"
(197, 3
alms"
XjJuJLo (72, 2
;
424,
6).
such a
way
as to excite
(393, 14).
210, 15).
;
Cf.
Dozy under xJbuX,^, which
incorrectly vocalised.
is
3
IV
be unseemly or abominable
11
silver"
of a saying,
j
suspicion against
V
but
(177,2).
with Js
of any
(225,3),
is
"to
any one
from"
>
(43, 6)
^oxi
3
=
>
u
The phrase ^Ji^s^o sense
AJ ^_aA-ji (generally used in a bad *suM) means, I think, with j of person reveal anything to aw^/ owe", in a passage
= B^kXaJL
and uj,
"to
which may be rendered: any one really professed this doctrine and supposed that his teaching was revealed to him by Unification (tawhid), he is in error". "If
(426, 7),
jbo.
...LsdxD,
VIII
"to
(169,18).
bewilder, to
transport,
372, 19 p.
(192,7). See Dozy.
"crown-lands"
,
"to
"parasite"
foil.).
to
Cf.
distract"
deprive
my
of
(296, 19); mystical term, consciousness"
translation of the
(228, 12
390.
&ft\M
(162, 6).
of sounds,
"composed
into a
;
Kashf al-Mahjub,
melody"
(285,8).
142
wto
.
L:Lui3
(387,14 G
or L_jL&3
(j^
389,11,12).
foil.;
o -
mystical term
.*.*/nV,
VI
= *LLs
used mystically
el/to
o/"
*Ae eyelids, cover"
"to
J^c, G
_
"to
(ibid.).
become
closed"
(251,
VII
1).
(240,3).
>
garment worn by
a
^Juko,
G
where
joined with
is
it
(27,13; 38,15,
Siifis"
=:>
iotiyo).
Not
in the Lexica.
cj
term (294,3). See under \3j
vJJpLL, mystical
(303,3).
J
>=r^
>
tumour caused by
"a
(346,3).
plague"
(135, 17).
"occasion
,
IV
V
of
censure"
(385,13; 394,20).
(185,21; 406,16). with if,
jJLb.
to
look forward
to,
to
desire"
(108,5).
In the phrase exX^wJl the ^JLLJI (349,13)
meaning of the former word
is
uncertain.
Read,
perhaps, o
o "with
^J,
a cheerful
otjj! (52,1; 66,10
JLlL, mystical G
foil.;
countenance"
412, 5, 8)
term, 228,14;
357,20
(161,9).
= LuJLi foil.
o f
(j*ULjf, ,
"a
,
^ r^
"object
a mystical sense (388,11). of
desire"
female player on the
(98,2; 147,18; 158,17). ttmbur"
(298, 6).
(14, 2).
143
"reserved
(344, 6), G
Ill
or morose in
disposition".
J
(303,12) appears to signify
JL*->LL-*
"cheerfulness,
gaiety".
xb, purity of heart (279, 20). G
w -
^
1
u^yJax), of saZ/,
IV
make
"to
G
xJLLo
.
dark"
seasoned"
with^f,
(328,9).
(411,6).
o^G-o
G
o ^
"mixed
KjUa*
dirhem wrongfully
"a
(*-^
5
obtained"
(210, 15).
VI
ir7A
/^ ^^
V)
^,
(225,6). absence"
"in
(265,13). See
Lane
e
X
with
passive,
one by
God
as
"to L->,
an
act
have anything imposed upon of
service"
195,19;
(116,11;
318,11,13).
X
with
Q,
"to
VIII ^eJJiit,
become
"keep
effaced"
=
Jo (214,
(J
c
the
iddat"
(139,19),
5).
used as d
formula of divorce.
X
"to
Ill
"to
seek
alms"
present one
(171,7). s self to,
83,11); of a dervish,
any
one, to
"to
occur
put one
to"
s
(30, 15, 17; 71, 17;
self in the
way
ot
approach any one in the hope of receiving alms
(48,21; 175,1; 184,13).
144
"evil
an
"objections to
oLtoJjw,
suggestions"
argument"
(71,2).
(9,11);
"doubts",
AnsarPs commentary
Cf.
O
on Qushayri, (348,8 -c.
150,25 and the definition of
"the
"the
.
&lic
.
obligatory religious
"an
jc
.+-;!
,
L^
in a verse recited
uUJ,
sjfc
the mind,
V
Jj,
with
"to
"to
wander,
have a
.
V
by Shiblf (405,5). to
opposed
ordinance",
be
to
distracted"
thirst for mystical
"
Jdac
^.^LjtJI,
(144,15).
VIII of
(289,
=
God"
-
.
VI
acquaintances of
(344,3).
gnostics"
->i,
j.jc.
(353,3);
gnostic"
"to
pt**,
jt.
^.Lc
foil.).
know God, to bo or become a seek to know God" (353,2).
"to
V
II
(344,6).
experiences"
3, 4).
M>fYA
Q,
"to
cease from practising rules of discipline
1
(406, 2).
Joe. VI be
"to
Sc. VIII ic
.
JJifi, is
,
find
borne"
the vision of
God
or the like too awful to
(373,2).
form a thought in the
"to
"fortress"
mind"
According
(265, 3).
(331,8
to Lane, this
foil.).
meaning
of doubtful authority.
and
with ace.
"to
know
[y>,
from
another"
*iJL*Jo
"a
,
(distinguish) one person
(159,20).
means
of livelihood
on which one can o
reckon"
(326, 6
consistent
;
with
419, 13, 15). real
trust
Such in
God
29 and 110.
are in
(tawakkul).
Richard Hartmann, Das Sufitum nach pp.
-
ol^JL*-x>
Cf.
al-Kuschairt,
145
T.,
to
opposed
;
Ou
ig 1.
420,
p.
cJui,
kglc
phraae
and
stations
mystical
^joj-^L^J.j nthe Stiffs of the lowest
who have
grade, the novices
"his
not yet entered upon the "
states
hand
(46,4; 70,16,
festered"
(304. 10).
etc.).
The same
used by Abulfeda, Annales Muslemici, vol. Ill, 16 (cf. Freytag under Jw-c) in reference to
Ami r who was wounded
in
the hand by an arrow
and died of blood-poisoning.
X
with ace. of
an
^,
of God)
y^r^n and
cause any one to be occupied with
of a certain kind, to predestine any one to do
actions
good or
^
"to
evil"
(26, 19,
where
w
must be understood after
jc; 38,18; 392,17).
g "blind"
,
(255,6).
t
^ V .
become strange or
"to
~.i JJb, O-- o
a foreign
extraordinary"
country"
(247, 10).
(192,21).
.
r.
.
J-
>
.
VIII ^sJow,
.
II
<c
a source of
plunge any one in
"to
inspiration"
ecstasy"
(381,2).
(381, 8).
__
^c,
a term denoting absorption in ecstasy (381,9).
lx3tf, .,
^ic..
II
with
one"
^.
i^c,
"erotic
"bleached"
ace.
poems"
(419,21).
(187,13). See Dozy.
and ,ji,
"to
conceal any thing from awy
(290,21). "senselessness
caused by
ecstasy"
(311,5).
<5
^Uc,
o/*
a
mystical
saying,
"abysses,
profundities"
(181,20). k
i
X
with
"to
^JJ,
46
implore the help of
(173,12;
God"
184, 16). o -
yi, of mystical
language^
"absence"
L^lli,
V
IV and
o~CJ,
X3
.
_yi-ftj>
5
(387,16,17; 388,16
(373, 16
foil.).
Cf. the
4, 6).
(foil.).
o
Jlc,
(381,1).
(183, 10).
"gruel"
55
profundity"
used in a mystical sense (374,
definition of
:^03.
"depth,
science of mystical
"the
revelation"
= Siifism
(18, 16).
>3.
I
do not
know
Kl&>5$i
.
V
"to
in the phrase
<3_s>
o_3
xi/ (146,3; 188,15).
sjj.Lsrj
^AVO
the meaning of
"the
Absolute Oneness of
become disordered
God"
in intellect, to lose
(348,19).
one
s
wits"
(285, 20).
aJ.
V
M?^A ace. and
VIII iw
(415,4).
vj, the
"to
provide
owe with
awi/
food"
same sense (415,6).
mystically
=^
(388,10).
,
}J5.
YV with to
ace.
of person and
any one from
(^) any
U^L>w,
one"
"to
(375,
deliver a greeting 1
1).
See Dozy and
the Glossary to Tabari. y
j;i.
~<&
v-jJsJ
w/^/t
j^JJ,
"bringing
awy one nearer
to
God"
(142, 6).
147
IV
any one with anguish" (266,15), where the parallel to, and apparently synonymous with,
fill
"to
_y>.
verb
3
.
Of it
is
order that
.
V to
.
of clouds,
V of ecstasy,
with
"to
^
"to
come
elative
,
2
(5,
doubtful. (343,5).
away"
;
56, 1
an end,
to
is
used of material as opposed
austerities",
spiritual asceticism
(j-^t ,
be cleared
"to
practise
"to
it
The reading, however,
234,4).
*3. V
adapt for use, to soften to others" be communicated might
a crude mystical saying, in
;
413, 13
to pass
414,
;
4).
(310, 15, 16).
away"
of yl5 (120, 12).
of person,
"to
block any one
to prevent
s path,
be any one from going on his way" (62, 14). V unable to continue one s journey" (189, 21 cf. Dozy be under the seventh conjugation of 5). VII "to
;
reduced to obstacle
does
silence"
to
any
(225, 18).
(109,11).
one"
"to
"to
\-t
<r
X
make one
s self
an
The tenth conjugation
not seem to occur elsewhere except in the sense
given by Dozy, which
XxLS,
"a
is
inappropriate here.
piece of money, the fare paid to a
boatman"
(317,3).
ja*5
.
JJLi.
II of gates that are opened quickly,
V
X
"to
"to
eat
8
s.
V
live
frugally"
rattle"
restored"
<;&
o
O^ CT*
(267, 5).
(166,9; 191,17,
become capable of doing anything,
strength )
little, to
"to
to find
etc.).
one
s
(329,19).
Z-Z
J^
^i
"^
ne
^
ea8 ^ I can ^
*
s
*
see
(291,6). "a
?
professional chanter of poetry, which
ally erotic in character
and was recited
throwing the hearers into
ecstasy"
was gener
for the purpose of
(186, 11; 290, 1; 292, 5).
148
-li
one
to
rise
"to
signifies
under the influence
feet
s
G
of
is
(186,15,16); |.U3
ecstasy"
used in the same sense
(187, 5). Sufis"
"the ,
"diarrhoea"
s,
(186,16,
etc.).
(150,1).
G
5
of /*-jl5,
pi.
j>,
"the
attendants
in
a hammdm"
(147, 18). o-
G*.
xyo^xi
,
VI
G
"acts
of
yl&dl vlo,
VI with II
"subsistence"
,
"to
o _
(^Ic
(243, 3).
self-mortification"
"love
"to
,
of amassing
= oL\L^ riches"
throng round any
one"
(415, 14).
(410,3).
(233,16).
(191,18; 199,15).
beg"
J "a
,
i*hf t of
pi.
,
small fragment or crumb of limbsj
bread"
with
"clothed
flesh"
(205, 16).
(251,4;
352, 18). -O
5 "the
.
of the
hidden vices of
the soul, the secret feelings
(171,4; 172,22; 296,16).
heart"
G
(M^-JL^ (242,14)
The
c
saj
j
be ^U^j, G
appears to signify
"arcana,
mysteries".
however, suggests that the true reading "metaphorical
may
description".
o
^Ju5 small
"a
,
bag
articles"
(XI, 221, 10
or
satchel
(194, 20
foil.)
the
;
266,
U&
used by Sufi s for storing 6).
is
According sbl
to the
Lisdn
149
cbCo
>\xJi
&*3
^^J
under
Cy. Jawaliqi
^Lcj
Jsj^b
Dictionary under &LuJ:
Lii
&uU3j
^5
and Vullers Persian
.
-
tf
.
V ^yo
seems
ote
to
to bear the
*ixJI Lbl^,
vl^l vjlf
"nature
"subject
^U$ ftt. II
o-
O
to Ux-Lo as
j
(355,8).
wse^ as a wown,
,
same relation
to
(?)",
241,19; 363,18. (365,1).
change"
in verse (255, 13).
(37,17).
o
^. ^3
equivalent to 3
is
f
(399, 17). Cf. 398, 5,
where
B
reads
o
instead of
*$}
L\J. JuJ,
O L\J.
w;orw as a garment by Sufis (188, 19).
felt"
the text
in
Ill
^
^.
is
a mistake.
5
oUo^U
>
(222,8). Perhaps
olk>^x>
should be read.
iiJj. xJuftH oLcJJ (222,2). v3jJ.
.
II
to
delight"
(368,7).
In these passages Ql^vJ feminine (121,18; 411,9). is
equivalent to
and the
^Lo
definition,
or
353,19
^UJ
.U_c. Cf, also 44,2; 62,18; foil.
o .
axy, in
.
IV
a subtle or spiritual
influence",
such as resides
music (269,13; 284,13). "to
372, 10).
cause any one to lick (taste) anything 11 (253, 6
;
150
i&S
.
V
424,
&
.
II
give awy owe a mouthful of
"to
IV
receive inspiration from
"to
,
God"
(423, 22
;
1).
Dozy sJ.
^
with
M>*7A
(184, 6).
Cf.
IV.
tmcfcr
L<?
food"
^J],
communicate anything
"to
to
aw/
owe"
(428, 16).
U. IV ^J. c/
with vj, o/ ecstasy,
i^o^U, c/
flashes"
"gleams,
with jJ]
need of any II
-
(245,14).
(239,19).
,
"taking
refuge with, having the utmost
(235, 15).
one"
with j of person and
v_j, 1
_.
anything to am/ ^1.
transport"
_
j
J.
"to
owe"
indicate
"to
or
signify
(244, 7).
BJLJ veroa^ noww (100,5; 173,7).
^ 1
jJ
wsed as a negative particle (26,8; 210,11); as a equivalent to
xLl3
lo
(387,13
^JJ>
foil.).
(387,13; 390,5).
relative, followed
by feminine pronoun (2,7; 11,8; 123,
19; 257,2); by feminine verb (320, 8,9).
*.
G
03 xXx>,
"enjoyment"
=^ Ji^ =
VIII
l5
"apricots"
(64,7).
(39,5; 297,11). (396,5).
(199,16
used figuratively
foil.).
in
the
laboriously and without
See Dozy. sense
of
pleasure"
"to
read the Koran
(43, 3).
in
"adepts
,
Siifism"
opposed
to
(404,16).
fj
"in
j,,
opposed
public",
^JWl
to
"in
private"
,
(262, 18).
=
Si
"full"
"Si,
(194,15). See Dozy.
O "inaccessibility,
secluding one
s
self
from
society
(312, 1). >o-
c5
^A
LotXlf X
.
*
(
g
A
"the ,
ordinary materials of
life"
such as
food, clothing, etc. (11,12).
oy
.
II with to
-yo.
* .h>.
"to
discern, to
"to
"to
cause any one to die (in a mystical sense)
(242,4).
anything"
V
X
.
Q,
IV
.
by mystical interpretation the hidden meaning Koran and the Traditions of the Prophet" (4,10;
j.
VIII with j
IV
"to
,
etc.).
comply with a
2lJu|, of a sweet voice,
II
(311,19).
distinguish"
6,3; 9,1; 14,14; 81,2, .
same sense (244,8).
elicit
of the
;Jo
in the
draw a
"to
command"
"melodiousness"
deduction"
(306,17); III
(230, 9).
(269, 17). "to
come
to
quarters with, to have actual experience of any
close
(15,2,14; 20,6;
thing"
75,13; 77,3; 179,17; 358,4;
369,12; 379,3; 404,3; 422,4). G
-
J
o^;^,
"mystical
experiences of a permanent
kind"
mystical (3,19; 78,3; 378,20). xJJLL^ (345,12), state that has become lasting". Of. R. Hartmann, Das "a
<
SfifUum nach al-Kuschair^ .
VIII in a mystical 12
;
239, 18).
sense,
"to
p. -86,
note
enravish the
2,
and
heart"
p. 88.
(228,
152 &cio
.
.
X
of spiritual delight (217,
unlawful"
ably .
"that
(joJJ! *Li\Jf,
v
^)
be intent,
"to
is
absolutely and unquestion
(221,14).
utmost in
the
which
3).
to
faculties to
s
the
Of.
(153, 15).
prayer"
one
concentrate
Glossary to
Tabari.
^laj.
speculation,
"mystical
^fej, G
G w pi.
jbli,
disputation"
(239,12,13).
J
"one
jUai,
who
speculates and disputes on
mystical subjects (239, 12).
&xj.
IV
be refreshed with
joy"
(106,3); VIII
exhilarate"
revive,
refresh,
"to
"to
(303, 4).
o
^sj.
Ill t0#fc
"to
jj-,,
be averse to
anything"
(164,10);
VI
o -
with
^,
*^3.
xliU&ft,
iaSi.
VIII
sensual
<ithe
purity,
o/"
same sense (169,11; 285,7).
in the
"to
be
nature"
(368,13),
destroyed"
(341,2).
C/. Dozy.
oS 1
t,
with J,
elative,
"making
^n e/ more
poignant"
(261, 16). .
those
JsLo, of
who are dumbfounded by fear of God, (84,6).
>J.
.
V Ill
^. X
j, 3 lu
8t
ojpp.
passive, with
God"
&&. V
"elegance"
(398,13).
M>t7A
J,,
"to
^o
(5,2).
B^
^,
"to
(2,14).
be possessed by
^y^wlt, ^.A^yi plunge into
sin"
^e
(386,7).
(265,7).
thought of
153
mistake,
"error,
,
410,20; 411,3, where
V
i^S ==LL^J
it
is
with t^,
,
(7,16; 156,11; 393,13;
slip"
opposed to "to
^>).
rejoice in contemplation
<
of 13
(372, 3).
God"
10 or ^cO
or
used for the purpose of calling attention
j>,
(65,18,19; 117,3; 153,19; 159,11;
emphasis
for
The phrase 171,7; 177,23; 183,11; 325,6; 404,15,21). to the different in translated according be must ways context. Cf. the Glossary to Tabari under "essence
Xj-0,
or absolute nature of
y.
God"
(81,13;
255, 16). "my
A>10,
eye became
inflamed"
(174,3).
G
,010, contrasted with ^10 (349,11).
10
explained as meaning
,
(j>jCxM
(350, 1).
^
.
.
V L\^ii
AXJ
IV
r
See
(356, 18).
J\
Ja^,
waist-belt
"a
or
girdle",
in
which money was
carried (194, 12). -
\J&&\ X*L, ition"
-
II
"largeness
of nature, generosity of dispos
(294,18).
w*
^,
"to
re g ard with
ritual
L^Ivj
in
(149,4
foil.).
It
suspicion".
by the author denotes an excessive zeal for what religion
is
defined
154 is
superfluous,
what G
is
obligatory in
same
the
-
.
II
.
^
G
j,
wl>
.-
bring to
=
tlie
adept in
with
4, 5).
and established
settled
in
a
1
(369, 2).
(224, 6
Siifism"
UJt, of"
Ji, of
upon any "to
xjyj* (340,
:
read r^iwj s
as opposed to the novice;
)
385,9: *xcyU*Ji
,
G _ a<#
completion"
entire possession
VI
_
become
"to
-O - O
.
156,11.
feminine (282,2).
,
"to
154,8;
(210, 16).
V m^A
X
149,3;
sense,
OiAe
to
J^ofjj opposed
mystical state or station
.
145,14; 148,16.
Dozy under
Cf.
Yl
Cf.
(fartfid.).
o _
(jJj-**5
.
the neglect of
leading to
(faffiil),
one"
"the
ultimate
goal");
"to
take
(343, 3).
benefits,
to
^e bestowed abundantly
(193, 14).
make an impression on
the
mind"
(342, 18)
=
_
1
.
O/ Dozy. .
,
"detraction,
censure"
376,17; 393,12). .
.
JU%, IV
"protection
J$
(30, 6
;
given by 34, 2
;
God"
81, 16).
(240,18).
(2,15; 20,8;
ivr
ni
rvv
<u.
IV
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i
m
r
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ryo <
HA
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t
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MAI MAt-Ul Mil
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ti. .-
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MIY
MU
10
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itr
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no ar
n
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11.
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in
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i-
<
a
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<
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rii ^r.
r
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riA
.
.
PI
<
4tt\
JU
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rv\
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<
TTA
r
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r
n
r
n nr <
IYA
r
.
v
t
u a \AY IY\ \Y.
ar
<ru
Jils\
1 -
oo it5?>-V\
ni Mil M1"\
ni
IYA
tot
<1V
<i.1
<u^
Ml. MAt MA. MV1 MVo MVi MY^
nv cni lAi
<
IYA
.
t
\"U
i
\o\
MY
<nr
<
\\ r
nr MAI lYo
.
in
j
4^9
(\)
either
(0
i\.
J,J
o^vw
i
(cf.
Kor.
Ju\
Mj
oo,. 79, 3)
iV^i
t-V;V\ J.;
^
If il^L^l is the plural of
or c^tu, would be possible.
dilj\
(see Dozy),
()
^^
AJ
*
a LJ lAf.1936 -
0) Snppl. in marg.
(0 Kor. 17,87.
JUS
flc
^ J\
\j f
_
^
ii,
u^ 0\
\o
j
^lj.
word
is
almost obliterated.
J\
(J
iJ\
A.\s>\c>\
Jp
Up
<
^iU j
^ L-L ti
A*5
vilila)
i
ic\
u-)^.^alVj
^
V)-
J
JuJ\
:>*
JjVsJ
<
uj\Af.l92?>
i\J\
0)
r
(
)
Text om.
()
A*$>
(*)
.
\y>Ua.
marginal passage reads A ( )
^
i^Wc-
UM_^C-.
Joni\ (J>
()
oli^.
(^)
^Ui^
Suppl. in marg. (jV*x_j
.
("^)
^r..
28
The
^V^^.
r-
^j J
^
A-*JL;
iclA\\
J\j\
j
iyv
\j\
V
5
j
J.J
^kbrAf.
Jp
ti^J
"
\*
&*
U 5>
GUV.
o
Suppl. in marg.
(
r)
5jL^\.
Text om.
r-
J^l
\S jJ>
Ltf-
ii
j^\ C^
(j
U
<
ui\
Kor.
^,0 *^
8,
23.
\o
JS (jr^
(0
.ix^j..
.oil
4
.,4
A,
<ji\
Jp cu5j jj^
Qj j-
>
j\
dili
f >
[
\](
^
iiiV^_j \
J \y\
Vklc dili
V
J
U\
<a\
JL^ ^ci\
\ <*~j
y
JU
Ci5
.
r
(0 Kor.
24,
31.
(?)
Suppl. above.
(M Text om.
ls
JVs
5
-.
fr
^
^b *^
i^r
V-
*
.0i
O
Cr*
U
^ ^^J
^u
3
C
\
^ o
J
Kor.
o3, 11.
iTA
ci\
ju
Vc
0)
iry
4
j.
Vc
UV,
V\
Vc
^ 4 O"
V^ C
"*
A*aJ\
is
i
Jc
(3"*
J\
JiailV.
Jp
.^
\>
A-oJ
(0 Text om.
4..
v
i.^
JV$
i
C^Wlc
40.V>V\
i\
UlHfS
v_A>
LT-U
J,\
^*
..
ii,\U\
J,j>(n
\
U U.Af.1886
\
u
V
u
\
4il \
^Jc JJ jl\ __i
>
0) Text om.
<
r )\>.
(^)
Je>
4\
4\L>
u
in
Ul\
^
Uj Cii Ji Jo^
VJ
^ij
^
*
-*
*
b
s*
"
xtt
^
^$>-
J*\ UTir^ti
W
t^V
^*j
i
4.-JL
"^
(M Snppl. in marg.
4*0^"
(0
rL
.
(^)
Kor.
80,
2732.
trr
Jp Lj\
*.
&
i\
AX^lJVt
ff*J\J U\J\J
LJ\
di3\ ;
JW.187&
U
U 4C\J\
JV, ll^
(0 Uaii. text
and
J^L
is
suppl. above,
(^)
Kor. 19,25.
(M
() Suppl. in marg.
o
\
is
om. in the
trr
u
l
V.
Lj
(\)
Kor.
() Kor.
V.jl^
24, 40.
18,
64,
^ i^J
^C:
\
VoU-
(0 Suppl. above.
0) Kor.
7,
142,
6
cr ,
(^)
(
v)
Suppl. in marg.
Kor.
18,
GQ.
(
C
1)
A ) Kor.
QJ. 18,
72.
tr
i
1-1 \
GG,
U ^ ,
^
igw
,
i\
L-*
J\a
^^
1V$
,
-
>
L>
^
Jj
ac;
4j\Af.l86&
^
J
,
^\
>
\
(3
.
i
4^
diSi \
CVi^
(^)
Kor.
() Kor. marg.
64.
25,
38, 40. (^)
^^
(0 Kor. 0) Kor.
15, 49.
38,
44.
JW
(?) (Y)
Kor.
Kor.
written above as a variant.
21, 26. 15,
99. )
Kor.
(*-)
(
J j--_^
A) -
38, 45.
Suppl. in
if
cs**^ <
9
cr
*^J ^-^J
dil j
J
ialc
**
-r
^ ^ ii
O
Ai* dlta
J
Af.lSGa
JuJ\ .
i
>
j
^.
A
V.
-j
U
(\)
Suppl. above.
(0 Here the text adds:
J^\
Jf these words are genuine, there must be a lacuna
^
UjJ\
in the text.
J^>.\
J.
<
OP
v*y\ f
0-3^1?
(5/-
\
ci\
(3
Jj\
.
J
jVi <>
i
U
(0
Text om.
V.
to
J.
ak
o*
U
^ )
.Y\
O j\
o
J^ U
\5j
_^5
Jp jjy
JU\
J\ J-\J
5^5_j
i
i
4_J^
Vo
Ul\
jv,
So
text,
but probably we should read ^v^a*
^
lj dili Jt
it v
u
Jlo
cH
ti\
J^j
^^
V
\
~s ,
\
Vpl
vi\U\ U
27
J*
o
(3
l
4
_
,J\
^fttA*
VI
s__j\
vfiij
A
J
C
Mfll V.
0+-*
V:Vj (D
V,
^
VJ f>-
^
^
cAs
\
\y jrl \
r
A
*-
is
Jc
(0
c^-o\Jj
() So in marg. Text
\
\\
A,
^-^
iJsj
i
c
ialc (j
^
u-^
di! 3
-a-
o
\
jw:\
u-^AM
^J
>
o-
(
The
last
two
letters of
by conjecture.
(M
Suppl. in raarg.
have been cut away in binding and are restored
JViJ \
oA*
oy^-
^
0) V;\T
U
US
dili *
ic
ac
V\
oUJ\ d
Jy^A\\
U
J\
-.
^1
\*
4a\
\ <^
^
J^
A)
*
J\5
i r \
^ __^ x
4
^
s-*^
\i\
.)A.)
oJJ.JtA
4.A^- ^/V^iJl
L^-_5 J*&\ OJ\^A
v*)>^
\^ oj^al
(J"to
^y Afl82ct
^>
^y-^
L
j
^U Jl\
-\
L
away (*)
JaM.
(
in binding
Kor.
39, 13.
^*^
^
4>:
t
Cry.
* 0)
v
>
r)
Ji
Suppl. in marg.
The words
<u^
and are restored by conjecture.
and
^ (^)
have been cut Kor.
6,
161.
in
U
u, j\ j
<
^^
diii O-.V
S^-j ic
^1
5yA^
ilj
<J
U^ v,
JAdl
U
\
JU
MWJ
*
JU V\
j A/US
^ "
"
I
<j\
^^
J^
^J\
1^ x\^U\\
a^
cJd\
^
(5/j
J
V-
^U
U>
r \
^
J
J
p
/u\
v^Jiai
t^vu ^Ui3]() gji\
^
.UjAf.1816
U\
<j
U\ o
Oey^V in marg.
(0
J-Juy.
(*)
^j,-
t
1
)*-.^.
Suppl.
r-
u
.
Vjji\
U
U\i
>
i
J\5
J
U
rb
J
i
f-
^u-
J
>
-
Q
\o
<J,\
ft
0) J-Ju.
(0
(?) ]i>^L.
1
^l
Cri.A^.
U^>-
(*)
Uj>-
3,
V\
C^>x^.
,5JJ
4jt*
Jcsi
U
()^.^.
^
iaVc
,j.
jTl>
J
u-Aj
JoA i^
ajij
;
uJ^
4il\ J^-*"j
1
viU.A3
jtX^
U
J
\JLil
5
4,1
f
.y^
(
r)
^.
(^)
-k H*"*
O"
^"
Suppl. above.
>
**
Yi
^J Jr^
.
vilJj
Jp
j
\i
^
Ju^ ^yL\
(0 Suppl. in marg.
Oj jyi.
() Text om. from Aj*\ partially cut
^9 V^
-
VJ y\3
(^)
^
away
to
Uj
<d^9_j.
(
The words
in binding. In marg.
,jVi\
suppl. in marg. have been
^j$\
V_j.
0) Jcj^.
i.v
Af.1796
^ ,
\
^a>.^L
J**
^
4tt
v\
P-
(^)
At
A.,
^o
Ls\
this point there is a considerable
j^i
lacuna in the text (A), five whole
chapters and a portion of a sixth chapter having fallen out. Their
given in the table of contents at the beginning of the (1)
MS.
titles
as follows:
viiii
(2) (3) (4)
(5)
ot
*-
<UC.
o
c
&.* j
\s \,
(0
Ttu,^a
are
\3\
JU3 i\
jw:\ ^%>
i
J^
w j\
^X
^-^
i/*^
U i
^r V^ 31^
J
\r
^JO, j
-
\o
AX-
U,
0) Kor.
23,
110.
(0
r-
i.o
^
-^_|_jy\
~
<u-*r
.
-y0
f?
4W
l\
.-,
It
\
..-
V;\
^l
Al
i\
V,\
f
\
U
J
.
*.
* I
I
U-X\
V;\
v\
J\3
Ai
<^\
X?
V\ J\
^J
t3
CAd A=. \\.
^1
dl^L
^J
(^)
^
^
v_^^>-
Jp 4^
(^) <y^.*\.
J->P
^c- written
0) Suppl. above.
^
above as variant.
(*)
Kor.
35, 11,
\o
A.,
|l
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(^)
B
oU
.
A ()
in marg.
AB (^
B
app.
adds
mB
(
0)
r)
B
A
^
B A-\
(\0
(^)
B
A
4
(
(
5
Y)
B om.
u B )
)
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AB ^.
V,
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T
* O>^
U
v\ \o
^
jjj\on
2^
r
(\)
()
B
(^)
B
B
(H
B om.
0) Kor.
53,
(?)
A
om.
Y) (
11.
(^) ]J
Vc.
AB
B_U1. \Jub
(\)
A\.
B
(A)
\)
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A A
.
J*
Ja\ilY\
JuJI y-Xiu
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>
4
t
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>
4 \Af,155a
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0) _j
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written above. ji, but
(A)
A
to
J^V^. The
(^)
(H
W.
B oVU^.
B J,^^
B
cf.
(^
()
\jbj.
p.
B
X^^.
,
(^)
B ju^\.
C) B 1
(^
ora.
(
A
^
Y)
AB
1.1 supra and the Nafafat al-Uns of Jami,
i^.
00 Boj^\.
words are suppl. in marg. A. (^)
AB jU.
B
U.
(\^
AB
00 B
with
-AJ]
N
om. from
22.
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1
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V.
l
5,
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5
4.
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^
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v!Lw>-
SJo (\)
of (A)
B
V.^>
B om. is
(0
(**)
A ()
doubtful.
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<;a
Jc.fr
->>y\
B
\j\
(^)
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A
<L&)Y\
<AxJ.
dUo.
B
4^
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A,
0)
00 B
V-
4
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U
5 .
s_j.ji5
(M
Jii^.
B
u^*
A
\i,\^.
(\\)
^^ ^**j
ci
U
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The reading Y) (
A
dS
B jtrt.
Jo^-
.
t tY
j\
,\
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\
V.
i\Jl
(A)
J
^
r
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U
Jy *r* J .,\AJ^
4^-
4,0
\
dilj
o-
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(
A)
B
Jj\o\
0) B
c^JJ but JJG
i\i.
dl
(^)
.
B
0) B
in niarg.
Jes-jjs.
<w
(
J\5.
\.
ir )
B
r)
(
(\
B JW.
)
B om.
il\.\aL-V\^.
Limn (^)
xiii,
200,22 has
A 5^U\.
(\
J Ul\ Jlo U*?j
uaxli\
uJjU\\ Jlo- AA&
>
u
A^
B
\)
\
^.
4i
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A ^Ui. B
^.
B om.
(H
A
^1\
dJuU\-
(
0) A^LJiA*. (^)
(\)
A A
om.
U,.
B \i^.
7)
(
A
0\) (
Y)
A ^^A.
l^,,.
n B )
()
^LO
(\0 Ji\
B (
A)
B
^. om.
T>
B ^j!
.
J\.
app.
this verse.
(^) Y)
B
...
B om.
Ui f
>Vt
V.
V.
v\
i
o) (^)
B
^
A ^.
(i)
from
to ^j>\ii^
(^)
B
^
(^) Kor.
^ u
,
2,
^j ()
^15\.
AJV
di^G. 246,
B
>v^\
(V)
(\0
(^)
B
B
A
j^
B
0)
^UJ^ (\)
A
.
B om.
B
^ ^\ u\ J\LO
^\I\\ A) (
0\)
jjjj..
\\5.
.
jt.
B
(n
l
Coi\
\i\i.
A
40 J3 \i^.
^\
B
.
om.
j>J**.
(\0
B J^.
(
^
A ^o B
)
.
of the Kitdb
iy
10)
last
A) (
line.
B
oin.
.
This verse
al-Tawd*ln>
()
\c^ li\. 1.
uJyo
p. 138.
B ^VU.
1
J ^Ws J !
The
c^^>^
is
(
("^)
^^
cited (unmetrically) in
r)
B
A
(")
jja".
O>j
A
iliVC.
^j
Jii.
00 A
is
resumed
**.
(
Here B proceeds
These words occur in
text of the present passage
0)
W
oyi\.
B
Massignon
in
A
B on
0) B
s
edition
L ) 15
J^L
(fol.
122,
on
fol.
173a,
fol.
191,
1.
4.
ii^_5(?)_iu.. (H)
B ^.
"O
>
>
(
-r* Xl* |
^
*
^
t
>
*^
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v^JL,.*^
Vx>
M<
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3y>-
jjild
^-^ --
^ii
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U\
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jC
U ji\
V-
s-^>
Jp. J_^
ij-.-X.
i
S^n/^j
J
^
*J [ji
U
,.
0)
()
B
AB
(0 1
)
A
A
Jo.
U^y. B *,.
(
()
B
B om.
l)
B
(^)
(A) !>
CO B (^)
B
)
AB
(^)
B
^)
(
B om.
W B )
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o>U
rt
o
^^i ^
sjUa* -^>^\5
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U
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v
)
u<
^ B _^u.
0) )
(o
A ^u.
(^)
A
in
AB
(^)
\^Vs.
marg.
(\i)
tfA.. (
1 I"
The words from
(^)
A.
A
A ^Ui\j.
()
U A )
4>l>
A
cul.
A
\i\
)
AB ^J.
to Ja*i\
Jlo c^^
in marg. ^.
(\)
^V,. (^)
A
B
^Ji\.
W.
B om.
(Y)
(
u
)
^
<r-)
A
B
^
are suppl. in marg.
Bj,^^.
(\")
(A)
Jj\
\i.
A ^J.
(\H
A
(W)
B
j<5.
adds
t
JW
J
a,Jl\ (3
f
j
\
,
0)
A
<uij5.
B
^x^j\.
(
r)
0) B B jp*}, j^\. (^) B ^\UJ. ^^Vi^.
AB o^j. Y) (
()
0^)
B
from dUi (^)
A U.
<j
to
A!
(
r>
<ui\
)
B
CX:>,,.
B
(^-)
^U^
B om.
(^)
orn.
(
r
from
j3
w
A
)
to
1 B U OAUJ. AB 4.^. (A) A B oy.j\kC
)
4^.
B ^U^.. (\) B U\.
J.
B
?)
(U)
^V..
<\U1
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(
(^)
B/3.
(^)
B om.
f
J^ l.
.
j.t-
(^ A )
A ^^U\.
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VI
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jf.
\
0)
()
B om.
A
CO
^xij.
B
j^.
0)
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(V)
Jii.
B om.
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(A)
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B
dlys-.
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B
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OY)
0^)
A yi. B
A
jkL.
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(^)
B
A
S
(\A)
B
AB
u
U
i.
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X,
C-ic
(^)
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(
Y)
B
(0
^i.
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B of*
>
^-^
(
B 3^1.
(\V)
A
pj*. app.
J^
^
A ) Kor. 85,
B
(0)
0)
3.
)A^.
(\?)
B
^
J
B W.
(?)
WB ^b
A C^
in marg. }
A
and so throughout
this
Jc>.
definition.
(T-)
B om.
(^) corr.
^..
B
b_jil-.
in marg.
(H)
A
(
n
B om.
JJ.
)
B
(^) r (
B>.
adds
0) B
(^ B
^A\. (
o.x^.
A ^U\.
O A o/.
n B pA~ n B
(r?)
^yi.
)
(
Al
)
f
jc
.
.
J\
(0
^
lc
1
ic (U)
j\i\
A
om.
this
i;y
J
verse.
It
B
j
(0
(i."\).
with AlVoi\ in marg. (A)
B
(^) B
J\5^.
o^\.
(^)
()
B
(^)
occurs in
,.
A
CA^\.
00 A
\,*\*j\.
after the
B
A
0)
>A
J*V^.
(\)
words
A U^. B j
(^)
Jol.
A
B
om._j
0*)
B
VcV^.
^
^j
JUhrt
:
V/.~i
(M
V..
B
om.
A
\^.
00 A O U\.
\s?\.
(H)
A Y ( )
B
app. j,
** cA*
4JL2>-
jl. A^UCO-
A*
;>.
-t
L.
V.
JU
\o
()
B om.
(A)
B
0) (^)
.
B
jVi.
Kor.
(
.
Y)
B om. from
00 B
35, 29.
to
^)
.
W.
Y)
B
Nafafat al-Uns,
p.
(
u
,..
)
93,
1.
A.
J^i.
B
A
A
.
om.
(^)AW.
.
B
ousx
J*j.
B
2 foil.
22
j*j.
Cf.
JAf.l49
U
(Y)
J
Jl\
d \a** J
o
li>
(\)
(
)
(H
A j^\.
<u^
\j>.
B om. 0)
B
00 B
0) B ^iutt.
0) A
^ o-
^ JVai
-V
r-V4
Jx^iU
(3
\
B ^U.
Kor. has
(3^\
JU
riOJ u-i*^
r
J Su5l\
i
^\5^l
B
adds
CJ
LU JK
(
y)
0\) <u^,
B J^aii^ ^U.
B o^U
(^)
^Ui.
(^)
y. (^)
4
B om.
(\V)
(A)
(
B
U A
U
)
p,
00
B ^_P\.
.
Kor.
(^) Jr>,
<
Lr ^y\.
U\.
3,
^
J.^ Kor.
127.
.
24, 25.
B ^J^W^. (\A)
B
.
JV
,3
^
,j\jr
U. "
ij*&\0\
"1\O
,_^JLfl)\
-UM A
.
4ji^J
^^)JL\\
x ii ."^.C
^>
J\5
B
(\)
(0 J>u.
()
A ^.
(A)
B
Jg3i.
(H) f
(
f.
n
B p.
)
The word (^)
^. (^)
^ rn,
The
B
B
is
last
\"\
two
^\.
app.
^.
(1
(^)
(W) Kor. *egf.
(?)
A
(!")
letters are
;\
J\ ^
JW
^
JW
J\
9
(t)
.
n
B om-
AB JW. j^)\. 0) B ^. (\H B ^ A o^Vb. B app. ^.Jfcj. (\) A JoW.
partly obliterated in B.
^.
d^U. 1.
B
^
<dJJi
)
B
(
O
(
Y)
B
^
\i/j>.
5
50, 36.
(\A)
B jl^V).
Perhaps Jub, but the
obliterated in B.
(IT)
(^) So both MSS.
MSS
B
read as above.
sV^U
\o
SJ?
\4
V,\
1^ U
-J
itf iT^O)
V;\,
,
I
o
X)^j>
(\1)
Af.1486
0)
B (
y)
^
om.
IX
U
^.
^ ^1 (t)
A ^\,.
^^
WB from
d)]^j
AB c^*. (A)
(^
to
B jTu. B UU,
B
)
4.
Kor.
23,
73.
(\A)
B
B om.
on,.
A
(V)
()
AB ^ilj^.
(t)
B
adds
^.
JVi JVi.
0")
(\t)
^
V^,.
(H B o/3
(I
JU.
^.
(0
ojj,.
.
marg<
00
J>.
J^ ^.
om.
in
AB
(1)
(\^)
B
A
corr
B
(W) (r-)
B
om. j^.
K om
.
-
lU ,\.
iuj, iiaJl,
jei
0) () A) (
V.\
^i
B om.
V.\
JLL},
ij, f>9
i/lij,
S
fU.^ JV^\O
.
(0
AB VS^ ^_j iu CA_JA -u*i\. The word is illegible \j>
(^)
B
B j&\-\. (?) B om. 0) B jV-ii-V^*,. in B.
0)
A
,*&\\
I
(
Y)
B
v B
1)
A
om.
.\i\i
JV
w
J,
J,
\V. ^
^-^
k
5
di
^JW
J\ii
J\5 A*.
V;
j^
^
B
0)
o^A-ii
(0
\Vs.
B
(^)
e..
B
*L-.
B
(*)
om.
^
A
om. from
^S
,
to
<uU.
B
0)
c-i^i*. i.
(>)
)
Y)
(^
f.
Here the text of
^
*SjLjT 1096,
1.
2.
B
l^ a
^ (
u
)
breaks off 1.
>
B
18).
(f.
191a
The words
adds k\ us^
.
Y) (
B
B om. 1.
4)
^-\ C_
B
^\.
^A^.
p
U.
(^) (
A) (
B om.
B
J\jji\.
n
)
B OA
.
and proceeds j^f. j\ jVs d\tu>
occur in ^j^>-^
B on
L o)
JV3
v,;\
J\3
V*
t!
T r>^\
i
\
fa
\r jy, ^
U
i
I
vUa^
JVs r
axa
4il\
\5
(5-X-,S-
(
.
0) )
B
(^)
B
B
B ^A,. jii\. (\\)
(V)
B
.
B
B om. J.
0111.
(
(A)
(\ r )
B
B
l)
By.
JJUP^. .
B B
j
Ji
dJJVwi
jUj
A,
"i,
^
?
JV
J
"
J^*i
V\
jU
U JU (
0)
B
)
A
00 B
cm.
^AL
B
to (?
B
(i\.
A)
B
0111.
l
(i)
l.
B
o-lj.
jJi.1. Perhaps jtiil.
om. from
(^)
m
B Jj\.
(f)
B
jVJ. (>)
^.
(
V )B^J.
B
()
VjdW.
(A)
AB (^B
B j^-l.
(")
H
(*)
B
^jy.
(^0
jji.\.
(H)
B
^Vi.
]i
<^
J^.J v)
B
^
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<i\
I
.
c<Juj
J^Vj5Af.l46a
*\1\
iku-
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>
^T JV;
^"
t
ex-
V;\
\j
-
Jlii
0)
B
om.
(0
B JW.
(^)
A
commentator on Qushayri, 194,18 gives ^ Js^ (V)
B U,.
(
A)
B
.
(^)
B
()
\j>.
L.
-
B
as a variant.
(VO
() The
ClJ^.
0)
A
JVs.
^
J
>
j\i
jjjjj
i
^JJ
^ Jc
Jc
iai~i.
iai-j
j^
JJV J.U
i
,
Jp iJ-^J JVi
4H
J^
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\j
J\5
JUJ
U
V,\
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^)
T,
adds
B om.
(
.
B ^-.
B )
B
.
r)
B
om.
]
411
\
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0)
00 B ^ff. (^) A
A
om.
Y) (
JVi.
B
B (A)
Af.l45(,
A
*
J*\
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JL o^ Ofj
\o
0) B om. )
B
i^.
(0
*\j\.
B
B 0)
^.
0-)
B
)
B
B om. (
Y)
B
B
4cJl.
(A)
B
.
\
j*\
y Jj^ JU \
j
.
f
J\a
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U
U
Jli
iA;
a
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JVi
JU
U
^^
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(\)
(*)
(A)
(^)
A
om. from jjU
B om.
dJii
B J p-V\.
A
()
B
^\. (^)
(
W A )
:
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y.
(^)
J\5 (i ^
c
l
Cr^^JV,.
B OuU^\.
to
i
4.1
B
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(
.
r)
0)
B
B
Or)A-4i^-,
A ^\^\ .
J.
(\)
B
I
JU
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4
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JV5 JV5 j\
y.
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u B ^.
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)
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^)
A jU\. B B
^\. oA5,
B (
Y ) In
om.
A
00 B (\M
B
()
A
()
ii).
B
^
suppl. in marg. before 0-
is
(^)
.
(\)
A
B
j*-\.
B
.
(
A)
B
V^^i. (H)
B
B
^4
/
vlilj
\
^^
:(*)
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Jtif
cd-iJ
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Vili-
CyO.
(0 B
(1)
B
O1
B
-)
)
B om
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^
B
0) B
B
(")
(V)
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B
J.J.
(^)
B
B oU/\Y,.
00 \i.
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0)
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1
jjt
()
Jy
J\i.
(W)
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B
(A)
om.
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(^)
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(ja t i
B
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li...
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o
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l)
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a-
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BjL^l
(OB^l.
cili for
j
is
)
B
;_,
0)
dAli.
written over s)c-
J.
(
<A)
(^OAJrfjl
f)
B B
B
<
JiJ\.
cm. olu
(^)
l)
B
oU_l\ o (V)
B
B Je.j^.
W
dJJi o^. (^0
.
B om. ((
J(
(i )
B
A J,.
A j In
A
1
i
V JU
a\
-
fir\
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0) )
AB
H B
^,.
B oU*
B
() 40, 62.
B
A
o
(Y)
B
om. ^^>
.
^3.
B
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B
(A)
A
^.
B om.
om.
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.
.
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0) 0) (^)
B ^.
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(0
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(\")
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(
l)
B
A B 0/3. (^) B jC^\ J. B om. ^W^ j. (
Y)
(
() B
oin. )
B-ora.
5jLi\.
Crv.^-
oU.
B
(
(
vt )
w B )
A
gives
om.
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B om.
0)
(0
A
V;U
with
^_&
written above.
()
B
4c>^*.~~*
(*)
iljTj. tJ
A) (
but
B
corr.
om.
A
with o^a** as variant,
(j\cA.WU
above.
("^)
A
gives
B
As.
t>
B
(\ A )
B
^s.
B J.
reads
(^)
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w
B
U JJ
d,.
B
uv*i^U.
as a variant. )
It
is
()
00
A
B
Jic AJ
doubtful whether
.
B
j
t oV,;
V;\
\
t
j)\
4^
U Jc
^i
^Ji\
AV/\
4A1
\
^\
^
U J
^_lcJ
Jyj, 1^5o-
41) \
C^>cC-
V\ J\
0)
B y.
\
\
(\0
A
but VJc
(0
()
J.
om.
B om.
A
0^)
B
.
B om. O
^A"
^i-
written above.
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.
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^
B ^jU^-
(*)
B
B dJUu.
dlj\ \Ai.
dJu,*J
.
(
A U^. B
n
)
(\
B
jut.
l)
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(V)
A Y)
B
-j.
U B
,^c-.
r-
Toy
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i>
d U V^ iS. )
U
c
j^ a
U
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^
\
J\s
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ei*,
J\ V^.U
\u f
V ^Urrt
iiLJU
U
j\y
&j&\ U
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(
1
)
^\
)
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17
P,
V,
\i\
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vli;
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*
1
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-
>
dillc
J
ilU
B om.
0)
(
A
y)
oL
(A)
V^..
(")
V^.
{_
V*I?
the end of 1.1 to p.
0*0
fol.
for,
B on ^\.^
A
(^)
diVil.
viAst^.. Perhaps
B om. from
(^)
B
(\T)
fol.
54a,
(P-
ril,
B U,
^jM
last line, 1.
^^
4\
j^
s
f\ to
0)
.
yVs di^J
^\ J\
are followed
lAftipra).
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.
<.
A_,yJ\. B jJji\.
0?) This
1.4.
(H)
A B
\jj. \.
(H)
is
AB
the
^.
A
These words,
by the verse UL^J
The remainder of
beginning of
(W)
)
.
Bs
56a corresponds with the text of this edition from
0")
<\.
\^j
,
.
A^iUi.
B>.
adds
dl
A ^ U.
^ QJ ;
J5J
app. yj A ^V^. B
()
which occur in v
U
B
(0
Bapp. ^,j^\.
Jj
fol.
A \^.
text to p. T
,
5G& in B.
(U)
B
TOO
*v-
^
^
flrlA-ik
^uc
l;
U .^
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f
c
J
fjV*i\
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o
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s
OlJ.lc
^-
instead of Ofc 4\ (^)
sJic.
B W-. A
^.
B
(0
^J.
\.^\.
\f\. (^
to
)
B
ojU
B Y) (
Cf. \.^.\.
.
J>xii
Massignon, Tawdsin, 162.
A V^U. B
^JAii.
0\)
B om. A\
in marg. as a variant. ^_^ai\ ^awai. J^Tj tST
(^) A.
(^)
V^-U..
B VkU.
(^)
A ( )
A jCU.
(^ r )
B
V^;
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\
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jU
is-j
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,
l
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B
() *
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orV^\, stands for V/^J
l^.
AB o^y. 0) A V^Vuo.
(t)
(^)
A
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B om. from
om. "^
\
or
rot
^
^)
B
(
l"^
So both MSS.
)
)
)
AB ^,1 A JU. B B
1^
)
B om. B U.
(^)
AB Vj jC.
C
B om. dib
w A ^1 ^,
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this
()
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^-a.,.
r
A.\_J.
)
^0 B
1
)
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^ ias
1
"
^
.
ON
\
(j,^
and the following
verse.
(^)
Partly obliterated in B.
Jut.
00 B
OM B
\.
(
(\\)
^^.
vocalised by a later hand. .
i
Y)
V^li.
AB ^_^^.
(\) A)
B
B om.
A
B
j,\t.
^jk^V.^.
Af.ll4
u
X,
Akc-
0)
0)
A
the beginning of
(^)
B ^c.
OA)
A
dio^,.
AB Uyt*.
(0
r->.
B om.
() is
AB
(^)
j.
B
(V)
fol.
B
52b.
^,.
(^)
A
(^)
B
A l^. (\-)
B ^.
() B
\.
f
4j\
(A)
J jxii^.
<^
B
U.
00 A (H)
A
(i)
B
\.
This verse \3.
\0 B
W)
A
<,^.
V,,,.
-
d
ii3
il^
o ,jj\ Jt
i
t
V.
5
\o
o \
A
0)
B
()
(A (V)
(\\)
r\t.
C ) Here B proceeds
\ii\,.
115&,
jjLSJJj
B
The present passage
5).
for
but
for
<^
(\0
Jip
corr.
(fol.
is
5G6, 1): bc._,
continued in
A) (
<a\
^3\.
^jJi ^ <\,
(0 B 1
fol.
B
B
vk.
^
B j/i j^\ J\5_,. A JLi. (\^) B ^\. (H) A f .
in marg. A.
A)
^.j. B om.
-uAtf
(^)
(\i)
(\V)
, <j
^<i>
B on B
Jii,
B om.
AB
jy\ o di \
fol.
241
.
(\
(\)
^^
)
?;,
1.
B o^. B ^U\
^ ^\ \f
*Jic
JVs
u>-
v^n
j\
^;-
ij\_/
^^
U
.
J\
V.
j\5
\o
0) B (
r
)
A
AU,
^
<u
with V^ written above as a variant.
reading of
B
is
last three letters
0) (^)
A B
^. adds -^c
A
U
V\>.
(^)
C
seem
to be
B
A) (
JLIL.
B ^jb*
()
*Jr,.
P>
*J>j
(^)
C
>.
Ov^\ Oi^
ft
-
!Lwbi\,
(H)
AB
(W)
(^) VWj\.
B
A j
xl>
adds G^, (\Y)
~
B
l
-
<
A
A
1)
o-A>^.
doubtful as the beginning of the word
(V)
Uj\5
B
is
uv^
obliterated: Oi-^
B y-. in marg.
Alij
93
(
)
The the
_j.ft_j.
Bom.
To.
V\
-^ t->j
j\
*
j\
^Ji^
^\ i,
Af.ll3a *
0)
B
A p^.
.
0) (A)
B
,^ ljut
l
in niarg. (\i)
>.
(^)
.
B
UL
A
^aj| as variants.
adds Ci\.
(\)
B V^
(\ r )
^Vi.
0\)
B
^^. (H)
,
Kor.
(V)
00 B V^J^.
Ju>^\.
and
B ^jU.
B
A
v
26, 62.
A ^
\3Jl,
(^)
B
o
jic
*
^
^
Af 1126
W)
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U 0)
Xjt (
A)
B
om.
O!
^
(0 ()
A i5jVi^\ Ac
are uncertain.
B JJJ^I B
<u,
the text of
(^)B^.
68&, 10).
(^)Bj3_,.
B
^^ Botl1
tlie
text
(^
j\. Y) (
and
B om. ^c
tlie
B om.
^
m eaning
c^
J-^^ J^-
of this verse
>.
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(^^BV^.
B om.
B jl.
0)
.
-
(^)
(
u B &\. )
A seems to have been
verse occurs in
B_^.
u^^j J-aj j^L B on fol. 546, 1.
(^)ABU..
(^)
J\^J\.
(^)Adi^.Bd]Vl
breaks off and proceeds
The present
(\H
B
adds T^\.
(^)B^. (B
fol.
(
(
686, 1
riO
r
)Here
=A
A ^>jj-
fol.
xij
^5^~Ji
y3
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.
C
U
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1J
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7
i
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1
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n B )
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B
B
00 A
^
0*0
Li>\
A
(^)
om.
A
(Y)
(J.LJ
r ^
J
f.
om.
(A)
4
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A*J
V^^
(\\)
J,.
(1)
and om. from
^-
for
A om.
.
(
0)
^\.
B V<J.
B _^\. (^)
B
(0
^
*^
t*4
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AB
tf-
Jc
j~>
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0)
T
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B om. .
to
uy~N-
om. from
to
A
J^.
this verse.
B
**
^
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>
y
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,
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JuP. L.seP
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Oj-^9
P
x__
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jU\
(\)
for
the
A dU\
(0
Vyj.
()
Oyi\
^ji^.
first
hemistich runs:
A
.iJ.
app.
B om.
0) 3\&>\
<u?>\
B
B J^\.
(^)
1
Y ( )
(
U B )
(\\)
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B
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0)
djo.
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B
app.
A
l
)
B
A ) In (
^ A
<^.
*->y
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(
.
^J^
B
J-_^ JL\-jV\ cAa.
0^ A
(i) >J\.
.
OY)
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A.
U \
4fl\
jyo i^\
Aiil
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^4
1
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A^
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A
()
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oin.
(
,
passage beginning
\ j>.
^\^
to
4.4-j
^\
^Y^.
(
J\5. (
u B )
v
-.
and ending ^J3
of the chapter after the words 4a\
B
(
l)
B om.
() The
5
__
A)
B
B
adds
0)
B
B
adds
(
B
occurs in
A;\
<uA._j.
0)
V^J.
(\H
iV^.
(\)
^_^\
^
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rjL
^V^.
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i\
A
^
the end Y) (
B
0111.
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^
(Ju^U). (
at
(^)A\3.
*-)
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V.V, -
dili
i
V.
<
Vp
^
s-
J\i Ji\J
J
n,
^
u,\
(
u
A,
(A) <
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J
i
a
di\
.
(
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dJVii_,
(^ v u
.jiipj
u
J
r o oAf.llla
)
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(
B +\.
B
.
(r\)
B
c.
B
^.
<^.
^
(^)
B
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^J
(r)
om.
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Ai.U
A
a U. B ^U.
1
^-
.
A
B
.
B
0)
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B O s..
A
A
r)
B
,
\^
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for
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(r-) B ^/IU. (rr) B app **.. .
(H)
B
.
(
l) (A)
B B dh^.
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J uJy\3 G4j
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^
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lo^iU tab.
A
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A,
jo\
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(\)
B (^)
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^k.
A
gives
00 B oy.
B
(0 0)
A
^.
i^ di^ 0V)
(^)
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Oj
B
j^\.
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B
()
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^\5i*.
A
COB
as variant.
B om.
diV?
iVj diy^
B B
adds ^\
B
()
J5.
om. ^ y-\.
dLJ^H, >\.
o \.
.
A
(A)
(\U
(\)
B
.
A
om.
ji*)
.
B^l J Ao.
dl
,
c*
o ^ CP^
(i) .
diU* f Vc
Lie
j^
(di^U
^
cdiiL^
dil
A,
J dll^^^ di. 9>*y
1)
dkUU.Af.110a
^ ^\
0)
P-
B J^^.
(0
breaks
off
i~.aJo
Jo\.^ ci
passage
0)
B
(fol.
5j
239 a, last line).
^\j
Ajti."
continued in
U\.
(
y)
A
adds
the
first
4\
Uo\.
The following words (B
which
,
B ^vj-p. Here
(^)
A
occur in
on
fol.
B
B on
^
^i^
JW.
(^)
app.
G2Z,
(A)
.
to
A
// stroked through.
O A) B
fol.
ui\
B
1.
(
108?>,
B
1)
0) B
(
239 6,
()
are
1)
B om.
A
U\.
A
B
The present
f
are suppl. in marg. A.
^.Xo.
2.
*,.
A
(^)
^3.
the text of
fol.
y>
is
(^) The words from (\T)
B v^J.
r)
(
o^J
Ci)\^
Jc.
.
U A dl-^^. B dilb^with )
;
\.
(
n
)
B U.
Y)
B
adds
\
rtr V.
d
pf Jp
\Aji\
1*^
U V,
,
\o
i5\
B
(\)
(0 This
JbJ^\.
^U
gins with the verse (^)
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C
B
1
)
adds
0)8^^. (^)
B om.
uj\
.
fol.
(
Y)
is
J>J
.
00 A
iuii\
.
Uii-i.
B
the last word on
\^. J^ ^^ 2387;. A vfi, j^
B
Vc
(A)
fol.
241a.
Vj which occurs in 1) I
A
dljTi \3\.
B om. from
\\*~
j^
Fol. 241^ be
A at fol. ()
to di!
00 B
(^)A <;^.
B
113?>,
5.
adds 4
^^V,
.
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app. ^>,.
Af.l09a
di\
\c
u
0)
B
0) (I
)
(^)
(W)
(0
B
y)
B
(
A
v\)
A
)
B
om. (
A)
(*)
B om.
B .
00 B
B A
om.
A
A
\A)
Vc
A
A 18
f
t-j l^\
^
di. .
U
oi U ^^ ^ i^ks^
JW
dUW
(5-X^
<
Uc ^jy*^ 1 JW )
J,
U
Jc
(0
y \
239
fol.
00
B
with
6, 1.
VJfc.
^
as
0) B fy. (\A)-
B
i.
jt.
jj-Xo (?)
A) (
A
v
U
B
Here
proceeds
238
(fol.
b,
^V^a^-VV These words occur
J
(A
-w- JLL,
fol.
.
B Vft,.
B
(^)
109a, 16).
JoJ^
A
A
di\U
(^)
B
a.U\.
^Vf \.
1):
.
()
B
for
om.
00 B
o3c>,
ciV
(rO Bdii.
(dl, .j>.)
di^
in the following chapter
(^) BdiJc.
_,.
iLb-
The present passage
1)
I
00 B
a variant,
(H)
,^-\
(ji^
is
(^)
continued on
B
ja*j.
0*0 OY)
B
AB
,
g>
U -
u
^\ O! -^Ji diii <&
}
vJ\J
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AW J\
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B
C
l^L<\\.
1)
JW
(^)
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(^)
B jUi\.
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(r\)
B
A
BdU,.
()
L,.
A
A 6j^\.
0)
B
V^-U,^V^. B Uw^r),
4ii\
om. ^_Ao.
(H
J5.
B om.
(A)
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(
^J
orn. 4a
^
(\)
(^ r )
\.
A (
A
(^)
Jk*I.
Cf.
(H) ^Jc>V\.
n
)
()
B
M-V j
om.
om. Ja^ J\.
B
^j.
Kor.
A ^.
Partly obliterated in B.
(
Y)
B
adds
A J 0?) A J )
(1
81, 4.
OY) (
r>
)
A ^V A
^i
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(\)
A
0) )
(^)
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om. ) t\
(H
B
ora.
jT J^^. ^. (^) A
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(^)
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(Y)
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as variant.
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B
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()
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j\. 0^)
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(A)
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B
W
A AUJ^. B
ora.
B Jp ^ J
JU.
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(0 0)
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t53
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for
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A
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^ly
V.
J\
J
u^
U
o>
Jp
*!
o-
j\^
,
cW
J\
J )
Ju^\ J\ ji
V\ villi
%
J J^; U
Jl>
,vOll
II
v^
oj v\ dlSi
IJ
^^.
4
0) Here
B
(fol.
1096,
(0 1.
2)
B om. has
A
B
(
oVV^\\
occur near the end of the oVa\j3\^
^
(^0
V^
B B
above
(^)
A
for .
iw^ifc
dVy
.
j\3*.
I (^) A 0) A
B ^U.
0)B^J\5.
B
^V^"
(H)
J^
to
00
U.lu.
(A
147&, 1.
Bv^. 0*-)
(^)Bo^.
.
These words
-o-\.
fol.
B j
()
om.
011 fol. 232a,
in marg. vju.LiKj as a variant.
om. from
A
^^ UW- o
oV,^ o\J\
continuation of the present passage occurs in (A)
()
U5\.
6.
1.
(
2).
Y)
B
The ^\
.
(V^B^U.^. A written ^J,>o
(^
Y)
B ^1^.
^-jj
J
B
0)
(H
0111.
B
()
0)
^. 0)B^.
in
B
(\)
B
supra.
A
(^) See p.
(>vLai.
^to LJ.
B
^u
*jj.
B
^J-
B o^^.
(
T^l, note
B
(^) (
V.
_jLai.
n B )
(^)
J\5_,.(
u
Y)
A
A^W.
w
)
(
o^-.
)ABj\i.. (^) B (
B
B
WA
^.,5.
A)
V
A ^U.. B
(^) This passage occurs .
o^>
^^.
(^) A)
A
B ji^. om. from
m
a^ J
\s\
.Jl^ J.LU >
V^
irt
V.
jU-Yl ^iil\
r
J\5
y
J\Sj
f
J J&W
<
*^\\
J U*V\
V.
\
c^\
(3
U
>i\
u-cH *
^
4,
-
^
V.
y
f
Uc u3\ U
A
(\)
()
B
^\.
B
(H
C
1
^j.)i.
)
B
^ jU. ^ ^W 1
app.
JjjWj.
of this chapter from
words
(A)
^\^. L/
A
B
NJ ^<
..\A
\.
<,.
C1 ) (\0
A A
^\ o-J^\
U ^J\
^
J
Here \*
dj^>-
J\5j
A,
Jc
The reading of B
-u^..
.
(^)
JV5.
Y) (
is
B
B
W B om.
JL.
inserts the concluding
\ty
to
ujy-i, doubtful.
(^
)
A &\. l
\o
V\
U\
i
B om. 0)
B
(Y)
(A)
(^)
B B
B
(\\) Ji\.
0) B
B
B
rn
\l
JjL
(0
0) to
B
(0
om. (
B<^..
(^
^\ Oy-.
(\0
B
Y)
.
A )
A JL/Vj-
(
^ B
^
B
J^V,. ^^Vj. B ...VsjJ. The word
(
is
A)
.
W
BjiJ.
A T. C1
)
B
partly obliterated.
() 0111.
(
B
rrA
uJiUj, JJL\
f kj\s.\
^^
JVd
l5\
J.lj5\
J.J
V;\
\o
(n
A.
(\)
L)
orig.
4^
(^)
A ^3y
(\)
Cf.
(^)
A
Kor.
0)
A
\i.
B
(0
i^\ J\ JjJ\ Jyo^.
B cJLj.
()
A
B
W
om.
B
(
v)
B
A
(*)
B J^JP.
adds
(
A)
B om.
_,:>.
but
coir,
later
00 A
i\.
(H)
76, 1.
oYV
by
B
B
0)
hand.
A
om.
(\f)
AB
\^)
il\jj.
OY)
B
A)
oL-V\.
(r-)
B
B
)
^-
B B
.
rrv
AU
^ ^i,J
l\lal\
jxl\ v^Vi
f
Jc
^
o^P
(
J\
4t^-
J
i*
oV
dii J
Jp B om.
(0
0)
B
B
B
(
o^t. (Y)
Kor
-
35
00 B
to
B di^
l)
AB
B
29>
A
has
from for
J
B om.
B
adds
\j\
Jc
JU ^
Ojijl\.
U,j oiJ\ c?^ *
411 \
e>*!
r oiJ\ J
jJVki
*
***j
\
4il
5
Ji\
JU<>
^
JL
>
B
(\)
(0 B
jVi.
l)
B
^j.
C)
B
adds lfj ^\.
(
0*)
() B om.
B dL^-.
from
to fjt>j>\
^,.
(^)
00 B
0) Ai5Ji\
i,l<r.
A U
(^)
B
with (Y)
.
B
^written
^^.
0\) B^yjiV,.
^J\. A jT
(\)
(\1)
B J^,.
above. (A)
(\0
B
A
(^Y
B
^
*"
jj
Ic
B
0) the
^ 05,
jjj.
word
is
A*J. 2.
(0
ora.
indistinct. (Y)
(^)
B
A
(0
B
(\ r )
B
B ^.AU. Ulj.
A
(0
\jb\jiw *il.
*Ju (A)
()
.
B
<ul^\
J.U.. .
B
appears to read Vk^j,^, but
B ^^c^ ^L^oA. (t) B ^.o.
00
Kor.
30, 39.
0)
B
AiJiio
(\) Kor. (\0
15
B
adds
^
Vs\
cj^U-k J,U\
Ji\ ^V
rrt
V\
J\
J\5
JV.3 A]\^,
J J^i J&j
Ait
JVaJ
^j
\
aW i-^^
4ll\
\
i J-*
0)
A ^^i.
() B JJ. (^)
B
(OB 0)
om.
AB ^^L-,.
adds ^j\J\.
B
(^)
)
B
(V)
A.
Vk
r
.
V^.
(V
B
W.
(^)
\
A
A
,
1.
Y
U\.
supra,
where read
Boi\.
dA.W
(^)
W
0*)
A.B.
B U
^
A dlU. B
^ instead of dilv-
di
Jji\ altered to j\5ji\.
^\ c*-\ j\.
}
Of. p.
B
l
j.
diVsi. e
.
(\ r )
(\)
B
B om.
-/\
A;
^*
b
D.c.4jj.
.
J,\Lu
JU
J
tfjtf
JV;
^v
U
^j
JL
J\i
Jo
(
)
0)
Jo-J
B
00 B
B
om.
Jl\ JviP
om. J
adds dllU eu (Kor.
B
^
>
JU Z (0
B
u
adds
67, 1).
(
u B )
B
00 B
om.
jc.
fO B om.
01)
B
J\5
J\_i.
\i,.
B
V.
\
Jt*
rrr
J,U\
cJbU-J,
.
C>
B\
J...S.
f
.lOla
B
0)
Ckj\
B
~\.
instead of
()
B
JW
app.
<w
\
^ B om.
0)
.
(Y)
0) 0\)
42, 52.
(^)
B
U .
B
^j
(^)
A
(^)
B om.
^.
A
(\0
J\5.
B
app.
(^)
B
^
B
^
(^)
A
B
00
B
)
oW"
B
.
Kor. Vi
.
^>.
(TO
B
^. J.
(r\) (
B om.
ri )Bji9.
IT
U\ U\ Vii.\\
-^\ J\3
ii
c i
\JU
\S
B
00 B
WB
JV^.
adds
B
(0
.
(V)
Vl
UilL^.
(^)
A ( )
t,^ 0j *iWui (^)
Ju
(
c ^:W-v^7 *Vu
B^uiiUw. <j
w B )
\J\
i.
-j f
0)
u
JA
\a
B
OA)
B
om.
(
(\)
B
(
l)
B^\. C
,^,l,V\^W-.
S.
B VoV\. U.
B
u B )
B om.
1
)
\3
to
)B
^.
Kor. 2 274.
(\H
^j.
from
(
B
4=>
rr
o*j Jp o*
^ U) 4\
\
^
;(0
^^
e?kv
i
-
0) ^
Q
135"
<
<*-
(Y)
JU U\ i.%
V.
0-
UJ (
J
)
B
\Jo\
()
B om.
(A)
A
(^)
B
B
.
(
.
V>
r)
(^)
0^)
4.V*. :
\i^\
CO ()
^. /^\.
V^V,.
proceeds
B om.
^
B
B \iii\
A
B
^. \ii\i
JA
c53i\
^
0)
AB
B y-. ^ii\
^^
with
4\.
0.0 (^)
^.
Cn-
OJJ
in marg. as variant.
B jT/i.
W.
^ii\
.
Y)
A
\i.
A ^. (H) A om.
(^)
0) B ^\.
^* 45^
(
n\
i
i^vi j
b\*\
uJ^k
v
J>u\
i
)^ B om. JV^
0) ()
B iL^U.
0)
A
(")
^^
\
-fT
B
0) (\0
.
]
^j B
4,1.
(
u
)
B
,*>j>\.
(
n
)
Kor.
A) Kor.
33, 41. 2,
147.
rr ) (
B o^Y^.
(^)
B
A
(
r ( ^)
)
>
B
Ol
B om.
U ^
B
j
joy.
W
^j>-\
V.^Y^.9. (
rl )
)
A ^y. A c.
Kor.
(^ B
AB B
J^
^
B om.
(\ r )
0)
Jp.
iT ^.
to
(*)
3.
A Y^Vj. from to JU.
r (
B^S\\,.
(^)
.
(V)
om. from V,Jo\
n A
r
^. (^)
.
B
(
JV5.
Jp
(
r
)
AB
2,
196.
o
ru
U
iS.Af.99tt
V.
\o
V.
0) ()
B om.
AB
.
.
00 B bc Y\. (^)
A Jl. B
(H 0)
B (
^ u
)
.
A
JVs
(^)
jVt. (Y)
A
om. but
^. j\5
B om. U.
\j
B (A)
B
c,
suppl. in marg.
A \i
nv
j
^.jff-y\
k_>\*\
uJiU-ij JA-.U
i.% v. JV5
*
)
4\
V.
JU^
*\ uJu.
JU fl J\
JW
4\
^
Otr^ \
u^
(OJ^i O"
\U
\
tJ
t^""
IV
"^
(3^^ ^*^
L).^
(3
\\
>
5
cP \
)
A-J-A*)^ j.v.n ^JAf.OSi
\
U\
Jc
>\
\\
L,
A
0) i (
B
)
JJua^l
jVjLi^ with
adds
4\
)
AB
om.
()
v-jybc _^
<?-j
A V/^.
\.
A ( )
B
0)
B
\
B Jj.oV\
seems to have
J^\^
.
&~
^
(Y)
JV^.
t
0)
(H B om.
jViJi.\ in marg. as variant.
tf^aU.
obliterated. \
(
p/^\
II, GO, 5.
0^)
^a-X
B
The word
A
J_^\.
J.
r)
^^
to
partially
(^)
A A^.
B o^-^ B ^j
11 ) I
\j>.
is
Aj>._^\
The words are snppl. in marg. A.
Attar, Tadhkiratu 1-Awliyd,
B om. from .
A
(^)
but
,
.
cf.
m VJ
4
i
ci
j\
l.t ^L 4inU V\ \&jvi* X?
<3U)Af.98a
4i*.k9
V\
L-
^^o
0)
B om.
(r)
()
,^. (A)
B
^j?
JVi.
(^)
<ui\.
A
A ^5\U*.
B tU^.
^j ^\
J=>
(^)
(
B
B
app.
0)
B
j/\.
J\5,.
0^)
,5^.
(*)
B
o/i ^
d)i
^\ ^^.
(V)
B
00 B
U
B om.
B
adds
5W
^J\.
^\}\.
(
(\
)
)
app.
B JAJ\.
\
>%.\j
(r
j
~>.\
>
J\s
<j,U\
1:~
j
JAJi\ >
\
<,iU-<
A;
\
J\i,
<B\
JU
\i\
__
,_ ?
U\
.
^
Jlo
B om.
B om.
(0
(
() A)
B
Sjl
v
4;^\
AB j5^.
(^)
V. >
bljVii
1 ( )
\3.
jic,
f
&j
i
i
U
^
\i\i
B
^^
!
JU"
adds ^U\\ \
0)
.
iw^
^.
1
<^
0)
B
adds
^\
B
JV5^
(H)
J ^Vo.
"
(r>)
A
B
f.
A JjjU but corr. in marg.
^. M.
(\Y) r \) (
B
B iU\. A*-.
B Y) (
(^Bl^. B
tf-j^
(
B O
^ BJ )
(^) (\ A )
B B
\
nt
JW
Jj\ y.j
^\ a
j pliv JU /\ ^J
.
^Ui\
r
iJ
:Vj^
\=~.
V.
L.l\
*
a-
J
)
*5ji
,U\
Jj>l\
^
y>
U TjSSW
*
4.
Jj\ J\ii
tij U
411
^
JU
*,
.
^
jk:
U J>J\j
^
)
dili
J>A\<
_^3 Zjjy.
411\
f
JU
^-(^
t;
V<
U
S>V\j
* II)
^
4Ji\
B
0) \
)
^ B
\JLi\.
for
r)
0) B 0*0
A
(^)
Kor.
)
A
om.
om. from f
has been stroked out,
*
A=3\-s-
00 B
J^i\. to
(^
16, 55.
.
B
has
i.^>
(\)
JU
for o^.J>
A.\a.-
A U.
B j.
()
A \i\
but the words are suppl.
A-JuV*
U-j
>r
WB^^J^.
(Y)ABU.
^B^j,
JuUbj.
55, 26.
B om.
\^M. (^
in marg.
i,
f
(
^jVtoi
ASa>-
(
^\
n
)
^\.
<iaa.
B
i^
^)
^_jVft>j>
Kor.
r but
-i,
J u\ ^vs ;
X?
4g
U
-l
^^ Ji
>
J\5
&
,\
0) ()
B
(A)
B
to
B
<)
0)
om.
B
4^
B om.
A_^ B
Y) (
JVs.
g^l
J\j.
(*0
.
\.
A
()
B C)
AB (*V)
,^-_,. OBI.
B v a>
from
jOu.
B.,.
to
ojj
B JU.
(>
(^)
A
j.
)
B
JU
H
J-
>
ciVw"
B
jj,.^.
(*A)
jS\
\
ti o^-
om. from (^)
B
jVi *,.
>4
nr
.
-Xla
j\
3>*
\i
(^)
AB
.
Cj GJ\
S
3>*
(A)
AB
l
5Ji\.
2,
(0
B om.
130.
(
y.
00 B om. from (^)
J te
^W
A
cf ^j
f
^3>
v
^V-
jV*i
the remainder of the verse:
0) Kor.
J*\
(^)
^liV.
A ^ui^. or Aalio
Y)
.
^^s,
to
(
^)
B
00 B
J^V\ B
In
.
J.
dJLU<i.
J\
[V\]
^Ajjj^\j*
A
B om.
(\)
^, g^ J\5.
di]\
the word \
jVi\
(^)
Kor.3,
16.
1
()
B
is
^3 U
<v!y.
0) B U.
J\y.
B is^i^
AB JU. )
adds
JP
j^>_,
(H)
0"
B
partly obliterated.
(^)
Obliterated in B.
(*)
^\
B o.UV,
^ J^
.
(r
J.
B Cu-
(\Y) \
)
A
^
.
.
r
1
1
j
<^v\
.3
%
^Jj
^
j
jjXS
uJiUk J.U\
fkj\*\
4 >
V,\
\
u
V\
-
*i\
-^
,-^j
^ Jl\
\
_*
4\
^,
^
4^^
Ju/\ JVa
f
U
>
(
ir )
J f<"J>
,sO)
() Here
B
resumes
o~ ^.
()
B
^
(^)
00 B
adds \jjb.
j\o-,.
B V\
ex,
<i\
(fol.
*$
J\S*.
^
(^)
(^)
906,1.1).
^
B
B
r^,,.
r
B
)
(^)
(
Y)
A j>\
(1
(^)
B
B om.
I
1)
,^>j.
Jo.
j^i\ J\u.
^.Ji*.
B
0)
(
)
B
^J,;.
^
(
Jo^. (\\)
|r.
0) B
A)
B
A
J\Si.
B ^~^j.
ora.
^1
\\5
^ r
.
D V\
(j,\Jt)
j}j^>-
.
^i-J
i
,3
tl*
^
Jl.
.J.i\\
i
A-J\
V.I
is
j
?^
J\3
c A. .\
.9*3
*
f.
0)
956
Or
J>
^u
J>.
j* 1
i.
i
added in marg.
(
r)
^J.
-j\
.is
(
14
V\ IcAf.OSa
u
U
vju,
411
\
s
j, L
^-J\!U\
^^
CL-.^
r.A
^V-5"
c^S\\
diij 5jJ>
IJ
.U\ ay.
^
^^
Jf
\
J.^ ) ^_5jVl\
UU1\
j3aJ\ \j\
ijjVs lc-X
J U V\ dll^ 4. ,\
411 \
^
JW
^^j ^ljVv-Jl
^
SJc
.5
^1
J,
^
411 \
^.j\
J
iLJb-
JliJ I^MIVKU ^JC
jP Jx-j
dJlX^jj
<0\S^l\
j
^J.;
Aly^Ju
J\AJ.l\
^
J\5
Suppl. above.
(0
V<
(*)
\i.
W
U\\.
^i
.\i!l (i) Af.946
r
.
y
..
U JrW Li
<ui
^
A.^
\
J^,
-^
c
(J^
1
V.
V*
Jx, ^.
\J>\
Ail
v\
O vc
Aftj
(\)
A^-.
A^>-j
(
r)
Ja5j
V
a:
\
(J,ViJ
in
c^Jj^-
() Snppl, in marg.
y^
^Vj
C) 1
marg.
(N ,iy
!>.
V.
U
J-
\
.
JL\ \o
(0 Kor. 11,121.
(^)
Suppl. in marg.
(*)
Text om,
.
Ju,
jj
AS
U
4tt\
^Pj (5jVp^\ J&
U
^j^^)
A^
Jo j j (
J
l
4
r
O
0) Text om.
(0
r
j..j
AJ
u
k-^Aii
-t
4\
ju
l)
.,i(
^
Vv-,\
ujfc^n. V
^
.
i
ji>\j
iKi l
^5
it
\
U
<^
JU U
j
X*.x
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must leave
where the text runs: jAs^
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by
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later hand.
^
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83, 24.
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to
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in
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169.
3,
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27, 40.
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the rest of the verse.
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8
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2, 38.
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fol. 63&,
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of the verse.
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fol.
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14, 14.
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161, 17.
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0)
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31, 19. \t.
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4, 85.
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suppl. in marg. before
5,
112.
Kor. has 3\.
() In marg. A-V
(^)
.
Suppl.
("^)
v.^J
t*
J^ o^ dili
Af.
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^
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In marg. 0)
JA*.
,
.
which appears to be a variant of 1 I )
So in marg. Text:
suppl. below,
A ( )
x-\j
.
(0
() Suppl. in marg.
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corr.
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by
later
hand.
J
05
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^
JV;
A.L
JO
O
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CV.
di^
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a (^)
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above. (V)
oj-iU.
C")
Snppl. in marg.
() So in marg. Text: j-^UV. (
A)
.
So in marg. Text: *L\,.
(^)
.
ic
Kor.
5, 71.
(*)
Snppl.
0) So in marg. Text: J\ii. (V
yyU,
^\j&\ jTl
d
* ^
JuJ\
d
^
Jc
j
^4
^
i
^
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3
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V^_\i>-j
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t
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^ (
j5\.
Kor. 18,27.
Y) So in marg. Text:
00
U
uiV
added.
<uVO.
"^
AC.
ci\jJ AU\
VC\
^ ^1 ^ r^ ^
j,\
(A )
t5^\y.j-
Kor. 18,109.
J,>
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V!b
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1
(0 Suppl. above. ()
ti
f
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l)
3
r>
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~
(
J
(1 )
U
A,
(^)
In marg.
Suppl. in marg.
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\
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y
t^
V.
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J
U
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la 1
n
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x
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A
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hand.
W
(0 Suppl. above.
Snppl. in marg.
() Kor.
^i (^) ^^-^V>
9, 123.
(^)
added by
later
d)\3 corr. above.
f.
8&
Sl&-
j\
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<y
ik
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fM
v>
1
1
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aA
(^)
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Suppl. in marg.
marg. Kor.
50, 36. (
61
(*-)
Y) In marg.
Suppl. above.
^IV^.
O^\j.
() Kor.
13, 28.
(^)
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0) In marg.
f
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j^.
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8
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() Text: V^^l
.
Y ( )
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later
W
hand.
V/JjU
later
hand.
^
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j
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lS <j
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5
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(
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r)
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^3
J **
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(j^>\^\^
^^
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oVWuUo^,
()
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in
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j
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marg.
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erased.
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f.
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5
3
A
c.
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^
but
corr.
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B
in marg.
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corr.
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in marg.
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A
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but
corr.
in marg.
(^)
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J,VjiJ
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Kor. 39,3.
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fol.
10&,
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1.
(^
1).
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to the
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in
marg.
words \^J\ U-U written above.
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1 ^
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(^)
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B
oin.
Y)
B
om.
in
corr.
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B
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but
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corr,
in
marg.
)
C
1
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resumes
(fol.
OY)
1.
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1).
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B om. (^)
36,
)
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corr.
(
r)
So in marg. Text:
above.
J (
)
Text has
yv^
.
w^W ^d^,
(^)
Suppl. in
but the word
has been altered. The original reading appears to have been oV*J\,.
A-
f 5&
j
lU3
u-jV;
J>
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jO U^
wu-
l
4^C>
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A
U
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f
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r
,
A.
0) Text:
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(
r)
Text:
f
marg.
.
^>jj.^
0) Suppl. above.
0) In marg.
^W.
^
.
(^)
(
Y)
^,A\\.
(*-)
Suppl. in marg.
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.
A) Kor.
() In 9,
123.
f.
^4
Vjj .J\ A
_
5
bj^
u*5lafe\
^U *
dl\j A
**
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c
^o ^
4,
A JVL C^.-X/\ (f)
4l.\J
i^Ja>
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Jp \JuaJ
(^ Kor.
and
J\i.
2,
137.
OVJi>
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3
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^ii
(
(^)
V^
r)
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j^\
^,\
written above the line, between
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^
c-JS Af.
i
L*.
JW
tii
J
V
:j
~>
U
V-
oU
^A^\
V.
di) J
V.
(\)
(
l)
Kor. 59,7.
^
suppl.
(
above.
r)
dJii
()
o\
J)J
.
VT suppl.
(t)
^^
suppl. above after oj\.
above as variant of
As\;
.
JL
,^ sr
i
\
uj
Vl,0
"**
Jw
Kor.
(^)
Text
:
ci\
58, 12.
O^-*
.
(
r
)
Ivor. 40, 18.
(^)
Kor.
17, 22.
(
l)
So in marg.
*
"
\
\\
*\\
\
c.
\
r
j\
U
dili
i\
^-A)
\
C\ f
^
>
r -X*i
li >j
0) In marg. 4?\j*j of the verse
above
after
is
<dj-
.*
.
(
r)
added in marg.
^Lxi
\
.
(^)
Jc.
() Kor. 3,16.
(*)
Kor.
Kor. 3,98. The remainder
5, 3.
4,^1 has
been supplied
C ) So in marg. Text: Jc 1
LL.lt.
\
\
A
l
,3
\o
Ic
So in marg. Text:
^. Kor. has -\
l ( )
<&
\
o^.A^
.
Var. in marg. A^l.
(
r)
^O
So in marg. Text: U.
() Suppl. in marg.
(^)
0) Kor.
ji
12, 52.
f.
26
1
_
j^ial^
^j
0) So in marg. Text: a^Vf_jI
ext
00
:
^\J
C
.
The words
1)
^
<i&\
^iV>
after
<J,2..
(
in marg.
cj^^V
A ( ) Kor.
27, GO.
j>Vw
r)
Ua.j.\
^o
-X5^
>
Suppl. in marg.
() Kor.
c*j 0)
U
57, 21.
Jwali-a
jU,
A**^ are
H
So above.
0) Kor.
35, 29.
j
^
J6
Jp
SlSU
<irf^\
JiVi\V\^
isejj^a.*^
A
oj^j
_
Jc
..
iaiJ Jc.&
MC
\o
.
^^.i
jc (Li iJ
(^)
JJi
and so always in A.
Aii^ ^i>
(
r)
B
jVxi i\
(^)
.
(^ Here the text of
been torn away. words ^$1^ f.
56,
1.
j>
p.
M,
1.
0) So in marg. Text:
U^
4\ <^,^
^.^
^^
breaks
the remainder of the pag3
B
(j-a
has
The words
Several
*(_-
7=
B
folios
Cf^\
^
off,
are
^^
<ui\
Jo.
(f.
3a)
having
missing here. Fol. 3b begins with the
J^jf Jj W
in this edition.
^
^.^
<^lc
are obliterated in B.
*i*^
7>^J
which occur
() Suppl. in marg.
in
A
on
f.
16
V,.\
JU
iUi
U
V
VI
j.
0) This passage in B.
(
r
)
down
Space
left
to the
blank in A.
should be read here, but \#M 0) The text of (^)
B
B
words -C^Ji
begins here
is
(f.
j\\ CO
j\=>
Cr^jV,
(*)
.
distinctly written in the 3a).
Y ( )
B
V-
.
1
i$Ji\ 0-
A ( )
)
is
Perhaps ()
MS.
A
wanting
om.
*
^\^. 1
U
J
laic
\LaJ\ ti
Uc
<u
in
Jl\
^ Ji
v
A\\\
>\
.,
Ki
p^o jyi
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i r .
i Y .
c
i V I
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01
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ti\
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^
u
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JW
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vv
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\Y
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The Qabiis-nama, edited in the original Persian, with a translation, by E. Edwards. The Diwans of at-Tufayl b. *Awf and af-Tirimmdh b. Hakim, edited and translated by F. Krenkow. (In the Press). The Persian text of the Fars Namah of Ibnu l-Balkhi, edited from the British
Museum MS.
(Or. 5983), by G. le Strange. Southern Arabia, from the Dictionary entitled c lUlum, of Nashwdn al-Himyari, edited, with critical
Extracts relating
Shamsu
to
c
Azimu \l-Din Ahmad, Ph. D. (In the Press). Contributions to the History and Geography of Mesopotamia, being portions of the TaMkh Mayyafarikin of Ibn al-Azrak al-Edriki notes, by
B. M. MS. Or. 3803, and of al-A c lak al-Khatira of *Izz ad-Din Ibn Shadddd al-Halabi, Bodleian MS. Marsh 333, edited by W. Saras in, Ph. D. The Rahatu s-Sudiir wa Ayatu s-Surur, a history of the Seljuqs, by Najmu \i-Din Abu Bakr Muhammad ar-Rdwandi, edited from the unique Paris MS. (Suppl. persan, 1314) by Edward G. Browne.
This Volume
is
one
of a Series the published by the Trustees of
j.
"E.
w.
GIBB MEMORIAL:
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Memory of
ELIAS
her beloved son
JOHN WILKINSON
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into the History, Literature, Philo promote those researches the Turks, Persians, and Arabs to which, from sophy and Religion of lamented Death his Youth upwards, until his premature and deeply his life was devoted. in his forty-fifth year, on December 3, 1901,
and
to
i,
11
>
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"E.
GIBB
W.
J.
MEMORIAL
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ORIGINAL TRUSTEES.
[JANE GIBB, E. G.
G.
H.
died
November 26, 1904],
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LE STRANGE, F. AMEDROZ,
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IDA
OGILVY GREGORY
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Inscriptions
on the Cover.)
Arabic.
/.
"These
are our works which prove
what we have done; Look,
therefore,
when we
are
And
genius cast in
works
gone."
shadow o
its
brief time
wrought
our
Turkish.
2. "His
at
er the world,
he much achieved and
:
he, and ageing suns Cast lengthy shadows, though their time be
The Age s Sun was short."
(Kemdl Pdshd-zdde.)
Persian.
3. "
When we
are dead, seek for our
resting-place in the earth,
Not
hearts of
bat
in
the
men."
(Jaldlu
d-Din Bumi.)
J.
"E.
W. GIBB
MEMORIAL
SERIES.
VOL. XXII.
(All communications
dressed is
to
respecting
this
volume should be ad
R. A. Nicholson, 12 Harvey Road, Cambridge,
the Trustee specially responsible
for
its
production).
who
TABLE OF CONTENTS. ENGLISH PORTION. i
Introduction
Addenda
XLV
et Corrigenda.
Abstract of Contents of the Kitab al-Luma
Index of subjects and technical terms
c .
.
.
....
XLIV L
1121 122130 131-154
Glossary
ARABIC PORTION. Text of the Kitab al-Luma Index
fH
c .
,
of Persons
Index of Places, Tribes, Books,
etc.
.....
I
fTt
fl*V
fvV
flv
INTRODUCTION. This volume marks a further step in the tedious but in
providing materials for cially for the study of with
beginning
have long been engaged, of a history of Sufism, and more espe
on which
dispensable task,
I
development in the oldest period, the second and ending with the fourth its
century of Islam (approximately 700 of the
titles
known
to us of mystical
1000 A.
A
D.).
list
books written during
these three hundred years would occupy several pages, but
books
themselves have mostly perished, although- the surviving remnant includes some important works on various branches of Sufistic theory and practice by leaders of the the
movement, al-Hallaj,
for
example, Harith al-Muhasibi, Husayn
Muhammad
b.
c
b.
Mansur
Ali al-Tirmidhi, and others
whom
need not mention now. M. Louis Massignon, by his recent edition of the Kitdb al-Tawdsin of Hallaj,, has shown what I
valuable results might be expected from a critical examina tion
of the
early
literature.
such monographs would for a general survey,
to rely ises
on more or
ancient Sufis. to publish a
I
am
is
certain
that a series of
form the best possible foundation we have mainly
but in the meanwhile
less
dealing with the
It
systematic and comprehensive treat lives,
legends,
and doctrines of the
preparing and hope, as soon as
work on
may
be,
this subject derived, to a large extent,
from the following sources: 1. The Kitdb al-Luma c by Abu Nasr al-Sarraj (f 378 A. H.). 2. The Kitdb al-Tcfarruf li-madhhab ahl al-Tasaw^v^tf by
Abu Bakr
al-Kalabadhi
(f
380 or 390 A.
H.).
INTRODUCTION.
II
The Q&t al-Qulib by Abu Talib al-Makki (f 386 A. H.). The Tabaqdt al-Sufiyya by Abu c Abd al-Rahman al-Sulami
3.
4.
412 A.
(t
H.).
The Hilyat
5.
430 A.
The
6.
(f
H.).
by Abu 1-Qasim al-Qushayri
Risdlat al-Qushayriyya
465 A.
(t
c by Abu Nu aym al-Isbahani
al-Aivliyd
H.). c
c
7.
The Kashf al-Mahjub by
8.
470 A. H.). The Tadhkirat al-Awliyd by Fariduddin 620 A. H.).
Ali
Uthman
b.
al-Hujwirf
(f
circa
NOS.
i,
6,
3,
European or Oriental NOS.
translation.
above
8 of the
7,
editions,
4 and
2,
and
are
5
are
list
N.
still
c
Attar
now
accessible in
an English
7 also in
unedited and therefore
comparatively useless for purposes of reference.
May I
that
some of our younger scholars should turn
tion
to
the
(f circa
manuscript copies of these texts
suggest
their atten in
London,
Leyden, Vienna, Constantinople and elsewhere? Little
material
authors
The in
first
the
for
separate notice of
Supplement
from which the is
exists
the
biography of Sarraj. The
of the oldest Sufi Lives pass
compiled.
chiefly
to
the
article in
him that
him over is
known
in silence.
to
me
)
occurs
Tadhkirat al-Awliyd (II, 182), Jami s Nafahdt al-Uns (N. 353)
Shorter notices are given by
Abu
1-
Mahasin (Nujum, ed. by Popper, II, part 2, N. I, p. 42), Dhahabi, Ta rikh al-Isldm (British Museum, Or. 48, 1560), Abu 1-Falah cAbd al-Hayy al- cAkari (Shadhardt al-Dhahab,
MS.
my
in
possession,
I,
2
iS$a),
)
and Dara Shikuh,
c
Abd al-Rahman al-Sulami, who does not notice Sarraj in his Tabaqdt al-Sufiyya (British Museum, Add. 18520), appears to have supplied the omission in his Ta rikh al-Sufiyya See the extract from Dhahabi cited below. i) Abii
2) See
JKAS
^
Sarraj
copies
for 1899, p. 911, and for 1906, p. 797. The article on Dhahabi and concludes with a short quotation from Sakhawi :
LIFE OF SARRAJ.
Ill
of Persian manuscripts Safinat al-Awliyd (Ethe, Catalogue in the Library of the India office, col. 301, N. 271). Since the passage in the Tarikh al- Islam has not been published before, I will transcribe
it.
\
J
,
The few
facts
<
contained in this notice
may
be summarised
as follows.
Abu Nasr Abdallah
c
b.
Ali b.
b.
Yahya
al-
al-Lumcf was a native of Tus.
Sarraj, the author of the Kitdb
His teachers were Ja
Muhammad
c
far al-Khuldi,
Abu Bakr Muhammad
b.
Dawud al-Duqqi, and Ahmad b. Muhammad al-Sa ih. ) The family to which he belonged was noted for asceticism. Abu !
Nasr was a zealous Sunni, but although he based himself 2 he was learned in mys on knowledge of the religious law, )
tical
theology and was regarded by the Sufis as an author
itative
1)
No
exponent of
certain that
Abu
of
person
^VJ\
1-Hasan
is
their doctrines.
this
name
is
a mistake for
Ahmad
b.
Amongst
mentioned i
O\,
Muhammad
b.
in
in the
his
Luma
c .
countrymen
It
seems to
which case the reference
Salim.
me
will be to
See under Ibn Salim in the
List of Authorities. 2)
ii
jj\
Lc
,Uaw.V\
law as a support or
is
guard."
literally
"to
use
the
knowledge of the
religious
INTRODUCTION.
IV
was celebrated
he
month
the
of Rajab,
of soul.
nobility
=
A. H.
378
Persian
Peacock of the
"the
we
biographies
Abdallah al-Tustari
the Kitdb al-Lumc
may be
It
Poor"
first
283)
is
November,
learn
that Sarraj was
(to* us
al-fuqara}.
the
assertion
The
253) and Sahl
(ob.
manifestly
bear out the
as
that,
works on Sufism
false,
nor does
that he was a
c
al-Murta ish of Naysabur
Nafahdt
says, he
in addition to the
(ob.
328).
composed many
Lumtf, but
if so,
every
them has vanished. The following anecdote, which
of
trace
(ob.
Abu Muhammad
pupil of
died in
)
the
surnamed c
He
October
statement that he had seen Sari al-Saqati b.
)
2
988 A. D.
From
his
for
occurs in the
Kashf al-Mahjub
of Hujwiri,
3 )
is
related
by both the Persian biographers. "Abu Nasr al-Sarraj came Baghdad in the month of Ramadan and was given a
to
private to
chamber
Shuniziyya mosque and was appointed
over the dervishes until
preside
nightly prayers
Koran
in the
five
Ramadan
of,
the Feast. During the
(tardwih) he recited the whole
Every night a servant brought a
times.
bread to his room.
On
the day of the Feast,
departed, the servant found
all
the thirty loaves
when
loaf of
Sarraj
untouched."
Another story describes how, in the course of a theosophical discussion, he was seized with ecstasy, and threw himself in
1) Futuwwat (altruism), the quality which was displayed by Iblis when he chose to incur damnation rather than deny the Unity of God by worshipping Adam. Cf. Massignon, al-Hallaj^ in Reviie de Fhistoire des religions* 1911. The
meaning of the word des
islamischen
is
discussed by Thorning in his Beitrdge zur Kenntniss Tiirkische Bibliothek, vol. 16, pp. 184 221
Vereinsiuesens
and by R. Hartmann, Das Suflttim nach al-Kuschairi^ p. 44 foil. 2) According to the Nujiim, his death took place at Naysabur while he was engaged in prayer (cf. the final words of Dhahabi s notice); but the Nafahdt states that he was buried at Tus. Before his death he said, "Every one whose bier
is
carried
Tus used
to
past
bring
my tomb their
dead
then move on. 3) P. 323 of
my
translation.
will
be
forgiven."
to
his
tomb and
Consequently the people of it for a time and
halt beside
LIFE OF SARRAJ. the attitude of prayer
upon
to burn his face.
power
He must have records
his
a
V
blazing
which had no
fire,
!
)
The Kitdb al-Lumc
travelled extensively.
meetings and conversations with
of the
Muhammadan
Sufis in
many
Basra,
Baghdad, Rahbat Malik b. Damascus, Ramla, Antioch, Tyre, Atrabulus, Tawq, Cairo, Dimyat, Bistam, Tustar, and Tabriz. Probably parts
empire,
e.g.,
the duties of a spiritual director were not congenial to him. It
is
however, to observe that the only one of
interesting,
his pupils
who
of Sarakhs,
Persian mystic, Sarraj
attained to eminence,
afterwards became the
Abu Sa
explains
(p.
c
f,
id b. 1.
A
Abu
1-Fadl b. al-Hasan
Sheykh of the famous
Abi 1-Khayr. foil.)
2
)
that he wrote the Kitdb
al-Lumcf at the request of a friend, whose name he does not mention. His purpose in writing it was to set forth the true principles of Sufism and to show by argument that they agree with, and are confirmed by, the doctrines of the Koran
and the Apostolic Traditions; that they involve imitation of the Prophet and his Companions as well as conformity with
the
therefore, Its
religious is
practice
of
pious
Moslems. The work,
avowedly apologetic and controversial
in character.
contents are fully detailed in the Abstract, but a brief
analysis will not be out of place here.
1)
Tadh. al-Awliyd,
2)
Nafahat^ 320,
II,
18.
183, 3; Nafahdt^ 320, 2.
INTRODUCTION.
VI
Pages
t
persons by whom the Kitdb altransmitted to the anonymous editor.
Names of Lumcf was
I
the
Doxology. The author r.
CHAPTERS
i
The
IX.
I
s
preface.
relation of Sufism to Islam.
and
Traditionists, jurists,
Peculiar charac
Sufis.
the Sufis. Their doctrine derived from
teristics of
the Koran and the Traditions of the Prophet.
rr-r. TA r^
X XL
CHAPTERS
CHAPTERS XII
Origin of the
XIV. Sufism
name
Sufi
.
the esoteric science
of Islam. Its nature, meaning, and derivation.
U-TA
XV
CHAPTERS
XVIII. Unification (taw/nd)a.n&
Gnosis (mcfrifat).
Vr-i
\
CHAPTERS XIX
XXXVII. The
mystical stations
(maqdmdt) and states (ahwdl).
tr-Yr
CHAPTERS XXXVIII by the
\-i
1^
XLVI. The hidden mean
Koran and how they
ings of the
are interpreted
Sufis.
XL VII
CHAPTERS
L. Imitation of the Prophet.
His character and virtues.
Mt-\.o
CHAPTERS LI terpretation
LV. The
of the
Sufistic
method of
in
Koran and the Traditions,
with examples.
\i\-\U
CHAPTERS LVI
LXII. The Companions of the
Prophet regarded as patterns of the mystic c
Abu
c
Bakr, Umar, Uthman, and the other Companions. r
\\-\i\
CHAPTERS
Ali, the
LXXXVIII.
LXIII
(dddb) of the Sufis
c
:
Ahl
The
life.
al-Suffat
manners
in their ablutions, in prayer,
almsgiving, fasting, pilgrimage, social intercourse,
mystical
discussions,
meals and entertainments,
CONTENTS OF THE KITAB AL-LUMA
C
VII
.
ecstasy, dress, travelling, begging, earning a live lihood,
marriage,
sitting
hunger, and sickness; disciples, and hermits ship and \
in the
Sufis
on
many
CHAPTER XC. by fit
Sufis to
or in
company,
their
;
manners
in friend
hour of death.
CHAPTER LXXXIX. The by
alone
the manners of Sheykhs,
different
answers given
points of mystical doctrine.
Letters, or parts of letters, written
one another.
CHAPTER XCI. Specimens
of the introductions
(sudur) of Sufistic epistles.
Toy fil
CHAPTER XCII. Specimens
CHAPTER XCIII.
Prayers and invocations to God.
CHAPTER XCIV. The by ..
r"\Y
Sufis to
CHAPTERS
of Sufistic poetry.
precepts (wasdyd) given
one another.
XCV
CHAPTERS CVII
c
CVI. Audition (samd ). CXII. Ecstasy (wajd).
CHAPTERS CXIII
CXVIII. Miracles (kardmdt).
CHAPTERS CXIX
CXX.
Explanation of
Sufistic
technical terms.
CHAPTERS CXXI
CXXXII. Explanation
ecstatic expressions (shathiyydt) used by
CHAPTERS
CXXXIII
CLII.
Account
erroneous doctrines held by certain
Sufis.
of the Sufis.
of
the
INTRODUCTION.
VIII
The Kitdb al-Lumc can hardly be in
that
sense
the
with the author
deals
it
called an original s
work
theories
and
on the subject of Sufism. In the main he con fines himself to recording and interpreting the spoken or written words of his predecessors, and he rebukes contem
speculations
discussions in which they porary writers for the ostentatious
From
indulged.
welcome.
the
throws into sharp
It
point of view, his reserve
historical
is
relief the invaluable collection
of documents which he has brought together and arranged,
documents that are found,
illustrating
many
in
the
early
instances nowhere else to be
development of Islamic mys study its language, ideas, and
and enabling us to methods during the critical time of adolescence. Considering the variety of topics which the author has managed to in
ticism
clude in a comparatively short treatise,
him
for
we can
having often suppressed the isndds
the text of traditions and anecdotes; but
if
easily forgive
and abbreviated he had allowed
himself a freer hand in exposition, his book would be even
more
instructive than
it
is.
There are many passages which
only a Sufi could explain adequately. Its
wide range of its subject-matter, close adherence to his authorities do not style, the
compendious
and the writer
s
permit such a systematic and exhaustive analysis of mystical doctrines as
we
Talib al-Makki.
find, for
example,
in the
The nineteen chapters on
Qut al-qulub of Abu states (ahwdl)
and
(maqdmdt) occupy a little over thirty pages in the pre sent edition about half the space which Abu Talib devotes to stations
the single as
in
of
trust in
other sections of his
scheme of this
maqdm
classification
by
kind of Sufi literature.
be claimed
for
him
God
work triads,
On
(tawakkul}.
Here
as well
Sarraj adopts an artificial
which
is
characteristic of
the whole, however,
it
may
that his readers will obtain a clear notion,
uncomplicated by elaborate details, of what is most import ant for them to understand. Without attempting a complete
DESCRIPTION OF THE KITAB AL-LUMA
IX
would mention as especially novel or noteworthy the chapters on Sufistic interpretation (istinbdt) of the Koran I
review,
and the Hadith; those on audition and ecstasy, which em c body excerpts from the lost Kitdb al-wajd of Abu Sa id b. c
al-A rabi and have the
been
manners
seventy pages on
social
by Ghazzali
in
the Ihyd\
treating of the ritual
,
of Sufism; the interesting selection of
aspects
and
utilised
and
poems
of technical terms; the
the
large vocabulary epistles; specimens of shathiyydt with explanations partly derived from Junayd s commentary on the ecstatic sayings that were
attributed
to
Abu Yazid
al-Bistami; and the final chapters
on errors of mystical doctrine.
I
have already published the
text and translation of certain passages relating to the con
ception
of
fand
in
an
entitled
article
hammadan Mysticism" (J.R.A.S. As regards the word Sufi it ,
for is
Goal of Mu-
"The
1913, p. 55
now accepted
favours (not on linguistic grounds, however) the derivation
He
from suf.
tells
us
foil.)
remarkable that Sarraj
according to some,
that,
was a modern designation invented by the people of
Sufi
Baghdad. This statement, though he naturally rejects it, does account of the origin of the name.
in all probability give a true
Notwithstanding that Sarraj takes of the
for
experiences and
granted the reality
eager to justify the apparent blasphemies uttered by many Sufis at such moments, he constantly appeals to the Koran and the Apo stolic
higher mystical
is
Traditions as the supreme arbiters which every Sufi
must recognise.
If
we admit
his principles of interpretation,
we cannot deny his orthodoxy. Fand itself, him, means nothing more than realisation Unity (taw kid) and
is
in logical
as defined
by
of the Divine
harmony with
Islamic
mo
notheism. Whether this view indicates that the fand theory, as Professor Margoliouth has contended,
t)
The Early Development of Mohammedanism^
*)
p.
was simply evolved
199.
X
INTRODUCTION.
from tawhidj or whether
monotheistic idea by foreign influences,
of the
nation
difficult question.
We
the evidence, so
far
latter
and
represents the result of impreg
it
is
a
cannot yet decide with certainty, but as it goes, seems to me to render the
hypothesis more probable. ) Sarraj denounces hulul other heretical forms of the fand doctrine. While dis 1
approving of excessive asceticism, he enjoins the strictest obedience to the sacred law. The Sufi (he says) differs from
Moslem only
the ordinary
inward
religious
in laying greater stress
of which
life
the
upon the
formal acts of worship
are an outward expression.
was closely associated with Ibn Salim (Abu 1-Hasan
Sarraj
Ahmad
Muhammad)
b.
orthodox mental
articles
)
c
b.
known
theologians
)
respects,
Abu Abdallah
of
of Basra, who,
"though extremely was opposed to certain funda of the Sunna". 3 This Ibn Salim was the son
some
in
2
Salim as
position on the left
and
their followers, a
group of Salimfs, occupied an advanced
;
the
wing of the mystical movement,
as ap
pears from the fact that they sympathised with Hallaj and
defended
his
orthodoxy.
4
From
)
the account of their tenets
c
given
by Abd-al-Qadir
al-Jilani
in his
assert with confidence that Sarraj
ber of the school. occurs
in
Sarraj
declares
1) Cf.
my
the
None
5 )
we might
cannot have been a
mem
of the heresies there enumerated
Lumcf, and on the that
Ghunya
page of
last
his
book
the spirit dies like the body, a state-
Mystics of Islam ^
p.
1
6
foil.
2) See under Ibn Salim in the List of Authorities. 3) ibly
Shadharat al-Dhahab, I, 1720 (citation from the c lbar of Dhahabi). Poss words refer to Ibn Salim the Elder. Muhammadan writers fre
these
quently
fail
to distinguish
4) Concerning sche Partei der for
1912, p. 573
the
between the father and the son. and their doctrines see Goldziher, Die dogma ti-
Salimis
Salimijja, foil.;
ZDMG.
miyah. 5) Goldziher,
loc.
cit.
vol.
61,
p.
73
foil.;
Amedroz
in
JRAS.
and Massignon, Kit&b al-Tawdsin^ Index under p.
77.
Sali-
SARRAJ AND IBN SALIM.
ment which l
mortality.
in
Abd
at variance with the Salimi belief in its
is
On
the other hand,
al-Qadir
s
im
would be absurd to sup
it
each individual Salimi embraced
that
pose G
)
XI
all
the heresies
That Ibn Salim himself did so
list.
is
view of the respect shown to him by unlikely Sarraj and the friendly intercourse that was maintained be tween them. Moreover, Sarraj on several occasions quotes
most
in
sayings and
verses
by
whom
Hallaj,
garded as a profound Unitarian he agreed with the Salimis on the
Luma
.
A
Salim would scarcely have c excusing in Sahl b. Abdallah (the
Sheykh of Abu Abdallah
Abu Yazid al-Bistami, as Imam of Ibn his
in
b.
Salim) what he
nor would
"the
mankind
But though doubt whether
foil.).
this point, I
of Ibn
follower
leader with
twitted his
303, 20
(cf.
their peculiar doctrines can be discovered in
any trace of c
he seems to have re
opinion"
Salim
and
(394, 12
condemned
in
he have described Sahl
most excellent of
the
foil.).
It
is
a striking cir
cumstance that two of the three oldest surviving Arabic treatises on Sufism were directly influenced by Ibn Salim. In the
Luma^
the author
s
his personality stands out
conspicuously amongst is the work
contemporaries, and the Qut al-qulub
of his pupil,
Abu
Talib al-Makki,
whom
the Salimis justly
claim as one of themselves. Sarraj obtained his materials partly from
books and partly
from oral tradition, but the information which he gives us concerning his sources is by no means complete.
The 1.
2.
A
following books are cited
History
of
Mecca
(4Xj\j>-\),
Azraqi (22, 12). The Kitdb al-nmshdhadat by (69, 12 and 117, 8).
i) Cf.
:
Massignon, Kitdb al-Tawdsin^
p.
c
possibly the
Amr
c
b.
136, n. 2.
work of
Uthman al-Makkf
INTRODUCTION.
XII
3.
The Kitdb al-Sunan by Abu Dawud
4.
A
work on the
Sa 5.
c
A
rules of prayer
al-Kharraz (153,7). book of which the title
al-Sijistani (139, 13).
(adab al-saldt)
by Abu
id
Turab al-Nakhshabi
is
not mentioned, by
Abu
(205, 19).
7.
The Kitdb al-mundjdt by Junayd (259, 2). The Kitdb al-wajd by Abu Sa id b. al-A
8.
The Kitdb mcfrifat al-mcrifat by Ibrahim al-Khawwas
9.
A
6.
c
310,
I
;
c
rabi
(308,
5
;
314, 17).
(362, 14).
commentary by Junayd on the
(shathiyydt]
382,5,
all
expressions
al-Bistami (381,2;
hand are forty
being Sufis with a single exception
known, but the
list
Khalawayh. Most of
includes several
mystics
in
the cel
them are un of eminence,
c
1-Hasan al-Husri, Ja far al-Khuldi Abu Abu Abdallah al-Rudhabari, Abu 1-Hasan Nujayd, Salim, and Abu 1-Husayn al-Sirawani. The names of the
e. g.
Duqqi,
Amr
b.
ecstatic
Abu Yazid
cited as authorities at first
ebrated philologist Ibn
c
to
etc.).
The persons number,
attributed
b.
Abu
,
c
forty in alphabetical order, together with
some biographical
and references, are printed below, and those most frequently cited are marked with an asterisk. details
LIST OF AUTHORITIES. Abbreviations:
!
)
A = Ansdb of Sam ani (Gibb Memorial Series, vol. XX). H = Hilyat al-Awliyd of Abu NiTaym al-Isbahani, Leyden c
MS. 311^ and 311^ Warn.
K = Kashf
al-Mahjub of Hujwiri, Memorial Series, vol. XVII).
N
= Nafahdt al-Uns 1859).
The
my
translation
(Gibb
by Nassau Lees (Calcutta, refer to the numbered bio
of Jami, ed.
figures
cited
graphies, not to the pages.
Q=
Qushayri
Risdla (Cairo, 1318 A. H.).
s
Sh = Sha rani Tabaqdt al-Kiibrd (Cairo, TA = Tadhkirat al-Awliyd of Fariduddin c
s
in
TS
=
Persian Historical Texts, vols.
H.).
Attar, ed.
Ill
and
V
by me (1905
1907).
Tabaqdt al-Sufiyya of British
Y
1299 A. c
= Yaqut,
c
Abu Abd al-Rahman
al-Sulami,
Museum, Add. 18520.
Mtfjam
al-Bulddn, ed.
by Wiistenfeld (1866
1873)c
Akki, Abu 1-Tayyib Ahmad
A
b.
Muqatil al-Baghdadi.
397^ penult.
This quotation does not occur in the Lumrf but may have found it in another work by Sarraj. y
i)
In
referring to
the
two
pages
fore
the
figures
MSS.
which
I
have used the each other
italicised letters a
when
MS.
and
Sam
c
ani
b to denote
open before the reader, a being on his right hand and b on his left. According to the method commonly adopted a and b denote the front and back of the same leaf. There the ordinary
face
the
lies
of the references given below are always one page ahead of 199^ and 2Qol>2OOa. reckoning. For example, 200^
=
XIV
INTRODUCTION. c
Akki
reports a description of Shibli
s
behaviour on his
deathbed, derived from his famulus, Bundar al-Dinawari, G
whom c
Ja far c
Ja
far
Akki met on the same day
al-Khuldi al-Khuldi
(104,
part
6);
of a
by Abu
house of
the
in
written to
letter
al-Tinati
1-Khayr (236, 13); c an account derived from Ja far al-Khuldi of the way in which Abu 1-Husayn b. Ziri, a pupil of Junayd, expressed
approval or disapproval of samtf (272, of Shibli which he witnessed (282, 17). his
The author
relates
c
that
an ecstasy
13);
Akkf showed him a
list
that
he had compiled of persons who recovered their lost c property by means of a prayer which Ja far al-Khuldi c
used for that purpose (317, 6). c Alawi, Hamza b. Abdallah. N. 64.
A
Abu
349 A. H.). Speaking from personal experience, he vouches for his master s telepathic powers (317, 8).
c
of
pupil
Alawi, Yahya
c
b.
1-Khayr
(ob.
al-Rida.
He
related at Baghdad,
his
own hand, an anecdote
Asd
al-Tinati
and copied of the Sufi
author with
for the
Abu Hulman (289, 7).
idi, Talhat al-Basri.
He
related
al-Tustari
Basra an anecdote of Sahl
c
b.
Abdallah
which he derived from one of Sahl
s disciples
at
(330, 8). The name of the disciple is defectively in the MSS. and cannot be ascertained.
Bdniydsi, Muhammad
He
b.
Ma
c
bad.
relates a story of al-Kurdi al-Sufi (203,
Basri, Ahmad Possibly
mad
b.
Muhammad. identical with Abu
i)
The author
5).
b.
1-Hasan
Ahmad
b.
Muham
Salim of Basra (see under Ibn Salim}.
reports a saying of al-Jalajili al-Basri (143,
a mistake for
written
uses the
Ahmad
b.
name Abu 1-Hasan Muhammad
Muhammad)
in reference to
!
)
He
14).
b. Ahmad (which Ibn Salim (292, n).
is
XV
LIST OF AUTHORITIES.
Basri, Abu 1-Husayn. perhaps, be
He may,
Abu
1-Hasan al-Husri of Basra (see
under Husri). He reports, as eye-witness, a miracle that c was granted to a negro faqir, at Abbadan (316,8). c Basri, Talhat al- Asa idi. See ^Asa idi.
al-Mu addib. Bayruti, Abu Bakr, Ahmad b. Ibrahim verses by Ibrahim some He recited to the author at Cairo
al-Khawwas
Bistdmi,
(250,
Tayfiir b.
i). c
lsa.
two sayings of the celebrated Abu Yazid c al-Bistami on the authority of Musa b. lsa al-Bistami c from his father. (known as Umayy), who heard them
He
reports
He
describes
the poverty in
which
Abu Yazid
died
(188, 12).
Ibn Dillawayh,
)
Ahmad. c
He reports a saying of Abu lmran al-Tabaristani Dinawari, Abu Abdallah al-Khayyat.
(171,13).
c
His wasiyyat to the author (265, n).
D^na^var^,
c
tsa al-Qassar.
He
reports a
He was
the
saying of
Ruwaym (189, 8). A saying by him on hunger He witnessed the removal of Hallaj from prison
(202, 14).
to
the
A. H.)
famulus of Shibli (148,
place
and
of execution
the
reports
before his death (303,
Dinawari, Muhammad Dinaivari, Abu Sa id.
(24^ of
last
7).
Dhu
c
l-Qa da, 309
words which he uttered
20).
b.
Dawud. See Duqqi.
c
The author was
present in his majlis at Atrabulus and
prayer which he heard him pro nounce on that occasion (260, 4).
gives
the
text
of a
For the name Dillawayh (Dilluya) or Dallawayh see Noldeke, Persische b. Dillawayh Studien^ S. B. W. A. 1888, vol. 116, part I, p. 403. Zakariyya i)
of Naysabiir (pb.
294 A. H.)
is
noticed in
N. 77, where the text has
</^:>.
INTRODUCTION.
XVI
*Duqqi, Abu Bakr Muhammad 103^. Q. 33. N. 229. Sh.
Baghdad and
A. 228^, 24.
158.
I,
he
of Dinawar,
Originally
Dawiid al-Dinawari. TS.
b.
resided
for
some time
at
Damascus, where he died
finally settled at
359 or 360 A. H. He was a pupil of Abu Bakr alZaqqaq the Elder (see the List of Sufis given below) c and Abu Abdallah b. al-Jalla (Q. 24. Sh. I, 116. N. in
That Duqqi,
112).
ces
whom
to
there are eighteen referen
Lumcf, was a trustworthy reporter may be
the
in
judged from the fact that he made a special journey from Syria to the Hijaz in order to hear from the lips of Abu Bakr al-Kattani the true version of an anecdote 18). He relates sayings and Abu Bakr Abu Bakr Jariri, al-Farghani, al-Kattani, Ibn al-Jalla, Abu Bakr al-Zaqqaq, Abu 1Husayn al-Darraj, and verses of Abu Ali al-Rudhabari. He also describes the hunger which he endured at Mecca
concerning the latter (178,
anecdotes of
J
)
.
c
(170,
and
6)
voice
tells
story of the slave whose sweet
the
was the death of
camels (270, 3). 2 ) mentions, several times, that he received
The author
his
master
s
information from Duqqi at Damascus.
Farrd, Muhammad 231. Sh.
I,
His kunya b.
Ahmad
b.
166 (where
Abu
is
Hamdun. TS.
b. is
\jb\
a mistake for
Bakr. N. gives his
Hamdun, which
is
name
117^. N. -\yJV).
as
Ahmad
He was an eminent He reports a
incorrect.
of Naysabur and died in 370 A. H. c saying of Abd al-Rahman al-Farisi (40, 5). Sufi
Him si, He
Qays
b.
1)
2)
Generally
I.
Umar.
an anecdote of
relates
Nahawandi
Sh.
c
(288,
known
as
Abu
1-Qasim
b.
Marwan
al-
16).
AbU Bakr
al-Wasiti (Q. 29. K.
154.
TA.
II,
265.
132. N. 212).
See K.
al-Khawwds.
399,
where the same story
is
told
on the authority of Ibrahim
LIST OF AUTHORITIES.
Husri, Abu
TS.
1-Hasan.
288. N. 290. Sh.
I,
XVII
Q. 35.
114^.
TA.
K. 160.
II,
164.
Died 371 A. H. A native of Basra but resided at Bagh dad. He was a pupil of Shibli, two of whose sayings he reports
(396,
8
398,
;
6).
Sarraj quotes six sayings
Husri, including a definition of
Sufi"
(28, 2)
of the principles of Sufism (218,
mary
by
and a sum
i).
Ibn Jab an, Abu Abdallah Ahmad.
He
an anecdote of Shibli, whose house he visited
relates 1
(395,
8).
Ibn Khdlawayk, Abu c Abdallah al-Husayn. The well-known grammarian (Brockelmann, died in 370 A. H.
I,
125).
He
He
reports from Ibn al-Anbari (Brock c elmann, I, 119) fourteen verses of Ka b b. Zuhayr s c ode beginning with the words Bdnat Su dd (275, 8). ) c
Khayydt, Abu Hafs Umar. He reports Abu Bakr b. al-Mu
c
allim,
at
Antioch how,
after sixty years,
to
pronounce the
Moslem
*Khuldi TA.
A
c
283. N. 278. Sh.
II,
related to
him
he was called upon
profession of faith (207,21).
Muhammad
Ja far b.
t
who
I,
Nusayr. Q. 33. K. 156. 156. A. 205^, 13. b.
Junayd and Ibrahim alKhawwas. He died in 348 A. H. He reports Junayd and through him Sari al-Saqati (seven native of Baghdad, pupil of
A
references). (168, 13).
A
of his
story
own
pilgrimage to
manuscript in his handwriting
as the authority for an anecdote of for
an extract from a
(237,
14).
(251, 2;
letter written
The author 306, 5;
s
434, 10)
is
Junayd
by a
Mecca
mentioned (204, 5)
certain
and
Sheykh *
of the words 4ic Cj\^5 \^ shows that in these cases he
use
c
obtained from Ja far al-Khuldi a personal assurance that the tradition was accurate.
l)
The word
^VijVi ( 2
7$->
9)
is
an obvious misprint for
INTRODUCTION.
XVIII c
Malati, Umar.
He
reports
the author at Antioch the reply which
to
whom
he received from a certain Sheykh to pray for
him
he had asked
(261, 17).
Muhallab, Abu Muhammad b. Ahmad b. Marzuq al-Misri. He associated with Abu Bakr b. Tahir al-Abhari, who died circa 330 A. H. (N. p. 207, 4 foil.). He relates of al-Murta ish Muhammad that Abu Naysabur on his 1.
c
328 A. H.) enjoined him to pay the debts c wich he (Murta ish) had contracted (266, 2).
deathbed
(ob.
c
tbn Nujayd, Abu 262. N. 281. Sh.
Died
Amr
c
TS. 105*. Q.
il.
34-
TA.
II,
159.
I,
He was
366 A. H.
in
Isma
maternal grandfather
the
c
Abu Abd al-Rahman al-Sulami and the pupil of Abu Uthman al-Hiri of Naysabur. He reports three sayings of Abu Uthman al-Hiri. Rdzi, Abu Abdallah Husayn b. Ahmad. He reports (316, 12) a story told by Abu Sulayman alof
c
G
]
)
c
Khawwas, a Maghribi, who died contemporary with
Abu
See N. 286, where the same story c Rdzi, Husayn b. Abdallah.
He
(215,20)
reports
Tahir al-Abhari
b.
a saying
who
He
lived at Sur
nephew
(son
322 A. H.).
14)
and
l) In
the
recites
Lnmc?
a native of Rayy.
all
He
c
c
b.
Ata. TS. 115$. Q.
164.
369 A. H. He was a c of Abu Ali al-Rudhabari
and died there
of the
(ob.
but according to
I,
349 A.H.).
died circa 330 A. H.
c
N. 328. Sh.
(ob.
related.
is
Abu Bakr Abdallah
of
Rudhabdri, Abu Abdallah Ahmad 35.
Damascus and was
at
1-Khayr al-Tmati
sister) tells
in
an anecdote of his uncle (185,
some verses by him
c
(249, 10).
c
He
relates
name is given as Sa id b. Uthman al-Hirf (al-Razi), c c other authorities it is Sa id b. Isma il. He was originally
his
XIX
LIST OF AUTHORITIES.
that one night his prayer for forgiveness was answered
by a heavenly voice c
Abu
The author
(316, 17).
Abdallah al-Rudhabari
wrote
l
)
states that
an
impromptu
Ramla, begging the owner of a slave-girl, who was famed for her singing, to permit the author and his companions to hear. her performance in his
letter
(234,
presence at
6).
*Ibn Salim,
Abu
1-Hasan
Ta rikh al-Isldm
Ahmad
(British
Muhammad. Dhahabi,
b.
Museum, Or.
48, 710) cited in
Notes on some Sufi Lives by H. F. Amedroz in JRAS for 1912, p. 573, note 2. Shadhardt al-DJialiab, I, 172^.
He
is
Abdallah
the son of Abii
of Basra (TS. 95^. H.
was a pupil of Sahl
321^. N. 124. Sh.
II,
b.
G
Muhammad
A. H.
He
)
often
is
154),
2 )
who
him
as
Ibn Salim Senior died
in
known
of a school of mystical theologians
297
I,
Salim
Abdallah al-Tustari and founder
the Salimis (al-Sdlimiyya). 4
b.
3 )
with
confused
subject of the present notice,
who
after
his
son,
the
died circa 360 A. H.
Thus the author of the Luma* records
(177, 21) a state-
ment by Ibn Salim Junior that he associated with Sahl b.
Abdallah
refers
to
corrected
Evidently this happens, the mistake is
for a period of sixty years.
and, as
his
father
in
a later
it
n). Again, it must had the conversation
passage (292,
have been Ibn Salim Senior who with Sahl which
is
reported by Ibn Salim Junior as a
personal experience (293,
1)
The
text has Abii
2).
B is correct. Abu Abd al-Rahman
Ali al-Rudhabari, but the reading of
Muhammad b. Ahmad b. Salim, according c ani. Sulami, Abii Nu aym al-Isbaham and Sam 2)
c
to
al-
c
3) See p.
X
above. c
of Abu Nu aym by Dhahabi from the Hilyat al-Awliyd that he was born before the death of (ob. 430 A. H.) makes the latter say Ibn Salim the Elder, which is absurd. The correct reading of the text after 4)
the
The passage
words
cited
V$T ^W_,
(JR AS,
1912,
p.
574,
1.
7
o f the Arabic text)
in
is:
XX
INTRODUCTION.
Abu
1-Hasan
and
anecdotes
Salim
b.
cited as authority for several
is
of Sahl
sayings
his
he and
Abdallah, and
in
expressly mentioned information was .obtained from his father. If
about half of these instances that
c
b.
Ahmad
b.
it
Muhammad
same person, he
also
Basra, concerning
whom
is
al-Basri (143, 14) are the
saying of
a
reports
known.
is
nothing
of
al-Jalajili
Sarraj was intimately acquainted with Ibn Salim. He was present in his majlis at Basra (195,18; 390,12; 394, 8); he reports conversations with 390, 12)
him
(319, 2
326, 17,
;
and a considerable number of his sayings
152,13; 202,9; 219,2; 223,3; 3 c
Sayrafi, Abu 1-Hasan
I2
l
~
3 l6 2 >
$>
Muhammad. identical with Abu 1-Hasan Apparently b. al-Husayn al-Sayrafi of Naysabur, who
;
9;
(i 16,
4
1
1 7>
7)-
Ali b,
c
Ali b. Bundar
associated with
Ruwaym and died in 359 A.H. (Q 34, N. 118, Sh. He reports a saying of Ruwaym (288, 13). Shimshdti, Abu Hafs Umar. He recited some verses by Ibrahim al-Khawwas
I,
165).
c
author at Ramla (250,
8).
Shirdzi, Abu 1-Tayyib. He reports a saying of one Sirawdni, Abu 1-Husayn. N. There are two b.
Muhammad
Maghrib, who
Abu
who
Ali
Jami
a
says,
native of Sirawan in the (N. 283),
c
Ja far
Ibrahim
settled
and
Dawud
b.
with
associated
Egypt and afterwards
died.
name: Abu 1-Husayn c Ali
Dimyat
b.
17).
336.
al-Sirawani,
resided at
1-Husayn
al-Saghir, in
of his Sheykhs (342,
Sufis of this
c
to the
at
his pupil
al-Sirawani
al-Khawwas
Mecca, where he
on the authority of the Ta rikh
al-
Sufiyya of al-Sulami, that al-Sirawani al-Saghir lived to the age of a hundred and twenty-four. He is the
person cited
in
the
sahib of al-Khawwas.
Lumcf,
for
he
is
described as the
XXI
LIST OF AUTHORITIES.
He met
Dimyat and
Sarraj at
of Junayd (285,
Qadi of Dinawar.
Muhammad. reports an anecdote of
to
him )
He
Abu
c
some
Ali al-Rudhabari and
verses written
by the
by
latter in reply
(234, 14).
Ahmad
!
Talli,
Ruwaym
Abi Khalid.
b.
recited to the author at Sur
him to
b.
He
12).
,
c Suri, Abu Ali
He
him a saying
18).
Ibn Sun ay d, Ahmad (I6 3
related to
b.
Muhammad.
reported to the author at Antioch from his father, c lsa), a saying of Ishaq b. Ibrahim al(or
from Bishr
Mawsili concerning the expert singer (271,
3).
Tarasusi, Ahmad. He is probably Abu Bakr Ali b. Ahmad al-Tarasusi al-Harami, who associated with Ibrahim b. Shayban alc
Qarmisini
(pb*
He
(N. 233).
337 A. H.) and died in 364 A. H. at Mecca reports
from Ibrahim
told by Ibrahim al-Khawwas (170, Tusi, Abu Bakr Ahmad b. Ja far.
b.
Shayban
a story
14).
c
He
reports
and
relates
a to
saying of Nasr b. al-Hammami (48, 15) the author at Damascus an anecdote of
c
Abu Ya qub al-Nahrajuri, who died in 330 A. H. (203, 13). *Ibn Ulwdn, Abu Amr Abd al- Wahid. Fourteen references. He reports sayings and anecdotes of Junayd, whom he had met (116, 20), and a story of Abu 1-Husayn al-Nuri (193, 20). The author mentions c
c
c
twice
him
at
that
Ibn
c
Ulwan communicated information
Rahbat Malik
b.
*Wajihi, Abu Bakr Ahmad Twenty-four references. b.
C
AH
Tawq. c
b.
He
Ali.
is
called
(293, 17)
al-Karaji (or al-Karkhi), generally
i) Variant Talhi.
to
known
Ahmad as Wa-
INTRODUCTION.
XXII jihi.
He
reports
Abu
c
Ali al-Rudhabari (eleven referen
Abu Bakr al-Zaqqaq, Ibn al-Dinawari, Abu Ja far al-Saydalani, ces), Jariri,
c
Muhammad
and
al-Razi,
b.
Mamliila
c
al-
Attar
c
Ja far
al-Tayalisi
Yusuf al-Banna. He
relates
Bunan al-Hammal, Hasan al-Qazzaz, and
anecdotes
of
Mimshadh
al-Dinawari, and recites verses
Zanjdni, Abu Amr. He recited to the
by
author at Tabriz some
Nuri.
verses
by
Shibli (251,12).
About two hundred names Kitdb al-Luma found
in
.
Many
of Sufis are mentioned in the
of these
are
familiar
and
will
be
almost any Arabic or Persian Lives of the Saints a great proportion of them either do
.
On
the
not
occur in
other hand,
the published works of reference,
or
are
re
one or two of such works, or are not mentioned, knowledge, except in the Lmncf. In the hope that
corded only to
c
my
in
further information
of those
more or
notes
which
them.
Names
I
may be
forthcoming,
I
append the names
obscure mystics, accompanied by a few have made while endeavouring to identify less
included in the List of Authorities are omitted
from the following
list,
which
is
also arranged alphabetically.
OF
LIST c
1.
Abdallah
2.
Abd al-Rahman
b.
SUFIS.
al-Husayn (248,
Ahmad
b.
4th century.
15).
(325,
A
3).
sahib of Sahl b.
Abdallah of Tustar. c
3.
Abhari,
Abu Bakr Abdallah
TS. 90^. Q.
H.
32.
II,
Tahir. Died 330 A. H.
b.
315*, N. 223, Sh.
I,
149.
c
4.
Anmati, c
5.
Attar al-Dinawari
c
6.
Abu Umar
Attar,
(329, 20).
= Ibn
Abu Hatim
(ob.
Kharraz and Junayd were his pupils. N. 35. c Atufi, Abu 1-Hasan (205, 11). Contemporary with C
8.
AH
Awlasi,
322 A. H.). 1-Harith. His name is Fayd
al-Rudhabari
Abu
He was
a
10.
pupil
of Ibrahim
Muhammad
Yusuf
b.
(325, 19).
Turab al-Nakhshabi
Sheykh of N. 103. H.
(ob.
al-
Alawi
(ob.
245
Abu Bakr
al-
Author of many
travelled with
Abu
and was
A. H.)
Ali b. Sahl al-Isbahani
(ob.
307 A.
the H.).
328^.
II, c
Barathi,
He
works on Sufism. c
c
16.
1-Azhar (325, 7). Contemporary with Kattani (ob. 322 A. H.).
excellent
11.
Sa d
b.
al-Khadir.
b.
c
Abu
Banna,
Abu
(ob.
circa 260 A. H.). N. 9.
Contemporary with Abu c 245 A. H.). Abu Sa id al-
(180, 17).
Turab al-Nakhshabi
7.
Mamlula.
Abu Shu ayb
(200,3).
He
is
described as one
of the ancient Sheykhs of Baghdad. Junayd said that c
Abu Shu ayb was quarter
of
the
Baghdad)
first
in
a
who dwelt knkh,
or
at
Baratha
hut
made
(a
of
INTRODUCTION.
XXIV rushes,
to asceticism. His wife,
and devoted himself
Jawhara, died in 170 A. H. (Nujum, ed. by Juynboll, I, 460). H. II, 304^, gives the same anecdote which related here.
is
Abu Bakr
(207,6; 264,4).
12.
Barizi,
13.
Basri,
14.
Bunan al-Hammal
Ahmad
b.
al-Husayn (248,
15).
Contemporary with
Junayd.
184. Sh. 15.
I,
Ibn Bunan
Sa
c
id
6.
28.
N.
130.
al-Misri
(193,18;
al-Kharraz
209,20).
A
pupil of
Abu
277 or 286 A. H.). Notices of
(ob.
name
Abu
1-Husayn b. Bunan occur in TS. 90*2, H. II, 317^, Q. 32, and N. 271. Bundar b. al-Husayn. A pupil of Shibli. He was a native 2 where he died of Shiraz but resided at Arrajan,
him under the
1
Died 316 A. H. Q.
al-Misri.
of
J
)
)
353 A. H. H.
in 17.
Busri,
shabi
Ubayd.
(ob.
8.
621,
A
c
Abu
Sh.
I,
19.
Darraj,
20.
Darraj,
5.
N. 114. Y.I,
3 )
b.
Ja far (194,
c
Ali b.
Hayawayh.
4 )
19).
1-Husayn, of Baghdad. N. 207. Famulus of Ibrahim al-Khawwas. He had a brother, Bukayr al-
who was
Darraj,
(jUJ in N. j\c>
is
a mistake for
the reading of
\\,
B
a
also
sayn al-Darraj died
2)
161. N. 280.
I,
Abu Turab al-Nakh-
118.
Damaghani, al-Hasan
1)
pupil
of
245 A. H.) Q. 26. A. 8i,
18.
Abu Abu
323^. Q. 34. Sh.
II,
in
Sufi (N. 208).
Abu
1-Hu
320 A. H.
(jVu.
at 278, 7, is a
3) Qushayri has al-Husayn. See 41,
9,
mistake for
^WjV\.
note 8.
4) Examples of the name Hayawayh, which appears to be the correct reading here, are found in my MS. of the Shadhardt al-Dhahab (see JRAS. for 1899, c p. 911, and for 1906, p. 797)1, 1770, 24, Abu 1-Hasan Muhammad b. Abdallah b. Zakariyya b. I,
183^, 17,
Hayawayh al-Naysaburi al-Misri al-Qadi (pb. 367 A.H.); Abu Bakr Muhammad b. Hayawayh al-Karkhi, the grammarian c H); and 1, l88d!, 10, Abu Amr b. Hayawayh al-Khazzaz of
(ob. 373 A. Baghdad, the
traditionist (ob.
382 A. H.).
XXV
LIST OF SUFIS.
Abu Bakr
al-Kisa
21.
Dinawari,
22.
Dinawari, Bakran (210,
23.
Dinawari, Bundar (104,7).
24.
Dinawari, Hasan al-Qazzaz al-Faraji = Abu
Ibn
25.
A
Faraji.
14).
=
i
Kisa
i.
Contemporary with Famulus of Shibli.
Shibli.
= Qazzaz. c
Muhammad
c
Ja far
Ya qub
b.
sahib of Harith al-Muhasibi
(ob.
243 A.H.).
Author of the Kitdb al-waraf, the Kitdb sifat muridin and other works on Sufism. H. II, 293^. Musa (228, 10) Farghani, Abu Bakr Muhammad b.
26.
Abu Bakr
al-Wasiti
TA
K. 154.
circa
(ob.
320 A.
265. N. 212. Sh.
II,
I,
al-
H.).
Q.
al-
= 29.
132.
Abd al-Rahman (40, 6). Contemporary with Mu hammad b. Ahmad b. Hamdun al-Farra (ob. 370 A.H.). Farisi, Abu 1-Husayn Ali b. Hind al-Qurashi (230, 2). He associated with Junayd and Amr b. Uthman c
Farisi,
27.
c
28.
c
al-Makki, ration.
but himself belonged to a younger gene
TS
92^. N. 272. Sh.
29.
Path al-Mawsili. Died
30.
Fath
in
Shakhraf al-Marwazi
b.
I,
150.
220 A. H. N. (228,
6).
25. Sh.
Died
in
I,
105.
273 A.H.
N. 26. Ibn al-Fuwati (286,
31.
sayn al-Darraj
Haddad, Abu
33.
name:
this
c
Ja
Contemporary with Abu 1-Hu320 A. H.).
).
(ob.
Kulthum
32. Ghassani,
i)
(142, 13). far
(i)
(332,
Abu
There are two
5). c
Ja far
Sufis
of
al-Haddad al-Kabir
of
Baghdad, who was contemporary with Junayd (ob. and (2) 298 A. H.) and Ruwaym (ob. 303 A. H.) ;
c
Abu Ja far b. Bukayr al-Haddad al-Saghir al-Misri, c a pupil of Abu Ja far al-Haddad the elder. At first is referred to sight it would seem that the former here, since he is described as having had a conver sation
i)
Cf.
Fuwati (not
N.
p.
216,
1.
with Qiiti
2 and
Abu
Turab,
whom we
should naturally
or Ghuti) seems to be the correct form of the nisba.
JRAS.
for
1901, p. 708.
INTRODUCTION.
XXVI
Abu Turab
identify with
but in N.
(ob.
245 A.H.),
same story is told 190, al-Haddad the younger, and it is ex
p.
Ja far
the
foil,
i
1.
c
Abu
of
al-Nakhshabi
c
stated on the authority of Abdallah Ansarf
pressly
Abu Turab
the
that
al-Nakhshabi
Abu
34.
not
in question is
Abu Turab
N. 201.
).
1-Hadfd (256,
Contemporary with Abu Abd-
13).
allah al-Qurashi.
Abu Bakr Ahmad
35.
Ibn Hamawayh,
36.
Ibn al-Hammami, Nasr
Subayhf Bakr
A
(197, 12).
sahib of
(q. v.)
c
Ahmad
b.
Ja
(48, 17).
Contemporary with Abu See List of Authorities
far al-Tusi.
under Tusi.
Abu Muhammad
Harawi,
37.
Contemporary with
(209, 12).
Shibli. 38.
39.
Hasan, Sheykh (178, 4). He consorted for seventy years G with Abu Abdallah al-Maghribi (ob. 299 A. H.). G c Haykali, Abu Abdallah. Contemporary with Abu Abdallah al-Qurashi.
40.
Abu Hulman
al-Sufi (289,
Damascus and gave
A
8).
his
Persian,
name
Hulmanis, who are reckoned al-Farq bayna 41.
Husri,
Mawsili 42.
l-firaq, p.
c
Abu
Abdallah,
220 A.
(ob.
G
Isbahani, Sahl c
son of Ali
b.
Istakhri,
1.
245,
b.
Salil.
the Hululis. Cf.
foil.,
and K. 260.
pupil of Path
(48, 7).
Sahl al-Isbahani
b.
Abu lmran
3
A
resided at sect of the
al-
N. 116.
H.).
Ali
c
43.
among
of Basra.
who the
to
(ob.
Apparently the 307 A. H.).
Contemporary with Abu 245 A. H.).
(211,6).
Turab al-Nakhshabi
(ob.
c
44.
Istakhri,
of
i)
On
the
Yahya
Baghdad other hand
U
Contemporary with Ibn Ata 309 A. H.).
(211,8). (ob.
it
is
.
said in
H.
c
II,
310*$ that Abii Ja far
al-Haddad
LIST OF SUFIS. 45.
Sheykh
Jabala,
(287,
A
5).
Maghribi, contemporary with
c
Abu Abdallah Ahmad c
XXVII
b.
Yahya
306 AH.).
al-Jalla (ob.
c
Probably identical al-Mubarqa (N. 117), who was con c temporary with Abu Abdallah al-Husri (q. v). 47. Jalajili, al-Basrf (143, 15) *). Contemporary with Ahmad b. Ibn Salim (see List of Au Muhammad al-Basri 46.
Ja far al-Mubarqa
(287, ii;
332, n). c
c
with Ja far ibn
=
thorities).
48.
c
Abu
Ibn al-Karanbi,
Ja
Abu
Junayd and pupil of al-Barathi (H. 49. 50.
II,
of
far,
Baghdad
304^). H.
Teacher of
).
Abdallah
Abi Ja
b.
c
far
275^. N. 72.
II,
c
Abu Ali (206,7). QKhawwas, Abu Sulayman. N. 286. Abdallah Husayn b. Ahmad Ibn al-Katib,
2
32
-
Sh
-
I
1
4&- N. 249.
Abu of Au
See under Razi,
G
in
the
List
thorities.
Abu Bakr
A
51.
Kisa
52.
he predeceased. N. 135. Ibn al-Kurrini. See Ibn al-Karanbi.
53.
Maghazili,
Abu
54.
Maghazili,
Ishaq (195,
i,
al-Dinawari.
Ali (281,
al-Harith al-Hafi 55.
(ob.
c
Ja far al-Khuldi
56.
Makki, thor
1)
2)
(ob.
Contemporary with
Shibli.
Contemporary with Bishr 227 A. H.).
14).
Abu Muhammad
Maghazili,
and
19).
whom
sahib of Junayd,
(209,9).
b.
Contemporary with
348 A. H.). Cited
TA
in
II
46,20
84, 6.
Abu
1-Hasan of Basra (165, 22). One of the au contemporaries. Ibn Salim refused to salute
s
This passage is cited by Qushayri, 152, 11 foil. Karanbi (cabbage-seller) is probably the correct form of the nisba^ which
appears in the
MSS.
of
^^
.A/p! The reading
the
Lumcf
as
j
an(i
(Ihya, Bulaq, 1289 A.
II.
in
the present edition as
IV, 345,26)
is
certainly
c
According to H. and N. the name of this Sufi is Abu Ja far al-Karanbi but he is called Ibn al-Karanbi (N. p. 93, 1. 2) in a story of him which false.
also occurs
in the
fara id al-quh ib^
Lumcf^ 337, 16 foil. Cf. the Introduction by Dr. A. S. Yahuda, p. 108.
ed.
to
al-Hidaya
Ha
INTRODUCTION.
XXVIII
on the ground that he had made himself
him,
57.
ebrated by his fasting. c al- Attar al-Dinawari (201,
Ibn Mamlula to
H.
3270,
II,
known
erally
Yahya
58. 59.
Sa
b.
mosque. He
id
Harun
(ob.
b.
Ma
is
ruf
al-Qattan
206 A.
named
the
al-
Attar, gen
Imam
of the
198 A. H.) and Yazid
(ob.
The Mosque
H.).
c
Traditions from
heard
c
b.
c
Mammula, was
as
congregational
Ma ruf
b.
According
14).
c
Muhammad
cel
of
Mammula
after him.
b. Jibril (238,
Marandi, Husayn Marastani, Ibrahim. His
i).
name
full
is
Abu
Ishaq Ibra
him b. Ahmad al-Marastani. He was a friend of Junayd. H. II, 308^, where the text is given of a letter him by Junayd.
written to 60.
c
Marwazi, c
61.
Abdallah
Ali al-Ribati
Died
Tusi.
(q. v.). c
Abu
Ibn Masruq,
l-
at
TA
I,
b.
Muhammad
al-
298 or 299 A. H. Q. 27.
in
115.
Ibn Masruq, Muhammad al-Baghdadi (297, 5). Contem porary with Junayd (K. 415). Probably the same as
N. 63.
Abbas Ahmad
Baghdad
K. 146. N. 83. 62.
Contemporary with Abu
(178, 20).
61.
Mimshadh II,
al-Dinawari.
157. Sh.
Died
in
299 A. H. N. 88.
TA
135.
I,
64.
Ibn al-Misri, Husayn (198,
65.
nayd. c Ibn al-Mu allim,
Contemporary with Ju
16).
Abu Bakr
(208,
i).
See the List
of
Authorities under Khayyat.
66.
Muhammad b. Ahmad, Abu 1-Hasan (292, n) = Ahmad 1-Hasan = Ibn Salim. See the b. Muhammad Abu List of Authorities.
67.
Muhammad
b.
Isma
Bakr al-Kattani 68.
Muhammad
il
(ob.
Ya qub
(189,9).
322 A. H.).
c
b.
Contemporary with Abu
c
(287,
n)
= Ibn
al-Faraji.
XXIX
LIST OF SUFIS. 69.
Munadi,
Abu
70.
l
=
al-Muqri (191,
allah
b.
He died in 366 A. Abu 1-Musayyib (207,
Abu
Mushtuli,
Hasan of
Abu
He 73.
Ibn
c
b. c
full
c
Abu AbdMuhammad al-Muqri. name
is
Ahmad b. H. TS uSa.
Muhammad
c
His
22).
N. 332. Sh. i, 166. Contemporary with Abu
n).
320 A. H.). Ali (158,21). His full name
1-Husayn al-Darraj 72.
Contemporary with
1-Qasim, of Naysabur.
-Hasan al-Bushanji of Naysabur (ob. 347 or 348 A. H.). Q. 125,4 from foot and 126,3. c Abu cAbdallah Muqri, Abu Abdallah al-Razi (149, 1 6) b.
71.
Abu
Musa
Ali b.
Ali
(ob.
He was and Abu Ya qu b
c
Ali
a pupil
al-Mushtuli.
c
al-Katib
b.
Abu
is
al-Susi.
died in 340 A. H. N. 250. c
Ali,
al-Muwaffaq,
Dhu 1-Nun
al-Mfsri
more than
of
Baghdad
(ob.
245
A.
pilgrimages to
fifty
(290,
He met
18).
H.). He performed Mecca. H. II, 301^.
N. 108.
=
74.
Ibn al-Muwallad
75.
Muzayyin, Abu
76.
Muzayyin al-Kabir 528^,
3
Raqqi.
1-Hasan. Died in 328 A. H. Q. 32. N. 188.
=
Abu
from foot and
Ansari (N.
p.
180,
1.
1
Hasan al-Muzayyin. See
foil.
18
to
c
According were two foil.) there
named Abu 1-Hasan al-Muzayyin. The
A
Abdallah
elder,
Sufis
known
Muzayyin al-Kabir, was a native of Baghdad and was buried there. The younger, known as Muzayyin al-Saghir, was also a native of Baghdad, but was as
that at
Sam
c
on the other hand, says 1-Hasan al-Muzayyin al-Kabir was buried
Mecca.
buried at
Abu
ani,
Mecca. c
77.
78.
Abu Uthman (307, 20). Nahawandi, Abu 1-Qasim b. Marwan (288, 16). of Abu Sa id al-Kharraz (ob. 277 or 286 A. Nasibi, Abu Abdallah (190, i). th century. Nassaj, Abu Muhammad (399, i). 4 Muzayyin,
A
sahib
c
c
79. 80.
H.).
XXX 81.
INTRODUCTION.
c
82.
Ali al-Ribati
Abu
Nibaji, c
c
Abu
Nawribati,
c
(q. v.).
Abdallah
Abdallah Sa
id b.
(ob.
83.
Abu
Qalanisf,
full
name
Abu
is
1-Nun
Ahmad
b.
Abi
230 or 246 A. H.),
who
of
dotes of him. H. c
His
(222, 12).
Yazid al-Nibaji. He was contem one (ob. 245 A. H.) and was
c
porary with Dhu of the teachers
Damascus
Abu
Ali (183,7). Perhaps the same as
1
II,
A. 553^,
8 1.
Abdallah Ahmad.
He
1-Hawari
N. 86.
6. is
of
related anec
have
to
said
been the teacher of Junayd (175, 20), but this state ment, which has been added by a corrector, is prob ably untrue. The answer given by him (176, 3) is ascribed in H. and in the Kitdb al-Lumc 1
to
6)
Abu Ahmad
H.
al-Qalanisi.
II,
itself (217,
2560 and N.
how he saved his life by keeping in, merely a vow which he had made that he would never eat relate
elephant 84.
Abu Ahmad Mus
Qalanisf, to
flesh.
s
Merv but
A rabi c
II,
A. 462^,
Abu
Husayn
C
AH
He
b.
c
Abd
Mansur
b.
c
87.
Qarmisim, al-Muzaffar (191,
died in 290 A. H. at
al-Rahim.
Qassab,
Abu
Ja far (216,
5).
Muhammad
One 8).
of the
He was
al-Kharraz,
c
Ja far (205,
15).
He
Qassab,
related
MSS. has Farwi. a sahib of
who
resided at
was contemporary with Abu Sa 277 or 286 A. H.). 89.
He
al-Hallaj (ob. 309 A.H.).
died
320 A. H. Al-Muzaffar died at Ramla (N. 1 8). TS. 910. Q. 32. N. 270. Sh. I, 150. 88.
b. al-
13.
Qarawi,
b.
Abu Sa id
Baghdad.
299^. N. 109.
86.
allah
originally belonged c
resided in
Qannad, Abu 1-Hasan sayings of
He
ab.
associated with him.
Mecca. H. 85.
c
Muhammad
b.
c
c
id
p.
c
Abd-
before 113,
1.
Ramla and
al-Kharraz
(ob.
Ali (24, 20). Teacher of Junayd.
XXXI
LIST OF SUFIS. 90.
Muhammad
Qassar,
names 91
.
10).
Probably these two
same person.
299 A. H.). Abdallah. His full name (ob.
c
Abu
Qurashf,
a
c
is
al-Qurashi. H.
id
Abu Abdallah 310^, where
II,
quoted from a book by him entitled TS. and N.
al-Muwallad.
b.
I,
153.
Abu
c
Ibn Raz an(?),
1-Hasan (297,
13).
Abu
c
95.
96.
Ribati, Abdallah (328, 16). Contemporary with al-Haddad of Naysabur (ob. 271 A. H.). Ribati,
him
call
Ishaq Ibrahim b. Ahmad b. al-Muwallad. He in 342 A. H. TS. 94^. H. II, 317^. N. 265.
Abu died Sh.
c
al- taw kid.
Ibrahim
Raqqi,
Sa
b. is
passage
Shark
94.
Ali (199,
Qazzaz, Hasan al-.Dina wari. Contemporary with Mimshadh
Muhammad
93.
c
refer to the
al-Dinawari 92.
b.
Abu
c
Ali
(178, 20).
A
sahib
Hafs
c
of Abdallah
al-
Marwazi. Perhaps identical with Ibrahim al-Ribati of Herat (N. 18), who was a pupil of Ibrahim Sitanbah
97.
Abu Yazid
the contemporary of
(N.
17),
(ob.
261 A. H.).
al-Bistami
c
al-Dimashqi (197, 20). Contemporary with Abu Ali al-Rudhabari (ob. 322 A. H.). Sa igh, Ibrahim (205, 2). He associated with Abu Ahmad
Ibn
Rufay c
98.
al-Qalanisi 99.
Sa
igh,
him 100.
101.
Yusuf in
(ob.
290 A.
(197, 16).
H.).
Abu Bakr
(q.v.)
met
Egypt.
Samarqandi,
Muhammad
b.
al-Fadl
al-Balkhi
87. N. 119. Sh.
II,
Abu
(ob.
c
Ja
far,
al-Fadl ==
319 A.
TA.
Saydalani,
al-Zaqqaq
I,
H.).
Muhammad
Q.
24.
b.
K. 140.
117.
of Baghdad.
He was contem
porary with Junayd and was one of the teachers c c of Abu Sa id b. al-A rabi. He died in Egypt. N. 197. 102.
c
Sijzi,
Abu Abdallah
Hafs al-Haddad
(191, 22). (ob.
271
He A.
associated with
H.).
TS.
tfb.
H.
Abu II,
INTRODUCTION.
XXXII
N. 115. Sh. for
103.
Sindi,
I,
132 (where
is
<5\
a mistake
l5jf J\). c
Abu
Abu Yazid
Ali.
al-Bistami
(ob.
261 A. H.)
learned from him the theory of fand. N. 43. 104.
c
Abu
Subayhi,
and
ascetic
Abdallah, of Basra. said
is
to
He was
have lived
a
great
for thirty years G
H. gives his name as Abu Abdallah c c b. Abdallah b. Bakr. Abu Nu aym alal-Husayn Isbahani (ob. 430 A. H.). says that his father was in
a cellar.
a sahib of Subayhi, before the latter settled
Basra and
3150. N.
II.
190. Sh.
a
j& ^\ is a mistake for ^^\). Sulami, Ahmad b. Muhammad (185,23). Contemporary with Abu Abdallah al-Husri (q. v.). Sulami, Isma (332, 13). Contemporary with Abu Bakr I,
105.
TS. ?$&. H.
Sus.
at
left
136 (where
(
c
1
06.
c
il
al-Zaqqaq
(q. v.). c
107.
Abu Ya qub. He resided chiefly at Basra and Ubulla. He was the teacher of Abu Ya qub al-Nahr-
Susi,
c
ajuri (ob. 1
08.
330 A.
Tabaristani, c
109.
Ja
Tayalisi,
10.
Tusi,
Tusi,
far
al-Razi.
(171, 15;
The
nisba
Abu VAbbas Ahmad
Masruq
in.
N. 139. 1
6).
Tayalisi
is
conjec
b.
b.
Mansur of Baghdad
of Ibn
Masruq
al-Kharraz, and Junayd. N. c
Abu
Ukbari,
Muhammad
=
Ibn
al-Tusi.
Muhammad
was the teacher
112.
190,
See notes at 288, 10; 336, 13; and 359,6.
tural. 1
H.).
c
Abu lmran
1-Faraj
(252,
(183,4).
al-Tusi,
He
Abu Sa
c
id
53.
10).
Contemporary with
Shibli. c
113. 1
14.
Umar
b.
Bahr (260,9). Contemporary with
Shibli.
Urmawi, al-Kurdi al-Sufi. Perhaps identical with Abu 1-Husayn al-Urmawi (N. 295), who was contemporary with
c
Abu Abdallah
al-Rudhabari
(ob.
369 A.
H.).
LIST OF SUFIS. 115.
Ibn Yazdaniyar,
He
c
Abu Bakr
followed a
b. All,
al-Husayn
of his
path
XXXIII
own
in
of Urmiya.
Sufism and came c
and other Sheykhs of lraq opposed. It is greatly to be
into conflict with Shibli
whose doctrines he
regretted that the chapter which Sarraj devotes to
116. 117. 1 1
8.
is wanting in both MSS. TS. 940. Q. 32. N. 219. Sh. I, 151. p. Zahirabadhi, Abu Bakr (41, 10). Zajjaji, Ahmad b. Yusuf (177, 3).
him
in the
See
f.v.
Kitdb al-Lumc
Zaqqaq, Abu Bakr. His full name is Abu Bakr Ahmad b. Nasr al-Zaqqaq al-Kabir al-Misri. He was a con
temporary of Junayd. Amongst his pupils were Abu Bakr al-Zaqqaq al-Saghir of Baghdad and Abu
Bakr al-Duqqi. Q. JjViijM
119.
Ibn
is
25.
N.
213.
Sh.
I,
117 (where
a mistake for JjVsjH).
Ziri (194,2)
=
Abu
1-Husayn
b. Ziri (272, 14).
A
sahib of Junayd. 120.
Zurayq, with
Sheykh c
(287,6).
Abu Abdallah
A
Maghribi,
b. al-Jalla (ob.
contemporary 306 A.
H.).
XXXIV
INTRODUCTION.
Until (Hajjf
five
years ago the Kitdb al-Lumc ed.
Khalifa,
V
Fluegel,
N.
331,
l-Tasawwuf 11178) was known fi
only by its title. Since then two copies have come to light, one of which belongs to Mr. A. G. Ellis, while the other has recently been acquired
by the
British
Museum (Or. 7710). Owing
the kindness of Mr. Ellis, the former
to
my
hands from the date
whom
MS. has remained
began to prepare this edition until the last proof-sheets were corrected. The con ditions under which the British Museum codex is accessible in
not
are
attractive
any one
to
I
at
living
a
from
distance
have to thank Dr. Barnett, Head of the Oriental Department, for the readiness with which he granted my request that he would allow me to have the MS. pho
London, and
tographed.
I
The photographs made by Mr. R.
are so excellent that whatever inaccuracies
B.
Fleming
be found
may
in
the critical notes are probably due to me. In the following description of these
Mr. Ellis
A
s
manuscript B. They are similarly designated
A (fif.
contains
\a
193^)
197 is
scription uJJ^ai}\
the title-page ic
^
The
folios.
I
shall call
in the critical notes.
text
of the
Kitdb al-Luma
preceded by a title-page, bearing the
J
w_j\i5 ^Vj-iJ T^\
memoranda (mostly is
two MSS.
and the British Museum manuscript
illegible)
by
as
well
and ending
in
number of
as a
different hands.
a full table of contents,
c
Following
beginning .jLj\
i^A>
^j
h
L,
<jv.
-^v^
The
text
is
written
with great distinctness,
each page containing twenty-one lines, but diacritical points left out frequently, and vowel-marks almost invariably.
are
A
= June
is dated the 10* of Rabf II, 683 A. H. A. D. The name of the copyist, Ahmad b. 1284
26th,
Muhammad
THE MANUSCRIPTS. occurs
al-Zahiri,
(A
ff.
end of three of the four samd cs
the
at
ig6a) which
193^
MS. dated A. D. This
superior to
is
B
15^,
A
the original of which (J-^V^)
is
A
transcribed from a
= April
he
c
the ;th of Sha ban, 566 A. H.
MS.
XXXV
n^i
a copy.
is
but that of age. There
in all respects
can be few manuscripts of the 13^1 century that are so well preserved. The ink seems to have lost scarcely anything of
its
as
clear
firm as
and glossy blackness, and nearly every word is if it had been written yesterday. The margins
have been curtailed by the binder s knife and honeycombed here and there by worms, so that a small portion of the
numerous marginal notes has disappeared. These notes af evidence of careful collation not only with the asl, to which I have referred above, but also with other MSS. of
ford
some
cases
the
43#, 63^, 85^,
109^,
128^,
work
the (ff.
2\b,
on
f.
in
the
!
).
In
has
scribe
copied samd
163^,
147^,
c
s
1830);
177^,
139^ he has supplied several words that were omitted asl.
made by
Most of the annotations, however, have been
hands; they are plentiful in the first half of has a text but then become sparse. Unfortunately lacuna (1790, last line) which probably covers between ten later
A
the
and
and
fifteen folios,
have been wholly (1)
(3)
(4)
the gap. Five chapters
fill
infidelity
brought against
1-Husayn al-Nuri in the presence of the Caliph.
Concerning
Abu Hamza
al-Sufi
2 ).
Concerning a number of Sheykhs who were charged with infidelity and persecuted. c
Abu Bakr
Concerning b.
1)
does not
Concerning the accusation of
Abu (2)
B
lost:
Ali b. al-Husayn (read al-Husayn
c
Ali) b. Yazdaniyar.
This
is
attested
by such phrases
as
*
sLViu
*1>,
5
P \
Jj
<dj\JL
il
,
&\M
il
* <d
2) Probably Abii
Hamza Muhammad
b.
Ibrahim al-Baghdadi
(ob.
289 A.H.). IV
XXXVI
INTRODUCTION.
Muhammad
Concerning
(5)
Musa al-Farghani and some
b.
of his sayings.
The beginning
of a sixth
sayings of Wasiti
B
),
Museum, Or. 7710)
(British
=
A. H.
dated Jumada
is
September 1153 A. D. The
August worm-eaten in many on the whole, 243
chapter, in explanation of the
has also disappeared.
places,
is
contents (2a
B
in a tolerable state of preservation.
The
b}.
though
text,
written clearly and remains,
After the Bismillak there
folios.
548
II,
text begins in
contains
an incomplete table of the middle of a sentence is
(30, i) and concludes (242^, 1. 4 foil.) with a passage on love (makabbat), which is now for the most part illegible and which 1.
does not occur
A. This passage, however, covers
in
a page.
The omissions
with A,
it
B
in
are very serious;
as
less
than
compared
defective to the extent of over a third of the
is
arrangement is chaotic. The correct order is given second column of the following table which also
text. Its in
the
,
shows what portions of the text are missing.
A A,
fol.
11.
2
A,
fol.
la,
11.
10
A,
fol.
i
1.
itf,
a,
B B, om.
10. 16.
B,
fol.
17
50,
A,
fol.
50,
1.
7
fol.
A,
fol.
6#,
1.
9
fol.
A,
fol.
io0,
A,
fol.
i60,
A,
fol.
170,
1.
4
fol.
320,
A,
fol.
32^,
1.
7
fol.
410,
1.
1.
fol.
I
fol.
A,
fol.
4 1^,
1.
15
fol.
620,
1.
i
A,
fol.
630, last line
A,
fol.
680,
A,
fol.
690,
1.
A,
fol.
950,
1.
A,
fol.
1050,
12
8 1.
1
60,
B,
i.
1.
B,
30,
1.
fol.
fol.
40,
1.
150, last line.
fol.
150,
I
fol.
430, last
fol.
69^,
I
fol.
870,
900, last line.
line.
10.
1.
fol.
870,
8
fol.
B,
fol.
430,
I
fol.
520, last line,
B,
fol.
680,
i
fol.
69*2, last line.
fol.
1090,
1.
8.
B, om.
1050,
12.
B,
fol.
900,
B,
fol.
2320;,
2.
line.
7.
B, om.
1.
1.
1.
B,
950,
1080,
fol.
i
B,
12.
fol.
40, last line.
B,
1.
fol.
fol.
i
7.
680,
69^,
,
15.
1.
fol.
ii.
i
B, om.
630, penult. fol.
11.
3.
1.
1.
3#,
B, om.
i.
620, last
fol.
fol.
12
9. 1.
fol.
B, om.
7.
17^,
fol.
10
1.
io0,
i
A,
1.
6#,
1.
i
1.
1.
6
fol.
1.
238^,
I.
last line.
i) Abii Bakr al-Wasiti, the same person as Muhammad b. Musa al-Far ghani mentioned in the preceding chapter. See List of Stiffs under Farghani.
THE MANUSCRIPTS. 2
fol.
16.
XXXVII
B,
fol.
B,
fol.
238^,
B,
fol.
62/5,
fol.
A,
fol.
1090,
A, A,
fol.
109,5,
1.
13
fol.
1 1
2,
1.
9
fol.
113^,
1.
4.
B,
fol.
54/5,
A,
fol.
113^,
1.
5
fol.
1140,
1.
7.
B,
fol.
241*5,
A,
fol.
1140,
1.
8
fol.
115/5,
1.
4.
B,
fol.
52/5,
A,
fol.
115/5,
1.
5
fol.
H9/z,
I.
B,
fol.
56/5,
A,
fol.
fol. 147/5, 1. 1190, penult. fol. 1530, 1. 1 8. 147^, 1. 2 fol. 1720, 1. 8. 1530, 1. 18
B,
fol.
io8/5,
1.
16
1.
A,
fol. fol.
A,
fol.
1720,
1.
8
A,
fol.
172^,
1.
10
A,
fol.
1730, last line
As
1.
fol.
1 1
1730,
8.
1.
19. 2.
193/5,
last line.
1.
B,
fol.
B,
fol.
c
in
,
i
1.
last line.
68,
fol.
56^, last line.
fol.
last line.
last line.
2420,
540, last line.
fol.
I
1.
last line.
2390,
fol.
i
1.
241 0,
fol.
I fol. 62#, last line. 1. fol. 191/7,1.4. 1310, last line fol. 1220, 1. 10. 109/5, 1. 2
last line.
1.
4
fol.
2300,
B, fol. 230/5,
fol.
232/2,
B,
fol.
1.
i
1220,
1.
10
242*5,
11.
4
fol.
1.
6.
1310, penult.
B, ora.
4.
fol.
17.
provenance of the present text of the
the
regards
i
1.
fol.
191^,
B,
Kitdb af-Luma
I
1.
B, om.
10.
1.
1780, 1.2.
fol.
fol.
12.
1.
20,
172*5,
fol.
3
1.
109^,
fol.
A,
A, fol. 1780, A, om.
1090,
fol.
i
1.
239^,
A,
the
opening
of
lines
A
(p.
t
,
11.
!*
t
was put together by an anonymous editor from written materials which were com municated to him by several persons residing in Baghdad and in this edition)
Damascus,
of
all
1-Waqt Abd
whom
al-Awwal
b.
who
in
Muhammad This isndd
Abu Abu 1-Waqt
derived their information from b.
c
lsa al-Sijzi;
and that
465 A. H. from Ahmad b. Abi Nasr alturn received it from Abu Muhammad al-Hasan
obtained his text Kufani,
stated that the text
is
it
in
al-Khabushani, presumably a pupil of the author. will
not bear examination. According to the Abu 1-Waqt died in 553 A. H. at
Shadhardt al-Dhahab, the
)
age of ninety-five,
!
)
so
that
he was only seven years
Under 553 A. H. the Shadhardt gives the following account of Abu 1-Waqt
u\
&3jj>\
(Brockelmann
i,
*{ i$
157) (
b-
467 A. H.) (pb.
471 A. H.)
:
INTRODUCTION.
XXXVIII
when Kufani
old at the time
the
text
him.
to
alleged to have transmitted
is
Moreover, Kufani died at Herat
!
in
464 Then, as regards the persons (four men and one woman) whom the anonymous editor mentions by name as his immediate authorities, we learn from the Tabaqdt alA. H.
)
2
)
c
Handbila of Ibn Rajab that Abu 1-Qasim Ali, the son of Abu 1-Faraj c Abd al-Rahman Ibn al-Jawzi, died in 630 A.H. at the age of eighty 3 ). He was therefore born in 550
A. H., three years before the death of Abu 1-Waqt, and not possibly have received information from him. A
could
anachronism
further
involved
is
in
the
appearance of a
great-grandson of the Caliph Mutawakkil as one of the five
even
the
of
reporters
Mutawakkil died
text.
we allow 50 years
if
in
247 A. H., and
each generation we only
for
reach 400 A. H.
At
end
the
Ahmad
of
&
-
196^,
the copyist,
8)
al-Zahiri, has transcribed four samd
c
s,
in his original.
was copied in an abridged form by 566 A. H. It gives the names of seven per-
of these
first
Ibn Yahya
193^, 16
(ff.
Muhammad
b.
which he found
The
A
4 )
in
\JC
1) The Shadkardt, it will be noticed, makes the almost equally incredible statement that in the same year (465 A. H.) Abu 1-Waqt attended lectures on the Sahih of Bukhari and other books of Traditions.
as
2) Yaqut, ed. by Wiistenfeld, his kunya, but Yaqiit reads
written
1-Waqt 3)
I
is
foil.
Bakr; which
For Abu
on the margin of A.
The Lttwtf
gives
Abu Nasr
confirmed by the samcfs 1-Waqt al-Bahri (1. 16) read Abu is
al-Sijzi.
owe
these
to
details
Tabaqdt al-Hanabila. it
IV 321, 14
Abu
He
Mr.
who possesses a MS. of the of Ibn al-Jawzi (ob. 597 A.H.) c al- Aziz, received instruction from Abu
A. G.
adds that in the
Ellis, life
Abd Muhammad b. Nasir al-Silafi (ob. 550 A. H.). This is quite poss c c since Abd al- Aziz died in 554 A.H. during his father s lifetime. Abu l-Ma ali Ahmad b. Yahya b. Hibatallah al-Bayyi He seems to stated
that his eldest
c
son,
1-Waqt and ible,
c
c
4)
have been the owner of the original MS. from which
.
A
was copied. See below.
PROVENANCE OF THE TEXT. sons, including
Abu 1-Waqt
the Kitdb al-Lumc
in
XXXIX
who heard a portion of 465 A. H. The name of the person al-Sijzi,
whom
from
they heard it is not mentioned. The second was copied by cAbd al- c Aziz 2
al-Akhdar
)
b.
al-Lumc the
1
2th
a
in
)
b.
Mahmud
gives the
l-Ma
c
ali
Ahmad
whole of the
the
b.
names of b.
Kitdb
of sessions which were completed on
series
of Rabi
It
Abu
(headed by Hibatallah) who heard persons
twenty-five
Yahya
an unspecified date.
at
!
c
553 A. H.
II,
The names
of two persons
added who attended every session except one. The text which these twenty-seven persons heard was read to them
are
by Sheykh Abu
Yusuf
1-Fath
al-Dimashqi on the authority of Kufani, from Khabushani.
The
Muhammad b. Muqallad Abu 1-Waqt al-Sijzi, from
b.
samd^ contains the names of a hundred and
third
whom the Abu
forty persons to
1-Waqt, was read by
Abu
entire text, as derived from
1-Fadl b. Shafi
c
during a number
of sessions, the last of which took place on the gth of Sha c ban,
553
A. H. Many of these names are
occurs
the
name c
al-Qadir
al-Jili.
of
Abd
c
Abd
Razzaq (born 528 A. H. years
of age
;
c
al-Razzaq, the
died
al-Qadir
died
when he heard
Among them son of Abd A. H. Abd al-
illegible.
in
fifth
c
561
623 A. H.) was twenty-five Kitdb al-Lumcf on this
the
occasion.
The
samd c enumerates thirty-one
fourth
persons, including
two women, who heard Abu 1-Waqt s text of the whole volume. At the head of the list stands the well-known author of the
Addb
al-muridin,
Abu
c
1-Najib
Abd
c
al-Qahir b.
The same sawd c
Abd-
is given more fully in various places on the margin of supra}^ each record covering a certain portion of the text. These marginal samcfs name Abu Bakr al-Kufani as the authority for the text
1)
A
(see
p.
XXXV
and Abu Hafs 2)
c
Umar
al-Farawi as the reader.
MS. ^a-Y\, The penultimate
letter
is
clearly sad, not mini.
INTRODUCTION.
XL al-Suhrawardi
dallah
c
Rahim and Abd
563 A. H.), with his sons
(ob.
al-Latif.
The
reader was Yusuf
b.
c
Abd alMuham
Muqallad al-Dimashqi (already mentioned in the c second samd ), and the last meeting was held on the nth o f ends with the following words: Rajab, 553 A. H. The sama
mad
<~
b.
Cr*
-A ^-^
>^
me
seems to
It
likely
^
f*
that
the
c
isndd
is
a fiction based
A. H. occurs
in the first upon the samd s. The date 465 c record that Kufani s samd those written in the margin of c text of the Luma was read to Abu 1-Waqt in that year;
A
;
and
in
his text
not see
the second samd*
the
any one it
as
a
at
transmitted
editor
is
do
later
465 A. H. date from one as
Abu
1-Waqt
s
;
may have
but he
of Kufani
s
pupils.
persons who
are said to
the
anonymous
text
to
discredited on chronological grounds and also lacks
external
samd
early
given in the isndd of five
list
Had
I
accept the statement that Abu 1-Waqt text from Kiifanf himself or that he heard it
have
the
asserted that Kiifanf derived
how we can
received
The
is
from Khabushani. For reasons indicated above,
received
from
it
authority.
None
of those
five
names appears
in
c
the
s.
authenticity
of the
text
been doubtful,
I
should
myself obliged to print the samd s in full, since they might have helped us to settle the question one way or the other. But there is nothing in the book, as it stands,
have
to
felt
support
or
justify
such a suspicion, and
the evidence
equally convincing. Qushayrf in his Risdla from the Lunicf which agree (437 A. H.) cites many passages our text. with Hujwiri, writing twenty or thirty years later,
from outside
made
is
free use of the
work, and he quotes verbatim a passage
on adab, which occurs
in the
present edition, p.
Iff,
1.
11,
PROVENANCE OF THE TEXT. foil.
The Kitdb al-Lumcf
)
2
Ihyd.
is
one of the sources of Ghazzali
M. Louis Massignon has
)
XLI
my
called
s
attention to a
Tabaqdt al-Shdffiyyat al-Kubrd of Subki A. H., part V, p. 123, 11. 13 19), where Sarraj (Cairo, 1324 is
the
in
passage
by Abu 1-Qasim
cited
of the
Hadith,
to Lumcf, p. Tvl*,
of the Lu/na
a veil
"Lo,
God
ask pardon of c
(p.
al-Rafi
c i
is
impugning the genuineness drawn over my heart and I as
a hundred times every
1.
n*
foil,
b,
(under
1
1.
,
foil.)
r.,
&\).
This refers
day."
3 )
was cited
Another passage
7V-
in the lost
rikh al-Siifiyya of Sulami (ob. 412 A. H.), whence it was extracted by Khatib and published by him in the History
of Baghdad*}.
The
description
above
will
of the
two MSS. which has been given
my
explain
sufficiently
decision to
basis of the present edition, notwithstanding
A
the
relative in
its
Although, as a rule, the textual differences unimportant, I have recorded almost every variation, in age.
feriority
are
make
however
so that the reader practically has both texts
trivial,
before him. in a
The
readings of
A
have been followed throughout number of instances which
comparatively small
except will be found in the foot-notes. 1)
341.
Kashf al-Mahjub, Lucknow ed., 265, 8 The same passage is cited by Qushayri, 153,
See
c
Attar,
320,
Tadhkirat al-Avoliya, II,
= my
translation, p.
and
in Persian by and Jami, Nafahdt al-Uns, 21, 5 foil,
714is
2) Sarraj
passage
JRAS
cited
following for
1901,
,
by name in the Ihya (Biilaq, 1289 A.H.), II, 278, 6. The which has been translated by Prof. D. B. Macdonald in
p.
745,
quotations from Abu Sa
H.,
11.
if
extent of in
an abridgment
is
Two
ters
15
183,
foil.
c
id b.
of Lumaf, p. M**,
c
al-A rabi (Lumaf,
p.
^,
11.
1.
t
,
t
foil.
and
p.
=
JRAS ibid., p. 720. The i*) occur in the Ihya, II, 269, \>]^ Ghazzali s debt to Sarraj may be estimated by comparing the chap
the
Lumcf
that
treat
of
music and ecstasy with the corresponding
portion of the Ihya. c as 3) According to Rafi i the Tradition in question was described by Sarraj
JxL
d-o-k>,
but the words used in the Lttmcf are
^Ji^>
_s\-
.
a la biographic a al-Hosayn 4) See Massignon, Quatre textes inedits, relatifs ibn Mansour al-Hallaj, p. 25*, N. 23.
INTRODUCTION.
XLII
The omission
of words or passages in one of the MSS. is I have not thought it necessary to record but always noted, have been every occasion when words which occur in
B
A
supplied in
As the
by
f r \j--X>
s?
MSS., e.g. such forms as
of the
^
y^)
printed text does not retain
the
regards spelling,
peculiarities
jV*-,
a later hand.
o
f r
all
for J,V*x>
"*
t5^
Hamza
very
rarely
ap-
have generally restored it. Where pears has been added over a medial yd, the dots under that it MSS., but
in the
allowed
are
letter
sSC^L).
stand: thus,
to
must admit that
I
entirely consistent, for left
I
unaltered, as J.~-
my
a53^L (the
MSS.
practice in this respect
write is
sometimes the MS. spelling has been
= J*~.
Yd
often substituted for alif
is
-is
hamzatum Ja)\
=
forms 4j^s
in the final radical of the verb.
e.
= &f
UyU\
g.
= \&j \*U\
g.
One can only
how
conjecture
If P 1.
11
foil.),
but theosophical; blunders,
it
is
grammar was he
did
1
= Ul\,
retained.
the author shares with
far
numerous grammatical mis
takes and irregularities which are found in the (p.
^\
,
his copyists responsibility for the
says
L
MS. readings have been
In such cases the
.
e.
and consequently we meet with many inGorrect
\3a$^
,
not
the adab of the Sufis
is
MSS. As he
not philological
and though we may acquit him of gross
more than imperfect,
not observe
all
likely that his
and that the
in
knowledge of Arabic writing the language
niceties appropriate to a high
standard of literary composition. The most common errors and solecisms may be classified as follows: Use of the ac cusative
instead
of
the
nominative
(^
instead of
jj
),
and of the nominative instead of the accusative (especially after tion,
^\)
;
after
omission
U
and
of the
^j^
c
d
id,
(19,8;
with or without a preposi
95,19;
154,6,16;
198,2;
AND GRAMMAR.
PECULIARITIES OF SPELLING 282,4;
313,4; 406,5,
etc.)\
use of the plural verb
precedes a plural subject (17,1; ther
the
in
examples
18, 2;
use
foot-notes);
XLIII
when
158,22; 165,9;
it
fur ~
of the Imperfect in
apodosis of conditional sentences (116,19; ^5, 18 et of the Subjunctive; passim)-, use of the Indicative instead the
omission of ^J after C\. With regard to these irregularities
and others of the same kind, I have acted on the principle that while an editor is bound to correct flagrant faults of syntax, it is no part of his business to improve the author s style. But the chief
difficulties
of the
Kitdb al-Lumc? are not
they arise from the subtlety and abstruseness of the ideas which mystical writers have to ex essentially
In
press.
linguistic;
their
though
initiated
it
:
it
may
to
meaning undoubtedly suggests be comprehended as a whole, but
A
text of this character
and
corruption
emendation. The sented to
grammarian can make a
bear logical analysis. liable
no
that
employ language gible,
to express such ideas the Sufis often
effort
critic
is
line
the
will
not
peculiarly
reach of beyond disarmed when the notions pre the
almost
him are so obscure and
draw any sharp
is
intelli
to
elusive that he cannot
between sense and nonsense, or con
vince himself that one reading
is
superior to another.
For a large portion of the book we have to depend on a single MS., and there are many passages which the author cannot have tical I
verses
have done
written exactly as they are
my
now
sometimes unmetrical
as
stand.
well
The mys
as
corrupt.
best to alleviate the difficulties of the text,
without altering it except in a few places where the remedy seemed to be fairly obvious. That it requires further cor rection for
the
is
evident, but in editing a
first
time,
conjectural
work of
emendation
this description is
only justified
when it can claim a high degree of probability. The Abstract of Contents will, I believe, be found useful both by those who wish to refer to the original and by
XLIV
INTRODUCTION.
who do
those
study of the
that
not read
Muhammadan English
Arabic but are interested
mysticism.
Index
(pp.
122
to the principal subjects discussed
in the
should be pointed out
It
130) supplies references
by
Sarraj and also to the
Arabic technical terms which he explains his work.
the course of
in
In the Glossary I have collected a number of words and forms which illustrate the author s somewhat unclassical style.
them occur
Dozy, but his examples of their usage are generally drawn from writers belonging to a much later period. The fact that Sufism was largely a popular
Many
of
movement
in
close
Moslems could not vulgarise
deplored. Sufi
in
touch with the poorer and uneducated fail to lower its literary standards and
vocabulary; but this is not entirely to be Unlike the philologists and lexicographers, the
its
authors
availed
themselves
freely
of the
and
living
growing language of their time, and helped to overcome the academic influences which, if unchecked, would have raised
against the extension and diffusion of
a barrier
Mu
hammadan culture amongst those who needed it most. The book has been printed with the accurate and finished workmanship that Orientalists have learned to expect from Messrs Brill, and though the list of Corrigenda and Addenda is
For these
a long one, there are few serious errors.
responsible, but
which
befall
preoccupation
more
my
I
the or
will
hope they most careful proof-reader fatigue.
It
I
am
be excused as misfortunes in
moments
of
only remains to express once
gratitude to Mr. A. G. Ellis for
having placed at without restriction whatever, the manuscript my disposal, any that forms the basis of the present edition and is the unique authority for a large portion of the original text.
REYNOLD
A.
NICHOLSON.
ADDENDA ET CORRIGENDA. Page
f
Line I.
For
\&k>
read -_,
.~~
tf
f,
For
&*>
.For
tiU
If
IF
Dele the
IA
I**
For
FF
IF
-
o>tj
(note
read
&.
Ansari in
Qushayri
(I,
Fariduddm
his
<Attar
(Tadhkirat
,^.-j-z>
fault
in
commentary on the Risdla of
172, 1) says:
with
rhymes
is
in
For ,la read .Lo.
I.)
i.
at
read
hamza
v
read
*X>
historical
^.-XAOJ,
matters,
al-Awliijd,
II,
and though he it
seems
to
me
132, 3) is
often
that he
a more trustworthy authority than Ansari as regards
the correct pronunciation of the nisba.
For
L\j>m
For
*i
S^
For
H
jFor
Jo
^*i 5
11
read xi .Jo.
reat^
read will. O
read This saying in a somewhat diff I^Ub ^Lb. erent form is attributed by Qushayri (12, 8) to Sari
J^or
al-Saqati.
ADDENDA ET CORRIGENDA.
XLVI Page
Line
f*
If
fA
11
For JJu read
The
(jMyj.
correct reading
is
probably u^Lsu.
See
Glossary. G fl
<%
6*
jPor
y
Dele
I*
j
j&Xo
v
read
after
\
>
o
*J5L\*3.
&JIJ.
The accusative
instead of the nominative,
yv-jiA^,
contrary to rule, (Wright
have written ir
1
For
^
v
11
Id
v
1
For
but the author
may
read ^>J.
o
tv
85),
so.
it
t>J
IA
II,
is
-- -.
read
^*jJl
Jffyr
For jxli II,
r^S.
reac?
a
A-
>
^
I*
J^or
w. feod w..
11
1
For
z&
J^or
llf
f
^or
111
Iv
For
Freytag, Arabutn Proverbia,
421.
vf
II**
Cf.
read UL&.
Lxll read read
\
read
Joc>
-
(}*>
\^>
has
(as
o -
>
reac^
in
A).
>
A.^>.
dropped out before
>
fn
Iv
jf^or
in*
read
1
It^j**
lo
|l
^or
-*Jy (so
A-,
but the points over the
been added by a later hand) read
initial
o
have
ADDENDA ET CORRIGENDA. Page Ifl
i
For
&J$
o^ read must be made on p. 1.
p.
PL,
p.
XXVII
Ifl
(note P).
tor
For
n.
For
HA
Perhaps
UV,
The same
Q^ 1,
H*V,
1.
I*,
p.
Iv.
IAA,
1.
If,
correction p.
!1/\,
1.
A,
See the Introduction,
2.
For sjL^ read
^
.
J
read
_O
c
<$\
For ^bCo read
IA*
Uf
.For
IAV
I
LiC) read
have
.^LAMJ
little
11
doubt that
we should
read
^5 and omit the words i^J3 ^1. Cf.
where read
Hv
p.
^
read
flo
II
and
v,
CO
J
IAA
XLVII
Line
p.
HI,
1.
I,
ADDENDA ET CORRIGENDA.
XLVI1I Page
Line
For ^^.j\J read
f
F^o
I*
I*
For
Iff
If
The
If
o
suggests LpUS
sajt
or
description"
IfP
]
in
the sense of
"symbolism".
For the construction c\_x_otJl
!v
"metaphorical
^JUaj
see
Wright,
II,
218 CD. Iff
v
Jfcad
lijU
/or
. pt>
rfo
f
Perhaps
ffA
o
The following
<$U5
Of.
^yj.
verses
p.
1
1.
yf*l,
occur thrice
(pp.
22*, 33*, and
Quatre Massignon inedits, relatifs a la biographic d al-Hosayn ibn Mansour al-Halldj where in
53*)
textea
s
,
they are attributed to Hallaj himself. QT. gives eight verses, and the order is different from that in the
Lumat.
The
are these If A
variants
that
seem
me worth
to
noting
:
,
/br fJ*A,
f.
j*_kXJf
jJ^G
^a^ lo
1
rf A
r
If
In the
L\Co ^x, but
in
the third version
(sic)
tc;t^
B.
Kashkul
(Biilaq,
1288 A. H-),
p.
118,
1.
26,
these verses are attributed to Hallaj. o
The metre
of this
verse
requires
O -^-x-^x_*J
S
13
^j,
whereas in the remaining verses the rhyme-letter must be pronounced with the vrdb. Moreover, the rhymes are
highly irregular,
although
the
MSS. present an
appearance of uniformity, which has been obtained at the expense of
grammar
ADDENDA ET CORRIGENDA. Page
XLIX
Line _ O
v
4
_fl
S-.O-.
-
O _
_ G ^
For l**Xu read These verses are cited by Qushayri with the opening verse
(95, 4
al-
III, 62, 2
An sari
Shark al-Risdlat
s
together
:
See the supercommentary by Mustafa
kariyya
foil.),
al- Ariisi
on Za-
al-Qushayriyya,
foil.
n
o^
!v
J?ear^
V!
For AJJJ rea^ Joy.
I!
It
^LXPli;
^yo^
o^kLi. Qushayri has
alter
unnecessary to
is
j,
reading of the MSS.
the
9
= ,f^i 1*
For ^JLfJ5 read
1
For (note
21
oUioLi
t
I.
For (note
I!
foil,
rearf
Aghdni, IV 39,
read (probably)
~joA
read
1^ A).
^. Abu
there,
name
Jarfar
is
Cf. N., f
De^e the reference to the Ansdb.
cannot
For
XLII.
rea^
al-Razi,
For
the Introduction, p.
For Aghdni, IV 21
If).
noticed
1
cf.
foil.
For
nr
but
be (cf.
Muhammad
Abdallah
with
identified
PV1,
this
The person al-Tayalisi Stiff,
whose
o).
.LwJdi read Js-^>l
1-Hasan
^j
Ahmad
L\b.
i**.v
1
For xo read L^s.
Ws
!d
For ^^y^J read
rrr
r
For
HT
v
For
X^Lil
L
s-
read X read
^ad
^
A
Muhammad
b.
Salim.
A^>l
= Abu
ADDENDA ET CORRIGENDA
L Page
Line ft
A
1
For It
yJilJfj
read jjJUllv
seems probable that
^o?
and the following verbs _ O
should be read as Imperatives. In this case
^A
be substituted for .
tv
For
vt
f
For
HI
Iv
.For
I
1
*U^I
read
SL^i.
and Of.
jLS?
H%
for A
Perhaps
Grammar
requires
LXT LJU (Of.
n%
ft.
A
i^Ui
fll
v
^ea^
fir
A
Read
flf
ir
Perhaps
io-
.JJI
X5l.
Of.
^^l^cji may
stand.
Of.
for
ABSTRACT OF CONTENTS. 78
9
For laqd read
liqd.
~0
v_a=>i
must
KITAB AL-LUMA ABSTRACT OF CONTENTS. 1
The anonymous editor mentions the names of several per sons (four residing in Baghdad and one in Damascus) through
whom
the
of the
text
him. All of them derive
Kitdb al-Luma
was transmitted
to
from the same authority, namely,
it
c
Abu 1-Waqt Abd al-Awwal Sijzi al-Sufi
c
b.
al-Harawi al-Malini,
c
lsa b.
who
Shu c ayb
received
it
b.
in
Ishaq
al-
465 A. H.
Abu Nasr al-Kiifani, to whom it was communicated by Abu Muhammad al-Khabushani. Doxology.
from
Praise
J
teacher
his
to
)
God, who has endowed the
elect
among His
ser
vants with various degrees of knowledge and understanding
2
of Himself.
The whole
sources,
the
that
(c)
(a)
which
Prophet and
Koran, is
his
of knowledge (b)
revealed family.
to
and
sciences
tions their
of Sufism,
the
comprised
in three
It is
Saints. Blessings
The author
Preface.
nature of the present work.
is
Traditions of the Prophet,
the
on the
describes the
a treatise on the principles
including
an account of the tradi
and poems of the Suffs, their questions and answers, and states their peculiar symbolism and stations
technical terms.
,
The author has
indicated the salient features
topic to the best of his power. He writes as an orthodox Moslem and begs his readers to study the work in a spirit of pious devotion and friendliness towards the
of each
t)
This should be
Abu
Bakr.
who, though few in number, are highly esteemed and honoured by God. Some knowledge of the principles, aims,
Sufis,
and method of genuine Sufis is necessary in this age, in order that they may be distinguished from the impostors 3
who
name and dress. Description of the whose hearts God has vivified by gnosis and their
appropriate
genuine
Sufis,
whose bodies He has adorned with worship, so that they have renounced all things for His sake. Many of the author s contemporaries were only theoretically acquainted with Sufism, yet they composed pretentious books on the subject. This unfavourably with the behaviour of the eminent who did not discourse upon mystical questions
contrasts Suffs
of old
they had undergone austerities and had mortified their passions and had endeavoured to cut every tie that hindered them from attaining to God, and who combined theory with until
4 perfection of pressed
the
practice.
isndds
and anecdotes
The author
states that he has often sup
and abridged the text of the traditions
in this
He
volume.
has recorded the answers
and sayings of the ancient Sufis inasmuch as these enable him to do without the ostentatious discussions in which con temporary writers indulge. God
is
the
enemy
of any one
who
embellishes or clothes in different language a mystical thought belonging to the ancients and attributes it to him
purpose of winning fame or popularity. I: "Explanation of the science of Sufism and
self for the
CHAPTER the
doctrine
the
of the
Sufis
and
their
position
in
regard to
^ulamd."
The author was asked, by some one who pointed out that 5
to
diverse
many
explain the
argument how Traditions.
excellent religion
opinions
principles
were held concerning Sufism its doctrine and to show by ,
of
connected with the Koran and the Apostolic replies by quoting Kor. 3, 16, where the most
it is
He
of the believers and those of the highest rank in are
described
as
"the
possessors
of
knowledge"
c (
Muhammad
c
9
l ilm).
(ulu
Similarly,
said
that
the
savants
ulamd) are the heirs of the prophets. The author divides Culamd into three classes the Traditionists (ashdb al-
these
:
the Jurists
hadith},
and the
(fuqahd),
Sufis.
Corresponding
to these three classes there are three kinds of religious
know
knowledge of the Koran, knowledge of the Sunna,
ledge:
6 and knowledge of the realities of Faith. The last is identical with ihsdn (well-doing), which, according to the definition imparted to the Prophet by Gabriel, consists in "worshipping God as though thou sawest Him, for if thou seest Him not, yet
He
action
man
sees
with
should seek
ledge and in
differ
his
their
possessing 7
Knowledge is joined with sincerity (ikhlds], and sincerity is thee."
God
and
this, that a
(wajh Allah] with his know
alone
The
actions.
action,
three
classes
mentioned above
theory and practice and spiritual rank, each peculiar to itself, as the author
characteristics
now proceeds to explain. CHAPTER II: "Description
of the classes of Traditionists,
their critical sifting of the system Hadith, and their special knowledge of The Traditionists attached themselves to the external form
of transmission,
their
it."
of the Hadfth, and regarding this as the foundation of religion
they travelled to
all
relaters of Traditions,
and sought out the they handed down stories
parts of the world
from
whom
about the Prophet and his Companions. They took pains to all the information that they received, to discover whether the relaters were trustworthy or not, to arrange the materials which they had collected, and to distinguish
verify
the genuine
Traditions
from those which were of doubtful
8 authority. In this critical investigation
some achieved greater
success than others and gained such a reputation for learning
testimony as to what the Prophet said and did and commanded and forbade was universally accepted. The
that
their
Prophet prayed that God would make radiant the face of
any man who heard an Apostolic Tradition and transmitted it: hence all Traditionists, it is said, have shining faces.
CHAPTER various
"Account
of the classes of Jurists and the
which they are specially
with
endowed."
the function of the Jurists to study, interpret, and codify
It is
9
III:
sciences
by the Ko ran, the Sunna, the consensus of public opinion, and analogy. CHAPTER IV: "Account of the Sufis, their theory and 10 the Hadith
--a
task in which they are guided
and the excellent
practice,
qualities
by which they
are cha
racterised."
The
Sufis agree with the Traditionists
and
Jurists in their
and accept their sciences and consult them in diffi matters of religious law. Should there be a difference of opinion, the Sufis always adopt the principle of following beliefs
cult
most perfect course; they venerate the commandments of God and do not seek to evade them. the
Such
is
by the they 1 1
and
strictest
their practice in regard to the formal sciences
handled
Traditionists and Jurists, but having left these behind to
rise
of mystical devotion and ethical
heights
self-
culture which are exclusively their own.
CHAPTER V:
"Account
feelings of the Sufis,
^ulamd have no
The
first
of the moral culture and spiritual
and of the sciences
in
which the other
share."
point
of distinction
is
that the Sufis renounce
what does not concern them, i. e. everything that hinders them from attaining the object of their quest, which is God only.
In
the next place, they possess
and mystical
qualities.
CHAPTER VI:
13 c
ulamd
The
in other
Sufis
application
"How
moral, ascetic, (pp.
11
13).
the Sufis are distinguished from the
respects."
are
specially
of certain
which inculcate noble cellent
many
Enumeration of these
by their practical the Koran and Traditions
distinguished
verses
of
qualities
and lofty feelings and ex
actions such as formed part of the Prophet
s
nature
c
and character. The ulamd and the
jurists
acknowledge the
of these verses and Traditions without studying
truth
them
closely and drawing forth their inmost meaning, but the Sufis realise the qualities and feelings referred to, e. g.,
abstinence,
14 repentance,
each of these
who
persons
states
attain
to
are distinguished
Sufis
patience, is
represented
diverse
hope,
fear,
by
degrees
etc.,
so that
a special class of
therein. Again, the
by self-knowledge,
for
they examine
order to detect any trace of hypocrisy and and latent polytheism, that they may escape from those evils and take refuge with God. Finally, they
themselves secret
in
lust
have derived from the Koran and the Traditions mystical c sciences which it is hard for the jurists and ulamd to under15 stand.
are given.
Examples
The
Sufis are distinguished
from
c
ulamd by grappling with these recondite questions and solving them and speaking about them with the certainty that comes of immediate experience. The whole of the
rest
Sufism
is
of the
be found in the Koran and the Traditions of
to
the Prophet, a fact which
they investigate
who
it.
is
Those
not denied by the ^ulamd when who deny it are the formalists
Koran and the Traditions only the external ordinances and whatever will serve them in con recognise
in
the
troversy with opponents. The author laments that in his time this formal theology, inasmuch as it offered a ready
means of obtaining power and worldly
success,
was
far
more
popular than Sufism, which involves bitterness and anguish
and 16
self-mortification.
CHAPTER VII: the
Sufis
are
tions supply
"Refutation
of those
ignorant, and that the
no evidence
in favour of
who maintain
that
Koran and the Tradi Sufism."
The Koran mentions numerous classes of men and women endowed with particular qualities, e. g. sincere", of God", etc. friends "those who trust in God", patient", In the Traditions, too, we find examples not only of "the
"the
"the
special
classes
but also of individuals
peculiarly holy, such as
c
Umar
b.
who
are described as
al-Khattab, al-Bara, Wabisa,
Uways al-Qarani, and Talq b. Habib. The circumstance that these men, though included among the Faithful, are set apart 17 by special designations, indicates their distinction from the mass of believers. Moreover, the prophets, who occupy a more exalted position before God than the persons abovementioned, are allowed by the greatest religious authorities have been like common men in respect of eating and
to
and the ordinary events of life. The distinction enjoyed by the prophets and by these holy persons was the result of their intimate communion with God and their
sleeping
exceeding faith in His Word; but the prophets are distin guished from the rest by inspiration (wahy), the apostolic office, and evidences of prophecy.
CHAPTER Sufis
u
VIII: those
against
Account of the objection
who
claim the
title
raised
of jurist or divine
(faqih), together with an argument showing what
by understanding Tradition: one,
He
in religion
"when
gives
the
(al-fiqh fi
is
meant
*l-din)"
wishes to confer a blessing on any
him understanding
faqih by Hasan of all
God
by the
in
Basra. Religion
is
religion."
Definition of
a term comprehending
commandments, both outward and inward, and the
endeavour to understand the mystical states and stations mentioned above is no less profitable than the endeavour to
become
expert in legal knowledge. The latter is seldom required and can be obtained from a lawyer whenever the occasion for it arises, but knowledge of the states and 1 8
which the Sufis strive to become proficient is obligatory upon all believers at all times. The lore deduced (from the Koran and the Traditions) by the Sufis must be stations
in
more abundant than the
is
legal
deductions
drawn by the
from the same source, because the mystical science infinite, whereas all other sciences are finite.
divines
CHAPTER IX: 1
the
9 in
permissibility of a special
by
its
representatives.
refuse
arbitrarily
endowment
and the exclusive possession of
sciences,
religious
every science
who
"The
Confutation of those
recognise a particular science in
to
stead of referring the question to the experts in that c
Some ulamd deny
that there
is
any
special
science."
endowment
in
The Prophet, however, said, ye much." and little would know, ye weep laugh Now, if this knowledge had been part of the knowledge which he was commanded to proclaim to mankind, he would have
the
of religion.
science
knew what
I
proclaimed
it;
and
if
it
"If
had been allowable
for his
Com
ask him about
it, they would have asked him. panions Hudhayfa, one of the Companions, had a special knowledge c of the names of the Hypocrites, and Ali b. Abi Talib
to
declared that he learned from the Prophet seventy catego ries
of knowledge which the Prophet did not impart to any
one
else.
The
truth
is
that the science of religion
20 amongst the Traditionists, each of these three classes
the Jurists, is
problems desires
of Tradition,
to a traditionist.
be instructed
to
Sufis,
upon any
difficulty
and
No
connected
nor will a jurist bring legal
any one who the mysteries of Sufism must
By in
divided
independent of the others.
traditionist will consult a jurist
with the science
and the
is
the
same
rule,
who have thoroughly mastered Let none vituperate a class of men of whose science
seek information from those the subject.
and
feelings
and aims he knows nothing.
CHAPTER X: "Why the Sufis are so called and why the name is derived from their fashion of dress." The author explains that the name Stiff is not connected with any science or spiritual condition, because the Suff is not characterised by one particular science or quality but, on the all praiseworthy qualities. He is one state to another, and his prefrom continually advancing 21 dominant characteristics vary from time to time, so that he
contrary,
by
all
sciences and
8
cannot be designated by a name derived from them. The appellation Sufi is derived from the garments of wool (suf) which used to be worn by the prophets and saints it is a :
general term connoting
that
all
praiseworthy. Similarly the
is
were named al-Hawdriyyun
disciples of Jesus
on account
of their white robes.
CHAPTER XI:
of those
"Confutation
never heard mention of the Sufis
name
the If
that
name
the
apply
title
there were
of Companion,
Sufi
to
which
no
is,
invented
cent origin
name was
amongst the was impossible
Sufis
that
it
men who were known by is
of
all
most honourable. The statement that the
times and that
in ancient
Companions, the reason
s
that they
modern."
be argued
it
22 Prophet to
is
who say
titles
Sufi
the
the highest and is
a
name
of re
by the people of Baghdad is absurd in the time of Hasan of Basra and
:
current
Sufyan al-Thawri, and according to a tale related in the History of Mecca on the authority of Muhammad b. Ishaq and others it existed before the promulgation of Islam.
CHAPTER XII:
23
"Demonstration of the reality of
the esoteric
science."
Some
formedists recognise only the science of the external
religious
declare
law comprised that
the
in
esoteric
the
Koran and the Sunna, and
science,
i.
e.
Sufism,
is
without
meaning. In fact, however, the science of the religious law has an internal as well as an external aspect and inculcates
inward as well as outward actions. The outward actions are
while
hunger, fasting, almsgiving and the like, inward actions, or the actions of the heart, are
such
bodily,
the
as
faith, sincerity,
24 signifies
the
knowledge of God,
science
etc.
of the actions
The
of the
esoteric science interior
which
depend on the interior organ, namely, the heart (al-qalb}\ and is identical with Sufism. The inward aspect of religion is
the
necessary
complement of the outward
aspect,
and
9 vice versa.
Both aspects are inherent
Traditions of the Prophet, and
CHAPTER XIII:
in
in the
Islam
Koran,
in the
itself.
nature and quality of Sufism." c Definitions of Sufism by Muhammad b. Ali al-Qassab, Ju-
25
"The
Amr Abu Muhammad al-Jariri Ali b. Abd al-Rahim al-Qannad. c
l
nayd, Ruwaym, Sumnun, c b. Uthman al-Makki, and
),
c
CHAPTER XIV: "Description of the Sufis and who they Sayings of Abd al-Wahid b. Zayd, Dhu 1-Nun al-Misrf, 26 Junayd, Abu 1-Husayn al-Nuri. The people of Syria call the Sufis poor men (fuqara). Meaning of Sufi explained by Abu Abdallah al-Jalla. It is said that the original form of the word was Safawi. According to Abu 1-Hasan alare."
c
c
from safd (purity). Anonymous The author s explanation of what is really implied by the name Sufi Qannad says that it refers to the dress in which the Sufis 27
Qannad
Sufi
definitions of
derived
is
Sufi
.
.
resemble each other outwardly, though they are very diffe Shibli s answer to the question why the spiritually.
rent
Sufis
named.
were so
remnant
Ahl
of the
al-suffa.
gave more then a hundred c
Ali b.
Three
Abd
al-Rahim
been said that they are a Ibrahim b. Muwallad al-Raqqi
has
It
definitions of Sufism. Verses
by
al-Qannad on the decay of Sufism.
by an anonymous Shaykh referring to three 28 points of view from which Sufism may be regarded. Definitions definitions
given by Husri to the author. Saying of the Caliph
CHAPTER XV:
"On
Abu
Bakr.
unification (taw hid}"
Definitions of unification, according to the sense which the
Moslems generally attach
to
it,
by Dhu 1-Nun and Junayd.
Definitions of the term, according to the sense which the
29 Sufis attach to
it,
by Junayd. The author
s
comment on
the
saying of Junayd that "man should return from his last state to his first state and be as he was before he existed". Saying
:)
Or
Jurayri. See note
on
p.
1. fc>,
1
in List of
Addenda
et Corrigenda.
10
30 of Shiblf to the effect that the unity of God is utterly in expressible and indefinable, with a brief explanation by the author. Explanation of three answers of
Yusuf
b.
al-Husayn concerning unification. The author then calls atten tion to another class of definitions, namely, those uttered in the language of ecstasy, and says that he will explain them
31 al-Razf
as far as
is
possible, lest
One must be bolism.
Ruwaym
human
of
a mystic s
any of
in
his readers
should be misled.
order to understand mystical
saying, that unification
is
nature, signifies the transformation of the nature
32 of the lower soul (nafs). Explanation of several
sayings 33 Shiblf. of the
sym
the effacement
anonymous
on tawhid and wakddniyyat, and of a saying by Another anonymous definition of tawhid. Description first
stage of tawhid and the
first
sign of
taw kid by
Abu Sacid
al-Kharraz, together with the author s commentary. Saying of Shibli "egoism impairs unification". Another
34
:
same
effect,
with the author
made by
Shibli
between the
saying of Shibli to the nation.
Distinction
s
expla
unification
(tawhid al-bashariyyat] and the unification of Divinity (tawhid al-ildhiyyat}. The author s explanation of this saying. Two contradictory sayings of Shibli: on one of humanity
acquainted with an atom of the science of unification cannot bear the weight of a gnat; but on another occasion he said that such a person
he said that whoever
occasion
the
sustains
whole heaven and earth on a single eyelash.
of the latter saying.
Meaning
35 the East and the
It is
related that Gabriel covers
West with two
of his six hundred wings.
Other traditions respecting the sions of the heavenly c
b.
Ata al-Baghdadi:
getting unification,
CHAPTER XVI: subject
of gnosis c
gnostic
(
is
drif)"
size of Gabriel
kingdom
"the
etc."
and the dimen
(malakut}. Saying of
Ahmad
reality of unification consists in for
The author
"Concerning
(mcfrifat)
explains what this means.
what has been
said
on the
and the characteristics of the
1 1
Two
sources of gnosis according to
Abu Sa
c
id al-Kharraz.
Description of the gnostic by Abu Turab al-Nakhshabi. Two kinds of gnosis, marifat al-haqq and mafrifat al-kaqiqat,
Ahmad
36 distinguished by
b.
c
God
The author
Ata.
s
explanation
really unknowable; hence it has been said that none knows Him save Himself, and the
of part of this saying:
Abu Bakr
Caliph
creatures no
is
God who hath
to
"Praise
said,
of attaining to the
way
know
to
their
given His
knowledge of Him except Three sayings of
Him."
inability through Shibli on gnosis. Abu Yazid al-Bistami said, describing the gnostic, that the colour of water is the colour of the vessel
37 which
contains
The author
it.
metaphor. Saying of Junayd.
explains the meaning of this
Anonymous
definition of gnosis.
Muhammad
Saying of Junayd: what gnostics desire of God. b.
al-Fadl of
Samarcand
asserted that gnostics desire nothing
and that they have no personal volition, but when some one asked him what gnostics desire of God he answered, u
!
Steadfastness"(z.y/z^zwtf/)
b.
38
Mu
c
adh
al-Razi.
).
Description of the gnostic
Reply of Abu
who asked him why
the
intellect
God. Explanation of
this
saying by the author. Saying of
is
unable to apprehend
c
Ahmad b. Ata (which is sometimes wrongly Abu Bakr al-Wasiti): "What is deemed evil through
His occultation, and what
only through His manifestation,
Abu Sulayman
similar saying of
39
byYahya
1-Husayn al-Nuri to one
is
etc."
attributed to is
evil
only
deemed good good The author quotes a is
al-Darani and says that Ibn
words bear the same meaning as the Tradition in which it is related that the Prophet went forth with a scroll
Ata
s
his
in
right
that he said,
hand and another "Here
scroll in his left
are written the
hand, and
names of the people of
Paradise, and here are written the names of the people of
i)
Cf.
Fliigel,
Ta -rifdt^
preferring anything to
p.
God."
19,
1.
18,
The term
is
where istiqdmat
is
defined as
"not
explained by Qushayri, 111,27
fol.
12
A
saying of Abu Bakr al-Wasiti concerning gnostics, with the author s explanation thereof. Hell."
CHAPTER XVII: has been said about
of the
"Description
and what
gnostic
him."
Three sayings of Yahya b. Mu c adh al-Razi. Three signs of the gnostic enumerated by Dhu 1-Nun al-Misri. Anonymous
40 sayings: no one who describes gnosis is a true gnostic; if the gnostic turns from God towards mankind without His permis sion,
God
heart
is
will
filled
abandon him; none can know God unless
his
Abd
al-
with awe. Perfect gnosis defined by
Rahman al-Farisi. The author s explanation of this definition. CHAPTER XVIII: "Concerning the means by which God is
known. The difference between the believer and the
Abu
God
Himself, and that the
asked what
is
the
first
gnostic."
known only through intellect cannot know Him. On being duty imposed by God on His servants,
1-Husayn al-Nurf said that
is
he replied, "To know Him." Anonymous definition of gnosis. Gnosis is originally a divine gift. Distinction between the 41 believer
and the
The former sees by the light of God Himself. Three kinds of gnosis:
gnostic.
God, the latter through gnosis
of acknowledgment, gnosis of reality, gnosis of con
templation. Definition of gnosis by
Abu Bakr
al-Zahirabadhi.
BOOK OF THE STATES AND STATIONS. CHAPTER XIX: their
"Concerning
Definition of the term
42
Explanation by spirits
the stations (al-maqdmdf] and
realities."
are
maqdm.
Abu Bakr
al-Wasiti of the Tradition,
hosts arrayed (junud mujannada)"
the qualities to which the term
CHAPTER XX:
"Concerning
station
the
is
Examples of
applied.
meaning of
ahwdl}r Definition of the term
"The
ahwdl by the author.
states
(al-
13
by Junayd. Anonymous description of the
Definition
secret
as
(hdl)
gained, like the
recollection stations
(al-dhikr
by means
,
works of devotion. Examples of
the
relief
Muhammad
CHAPTER XXI:
"On
Abdallah al-Tustari
and Junayd that
The author
God
s
expla
body
"the
pass over to
b.
Wasi
the
definitions
,
Malik
b.
Dinar, and Junayd.
the station of repentance c by Abu Ya qub
(tawbat}"
al-Susi, Sahl b.
you should not forget your
("that
("forgetting
c
your
sins").
The author
of al-Susi and Sahl b.
sins"),
points out
Abdallah
refer
the repentance of disciples and seekers, whereas that of
to
the repentance of spiritual adepts.
Junayd
refers
to
the
latter
sense
in
of
"repenting
So Dhu
44
.
dealings with
s
Definitions of repentance c
states
heart."
Sayings of
43
when man
not
is
of ascetic practices and
by Abu Sulayman al-Darani:
nation of a saying obtains
It
al-khafi}.
state
the
elect
Ruwaym
that
defined
repentance
trated
repent
common men
repent of sin but
God. The
expressions used
of forgetting
the definition
by
as
repentance."
1-Nun said that
gnostics and ecstatics in regard to repentance are
by
was
It
of
Abu
1-Husayn al-Nuri:
illus "that
you should repent of everything except God." Dhu 1-Nun alludes to the above distinction in his saying, "The sins of the
(al-abrdr)"
is
good deeds of the pious
(al-muqarrabiri) are the
saints
Another
the sincerity
of
similar saying: disciples."
"The
hypocrisy of gnostics
Explanation of the different
spiritual degrees.
CHAPTER XXII: Three
The
"On
classes of those
first
class abstain
the station of abstinence
who
(warcf}"
practise abstinence.
from what
is
dubious
,
i.e.
neither
plainly lawful nor plainly unlawful. Saying of Ibn Sirin.
45
The second bid
class abstain
from whatever their consciences
them avoid. Definition of abstinence by Abu Sa c id
Kharraz.
Harith al-Muhasibi never ate anything
al-
dubious
:
14
a vein in his finger throbbed
when he attempted
to take such
Story of Bishr al-Haff. Definition of lawful by Sahl Abdallah al-Tustari and the author s comment. Traditions
food. b.
justifying the appeal to conscience.
The
third class, namely,
Abu Sulayman
the gnostics and ecstatics, share the view of
whatever diverts the attention from God
that
al-Darani,
is
c
46 abominable. Similar sayings by Sahl b. Abdallah and Shibli. CHAPTER XXIII: "On the station of renunciation (zuhd}" Renunciation
the
is
basis
of spiritual progress,
sin originates in love of this world,
because
and every act of
every goodness and obedience springs from renunciation. The name of ascetic (zdhid) is equivalent to a hundred names of praise. Renunciation has reference only to what avoidance of unlawful and dubious things of ascetics
classes
(zuhhdd).
The
first
lawful, since the
is is
obligatory.
Three
class are the novices
whose hands are empty of possessions and whose hearts are empty of that which is not in their hands. Sayings of Junayd and
renunciation
in
47
Sari al-Saqati.
waym
s
The second
class are the adepts
(al-mutakaqqiqun fi l-zuhd), to whom Ruof zuhd as the renunciation of all selfish
definition
interests
is
applicable.
There
is
a selfish interest in renoun
cing the world, inasmuch as the ascetic gains joy and praise
and reputation, but the real ascetic banishes all these inter ests from his heart. The third class are those who recognise the
utter
of this
vanity
world and hold
it
so cheap that
they scorn to look at it hence they regard even renuncia tion of it as an act of turning away from God. Sayings of :
Shibli
and Yahya
b.
CHAFER XXIV:
Mu
c
the characteristics of the
Verse
of
the
adh
al-Razi.
the station of poverty (faqr] and
"On
poor."
Koran describing the poor. Poverty
is
a
great ornament to the believer (Tradition). Saying in praise 48 of poverty by Ibrahim al-Khawwas. Three classes of poor
men
(fuqard).
The
first
class are those
who
possess nothing
15
and do not seek outwardly or inwardly anything from anyone, and if anything is offered to them they will not accept it. Saying of Sahl
G
b.
Sahl al-Isbahani.
Ali b. c
by Abu Abdallah
poverty explained
The reality of The question
b. al-Jalla.
why faqirs refuse to accept food when they need it answered by Abu Alf al-Rudhaban and Abu Bakr al-Zaqqaq. Answer c
by Nasr
given
al-Hammami
b.
the
to
question
why
the
poverty to everything else. The second class possess nothing and do not beg either directly or indirectly, Sufis
but
prefer
if
anything
Junayd faqir
:
the
by Sahl
offered to
is
sign b.
c
the
of
Saying of
faqir.
c
Abu Abdallah
b. al-Jalla.
Charac
according to Ibrahim al-Khawwas.
teristics of the true faqir
The
it.
Definition of the true
Abdallah al-Tustari.
Real poverty defined by
49
them they accept
true
do not possess anything, but when they are in want they beg of a brother Sufi and expiate the act of begging by their sincerity. ). Sayings of Jariri and Ruwaym. third class
!
CHAPTER XXV:
"On
Ibrahim
and
of Junayd
Sayings
the station of patience
(sabr)"
al-Khawwas.
50 between Shibli and a man who asked him,
Dialogue
"What
is
the
The mutasabbir, the sdbir, and the hardest kind of patience sabbdr defined by Ibn Salim. These definitions are illustrated by a saying of al-Qannad and stories of Dhu 1-Nun and ?"
Verses which Shibli used to quote. Tradition as to the effect of one moan uttered by Zakariyya, when the saw was laid on his neck. Shibli.
5
i
CHAPTER XX VI:
"On
the station of trust in
God
(tawakkul}"
Passages in the Koran showing that trust in God is con nected with faith. Other passages referring to the trust of elect of the elect
the 52
m
God. The
first is
(khusus al- khusus). Three kinds of trust
the trust
"
.;
i)
Read xJJL\-o
of the faithful (al-mu minun).
"
..
instead of
JLJ>L\~o
(cf.
p.
111*
1.
P.
foil.).
involves the entire absence of self-interest and self-regard.
Sincerity
(jidq)
i6
by Abu Turab al-Nakhshabi, Dhu 1-Nun, Abu Bakr al-Zaqqaq, Ruwaym, and Sahl b. GAbdallah alDefinitions of this
The second kind
Tustari.
al-khusus}. Definitions
Abu Bakr kind
is
of
trust
the
elect
(ahl
c
c
by Ibn Ata, Abu Ya qub
and Sahl
al-Wasitf,
the
is
c
b.
al-Nahrajurf,
Abdallah al-Tustari. The third
the trust of the elect of the elect (khusus al-khusus}.
by Shibli, an anonymous Sufi, Ibn al-Jalla, Junayd, 53 Abu Sulayman al-Darani, and another anonymous mystic. Definitions
CHAPTER XXVII:
the
"On
and the characteristics of the
According
man
precedes
s
satisfied."
(9, 73),
satisfaction
with
the author, Junayd, al-Qannad,
by
Abu Bakr
Saying of
54
Koran
to the
station of satisfaction (ridd)
fied
:
who
those
(i)
God
in
their
own
circumstances
all
s satisfaction
whether they are
man
with
God. Definitions of ridd c
Dhu
1-Nun, and Ibn Ata.
Three
classes of the satis
to preserve equanimity towards
those
(2)
who pay no
regard to
satisfaction but consider only the fact that
with them
satisfied
al-Wasitf.
strive
God
God
is
who realise that the question with God and God with them
those
(3)
satisfied
depends absolutely on the eternal providence of God. Saying of Abu Sulayman al-Darani in this sense. Ridd is the last of the
stations
which the
first
and
followed by the mystical
is
states
,
of
observation (murdqabat). "On the observation of mystical states
is
CHAPTER XXVIII:
and the characteristics of such 55
The observer
he
is
observers."
who knows
that
God
is
acquainted with his most secret thoughts: consequently he keeps watch over the evil thoughts that hinder him from thinking of God. Sayings of Abu Sulayman al-Darani, Ibrahim al-Ajurri,
and Hasan
The of
b.
first is
Hasan
c
Ali al-Damaghani. Three types of murdqabat.
that of beginners and
b.
c
Alf al-Damaghani. c
a saying of Ibn Ata.
God and
ask
Him
The
third
is
to keep their
is
described in the saying is described in
The second
peculiar to those
who observe
minds always fixed upon Him.
Saying of Ibn
56
c
Ata.
CHAPTER XXIX:
God (qurb)" The state of declaring nearness belongs to one who contemplates God s nearness to him, and seeks to draw near to God by means of obedience to His commands, and concentrates his thoughts by constant recollection of God. Such persons form three classes. The first class are those who seek to draw near to God by various acts of devotion. The second class are those who realise God s nearness to such an extent that they resemble Amir b. Abd al-Qays who said, never looked at any without as nearer to it than I was." God thing regarding Koranic
"On
c
the state of nearness to
God
that
texts
is
near.
c
"I
57 Verses describing the inward feeling of nearness produced
by
Saying of Junayd: God is near to man in proportion as man feels himself near to God. An anonymous saying to the same effect. The third and highest class are those whose ecstasy.
nearness
Sayings
to
of
God causes them to be unconscious of nearness, Abu 1-Husayn al-Nuri and Abu Ya cqub al-Susi.
CHAPTER XXX:
"On
the
of love
state
(mahabbat}"
appears from several passages in the Koran that God 58 loves man and that God s love of man precedes man s love of God. The author describes the man who loves God. It
Three forms of
love.
(al^dmmat], which
The
results
first
Descriptions
c
s
of the vulgar kindness towards them,
men
according to the Tradition that benefactors.
the love
is
from God
naturally
love
their
form of love by Sumnun, C Husayn b. AH 1, and an an
of this
Abdallah al-Tustari, onymous authority on Sufism. The second form of love, which Sahl
is
b.
the love of the sincere (al-sddiqun\
is
produced by regarding
the majesty, omnipotence, and omniscience of God. Descript-
by Abu 1-Husayn al-Nuri, Ibrahim al-Khawwas, c and Abu Sa id al-Kharraz. The third form of love, i. e. the
59 ions
of
it
Husayn (Hasan)
b.
C
AH
al-Damaghani
is
probably meant.
i8
love of saints and gnostics (al-siddiqun
wa
c
l-
drifun) results
from their knowledge of the eternal and causeless Divine love: hence they love God without any cause for loving
Him. Descriptions of this exalted love by Dhu 1-Nun, Abu Ya qub al-Siisi, and Junayd. Tradition: God becomes the eye, ear, and hand of any one whom He loves. c
CHAPTER XXXI: Nearness to God
60
Three kinds of
(qurb)
fear
c
the state of fear
"On
may produce
mentioned
the
in
(khawf)."
either love or fear.
Koran.
While the
vengeance of God, the middle class (al-awsdt) fear separation from God and the occurrence of anything that might impair their gnosis. Sayings on the latter kind of fear by Shibli, an anonymous gnostic in reply vulgar
to
(al-
dmmat)
Abu Sa
c
fear the
id al-Kharraz,
Ibn Khubayq, and al-Qannad.
The
6 1 third class are the elect (ahl al-khusus). Their fear is described c by Sahl b. Abdallah al-Tustari, Ibn al-Jalla, and al-Wasiti.
CHAPTER XXXII: 62
"On
hope
(rajd)"
were weighed, they would balance each other. Some one whose name is not given said that fear and hope are the two wings of Tradition:
if
the
believer
s
hope and
fear
without which
it will not fly. Saying of Three of hope: hope in God, kinds al-Warraq. the abundance of God s mercy, and hope in God s
(devotional)
work,
Abu Bakr hope
in
recompense (thawdb). Description of one who possesses the second and third kinds of hope. Sayings by Dhu 1-Nun and an anonymous
Sufi.
He whose hope
is
of God except God Himself. Sayings who met Dhu 1-Nun in a desert.
in
God
desires nothing
of Shibli and a
SECTION: on the meaning of hope and
woman
fear.
The language used by spiritual adepts concerning hope and fear is illustrated by a saying of Ibn Ata. Another saying in the same style by Abu Bakr al-Wasiti. 63 Anonymous saying, that love is not perfect without fear, nor fear without hope, nor hope without
fear.
19
CHAPTER XXXIII:
the state of longing
"On
Tradition on the longing for Paradise.
64
that
he
also
said
might be
filled
with longing to meet God, and he long for Paradise hasten to do
who
those
that
(shawq)"
The Prophet prayed,
good works. Another Tradition giving the names of three persons
who
whom
feels
longing.
Description of the mystic
for.
Two anonymous
of Jariri on
Saying
definitions of shawq. and pain of longing. De
the pleasure
c by Abu Sa id al-Kharraz of those who
scription
Three
Paradise longed
The
classes of such.
first
feel longing.
class long for the blessings
which God has promised to His friends, the second class long for Him whom they love, and the third class, contem plating
longing
God
as
felt
is
present
only in
them, not absent, say that the absence of the desired object; with
hence they lose consciousness of the longing which charact erises
them
in
the eyes of their brethren.
CHAPTER XXXIV: The author s definition
"On
help from
Him; he adds
the state of joy or intimacy of uns: reliance on
that no further explanation
65 sible. Letter written by Mutarraf G
Abd
God and
b.
Abdallah to
(uns)"
seeking is
pos-
Umar
b.
Anonymous saying to the effect that those God feel no fear of aught except Him. Description of one who is in the state of uns. Three classes of intimates The first class are intimate with the recol lection (dhikr) of God and with obedience to Him. Saying of Sahl b. Abdallah al-Tustari. The second class are inti mate with God and shrink from all thoughts that distract them from Him. Sayings of Dhu 1-Nun and Junayd. al-Aziz.
who enjoy
uns with
.
G
66
Ibrahim the
awe
al-Marastani
Beloved. in
the
conscious gnostic,
had said
of
the in
The
third
presence
of
defined
are
class
God
uns as the heart
cause
s
joy
in
they whose feelings of them to become un
intimate being Saying of an anonymous answer written by Dhu 1-Nun to a man who .
a letter to him,
"May
God
grant thee the joy
20 of being near to
Saying of Sahl
"On
the
in
Shibli
who who in
God
s
(Kor.
13, 28),
of
interpretation
of
Characteristics
al-Darani.
Sulayman Three kinds of
The
tranquillity.
ninat)"
first
by Hasan
at rest c
b.
Ali
a
saying of
Abu
the
tranquil
man.
belongs to the vulgar
thinking of God; the second to the elect peace resign themselves to the Divine decree and are patient find
in
but at the same time are conscious of their
tribulation,
who
reve
their hearts cannot rest with
God
devotional acts; the third to the elect of the elect rently
acknowledge that
He
68 inasmuch as
is
infinite
their ardent search
in
Shibli.
by
Those whose hearts are
text,
of
recollection
al-Damaghani.
definition of uns
the state of tranquillity (itma
Abdallah al-Tustari.
b.
Explanation of the
67
and a
Him!",
CHAPTER XXXV:
CHAPTER XXXVI:
and unique: therefore they advance
and "On
fall
into the unimaginable Sea.
the state of contemplation (mush-
dhadat}."
Mystical interpretation of Kor. 85,
Abu
Sayings on contemplation by c
b.
Uthman
3
by Abu Bakr
al-Wasitf.
c
Sa id al-Kharraz and
al-Makkf. Saying of the Prophet:
"worship
c
Amr
God
as
though thou sawest Him." Explanation of shahid (Kor. 5, 306). c Three more sayings by Amr al-Makkf. Three kinds of 69 contemplation indicated respectively by Abu Bakr al-Wasitf,
Abu Sa
c
fd
al-Kharraz,
and
c
Amr
al-Makkf in his Kitdb
al-
mushdhadat.
70
CHAPTER XXXVII:
"On
the state of certainty
(yaqiri)" c
Three forms of yaqin are mentioned in the Koran: ilm c ayn al-yaqin, and kaqq al-yaqin. Tradition: al-yaqin, God for certainty in this world and the next." The Prophet "ask
also
that
said
have walked the
Saying yaqin
of is
Jesus had possessed
in the air.
were
veil
if
my
lifted
revelation
Saying of Amir b. Abd Qays certainty would not be increased." :
c
Abu Ya qub
more yaqin he would
c
al-Nahrajuri.
The author says
(mukdshafat), which
is
"if
that
of three kinds:
21
ocular
(a)
71
on the
vision
to the heart
of Resurrection () revelation revelation of the Divine Power
Day
real faith
by (c) by means of miracles. Three classes of those who possess yaqin. The yaqin of the first class is described by an anony mous Sufi, Junayd, Abu Ya c qub (al-Nahrajuri), and Ruwaym. The yaqin of the second class is described Ibn Ata, by Abu Ya c qub al-Nahrajuri, and Abu 1-Husayn al-Nuri; that of the
third
Ya qub
class
c
by
Amr
c
b.
Uthman al-Makki and Abu
c
the
Yaqin extreme point
al-Nahrajuri.
states
in the
is
its
:
the beginning and end of is
all
a profound and real belief
Unseen. Saying of al-Wasiti.
THE BOOK OF THE PURE IN UNDERSTANDING AND OBEDIENCE TO THE BOOK OF GOD.
72
CHAPTER XXXIII:
"On
conformity to the Book of
Tradition of the Prophet on this subject. Saying of allah
b.
God and Verses
73
Mas
c
ud.
The Koran
believe in the of the
is
a guide to those
Unseen (Kor.
God." c
Abdwho fear
2, i).
Koran from which the
Sufis
infer that a
hidden meaning lies beneath every word of the Holy Book, and that this meaning can he found only by means of deep thought and attentive study. 74
Such thought and study demand a sound heart (qalb salim), i. e., a heart in which there is nothing but God. c Saying of Sahl b. Abdallah al-Tustari to the effect that the hidden meanings of the Koran are inexhaustible, because is the Word of God, who is infinite: it cannot be under
it
stood by
human minds, except
in so far as
whom He loves. CHAPTER XXXIX: the particular
God
reveals
its
meanings to those
application of the
"On
term
c
call (da wat),
Sahl b. call
is
c
and the nature of
Abdallah said
general
election
in reference to
and guidance (hidayat)
called but few chosen.
(istifa)."
Kor.
special.
10,
26,
Many
that are
22 75
It
appears from two passages of the Koran that the elect are
35, 29)
the Prophets
(a)
sinlessness, the
Faithful.
the other believers
and cleaving to
manded 76 77
by
certain of the
(b)
The Prophets are distinguished by revelation of God s Word to them, and the
apostolic office;
their pure devotion, self-mortification,
com
spiritual realities. All the Faithful are
good works.
to hasten to
Verses of the Koran specifying different kinds of good works. CHAPTER XL: "On the diversity of those who hear the Divine admonition and their various degrees receiving
Some Koran
in
respect of
it."
command
hear the Divine it
fulfilling
78
(22,74 and
by worldliness and
but are hindered from
Verses of the
sensuality.
referring to such persons.
Others hear the Divine repent and become
command and comply
active in
with
it
and
good works and devote them and spiritual excel
selves sincerely to the pursuit of moral lence.
Verses of the Koran referring to persons of this
sort.
The meaning of laghw (Kor. 23, 3) explained by Amr b. c Uthman al-Makkf. A third class are the savants ^ulama] who fear God (Kor. 35, 25). Among these, again, are a special c
class,
whom
the (Koran
describes as
3, 5)
grounded
"well
in
knowledge."
79
Explanation by of those
who
are
of al-Wasiti are
Kharraz.
"To
Abu Bakr
grounded
"well
elucidated
follow
al-Wasiti of the characteristics
what
by is
in knowledge".
a
The words c
saying
best
in
of Abii Sa id
God
s
Word"
al-
(Kor.
wonderful things which are revealed to 39,19) the hearts of mystics who hear the Koran with understanding. refers to the
80
CHAPTER XLI: cited
"How
the hidden meaning of the
by listening with studious attention when
According of listening
when you
to
Abu Sa
attentively listen
as
c
it is
Koran read
aloud."
id al-Kharraz, there are three
to
is eli
ways
the recitation of the Koran:
though the Prophet were reading
it
(i)
to
23
you
when you
(2)
to the
it
God
Prophet
you
from
absent
being
self
(3)
when you
produced and from your
In the last case, understanding
it.
reading
though you heard Gabriel reading listen as though you heard
listen as
concerns
wordly
is
of contemplation and purity of recollec
-
by power and concentration of thought. This explanation is drawn from a verse of the Koran
tion (dhikr] 8
1
c
al-A rabi.
the
belief in
:
which God causes men
"that
(2, 2) c
Unseen. Saying of Abu Sa id b. c Definition of the Unseen by Abu Sa id al-Kharraz
to
referring
hearts to behold of convic
s
His attributes, whether described by Himself or conveyed by Tradition. Since the ultimate apprehension of
tion
to
as
divine attributes, no less than of the divine essence,
the
impossible to
Unseen
man,
mystical theologians are agreed that includes
(al-ghayb]
all
theosophists, ecstatics, gnostics,
CHAPTER XLII:
82
Koran
is
Mystical
the
the manifold experiences of
and
"Description
understand by
is
Unitarians."
of the
way
in
which the
mystics."
interpretation
of
Kor.
5,39;
57
23,
The
59.
words khashyat and ishfdq distinguished and defined.
According
83
limit
the
to
to the mystic sense of Kor. 7, 158, there
of faith, and
increase
all
is
no
mystical experience,
from beginning to end, is the fruit of real and infinite faith. Again, from Kor. 23, 61, it appears that those who fear God
and believe as
shirk,
one it
Him
in
are free from polytheism (shirk}.
mystics interpret
and
acts of devotion
s
a
is
thing insidious
and
it,
in
consists in having regard to
seeking recompense for them; hard to detect, and the only
means of discovering and removing say,
a
ikhlds
84
purely disinterested belief in
by Sahl
The Koran stricken
God,
by
b.
c
it
is
God
ikhlds, that
is
alone. Sayings
to
on
Abdallah al-Tustari.
(23, 62)
the
This
mentions those whose hearts are terror-
thought that they shall at
notwithstanding their piety and
zeal
last return
in
to
doing good
24 Mystics interpret this terror (wajal) as being due to the inscrutable fact that God, in His eternal foreknowledge, works.
doomed them either to happiness or to misery hereafter. They cannot know what their fate shall be, hence they turn to God with supplication and utter poverty of spirit. The has
words of the Koran quoted above do not refer to evil-doers, as is proved by the Prophet s answer to a question which c
A isha
asked him.
CHAPTER XLIII:
"Account
of the
qarrabun and the abrdr according
sdbiqun and the mu-
to the
method of mystical
interpretation."
The author
a
cites
number
of passages in the
Koran
in
85-86which these classes of persons are mentioned, and using the method called instinbdt (that is, drawing out the hidden sense),
he shows that the muqarrabun are superior to the
sdbiqmi and the abrdr.
CHAPTER XLIV:
"How
to the utmost (tashdid)
The Koran
is
set forth in the
says (64, 16)
This obligation should perform
duty of exerting one
the
in its real
"Fear
God
nature
is
with
s
self
Koran."
all
your such that, even
might".
if
men
the works of the angels and prophets and
all
which they had done would be less than that which they had left undone. The angels themselves say, to Thee, O Lord! We have not worshipped Thee "Glory
saints,
as
87
that
Thou oughtest to be worshipped." The true meaning of "Fear God with
all
your"
might".
prayer of a thousand ralfas and were you performed one to ratfa able more, but postponed it to another perform time, you would have failed to pray with all your might a
If
.
Similarly
A
the
in
passage
any inward accept the decision of the Prophet, even were
of the
reluctance to it
case
of recollection (dhikr) or almsgiving.
Koran
(4,
68)
a sentence of death against one
ture from the Faith.
implies
s self,
that
constitutes a depar.
25
CHAPTER XLV:
88
Divine
what
"Concerning
of the mystical sense of the
Words
said on the subject
is
(in
the Koran) and the
Names."
said that whatever lies within the range of knowledge and understanding is derived from two phrases at the be It
is
ginning of the Koran,
and al-hamd
Bismillatt
viz.,
the
(in
name
of God)
lillah (the praise
to God), because the faculties of knowledge and understanding are not self-subsistent but are through God and to God. When Shibli was asked to
B
explain the mystical sense of the
in Bismillah, he replied that spirits, bodies, and actions subsist in God, not in them
the c
answer to the question,
In
selves.
hearts
Ata
of gnostics
said,
"In
the
first
put
their
letter of
God
Bismillah al-Rahmdn al-Rakim: for
God
all
festation
"What
trust?"
s
it
is
that in which
Abu VAbbas
b.
B
in
Book,
i.e.,
the
signifies that through
things appear and pass away and through His mani are fair, and through His occultation are foul;
because His name Allah expresses His awfulness and majesty, and His name al-Rahmdn expresses His love and affection, and His name al-Rakim expresses His help and assistance."
The author explains that good things because God accepts them, and that evil
only
89 said
that
God
because
divine
every
rejects
Name
them.
are called
good only
evil things are called
Abu Bakr
(attribute)
al-Wasiti
can be used as a
means of forming one s character except the names Allah and al-Rahmdn which, like the attribute of diyyat], are
beyond human comprehension.
that the Greatest
the
initial
alif
Name
is
of
God
Lordship (szmahas been said
It
Allah (JJV) because when removed, there remains Ilk (= lillah, to is
and when you remove the first lam, there remains lh (= lahu, to Him), and when you remove the second lam, there remains h, in which all mysteries are contained, inasmuch as h means huwa (He). Thus the name Allah is Allah),
unlike
ail
the other
names of God, which become meaning-
26
when
less
a single letter
is
taken away from them. Sahl
b.
c
Abdallah al-Tustari said that alif is the first and chief of the letters, because it signifies Allah who united (allafa all
bayn]
Abu Sa
c
and
Himself separated from all things. al-Kharraz said that when a man is concentrated
things
id
is
on God, he reads the Koran with
real understanding,
which
greater in proportion to his love of God and his feeling of nearness to Him. Saying of Abu Sulayman al-Darani rap
is
:
ture, not reflection,
is
Saying of
b.
Wuhayb
necessary for understanding the Koran.
al-Ward on the emotional
effects
pro
duced by reading and study of the Koran. CHAPTER XL VI: "Description of the right and wrong 90 methods of mystical interpretation (istinbdf)"
A
sound interpretation must be based on the following
principles:
that the interpreter shall not change the order
(a)
of the words in the limits suitable to
God
of
83;
that he
(c)
of the
sacred
93,6;
illustrated
salim
1
18,
in
(b) is
that he shall not overpass the
a faithful and obedient servant
not pervert the form or meaning
shall
Examples of such perversion (Kor. 21, no). The sound method of interpretation is text.
by Abu Bakr
al-Kattani
in explanation of bi-qalb
s
1
(Kor. 26, 89).
The author
QJ
Koran
one who
al-Kattani
s
elucidates the
explanation,
meaning of a phrase occurring
viz.,
passes
"he
away from God
c
through God" (faniya ani llah billah). Further examples of sound interpretation: (i) Shah al-Kirmani on Kor. 26,
7880;
(2)
Abu Bakr
al-Wasiti
on Kor. 13,28;
(3)
Shibli
on Kor. 24,30; (4) Shibli on Kor. 50,36. Another kind of interpretation is indirect and allusive 92 c (ishdrat). Specimens of this are given two from Abu l- Abbas c b. Ata, and others from Abu Yazid al-Bistami, Junayd, Abu c Ali al-Rudhabari, and Abu Bakr al-Zaqqaq. Abu Yazid :
when some one questioned him concerning gnosis, when kings enter a by quoting Kor. 27,34:
al-Bistami,
replied
"Lo,
27 it
city they spoil
and abase the mighty men of
its people",
meaning to say that when gnosis enters the heart it con sumes and casts out everything besides. The author declares such interpretations are sound, though he adds that
that
God knows
best.
THE BOOK OF IMITATION OF THE
93
APOSTLE OF GOD.
XL VII:
CHAPTER
"Description
of
Pure
the
(Sufis)
in
understanding (the Koran) and their con and obedience to the Prophet." formity The Prophet was sent to all mankind (Kor. 7, 157), that of their
respect
he 62,
2),
i.
them
teach
might
Book and the
"the
the Koran and the Sunna.
e.,
mankind
Wisdom"
(Kor-
God has commanded
obey him (Kor. 24, 53), and has promised 94 that those who obey him will be rightly guided, while the all
to
disobedient will suffer a grievous punishment. The love of God towards the Faithful depends on their following the
Prophet (Kor. believers
3, 29).
(Kor.
Tradition
33,
that has
He
is
held
up
as a pattern to true
21), who must accept as binding every come down to them from him on trust Those who act in conformity with the
worthy authority. Koran but do not follow the Sunna are
really at variance
with the
Koran.
and
doing what he commands and in not doing forbids, is incumbent on his followers, save in
Imitation
of the Prophet in his character
actions, in
what he 95 certain
cases
mention
as
which the Koran or the Traditions expressly to
exceptions
the general rule.
Whereas theo
logians and lawyers have codified the religious and legal ordinances of the Prophet and are the recognised defenders,
propagandists, and exponents of the religious law, the elect
among them (namely, the
duty
Prophet
s
the Sufis) have laid
upon themselves
of imitating his moral and spiritual character. character, as
c
A isha
said,
is
the Koran,
i. e.,
The con-
28 formity with the Koran: he describes himself as having been sent "with a noble disposition" (bi-makdrim al-aklddq].
XL VIII:
CHAPTER
96
the
"What
related concerning the cha
is
and actions and feelings with which God endowed
racter
Apostle."
Traditions regarding the excellence of the Prophet his
duct,
asceticism,
knowledge
and
his trust in
God.
He would not He never
97
meal.
humility.
How
allow
fear
of God,
98
c
found
fault
he prayed
A isha
about
that he gave like one
con his
his humility,
food to be kept for the next day
for
with
his
food.
c
Signs
id al-Khudri.
his liberality.
who had no
s
of his
Description of his
lowliness.
manners and appearance by Abu Sa Saying of
s
It
was
him
said of
fear of being poor.
He
always behaved with the utmost humility and meekness. Stories illustrating his frugality and dislike of ostentation.
He
99
said that he loved equally those
on
whom
he bestowed
whom
he withheld his bounty. His praise of the faqirs of Medina. He said that the poor Moslems
and those from
shall
enter
Religious
Paradise
men
suffer
five
hundred
tribulation,
Sayings and anecdotes showing
years
the
before
the
rich.
prophets most of
his unworldliness.
The
all.
nobility
of his character.
100
List of the virtues
which he possessed.
He was
habitually
sorrowful and thoughtful. In order that he might render due
prayer until his feet became swollen. He did not revenge himself upon his enemies but returned good for evil. His kindness to widows and orphans.
thanks to God, he stood
in
His clemency described by Anas b. Malik, and exemplified by his treatment of the Quraysh when he conquered Mecca.
CHAPTER XLIX:
101 to
the
to the
Apostolic Traditions relating indulgences and alleviations which God has granted
Moslem
Under
this
"On
the
community."
head the author enumerates various
articles
29
owned by the Prophet and quotes
of luxury
the
words
Had Companions, "Eat your such indulgences not been granted by God, His creatures would have been undone, for He calls them not to moneywhich he addressed to
his
fill".
making and industry and commerce (which are only per mitted
concession
a
as
worship Him and themselves to Him.
and
human
to trust
in
weakness), but to obey
Him and
In this respect the prophets are not as other men.
102
devote
entirely
Whereas
majority of mankind betake themselves to indulgences on account of the weakness of their faith and their propen
the
and consequently are sometimes led into sin, prophets have within them a God-given strength that raises them above self-interest. Moslems comply with to
sity
pleasure,
the
Koran and obey the Prophet
the
classes
be distinguished:
may
of indulgences;
(2)
those
(i)
who
ledge of the religious law;
(3)
in different
those
who
ways. Three
avail themselves
base their conduct on
know
those whose knowledge of the
law does not extend beyond what is indispensable, but who set their minds on spiritual states and good works and noble
and
dispositions, real
as
faith
strive after perfection
Haritha
attained.
It
is
and truth and such that
said
the
whole
founded upon four Traditions, viz., c c Abdallah b. Abbas, Wabisa, and Nu man
103 theory of mysticism
those of Gabriel,
is
The author adds a fifth, namely, the saying of Moslem shall do harm to another with Prophet,
Bashir.
b.
the
"No
or without
provocation."
CHAPTER L:
"On
what
recorded of the leading Sufis
is
in regard to their following the Apostle of
Saying of Junayd
:
"Sufism
is
God".
intimately connected with the c
Saying of Abu Uthman al-Hiri. Story of Yazid al-Bistami: how be turned his back without cere
Apostolic
Abu
mony on 104
Traditions".
a celebrated ascetic
who
spat on the floor of a mosque.
Another story of Abu Yazid: from respect
for the
Prophet
30
and
lust,
sensible
God
him of the pains of hunger and God rewarded him by making him utterly in to the charms of women. Anecdote of Shibli: when
he would not ask
to relieve
he was dying and unable to speak he seized the hand of his servant, who was washing him, and passed it through his beard in order that the ablution might be performed in
manner prescribed by the Prophet. Abu Ali al-Rudhamentioned the names of his teachers in four subjects:
the
bari
Sufism,
grammar, and the Apostolic Traditions. know God through God Himself and I
theology,
Dhu 1-Nun said: know all besides God through "I
the Apostle of
God".
Sahl
b.
Abdallah al-Tustari declared that no ecstasy is real unless it is attested by the Koran and the Sunna. Saying of Abu
same
to the
Sulayman al-Darani
effect.
THE BOOK OF MYSTICAL INTERPRETATIONS
105
(al-mustanbatdt).
CHAPTER LI: the
true
"On
meanings
the
of the
method by which the Sufis Koran and the Traditions,
of mustanbatdt.
Definition
They
are
derived by
alike
in
elicit etc."
men
of
theory and
spiritual intelligence who, conform to the Koran and obey the Prophet. When practice, such men act upon that which they know, God endows them with the knowledge of that which they did not know
profound
before,
a knowledge
peculiar
to
themselves,
and removes
from their hearts the rust produced by sin and passion and worldliness. Then they utter on their tongues the myste rious lore which flows into their hearts from the Unseen. 106
The key
to this
(Kor. 4, 84).
Its
the *ulamd (Kor.
grounded the higher
in the
knowledge
is
attentive study of the
possessors constitute an elect class 4,
85).
Koran
among
Only those who are thoroughly
rudiments of religious knowledge can reach
knowledge that belongs to mystics,
as
is
shown
by the Prophet s reply to a man who sought instruction in the latter. The Moslem lawyers and divines have their own mustanbatdt, which they use for controversial purposes; and so have the scholastic theologians. All these interpretations
opinion of the people who make them, but the interpretations of the Sufis are still more excellent.
are
in the
good
CHAPTER
107
LII:
interpretations
sciences and
The ists
nature of the difference in the
states."
Sufis differ in their interpretations just as the formal
but whereas
do,
differences
error,
the
"On
of mystics concerning the meanings of their
in
the
differences
mystical
of the
science do
not
latter lead to
produce
this
has been said that difference of opinion amongst the authorities on exoteric science is an act of divine mercy, result.
It
who
because he
holds
the right view refutes and exposes
the error of his adversary. So, too, the difference of opinion amongst mystics is an act of divine mercy, because each
one speaks according to his predominant state and feeling: hence mystics of every sort - - whether novices or adepts,
whether engaged in works of devotion or in spiritual medi tation - - can derive profit from their words. This statement
by the varying definitions of the true faqir 108 (al-faqir al-sddiq) given by Dhu 1-Nun, Abu "Abdallah alMaghribi, Abu 1-Harith al-Awlasi, Yusuf b. al-Husayn, Husayn b. Mansur (al-Hallaj), Nuri, Sumnun, Abu Hafs alc Naysaburi, Junayd, and Murta ish. All these definitions are is
illustrated
different
in
accordance with the different states and feelings
of their authors, tion
109
is
suitable
CHAPTER
yet
are
all
good
;
and every single
defini
and instructive to mystics of a certain
LIII:
the
"On
Sufistic
interpretations
class.
of the
Koran concerning the peculiar excellence of the Prophet and his superiority to other
no
prophets."
Interpretations of Kor.
12,
108 and 7,28.
Interpretation of Kor. 41, 53, confirmed
by
a line of La-
32 bid which
Prophet described as
the
the Arabs have is
spoken".
"the
The Prophet
shown by a comparison of Kor.
word that
truest
superiority to
s
20, 26
27,
Moses
and Kor.
I
94,
superiority to Abraham by a comparison of Kor. and Kor. 66, 8. Moreover, while God calls Muham 26, 87 mad to regard Himself (Kor. 25, 47). He bids all His other
foil.;
his
kingdom and glory and the wonders
creatures consider His
of His creation.
Again, love is more intimate than friendship, for love from the heart all that is not itself: therefore Mu
1 1 1
effaces
hammad, the Beloved (Habib) of God, is superior to Abra ham, who was His Friend (Khalil). Furthermore, it ap pears from several passages in the Koran that whereas the sins
God
of other
forgave them,
in
mentioned before the they were
Muhammad
as
i.
sin,
the
s
his sins
e.,
that
fact
case the forgiveness
is
were forgiven before
Muhammad wrought
committed.
same miracles others
mentioned before the
prophets are
not
only the
former prophets did, but also
which God vouchsafed
to
him
alone.
many God bestowed
on him no special attribute such as He bestowed on each of the former prophets (e.g., on Abraham friendship, on Job
He attached nothing and He said, "Thou didst
patience) self,
est,
112
but
:
God
threw"
(Kor.
except Him not throw when thou threwto
Muhammad
8, 17).
Mystical interpretation of Koran 18, 17 by Shibli. As re gards the meaning of the words describing Muhammad s
Ascension, it
"He
transported His servant by
has been said that
if,
as his
includes the
great favour that
God
spirit
apostolic
offices
are
God would ,
which ne
and the body together.
conferred on the
consisted in his being chosen
i),
opponents alleged, the Pro
phet had ascended to heaven in the spirit only, not have applied to him the name of servant cessarily
(Kor. 17,
night"
by God,
Prophet"
"The
(Kor. 4, 113)
for the prophetic
and
not conferred as a reward for merit:
33
Muhammad would
otherwise
not have been judged superior
who
and performed a larger amount of good works. God demands patience from His creatures on the ground of the recompense which they
to the rest of the prophets,
lived longer
He bade Muhammad be patient God s eye (Kor. 52,48). That is to
receive hereafter, but
shall
inasmuch
as
he was
in
God honoured him
say,
too
much
to
him
require
His position
anything that entailed recompense.
to
do
one of
is
unique distinction.
CHAPTER LIV:
113
"On
the Sufistic interpretations of
Traditions relating to the peculiar distinction
tolic
Prophet and his superiority to other
Apos of the
prophets".
Mystical interpretation of the Tradition,
take refuge
"I
Thy good pleasure, and from Thy chas tisement in Thy forgiveness, and from Thee in Thyself: I cannot praise Thee: Thou art even as Thou dost praise Thyself". from Thine anger
H4
in
ye knew what Meaning of the Traditions, and would laugh little and weep much, "If
etc.,"
as one of
you
I
;
am
my
with
Lord,
who
gives
1
knew, ye
"I
me
am
not
food and
The Prophet implored God to tend him as a child and never leave him to himself for a single moment. Saying drink."
Abu Bakr
Explanation of the were uttered by the Prophet on his deathbed, of
H5
al-Wasiti.
The Prophet said, Adam, but I make no
am
"I
saying
the
boast of
by Abu Muhammad
al-Jariri.
words which "O
chief of the it."
The
my
grief!"
children of
Explanation of
this
point of the Prophet
s
words concerning Zaynab, the wife of Zayd, explained by ask Explanation by Junayd of the Traditions, pardon of God and turn towards Him a hundred times daily," and "May God have mercy upon my brother Jesus! Had
Junayd.
"I
been greater, he would have walked in the Comment by Husrf on the Tradition, "Sometimes I am with
his
faith
air."
God
in
than
God."
a
state
which
I
do not share with anything other c
34
CHAPTER LV:
116
"On
from certain Apostolic
"A
meanings derived by the Sufis
Traditions."
Ahmad
Explanation by Tradition,
the
man
s
Muhammad
b.
best food
b.
Salim of the
hand hath
that which his
is
earned".
is
117
Explanation by Shibli of the Tradition, set under the shadow of my sword."
"My
daily bread
Explanation by Junayd of the Tradition, ye had trust God as ye ought, He would feed you even as He feeds "If
in
Explanation by Amr b. Uthman al-Makki c c of the words addressed by the Prophet to Abdallah b. Umar, c
c
the
birds,
etc."
God as though thou sawest Him, for if thou seest Him not, yet He sees thee". Explanation by Abu Bakr al-Wasiti of the Tradition, "The friend (wall) of God is created with a dispo "Worship
sition to generosity and good-nature." Explanation by Shibli of 118 the Tradition, "When the lower soul (nafs) is assured of her
the
becomes
she
sustenance,
Tradition,
and
"Thy
love
ye see the
afflicted,
Shibli of the Tradition,
God
ask
to
Shibli
Explanation by by the present world
lation."
ruled
anything makes thee blind
for
Explanation by
deaf."
Explanation by Junayd of
quiet."
is
make you
from tribu
free
of the Tradition,
debarred
"When
"A
heart
from feeling the
Explanation by Muhammad b. Musa al-Farghani of the Prophet s advice to Abu Juhayfa, "Question the savants and be on terms of sincere friendship
sweetness of the world to
with
the
sages
and
Explanations by Sahl "The
tions,
true
associate
the
believer
The author 119 asked
the
great
(mystics)."
is
by
he who his evil all
that
is
made
actions",
is
glad by his
and
therein
"Accursed
except the
God."
declares that the principle of Sufistic divina
founded on the Tradition that the Prophet number of his Companions, amongst whom was
(istinbdt) is
a
with
Abdallah al-Tustari of the Tradi
world and accursed
recollection (dhikr) of
tion
c
b.
good actions and grieved is
come."
35 c
c
Abdallah
b.
Umar,
"What
tree resembles
c
Man?"
Abdallah
that the Prophet was referring to the date-palm, but since he was the youngest man present, he felt ashamed to answer. This proves that mystical divination does not
divined
depend on age or experience but on knowledge of the Unseen which is communicated by God.
BOOK OF THE COMPANIONS. CHAPTER LVI: and 1
20
their
good
"Concerning
the Companions of the Prophet
qualities."
Explanation of the Prophet
s
saying,
"My
whomsoever of them ye take
like the stars:
Companions are as your pattern,
be rightly guided." Their authority as regards matters of practice is well-known. The Prophet recognised the pre eminence of particular Companions in certain details of ex will
ye
ternal conduct. His description of their spiritual characteris
Muhammad
under four heads.
tics
merates
the
different
121 prevailed in the
first
religious
b.
and
c
Ali
moral
al-Kattani enu qualities
which
four generations of Islam.
CHAPTER LVII: "Account of Abu Bakr the Veracious and how he was distinguished from the other Companions of the Prophet
themselves
A
by
which the
states
Sufis imitate
and model
upon."
saying of
Abu Bakr showing
the intensity of his fear
as well as the greatness of his hope. His words to the Mos lems immediately after the death of the Prophet. Definition of the term rabbdni. Abu Bakr al-Wasiti said that Abu
Moslem who spoke mystically, alluding 122 to the fact that, when he abandoned all his possessions and the Prophet asked him what he had left behind for his Bakr was the
family,
he
first
replied,
"Allah
and
His
Apostle".
This
is
a
sublime allegory for Unitarians. His being firmly grounded in
unification (tawhid]
also indicated
is
people after the Prophet
s
death.
When
by
his
speech to the
the Prophet implored
36
God
help the Moslems on the
to
calmed him, saying, Such was the reality
will fulfil
"God
field
Abu Bakr
of Badr,
unto thee His
promise."
God. The author explains the reason why the Prophet showed agitation and Abu Bakr equanimity, although the Prophet was more perfect than
Abu
of his faith in
Bakr. Moreover,
Abu Bakr was endowed
in a peculiar
123 degree inspiration (ilhdm) and insight (firdsaf). Three occasions on which he displayed these qualities. Bakr b.
with
G
Abdallah al-Muzani said that
panions
of the Prophet, not in the
prayers,
but in something that
said that this thing
124
Abu Bakr
amount of
was within
attributed
his heart.
and It is
was the love of God.
to
him. Junayd is
that of
declared that the
Abu
hath given His creatures no their inability to
know
Him." c
Evidence
story of his crying out,
dotes and sayings of Characteristics
pattern
by the
in
c
saying
Him who Bakr, "Glory means of knowing Him save
CHAPTER LVIII: "Account of Umar Umar was described by the Prophet
(mukaddath).
loftiest
be to
c
126
his fasts
Other sayings of Abu Bakr. Three verses of the Koran c by which his mind was occupied. Lines by Abu l- Atahiya on unification
125
Com
surpassed the
of his "O
b. al-Khattab."
as
inspiration
Sariya! the
hill,
man
an inspired afforded
the
by the
hill."
Anec
Umar.
respect of which
Discussion
Sufis.
of
c
Umar
his
is
taken as a
attitude
towards
(mutawakkilun). Four things which, according to him, constitute devotion ^ibddat). c CHAPTER LIX: "Account of Uthman." 127 He was specially distinguished by the quality of firm quietists
ness
(tamkin),
which
is
one
of the
highest
spiritual
de
with the things grees. Although he was brought into contact of this world, he really dwelt apart from them, as the true gnostic his
own
does:
he used
his
wealth to benefit others, not for
pleasure. Therefore he liked spending
money
better
37
than amassing it. Instances of his generosity. Definition by c Sahl b. Abdallah al-Tustari of the person who is justified in
more c
Abd
are
the
rule
Abdallah
of poverty. Sahl b.
sometimes a man who possesses great wealth
that
said
128
from
departing
ascetic than
al-Aziz.
mistaken,
of his contemporaries,
any Hence those who for
c
e.
g.,
Umar
is
b.
exalt wealth above poverty
wealth does not consist
in
abundance of
wordly goods, nor poverty in the lack of such it is true wealth to have God, and true poverty to need God. Anec c dotes illustrating the asceticism of Uthman. His steadfastness :
appeared
in
his
behaviour on the day when he was murdered.
129 Saying of Junayd concerning firmness (tamkin). Four things in
c
Uthman found spiritual good comprised. CHAPTER LX: "Account of AH b. Abi Talib." which
C
c Junayd said that if Ali had been less occupied with war he would have imparted to the Moslems much of the esoteric knowledge that was bestowed upon him. This esoteric know
was possessed by Khadir (Kor. 18, 64), hence the erroneous doctrine that saintship is superior to prophecy. 130 Characteristics of Ali which are imitated by the Sufis. His ledge
of the
definition
Sayings on
faith.
nature of God.
The mystery
of Creation.
His analysis of states (ahwdl) and stations be genuine, he was the first who discoursed
(maqdmdt] if it on the subject. His answer to the question, "Who is safest c from faults?" On one occasion Ali pointed to his breast :
and exclaimed, "Here is a secret knowledge, find any one worthy to receive it
if I
could but
!"
C
131
AH
by
was distinguished from the
his
rest of the
Companions
of elucidating mystical ideas such as unifica
power and gnosis. Exposition
(baydri] is a great gift. Saying c on friendship. His asceticism: when Ali was murdered, his son Hasan announced that the whole of the worldly wealth which he had left behind was a sum of 400 dirhems. At the
tion
hour
of
prayer he used to tremble and turn pale for fear
33
he
that
the
in
fail
might
committed to him (Kor.
trust
33, 72).
132
(nafs) to a flock of sheep which soon as they are collected on one side break away on the other. Statement of the characteristics in respect of which
Comparison of the passions
as
each one of the four Orthodox Caliphs the
Sufis.
of
Saying
CHAPTER LXI: 133
an example to Ali concerning four things wherein is
consists.
good entirely
spiritual
(AM
G
"Description
Bench
of the People of the
al-Suffa)"
Passages of the Koran in which they are mentioned. God rebuked the Prophet for treating one of their number scorn
Marks of respect shown towards them by the Prophet. Their ascetic dress and food.
fully.
134
The Prophet approved of their quietism and did not com mand them to work or trade. CHAPTER LXII: "Account of the other Companions from this point of
view."
The author Companions of the c
lmran
following:
c
136
c
Hudhayfa c
138
Abu b.
Abdallah
Abu
Farwa, c
Adi
b.
Usama, c
adh
b.
Jabal,
Abu Ubayda
b. al-Jarrah,
c
ud, Bara
b.
Malik, Abdallah
c
b. al-
Abbas,
Umar,
Hurayra, Anas
c
c
b.
Malik,
Abdallah
b.
c
Umar,
al-Yaman, b.
Jahsh, c
Bakra,
Safwan
Abdallah
Muhriz al-Mazini,
b.
b.
Rawaha, Tamim
Abu
al-Darf,
c
Abu Ran the Prophet s client, Ka b, Zurara b. Awfa, Hanzala al-Katib, (Abu Kuthayyir), Abu Juhayfa, Hakfm b. Hizam,
al-Lajlaj
140
c
al-Farisi,
Dharr,
Hatim,
Muhammad
139
Mas
b.
c
Mu
Ubaydallah,
b al-Ahbar,
Haritha,
137
b.
c
Abu
1-Darda,
Abdallah
Ka
Talha
Husayn, Salman
b.
Abu
135
and quietism of the and sayings anecdotes by relating
illustrates the asceticism
of the Prophet
b.
c
c
Bilal,
Suhayb,
Abd al-Rahman
c
b.
c
Abdallah
b. c
Awf, Sa d
b.
Mus ab
Rabfa, al-Rabi
c .
b.
39
I4i
142
BOOK OF THE MANNERS (dddb) PRACTISED BY THOSE WHO SEEK TO BECOME CHAPTER LXIII: "Concerning Manners." sire ever begot a son more ex The Prophet said, cellent than Good Manners", and he also said, "God disci plined me and made my manners good." Answer given by Muhammad b. Sirin to one who asked him what manners bring a man nearest to God and most advance him in God s "No
Answer given by Hasan
sight.
question,
"What
manners are most
one nearest to God
next
in the
Abi 1-Hasan
b.
al-Basri to the
useful in this world
and bring c
Sayings of Sa id b.
world?"
al-Musayyib and Kulthum al-Ghassani. Ibn al-Mubarak said, "We have more need of a little manners than of much
Another saying of Ibn al-Mubarak. The author divides men, as regards their manners, into three classes: the worldly, the religious, and the elect
knowledge."
among
the
for the
most
143 speech,
The manners of the worldly consist, such polite accomplishments as elegant poetry and rhetoric. The manners of the
religious.
part, in
learning,
religious
are
mostly
a
discipline
and body they and devote lusts,
of soul
:
keep the commandments, refrain from themselves to piety and good works. Sayings of Sahl b. c Abdallah and others on this topic. The manners of the
among
elect
the religious
of heart,
purity
(i.
e.,
the Sufis) consist mainly in
meditation, faithful observance of
spiritual
that which they have promised to perform, concentration on their
mystical
states
Definition of adab
144
etc.
by Abu
VAbbas
c
b.
al-Jalajili
al-Basri.
Ata.
Sufis are
every detail of their practical
CHAPTER LXIV: and
Saying of
distinguished from other people and recog themselves by their manners, which enter into amongst
The nised
,
purification."
lives.
"Concerning
their
manners
in
ablution
40
The what
first
thing
to
is
requisite
recommended, and what
is
Ordinary
men
know what is
is
obligatory,
most excellent
in itself.
should be excused
if they take advantage of which are granted to them, Sufis who fall below the highest
the indulgences and remissions 145 but there
standard
is
no excuse
of outward
for
purity
and
mentions the exemplary practice
had seen.
It
cleanliness.
The author
some
whom
of
manners of the
belongs to the
Sufis
he
Sufis that they
should always be in a state of purity both at home and abroad, so as to avoid the risk of dying unclean. Saying of Husri explained by the author. Anecdote of Abu Abdallah al-Rudhabari. Saying concerning the endeavour of Satan to get something for himself out of every human action. 146
Story of Ibn al-Kurrini (al-Karanbi) the teacher of Junayd. Why Sahl b. Abdallah urged his disciples to drink plenty of water and pour as little as possible on the ground. De scription
of the
rule of purity
observed
Amr alMecca. How
by Abu
during his thirty years residence at Ibrahim al-Khawwas preferred to suffer from Zajjaji
G
thirst rather
than neglect his ablutions in the desert. Various practices 147 adopted or rejected by Sufis for the sake of purification.
Account of the manner to journey
in
which Ibrahim al-Khawwas used
from Mecca to Kufa. Certain eminent Sufis
dis
and when obliged to do so, took 148 strict precautions that decency should be observed. Practices connected with ablution and cleanliness. The most puncti liked entering public baths,
lious attention to these
149 which the author defines that
causes
rules does not constitute
waswasat
as a misplaced zeal for superfluities
neglect of what
is
obligatory.
The
right course
such matters depends on circumstances, e. g. the quantity of water available. Stories of Sufis who persevered in ablution
in
though 150
it
was hurtful to them.
Stories of Ibrahim b.
CHAPTER LXV:
Adham
and Ibrahim al-Khawwas.
"Concerning their
manners
in
prayer".
151
The knowledge necessary for the due performance of prayer. Sufis should make themselves ready for prayer before the hour arrives. Consequently they need some know
ledge of astronomy and geography. G Sahl b. Abdallah used to say that 152 sincere
him
it
was a sign of the
have an attendant Jinni who impelled the proper time, and awakened him if he
to
mystic
to
pray at were asleep. Some Sufis engaged in devotional exercises by day and night, and through force of habit never failed to
perform them at the appointed time. Description of the initial rites of prayer. Sayings of Junayd and Ibn Salim on the
importance of intention al-Kharraz prayer?"
to
the
(niyyat).
"How
question,
Anonymous
Answer given by Abu Sa c fd one enter upon
should
sayings describing the reverence that
by one who begins to perform the service of prayer. At this time there must be no thought of anything except God. Quotation from a book on the manners of
153 should be
felt
154 prayer by
Abu Sa
c
with explanations bySarraj. concentration of mind which
id al-Kharraz,
The holy meditation and prayer demands should commence and remain to
after
it,
before the prayer itself
so that the worshipper as
were
when he begins
from one prayer to an
pray only proceeds, and when he has ceased to pray, nevertheless continues the mental attitude of prayer. it
,
other, in J
Saying of the Prophet on
55
some of a
to blush or
man whose
could
formed beside
weak
this subject.
Awe
of
God
causes
grow pale when they begin to pray. Story prayer was such that he
concentration in
not count the number of genuflexions which he per accordingly he used to make one of his friends sit :
him and count to
rise
from
his
for him.
Sahl
place, but
b.
c
Abdallah was too
when the hour
of prayer
arrived his strength was restored and he stood erect throughout the service. Anecdote of a man who, though he was alone in
the desert, performed his devotions with the same punc-
42 tilious
ceremony
as at
to perform a prayer of
home. Account of a hermit who used
two ra&as whenever he
ate or
drank
or put on a garment, or entered or quitted the mosque, or felt joy or sorrow or anger. c
Abu Abdallah b. Jaban. The Imam (leader in prayer), to pray in
Story of
156
act as
the
prefer as Imam someone who could only and another chapter, because the Imam, is
said,
The and
row
in
(he
make long
prayers.
Junayd
,
age, refused to forgo his prayers,
he had attained to
said)
life.
religious
Four
CHAPTER LXVI It
is
recite the Jdtiha
as
the
Prophet
responsible (for the correctness of the prayer). reason why the Sufis dislike to pray in the first
to
great
God
notwithstanding
row his
by means of which
in the
beginning of his
which belong to prayer. "Concerning their manners in almsgiving."
qualities :
not obligatory on the Sufis either to pay the legal
tithes (zakdt) or to give the voluntary
God has removed from them make it incumbent on them Mutarraf a
first
mosque, and to make their prayers too long. Even if of them knew the whole Koran by heart, he would
one
157
dislike to
Sufis
the
greater
b.
c
Abdallah
b.
alms (sadaqa)
,
because
the worldly wealth that would to give such alms.
al-Shikhkhir.
Saying of
God has bestowed
favour on the Suffs by taking wealth
away from
them than He
would have bestowed by endowing them with much wealth. Verse of a poet who boasts that, in con-
158 sequence of his generosity, he is too poor to be liable for the payment of tithes. Reply given by Shibli to Ibrahim b.
Shayban, who asked him what amount of tithes was payable on five camels. Some Sufis neither ask for alms nor accept
them when of
offered. Their
Muhammad
b.
motive
Mansur. Story
in
acting thus.
of a Sufi
Anecdote
who expended
1000 dinars every year upon his poor brethren. Munificence Abu cAli al-Mushtuli towards the Sufis. Story of an eminent
of
159 Sufi and a rich man.
Extract from a letter written by a
43
Imam
celebrated
to a poor Sufi. It
not proper that Sufis
is
should refuse to accept alms that have been freely offered by strangers. Tradition of the Prophet on this subject. Such
alms are a food
gift
from God and
may
whom
handed to any one
or
either be used to purchase
knows
the recipient
to
be more deserving than himself. Anecdote of Abu Bakr alFarghani. Anonymous saying on the principle that should
and receiving alms. The true crfterion who gives or takes or refuses alms for God s
be followed of the
in giving
Sufi
sake alone
given to
him
is
receive
no difference whether alms are
Another
class of Sufis
alms rather than presents, arguing that alms they only receive what is due to
poor from the
the
feels
or withheld from him.
160 choose to receive
when they
he
that
is
and that the
rich,
refusal to take
alms
a sort of pride and shows a dislike of poverty. Story of
Abu Muhammad
al-Murta
c
ish.
The Prophet
allowable to give alms to the rich. Sufis this
point
Tradition, of view,
not
accept alms base their objection upon for the Sufis, though poor from a worldly c
are
spiritually
Saying of Ali
rich.
b.
Sahl
Another interpretation of the Tradition quoted
above. Derivation of the word faqr (poverty). 161 Although it is said that alms are filth, the accept them without
wealth and
it is
hold that the
not to
ought
al-Isbahani.
said that
Those who
loss of dignity. If a
man
unable to give alms of that
is
alms of kind words and deeds. Bishr
poor
may
has no worldly
sort, let
him give
urged the Traditionists to pay a tithe on the Traditions which they wrote down and committed to memory, i. e. to practise five b. al-Harith
t
out of every two hundred Traditions. Four things necessary for those who pay tithes. The rich who pay tithes to the
poor are only restoring what really belongs to the
CHAPTER LXVII: Explanation
Mine and
I
of the
give
"Concerning their
Tradition
recompense
that
for
manners
God
it."
said,
in
latter. fasting."
"Fasting
is
Other Traditions on
44 fasting.
The author
the
defines
qualities
which constitute fasting of Sahl
good manners in fasting. Description of the c b. Abdallah al-Tustari.
How Abu Ubayd c
163
Some eminent
fasts.
tary
al-Busri fasted during
used
Sufis
Ramadan. Volun
to
fast
continually,
whether they were staying at home or travelling: their and lust object was to protect themselves from the Devil and passion. Story of Ruwaym and a girl of whom he begged a drink of water. Other Sufis adopt the fast of David, i. e., they fast every second day. The author ex the
why
plains
Prophet declared
method of
this
fasting to
be the best.
Saying of Sahl
164
Ahmad
b.
Jaban,
c
b.
c
Abu Abdallah
Abdallah. Anecdote of
who
more than
fasted continually for
fifty
on the ground that the years. lower self (nafs) is gratified by every habitual act, even though it be an act of devotion. Story of Ibrahim b. Adham,
Some
dislike continual fasting
showing the importance of
who are on God for depend
dervishes
entirely
as
usual
of the
detached from
their daily bread
the state of those who,
food
when
is
state of the
world and
this
more excellent
than,
they break their fast, partake
of prepared for them. The dervishes
former class have their
the
The
food.
lawful
own manners
in
fasting.
For
obtained example, none of them will fast without having for him wait not permission from his companions, who need 165 to
complete
director.
Sufi
his
fast,
unless
he
Anecdote of Junayd.
fasting voluntarily, hold
It
applicable is
to a
company
66
in
this
a novice or a Sheykh. Story of a
spiritual
you see a suspicion, for he must
said,
"When
world."
of dervishes
the sake of one of his disciples. 1
is
him
have got with him something of
an invalid or a
is
Rules of fasting
amongst
whom
Sheykh who
The author
there
fasted for
relates that
Abu
he saw at Basra, became celebrated his for his fasting, and that Ibn Salim banished him from 1-Hasan al-Makki,
whom
45
on
presence
account.
that
Anecdote of a
Sufi
of Wasit.
Saying of Shibli.
CHAPTER LXVIII: the
in
making
is
of provisions
them from
relieve fulfil
that
they should make every possible
perform the Pilgrimage once at least during their lives.
Want
and means of conveyance does not
this
duty, since
it
is
a rule of the Sufis
the utmost obligations laid upon
gious law. three
into
rule
first
effort to
to
manners
Pilgrimage."
The 167
"Concerning their
Sufis
them by the
reli
who make the Pilgrimage may be divided The first class are those who perform
classes.
one Pilgrimage, and for the rest of their lives are c content with mystical experiences. Sahl b. Abdallah and other eminent Sufis followed this rule. The second class are only
who cut themselves free from all worldly ties and set to make the Pilgrimage, penniless and unprovisioned;
those
out
they journey alone through pathless deserts, trusting in none but God, and never tire of going as pilgrims to His holy 168 temple.
Anecdotes
illustrating
the
manners
of Sufis
who
Hasan al-Qazzaz al-Dmawari made belong twelve pilgrimages with bare feet and uncovered head. Stories c c of Abu Turab al-Nakhshabi, Abu Abdallah al-Maghribi, Ja far to
this
class.
al-Khuldi, and Ibrahim al-Khawwas.
Another story of Ibrahim al-Khawwas, who quitted Mecca
169
with the resolution
not
arrive at Qadisiyya.
The
own
to
touch
food
until
third class are those
he
should
who by
their
residents at Mecca or in the neighbour on account of the sanctity of the place or from ascetic motives. Their manners are illustrated by anecdotes
become
choice
hood, either
of
c
Abu Abdallah b. al-Jalla, Abu Bakr al-Kattani, Abu Amr c
170 It
for
is
a
said
that
al-Zajjaji,
and al-Duqqi.
anyone who can endure hunger
at
Mecca
day and a night can endure it for three days in the There used to be a saying that residence
rest of the world.
46 at
Mecca
alters the disposition
and reveals the inmost nature,
and that only true mystics can of a
Khawwas i/
1
who
dervish
undergo
offered
dervishes
who found the
cumambulating
Tho
him.
in
hardships
reasons
travelling
fault
Ka
c
uncorrupted. Story
some money which Ibrahim
refused to
live there
to
why
Sufis willingly
Mecca. Story of some
with one of their number for
ba
in
the
al-
because
daytime,
cir
they
fancied that he did so in the hope of receiving alms. Another
when they have vowed to make the Pilgrimage they keep their word even though it should cost them their lives. Story of Ahmad b. Dillawayh. rule
of the
Sufis
is
this,
that
Also, while crossing the desert, they perform the obligatory acts
far as they can, no less punctiliously do not travel by regular stages or com They
of devotion,
than at home.
so
plete the journey within a fixed time, but set out
causes them to set out and halt halt.
Every
rite
companied by the allegorical
when God them to
causes
connected with the Pilgrimage should be ac
the spiritual action or feeling appropriate to
Exemplifying
172-3
when God
this
it.
principle in detail, the author describes
meaning of the various ceremonies, such as
the ikrdm, the talbiyat, the kissing of the Black Stone, the
standing at indicates
c
Arafat, the casting of the pebbles at Mina,
right way by Ibrahim al-Khawwas, of
of trust in
and
of performing them. Story, related
the
God but proved
a
Sheykh who taught the doctrine it in practice. Anecdote
false to
of al-Zaqqaq though starving, he would not accept food from some soldiers whom he met in the Desert of the :
Israelites.
174
Another story of al-Zaqqaq: how he one eye.
CHAPTER LXIX:
"Concerning
lost
the manners
the
sight of
of dervishes
mutual intercourse, and the principles which they observe at home and abroad". in
their
Two
sayings of Junayd.
Sayings of the above-mentioned
47
Abu Bakr
c
al-Zaqqaq and Abu Abdallah b. al-Jalla. Three G rules of conduct for dervishes stated by Sahl b. Abdallah 175 and by an anonymous Sufi. Three things necessary for the c dervish, according to Sahl b. Abdallah. Saying of Junayd.
Twelve
enumerated by Ibrahim alKhawwas. Anonymous sayings on poverty. It is a breach of manners for a dervish to say anything that suggests egoism. qualities of the dervish
G
Anecdotes of Ibrahim and Ibrahim
al-Qalanisi,
176
b. b.
Shayban, Abu Abdallah al-Muwallad al-Raqqi.
Ahmad
Three fundamental principles of Sufism according to alQalanisi and another whose name is not mentioned. An
onymous saying on the
false dervish.
Khawwas
must not regard secondary causes
the
:
dervish
(asbdb). Saying of Junayd
CHAPTER LXX:
:
how
Saying of Ibrahim
al-
to treat dervishes.
manners
their
"Concerning
in
compan
ionship."
Saying of Ibrahim
b.
Shayban:
"We
were not used to
anyone who said, My shoe or My bucket c Abdallah and Dhu 1-Nun al-Misri to b.
associate with
.
of Sahl
Sayings
God is the best companion for the Sufi. 1-Nun and Ahmad b. Yusuf al-Zajjaji. Dhu Sayings by Disagreement condemned. Abu Sa id al-Kharraz said that
the effect that 177
he consorted with the Sufis for
fifty
years and never quar
them, because he always sided with them against Junayd said that he preferred a good-natured liber
relled with
himself.
tine to an ill-natured pietist. Story of
Yazid and of
Abu
Sahl
Abu
c
Hafs and G
b.
c
Abu Uthman
Abdallah to
his pupil,
(al-Hiri).
Ibn Salim,
that Sahl had never pointed out to
178
Abu
Hafs.
How Abu
Ali al-Sindi instructed one another. Story
Answer given by
who complained
him any of the Abddl.
Story told by Ibrahim b. Shayban of his companionship c c with Abu Abdallah al-Maghribi. Sahl b. Abdallah would not take beasts.
as
Dhu
his
companion anyone who was
1-Nun
s
answer to the question,
afraid of wild "With
whom
48 shall
associate
I
Adham
b.
Three conditions imposed by Ibrahim
?"
on those who desired
Bakr al-Kattani overcame the one of
his c
by
plified c
company. How Abu which he felt towards
of a true companion
Abdallah al-Marwazi while travelling with
Three
men whose
classes of
mystical
society, according to Sahl b.
"Concerning
Abu Muhammad
manners
Abu Ja far b. al-Faraji, of Abu Abdallah b. al-Jalla who G
Story
in discussing
Abu Yazid and Abu Hafs.
al-Jariri,
c
Junayd,
their
topics".
Sayings of
on the subject of 80
Abu
Abdallah, should be avoided.
CHAPTER LXXI:
1
exem
Ali al-Ribati.
179 c
dislike
The duty
friends.
his
trust in
God
al-Bistami,
refused to speak
(tawakkul] until he had giv
en away four small coins which he possessed. Anecdote of Abu Abdallah al-Husri and Ibn Yazdaniyar. Saying of Ibrahim al-Khawwas on the qualifications neces sary for those
Sa
c
id
who
the
discuss
al-Kharraz rebuked a
man
theory of mysticism.
Abu
for using
symbols (ishdrat] God. Junayd said that he did not know any theory and practice more excellent than the theory and c practice of Sufism. Abu Ali al-Rudhabari declared that the in reference to
knowledge of the mystic cannot be expressed in plain words. c c Anecdote of Abu Sa id al-Kharraz and Abu Hatim al- Attar. Saying of Junayd. 181
Shiblf told those
the angels would
a
resort
to
be
listening to his discourse that in their place.
for
speak
Sayings
of
Sari al-
that
idle
folk".
How
Sari asked
the meaning of thanksgiving (shukr).
not
When
Junayd gathered round him an audience the mosque, he said, "Alas, you have become
Saqati heard of Sufis in
who were like
in
long as Dhu 1-Nun was alive. Sulayman al-Darani and Abu Bakr al-
public
Abu
Junayd to explain c Sahl b. Abdallah would
so
Zaqqaq on the value of oral instruction
in Sufism.
Why
al-
49
182
c
Abu Abdallah
the father of
Jalla,
was so named.
b. al-Jalla,
Saying of Harith al-Muhasibi. How Junayd used to answer who questioned him on matters which lay beyond
those their
Abu Amr c
capacity.
spiritual
better to
commit
al-Zajjaji said that
it
is
a gross breach of etiquette than to inter
Saying of Ibn al-Kurrini (al-Karanbi) to Junayd. Sayings of Shibli and Sari al-Saqati. CHAPTER LXXII: "Concerning their manners at meal rupt
a
Sheykh
time and
his
in
discourse.
gatherings and
in their
entertainments".
Three occasions, enumerated by Junayd, when the divine
mercy descends upon Sufis. Muhammad b. Mansur al-Tusi said to his guest, "Stay 183 three nights with us, and if you stay longer it will be a gift
of alms from
you
to
the difficulty of obtaining
al-Nawribati on the
when they
ascetics
demned by
c
Ja far
world,
A
together.
c
Story of
c
Ali
and
Abu Hamza
Ali al-Rudhabari in praise
Eating after a meal con c far on
Another saying of Ja
al-Khuldi.
and it
is
dervishes.
eating with friends,
The author
by
his
s
men
account of the
proper for the Sufi faqirs to observe in
Sheykh who had eaten no food
reproached instead
Abu
Two
manners which eating.
enter a house.
sayings of Shibli. one should behave when
gluttony.
food. Saying of
to treat dervishes, theologians,
way
who meet
of dervishes
How
Saying of Sari al-Saqati on
al-Saqati. Sayings of Abu
and Sari
of the
us."
lawful
host
days was
for ten
because he ate with two fingers
of three. Saying of Ibrahim b. Shayban.
Abu Bakr
al-Kattani would not eat any food that was not offered spon taneously. Saying of Junayd.
was punished for refusing an on the importance of purity dwelling-place. sick
men and
Sari
sleep
drowned. Saying of
al-Saqati like
Abu
How Abu
Turab al-Nakhshabi
offer of food.
Saying of Junayd as regards food, clothing, and said
that
the
Sufis
eat
men who c
like
are in danger of being Abdallah al-Husri. Anecdote of
d
50
Fath al-Mawsili, entertained
Ma
185
c
manner
describing the
by Bishr
which he was
in
al-Hafi.
ruf al-Karkhi accepted every invitation, saying that he
world and had no home except to enter. Description by Abu bidden the house that he was Bakr al-Kattani of a gathering of three hundred Sufis at
was only a guest
the
in
Mecca: instead of talking about religion they acted towards each other with good-nature and kindness and unselfishness. Saying of Abu Sulayman al-Darani: eating deadens the heart.
Ruwaym of food
said until
during twenty years he never thought c was set before him. Story of Abu Ali al-
that it
Rudhabari. Anecdote related by Abu Abdallah al-Rudhabari of a man who entertained a party of guests and lighted a c
thousand lamps; on being charged with extravagance, he successfully
challenged
his
accuser to extinguish any lamp
that had not been lighted for b. 1
Muhammad
CHAPTER LXXIII:
86
s
sake.
"Concerning their
of audition (sama] and
if
God
Anecdote of Ahmad
al-Sulami.
manners
at the
time
ecstasy."
Junayd mentioned three things necessary in audition, and these were absent, he disapproved of it. Saying of Harith
al-Muhasibf.
Dhu 1-Nun
Story of
erotic verses recited.
When
s
ecstasy on hearing
some
Ibrahim al-Marastani was asked
dancing and rending the garments in audition, he quoted the word of God that was revealed to Moses, "Rend thy heart and do not rend thy garments." The author says
about
that
this
subject
will
be fully set forth
in
a subsequent
chapter.
187
Junayd said that excess of ecstasy combined with ciency
of religious
knowledge
is
harmful.
defi
Explanation of
saying by the author. Ecstasy, provided that it is in voluntary, is not improper for dervishes who are entirely this
detached from worldly seek to produce ecstasy
interests. in
No
one, however, should
himself by joining a
number of
enraptured and
already
persons audition.
if
This,
become
it
So long as the heart idle and vain.
spiritual illumination.
worldliness, audition
by participating in their is most destructive to
a habit,
polluted with
is
is
CHAPTER LXXIV: "Concerning their manners in dress." Three sayings of Abu Sulayman al-Darani. Reply given by a young Sufi to Bishr b. al-Harith (al-Hafi), who had expressed the opinion frocks (muraqqci 1
88
that
Sufis
should not wear patched
di}.
by al-Jariri of a dervish who wore the same garment both in summer and winter because of a vision Story related
which he had seen. Saying of Yazid s criticism of Yahya b. behind
left
Abu
Mu
c
Hafs al-Haddad.
adh
him except the
Abu Yazid
al-Razi. shirt
Abu
which he was
nothing wearing at the time of his death. Description of the patched frock belonging to Ibn al-Kurrini (al-Karanbi). The fine
worn by Abu Hafs al-Naysaburi. The author men
clothes tions
the general
rules observed
by dervishes
in
regard to
dress.
189
CHAPTER LXXV:
"Concerning
their
manners
in
travelling."
c Counsel given by Abu Ali al-Rudhabari to a man who was setting out on a journey. Ruwaym s advice to the traveller. Muhammad b. Isma c il describes a journey on which he was
accompanied by Kattani.
Saying
Khawwas would
Abu Bakr al-Zaqqaq and Abu Bakr of Abu 1-Hasan al-Muzayyin. Ibrahim not allow al-Muzayyin the Elder to
What
scorpion that was crawling on his thigh.
who
to his disciples
190
Three
years
thirty
reasons their
rules
for
al-
kill
a
Shibli said
suffered hardships in travelling.
observed by
of travel.
c
Abu Abdallah
al-Nasibi during
The author enumerates
the various
which Sufis travel; he says that they perform
religious
home, and
al-
if
duties just as carefully as
a
when they
are at
party of dervishes are travelling together,
they show the utmost consideration to their weaker brethren.
52
Other
Sufis
a stricter
c
Abu Ya qub
to
According
which
illustrated
is
by al-Khawwas and Abu lmran al-Tabarirule,
c
of Ibrahim
sayings stani.
follow
al-Susi there are four qualities
that are indispensable to the traveller: religious knowledge,
and
enthusiasm,
piety,
good-nature.
Abu Bakr
said that the Sufis refuse to associate with
number who journeys
to
Yemen more
al-Kattani
any one of their
than once. Derivation
of safar (travel). IQ 1
CHAPTER LXXVI:
"Concerning
manners
their
prestige (honour, influence, popularity), and in acting for
The
the sake of their
friends."
author quotes a saying related
Abdallah al-Subayhi to the
effect that
by the pupils of Abu it
until
poor
he
give
in
worldly goods; but he
made
has
a
further
consequence
is
sacrifice,
not entirely namely, the
Story of al-Muzaffar al-Qarmisini and another
sacrifice of self.
Sufi
all
behoves the dervish
him
to sacrifice the prestige that accrues to
of his having resigned
in sacrificing
begging, and
in
who made themselves them anything.
no one would
so despised that
Ibrahim
b.
Shayban
s
praise
of
al-
Muzaffar al-Qarmisinf. Anecdote of a Sufi who abased him self by begging, which he disliked intensely. Story of a novice whose devotion and austerities had gained for him a he was told by a certain Sheykh that he great reputation :
must go from door
to
door and
beg
his
bread and eat
nothing else, but he found himself unable to obey; and when he was reduced to beggary in his old age, he regarded
punishment for having disobeyed the Sheykh. Story of an eminent Sufi who never broke his fast except with 192 pieces of bread that he had begged. Anecdote of Mimthis as a
shadh al-Dinawari.
How Bunan
al-Hammal learned that he was
a parasite. Story of a novice who begged food for his com and partook of it with them on this account he :
panions
was blamed by some Sheykhs who begged
for himself.
The author
said that he
had
really
explains the true principles
53 of begging. Anecdote of a
Sheykh who
refrained from begging
he might endanger the spiritual welfare of a fellow-Moslem, in accordance with the tradition that he who fear
for
that
repulses a sincere beggar will not prosper.
CHAPTER LXXVII:
193
receive a gift of worldly
of a
Story
goods".
who
dervish
feeling (hdl) in
manners when they
"Concerning their
his
lost
faith
and
his spiritual
consequence of receiving a gift. Another story same reason, was deprived of the
of a dervish who, for the
which mystics hold dear. Abu Turab al-Nakhshabi said that any one upon whom much bounty was bestowed tribulation
How Bunan
ought to weep for himself. a thousand dinars.
al-Hammal refused
Story of Ibn Bunan four hundred dirhems were brought to him while he was asleep, but he was warned in a dream not to take more than he needed. Story of Abu 1-Husayn :
he dropped three hundred dinars, one by one, into the Tigris. Anecdote of Ibn Ziri, a pupil of Junayd, who into possession of some money and left his companions. came 194 Abu Ahmad al-Qalanisi would not let his pupils visit one al-Nurf
:
number who had
and returned with money. How Abu Hafs al-Haddad spent a thousand dinars on the dervishes of Ramla. Story of Shibli, who bestowed on der of their
vishes nearly
the
all
money
for his starving children.
four
dirhems
order
in
travelled
that was given
Shibli
195
received
c
al-Mu tadid
when said,
God, to
hast given
every
to
a
had
buy food
Story of a Sufi Sheykh who saved he might return them to God "These
are
all
the worldly
me."
sum
distribute
one
to
that
on the Day of Judgment and say, goods Thou
him
of
money from
amongst
taken
as
the
the
Sufis
of
vizier
of
Baghdad;
much he wanted,
Shibli
more ye have taken, and the more ye have rejected, the nearer are ye
"The
God."
the
farther
are ye from
54
CHAPTER LXXVIII: "Concerning who earn their livelihood." c
Sahl b.
Sunna
the
Abdallah said that while
condemn work,
to
Faith to condemn trust
al-Harith
it
The is
to earn their livelihood or to trust in
Two
196
sayings
of earning.
mending velling.
at
G
of
Abu Sa
c
Abdallah
id
an offence against
an offence against the
b.
by spinning thread.
livelihood
one who asked him whether
to
is
God. Saying of Junayd.
in
Ishaq al-Maghazili rebuked Bishr his
manners of those
it
is
it
the
b.
and
earning
reply of Ibn Salim
the duty of Moslems
God.
al-Mubarak
in justification
al-Kharraz once passed a whole night whom he was tra
the shoes of the dervishes with
Saying of
Abu
Hafs (al-Haddad). Story of a negro
Damascus who was a follower of the
Abu
for
How
Sufis.
Anecdote of
1-Qasim al-Munadi. Sayings of Ibrahim al-Khawwas, Ibrahim b. Adham. General rules to be observed by
who work. Abu Hafs al-Haddad earned
Sufis
197
stowed
Dhu
it
the
upon
Sufis.
a dinar every
of Shibli
Saying
day and be to
a cobbler.
1-Nun said that the true gnostic does not attempt to
gain a livelihood.
CHAPTER LXXIX: and giving and
A
short
of Junayd: prefers
way
in
"Concerning
showing
their
to Paradise described
none has the right to receiving.
spending
manners
courtesy to the
to
by
in
taking
poor."
Sari al-Saqati. Saying
take
Saying of
money unless he Abu Bakr Ahmad
Hamawayh: money should be accepted or rejected for God s sake, not from any other motive. Story of al-Zaqqaq
b.
and Yusuf al-Sa
igh.
Anecdote showing the tact and deli c of Damascus bestowed a gift of
cacy with which Ibn Rufay
money upon Abu 198
c
Ali al-Rudhabari.
al-Zaqqaq and Abu Muhammad alMurta ish. How Junayd induced Ibn al-Kurrini (al-Karanbi) to accept some money from him. Whenever Abu T-Qasim Sayings of c
Abu Bakr
55
al-Munadi saw smoke issuing from a neighbour s house, he used to send and ask for food. Story of Junayd and Husayn b.
Answer given by Yusuf
al-Misri.
question whether one
al-Husayn to the bestowing all one s pro
justified in
is
b.
perty upon a brother in God.
CHAPTER LXXX:
"Concerning
who have
are married and those
of the
Story
Muhammad trust in
him
b.
marriage
who
children."
Abu Ahmad
al-Qalanisi.
How
c
Ali al-Qassar trained his little daughter to b. God. Story of Bunan al-Hammal and his son. Ibra Adham said that a man who marries embarks on a ship,
and that he Saying
suffers
Bishr
of
herself in
offered
of
the manners of those
shipwreck when a child b.
al-Harith.
Story
is
born to him.
of a
woman who
c
Abu Shu ayb
marriage to
al-Barathi and
removed a piece of matting. The author says that a married Sufi must not commit his wife and children to the care of God but must provide for refused to enter his hut until he
their
needs unless they are
he
Sufis
is.
tage
ought to wed poor
women who
of rich
when Path
al-Mawsili
voice saying,
"O
the same spiritual state as
in
women and
desire
kissed
Path, art not
to
not take advan
marry them. One day
his son he heard a heavenly thou ashamed to love another
Me?" The author points out that although the Pro used to kiss his children and clasp them to his bosom, phet his spiritual rank and endowments were unique; and that God
besides
is
jealous of the Sufis
when they
turn their thoughts towards
any one except Himself.
CHAPTER LXXXI: alone or with Sitting in
their
manners
in sitting
mosques condemned by Sari
al-Saqati. His defi
of generosity (muruwwat). Saying of a Sufi Sheykh:
nition "the
"Concerning
others."
prayer-mat of the dervish ought to be on his buttocks." Abu Yazid and Ibrahim b. Adham which indicate
Stories of
that
it
is
a breach of
manners to stretch out one
s feet
or
56
one
cross
to
s
Story of Ibrahim al-Khawwas and a
legs.
dervish
who had an
Yahya
Mu adh
excellent
c
b.
on
(al-Razi)
way
Saying of
of sitting.
sitting with the unspiritual.
Anecdote of Ibn Mamlula al-Attar al-Dinawari. Anonymous saying: a man s friends show his character. Hasan al-Qazzaz,
who
often sat awake during the night, said that Sufism is founded on three things: hunger, silence, and sleeplessness.
Junayd preferred
sitting
CHAPTER LXXXII:
202
Two c
of
sayings
Abdallah used to
with Sufis to prayer.
Mu
in
hunger".
c
adh on hunger. Sahl b. be strong when he abstained from eating
Yahya
and weak when he
ate.
b.
Saying of Sahl
(al-Darani) said that
Sulayman
manners
"Concerning their
is
G
b.
Abdallah.
one of God
s
Abu trea
hunger bestows upon those whom He loves dearly. A saying of Sahl b. Abdallah on hunger repeated to the c author by Ibn Salim. Saying of lsa al-Qassar. Why a Sufi
He
sures which
Sheykh
said,
hungry".
him
visit
"Thou
art a
Another Sheykh after
s
to a
:
man who
said,
am
"I
rebuke to a Sufi who came to
having eaten no food
CHAPTER LXXXIII
203
liar",
for five days.
"Concerning their
manners in
Anecdote of Mimshadh al-Dinawari.
It
is
sickness."
related of
al-
his body was infested by worms, and when a worm fell to the ground he would put it back in its place. Story of Dhu 1-Nun and a sick disciple to whom
Kurdi that part of
he paid a
visit.
Advice which Sahl
give to his disciples
al-Nahrajuri
b.
when they were
c
Abdallah used to
How Abu Ya qub c
ill.
refused to let himself be cured of a disease in
stomach by means of cautery. Saying of al-Thawri to a
his
who made excuses for delay in visiting him. Sahl Abdallah know a remedy for piles but would not use it.
disciple G
b.
204
When ician,
God):
Bishr al-Hafi described his
he his
symptoms
to the
phys was asked whether he was not complaining (of reply. Saying of Dhu 1-Nun quoted by Junayd
when he was
suffering from a severe illness.
57
LXXXIV
CHAPTER Sheykhs and Saying the poor
:
their kindness to their
How
of Junayd.
manners of the
the
"Concerning
disciples".
Bishr al-Hafi sympathised with
when he was unable
to help
them. Courtesy shown
to a party of dervishes. Story of
by al-Zaqqaq
Junayd and
al-Jariri.
Story of Abu Ahmad al-Qalanisi and a disciple. Anec dote of Junayd and a man who wished to abandon all his wealth.
How Abu
G
1-Hasan
al-
Atufi procured food for his
companions in the desert. How Abu Ja far al-Qassab fol lowed Abu Sa c id al-Kharraz from Ramla to Jerusalem in c
order to obtain his forgiveness.
CHAPTER and
LXXXV:
"Concerning
the manners of disciples
novices".
Saying on wisdom (hikmat) cited from a book by Abu anecdotes (of holy
Turab al-Nakhshabi. Saying of Junayd men) strengthen the hearts of Saying of Yahya
(b.
Mu
:
disciples.
c
on
adh)
wisdom.
Sayings
of
Mimshadh al-Dinawari, Abu Turab al-Nakhshabi, and Abu c Ali b. al-Katib concerning those who aspire to become Sufis. Saying of Shibli on two kinds of amazement ((kayrat) felt by disciples. How Shibli, when he was a novice, pre vented himself from being overcome by sleep. Manners and signs
of the
Kharraz.
sincere
Saying
according
disciple
of Sahl b.
should occupy the disciple
s
c
to
Abu Sa
c
id
al-
Abdallah on the things which
mind.
by Yusuf
b. al-Husayn of the signs by which known. Saying of Abu Bakr al-Barizi. CHAPTER LXXXVI: "Concerning _the manners of those
Description the disciple
who
is
prefer to live
alone".
Saying of Bishr al-Hafi. How al-Darraj met the hermit, 1-Musayyib, and brought him to Shibli. Saying of Ju
Abu
nayd on the
men
of great
solitary
life.
spiritual
Abu Ya
c
qiib al-Susi said that only
power can endure
solitude,
and that
58 it
was better
people like himself to perform their devo the sight of one another.
tions in
208
for
c
Story of Abu Bakr b. al-Mu allim who retired to Mount Lukkam near Antioch and found that be was unable to
customary devotions; he remained ten years in solitude before he could perform them as well as he used his
perform
do amongst communicated
to
met
in
his acquaintances.
A
Ibrahim al-Khawwas by a
to
was
similar experience
man whom
he
the desert.
CHAPTER LXXXVII: ship and
"Concerning
their
manners
in friend
affection". c
Sayings of Dhu 1-Nun and Abu Uthman (al-Hiri). Answer given by Ibn al-Sammak to a friend who quarrelled with him. Sayings on the nature of affection.
Sayings of Yahya
209
b.
Mu
hammad al-Maghazili. CHAPTER LXXXVIII: hour of
c
adh, Junayd, Nuri, and
"Concerning
their
Abu Mu
manners
in the
death".
Verses recited by Shibli on the night before he died. Only
two of the hundred and twenty disciples of Abu Turab alNakhshabi died in poverty namely, Ibn al-Jalla and Abu ,
c
Ubayd
al-Busri.
Description of the death of Ibn Bunan
al-
Misri.
210
Abu
Story related by
G
Ali al-Rudhabari of a youth
who
expired on hearing a verse of poetry. Saying of Abu Yazid (al-Bistami) on his deathbed. Saying of Ibn al-Kurrini (al-
Karanbi) reported tion of the death of
by Junayd, who was
his pupil.
Junayd by Abu Muhammad
Descrip
al-Jariri.
The
described by Bakran al-Dfnawari. Account of Abu 1-Husayn al-Nuri. saying of Abu
death of Shibli of the
death
A
Bakr al-Zaqqaq which was immediately followed by his death. How Ibn cAta was killed. Ibrahim al-Khawwas died while 211 performing an ablution. The corpse of Abu Turab al-Nakhshabi was seen standing erect in the desert, untouched by
59 wild beasts.
Junayd Kharraz
of the death of
Description
remark when
s
Yahya
al-Istakhri.
Abu Sa
that
told
c
id
al-
into an ecstasy before he died.
fell
CHAPTER LXXXIX: shown
trine
was
he
the differences of doc
"Concerning
on mystical sub
their answers to questions
in
jects".
212
Question
c
concentration
concerning
(Jam
and dispersion
)
(tafriqat).
The author
definition of these terms. Their
s
c
by Abu Bakr Abdallah
plained
Tahir al-Abhari. Verses
b.
Junayd. Saying attributed to Niirf.
by and
on the subject. Sayings of Junayd
doctrines
Anonymous
213
meaning ex
Abu Bakr
al-Wasitf.
concerning passing-away (fand) and continuance
Question (baqd).
Two of
sayings of
/and and
c
Abu Ya qub
baqd requires that
al-Nahrajuri: the true theory
Man
s
the relation of a slave to his master
normal relation to God should be maintained.
The author says that fand and baqd are the attributes of those who declare God to be One, and who ascend in their to a particular
unification
ordinary
Moslems.
He
explains
application of the terms.
214
Sayings of Shibli.
Abu Sa
c
Two
the
is
not reached by
meaning and Sumnun.
original
sayings of
Junayd, Ibn Ata, and Ruwaym. The author enume
id al-Kharraz,
attributed
Saying
degree, which
to
rates five stages of fand.
215
Question concerning the realities (al-kaqd
Description by Sari al-Saqati of those ities.
Sayings
of Junayd,
Abu Turab
iq).
who seek
the real
(al-Nakhshabi)
and
Ruwaym. Three
Abu
c
Ja far
kinds of reality (haqiqat] distinguished by al-Saydalani. Anecdote of Abu Bakr al-Zaqqaq :
"every
reality that contradicts the religious law
elity".
Ruwaym s
man
realise the
answer to the question,
is
an
"When
infid
does a
meaning of servantship ^ubudiyyat)^ Another
6o
A
saying of
Ruwaym.
Muzayyin
al-Kabir of the
saying of Junayd. Definition by alnature of God as conceived by
the Sufis. c
216
Saying of Abdallah tifies
between
Shibli
by
with
reality
humanity
in the
Tahir al-Abhari,
in
c
positive
religion
c
ilm,
(insdniyyat]
made
Distinction
ilm).
and haqq. The
haqiqat,
explained
(
which he iden
by Abu
c
Ja
far
reality of
al-Qarawi.
definition of the reality of union (wusul). Reality
Anonymous described
b.
which removes every obstacle way. Saying of Abu Bakr al-Wasiti.
by Junayd
mystic
s
as that
Question concerning veracity (sidq).
Saying of Junayd. Definition of veracity given by Abii c Sa id al-Kharraz to two angels whom he saw in a dream.
A
by Yusuf
detailed definition
b.
al-Husayn.
Sayings of an anonymous sage,
217
Muhasibi),
Junayd,
Abu Ya
c
Dhu
1-Nun, Harith
(al-
qub, and another whose name
not mentioned.
is
Question concerning the fundamental principles (usul)of Sufism.
Five qualities enumerated by Junayd. tioned
c
by Abu Uthman
importance ciples.
Ahmad
c
not to
of
the
principles
men
Saying of Junayd on the fail in fundamental prin Sufis,
according
Abu
to
Seven principles of Sufism enumerated
Abdallah.
according to Husri, and another of seven principles, according to an anonymous dervish.
List list
principles
al-Qalanisi.
Sahl b.
by 218
Three
(al-Hiri).
care
of taking
Two
of six
principles,
Question concerning sincerity (ikhlds). Definitions
1-Nun, c
and
c by Junayd, Ibn Ata, Harith al-Muhasibi, Dhu c
Abu Ya qub
al-Susi.
Two
sayings
of Sahl b.
Abdallah. Definitions by Junayd and an anonymous Sheykh.
Three signs of the sincere man. Definition of sincerity uted to
219
Abu
attrib
1-Husayn al-Nuri.
Question concerning recollection (dhikr).
Ibn Salim distinguished three kinds of recollection
:
(a)
with
6i
the
tongue,
defined
as
with
(b)
"being
nearness to
the
c
Ibn
God".
heart,
recollection
(c)
Ata
which he
shame because of
with love and
filled
said that recollection causes the
nature (bashariyyat) to disappear. Two sayings of c Sahl b. Abdallah. Three verses of the Koran in which the
human
Moslems ent
are
kinds
commanded
God. There are
to recollect
of recollection,
corresponding
to
the
differ
different
Saying of an anonymous Verbal recollection Sheykh. (repetition of the formulas "There in no god but Allah" and "Glory be to Allah!" or recitation used
language
these
in
verses.
of the Koran) and spiritual recollection (concentration of the
heart upon
God and His
attributes).
Recollection assumes various forms in accordance with the
220
predominant that
or
state
recollection
real
of each mystic. Shibli said
station
the
is
forgetting of recollection,
i.
e.,
forgetfulness of everything except God.
Question concerning spiritual wealth (ghind).
Junayd
said that spiritual poverty
and wealth are comple
mentary, and that neither is perfect without the other. The signs of spiritual wealth described by Yusuf b. al-Husayn. c c Saying of Amr b. Uthman al-Makki on the spiritual wealth
which
consists
in
being
independent
of
spiritual
wealth.
221 Saying of Junayd. Question concerning poverty (faqr).
Junayd said that poverty all
tribulation
its
true faqir
who
is
is
a sea of tribulation but that
by Junayd of the hundred years before
glorious. Description
enters
Paradise
five
the rich. Ibn al-Jalla said that poverty must be accompanied c
by piety (wara Question
).
Sayings of Junayd and al-Muzayyin.
concerning the
spirit
(ruk)
and
the doctrines
of
the Sufis on the subject.
222
Two two heart
sayings of Shibli.
spirits, is
viz.,
Abu Bakr
al-Wasiti distinguished
the vital spirit and the spirit whereby the
illumined. Other sayings of al-Wasiti.
Abu
c
Abdallah
62
attained
human
spirits in the gnostic
spirit (al-ruh al-bashariyyd]
and the eternal
man. Traditions
in
The author
who
union with God. Distinction between the
to
ruh al-qadima] 223
two
said that there are
al-Nibaji
has
declares
be
to
it
spirit (al~
illustrating this doctrine.
Ibn Salim asserted
false.
and the body together produce good or evil, and that both are liable to reward or punishment. Those that the spirit
who
believe
go
spirit
far
metempsychosis and astray from the truth.
Qttestion concerning
The meaning al-Bistami
the
to
eye to heaven. a
certain
Abu
How Amr
Sufis
man,
God? Let God 224
c
of the
(ishdrat).
Abu Yazfd
God cannot be indicated by man rebuked Junayd for raising Uthman al-Makki said that the
that
effect
symbolism of the to
symbolic allusion
eternity
of ishdrat. Sayings of Shibli and
means of symbols. his
the
in
a
c
b. is
"How
polytheism long
will
give indications to
(shirk).
you
Junayd
said
give indications to
you."
Yazid (al-Bistami) condemned both theological and
symbolism. Zaqqaq said that ishdrat is proper for but the adept finds God by abandoning ishdrat. novices, Saying of Shibli on nearness to God. Saying of Yahya b. mystical
Mu
c
adh on the
classes
of religious
Rudhaban Abii
different kinds of
men. Sufism described by
as an ishdrat.
c
Ya qub
symbolism used by
The
Abu
different
Ali
al-
use of ishdrat disapproved
by
al-Susi.
Diverse questions. Question concerning elegance (zarf). Definition of the term by Junayd. Question concerning generosity (muruwwat). Definition
by Ahmad
b.
c
Ata.
Question concerning the reason c
why
225 Sayings by Ibn Ata (who connects Shibli, and an anonymous mystic.
the Sufis are so called. Sufi
with safd), Nuri,
Question concerning the daily bread (rizq).
Sayings of
Yahya
b.
Mu
c
adh and another whose name
is
63
not mentioned.
rizq.
How Abu
who
Various opinions as to the cause ot Yazid (al-Bistami) rebuked a theologian
questioned him about the source of
rizq.
answer to a question concerning the Junayd disappearance of the name of servant and the subsistence s
Question.
of the power of God,
Junayd was asked,
Question.
226 to praise and
a
is
"When
man
indifferent
His answer.
Answer given by Ibn Ata when he was asked, means of obtaining security of mind (saldmat
Question. "What
blame?"
in fand).
happens
(as
the
is
al-sadr}r "What
Question.
the
is
explanation of the grief which a
man feels without knowing Uthman (al-Hiri).
its
Answer by Abu
cause?"
c
Question concerning sagacity (firdsat).
Comment by Yusuf
b. al-Husayn on the Tradition, ware of the sagacity of the true believer, for he sees by
the light of
"Be
God."
Question concerning the imagination (wahm). Definition of
227
wahm by
Question. Explanations
Ibrahim al-Khawwas.
by Abu Yazid
al-Bistami and other
mystics of the words sdbiq, muqtasid, and zdlim in Kor. 35, 29. Question concerning wishing (tamanni).
Ruwaym
said
should not wish.
that
the
disciple
The reason
may
hope,
but that he
of this distinction.
Question concerning the secret of the soul (sirr al-nafs). G Sahl b. Abdallah said that the secret of the soul was
never revealed he said, 228
"I
Question.
by
in
any created being except
am your supreme Lord." Human and divine jealousy
in
Pharaoh when
(ghayrat] distinguished
Shibli.
Question.
Dhu
Fath
b.
Shakhraf asked
Israfil,
the teacher of
whether secret thoughts (asrdr) are punished before actual sins. The answer given by Israfil. 1-Nun,
64
Three
Question.
Abu Bakr
different
states
of the heart described
by
al-Wasiti.
Three kinds of tribulation
Question.
(bald)
described by
Jariri.
Question concerning the difference between the lower and
higher degrees of love (hubb and wudd). Question concerning weeping (bukd).
229
Saying of
c
Abu Sa id
al-Kharraz. Eighteen causes of weeping.
Question concerning the term shdhid. Definitions 23
by Junayd and the author.
Question concerning the sincere practice of devotion.
Abu on
this
c
1-Husayn
viz.,
God,
Hind
al-Qurashi,
by the Sheykhs
subject
cerity in
Ali b.
when questioned
of Mecca, replied that sin
devotion depends on the knowledge of four things, self,
death, and retribution after death. the nature
Question as
to
Definitions
of the
of the generous man (karim).
generous
man by
Harith (al-Muhasibi)
and Junayd. Question concerning generosity (kardmat).
Two anonymous
definitions.
Question concerning reflection (fikr).
and tafakkur by Harith al-Muhasibi Distinction between fikr and tafakkur.
Definitions
and others. 231
of fikr
Question concerning induction (ftibdr). Definitions
Question as Definitions
Question as
by Harith al-Muhasibi and to the
by Junayd and to
others.
nature of intention (niyyat). others.
the nature
of right (sawdb). another. and Junayd by s Question. Junayd explanation of what is meant by com c passion towards the creatures (shafaqat ala l-khalq). Definitions
Question concerning fear of
God
(taqiyyat).
Five definitions of the word. Question concerning the ground of the soul (sirr).
65 Definitions.
Saying of Husayn b. Mansur al-Hallaj. 232 sayings of Yusuf b. al-Husayn. Verses concerning the sirr by Nuri and others.
Two
The author remarks Sufis c
are
Uthman
too
al-Makki:
the other half
that the questions discussed
numerous
is
"One
to
mention.
half of
of
Saying
knowledge
is
c
by the
Amr
b.
question, and
answer."
CHAPTER XC:
"Concerning
the letters sent
by
Sufis to
one
another".
Words
233
written by Mimshadh al-Dinawari on the back of a which Junayd wrote to him. Letter from Abu Sa c id
letter
al-Kharraz
by
c
Amr
c
b.
together with
and
Shibli,
234
Junayd
Ahmad
to
s
Sufis asked
c
b.
Ata.
Uthman al-Makki
Part to
of a letter addressed
the
Sufis
of
Baghdad,
made upon it by Junayd, Part of a letter sent by Shibli to Junayd. The author relates how he and other
the observations
Jariri.
reply. c
Abu Abdallah
) al-Rudhabari to write a letter to a certain Hashimite at Ramla, begging him to permit them to hear a who was famous for the singing-girl of her
beauty
voice.
of the letter which al-Rudhabari wrote impromptu c on this occasion. Verses inserted by Abu Ali b. Abi Khalid
Copy
al-Suri in a letter
235
which he wrote to
Abu
c
Ali al-Rudhabari. Verses written by Abu Ali al-Rudhabari in reply to the above. Answer sent by Dhu 1-Nun to a sick man who had asked him to invoke God on his behalf. Another letter c
by Dhu 1-Nun. Letter written by Sari al-Saqati to Junayd containing some verses which he heard a camelwritten
driver chanting in the desert.
236
Letter written to (Abu c Abdallah) al-Rudhabari by one of his friends. Part of a letter from Abu c Abdallah al-Rudhabari to a friend. Letter written
Sheykh.
i)
This
by an eminent
Sufi to a certain
Extract from a letter addressed by
is
the correct reading.
Abu
1-Khayr
66 al-Tinati
to
c
Letter
Ja far al-Khuldi.
sage in answer to Yusuf
b.
written
al-Husayn,
a
by
certain
who had complained
being worldly feelings and dispositions. prey Letter written by one sage to another who had asked
of
a
237
to
him by what means he might gain salvation. Part of a letter G c written by Ahmad b. Ata to Abu Sa id al-Kharraz, and the latter
from a Part
238
s
reply. Letter of a lover to his beloved. Quotation
letter written
of a
by a
written
letter
certain Sheykh. to
Husayn
b.
Jibril
al-Marandi
by one of his pupils, relating how he became friendly with a gazelle and shared his food with it. Letter sent by Shah al-Kirmani to
Abu
Hafs (al-Haddad) and the
latter s reply.
Letter written by Sari al-Saqati to a friend. Part of a letter c
from Junayd to Ali b. Sahl al-Isbahani. The author says that it is impossible for him to quote 239 the long epistles which celebrated Sufis have written to one another, such as the epistle of Nuri to Junayd on the sub ject of tribulation (bald), etc., but that he will give the text
of one
Kisa
240 241
i
short
epistle
Abu Bakr
al-
al-Dmawari.
books and
243
to
by Junayd
Continuation of the epistle of Junayd to Conclusion of the same.
CHAPTER XCI 241-3
written
:
"Concerning
Abu Bakr
al-Kisa
i.
the introductions (sudur) of
epistles".
Five introductions by Junayd. G Specimens by Abu Ali al-Rudhabari and
Abu Sa
c
id b. al-
A rabi. c
244
Two more Sa
245
c
specimens by Ibn al-A
rabf,
and one by
Abu
id al-Kharraz.
Another by al-Kharraz and a third which the author tributes to him.
246
c
An
introduction
al-Kurdi
at
of Urmiya.
by Another by Abu Bakr al-Duqqi. Another by the same hand. Two anonymous specimens. CHAPTER XCII: "Concerning their mystical poems".
6;
Dhu 1-Nun and Junayd. Abu 1-Husayn al-Nuri and Junayd. Verses by Abu Ali al-Rudhabari.
Verses by Verses by
247
248
c
249
250
Verses by Ibrahim al-Khawwas. Verses describing ecstasy by Sumnun al-Muhibb. Two more verses by Sumnun.
Some
251
verses which Sari al-Saqati often used to recite.
Verses which Sari recited while he was engaged in sweep ing his room. Another verse frequently quoted by Sari. Verses spoken by Shibli on his deathbed. Verses by the same.
Verses composed or quoted by Shibli on various occasions. verses by Shibli. Verses on patience which are said
252
Two
253
c
have been composed by Sahl b. Abdallah. Verses by c Yahya b. Mu adh al-Razi. Verses on thanksgiving (shukr] to
by Abu More 254
V Abbas
verses
c
b.
by
Ata.
Ibn
c
Ata.
Verses by
Khurasani) on being rescued by a which he had fallen. 255
lion
Abu Hamza
(al-
from a well into
Verses by Bishr b. Harith (al-Hafi), Yusuf b. Husayn alRazi, and Abu Abdallah al-Qurashi. Verses written to the c
last-named by Abu Abdallah al-Haykali. c Verses by Abu Sa id al-Kharraz. Verses written 256
in
reply
by Abu Abdallah al-Qurashi or, according to others, by Abu Sa id al-Kharraz. Verses written by Abu 1-Hadid to Abu Abdallah al-Qurashi. Reply of al-Qurashi. CHAPTER XCIII: "Concerning the prayers and invocations c
to al-Haykali
c
c
257
which the most eminent of the ancient
Two
A
prayers by
Dhu
Sufis addressed to
God."
1-Nun.
prayer by Yusuf
b. al-Husayn (al-Razi). Prayer of a which was overheard by Yusuf b. al-Husayn. Verse recited by a Sufi Sheykh in the hearing of Yusuf
258
certain sage
259 b.
al-Husayn.
A
prayer of Junayd, extracted from the Kitdb
al-Mundjdt.
260
A
prayer of
Abu Sa
c
id
al-Dinawari which the author heard
68
him
utter
A
Atrabulus.
at
prayer of
Shibli.
Prayers
of
c
Yahya b. Mu adh (al-Ra/i). A number of prayers by the same. Answer given by a 261 had begged him to certain Shaykh to Umar al-Malati who c
invoke
God on
his behalf.
Mow
to pray for his fellow-passengers
by a storm
b.
Ad hum
refused
when they were overtaken
at sea.
Anonymous
262
Ibrahim
saying on
in prayer.
effect of sincerity
the
of Sari in answer to the Prayer of Sari al-Saqati. Prayer him/a. A prayer which Ibrahim al-Marastanf request of Abu in a dream. A prayer learned from al-Khadir, whom he saw I
which
Abu
c
c
learned from
Ubayd al-Husn
A isha
who ap
while he was asleep. Prayer of a Sheykh peared to him to the author whose name is not mentioned. Answer given the Sheykh whom he questioned concerning
certain
by a
purpose of prayer.
real
A
prayer of Junaycl.
CHAPTER XCIV:
263
one
"Concerning
Ruwaym
and Yusuf
Precepts by Sari al-Saqati, c
b,
to (was<ij><i)
another."
Precepts by
264
their precepts
Atii,
Junayd, and
Abu
Abu Sa
c
b.
Bakr
al-Husayn al-Barizi,
(al-Razi).
Abu
c
l-
Abbas
id al-Kharraz. c
265
Dim 1-Ni m, Junayd, Abu Abdallah al-Khayyat Dim 1-Nun s reason for al-Dinawari, and Abu Bakr al-Warraq. had asked him for one. to give a precept to a man who Precepts by
refusing
266
Story of
Abu Muhammad
c
al-Murta ish
:
when
dying, he
the sale that his debts should be paid and gave instructions dirhams, of the clothes on his corpse produced eighteen b. Ibrahim of amount of his debts. A precept ;
exactly the
an anonymous Sheykh. Shayban. Precept by Bakr al-Wasiti, by an unnamed ufi, by Precepts by Abu on Mount Muqattam, and by a man whom Dim 1-Niin met
Dhu 267
1-Nun himself.
Precept by Junayd.
THE HOOK OF AUDITION
(savufj.
XCV: "Concerning the beauty of the voice, and and the difference of those who practise audition, OiAi TEK
it."
The Prophet fine
that
said
the prophets before him had
all
voices.
Further Traditions showing that the Prophet held a sweet in high esteem and that he liked to hear the Koran
voice
read with a musical intonation.
The author
s
explanation of
"Beautify the Koran by your voices." c on this Sayings subject by Dhu 1-Nun, Yahya b. Mu adh al-Razi, an anonymous Sheykh, Harith al-Muhasibi, and
the Tradition,
al-Husayn. The subtle influence of sweet sounds illustrated by the fact that they lull sick children to sleep
Bundar is
b.
and restore the health of persons suffering from melancholia. Moreover, the
camel-driver
chant has a marvellous effect
s
upon camels worn out by fatigue. Story, related to the author by al-Duqqf, of a negro slave whose master had thrown him into chains because the sweet ness
of his
voice excited the heavily laden camels to rush
along with such speed that all of them, except one, died on arriving at the end of their journey. ) Definition
of the
expert
by Ishaq
singer
b.
Ibrahim
al-
Mawsili.
CHAPTER XCVI:
"Concerning
opinions of the Sufi s as to Definition
by Dhu
Darani on the recitation Definitions
paniment.
anonymous
mystic.
its
1-Nun.
audition
and the various
nature."
Abu Sulayman
Saying of
of poetry c
with a musical accom
by Abu Ya qub
Description of
al-
al-Nahrajuri and an c
samd by Abu 1-Husayn
al-Darraj.
l)
The same
was. See
my
story
is
told by Hujwiri, on the authority of Ibrahim
translation of the
Kashf al-Mahjub
p. 399.
al-Khaw-
70 Sayings of Shibli, Junayd, and an unnamed Sufi. Junayd that audition is one of the three occasions on which
272
said
mercy of God descends upon dervishes. Audition con demned by Abu Ali al-Rudhabari. Abu 1-Husayn al-Nuri defined the Sufi as one who practises audition. Abu 1-Husayn the
c
used to stay and listen to music (samd c ) if he ap proved of it; otherwise he would take up his shoes and b. Ziri
Al-Husri wished for a samd c that should never cease, and should be more desired the more it was enjoyed. go.
CHAPTER XCVII:
273
"Concerning
the audition of the vulgar
c
(al- dmmat) and its permissibility when they listen to sweet sounds which inspire them with hope or fear and impel
them
to seek the
afterworld".
Saying of Bundar fulness
purpose. is
b.
lawful.
al-Husayn on the pleasure and law it is not connected with any evil
when
of audition
Quotations from the Koran showing that audition The five senses enable us to distinguish things
from their
opposites,
and
the
ear
can
distinguish
sweet
sounds from harsh.
274
Sweet sounds form part of the pleasures of Paradise which are enumerated in the Koran. Audition is not like winedrinking: the latter is
is
forbidden in this world, but the former
The Prophet allowed two
permitted.
singing-girls to play
the tambourine in his house.
275
Verses recited by
Abu
Bakr, Bilal, and
c
A isha. Many
of
Prophet Companions poetry. Fourteen verses are quoted from the famous poem, Bdnat Su^ddu, which Ka c b b. Zuhayr recited in the presence of the Prophet.
the
276
The Prophet poetry".
recited
s
said,
"Wisdom
is
sometimes
to be found in
Since poetry may be recited, there is no objection it with musical notes and melodies and with an
to reciting
agreeable intonation. Various divines and lawyers have pro
nounced
in
favour of audition,
of Malik and a
e.
g.,
Malik
man whom he rebuked
for
b.
Anas. Story
singing badly.
7 It
Malik
well-known that
is
1
l
)
and the people of Medina
did not dislike audition. Shafi
277
c i
was of the same opinion. Ibn Jurayj departed from settled at Mecca in consequence of hearing two
Yemen and
of poetry.
verses
good nor an evil for
which a man
He
declared
act,
but resembles an idle word (laghw)
will
The author sums up
that
audition
is
neither
a
not be punished hereafter (Kor. 2, 225). by stating that audition
the discussion
lawful, if it has no corrupt end in view and if it does not involve the use of certain musical instruments forbidden is
by the Prophet. CHAPTER XCVIII: and
"Concerning
their various degrees
therein."
c
Abu Uthman Sa
Description by
c
fd
b.
c
Uthman
al-Razi of
and beginners; (i) that of more advanced mystics (siddiqin) and (3) that kinds of audition:
three (2)
the audition of the elect
that of novices
;
of gnostics ^drifin).
278
c by Abu Ya qub alNahrajuri. Three kinds of audition defined by Bundar b. al-Husayn: some hear with their natures (tafr], some with their spiritual feelings (hdl), and some through God (haqq}.
Three
classes
of auditors
described
The author s explanation of this saying. The author s explanation continued. Three 279 itors
distinguished by an anonymous Sufi:
of realities (abnd al-kaqd spiritual
feelings;
(3)
iq)
the
classes of
(i)
aud
the followers
who depend on their poor (fuqard) who are entirely ;
(2)
those
detached from worldly things.
280
CHAPTER XCIX:
"Concerning
the different classes of aud
itors".
Those who prefer
to listen the Koran.
Malik and the Medina school by i) The contrary opinion is attributed to Ghazali (Ihya, Bulaq, 1289 A. IL, II, 247, 17), but cf. Goldziher, Muhamm. Studien, II, 79, note 2.
72
Verses of the Koran and Traditions of the Prophet which 281
prove that listening to the Koran is allowable. Further Traditions on this subject. The Koran condemns
who
only with their ears and praises those who listen with attentive minds. Examples of the emotion pro duced by listening to the Koran. In some cases the listeners those
listen
Answer given by
die.
the effect complained Koran was not permanent. that
282
Abu Sulayman
G
Abu
Shibli to
by
produced
who
Ali al-Maghazili
the
to
listening
said that he sometimes spent over a single verse of the Koran nights pondering and that unless he had ceased to think about it he would five
al-Darani
in
never have continued his reading. Junayd saw a man who had swooned on hearing a verse of the Koran. He recommended that the same verse should
be read to him again
A
senses. "Every
certain
soul
whereupon the man recovered
;
Sufi
death"
voice from heaven saying, verse
which
1-Tayyib
has
already
Ahmad
several
repeated
taste
shall
(Kor.
four
al-
Muqatil
times 182).
his
verse,
He heard
a
long wilt thou repeat this
"How
killed G
b.
3,
the
of the
Jinn
?"
Akki describes the
Abu terror
and anguish of Shibli on hearing a verse of the Koran. Those who lack the spiritual emotion which accords with 283 the hearing of the Koran and is excited thereby are like beasts: they hear but do not understand.
CHAPTER C: Traditions
those
"Concerning
odes and verses of
who
prefer listening to
poetry".
of the
in praise of poetry.
Prophet
siderations which lead
some
Sufis to listen to
The con
poetry rather
than to the Koran are stated by the author as follows. The Koran is the Word of God, /. e. an eternal attribute of God,
which men cannot bear when created. If
284
is,
their
God were
hearts
to reveal
would crack.
it
appears, because
it
to their hearts as
It
is,
it
it
is
un
really
however, a matter of
73
common knowledge that many times over without if
the
is
reading
intonation
tive
These
man may
a
read the whole Koran
being touched with emotion, whereas accompanied by a sweet voice and plain
he
emotion and delight
feels
feelings, then, are not caused
in
by
sweet sounds and melodies which accord with
it.
hearing
the Koran, but
by
human tem
peraments. The harmonies of poetry are similar in their nature and their effects and easily blend with music. Since a
certain
of man, their influence
God
than that of
"It
of
is
more
human
is
much
less
they say,
we should
prefer
to
listening
"that
so long as
theologians have regarded with if this
is
we
retain
take delight in poetry instead
making the Koran a means of indulging
ing the Koran, but
spirit
powerful and dangerous
by reverence for the Koran.
fitting",
nature
between them and the
Word. Those who
s
poetry are animated our
exists
homogeneity
ourselves".
dislike the
Some
practice of
done, the reason
is
that
shrink from hearing and reciting the Koran because
it
trill
men is
a
reality (haqq), and they intone it musically in order that the people may be drawn to listen when it is read. CHAPTER CI: "Concerning the audition of novices and beginners".
Story of a young man, a pupil of Junayd, who used to shriek whenever he heard any dhikr. Junayd threatened to
him
he did so again, and after that time he used on himself that a drop of water trickled from every hair of his body, until one day he uttered a loud cry and expired. A saying of Junayd related by Abu dismiss
if
to put such restraint
1-Husayn al-Sirawani. Story related by al-Darraj of a youth a
who
died on hearing
two verses of poetry ). Another story of c by Abu Ali al-Rudhaban. !
slave-girl
the i)
408
sing
same kind This seq.
story
related
occurs
in
my
translation
of Hujwiri
s
Kashf al-Mahjub,
p.
74 c
Abu Abdallah
287
which he saw
the Maghrib:
(i) a Sufi begging for alms; one of whose disciples had Jabala,
Sheykh named
a
(2)
mentions two marvellous things
b. al-Jalla
in
died on hearing a passage of the Koran, came to the reader on the next day and asked him to a recite part of the Koran.
While he was
him
Jabala gave a shriek which caused dead on the spot. Anecdote of Ja c far The author states the conditions under which
(the reader) to fall c
al-Mubarqa it
288
is
reciting,
.
c proper for novices to practise samd
If the
ignorant of these conditions, he must
is
beginner
them from a Sheykh,
learn
.
lest
he should be seduced and
corrupted.
CHAPTER
CII
the
Israfil,
:
"Concerning
the audition of the Suff
Dhu M-Nun,
teacher of
Razi whether he could recite any poetry. Israfil
negative answer,
Ruwaym
described
the
said to him,
"Thou
of the
state
Sheykhs."
asked al-Tayalisi
Sufi
On
al-
receiving a
hast no
heart."
Sheykhs during
audition as resembling that of a flock of sheep attacked
Abu
wolves.
no
taken
1-Qasim in
part
b.
by Marwan al-Nahawandi, who had
the samcf for
many
years,
attended a
289 meeting where some poetry was recited. The audience
fell
When they became quiet again, Abu 1-Qasim them questioned concerning the mystical meaning which they into ecstasy.
attached tation.
the
to
the of
Story
street-cry
verse,
and
finally
gave
own
his
interpre
Abu Hulman, who swooned on
of a herb-seller.
The author
hearing
points out that
the influence of same? depends on the spiritual state of the hearer.
one 29
Thus, the same words
mystic
and
as
false
may
be regarded as true by
by another. Story
Ghulam. Anecdote of Dhu
1-Nun al-Misrf,
of
c
Utba
al-
who was over
come by ecstasy on hearing some verses recited, but rebuked a man who followed his example. Some Sheykhs possess insight into the spiritual state of those
below them;
in that
case, they should not permit them to claim a higher state
75
than that which really belongs to them. Account of Nuri s ecstasy a few days before his death. The ecstasy of Ali b. al-Muwaffaq. Description of a
2Q 1 to
Yusuf
b.
which
visit
al-Husayn
Abu
1-Husayn al-Darraj paid
Rayy. The
at
latter burst into tears
on hearing two verses which al-Darraj recited, though he had previously read aloud to himself a large portion of the
Koran without any such
A
292
sign of emotion.
verse that used to throw Shiblf into ecstasy.
Another
verse that had the like effect on al-Duqqi.
CHAPTER fect
CIII: "Concerning the characteristics of the per
adepts in
audition."
During sixty years Sahl
b.
c
Abdallah never changed coun
tenance when he heard the dhikr or the Koran or anything else it was only the weakness of old age that at last caused ;
him c
293
to
show emotion. Another
similar anecdote of Sahl b.
The answer given by Sahl to Ibn Salim who it is that makes a man spiritually strong and enables him to retain his composure. Saying of the Caliph Abdallah.
asked what
Abu
c
Bakr. Sahl b.
Abdallah said that
his state during prayer he began to pray. Expla nation of this saying by the author. Sahl was the same after audition as he had been before it, i. e., his ecstasy
was the same as
his state before
continued without interruption. Story of Mimshadh al-Dinawari, who said that all the musical instruments in the world could not divert his thoughts from God.
294
The author observes their
senses
no pleasure
when
Sufis attain to perfection
such an extent that they take music and singing. Verse of the Koran quoted
are in
that
purified
to
one who noticed how quiet and unmoved he was during the samcf. Various reasons which
by Junayd
in
reply
to
induce spiritual adepts to attend musical concerts. 295
CHAPTER CIV: moral
sayings."
u
On
listening to dhikr
and sermons and
The profound impression made upon Abu Bakr al-Zaqqaq by a saying of Junayd. Answer given by Junayd to the question, "When does a man regard praise and blame with b.
Mu
Saying on
c
adh.
It
is
Wisdom
(hikmat] by Yahya when words come from the heart heart, but when they proceed from
indifference?"
equal
said that
they penetrate to the the tongue they do not pass beyond the ears. Many further examples might be given of the ecstasy and enthusiasm caused by listening to dhikr or moral exhortations. Saying c of Abu Uthman (al-Hiri). Influences from the unseen world,
whether they be audible or
upon the heart the heart
296
is
when they
produce a powerful effect harmony with it, i.e., when
visible,
are in
pure; otherwise, their effect
is
weak.
The adepts, however, are not affected in this way, although sometimes their spiritual life is renewed and replenished by hearing words of wisdom. The object of the Sufis in audition is not solely the delight of listening to sweet voices and melodies, but rather the inward feeling of something
geneous with the ecstasy already existent since their ecstasy
CHAPTER The
homo
in their hearts,
is
strengthened by feeling it. CV: "Further observations concerning
audition."
influence of samcf depends on, and corresponds with,
the spiritual state of the hearer.
Hence the
Sufis,
when they
poetry, do not think of the poet s meaning, nor when the Koran is read aloud are they distressed by the
listen
to
negligence of the
reader
whilst
they themselves are
alert.
297 If speaker and hearer are one in feeling and intention, the ecstasy will be stronger; but the Sufis are safe from any
consequences so long as the divine providence encom passes them. Stories illustrating this. Muhammad b. Masruq
evil
Baghdad was singing a verse in praise of wine when he heard some one say in the same metre and rhyme:
of
"In
Hell there of
is
a
water that leaves no entrails
him whose throat
shall
swallow
it,"
in the belly
This was the cause
77 of his conversion to Sufism.
Abu
1-Hasan
a mandoline-player singing
some
erotic verses, but a friend
whom
with
Raz c an(?) heard
b.
he was walking improvised a mystical variation
of them. Here, says the author, of which the intention is bad
we have
may
a proof that verses be interpreted in a sense
that accords with the inward feelings of the hearer. Shibli s answer to a man who asked him to explain the
meaning of
is
"God
CHAPTER CVI: and
dislike
the best of
"Concerning
deceivers"
those
who
(Kor. 3,47). dislike the
samtf
be
present in places where the Koran is recited with a musical intonation, or where odes are chanted to
and the hearers
fall
into an artificial ecstasy
and begin to
dance."
Different reasons for such dislike: (i) samcf
by some great
religious authorities
ous for novices and
penitents:
299 their vows and indulge
;
it
(2)
samd c
may
lead
in sensual pleasures;
is
is
condemned
very danger to break
them (3)
listening to
is the mark of two classes of men, and dissolute or the adepts in mysticism who have mortified their passions and are entirely devoted
quatrains (rubcfiyydt]
either the frivolous
to God. Accordingly,
that they are not yet
some fit
for
Sufis reject
samd c on the ground
They think
it.
it
better to
occupy
themselves with performing their religious duties and with c avoiding forbidden things. Saying of Abu Ali al-Rudhabarf
on the dangers of samd^. Saying of Sari al-Saqati on the recitation of odes. (4) samd^ is apt to lead astray the vulgar who misunderstand the purpose of the Sufis in listening to
samd c may bring a man into bad company. Some abstain from samd on account of the Tradition a good Moslem leaves alone what does not concern
music;
(5)
c
300
(6)
that
him;
(7)
some advanced gnostics
are so fully occupied with
inward communion that they have no room
ward
experience of audition.
for the
out
BOOK OF ECSTASY CHAPTER CVII:
"Concerning
Sufi s as to the nature of
The meaning
301
said
of
that
wajd produces symptoms is
the different opinions of the
ecstasy."
wajd by Amr c
Definition of
(wajd).
c
Uthman
b.
al-Makki.
wajd explained by Junayd. It has been some cases it
a revelation from God. In
of violent emotion, while in others the
One
subject remains calm.
of the ancient Sufis distinguished
two kinds of ectasy: wajdu mulk and wajdu tion
of these
terms by another mystic.
Husri enumerated four classes of men, the "ecstatics c
who have passed away from
Abdallah
that
said
an ecstasy
if
Koran and the Traditions, 302
it
is
is
laqd.
Abu
Explana
1-Hasan
al-
last class
themselves."
being Sahl b.
not attested by the
worthless.
Three quotations from Abu Sa
c
c
id
Ibn al-A rabi on the
nature of ecstasy.
CHAPTER CVIII: The Koran and the
"On
the characteristics of ecstatic
Traditions
show
that fear
persons."
and trembling
and shrieking and moaning and weeping and swooning are among the characteristics of such persons. Ecstasy may be either
genuine
divides
those
(wajd)
or
artificial
whose ecstasy
is
(tawdjud).
genuine
The author into
(al-wdjidun)
three classes:
303
(i)
those
trusion
whose ecstasy
is
of sensual influences;
terrupted only by
disturbed at times (2)
by the
those whose ecstasy
is
in
in
the delight which they take in audition
;
perpetual and who, in consequence (3) those whose ecstasy of their ecstasy, have utterly passed away from themselves. is
Also, artificial (i)
there
ascetics
classes
of those whose
ecstasy
is
(al-mutawdjidun).
those
others,
three
are
who
take pains to induce ecstasy and imitate
who are frivolous and despicable; (2) and mystics who endeavour to excite lofty states
and those
79 might become them better not to approved in them since they have renounced worldly things, and their ecstasy is the result of the joy which feel in austerities and they (of ecstasy).
do
Although
such ecstasy
this,
it
is
asceticism.
are justified
then
try
by the Tradition,
to
unable
being
inward
(3)
weep!"
to
feelings,
and
mystics of the
control into
fall
"Weep,
their
if
weaker type who,
movements
artificial
They
ye weep not,
or to hide their
ecstasy
as
means of
a
throwing off a burden which they find intolerable. The words of Husayn b. Mansur (al-Hallaj).
The
304
criterion
of
sound
and
unsound
c
Abu Ya qub al-Nahrajuri. CHAPTER CIX: "Concerning the of the Sheykhs who are sincere."
to
305
artificial
last
ecstasy according
ecstasy (tawdjud)
Two anecdotes of Shibli. Story of Nuri. He threw a whole company into ecstasy by his of some erotic verses. Abu Sa id al-Kharraz was
recitation
c
frequently
overcome by ecstasy when he meditated on death.
The
reason of this explained
by Junayd. Explanation by an unnamed Sheykh of the difference between wuj4d and
who
tawdjud. Those defect
the
in
dislike ecstasy,
means, follow the authority of
He
306
kind, if
said "If
to
a
c
Abu Uthman
man whom he saw
al-Hfri.
an ecstasy of this you are sincere, you have divulged His secret, and
you are not
author
because of seeing some is induced by artificial
person whose ecstasy
sincere,
suggests what
in
you are guilty of
Abu
c
polytheism." The Uthman may have meant by
these words.
CHAPTER CX:
"Concerning
porting influence of
the mighty power and trans
ecstasy."
Sari al-Saqati expressed his conviction that
had
fallen into a
if
a
man who
deep fit of ecstasy were struck on the face with a sword, he would not feel the blow. According to Junayd, such a person is more perfect than one who devotes
8o himself to the religious law; but on another occasion he said that abundance of positive religion
A
dance of ecstasy.
is
more
abun
perfect than
saying of Junayd to the effect that the is superior to the transport which
state of quiet in ecstasy
precedes
it,
and that the
307
is
superior to the
which precedes it. Explanation by the author. c Abdallah described by Ibn Salim.
state of quiet
The
ecstatic transport
ecstasies of Sahl b.
A story, related by Junayd, of who said that his love of God had shrivelled on his arm then he swooned, and his face became criticism of Shiblf.
s
Junayd
Sari al-Saqati
the skin
;
so radiant that none of those present could bear to behold it.
which
Amr
by
Description
G
b.
Uthman al-Makkf
of the ecstasy
the soul and increases
its knowledge of the divine of all sensible objects. unconscious and makes it omnipotence c 308 Verse recited by Abu Uthman al-Muzayyin. CHAPTER CXI: "Concerning the question which is the more fills
perfect,
one who
This question his
book on
quiet in ecstasy or one
is is
discussed
He
ecstasy.
by Abu Sa
declares
proper and perfect condition
is
that
c
who
is agitated". c
id
Ibn al-A rabi in
in
some cases the
quiet, while in others
it
is
agitation.
The
309
ior
quiet ecstatics are preferred on account of the super
of their minds, the agitated on account of the
firmness
superior strength
of their
ecstasies.
Quiet would be more
perfect, if we presupposed two equal minds; but no two minds or men or ecstasies are just on the same level, and
therefore
it
is
useless
inferior to agitation.
to
The
assert
that
quiet
is
superior
or
superiority or inferiority of either
depends on the particular nature and circumstances of the ecstatic state.
CHAPTER CXII:
310
"A
compendious summary of the subject Abu Sa cid Ibn al-
from the Book of Ecstasy composed by
A
c rabi."
Various feelings and spiritual states by which ecstasy
may
8i
be produced. Definition and description of ecstasy. It comes in a moment and is gone in a moment. God shows His
wisdom
and
His
lovingkindness
His
towards
friends
by
causing ecstasy to be so transient.
Were
311
it
description
A
further
to
give a
otherwise, they would lose their wits. of ecstasy.
Some
ecstatics
able
are
account of their experience, and this serves them as
partial
an argument against sceptics; else they would not divulge it. Remarks on the difficulty of distinguishing true ecstasy from the similar phenomena which sometimes result from sensuous impressions.
who keep the path Moslem theology, and of those mystics who diverge from The latter imperil their salvation by leaving this high
Description of the ecstasy of quietists
312 of it.
c
way. Ibn al-A rabi says that the foregoing observations refer to the outward sciences of ecstasy which can be explained ordinary or symbolic language; the rest
in
since
it
consists
of immediate
self-evident to those
is
indescribable,
experience of the Unseen,
who have enjoyed
but incapable of
it,
demonstration.
313
The essence
of ecstasy and
incommunicable, and
is
of other
better described
mystical
by
states
silence than
is
by
speech.
314
Those who are
fit
to receive such
knowledge do not ask
questions, inasmuch as they feel no doubt.
Ecstatic states are a gift from
by human works. (of
effort,
Any
ecstasy)
God and cannot be
though some of them are the
fruit
acquired of good
one who begs God to grant him an increase has thereby strengthened the capital that ren
ders increase necessary, and any one
who
neglects this duty
runs the risk of being deprived of the capital which he has.
82
BOOK ESTABLISHING THE REALITY OF DIVINE
3 15
SIGNS
AND MIRACLES.
CHAPTER CXIII:
"Concerning the meanings of divine signs miracles and (kardmdt), with some mention of persons (ay at) who were thus gifted." G
Abdallah on ay at, mifjizdt, and kardmdt. Sahl said that the gift of miracles would be granted to any one who sincerely renounced the world for forty days; if Saying of Sahl
b.
no miracles were wrought,
his renunciation
must have been
Saying of Junayd on those who dispute about perform them. Saying of Sahl on one
incomplete.
miracles but cannot
the world for forty days. Four principles of
who renounces
Faith, according to Ibn Salim.
power
(qudrat) of God,
One
of these
me any
if
more,
you
room
c
the
called
and
receive
feed
house
beating
its
head.
at
not consort with
beasts."
The author
Tustar and went into
Wild Beasts Room where Sahl used the
Abbadan who turned
which spoke to
"Do
are afraid of wild
relates that he visited Sahl s
a
faith in the
belief in miracles.
i. e.,
Sahl said to one of his companions,
316
is
wild
beasts.
earth
into
Story
of a
negro
gold. Story of a
to at
donkey
Abu Sulayman al-Khawwas when he was Ahmad b. Ata al-Rudhabari tells how his c
a heavenly voice. prayer for forgiveness was answered by c How Ja far al-Khuldi recovered a gem which had fallen 317 into
the
Tigris
by means of
Text of the prayer.
Abu
a
prayer for lost property.
1-Tayyib
al-Akki showed the
compiled by him of persons who, in the course of a short time, had used this prayer with success.
author a long
list
1-Khayr al-Tinati read the thoughts of Hamza c Abdallah al- Alawf. The author declares that all these
How Abu c
b.
men were famous evidence
is
for
veracity and
above suspicion.
piety,
and that
their
33 318
CHAPTER CXIV: ians who deny the in
"Concerning
reality
favour of miracles wrought
between the
Some
saints
the arguments of theolog
of miracles, and the arguments
by the
saints,
and the prophets
theologians hold that the
gift
and the distinction
in this
of miracles
on the prophets exclusively, and assert that involves
others
to
their
object of this doctrine
is
matter."
bestowed
is
its
attribution
equality with the prophets. The to confirm the prophetic miracles,
mistaken, because there are several points in which the two classes of miracles differ from each other: (i) the
but
is
it
prophets reveal their miracles and use them as a means of
convincing the people, whereas the saints ought to conceal
prophets employ miracles as an argument against unbelievers, but the saints employ them as an argu ment against themselves for the purpose of strengthening theirs;
their
the
(2)
own
faith.
Saying of Ibn Salim
319
illustrating the use of miracles as
aid to faith. Story of the advice given to
Ishaq
b.
Ahmad who came
to
him
by Sahl in great
b.
c
an
Abdallah
anxiety
lest
he should be deprived of his daily bread. The lower soul (nafs) is satisfied with nothing less than ocular evidence. 320
While the prophets are perfected and encouraged in proportion as a greater quantity of miracles is bestowed (3)
upon them, the saints in the same circumstances become more dismayed and fearful, because they dread that God may be secretly deceiving them and that the miracles which
He bestows upon them may lead to loss of spiritual CHAPTER CXV: "Concerning the evidences for the of miracles
rank. reality
wrought by the saints, and the unsoundness of
the doctrine that miracles are wrought
by none except the
prophets."
It
appears from the Koran and the Traditions that
who were
many
persons prophets had the gift of miracles, e. g., Mary, the mother of Jesus, the Christian anchorite not
84 Jurayj,
and the three men who took shelter
(as is related
in the
c
culous powers:
Hadith al-ghdr}.
Umar
G
b.
al-Khattab,
Hudayr, Attab b. Bashir, Abu c c Ala b. al-Hadrami, Abdallah c
alc
Amir
Abd
b.
Hasan
al-Qays,
Fatima, Usayd
Alf,
b.
1-Darda, Salman al-Farisi, c
b.
Umar, al-Bara
Uways
al-Basri,
b.
Malik,
al-Qarani
These miracles are related and attested by the greatest religious authorities, whose evidence on this sub ject is no less worthy of credit than their evidence, which
and
323
the cave
Further Traditions concerning persons endowed with mira
321
322
in
others.
universally accepted, on matters of law and religion. All
is
miracles that
Prophet and
have been manifested since the time of the that
all
rection are granted
Some Moslems, and dread the amongst the
by God
however, loss
be manifested until the Resur
shall
mark
as a
of spiritual
who
elect those
of honour to
consider
miracles
rank,
desire
a
Muhammad. temptation,
and do not reckon
them and
are satisfied
with them.
324
CHAPTER CXVI:
the various positions occupied
"On
by
the elect in regard to miracles, together with an account of
who
those
and
dislike the miraculous grace manifested to
fear lest
it
lead
them
into
them
temptation."
c
Abdallah said that the greatest miracle is the substitution of a good quality for a bad one. Abu Yazid Sahl
b.
al-Bistami
miracles
declared
that
when he paid no
attention to the
which God offered to bestow on him, he received
the
gnosis.
the
hearts
Other sayings of of the
Yazid. Junayd said that
are veiled from
elect
His favours, by taking
Abu
delight in
His
God by
gifts,
regarding
and by relying
on miracles. 325
Warning given by Sahl
G
b.
Abdallah to a man who boasted
of a miracle which took place
How Abu Hamza
when he performed
his ablu
opened a door. Nuri found the banks of the Tigris joined together in order that he might cross
tions.
85
the
but he swore that he would not cross except in
river,
Abu Yazid al-Bistami and his teacher, Abu Story of Abu Turab al-Nakhshabi and a youth
a boat. Story of c
Ali al-Sindi.
who was 326
in his
company.
Story of Ishaq b. Ahmad, who died in debt although he could transmute copper into gold and silver. Discussion be G tween Ibn Salim and Sahl b. Abdallah, and between the author and Ibn
Salim,
mad
exercise
refused
to
as
to the reason
why
Ishaq
b.
Ah
miraculous power which had
the
been conferred upon him. 327 Story of Abu Hafs or another, who wished to kill a sheep for his disciples, but when a gazelle came and knelt beside
him he wept and repented of
his
wish. Saying of
an anonymous mystic to the effect that equanimity in mis fortune is more admirable than thaumaturgy. Story of Nuri,
who swore
he would drown himself unless he caught of a certain weight. Junayd s remark on this. Saying
a fish of
328
that
Yahya b. Mu adh CHAPTER CXVII: c
their
al-Razi. "Concerning
those who, on account of
veracity and purity and spiritual soundness, reveal to
companions the miraculous grace vouchsafed to them." Story of a sparrow which used to perch on the hand of
their
Sari to
Story of a mysterious person who appeared Ibrahim al-Khawwas when he had lost his way in the al-Saqati.
his
329
Abu
Hafs (al-Haddad) of Naysabur, who put hand into a furnace and drew out a piece of red-hot iron.
desert. Story of
The reason why Abu Hafs revealed Story of Ibrahim b.
s
this
miraculous
gift.
encounter with a wild beast.
Shayban Anecdote of Dhu 1-Nun related by Ahmad b. Muhammad c al-Sulami. How Abu Sa id al-Kharraz, when faint from want of food, was miraculously strengthened, so that he journeyed
twelve
330
more
days
without breaking his
fast.
A
miracle
c
by Abu Umar al-Anmati. A man stole two dirhems from Khayr
related
al-Nassaj
:
he could
86 not
his
open
hand
he came to Khayr and confessed
until
what he had done.
CHAPTER CXVIII:
"Concerning
the
states
of the elect
which are not regarded as miraculous, although they are essentially more perfect and subtle than miracles". Sahl
G
b.
seventy days, and when weak, whereas he became strong when
Abdallah used to
he ate he became
fast for
he abstained from food. Saying of
How Abu Ubayd c
Abu
1-Harith al-Awlasi.
month
al-Busri fasted during the
of
Ra
madan. Saying of Abu Bakr al-Kattani. 331
The meaning of security (amn) explained to Abu Hamza by a man of Khurasan. How Junayd tested one of his dis ciples who was able to read men s thoughts. Story of Harith al-Muhasibi, who could not swallow any food that was not legally pure.
332
Story of
Abu
c
Ja far al-Haddad and
persons endowed
shabi.
Three
whom
Husri had seen.
with
Ja
al-Nakh-
extraordinary powers c
c
Why
Abu Turab
far
al-Mubarqa did not make
any vow to God during a period of thirty -years. Story of c Isma il al-Sulami who fell from the top of a mountain and broke 333
his leg.
BOOK OF THE EXPLANATION OF OBSCURITIES. CHAPTER CXIX: difficult
the
interpretation
in the
speech of the
"Concerning
words which are used
of the Sufis."
List of Sufistic technical terms.
334
Continuation of the above
CHAPTER CXX: (i)
al-haqq
Sayings 335
(2) (3) (4)
bi of
the explanation of these
"On
li
l-Jiaqq
Abu Sa
al-hdL Definitions
list.
c
id
Al-haqq signifies Allah. c al-Kharraz and Abu Ali al-Sindi. l-haqq.
by the author and Junayd.
al-maqdm. Definition by the author. al-makdn. The author defines the term and his definition
words".
by quoting an anonymous
illustrates
verse.
(5)
al-mushdhadat.
This term
is c
mukdshafat. Definition by (6)
336
(7)
nearly equivalent to al-
Amr
c
b.
by the author. Saying of Junayd. al-lawdmf. Almost synonymous with the preceding. Derivation of the term. Saying of Makki.
(8) (9)
Uthman,"al-Makki.
al-lawaih. Definition
c
Amr
c
b.
Uthman
al-
al-haqq. Allah, according to Kor. 24, 25. al-huquq. These are states stations ,
etc.
As
,
mystic sciences,
al-Tayalisi al-Razi said,
huquq are opposed to which are huzuz, associated with the lower self (nafs). (10) al-tahqiq.
The
author
s
definition.
Saying
Dhu
of
1-Niin.
(u) al-tahaqquq. This term tcfallum (learning) (12) al-haqiqat
337
and
is
its
related
to al-tahqiq as alc related to al-ta lim (teaching). is
plural
al-haq&iq.
answer given by Haritha
The
Definition.
the
to
Prophet s question, the haqiqat of thy faith?" Saying of Junayd. (13) al-khusus. Definition of ahl al-khusus. is
"What
(14)
khusus al-khusus.
Saying of Junayd to (15) al-ishdrat.
Definition.
referred
to
classes, in
khusus and
Kor. 35, 29.
A
Shibli.
Definition.
the science of Sufism (16) al-ima.
Both
Definition.
khusus al-khusus, are
Abu is
an
c
Ali al-Rudhabarf said that
is karat.
Anecdote of Junayd and Ibn
al-
Kurrini (al-Karanbi). According to Shibli, Imd? in refe rence to God is idolatry.
33^
Two
verses
(17) al-ramz.
said
Definition.
by a
those
by an anonymous
Sufi,
who wish
poet.
Verse by al-Qannad.
whose name
is
It
has been
not mentioned, that
to understand the
symbolic utterances of eminent mystics should the letters and epistles study which they have written to one another, not their books. (18) al-safd.
Definition.
Sayings
of Jariri
and Ibn
c
Ata.
88
(19)
and safd al-safd by al-Kattani. Definition. Three verses explaining the
of safd
Definitions
safd al-safd. term.
(20)
al-zawd
Definition. Saying of
id*
c
Amr
c
b.
Uthman
al-
Makki. 339
(21)
(22) al-shdhid.
Saying of Abu
Definition.
al-fawaid. Darani.
Definition. Verse (by Labid).
Sulayman
Another mean
ing of al-shdhid. Definition of the term (23)
al-mashhud. Definition. al-shdhid
(24)
is
Abu Bakr
al-
by Junayd.
al-Wasiti said that
God, and al-mashhud the created world.
al-mawjud and al-mafqud.
Definitions.
Saying of Dhu
1-Nun. (25)
al-ma^dum. Definition.
Distinction
between al-mcfdum
and al-mafqud. A certain gnostic said that the universe is an existence bounded on either side by non-exis tence i^adam). c
(26)
al-jam
.
A
term
denoting
God without
the
created
world. (27) al-tafriqat.
This term denotes the created world.
The two preceding terms
340
are
complementary
other. Unification (tawkid) consists in
Verse on
to each
combining them.
this subject.
(28) al-ghaybat. Definition. (29) al-ghashyat. (30) al-hudur.
Definition.
Definition.
Verses by al-Nuri
and another
mystic. (31)
al-sahw and al-sukr. These terms are nearly synonymous with al-hudur and al-ghaybat. Verses by a Sufi whose name is not mentioned. Explanation of the difference
between al-sukr and al-ghashyat. The difference between al-hudur and al-sahw.
34 J (32) (33)
safw al-wajd. Definition. A verse illustrating it. al-hujum and al-ghalabdt. The former is the action
89
who
of one
is
under the influence of the
latter.
De
finition. (34)
al-fand and al-baqd. These terms have been mentioned in a previous chapter. Definitions.
(35)
al-mubtadi
(36)
al-murid. Definition.
1
342
.
Definition.
al-murdd. Definition. This term denotes the gnostic
(37)
whom
no
(38) al-wajd.
will of his
own
is
in
left.
Definition.
al-tawdjud and al-tasdkur. Definitions.
(39)
(40) al-waqt. Definition.
Saying of Junayd.
(41) al-bddi.
Definition. Saying of Ibrahim al-Khawwas. (42) al-wdnd. Definition. The difference between
al-wdrtd
and
al-bddi.
Saying of Dhu
1-Nun.
(43) al-khdtir. Definition.
al-wdqf. Definition. Saying of a certain Sheykh which author heard from Abu 1-Tayyib al-Shfrazi. Ex planation of the words mcfa awwali khdtirika which were used by Junayd in speaking to Khayr al-Nassaj. The thought that occurs first (awwalu is
(44)
the
l-khdtir)
said to be the true one. (45) al-qddih.
This
Other meanings of al-khdtir.
term
is nearly synonymous with ala difference in respect of its ap plication. Derivation and primary meaning of al-qddih. Saying of a mystic whose name is not recorded. (46) al^drid. Definition and of the term.
khdtir but
there
is
scope
used in a bad sense. (47)
al-qabd states
and
al-bast.
peculiar
to
An
It is
illustrative verse.
These terms
gnostics.
denote
The author
always
)
two
lofty
explains what
involved in each state. Junayd identifies al-qabd v\^ fear and al-bast with hope. is
44
Verses describing the gnostic
I)
By
AM
c
Abdallah al-Qurashi. See
p.
teo
the state of al-qabd
in
1.
if
.
90
and
the
in
three verses.
of gnostics
He adds
The author
of al-basL
state
classes
are
explains that
distinguished
in
that al-ghaybat and al-hudiir
these
and
al-
sahw and
al-sukr and al-wajd and al-hujum and aland ghalabdt al-fand and al-baqd are mystical states belonging to hearts which are filled with a profound recollection (dhikr) (48)
and veneration of God.
al-makhudh and al-mustalab These terms .
are
synony
mous although the former denotes a more complete state. The persons to whom they refer are described in two Traditions of the (al-Basri)
A
345
Prophet and
in a
saying of Hasan
concerning Mujahid.
verse in which both terms are used.
Story of a mystic who swooned asked to grant him spiritual rest, and God having who excused himself by pleading that he was distraught by Divine Love. Verse on the dahshat caused by love. A
(49) al-dakshat. Definition.
after
saying of Shibli.
Saying of al-Wasiti.
(50) al-hayrat. Definition.
Definition.
(51) al-tahayyur.
tahayyur
is
hayrat the
the last.
first
A
certain
Sufi
said
that
al-
stage of gnosis (mcfrifat), and al-
Verse on al-tahayyur.
(52) al-tawdlf. Definition.
346
Verses by Husayn
Mansur
b.
would not
let
al-Hallaj.
An unnamed
mystic said that he tawdriq enter his heart until he had sub
(53) al-tawdriq. Definition.
mitted them to (the test of conformity with) the Koran and the Sunna. The primary meaning of al-tawdrtq.
A
Tradition of the Prophet in which the word occurs.
(54) al-kashf. Jariri.
Saying of
(55) al-shath.
a
man
Definition.
Saying
of
Abu Muhammad
al-
Shibli.
Definition.
A
saying of
Abu Hamza which
of Khurasan described as shath.
Meaning of the
expression shath al-lisdn. Junayd wrote a commentary
on the shatahdt of not have done to be
347
a
if,
for
in
al-Bistamf,
his opinion,
and he would
Abu Yazfd was
indulging in shath.
verses
by al-Qannad. Definition. The practice denoted by
(56) al-sawl. is
so
condemned
Two
Abu Yazfd
term
this
blameworthy one. Saying of Abu c Ali al-Rudhabarf.
Reasons why sawl should be avoided. The term is also used in reference to advanced mystics who yasMna billdh, and the Prophet said in his O God, prayer, by Thee I spring to the assault" (bika A similar asulu).
expression
from
quoted
Khawwas. An anonymous
the
writings
of Ibrahim
al-
verse.
(57) al-dhahdb. Identical in
meaning with al-ghaybat but more complete. Definition. Junayd, in his commentary on the ecstatic sayings of Abu Yazfd al-Bistamf, explains the words laysa bi-laysa as being equivalent to al-dhahdb
^an al-dhahdb.
Other mystical terms used sense are fand and faqd. (58) al-nafas. Definitions Sufi.
A
synonym Dhu
is
in
the
same
by the author and by an unnamed al-tanaffus.
Verses by it
is
1-Nun. Here al-nafas is Divine, but employed in reference to mankind.
also
of Junayd.
An anonymous
(59) *t-/itss. Definition.
concerning those (kiss)
(60)
(61)
in
Saying
verse.
Saying of
who
c
Amr
c
b.
Uthman al-Makkf
assert that they feel
no sensation
ecstasy.
tawhid al^dmmat. Definition. tawhid al-khdssat. This term has been mentioned in the chapter on Unification. Definition. Explanation of the term by Shiblf.
(62) al-tafrid.
Definition.
A
certain
Siiff
said that there are
many muwahhidun but few mufarridun. Husayn Mansur al-Hallaj, when he was about to be
b.
killed, said,
hasb al-wdjid ifrdd al-wdkid.
92 (63) al-tajrid.
by the author.
Definition
by an unnamed Sheykh. The terms altajrid, al-tafrid, and al-tawhid coincide in their mean ings but are distinguished from each other in various Definition
349
(64)
(65)
ways by mystics. Anonymous verse on al-tajrid. al-hamm al-mufarrad and al-sirr al-mujarrad. These terms mean the same thing. Definition. A saying of Ibrahim al-Ajurri addressed to Junayd. A saying of Shibli. al-muhddathat. A term describing the state of adepts.
Saying of
among c
Abu Bakr
the Moslems
Umar was one
that
God
The Prophet
al-Wasitf.
said that
there are muhaddathun and that
of them.
Sahl
b.
G
Abdallah declared
created His creatures in order that
He might
converse with them in secret (yusdrrahum) and they with Him.
35
An
(67)
example of Junayd s mundjdt. al-musdmarat. Definition by the author. Verse by al-
(68)
Rudhabari. Definition by an unnamed Sheykh. ru yat al-qulub. Definition. A saying of c Ali affirming
(66)
al-mundjdt. Definition.
spiritual
A
of
God
in this world.
Definition.
Two
sayings of Shibli. Verse cited
vision
Tradition of
the Prophet. (69) al-ism.
by Abu 1-Husayn
al-Nuri.
Two more
sayings of Shibli.
(70) al-rasm. Definition.
Saying of Junayd concerning one who has no rasm. of a man are the knowledge and actions
351
The rusum
An anonymous verse. al-wasm. Definition. Saying of Ahmad b. Ata. al-riih (al-rawh) and al-tarawwuh. Definition. Two sayings of Yahya b. Mu adh al-Razi. A saying of Sufyan. which are attributed to him.
c
(71)
(72)
c
(73) al-naft. Definition.
The terms
al-na^t
be synonymous, but the former while the latter
is
(74) al-sifat. Definition.
a
summary
is
and al-wasf
may
a detailed description,
description.
93 (75) al-dhdt.
Definition.
Relation
of the ism and na c t and
sifat to the dhdt.
352 c
Saying of Abu Bakr al-Wasiti. Abdallah al-Qurashi) ).
Two
verses (by
Abu
!
/-/jVtf. Definition.
(76)
Saying of Sari al-Saqati. The author
s
explanation of a saying of Muhammad b. c Ali al-Kattani. c (77) al-dcfwd. Definition. Saying ofSahl b. Abdallah. Verse on the pretence 2 (dcfwd) of love ). The author explains c a saying of Abu Amr al-Zajjajf.
(78) al-ikhtiydr. Definition.
Saying of Yahya
353
(79) al-ikhtibdr.
Mu adh. c
b.
Definition.
Explanation of the Prophet
s
saying ukhbur taqlah. (80) al-bald.
A
Definition.
Saying of
Abu Muhammad
al-Jarfri.
Tradition of the Prophet. Verses on the subject of
al-bald. (Si) al-hsdn.
Definition.
a letter written Shibli s
354
The
by Nurf
use of the term exemplified in to Junayd.
of the difference between lisdn
explanation
c
al- ilm, lisdn al-haqiqat,
(82) al-sirr.
Definitions
and
lisdn al-kaqq. the author and another Sufi.
by The meaning of sirr al-khalq and The meaning of sirr al-sirr. A
c
Two
Abdallah.
verses.
The
reason
why Muhammad
making an between verbal promises and
<aqd
1)
b.
)
from
refrained
(84)
saying of Sahl
3
Definition. Saying of a sage (hakim) on gnosis.
(83) al-^aqd.
55
sirr al-kaqq.
b.
c
Ya qub
al-Farajf
with God. Distinction
spiritual vows.
c al-hamm. Definition. Saying of Abu Sa fd al-Kharraz. Saying of an unnamed mystic.
See
p. tel,
2) Cf. p. rot, 3) cf.
P
.
rrr,
I!
1.
1.
1.
f 1
94 Verses by al-Rudhabari.
(85) al-lahz. Definition. (86)
al-mahw. Definition. Al-mahw distinguished from
(87)
by al-mahw. with Almost Saying of synonymous al-mahq. tams.
A
man who asked, thou with Him
Shibli in reply to a
thee and art not
"Is
al-
the author.
saying of Nuri, with explanation
He
not
with
r"
Verse of an anonymous poet.
356
of an unnamed mystic. (88) al-athar. Definition. Saying verse inscribed on the palace Anonymous verse.
A
of a certain king.
A
saying of Ibrahim al-Khawwas on
the taw hid of the Sufis. Verse. (89)
al-kawn. Definition.
of the term. Explanation of a saying (90) al-bawn. Meaning of Junayd in which the terms al-kawn and al-bawn are
same
topic.
of the
term.
used. Verses on the (91) al-wasl.
Meaning
Saying of Yahya
b.
Mu adh. c
Saying of
357
(92) al-fasl.
Shibli.
Definition.
Anonymous saying and Anonymous sayings and
verse. verse.
of al-usul. (93) al-asl- Definition. Meaning c The relation of the furu to the (94) al-far\ Definition. c c of Amr b. Uthman al-Makki. Saying of a asl.
Saying
certain theologian. (95) al-tams.
Junayd
Definition. Quotation from a letter written to
Abu Bakr
al-Kisa
Quotation from the Koran. Saying of
358
(96)
by
i.
c
Amr
c
b.
Uthman
al-Makki. al-rams and al-dams. Meaning of these terms. Extract c from a letter written by Junayd to Yahya b. Mu adh, with c
of Sahl b. Abdallah. explanation by Sarraj. Saying Meaning of the term. Saying of Abu Bakr
(97) al-qasm.
(98)
359
al-Zaqqaq. Saying of al-Wasiti. al-sabab. Definition. Saying of Ahmad
Verses by
Abu
c
Ali al-Rudhabari.
c
b.
Ata.
95 (99) al-nisbat. Definition.
c Saying of Ja far al-Tayalisi al-Razi.
Definition of al-gharib
by al-Qannad. Saying of Nuri. equivalent to al-tirdf. Saying of c Amrb. al-Makki.
Al-nisbat c
(roo)
is
Uthman
fuldn sahib
qalb. Meaning of the expression. Junayd used to apply it to the people of Khurasan. (101) rabb hdl. Definition.
(102) sdhib
maqdm.
Definition.
Junayd
said that true gnosis
cannot be attained until one has traversed the *ahwdl and maqdmdt. Saying of an anonymous Sheykh con cerning Shibli.
fuldn
(103)
36o
bild nafs.
Meaning of the expression. Description of such a person by Abu Sa id al-Kharraz. c
fuldn sdhib ishdrat. Meaning of the expression. Verse
(104)
by al-Rudhabari. ana bild ana and nahnu
(105)
bild
nahnu. Meaning of these
expressions. Explanation of Kor. 16, 55 al-Kharraz. (i
c by Abu Sa id
ana anta wa-anta ana. The meaning of these words explained in a saying of Shibli which describes the love of Majnun and how he used to say, "lamLayla." A story of two lovers, related Shibli.
06)
is
A
361
by
story
of verse (107)
huwa
of Shibli
and a youth. Three
).
bild
huwa. Meaning of
this expression.
of Junayd on taw hid.
362
(108)
A
qaf al^ald iq. Definition of * a Wiq. c Sa id al-Kharraz.
(109) bddi
bild
citations
1
A
saying
saying of
Abu
bddi.
Meaning of the expressions bddi and Quotation from the Kitdb ma^rifat al-mtfrifat by Ibrahim al-Khawwas. bild bddi.
I)
The
verses beginning
al-Hallaj. Cf.
^| ^
lil
(1 .
Massignon, Kitdb al-Tawdsin,
p.
||)
are
134.
commonly
attributed
to
(no)
A
Definition.
al-tahalli.
Tradition of the Prophet on
the subject of faith.
Anonymous
363
(in)
verse.
A
al-tajalli. Definition.
pretation of Kor. 64, 9 of Nuri
saying of Nun. Mystical inter
by
al-Wasiti.
Another saying
).
Anonymous
verse.
Saying of Junayd. Explanation by the author. Saying of Yusuf b. al-Husayn.
(112) al-takhalli. Definition.
Anonymous (113) al-^illat.
verse.
Definition.
A
saying of Shibli.
explanation of a saying of
Anonymous
364
(114) al-azal.
The author
s
1-Nun.
verse.
term
This
Dhu
is
equivalent
to
al-qidam.
The
terms azal and azaliyyat are applied to God only. Saying of an ancient Sufi, which some condemned on the
that
ground
it
involves the
eternity
of things
(qidam al-ashya).
and al-abadiyyat. These are attributes of God. Distinction between azaliyyat and abadiyyat. Defi
(115) al-abad
nition
of al-abad
by
al-Wasiti. Definition of
al-wasm
and al-rasm by al-Wasiti. Saying by an unnamed c al-Makki. mystic. Sayings of Shibli and Amr b. Uthman (116) waqti /
A
365
musarmad. Meaning of
verse
by
this expression.
Shibli.
This expression has almost the same meaning as waqti musarmad. It was us ed by Shibli in concluding one of his discourses. Explanation by
(117) bahri bild shdti
the author. (118)
.
Anonymous
saying and verse.
nahnu musayyarun. Meaning of this expression. Saying c ofYahya b. Mu adh concerning the ascetic (zdhid] and the gnostic ^drif], with explanation
I) Cf. p.
1%
1.
A
foil.
by
Sarraj.
97
Two
verses
(119) al-talwin.
talwin
mark of
a
is
Shibli.
by
According to some mystics,
Definition.
The
contrary doctrine.
al-
al-haqiqat, while others hold the latter refer to tahvin al-sifdt,
whereas the former refer to talwin al-qulub. Verse on talwin al-sifdt. Saying of al-Wasiti. verses describing the musayyariin. (120) badhl al-muhaj. Meaning of this expression. Saying
Anonymous
of Ibrahim al-Khawwas.
Anonymous
(121)
verse.
Meaning of al-muhaj. al-talaf. Equivalent in meaning to al-katf. Story of the Sufi Abu Hamza x (al-Khurasani) and verses by him ). Saying of
al-Jarfri.
(122) al-laja\ Definition. Saying of al-Wasiti. Mystical inter pretation of Kor. 17, 82.
(123) al-inzfdj. Definition.
by
a
author
certain s
disciples
Sheykh (Ibrahim al-Khawwas, to
opinion) for
Saying of Junayd. Answer given one who found
asserting that
fault
the
in
with his
they received their food
from God. (124)
jadhb al-arwdh.
The meaning
of this
and similar
sumuww al-qulub and mushdhadat Sayings of Abu Sa id al-Kharraz and
expressions, such as al-asrdr,
etc.
c
al-Wasiti. (125) al-watar. Definition.
verses
by Dhu
the question, (126) al-watan.
Anonymous
1-Nun.
"What
How
saying and verse.
place does one love best as a
Definition.
Two
a certain sage answered
Saying
of Junayd.
home?"
Verses by
Nuri.
Explanation of a saying of Abu Sulayman Darani on the superiority of al-imdn to
al-
al-yaqin.
(126) al-shurud.
A rabi c
and
Definition.
Sayings
Abu Bakr
al-Wasiti.
foil.
of
Abu Sa
c
id
b.
al-
98 c
(127) al-qusud. Definition. Sayings of Ibn
370
Explanation of the
Ata and
al-Wasitf.
latter. c
According to some, al-istind is a degree that belongs to none of the prophets except Definition.
(128) al-istindf.
Moses, while others maintain that the
prophets.
of al-istina
onymous explanation
id al-Kharraz.
The author
(131) al-latifat.
.
says that the meaning of this
too subtle to be expressed. Saying of
is
all
An
Meaning of the term.
(130) al-maskh.
Abu Sa
c
id
c
al-A rabi.
b.
371
shared by
is
it c
Saying of al-Wasitf.
(129) al-istifd. Definition.
term
Abu Sa
Saying of
Abu Hamza
Verse by
al-Sufi (al-Khurasanf).
Saying of a certain youth ad dressed to Khayr al-Nassaj, who relates it. Three Definition.
(132) al-imtihdn.
kinds of imtihdn. (133) al-hadath. Definition. (134) al-kulliyyat.
An anonymous saying. Two anonymous sayings
Definition.
and
a verse. (135) al-talbis.
Definition.
Explanation of a saying of
al-
Wasitf. Saying of Junayd.
372
Verse by al-Qannad. (136) al-shirb.
onymous (137) al-dhawq.
mous
Definition.
Saying of
Dhu
1-Nun.
Two
an
verses.
Definition.
Saying of
Dhu
1-Nun.
Anony
verse.
(138) al-^ayn. Definition.
Saying of al-Wasitf.
Junayd said that the anecdotes related of Abu Yazfd al-Bistami show that he attained to the *ayn al-jam^, which is one of the names of al- tawkid. Verse
by
Nuri.
(139) al istildm. Definition.
273
Two
verses
(140) al-hurriyyat.
Anonymous
by an unnamed Definition.
A
saying.
author.
saying
of
Bishr
(b.
al-
99 Harith al-Hafi) to Sari (al-Saqati). Junayd said that al-hurriyyat is the last station of the gnostic. An
anonymous (141) al-rayn.
saying.
Definition.
A
certain theologian includes al-
rayn among four kinds of
spiritual veils. The reason the father of Ibn why al-Jalla was called al-Jalla. (142) al-ghayn. The term occurs in a Tradition of weak
authority, according to which the Prophet ata qalbi. This is
saidyugMnu
c
compared by some
ghayn
momentary dimness of
a mirror
when
it
is
to the
breathed
upon. Others deny that the Prophet s heart could be subject to any such creaturely invasion.
No one
374
state
is
entitled, the
of the
author says, to describe the
heart either directly or
s
Prophet sym Verses on ighdnat by Abu cAli al-Rudhabari. The author professes to have explained the fore
bolically.
going technical terms according to what God revealed to
him of
their
at the time. Desire for brevity
meaning
has compelled him to leave (143) al-wasait.
much
unsaid.
Three kinds of wastfit disting c uished by a certain Sheykh. Saying of Abu Ali alDefinition.
Rudhabari. 375
BOOK OF THE INTERPRETATION OF ECSTATIC
AND SAYINGS WHICH APPEAR TO BE DETESTABLE ALTHOUGH THEIR INNER MEANING IS TRUE AND RIGHT. EXPRESSIONS
CHAPTER CXXI:
(shathiyydt)
"Concerning
with a refutation of those Definition
the signification of al-shath,
who condemn
and derivation of the term. Four anonymous which mishtdh denotes barn where
verses, in the first of flour
is
meaning
it."
stored".
"a
Explanation
of al-shath
as
of the
applied
to
word mishtdk.
ecstasy. It
is
The
wrong
to
100 censure expressions of this sort instead of trying to remove the ground of offence by consulting those who understand them. Just as a river in flood overflows
376
when
so the Sufi,
l-nahr),
fi
banks (shataha l-ma
grows strong, can
himself and finds relief in strange and obscure
not contain utterances,
its
his ecstasy
known
technically
as
shath,
which express
his
mystical experience and truly describe what God has
real
revealed
to
inmost
his
self.
Mystical
experiences differ in
degree, though not in kind, and the language in which they are
must not be judged by ordinary stand In such matters no one but an eminent theosophist
shadowed
ards.
forth
377 has the right to
criticise.
The
uninitiated
adopt the
will
they abstain from faultfinding and ask them selves whether they may not be mistaken in regard to those safe
course
whom
if
they blame.
CHAPTER CXXII: and
the
difficulty
"Concerning
the sciences
in
theologians, and the proof that these sciences are
Knowledge
(^ilm)
one who doubts
general,
which the mystical sciences present to
is
this
true."
not bounded by the intellect. Let any consider the
story
of Moses and
al-
Khadir (Kor. 18,64 foil.), and the Tradition of the Prophet, ye knew what I know, etc.", which shows that the Prophet 378 was endowed with a knowledge peculiar to himself. Three kinds of knowledge possessed by the Prophet. Hence no one "If
ought to suppose that he comprehends all the sciences, and consequently he ought not to charge the elect with being infidels or freethinkers when he has never experienced their states.
The
sciences of the religious law (al-sharfat)
fall
into four divis
ions: Tradition, Jurisprudence, Scholasticism, and Mysticism.
The last-named 379
is
the highest and most noble. Description of it.
Questions connected with any one of these four sciences are decided by the experts in that science, but whereas the possessors of the other three sciences can have only a limited
knowledge of mysticism, the mystics may possess
all
those
101
other sciences
of which
mysticism is the crown and goal: hence the former often deny the sciences of mysticism, but the latter do not deny any brauch of the science of religion.
Whoever has acquired a profound knowledge of one branch of religious science is recognised as the supreme authority in his
380
department. a
Similarly,
person
who
unites
divisions of religious science,
God
the Proof of
return
to
addressed to
al-shath.
have reached the end of
It
himself
the perfect
in this world, to
refers in a saying
To
is
in
whom
Kumayl
b.
c
self-will
is
the
four
Imam, the Qutb, Abi Talib
Ali b.
Ziyad.
characteristic
is
all
of those
who
the beginning of
(which the state of perfection) and are advancing towards the goal but have not yet attained it. In the adept who has finished his mystical
journey al-shath
CHAPTER CXXIII: related
of
Abu
is
very seldom found.
"Concerning
some
ecstatic expressions
Yazid al-Bistami and explained
in part
by
Junayd."
The author
says that since Junayd has explained a small portion of the shatahdt of Abu Yazid, it is impossible for himself to neglect that explanation and put forward one of his
own.
He
so
many
why
quotes some remarks of Junayd upon the reason
different stories are told of Abu Yazid, upon of his difficulty understanding sayings, and upon the character of his mystical experience and attainments. The
381 the
author
observes that although the sayings of Abii Yazid which he is about to mention are not recorded in books (musannafdt), their meaning
is
much debated and commonly
misinterpreted.
CHAPTER CXXIV: "Concerning Abu Yazid al-Bistami."
an anecdote related of
The author says that he does not know whether Abu Yazid really spoke the following words which many people attribute to him:
102
382
He
"Once
Him and
behold thee
to
me up and me, O Abu
caused
me
to stand before
Yazid,
My
creatures desire
raised
said
to I
.
Adorn me with Thy Unity
answered,
Thy I-ness and raise me to Thy when Thy creatures behold me they may
and clothe me
in
Oneness,
say that be there, not I they behold Thee, and that only Thou mayst Junayd s explanation of this saying. The author points out so
that
."
that Junayd has not explained
it
interpret
before
Him",
I
said to
Him",
and recollection (dhikr) when God 383
When
in
such a
as to
way
meet
critics.
and the words,
signify spiritual presence,
me and
said to
it
Accordingly, he proceeds to himself. The words, "He caused me to stand
the objections of hostile
a mystic
feels
and
communion
allude to inward is
"He
contemplated by the heart.
realises
nearness
the
of God,
every thought that enters his heart seems, as it were, to be the voice of God speaking to him. Anonymous verses on this subject.
The remainder
ultimate
of
Abu Yazid
is
saying refers to the
and passing-away (fand)
degree of unification
the Oneness that
s
anterior to creation. All this
in
derived
is
from the Apostolic Tradition that God said, "My servant ceases not to draw nigh unto Me by works of devotion until
I
him; and when
love
I
love him,
I
am
which he sees and the ear by which he hears, The poet uses similar language where he says, 384
the eye
by
etc."
in describing
his love for a mortal, "I
If
am
he
human
whom
I
love and he
whom
inspire!
A
thou
who
art I!
The two
l I."
)
until
"Lovers
one says to the
"
CHAPTER CXXV: "Concerning story told of Abu Yazid."
i)
is
certain sage said,
do not reach the height of true love <O
love
love can produce words like these, what feelings
must not Divine Love
other,
I
the explanation of another
verses quoted here are usually ascribed to Hallaj.
io 3 It
related that he said,
is
Unity,
I
became a
"As
bird with a
of Everlastingness;
and
I
soon as
I
attained to His
body of Oneness and wings
continued flying
in
the
air
of
Quality for ten years, until I reached an atmosphere a million times as large; and I flew on, until I found myself in the field of and I saw there the tree of Oneness." Eternity,
Then, after describing its soil ands roots and branches and I looked, and I knew that all foliage and fruit, he said, this
385
was a
Junayd
cheat."
s
explanation
the phrases
"I
became a
quoting instances
386
He shows
of this saying.
in
bird"
and
which tdra
is
"I
The author defends
continued
flying"
by
used metaphorically.
that in applying the attributes of Oneness and
Everlastingness to himself Abu Yazid follows the familiar practice of ecstatic lovers, like Majnun, who could think of nothing but Layla, so that on being asked his name he
Verses by Majnun and an anonymous poet. The words I knew that all this was a cheat" signify that those who regard phenomena are deceived. If Abu Yazid answered,
387
had been
"Layla".
far
advanced
theosophy, he would not have thought of such things as birds, bodies, atmospheres, etc. hemistich by Labid, which the Prophet described as in
A
the truest word ever spoken
CHAPTER CXXVI: Abu Yazid."
"On
by an Arab. the
interpretation
of a
saying
attributed to
Text of the saying. 388
Explanation by Junayd. The subject of and fand al-fand.
this
saying
is
fand
"an
389
Remarks by the author on the
difficulty of
understanding
topics of this kind without a profound knowledge of mystical theology, and on the uninterrupted progression of mystical experience from lower to higher states. The latter point is c c illustrated by the interpretation which Abdallah b. Abbas
gave of a passage
in the
Koran
(41, io).
IO4
39
Explanation by a certain gnostic of the tradition, which occurs in some unnamed book, that God threatened to burn Hell
with
His
The author
s
greatest
disobeyed His command. of what Abu Yazid meant by
fires if it
explanation
the words laysa bi-laysa fi laysa.
CHAPTER CXXVII: tain
attributed
expressions
the interpretation of cer
"Concerning
to
Abu
Yazid,
which Ibn Salim declared him to be an with
author
the
s
report
of a
discussion
on account of infidel,
together
of this
question
which took place between Ibn Salim and himself at Basra." How Ibn Salim denounced Abu Yazid for having said, to
"Glory
me!"
The author
391
that it
if
s
(subkdni).
controversy
the whole saying of
would be
He
contends
Abu Yazid had been
recorded,
with Ibn Salim.
clear that he used the phrase subhdni in refer
ence to God. The author adds that when he visited Bistam
and asked some descendants of Abu Yazid about they asserted that they had no knowledge of
it.
this story,
Other say
Abu Yazid which, according to Ibn Salim, could have been uttered by an infidel. The author s further only apology on behalf of Abu Yazid. ings
392
of
Yazid "They
393
Abu Yazid
His explanation of tent opposite the s
saying, are
Throne of
when he passed
forgiven"
"I
a cemetery
of the Jews,
(mcfdhiiruri}.
His explanation of
Abu Yazid
a cemetery of the Moslems,
The Prophet
saying, pitched my His explanation of Abu
s
God".
s
"They
saying, are
when he passed
duped"
(maghrururi).
depend on works, but on the divine mercy. Theologians have no right to crit said that salvation does not
who keep the religious profound wisdom are commonly mis
icise
the obscure sayings of mystics
law.
Such words of
understood and misreported.
394
Junayd said that in his youth he used to associate with Sufis and that although he did not understand what they
105
he bore no prejudice against them in his mind. The author relates that some time after the controversy mentioned said,
he heard Ibn Salim quote in public two sayings of c Abdallah; whereupon he remarked to one of Ibn
above,
Sahl b.
Salim c
b.
s
that Ibn Salim
pupils
Abu Yazid
Abdallah and
would have condemned Sahl with the same severity,
he
if
had not been so favourably disposed towards the former. The sayings of Sahl are equally open to criticism, and if a satisfactory explanation can be found in the one case,
why
not in the other? 395
Moses had been divinely guided, he must have exacted the due penalty from al-Khadir when he slew the Unless
youth (Kor.
Anecdotes showing the piety of Abu
18,73).
Yazid.
CHAPTER CXXVIII: and
Shibli
396
leave
you
some sayings of
"Concerning
Shibli
their explanation".
said
of him, are
I
"Go:
under
explains that
number
a
to
my
am
who were
with you wherever you
and
care
meant
Shibli
of his friends
in
my
to say,
keeping."
"God
be;
The author
with
is
taking
may you",
but
he was regarding himself as non-existent, and he spoke as one who contemplates the nearness (qurb) of God. that time
al
on
Nevertheless, vileness viler
then
other but
Mu
another
of the Jews they. are
occasion
Shibli
referred
to
the
and Christians and said that he was
These two sayings do not contradict each
the
expression
of different states.
Yahya
b.
c
adh al-Razi said that the gnostic is proud when he thinks of God, and humble when he thinks of himself. Similarly, the
Prophet once
said,
"I
am
the chief of
he also described himself as the son of a to eat
397
qadid
Meat
woman who
and used
*).
Another anecdote of
l)
mankind",
cut into strips
Shibli.
He
said that his flesh (nafs)
and dried in the sun.
io6 felt
a craving for bread, though his spirit (sirr) would have
been consumed with
fire
if it
had turned
moment, from contemplation of God. concerning Shibli,
on
Abu Yazid
states
398 is
and stations
related of
He
for
if,
to
saying of Shibli
by
Sarraj.
not on unification (taw hid). the meaning of an anecdote which
"On
Shibli".
me room in me
said
,
for a
Sheykh, discoursed exclusively
reported to have said,
is
swallow
A
even
al-Bistami, with explanation
according to a certain
CHAPTER CXXIX:
aside,
for
Husri,
the
"If
occurs to your
"God
ordered the earth to
one or two months past, there were any thought of Gabriel and Michael"; and he of
thought
mind, you are a
Gabriel
polytheist."
and
Michael
Inasmuch
as
the
Prophet acknowledged the superiority of Gabriel, these sayings have given offence, but they would not give offence if instead of being presented in an abridged form they were related with their whole context
399
The complete
saying belongs, as related by
400
and circumstances.
version of the anecdote to which the former
CHAPTER CXXX:
Abu Muhammad
al-Nassaj.
various actions of Shibli
"Concerning
which were regarded with disapproval." He used to burn costly clothes, ambergris, sugar,
etc.,
forbidden by the Prophet. Once he sold an estate for a large sum of money, which he immed
although wastefulness
iately
distributed
anything
for
his
authority
of
Abu
is
amongst
own
the
family.
Bakr.
people,
Here he
Money
is
without is
reserving
justified
by the
not wasted unless
it
is
spent for a sinful purpose.
401
As
burning of valuable goods, he did this because they distracted his thoughts from God. Solomon acted on the same principle when he slaughtered three regards
his
hundred Arab mares which had engaged
his
attention so
he neglected to perform the evening prayer a like (Kor. 38, 29 32). The Prophet cursed the Jews for deeply
that
The author
reason.
Solomon, but not
for
Mystics
402
explains
from God
the sun was turned back
why
for the Prophet.
that whatever takes their thoughts
believe
away
enemy, and they endeavour to escape from it by every means in their power. Traditions of the Prophet on this subject. their
is
CHAPTER CXXXI: uttered
the explanation of a saying hard for theologians to understand,
"Concerning
which
Shibli
by and of various conversations between him and Shibli
the
said,
finite,
towards the
and
I
see
The author
403
I
but
infinite,
all
explanation
of Shibli, with the author or recited
He
404
by
see only the finite;
I
this in a single hair of s
Junayd."
go towards the infinite, but I see only go on the right hand and the left hand
"I
and
is
s
my
little
then
I
return
finger."
of this saying. Another saying interpretation. Verses
composed
Shibli.
also said,
"I
studied the Traditions and jurisprudence
dawn shone forth. Then I went to all my teachers and told them that I desired knowledge (fiqh) of God, but none of them answered (al-fiqh] for thirty years until the
me."
Explanation of this Shibli
to
the
by
Junayd, and the latter author.
A
A
the author. s
question addressed by reply, with explanation
remark by Junayd
by concerning Shibli. Another saying of Junayd to Shibli. Report of a conversa tion between Shibli and Junayd. Sayings of Shibli on the subject of waqt.
405
Further ecstatic expressions of Shibli in prose and verse, with explanations by the author. Such expressions are the product of a temporary state. If that state were permanent, all
406
religious, moral,
A
Tradition
and
social laws
would be annulled.
of the
Prophet bearing on this question. he thought that Hell would burn a single hair of him, he would be guilty of polytheism. The author Shibli said that
explains Shibli
if
s
meaning and declares that he agrees with
io8
Another saying of
it.
in
from God.
separation
latter of
Shibli, to the effect that Hell consists
which
CHAPTER CXXXII:
407
sayings of
Two more
al-Wasiti"
by him, the
sayings
a Tradition of the Prophet.
supported by
is
explanation of the
the
"Concerning
).
A
c
A
isha. When her innocence was passage referring to revealed (Kor. 24, 1 1 foil.), she praised God, not the Prophet.
Explanation
of the
saying of al-Wasiti,
them
"Bless
(the
prophets) in thy prayers but do not attach any value to in
He
not think
means, which thou bestowest ings upon ence for them have any place thy
heart."
"Do
with the veneration of
408
them"
in
much
or
"do
thy heart
it
of the bles-
not
in
let
rever
comparison
God".
This refers to the mystical doctrine of unity (tawhid). The reverence due to the prophets, and the superiority of Muham
mad to all other prophets, has been discussed above 2 Sayings of Abu Yazid al-Bistami on the pre-eminence of Muhammad. The Sufis believe that God granted to him whatever he ).
asked. His prayer for light.
Every peculiar excellence with which a Moslem
409
belongs to the Prophet. Criticism of the saints of habitual turning
the result
"Concerning
the errors of those
themselves Sufis and the source and nature of their
Saying of three
Abu
principles
c
Ali al-Rudhabari.
which are
the
avoidance of things forbidden,
(i)
endowed
away from God.
CHAPTER CXXXIII: call
is
is
errors."
The author enumerates
basis (2)
who
of
all
true
Sufism
:
performance of religious
duties, (3) renunciation of this world, so far as
it
is
possible
to the believer.
410
The Prophet mentioned
four things
which are
in
this
1) Between Chapters 131 and 132 there were originally five chapters which do not occur in either of the MSS. See note on p. fv. The beginning of
this
chapter
is
also lost.
2) See Chapters 53
and 54.
io 9
world, but not of
and
a
barrier
it:
a piece of bread, a garment, a house,
Worldliness in other respects
wife.
is
an absolute
between God and man.
CHAPTER CXXXIV: "Concerning the different classes of those who err and the variety of errors into which they Three classes of the erring: (i) those who err in the fundamentals (uM)\ (2) those who err in the derivatives fall."
error
and
e.
i.
(furtf),
in
manners, morals, spiritual feelings,
etc.
Their
caused by ignorance of the fundamentals, by selfishness, by want of a director who should set them on the is
way. Description of them. 411 (3) those whose error is a slip or a lapse rather than a serious fault, so that it can easily be repaired. Verse on right
affectation (tahalli).
The Prophet
CHAPTER CXXXV: derivatives,
the
first
and
s
definition of faith.
place, concerning those
who
declare
Sufis
using the word
that
wealth
err
in
err as regards
the in
poverty
It is
wrong
superior
is
is
to poverty,
a praiseworthy
to suppose that the faqir
and does not acquiesce
man who
is
wealth in a spiritual sense. Others, however,
have argued that worldly wealth and this is an error.
the
who
wealth."
Some
412
those
"Concerning
which does not lead them into heresy; and
the divine will
in
rich in worldly
poverty and loves riches
;
who is
state,
lacks patience
not superior to
for the soul hates
goods
but the faqir
who
bears poverty
with patience shall receive a recompense without end. Poverty is
essentially
praiseworthy,
though
it
may be accompanied
by some defect that incurs blame. Wealth, on the contrary, is essentially blameworthy and can only be praised in virtue of some good quality, e. g. pious works, that accompanies itself. Some mystics hold that poverty and wealth are two states which must be transcended.
it,
413
but not for
This
is
an advanced doctrine.
It
does not, as some have
no maintained, imply that there
is
no
spiritual difference
between
poverty and wealth. Those who pretend that there is no are proved to be in error by the fact that they dislike poverty but do not dislike wealth. True poverty difference
not merely in indigence, but also in patience and
consists,
having no regard to one s poverty and taking no credit to one s self on account of it. CHAPTER CXXX VI: "Concerning those who err in respect
and
resignation in
in
of luxury or frugality and asceticism, and those of gaining the
respect to
do
who
err in
of livelihood or of neglecting
so."
Only a prophet or a ance, because they
4H
means
abund
saint has the right to live in
know when God permits them
to
spend and when He permits them to refrain from spending. Until a man regards much and little as equal, he relies upon the worldly goods which he possesses. If his heart is not empty of desire desire
worldly good that he lacks and of worldly goods that he has, then he is
obtain a
to
to
the
keep
any one who imagines himself
a worldling; and
be an
to
them exception to this rule is in error. Others, again, devote selves to austerities and find fault with those who are less strict;
when
but as luxury it
adopted
is
is
unsound, so too
is
extreme asceticism
habitual and ostentatious and
for the
purpose of
self-discipline.
is
not specially
Others of the
reli
bread and hold that no gious insist on earning their daily food is legally pure unless it is earned, but this is an error, since the Prophet in
God and
to
and
all
mankind
feel assured
appointed portion.
To
that
seek the
who
are
commanded
He
will give
means of
indulgence granted to those God absolutely. Conditions to be
are too
to trust
them
livelihood
weak
their is
an
to trust in
observed by those
who
seek the means of livelihood.
415
Others
sit
and wait eagerly for some one who will wants, and they believe that this is the right
still
attend to their
Ill
But they are mistaken. Any one who abstains from seeking a livelihood ought to be inspired by strong faith and patience; otherwise, he is commanded to seek a
spiritual state.
The
livelihood. is
more
course
latter
is
permissible, but the former
excellent.
CHAPTER CXXXVIII: "Concerning the different who become remiss in their quest and err in
of those
and betake themselves to
of mortification
There are some who submit to miraculous powers; and
call
asceticism and
languor
Languor
when they hold
it
in
fail in
respect
self-indulgence."
austerities in the
gaining a reputation for sanctity and of being
discard
classes
hope of
endowed with
their object, they
contempt, and
this
they
(futur).
however,
,
is
only a temporary intermission which
the hearts of mystics, whereas the conduct of the
refreshes
here
to
persons referred
properly described
is
as laziness
and negligence. Saying of Abu c Ali al-Rudhabari. Others travel and boast of the number of Sheykhs whom they have
met and deem themselves for
the
in a privileged position.
of travel
is
They
are
moral improvement. and cultivate liberal
wrong, purpose Others spend money and bestow gifts ity, but this is not Sufism. The Sufis regard worldly goods as an obstacle which prevents them from attaining to God,
and their object not the
desire
to
in
justifies
Such a
tude,
and claim that
Others indulge them
their spiritual state (waqt)
belief
is
erroneous and leads to perdition. "Concerning
those
who
err in respect
from food, retirement from the world,
soli
etc."
Some most
the removal of that obstacle,
in their license.
CHAPTER CXXXVIII: of abstaining
is
appear generous.
selves unrestrainedly
them
giving
and novices, supposing that hunger is the method of self-mortification, have abstained
aspirants
effectual
from food and drink during long periods of time, without
112
having consulted a spiritual director. They are wrong, since the novice cannot dispense with the guidance of a teacher,
and
it
is
a mistake to think that the wickedness of
human
can be eradicated by means of hunger. Sayings of b. Abdallah. The author says that he
nature
Ibn Salim and Sahl
has seen a number of persons who, on account of ill-regul
from food, were
abstinence
ated
unable to perform their
religious duties!
Others retire from the world and dwell
418
that solitude will deliver
them
them from
in caves,
their passions
fancying
and cause
to share in the mystical experiences of the saints, but
the fact
that hunger and solitude,
is
if
self-imposed and not
the result of an overpowering spiritual influence, are posit
The author recalls instances known to him men who reduced themselves to such a state young ively harmful.
weakness that they had to be nursed
of
of
days before they could perform the obligatory prayers. Others castrate themselves in the hope of escaping from .the lust of the
and even
flesh.
This
arises
from within and
useless
is
is
for several
injurious,
incurable
by
inasmuch as
lust
any external remedy.
Others imagine that they show sincere trust in God (tawakkul) when they roam through deserts and wildernesses without provision
for
the journey, but real tawakkul
demands pre
vious self-discipline and mortification.
Another erroneous
419
belief
is
that Sufism consists in wearing
garments of wool and patched frocks and water-buckets, vainly
suppose
mystical or
by
etc.
Such imitation
that
they
can
in carrying leathern
avails
become
nothing.
Sufis
Others
by learning
and anecdotes and technical expressions, praying, and weeping, although they have
allegories
fasting,
already provided themselves with food and money. All Sufis renounce worldly things in the initial stages of their spirit ual
progress and
enjoin
their
any of them acted otherwise,
disciples to it
was
for
do the same. the
sake
If
of his
or brethren. According to others, Sufism is music and dancing and ecstasy and the art of composing mystical ghazels. This is a mistake, because music and ecstasy are
family
impure when the heart is polluted with worldliness and when is accustomed to vanity.
the soul
CHAPTER CXXXIX:
who
those
"Concerning
err in the
fundamentals and are thereby led into heresy; and in the first place, concerning those who err in respect of freedom
and
service."
Some ancient God one should pense master
for s
his
Sufis held that in spiritual intercourse with
who expects recom slave, who performs his
not be like a free man,
but
work,
a
like
without expectation of wages or reward, his master may bestow upon him as
bidding
and receives whatever
A
a bounty, not as a right. a
book on
assert
that
ordinary
this
as
life,
united with
to service.
servant
union
until
God
They
(of
man
free
is
however, who
heretics,
higher than the slave
so the relation of service ^ubudiyyat) to
only continues is
There are
topic.
the
certain eminent Sufi has written
God
has become free
fail
God)
with
his
heart
God
attained; one who and is no longer bound
to recognise that
unless
in
is
is
no one can be a true free
from everything
except God. The name of servant ^abd] is the best of names which God has given to the Faithful.
all
the
Passages
from the Koran and the Traditions
of this statement.
Had
been possible
in
support
any
creature to
gain a higher dignity than that of service to God,
Muhammad
would have gained
CHAPTER CXL: respect of sincerity
it
for
it.
"Concerning
those
c
lraqis
any
held the
err
in
(ikhlds)"
The heretics of c lraq declare that no one cere who regards created beings or seeks to action,
who
is
perfectly sin
please
them by
whether good or bad. Now, certain mystics have
doctrine
that true sincerity involves the complete
H4 absence of regard for created beings and phenomenal objects and, in short, for everything but God. The heretics in ques tion
have it
following
doctrine in the hope that by and deliberately, instead of letting mechanically
taken
over
this
themselves as the gradual result of spiritual experience, they would attain to perfect sincerity. Therefore it has produced in them recklessness and want of manners it
develop
in
and antinomianism. 422
must be sought by shunning evil, by devotion to pious works, and by cultivating morality and spiritual feelings. These pretenders are like a man who cannot distin Sincerity
guish a precious jewel from a glass bead. CHAPTER CXLI: "Concerning those who err in respect of
prophecy and
saintship."
that saintship is superior to prophecy, an caused by their arbitrary speculations on the story of Moses and al-Khadir (Kor. 18, 64 foil.). God confers peculiar gifts and endowments in accordance 423 with His inscrutable will. Examples of prophets and other
Some
assert
error which
persons saints
is
who were
are
thus distinguished.
them
to
granted
The
miracles of the
obedience to
in virtue of their
the prophet of their time. How, then, can the follower be pronounced superior to the leader? As regards the argument that the saints receive inspiration directly from God, whereas
the prophets receive is
that
the
it
through an intermediary, the truth
inspiration of the prophets
the inspiration of the saints Al-Khadir could not have 424
is
illumination which
the splendour
Moses enjoyed. Saintship
much less surpasses CHAPTER CXLII: Those who
err
continuous, while
borne a single atom of the
of prophecy, but
of permission and
is
only occasional.
it
is
illumined by
never equals prophecy,
it.
"Refutation
of those
who
err in respect
prohibition."
in
this
matter hold that
all
things were
and that prohibition refers only to ex They justify their conduct by the example
originally permitted,
cessive
of the Sufis,
license.
communism which prevailed amongst certain ancient who helped themselves to their brethren s food and
money and gave extraordinary 42 5
A
Anecdote of Path
so.
doing
pleasure to
the owner
by
al-Mawsili.
Hasan of Basra and a saying of Ibrahim b. Shayban. These heretics ignorantly suppose that the abovestory of
mentioned
Sufis allowed themselves to transgress the religious
law: consequently they go astray and follow their lusts and
do not abstain from what
forbidden. Why should they were things originally prohibited and that their use was only permitted as an indulgence? al
not believe that
is
all
though, in fact, lawfulness and unlawfulness depend on the ordinance of Allah. That which He has forbidden is like a
preserved piece of ground
:
whoever roams around
it
is
in
danger of trespassing, and the proprietor does not permit any one to take possession of it without establishing his claim.
The
case
of purity and impurity
is
different, since,
according to lawyers and some theologians, a thing is pre sumed to be pure until the contrary has been proved. The cause of the distinction is that purity and impurity fall within the category of worship ^ibdddt), while permission and pro hibition refer to property (amldk).
426
CHAPTER CXLIII: carnationists
"Concerning
the doctrines of the In-
(al-Hululiyya}."
The author
is careful to state that he is not acquainted with any of this sect and has derived his information from
other sources.
Some
of the
Hululis assert that
God
implants in certain
chosen bodies the attributes of divinity and that He removes from them the attributes of humanity. This doctrine, if it is really professed by any one as a revelation of the divine
Unity,
is
false.
That which
is
contained in a thing
n6 must be homogeneous with that thing, but God is separate all things, and all things are separate from Him in
from
their
God
qualities.
manifests in
the signs
phenomena only
of His working and the evidences of His omnipotence.
make no
Hululfs have erred because they the
distinction
The
between
power which is an attribute of the Almighty and the which demonstrate His power. Various Hululi
evidences doctrines.
The author
opinions
is
an
says that whoever holds any of these
The bodies chosen by God are the and prophets. God s attributes are beyond
infidel.
bodies of saints
nothing like unto Him. The Hululis confuse divine attributes with human.
description,
and there
not dwell in
men
427
such as
faith,
s
is
and belief
CHAPTER CXLIV:
in the unity of
those
"Concerning
God, and gnosis.
who
err in respect
human
nature (fand al-bashariyyat)" This is a perversion of the mystical doctrine of fand. It based on the notion that when the body is starved and
of the passing-away of
is
God does
hearts, but creaturely attributes dwell there,
weakened
its
human
nature will disappear and that in this
way a man may be invested with divine attributes. But human nature is inseparable from man, although its qualities are
transmuted
in
the
radiance
of Reality.
Human
nature
must be distinguished from the qualities of human nature. Definition of fand as the term is understood by true mystics. destruction of the
Fand does not involve the the absence of change
or
corruption are inherent in
428
CHAPTER CXLV:
(talwiri),
human
The author
change and
those
who
err in respect
l-qulub)"
says he has heard that some Syrian mystics
claim to have spiritual vision of
God
Him which
in this world,
resembling
enjoy hereafter. adds that he has never seen any of them himself, nor
the ocular vision
He
as
nature.
"Concerning
of spiritual vision (al-ruyat bi
inasmuch
self (nafs)
received
of
information
that
they
shall
any man among them,
whose
u; attainments could be regarded seriously, had been
mystical
seen by others the
people
but he formerly perused a letter written to
;
of
Damascus by Abu Said al-Kharraz, which and mentions a doctrine closely akin
refers to these persons
to
The
theirs.
vision of true mystics
shdhadat), which
in this matter.
astray a
prey to
Iblfs
who
in
light.
and robed
contemplation (mu-
the result of real faith (yaqin), as in the
is
Some
case of Haritha.
is
Basrites, followers of al-Subayhf,
Exalted by their
austerities,
went fell
they
appeared to them, seated on a throne
Some
were undeceived and
of them
brought back to the truth by their teachers. Story of a pupil c Abdallah.
of Sahl b.
429
Anecdote of some
c
of
Abd al-Wahid
b. Zayd. were transported to every night they They imagined c Paradise. On one occasion Abd al-Wahid accompanied them,
disciples
that
daybreak they found themselves on a dunghill. The mystic must know that all lights (anwdr) seen by the eye in this world are created and bear no likeness to God. Yet and
at
the vision of faith
sayings of holy
was peculiar
is
men
attest.
The Prophet
and
to himself
CHAPTER CXLVI: of
as the Apostolic Traditions
real,
s
and the
vision (Kor. 53,
not granted to any one
is
those
"Concerning
who
n)
else.
err in respect
purity."
Some pretend
that their purity
430 and hold that a man
and This
defects, is
in
an error. e.g.
human
frailties.
to
be
complete and perpetual,
may become purged that he
sense
No man
is
of
all
defilements
separated from them. times free from all im
is
at all
phenomenal objects, sin, vice and One must turn to God and continuously
thought
purity,
pray
the
is
forgiven
of
in
Muhammad, who used
to
accordance ask
with
the
practice
of
pardon of God a hundred
times daily.
CHAPTER CXLVII:
"Concerning
of illumination (al-anwdr).
those
who
err in respect
There are some who divine
by
light
-- and majesty
commit
assert that their hearts are illuminated
the light of gnosis and unification and
they declare to be uncreated. They all the lights that can be perceived
this light
a grave error, since
and known are created, whereas the light of God does not admit of description or definition and cannot be comprehended 43
1
by human knowledge. The correct meaning of ledge,
derived
from
God,
the commentators on Kor.
the light in the heart
of the 8,
criterion
from
may
know
(furqdn),
23 interpret as
heart in order that thereby truth
the
is
which
light put in be distinguished "a
falsehood."
CHAPTER CXLVIII:
"Concerning
of essential union ^ayn al-jam
They
refuse
those
who
err in respect
c )"
to attribute their actions to themselves,
and
they justify their refusal by the plea that the unity of God must be maintained. This doctrine leaves them outside the pale of Islam and leads
them
to neglect the laws of religion,
inasmuch as they say that they act under divine compulsion and are thefore clear of blame. Their error is caused by inability
to
distinguish
what
is
fundamental from what
is
derivative, so that they connect with union (janf) that which
belongs to separation (tafriqat}. Sahl b. what he thought of a man who said,
do not move
until
am
I
moved."
c
Abdallah was asked
"I
am
like a gate:
Sahl replied,
"This
is
I
either
the speech of a saint (siddiq) or the speech of a freethinker (zindiq)"
He meant
that the saint regards
all
things as sub-
43 2 sisting through God and proceeding from God, but at the same time recognises the obligations of religion and morality, while the freethinker only holds this doctrine in order that
he
may commit
as
many
sins as
be pleases without incurr
ing blame.
CHAPTER CXLIX: intimacy (uns)
"Concerning
and unrestraint
(bast)
those
who
err in respect of
and abandonment of fear."
H9 Some imagine
that they are very near to
God and
stand
Him, and when they believe this, they are ashamed to observe the same rules of discipline and in a close relation to
keep the same laws as before. Hence they lose all restraint and become familiar with actions from which they would formerly have shrunk in horror; and they fancy that this is
nearness (qurb) to God. But they are
of
and
discipline
and
states
stations
God bestows on His
honour which
much
mistaken. Rules the
are
servants;
if
robes
of
they are
sincere in their quest, they merit an increase of bounty, but if they disobey His commands, they are stripped of these
robes of good works and driven from the door. They may deem themselves to be favourites, but in truth they
still
have been gination,
Dhu
the nearer to
rejected:
Him
from
the farther
God they seem
in
ima
are they in fact. Saying of
1-Nun.
Saying of an anonymous sage.
433
CHAPTER CL: the ^an
doctrine
those
"Concerning
who
err in respect of
from their qualities (al-fand
of passing-away
al-awsdf}"
mystics of Baghdad have held the erroneous doctrine that in passing-away from their own qualities they enter into
Some
the qualities of God. This involves the doctrine of incarna tion (hulul) or the Christian doctrine concerning Christ. The belief
ancient
in
enters
meaning is that when a man passes own will, which is given to him by God, he
his
into
be derived from one of the
true
Its
Sufis.
away from
to
said
is
question
the
of God, so that he no longer regards
will
himself but becomes entirely devoted to God. in this
form
is
strictly Unitarian.
interpretation suppose that
and are guilty of
come immanent in
the
heart
is
God
infidelity,
in
men
faith
in
is
The
Those who give
doctrine it
a false
identical with His qualities, as God does not be What becomes immanent
inasmuch
s hearts.
God, and belief
in
His unity, and
120 reverence for His name; and this applies to the vulgar as well as to the elect, although the former, being in
CHAPTER CLI: doctrine that
assert
in
err in respect of
sensation."
by some mystics of
held
is
who
those
"Concerning
the doctrine of loss of
This
to their
are hindered from attaining to the divine realities.
passions,
434
bondage
lose
c
They
lraq.
their senses, so that they
they transcend the qualities which belong to objects of sensible perception. But this is wrong, since loss of sensation cannot be known except by means of sensa ecstasy
perceive nothing and
tion
and sensation
;
be obliterated
in
ecstasy,
the
as
just
light
nature
:
it
may
of the stars
is
cannot be altogether Under the influence of ecstasy a man may cease to be
rendered invisible by the sun, but lost.
human
inseparable from
is
of sensation
conscious
Sari
as
;
this state will not feel the
CHAPTER CLII: the spirit
it
al-Saqati
said,
blow of a sword on
"Concerning
those
who
a person in his face.
err in respect of
(al~ruk)"
There are many theories as to the nature of the spirit, but all who speculate on this subject go astray from the because
truth,
God
has
declared
that
it
is
beyond human
comprehension.
According to some, the
435
spirit is part of the essential light
belongs to the life of God. Some hold that all spirits are created, while others regard the spirits of the vulgar as created, but the spirits of the elect as uncreated. Some think that the spirit is eternal and im of
God
others say that
:
and
mortal,
does
not
it
suffer
punishment hereafter; some some give one spirit
believe in the transmigration of spirits; to
an
infidel,
saints;
define
dom
three to a Moslem, and five to prophets and
some hold that the it
spirit is
created of light;
as a spiritual essence created of the
(al-malakut),
whither
suppose there are two
it
spirits,
returns
when
some
heavenly king purified;
some
one divine, the other human.
121
All
these
manifestly
erroneous
doctrines
are
the result of
forbidden speculation (Kor. 17,87). In the author s opinion, orthodox Sufis believe that all spirits are created that there ;
no connexion or relationship between God and them except in so far as they belong to His kingdom and are subject is
to His absolute sway; that they do not pass from one to
the
another;
that
they
die,
like
the
body
body, and experience
pleasures and pains of the body, and are raised at the
Resurrection in the same
body from which they went
forth.
INDEX OF SUBJECTS, TECHNICAL
WHICH OCCUR IN THE ABSTRACT OF CONTENTS.
TERMS,
ETC.,
anta iva-anta ana, 95.
A.
bild ana, 95.
Antinomianism, in,
abad, 96. abadiyyat, 96. c
abd,
114, 115,
118.
anwdr,
113.
117.
c
Abddl, 47.
aqd, 93.
Ablution, manners of the Sufis
C ^V>
89.
r2/,
10,
C
39, 40.
in,
1
8,
abnd al-haqaiq, 71.
asbdb, 47.
abrdr,
Ascension of
13,
24.
Abstinence,
adam,
Asceticism, no,
88. 15,
18.
See
Elect, the. 12,
God,
and zuhd. 3.
94.
greatest
name
of
tfy^/,
1
8.
82.
25. c
ayn
dmmat, 86.
17,
al-jam",
98,
al-yaqin, 20.
amldk, 115.
amn,
S** Stat
Audition, 50, 51, 69
Almsgiving, 42, 43. c
.
asrdr, 63.
aw sat,
26.
the
the,
athar, 94.
mystical.
Allah,
ashdb al-kadith, as!,
37, 95. See States,
altfiq, 95. alif,
1 1 1
ions, mystical,
ahl al-khusiiS)
ahwdl,
Muhammad,
32.
13.
adab, 39. See Manners. c
71, 96.
18.
,
96.
azaliyyat, 96.
118.
77, 78.
123
Dervishes, manners
B.
46, 47.
of,
dhahdby 91.
B
in Bismillah,
the,
dhdt, 93.
25.
badhl al-muhaj, 97.
dhawq,
bddi, 89, 95.
dhikr,
bahri bild shdtf, 96.
98.
75, 76, 90,
34, 60, 73,
24,
23,
19,
102.
bald, 64, 66, 93.
al-dhikr al-khafi,
baqd, 59, 89, 90.
Directors, spiritual,
bashariyyat, 6 1 89, 90,
#.$/,
1 1
,
1 1
Doctrine,
8.
59
of,
37. 53,
112.
differences
Sufistic, foil.
of the Sufis,
Dress,
Begging, 52,
109,
See Sheykhs.
6.
bawn, 94.
&y/0,
13.
8,
7,
51.
74.
E. bild bddi, 95.
nafs ,
t
Earning a livelihood, manners
95.
of the Sufis
64.
in, 54,
1
10,
1 1
1.
Eating, manners of the Sufis C. in,
Communism, Companions the, 35
49, 50.
Ecstasy,
115.
of the Prophet,
50,
99
91,
1
08,
1
113,
Elect, the, 20,
21,
85,
120.
5,
22,
6,
7,
27,
15,
See
Errors, of the Sufis,
Creation, the mystery
Evil,
of,
37.
11,
foil.
F.
dahshat, 90.
Faith, 23, 36, 37, 82, 83, 87,
dams, 94.
109,
96,
dcfwd, 93.
117.
fand, 59, 63, 89, 90, 91, 102,
21.
manners of the
108
25.
D.
at the time of, 58, 59.
16, 18,
39, 84,
30,
Contemplation, 20, 106, 117. See mushdhadat.
Death,
20.
Audition.
foil.
Companionship, of Sufis with one another, 47, 48.
da wat,
7881,
76,
51,
103,
Sufis
116.
c
fand an al-awsdf,
fand
al-bashariyyat,
1 1
1
9.
16.
I2 4
fand a I-fand,
ghind, 61.
103.
6.
faqih,
ma
al-faqir al-sddiq, 31, 61.
far\
43, 6 1.
14,
,
c
rifat.
God, the nature
91.
y
Sufis, 53, 54.
Gnosis, 26, 27, 77,93,95- See
faqir, 109.
faqd
bestowed on
Gifts,
S^
Poverty.
of, II, 37,
60.
Grief, 63.
94.
H. /*j/, 94.
43~
Fasting,
45>
8
86.
hadath, 98.
5>
fawd^id, 88. Fear, 18,
/^/,
24, 35, 37, 89.
23,
6.
l-din,
86,
lawful, 1
113.
Sufis in,
fuqahd,
3.
fuqard,
9,
fur
if,
13,
14,
44, 49,
60, 71, 73, 86.
,
al-yaqin, 20.
1 1
94,
futur, IT
See hurriyyat.
manners
Friendship,
furqdn,
haqiqat, 59, 60, 87, 97.
10.
Freedom,
92.
haqd^iq, 59, 87,
fir as at, 36, 63.
Food,
93.
al-hamm al-mufarrad,
yz^r, 64.
/^ fi
hamm,
86.
53, 71,
13,
of
the
hay rat, Hell,
57, 90.
spiritual
conception
of,
108.
58.
hiddyat, 21. 14,
71.
yh)tf, 93.
8.
hikmat, 57, 76.
109.
,to.y,
i.
91.
Hope,
1
8,
35,
89.
hubb, 64.
G.
hudur, 88, 90. Generosity, 64.
hujum,
ghalabdt, 88, 90.
/mlul,
gharib, 95.
Hunger,
ghashyat, 88.
huquq, 87.
^//^,
hurriyyat,
23.
ghaybat, 88, 90, 91.
88, 90. vSV*?
119. 56,
Incarnation.
in,
98,
112.
99.
Freedom.
ghayn, 99.
//ww
ghayrat, 63.
huziiz, 87.
<z7tf
huwa, 95.
6><?
125
5^
istinbdt, 24, 26, 34.
Inter
pretation, mystical. c
ibddat, 36,
1 1
istiqdmat,
115.
ifrdd, 91.
ftibdr, 64.
ighdnat, 99.
z
.
-c
i/isdn,
95.
/z>4/;
itmcfninat, 20.
3.
ikhlds, 3, 23, 60,
113. j.
ikhtibdr, 93.
jadhb al~arwdh,
ikhtiydr, 93.
97.
c
ilhdm, 36.
>^
c z
ledge.
ilm al-yaqin, 20.
imd\
kardmat
(generosity), 64.
kardmdt
(miracles), 82
112.
kawn, 94.
imtikdn, 98.
khashyat, 23.
Incarnation, 115, 116, 119.
khdtir, 89.
Indifference
to
praise
and
blame, 63, 76.
m//, 92, 93. 21, 98.
istifd,
istildm, 98. istind
c ,
98.
23,
48,
62,
87,
Elect, the.
95.
16,
15,
87.
4
9, 22,
religious,
three
esoteric,
30.
kinds
Symbolism. ishfdq, 23.
5^
Knowledge,
74, 76, 77.
inzfdj, 97. 26,
8.
Knowledge,
Interpretation, mystical, 22
ishdrat,
1
khusus al-khusus,
115.
insdniyyat, 60.
foil.,
khawf,
khusus, 87.
Indulgences, 28, 29,
30
foil.
kashf, 90.
97,
Imitation,
27,
7.
karim, 64.
87.
^^w,
4,
8.
K.
5^ Know
100.
60,
3,
1 1
118.
Illumination, 61, 117,
c
88, 98,
59,
Jurists, the,
/to, 96.
^ilm,
,
of,
3.
Knowledge, three sources
of, I.
Koran, conformity with the, 21
foil.,
90.
Koran, hidden meaning of the, 21, 22.
Koran, mystical interpretation of the, 22
foil,
30
foil.
126
Koran, recitation of the, 22,
the
of
Sufis,
the,
3959-
foil.
69
26,
Manners
maqdm,
kulliyyat, 98.
86, 95.
12,
maqdmdt,
12,
95.
37,
Stations, mystical.
,
md rifat
latifat, 98.
written
104.
by
one another, 65
Sufis to
Light, the inner,
foil.
mishtdk, 99. 117,
118.
Mosques,
sitting in,
ned, 55.
mubtad?, 89.
lisdn al-haqiqat, 93.
# al-haqq, 93.
mufarridun, 91. mukddathat, 92.
c
*/- *70*,
90,
88.
Miracles, 82
lisdn, 93.
Love,
mawjud,
foil.
in.
Liberality,
Longing,
93.
muhaddath,
36,
muhaj, 97. 1
8,
32,
102.
95.
93>
36, 64, 80,
mifjisdt, 82.
mukdshafatt 20, 87.
M.
mundjdt, 92.
muqarrabim,
13,
ma^dum,
88.
muqtasid, 63.
mafqud,
88.
murdd,
mahabbat,
murdqabat,
17.
muraqqcfdt,
mahw,
murid, 89.
94.
muruwwat,
86.
malakiit,
10,
16. 5
1
.
55, 62.
musdmarat, 92.
ma^khudh, 90. 120.
24.
89.
mahq, 94.
makdn,
92.
19.
17,
.
maskh, 98.
bi-laysa, 91,
Letters,
\ I
88.
mashhud,
87.
,
al-haqq,
.
Marriage, 55.
lawtfih, 87.
/tfj/.*-<2
1 1
mcfrifat al-haqiqat,
97.
law ami
12, 90.
Gnosis.
lahz, 94.
lajd
11,
10,
ma^rifat,
laghw, 22, 71.
musarmad,
96.
condem
mushdhadat, 20,
117. See
87,
Prayers, specimens
Contemplation.
n,
Predestination,
.
16,
foil.
mutasabbir, 15.
mutawdjidun,
78.
mittawakkilun, 36.
Prophets,
the,
6,
83, 98,
108,
114,
22, 29, 69,
116,
Sufis in, 39, 40.
91.
Purity,
115,
117.
See safd.
Q.
nafas, 91.
95,
nahnu
38, 44, 83, 87,
34,
bild
qabd, 89.
116.
qddih, 89.
nahnu, 95.
qalb, 8, 95.
nahnu musayyarun,
96.
qalb salim, 21, 26.
Names, the Divine,
25.
qasm, 94.
^
c
/,
qaf
92, 93.
nisbat, 95.
al-^altfiq,
95.
qidam, 96.
niyyat, 41, 64.
qurb,
Novices, Sufi, manners
of, 57,
17,
18,
105,
119.
qusud, 98.
74-
R. P.
rabb hdl, 95. Patience, 15.
rabbdni, 35.
Pilgrimage, the, 45, 46.
rajd,
Poetry, mystical, specimens
of,
1
8.
See Hope.
rams, 94.
66, 67.
Poetry, recitation
of,
70, 72
61,
rasm, 92, 96.
rawh, 92.
77. 79-
Poverty,
14,
109,
1
15, 10.
120.
manners of the
Purification,
N.
10,
24.
Prophet, imitation of the, 27
mustanbatdt, 30, 31.
105,
68.
of, 67,
Precepts given by Sufis, 68.
97. c
mustalab, 90.
*/j,
75-
82.
mushdhadat al-asrdr, Music, 113. See samd
muwahkidun,
4042,
Prayer, 24, 37,
musayyarun, 96, 97.
37,
43,
52,
rayn, 99. Recollection, 60. See
128
Repentance, ridd,
1
Salvation, 104.
13.
sawd c 50,69
6.
,
foil.
rizq, 62, 63.
samadiyyat, 25.
ruh, 61,92, 120. See Spirit, the.
sawdb, 64.
al-ruh al-bashariyya, 62.
saw I,
al-ruh al-qadima, 62.
Self-sacrifice,
rusum, 92.
Sensation, loss
ruyat
al-qulub,
92,
116.
S>*
See Audition.
91. 52. in ecstasy,
of,
120.
79, 91, c
shafaqat ala
Vision of God.
l-khalq, 64.
shdhid, 64, 88. S.
shahid, 20.
sabab, 94.
sharfat, 100.
sab bar, 15.
shatahdt, 91, 101.
j0&y,
15.
shath, 90, 91, 99
^^,
63.
jAtf///
al-lisdn, 91.
sdbiqun, 24.
shathiyydt, 99
j#r,
shawq,
1
5
.
.ytf/tf,
foil.
19.
Sheykhs, manners of the,
sadaqa, 42. sddiqun,
foil.
57,
74, 79-
17-
9, 62, 87, 88.
5^
Purity.
98.
.?/>,
safd al-safd, 88.
shirk, 23, 62.
safar, 52.
shukr, 48.
jfl/w al-wajd, 88.
shiiriid, 97.
j^/t^
is karat,
95.
Sickness, manners of the Sufis
sahib
maqdm,
95.
^/
^/^, 95.
^w/,
in,
120.
j(/itf,
Sin,
of the,
104,
118.
92, 93. 13,
63.
Sincerity in devotion, 64.
Singing. See
108.
Saintship, asserted to be supe rior to
71,
j-^, 60.
88, 90.
criticism
18,
siddiq,
Saints, the, 83, 114, 116, 118,
Saints,
56.
prophecy,
saldmat al-sadr, 63.
1
14.
samd
sirr, 64, 65, 93,
al-haqq, 93. al-khalq, 93.
c .
106.
129 al-sirr al-mujarrad, 92.
tahqiq, 87.
sirr al-nafs, 63.
tajalli,
sirr al-sirr, 93.
tajrid, 92.
manners of the
Sitting, in,
Sufis
97. 112.
Solitude, 57, 58,
61, 62,
the,
120,
121.
See ruh.
21,
37,
See
hdl.
64,
06,
1
103,
119.
16,37,
maqdm and
106, 119. See
of, 7, 8, 9,
of,
62.
tarawwuh,
92.
and Traditions,
tawdjud, 78, 79, 89.
tawakkul,
9.
Sufism, founded on the Koran 2 foil., 8, 22,
foil.
15,
48,
112.
Trust in God. tawdlf, 90. tawdriq, 90.
principles
of,
47, 60,
108.
sukr, 88, 90.
sumuww
taqiyyat, 64.
tashdid, 24.
104.
derivation
Sufism, definitions
27
tawj, 94.
tasdkur, 89.
maqdnidt.
Sufism,
tamkin, 36, 37.
tanaffus, 91.
Stations, mystical, 12
subhdni,
116.
tahvin, 97,
tamannif 63.
States, mystical, 12, 13, 16
Sufi,
takhalli, 96.
55, 56.
Spirit,
96.
Symbolism, 10, See ishdrat.
63,
T.
9,
tafriqat, 59, 88, 109.
10,
106,
35, 88, 92, 94,
108.
5^
Uni
fication.
87,
100.
tawhid
c
dmmat, 91. taw kid al-bashariyyat, 10. tawhid al-ildhiyyat, 10. al-
Terms, technical, used by the Sufis, 86 99.
tafrid, 91, 92.
tahayyur, 90.
tawhid,
tawhid al-khdssat, 91.
tafakkur, 64.
tahaqquq, 87.
13.
95, 98,
al-qulub, 97.
tahalli, 96,
taw bat,
118.
Thought-reading, 82, 86. Traditionists, the, 3, 4, 7.
Travel, manners of the Sufis in,
51,
52.
1
Travel, the purpose
Trust in God,
of,
in. 54,
16, 34,
15,
3o
waqty 89, 107, in.
waqti musarmad, 96.
112.
IIO,
13, 61.
^,
wdrid, 89. U. "ubiidiyyat,
wasd^it, 99.
wasdyd, 68.
113.
59,
c
ulamd,
2,
4,
3,
5,
Unification, 36, 59,
7,
22,
30.
102,
103,
c
and
See
118.
Union,
jam
20,
19,
94.
92, 96. 106.
Wastefulness,
waswasat, 40.
wusul. uns,
w^/,
wasm,
See taw hid.
107.
92.
,
1 1
watan, 97-
8.
Unseen, the, definition nsu/, 60,
of, 23.
^vatar, 97.
Wealth, worldly and
109.
61,
109,
1
spiritual,
10.
Weeping, eighteen causes
V.
64.
Veils, spiritual, 84, 99.
Vision, of God,
116,
wuddy
64.
117.
wujiid, 79.
W.
wusul, 60.
Y.
wahddniyyat,
wahm, wahy,
10.
yaqin, 20, 21, 97, 117.
63. 6.
Z.
wajal, 24.
wajd, 78, 89, 90.
wajdu
liqd,
wajdu mulk,
wajh
Allah,
wdjidun, 78, 34.
78.
zdhid,
14, 96.
42.
tf/#7,
78.
zdlim, 63.
3.
^r/,
62.
zawtfid, 88. zindiq,
118. 14.
5^
Asceticism.
of,
GLOSSARY.
Jo!.
Juljf,
f
wildernesses"
"wilds,
G
,
*
= Jof
_j
in
an affirmative sentence (195,14).
of person and
WW
(178, 16).
(240,2).
-
ace.
C<
J],
and
*,
"to
take any owe to a
place"
take a person with
"to
owe"
(192,9; 429,6). >L
II
^St
^Lf (37,18).
^4^7 >L
1.
L>|.
III II
^[5 "to
(37,19; 364,11). (140,10; 165,16; 198,20).
sing,"
Verbal noun iuotj (276,16).
Apparently used as an interrogative particle (225, (168,12)
o
j
i,
yiL iLUf,
Ka ba.
i
feminine (217, 17), but perhaps j*d) should be read. "an
evil
impulse".
(14,10); ol^iJIj |.
the water-spout of the
=
III G
is
18).
c
^1
L^bj^p^ LfjLUj)
o^U
(77,12),
(157,13). Cf. Wright, II, 376.
with *Lil (255, 11; 386, 15, 16). ^1. Synonymous gnon, Jf*7a& al-Tawdsin, ijf,
"essence"
(98,22). Dozy.
p.
(32,10).
162.
fe
Massi-
132
ajl.
X
jji.
II
G
o
>
V_AJ UAA^,
beginner, a novice in
"a
j^f
3j? (37,18).
*I?
(37,19; 364,4,10).
Jj. jLjt (18,6;
50, 14; 60,19,
etc.).
after prepositions.
<s)bb
(142, 18).
(188, 20; 190, 15),
JL>i
329,17).
Ujj, interrogative (308,5;
bj,
U
Sufism"
(34,5);
b|
^Xl
(405,17).
V jkj,
fortune"
"good
bo. IV
with
^1,
(188,12).
= ^j3
manifest"
"to
(254,17).
a class of the saints (177,23).
^XJ),
The Persian words
LJ
\^>c<u_Xj
made
occur in the reply
"0 ,
unfortunate one
Abu Hamza by
to
!"
a native of
Khurasan (331,4). j^Xyo, fy. LJ.
V IV
"common,
J^
for
jif
V.
profane"
Of.
(10, 18).
14,12; 87,1; 386,5.
in verse (251,18).
,
"to
religious laws
neglect,
to
abandon the observance of
1
(406,2).
X-oLLJ! (168, 14)
is
mentioned as the name of a place
where pilgrims were surrounded by an Arab brigandchief (Ibn al-Athir,
IX
129, 16). It belonged to the terri
tory of the Banii Asad and lay on the road from
and Kiifa
to
Baghdad
Mecca. Cf. Bibl Geogr. Arab., VII, pp. 175
and 311.
(146, 3
= 188,
15),
"pieces
of cloth inserted in a garment
for the purpose of widening
it".
Persian
jj^o
and
jj-j.
133 See the Lexica under
and Jawaliqi s al-Mu carrab I have not found any other
(joy>o
by Sachau), p. If, 1. example of the word written with
(ed.
i".
O
forms are
and
&o>j>
(jo>o,
drop of
"a
,
foul
"a
a science
Shibli
smell".
~
opposed
VIII
to
uto be
stinks?"
-
JU^j jus in this passage differ in as cited in the Lexica.
(340, 4).
<3.
satisfied",
JJi
of
UJL^u jLJLS it
(jl^b>
(150,4; 211,4), where
i5
j,
isjeJ
.
>See
BL\>i_j
w
^^ same
-
among
l^o
"a
box or
chest".
Dozy.
my thoughts" (168,
sense (297,
_
^u,
(237, 3).
(204, 15).
t*j$TJC^xi, "concentrating
g
- o
^UiiJL,
j^uilj
(211,10). ^wrrt/
is
think you of
ecy^-t (409,14).
UJL>
IV
and
~
^
G
pi. (jL>o,
"What
said,
meaning from the same phrase
>
-
J^U>L>,
comparison with which theology
in
The words
(182, 13).
X
The usual
(79,6; 240,5).
spittle"
G
Y
in Arabic.
O
pi.
\j,
K,gj,
\
Cl
1). o
-
-*-^uJl
is
enumerated
the possessions of the Prophet (101,
=
doubtful.
L>|
(224,15=
19).
9).
180,7), but the reading
134
c 3b-, of
ecstasy, O
^
IV
that are fixed
G
O
LJ,
(306,7; 434,9,11).
3
Does this mean Qk-otJl (27, 16).
iCJj(A^uJi
With
violent"
"
3
>
intently"?
throw"
"to
O
3
3
Dozy under
OL\>
and IV.
II
(193,22).
3
end of the izdr or the part
"the
Bj^o,
QL\>=.f^i &
Cf.
"the
"*
of the izdr where (136, 18).
it
is
round the
tied or folded
Freytag renders
IM<-^>
by
"conclave
waist"
domus",
03 error caused
having mistaken
his
by
See Lisdn XVI, 264,17 G
VIII
_
o
-JTJ>.
foil.
from
"safe
"guarded",
criti
(398,16).
With
Q^,
refuse obstinately to do
"to
of the nafs of a Sufi in water that
IV
for j^\:>
}
^yjL^^Aj of language,
cism"
an
03
"to
be
was intensely cold Followed by
able".
anything".
who shrank from making an
Used
ablution
(146, 4).
^
and the Imperfect
(131,4; 156,5; 166,10; 291,14). Followed by the Imper fect
without
*.j
(50,19; 288,12). (181,18),
for his sake to
^=
walk
1
yto
Ji^-ki<Jf,
(nafs)".
term foil,
"objects
"the
"
of
desires
"I
See
sense"
J^Ji^>
is
Dozy under
_*a>.
(388, 6).
and interests of the lower soul
Whatever appertains
and 336,12
should have had a desire
opposed to foil.; also
to
the
vJj^Ji->.
nafs
is
Ja=>.
The
See especially 47,
15,17 Ouy^Jf
J>^k>);
39,6; 77,11; 102,9; 164,8,10; 413,17; 414,3.
1
18,7;
135
or B^li,
"confectioner"
,
w ecstasy,
,
"sweetmeat"
"the
(101,12).
(185, 16).
state of quiet succeeding
rapture"
Go(306, 15).
J^>
in used in
of aw
,
ecstatic person,
into the state of
G-
the same sense (306, 18).
quiet"
"one
who has
passed
(306,17; 307,1).
_
o
verbal noun (284, 16).
,
noun from &xc
away from
him"
"he
turned
^r>,
(229, 4).
(37,17).
c L>.
x>.
X V
hide"
"to
(139,17).
be agitated in _ OG
"to
Persian
"a
ecstasy"
man
L\Jjy>,
VIII
in charge of
be disordered in mind, to
"to
the reading O
(278,6; 292,4).
an
ass".
dote"
(410, 21),
if
sound.
is
o
Muzaffar al-Qarmisini (191,12) and
X-i^>.
Abu Hafs
al-Haddad* (194, 11) wore two khirqas at once. See Dozy o
under xiy>.
M^j O
^a.v*:>
G *~>.
"a
rag"
(188,23).
o -
o
(329, 21)
"a
hole (in the roof of a
x&L<Uk>
(325, 5),
it,
a rattle
,
mystical
"the
to a crying child to
something given o
amuse
mosque)".
^
(?).
Cf.
elect,
experiences"
-
x^uxi.^ui (Dozy). the
Sufis
who have enjoyed
(46,4; 52,16; 67,12
et
passim).
36
Sufi s
"the r>,
(46,5; 52,17; 67,16
^bu
JJ
L>
"intimacy".
~>,
the highest
of
grade"
See under
etc.).
*ili
Sl^l (400,
1).
1
VIII wcwn
o/"
p/ace.
gJ&xJi
</<e
ysLxJi
o/"
ocean o/ Deity
(240, 5).
VIII
V
to
"to
save, to
_
c,
draw
m^
l>
in the breath rescue"
J,
"controversial"
with"
(256,11).
(106,14). G -
"
?.
diminutive of
oi-v_L>,
(248,18; 271,6).
(240, 15). See Glossary to Tabari.
"mingled
>,
w
1
-
oUL>,
worn-out
"a
garment"
(249, 2). o
r
344,
or concealed from the
"withdrawn
(J**A>,
mind"
(233, 15;
8).
Go, "discussion"
,
habitually, ,
V
with
X
v>
"to
etc.
.
/ot?e,
o/"
u to
(394,9).
ordinarily"
self in
s
a
garment"
(38,14).
induce ecstasy voluntarily or by means of music,
(187,5; 277,19; 303,9; 336,16; 342,6).
IV
(358, 6)
= u*^ IV,
^Ali,
(358,7).
JJ*UA>,
The
Siifis
making
a
q. v.
"obscure",
"
.
(208, 19).
spurious"
"corrupt,
wrap one
(391,5).
explained as
=
do not travel tour"
(190, 4).
VII ^Loji, used mystically "occult"
G io_ a -Jlo
(240,2).
(358,5).
Q^JJJ,
"for
the purpose of
137
The Persian words
friend
"O [>
c>^_j<->
,
were used by
!"
Abdallah of Tustar in speaking Salim of Ibn (326,18). Sahl
to
b.
the father
(33,11; 243,3; 384,14).
(14,17; 42,7; 54,15; 296,10; 335,3).
pi. /J>
o _
W*7A J*c or
Q,
"to
notice
the
escape
of
any
one"
(128,10; 423,3; 426,8).
IV with VI
transport the
to
uj,
nition, 347, 13) or
any one
let
"to
induce
to
(344, 17).
^Uo
as
(see the defi
artificial
it
means"
by 291,1, where the correct reading
(187,6;
II
known
affect the state
"to
mind"
taste"
is
(372,10).
ft^
s.
.
(266, 5).
Muhammad amounted
When
c dying, Murta ish desired Abii
al-Muhallab al-Misri to pay his debts, which eighteen dirhems. After his funeral, the
to
which he wore were valued
clothes
t
and were sold
for that sum,
y*Lj
at eighteen ft
UK
dirhems
___ __j^i,
amount of money obtained by selling his clothes exactly with the amount of his debts.
The phrase bears another meaning o,,
=
Jj were
rid
^A of
UAoJl~>
it
(the
in
the
i.e.
tallied
the sentence
,0.-
U-LJ samd
c
)
(272, 11),
on even
"Would
terms",
we
that i. e.
with
neither loss nor gain. See Dozy.
IV <jp
under
(252,19 IV.
m
verse;
317,6; 404,9).
&?e
Dozy
138
to
AJli! opposed O
w
ilitjAS. (368, 9).
5
oUeb,,
(299,3).
"quatrains"
o
with j,
^
"giving
where the MSS. have
Y
t0#A
7, 1,
be
to
uj,
more hope and the
L>J
characterised
to
any
wrongly,
text,
by
one"
anything
(62, 9,
L>.l).
(6,17;
etc.).
III
of rival
"adjustment
sUJj-*,
claims",
opposed
to
alJyo (425,6). 0~
The meaning
J 3
of (j^a/J!
is ol3>^
(61,13) as L^ilcLb if L^kij
explained by the author
^c^
L0^Xj.
o
VIII with one"
IV
seek profit for one
"to
self
s
from
(200,14).
used mystically in reference
(358, 7;
VIII in
385, 5).
Jj>^x )
^,
Cf.
(358,7).
to
Jus^jJi
same sense (358, 7; 388,
the
11).
^o.
.<&
with JbC,
o bjJ!
"the
^v&J),
UftW with j, iC-oUj
to
the
Sheykh"
oJ: IV
Me
heart"
(217,2).
(290,19).
(142,6).
(29, 12).
JO-
,*&jJ)
girdles",
of
XJL\/O_AW
_
The words
dancing
elative
opposed
refreshing to
"most
o^xXiJ
(397, 8),
appear to mean,
"I
"I
should have bound
should have caused
my
hearers to depart from the true doctrine of unification tawhid)".
The
.0:
is
the badge of dualism.
139
U"
u
.UJf
(329, 11)
^
according to the com
*-X^-.
mentator on Qushayri, 194,11. o
Ill
"secret
.fj**,
iXojj*.
3 w,
JCx*w
.
(364,19).
Axyli S
>XxyL
(29,12).
_o>
^5y
r^*^>
(^j
JjJot-Av
"wild
(289,9). In the street-cry
marjoram"
LJ the redundant
though Kalabadhi
in his
(Massignon, Notes sur letin
feminine (344,8).
converse",
a^
is
probably correct,
/"
c
L Kitab al-Ta arruf has ^5^ yJu* dialecte
le
Arabe de Bagdad [Bul
de Vlnstitut frangais d arche ologie orientale, vol. XI],
p. 11, n. 1).
VI ylJcJi Ill w^/t
VI
to rely
j^J],
with
but
defined (342,
^j,
see
is
Addenda
of
OJl (291,1)
read
amjthing"
et
1 1
upon anything
"Poor
Yahya!"
(188,12). "to
be pardoned
(7, 16).
"a
kind of
boat".
See Dozy.
ver& of surprise (404, 20).
II with ace. of person,
"to
(177,13).
permit"
o
II
"just
"to
of
yi*jjf.
11
Xj^Ujw (317,2),
iCx^,
(187, 6),
Instead
Corrigenda.
Ow
IV
VI.
(347, 8; 413, 4, 10).
III passive, with j of person and uj, _ for a mistake
<-*&>
used as a Persian adjective in the words
L*.
o
upon
See also under
affect reliance
"to
List
5).
measure, due
let go,
proportion"
to leave unharmed"
(417,22).
(327,3).
140
LT ^i.
V
G
.
c^-^j
.
II
be
87,6, .
V
(297,
1),
(44,11; 412,19).
(_X-jJs.xiJcJi
should
cU^JUJ
to
opposed
"inattentiveness"
,
Ui J
Goo
--
oi
"the ,
command and
rigorously
that religious obligations fulfilled"
perfectly
(86,13;
etc.).
with
"to
^Ij,
expect
impatiently"
(415,6); with J*c,
= J^ oy*I _ o
"to
X
be acquainted with
anything"
Goo
-eager
LJl-XCOCwl, 0~,~
LJj
^yi,
=
_,
<
"price"
(159,7).
expectation"
G
)
iLsyfc
(404, 0).
_
Lane under ou-&.
(47,18). See
(131,11). _ o
i.
(317, 3),
handkerchief used as a purse
"a
-
^
O
ii,
>
Persian
}
The Arabicised form X^JLAV^ occurs Qdtf
.
the Burhdn-i
in
(Vullers, Lex. Pers. II, 426). "something
"trans
(254,5);
tyrannical"
(410,20).
gression"
a non-mystical sense
in
j-xJa
unjust or
mystical sense, with
^
(375, 6
(385, 12).
;
376, 3)
;
in
a
See Dozy. G
-
w, mystical term (346,11; 375,5,
(346,17; 380,12); ,
adjective:
fc,
"a
,
(375,6
14).
etc.)] pi.
ol^
(374,11; 380,5).
o b^kii
oUl^
barn where meal This word
is
is
(380,10).
sifted
unknown
to
and
stored"
the lexico
graphers.
&. II (284,20;
345,18; 346,1). The
last
instance s
in Cf.
a verse by Hallaj and alludes to his
Massignon, Kitdb al-Tawdsln,
p.
^LxA;
138, n.
3.
occurs
VIII with
be concealed
"to
^j-c,
probably the correct reading
V
with J^e, of a saying,
in the opinion of
w^,
"an
ingot of gold or
w V
(398, 17). (326, 11
foil.).
Persian
be altered to the detriment
"to
one, to be perverted in
beg
"to
for
its
author"
(197, 3
alms"
XjJuJLo (72, 2
;
424,
6).
such a
way
as to excite
(393, 14).
210, 15).
;
Cf.
Dozy under xJbuX,^, which
incorrectly vocalised.
is
3
IV
be unseemly or abominable
11
silver"
of a saying,
j
suspicion against
V
but
(177,2).
with Js
of any
(225,3),
is
"to
any one
from"
>
(43, 6)
^oxi
3
=
>
u
The phrase ^Ji^s^o sense
AJ ^_aA-ji (generally used in a bad *suM) means, I think, with j of person reveal anything to aw^/ owe", in a passage
= B^kXaJL
and uj,
"to
which may be rendered: any one really professed this doctrine and supposed that his teaching was revealed to him by Unification (tawhid), he is in error". "If
(426, 7),
jbo.
...LsdxD,
VIII
"to
(169,18).
bewilder, to
transport,
372, 19 p.
(192,7). See Dozy.
"crown-lands"
,
"to
"parasite"
foil.).
to
Cf.
distract"
deprive
my
of
(296, 19); mystical term, consciousness"
translation of the
(228, 12
390.
&ft\M
(162, 6).
of sounds,
"composed
into a
;
Kashf al-Mahjub,
melody"
(285,8).
142
wto
.
L:Lui3
(387,14 G
or L_jL&3
(j^
389,11,12).
foil.;
o -
mystical term
.*.*/nV,
VI
= *LLs
used mystically
el/to
o/"
*Ae eyelids, cover"
"to
J^c, G
_
"to
(ibid.).
become
closed"
(251,
VII
1).
(240,3).
>
garment worn by
a
^Juko,
G
where
joined with
is
it
(27,13; 38,15,
Siifis"
=:>
iotiyo).
Not
in the Lexica.
cj
term (294,3). See under \3j
vJJpLL, mystical
(303,3).
J
>=r^
>
tumour caused by
"a
(346,3).
plague"
(135, 17).
"occasion
,
IV
V
of
censure"
(385,13; 394,20).
(185,21; 406,16). with if,
jJLb.
to
look forward
to,
to
desire"
(108,5).
In the phrase exX^wJl the ^JLLJI (349,13)
meaning of the former word
is
uncertain.
Read,
perhaps, o
o "with
^J,
a cheerful
otjj! (52,1; 66,10
JLlL, mystical G
foil.;
countenance"
412, 5, 8)
term, 228,14;
357,20
(161,9).
= LuJLi foil.
o f
(j*ULjf, ,
"a
,
^ r^
"object
a mystical sense (388,11). of
desire"
female player on the
(98,2; 147,18; 158,17). ttmbur"
(298, 6).
(14, 2).
143
"reserved
(344, 6), G
Ill
or morose in
disposition".
J
(303,12) appears to signify
JL*->LL-*
"cheerfulness,
gaiety".
xb, purity of heart (279, 20). G
w -
^
1
u^yJax), of saZ/,
IV
make
"to
G
xJLLo
.
dark"
seasoned"
with^f,
(328,9).
(411,6).
o^G-o
G
o ^
"mixed
KjUa*
dirhem wrongfully
"a
(*-^
5
obtained"
(210, 15).
VI
ir7A
/^ ^^
V)
^,
(225,6). absence"
"in
(265,13). See
Lane
e
X
with
passive,
one by
God
as
"to L->,
an
act
have anything imposed upon of
service"
195,19;
(116,11;
318,11,13).
X
with
Q,
"to
VIII ^eJJiit,
become
"keep
effaced"
=
Jo (214,
(J
c
the
iddat"
(139,19),
5).
used as d
formula of divorce.
X
"to
Ill
"to
seek
alms"
present one
(171,7). s self to,
83,11); of a dervish,
any
one, to
"to
occur
put one
to"
s
(30, 15, 17; 71, 17;
self in the
way
ot
approach any one in the hope of receiving alms
(48,21; 175,1; 184,13).
144
"evil
an
"objections to
oLtoJjw,
suggestions"
argument"
(71,2).
(9,11);
"doubts",
AnsarPs commentary
Cf.
O
on Qushayri, (348,8 -c.
150,25 and the definition of
"the
"the
.
&lic
.
obligatory religious
"an
jc
.+-;!
,
L^
in a verse recited
uUJ,
sjfc
the mind,
V
Jj,
with
"to
"to
wander,
have a
.
V
by Shiblf (405,5). to
opposed
ordinance",
be
to
distracted"
thirst for mystical
"
Jdac
^.^LjtJI,
(144,15).
VIII of
(289,
=
God"
-
.
VI
acquaintances of
(344,3).
gnostics"
->i,
j.jc.
(353,3);
gnostic"
"to
pt**,
jt.
^.Lc
foil.).
know God, to bo or become a seek to know God" (353,2).
"to
V
II
(344,6).
experiences"
3, 4).
M>fYA
Q,
"to
cease from practising rules of discipline
1
(406, 2).
Joe. VI be
"to
Sc. VIII ic
.
JJifi, is
,
find
borne"
the vision of
God
or the like too awful to
(373,2).
form a thought in the
"to
"fortress"
mind"
According
(265, 3).
(331,8
to Lane, this
foil.).
meaning
of doubtful authority.
and
with ace.
"to
know
[y>,
from
another"
*iJL*Jo
"a
,
(distinguish) one person
(159,20).
means
of livelihood
on which one can o
reckon"
(326, 6
consistent
;
with
419, 13, 15). real
trust
Such in
God
29 and 110.
are in
(tawakkul).
Richard Hartmann, Das Sufitum nach pp.
-
ol^JL*-x>
Cf.
al-Kuschairt,
145
T.,
to
opposed
;
Ou
ig 1.
420,
p.
cJui,
kglc
phraae
and
stations
mystical
^joj-^L^J.j nthe Stiffs of the lowest
who have
grade, the novices
"his
not yet entered upon the "
states
hand
(46,4; 70,16,
festered"
(304. 10).
etc.).
The same
used by Abulfeda, Annales Muslemici, vol. Ill, 16 (cf. Freytag under Jw-c) in reference to
Ami r who was wounded
in
the hand by an arrow
and died of blood-poisoning.
X
with ace. of
an
^,
of God)
y^r^n and
cause any one to be occupied with
of a certain kind, to predestine any one to do
actions
good or
^
"to
evil"
(26, 19,
where
w
must be understood after
jc; 38,18; 392,17).
g "blind"
,
(255,6).
t
^ V .
become strange or
"to
~.i JJb, O-- o
a foreign
extraordinary"
country"
(247, 10).
(192,21).
.
r.
.
J-
>
.
VIII ^sJow,
.
II
<c
a source of
plunge any one in
"to
inspiration"
ecstasy"
(381,2).
(381, 8).
__
^c,
a term denoting absorption in ecstasy (381,9).
lx3tf, .,
^ic..
II
with
one"
^.
i^c,
"erotic
"bleached"
ace.
poems"
(419,21).
(187,13). See Dozy.
and ,ji,
"to
conceal any thing from awy
(290,21). "senselessness
caused by
ecstasy"
(311,5).
<5
^Uc,
o/*
a
mystical
saying,
"abysses,
profundities"
(181,20). k
i
X
with
"to
^JJ,
46
implore the help of
(173,12;
God"
184, 16). o -
yi, of mystical
language^
"absence"
L^lli,
V
IV and
o~CJ,
X3
.
_yi-ftj>
5
(387,16,17; 388,16
(373, 16
foil.).
Cf. the
4, 6).
(foil.).
o
Jlc,
(381,1).
(183, 10).
"gruel"
55
profundity"
used in a mystical sense (374,
definition of
:^03.
"depth,
science of mystical
"the
revelation"
= Siifism
(18, 16).
>3.
I
do not
know
Kl&>5$i
.
V
"to
in the phrase
<3_s>
o_3
xi/ (146,3; 188,15).
sjj.Lsrj
^AVO
the meaning of
"the
Absolute Oneness of
become disordered
God"
in intellect, to lose
(348,19).
one
s
wits"
(285, 20).
aJ.
V
M?^A ace. and
VIII iw
(415,4).
vj, the
"to
provide
owe with
awi/
food"
same sense (415,6).
mystically
=^
(388,10).
,
}J5.
YV with to
ace.
of person and
any one from
(^) any
U^L>w,
one"
"to
(375,
deliver a greeting 1
1).
See Dozy and
the Glossary to Tabari. y
j;i.
~<&
v-jJsJ
w/^/t
j^JJ,
"bringing
awy one nearer
to
God"
(142, 6).
147
IV
any one with anguish" (266,15), where the parallel to, and apparently synonymous with,
fill
"to
_y>.
verb
3
.
Of it
is
order that
.
V to
.
of clouds,
V of ecstasy,
with
"to
^
"to
come
elative
,
2
(5,
doubtful. (343,5).
away"
;
56, 1
an end,
to
is
used of material as opposed
austerities",
spiritual asceticism
(j-^t ,
be cleared
"to
practise
"to
it
The reading, however,
234,4).
*3. V
adapt for use, to soften to others" be communicated might
a crude mystical saying, in
;
413, 13
to pass
414,
;
4).
(310, 15, 16).
away"
of yl5 (120, 12).
of person,
"to
block any one
to prevent
s path,
be any one from going on his way" (62, 14). V unable to continue one s journey" (189, 21 cf. Dozy be under the seventh conjugation of 5). VII "to
;
reduced to obstacle
does
silence"
to
any
(225, 18).
(109,11).
one"
"to
"to
\-t
<r
X
make one
s self
an
The tenth conjugation
not seem to occur elsewhere except in the sense
given by Dozy, which
XxLS,
"a
is
inappropriate here.
piece of money, the fare paid to a
boatman"
(317,3).
ja*5
.
JJLi.
II of gates that are opened quickly,
V
X
"to
"to
eat
8
s.
V
live
frugally"
rattle"
restored"
<;&
o
O^ CT*
(267, 5).
(166,9; 191,17,
become capable of doing anything,
strength )
little, to
"to
to find
etc.).
one
s
(329,19).
Z-Z
J^
^i
"^
ne
^
ea8 ^ I can ^
*
s
*
see
(291,6). "a
?
professional chanter of poetry, which
ally erotic in character
and was recited
throwing the hearers into
ecstasy"
was gener
for the purpose of
(186, 11; 290, 1; 292, 5).
148
-li
one
to
rise
"to
signifies
under the influence
feet
s
G
of
is
(186,15,16); |.U3
ecstasy"
used in the same sense
(187, 5). Sufis"
"the ,
"diarrhoea"
s,
(186,16,
etc.).
(150,1).
G
5
of /*-jl5,
pi.
j>,
"the
attendants
in
a hammdm"
(147, 18). o-
G*.
xyo^xi
,
VI
G
"acts
of
yl&dl vlo,
VI with II
"subsistence"
,
"to
o _
(^Ic
(243, 3).
self-mortification"
"love
"to
,
of amassing
= oL\L^ riches"
throng round any
one"
(415, 14).
(410,3).
(233,16).
(191,18; 199,15).
beg"
J "a
,
i*hf t of
pi.
,
small fragment or crumb of limbsj
bread"
with
"clothed
flesh"
(205, 16).
(251,4;
352, 18). -O
5 "the
.
of the
hidden vices of
the soul, the secret feelings
(171,4; 172,22; 296,16).
heart"
G
(M^-JL^ (242,14)
The
c
saj
j
be ^U^j, G
appears to signify
"arcana,
mysteries".
however, suggests that the true reading "metaphorical
may
description".
o
^Ju5 small
"a
,
bag
articles"
(XI, 221, 10
or
satchel
(194, 20
foil.)
the
;
266,
U&
used by Sufi s for storing 6).
is
According sbl
to the
Lisdn
149
cbCo
>\xJi
&*3
^^J
under
Cy. Jawaliqi
^Lcj
Jsj^b
Dictionary under &LuJ:
Lii
&uU3j
^5
and Vullers Persian
.
-
tf
.
V ^yo
seems
ote
to
to bear the
*ixJI Lbl^,
vl^l vjlf
"nature
"subject
^U$ ftt. II
o-
O
to Ux-Lo as
j
(355,8).
wse^ as a wown,
,
same relation
to
(?)",
241,19; 363,18. (365,1).
change"
in verse (255, 13).
(37,17).
o
^. ^3
equivalent to 3
is
f
(399, 17). Cf. 398, 5,
where
B
reads
o
instead of
*$}
L\J. JuJ,
O L\J.
w;orw as a garment by Sufis (188, 19).
felt"
the text
in
Ill
^
^.
is
a mistake.
5
oUo^U
>
(222,8). Perhaps
olk>^x>
should be read.
iiJj. xJuftH oLcJJ (222,2). v3jJ.
.
II
to
delight"
(368,7).
In these passages Ql^vJ feminine (121,18; 411,9). is
equivalent to
and the
^Lo
definition,
or
353,19
^UJ
.U_c. Cf, also 44,2; 62,18; foil.
o .
axy, in
.
IV
a subtle or spiritual
influence",
such as resides
music (269,13; 284,13). "to
372, 10).
cause any one to lick (taste) anything 11 (253, 6
;
150
i&S
.
V
424,
&
.
II
give awy owe a mouthful of
"to
IV
receive inspiration from
"to
,
God"
(423, 22
;
1).
Dozy sJ.
^
with
M>*7A
(184, 6).
Cf.
IV.
tmcfcr
L<?
food"
^J],
communicate anything
"to
to
aw/
owe"
(428, 16).
U. IV ^J. c/
with vj, o/ ecstasy,
i^o^U, c/
flashes"
"gleams,
with jJ]
need of any II
-
(245,14).
(239,19).
,
"taking
refuge with, having the utmost
(235, 15).
one"
with j of person and
v_j, 1
_.
anything to am/ ^1.
transport"
_
j
J.
"to
owe"
indicate
"to
or
signify
(244, 7).
BJLJ veroa^ noww (100,5; 173,7).
^ 1
jJ
wsed as a negative particle (26,8; 210,11); as a equivalent to
xLl3
lo
(387,13
^JJ>
foil.).
(387,13; 390,5).
relative, followed
by feminine pronoun (2,7; 11,8; 123,
19; 257,2); by feminine verb (320, 8,9).
*.
G
03 xXx>,
"enjoyment"
=^ Ji^ =
VIII
l5
"apricots"
(64,7).
(39,5; 297,11). (396,5).
(199,16
used figuratively
foil.).
in
the
laboriously and without
See Dozy. sense
of
pleasure"
"to
read the Koran
(43, 3).
in
"adepts
,
Siifism"
opposed
to
(404,16).
fj
"in
j,,
opposed
public",
^JWl
to
"in
private"
,
(262, 18).
=
Si
"full"
"Si,
(194,15). See Dozy.
O "inaccessibility,
secluding one
s
self
from
society
(312, 1). >o-
c5
^A
LotXlf X
.
*
(
g
A
"the ,
ordinary materials of
life"
such as
food, clothing, etc. (11,12).
oy
.
II with to
-yo.
* .h>.
"to
discern, to
"to
"to
cause any one to die (in a mystical sense)
(242,4).
anything"
V
X
.
Q,
IV
.
by mystical interpretation the hidden meaning Koran and the Traditions of the Prophet" (4,10;
j.
VIII with j
IV
"to
,
etc.).
comply with a
2lJu|, of a sweet voice,
II
(311,19).
distinguish"
6,3; 9,1; 14,14; 81,2, .
same sense (244,8).
elicit
of the
;Jo
in the
draw a
"to
command"
"melodiousness"
deduction"
(306,17); III
(230, 9).
(269, 17). "to
come
to
quarters with, to have actual experience of any
close
(15,2,14; 20,6;
thing"
75,13; 77,3; 179,17; 358,4;
369,12; 379,3; 404,3; 422,4). G
-
J
o^;^,
"mystical
experiences of a permanent
kind"
mystical (3,19; 78,3; 378,20). xJJLL^ (345,12), state that has become lasting". Of. R. Hartmann, Das "a
<
SfifUum nach al-Kuschair^ .
VIII in a mystical 12
;
239, 18).
sense,
"to
p. -86,
note
enravish the
2,
and
heart"
p. 88.
(228,
152 &cio
.
.
X
of spiritual delight (217,
unlawful"
ably .
"that
(joJJ! *Li\Jf,
v
^)
be intent,
"to
is
absolutely and unquestion
(221,14).
utmost in
the
which
3).
to
faculties to
s
the
Of.
(153, 15).
prayer"
one
concentrate
Glossary to
Tabari.
^laj.
speculation,
"mystical
^fej, G
G w pi.
jbli,
disputation"
(239,12,13).
J
"one
jUai,
who
speculates and disputes on
mystical subjects (239, 12).
&xj.
IV
be refreshed with
joy"
(106,3); VIII
exhilarate"
revive,
refresh,
"to
"to
(303, 4).
o
^sj.
Ill t0#fc
"to
jj-,,
be averse to
anything"
(164,10);
VI
o -
with
^,
*^3.
xliU&ft,
iaSi.
VIII
sensual
<ithe
purity,
o/"
same sense (169,11; 285,7).
in the
"to
be
nature"
(368,13),
destroyed"
(341,2).
C/. Dozy.
oS 1
t,
with J,
elative,
"making
^n e/ more
poignant"
(261, 16). .
those
JsLo, of
who are dumbfounded by fear of God, (84,6).
>J.
.
V Ill
^. X
j, 3 lu
8t
ojpp.
passive, with
God"
&&. V
"elegance"
(398,13).
M>t7A
J,,
"to
^o
(5,2).
B^
^,
"to
(2,14).
be possessed by
^y^wlt, ^.A^yi plunge into
sin"
^e
(386,7).
(265,7).
thought of
153
mistake,
"error,
,
410,20; 411,3, where
V
i^S ==LL^J
it
is
with t^,
,
(7,16; 156,11; 393,13;
slip"
opposed to "to
^>).
rejoice in contemplation
<
of 13
(372, 3).
God"
10 or ^cO
or
used for the purpose of calling attention
j>,
(65,18,19; 117,3; 153,19; 159,11;
emphasis
for
The phrase 171,7; 177,23; 183,11; 325,6; 404,15,21). to the different in translated according be must ways context. Cf. the Glossary to Tabari under "essence
Xj-0,
or absolute nature of
y.
God"
(81,13;
255, 16). "my
A>10,
eye became
inflamed"
(174,3).
G
,010, contrasted with ^10 (349,11).
10
explained as meaning
,
(j>jCxM
(350, 1).
^
.
.
V L\^ii
AXJ
IV
r
See
(356, 18).
J\
Ja^,
waist-belt
"a
or
girdle",
in
which money was
carried (194, 12). -
\J&&\ X*L, ition"
-
II
"largeness
of nature, generosity of dispos
(294,18).
w*
^,
"to
re g ard with
ritual
L^Ivj
in
(149,4
foil.).
It
suspicion".
by the author denotes an excessive zeal for what religion
is
defined
154 is
superfluous,
what G
is
obligatory in
same
the
-
.
II
.
^
G
j,
wl>
.-
bring to
=
tlie
adept in
with
4, 5).
and established
settled
in
a
1
(369, 2).
(224, 6
Siifism"
UJt, of"
Ji, of
upon any "to
xjyj* (340,
:
read r^iwj s
as opposed to the novice;
)
385,9: *xcyU*Ji
,
G _ a<#
completion"
entire possession
VI
_
become
"to
-O - O
.
156,11.
feminine (282,2).
,
"to
154,8;
(210, 16).
V m^A
X
149,3;
sense,
OiAe
to
J^ofjj opposed
mystical state or station
.
145,14; 148,16.
Dozy under
Cf.
Yl
Cf.
(fartfid.).
o _
(jJj-**5
.
the neglect of
leading to
(faffiil),
one"
"the
ultimate
goal");
"to
take
(343, 3).
benefits,
to
^e bestowed abundantly
(193, 14).
make an impression on
the
mind"
(342, 18)
=
_
1
.
O/ Dozy. .
,
"detraction,
censure"
376,17; 393,12). .
.
JU%, IV
"protection
J$
(30, 6
;
given by 34, 2
;
God"
81, 16).
(240,18).
(2,15; 20,8;
ivr
ni
rvv
<u.
IV
\
f
i
m
r
.
ryo <
HA
\^ \yr
t
\yr
\A.
TAI
ryy \yr
Ui
m tvi ivr
M.t M.V-i.o ^o-\^
Mor Mil
Mn
MVi
rro ^r\i
t\.-A"\
iAY
<A--vr
MW
MTi Mil
<nv
<r.v
oy
<Y.
MU
MIT
<r.i
TAY ii
nY
irv
ryo
\vr
t
.
O
i
rv
i
vn
vvi
trx
Mil
^
J.al\
<
r AI
no
U
\i
rvi
\v.
irr
MA- i\Y
I
H
<
o.
nv \
<
l^
<rrv
Jl>;\
<rro
<rrt
<r.\
<rrv<n.
nv
^
r.n
\VA
ilo
Jlj
JWJ\
r.i
r
o"\
i
r
-.
<
rrr
r
1.1
<TAA
ill
r\ r AI
30
rrr
1A
TAA
v\
i.y ^
\
A
rr
\\\ <ru
\\o
O
TAI r
r.
-
<
ru
<
i
;
n rvi
<
i
.
1
<
4
rvv
vv.
1
*O\ vJL-t c
1
\
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oo,. 79, 3)
iV^i
t-V;V\ J.;
^
If il^L^l is the plural of
or c^tu, would be possible.
dilj\
(see Dozy),
()
^^
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*
a LJ lAf.1936 -
0) Snppl. in marg.
(0 Kor. 17,87.
JUS
flc
^ J\
\j f
_
^
ii,
u^ 0\
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j
^lj.
word
is
almost obliterated.
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()
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marginal passage reads A ( )
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()
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(?)
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rL
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80,
2732.
trr
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JW.187&
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(0 Uaii. text
and
J^L
is
suppl. above,
(^)
Kor. 19,25.
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is
om. in the
trr
u
l
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() Kor.
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24, 40.
18,
64,
^ i^J
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0) Kor.
7,
142,
6
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v)
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18,
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72.
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64.
25,
38, 40. (^)
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15, 49.
38,
44.
JW
(?) (Y)
Kor.
Kor.
written above as a variant.
21, 26. 15,
99. )
Kor.
(*-)
(
J j--_^
A) -
38, 45.
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if
cs**^ <
9
cr
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dil j
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J^\
Jf these words are genuine, there must be a lacuna
^
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in the text.
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<
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to
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text,
but probably we should read ^v^a*
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it v
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Jlo
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ti\
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i
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^
u-^
di! 3
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o
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jw:\
u-^AM
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The
last
two
letters of
by conjecture.
(M
Suppl. in raarg.
have been cut away in binding and are restored
JViJ \
oA*
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^
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(
in binding
Kor.
39, 13.
^*^
^
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t
Cry.
* 0)
v
>
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Suppl. in marg.
The words
<u^
and are restored by conjecture.
and
^ (^)
have been cut Kor.
6,
161.
in
U
u, j\ j
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diii O-.V
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^
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U\
<j
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(0
J-Juy.
(*)
^j,-
t
1
)*-.^.
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r-
u
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>
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j
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Oj jyi.
() Text om. from Aj*\ partially cut
^9 V^
-
VJ y\3
(^)
^
away
to
Uj
<d^9_j.
(
The words
in binding. In marg.
,jVi\
suppl. in marg. have been
^j$\
V_j.
0) Jcj^.
i.v
Af.1796
^ ,
\
^a>.^L
J**
^
4tt
v\
P-
(^)
At
A.,
^o
Ls\
this point there is a considerable
j^i
lacuna in the text (A), five whole
chapters and a portion of a sixth chapter having fallen out. Their
given in the table of contents at the beginning of the (1)
MS.
titles
as follows:
viiii
(2) (3) (4)
(5)
ot
*-
<UC.
o
c
&.* j
\s \,
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are
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110.
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0) Suppl. above.
^
above as variant.
(*)
Kor.
35, 11,
\o
A.,
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4J53.
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A.
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B
proceeds
(fol.
131a, last line):
occurs in the chapter entitled penult, in A).
^^
marg. The words \j\ and restored by conjecture.
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()
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u oj
(0 Text ora.
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^o c
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^j^
j_j.
J
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(*)
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^
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0)
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adds
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(r-)
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8.
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() B
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in marg. A.
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to >^
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and ending jVa
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suppl. in marg. A. is
omitted in
B
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last
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line.
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al-Tawd*ln>
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\c^ li\. 1.
uJyo
p. 138.
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(
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These words occur in
text of the present passage
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W
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B
Massignon
in
A
B on
0) B
s
edition
L ) 15
J^L
(fol.
122,
on
fol.
173a,
fol.
191,
1.
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U
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()
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AB
(0 1
)
A
A
Jo.
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(
()
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B om.
l)
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CO B (^)
B
)
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B om.
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A ^u.
(^)
A
in
AB
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marg.
(\i)
tfA.. (
1 I"
The words from
(^)
A.
A
A ^Ui\j.
()
U A )
4>l>
A
cul.
A
\i\
)
AB ^J.
to Ja*i\
Jlo c^^
in marg. ^.
(\)
^V,. (^)
A
B
^Ji\.
W.
B om.
(Y)
(
u
)
^
<r-)
A
B
^
are suppl. in marg.
Bj,^^.
(\")
(A)
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\i.
A ^J.
(\H
A
(W)
B
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adds
t
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f
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0)
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(
r)
0) B B jp*}, j^\. (^) B ^\UJ. ^^Vi^.
AB o^j. Y) (
()
0^)
B
from dUi (^)
A U.
<j
to
A!
(
r>
<ui\
)
B
CX:>,,.
B
(^-)
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(
r
from
j3
w
A
)
to
1 B U OAUJ. AB 4.^. (A) A B oy.j\kC
)
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B ^U^.. (\) B U\.
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?)
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f
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j^.
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A
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A
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(0
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B of*
>
^-^
(
B 3^1.
(\V)
A
pj*. app.
J^
^
A ) Kor. 85,
B
(0)
0)
3.
)A^.
(\?)
B
^
J
B W.
(?)
WB ^b
A C^
in marg. }
A
and so throughout
this
Jc>.
definition.
(T-)
B om.
(^) corr.
^..
B
b_jil-.
in marg.
(H)
A
(
n
B om.
JJ.
)
B
(^) r (
B>.
adds
0) B
(^ B
^A\. (
o.x^.
A ^U\.
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n B pA~ n B
(r?)
^yi.
)
(
Al
)
f
jc
.
.
J\
(0
^
lc
1
ic (U)
j\i\
A
om.
this
i;y
J
verse.
It
B
j
(0
(i."\).
with AlVoi\ in marg. (A)
B
(^) B
J\5^.
o^\.
(^)
()
B
(^)
occurs in
,.
A
CA^\.
00 A
\,*\*j\.
after the
B
A
0)
>A
J*V^.
(\)
words
A U^. B j
(^)
Jol.
A
B
om._j
0*)
B
VcV^.
^
^j
JUhrt
:
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om.
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\^.
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\s?\.
(H)
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app. j,
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jl. A^UCO-
A*
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-t
L.
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()
B om.
(A)
B
0) (^)
.
B
jVi.
Kor.
(
.
Y)
B om. from
00 B
35, 29.
to
^)
.
W.
Y)
B
Nafafat al-Uns,
p.
(
u
,..
)
93,
1.
A.
J^i.
B
A
A
.
om.
(^)AW.
.
B
ousx
J*j.
B
2 foil.
22
j*j.
Cf.
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U
(Y)
J
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o
li>
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(
)
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A j^\.
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B
00 B
0) B ^iutt.
0) A
^ o-
^ JVai
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r-V4
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(3
\
B ^U.
Kor. has
(3^\
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riOJ u-i*^
r
J Su5l\
i
^\5^l
B
adds
CJ
LU JK
(
y)
0\) <u^,
B J^aii^ ^U.
B o^U
(^)
^Ui.
(^)
y. (^)
4
B om.
(\V)
(A)
(
B
U A
U
)
p,
00
B ^_P\.
.
Kor.
(^) Jr>,
<
Lr ^y\.
U\.
3,
^
J.^ Kor.
127.
.
24, 25.
B ^J^W^. (\A)
B
.
JV
,3
^
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U. "
ij*&\0\
"1\O
,_^JLfl)\
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.
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(\)
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()
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(A)
B
Jg3i.
(H) f
(
f.
n
B p.
)
The word (^)
^. (^)
^ rn,
The
B
B
is
last
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two
^\.
app.
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(1
(^)
(W) Kor. *egf.
(?)
A
(!")
letters are
;\
J\ ^
JW
^
JW
J\
9
(t)
.
n
B om-
AB JW. j^)\. 0) B ^. (\H B ^ A o^Vb. B app. ^.Jfcj. (\) A JoW.
partly obliterated in B.
^.
d^U. 1.
B
^
<dJJi
)
B
(
O
(
Y)
B
^
\i/j>.
5
50, 36.
(\A)
B jl^V).
Perhaps Jub, but the
obliterated in B.
(IT)
(^) So both MSS.
MSS
B
read as above.
sV^U
\o
SJ?
\4
V,\
1^ U
-J
itf iT^O)
V;\,
,
I
o
X)^j>
(\1)
Af.1486
0)
B (
y)
^
om.
IX
U
^.
^ ^1 (t)
A ^\,.
^^
WB from
d)]^j
AB c^*. (A)
(^
to
B jTu. B UU,
B
)
4.
Kor.
23,
73.
(\A)
B
B om.
on,.
A
(V)
()
AB ^ilj^.
(t)
B
adds
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0")
(\t)
^
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(I
JU.
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(0
ojj,.
.
marg<
00
J>.
J^ ^.
om.
in
AB
(1)
(\^)
B
A
corr
B
(W) (r-)
B
om. j^.
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-
lU ,\.
iuj, iiaJl,
jei
0) () A) (
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^i
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B j&\-\. (?) B om. 0) B jV-ii-V^*,. in B.
0)
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(
Y)
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1)
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om.
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om.
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A
om. from
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,
to
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0)
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(>)
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f.
Here the text of
^
*SjLjT 1096,
1.
2.
B
l^ a
^ (
u
)
breaks off 1.
>
B
18).
(f.
191a
The words
adds k\ us^
.
Y) (
B
B om. 1.
4)
^-\ C_
B
^\.
^A^.
p
U.
(^) (
A) (
B om.
B
J\jji\.
n
)
B OA
.
and proceeds j^f. j\ jVs d\tu>
occur in ^j^>-^
B on
L o)
JV3
v,;\
J\3
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t!
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i
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fa
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(5-X-,S-
(
.
0) )
B
(^)
B
B
B ^A,. jii\. (\\)
(V)
B
.
B
B om. J.
0111.
(
(A)
(\ r )
B
B
l)
By.
JJUP^. .
B B
j
Ji
dJJVwi
jUj
A,
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J
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jU
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0)
B
)
A
00 B
cm.
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B
to (?
B
(i\.
A)
B
0111.
l
(i)
l.
B
o-lj.
jJi.1. Perhaps jtiil.
om. from
(^)
m
B Jj\.
(f)
B
jVJ. (>)
^.
(
V )B^J.
B
()
VjdW.
(A)
AB (^B
B j^-l.
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(*)
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(H)
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J^Vj5Af.l46a
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^"
t
ex-
V;\
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Jlii
0)
B
om.
(0
B JW.
(^)
A
commentator on Qushayri, 194,18 gives ^ Js^ (V)
B U,.
(
A)
B
.
(^)
B
()
\j>.
L.
-
B
as a variant.
(VO
() The
ClJ^.
0)
A
JVs.
^
J
>
j\i
jjjjj
i
^JJ
^ Jc
Jc
iai~i.
iai-j
j^
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i
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U
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adds
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(
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B ^-.
B )
B
.
r)
B
om.
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411
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0)
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A
om.
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JVi.
B
B (A)
Af.l45(,
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0) B om. )
B
i^.
(0
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B
B 0)
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0-)
B
)
B
B om. (
Y)
B
B
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(A)
B
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\
j*\
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j
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f
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^^
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(^)
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om. from jjU
B om.
dJii
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A
()
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^\. (^)
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y.
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c
l
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to
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r)
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B
Or)A-4i^-,
A ^\^\ .
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(\)
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)
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A jU\. B B
^\. oA5,
B (
Y ) In
om.
A
00 B (\M
B
()
A
()
ii).
B
^
suppl. in marg. before 0-
is
(^)
.
(\)
A
B
j*-\.
B
.
(
A)
B
V^^i. (H)
B
B
^4
/
vlilj
\
^^
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cd-iJ
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Vili-
CyO.
(0 B
(1)
B
O1
B
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)
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^
B
0) B
B
(")
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B
J.J.
(^)
B
B oU/\Y,.
00 \i.
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0)
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1
jjt
()
Jy
J\i.
(W)
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B
(A)
om.
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(^)
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J\5
(ja t i
B
.
li...
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o
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l)
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a-
0) JjS\
BjL^l
(OB^l.
cili for
j
is
)
B
;_,
0)
dAli.
written over s)c-
J.
(
<A)
(^OAJrfjl
f)
B B
B
<
JiJ\.
cm. olu
(^)
l)
B
oU_l\ o (V)
B
B Je.j^.
W
dJJi o^. (^0
.
B om. ((
J(
(i )
B
A J,.
A j In
A
1
i
V JU
a\
-
fir\
o5j
>\
0) )
AB
H B
^,.
B oU*
B
() 40, 62.
B
A
o
(Y)
B
om. ^^>
.
^3.
B
^U
\.
B
(A)
A
^.
B om.
om.
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.
.
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a>
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Ui
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0) 0) (^)
B ^.
B
W AB
(0
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(\")
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(^)
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(
l)
B
A B 0/3. (^) B jC^\ J. B om. ^W^ j. (
Y)
(
() B
oin. )
B-ora.
5jLi\.
Crv.^-
oU.
B
(
(
vt )
w B )
A
gives
om.
^U
as a variant.
^J\ o^.
(^ r )
B
0) B
o21
^
i
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\
V.
i
^i
,
j>
o/:
^
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c/.
yf\^
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Jc
J^
JU
L,
ii;
()
A
A.
0")
AB
beginning ^^J and ending
() B (^)
B
jp.
W.
0)
B ^\
00 B \5.
,v-LJ\
B
^Jc
lV^
Y) (
(^)
adds
B om. *
ij^Jo^.,
jo-M.
(^)
W
tsy.
A
C
is u>.>_j
om.
B A,jU
oi.
A
f\
.
The passage
suppl. in marg. A.
"U^
(\0
0)
1)
B
^.
5\jo.
Kor. 19,25.
(A)
(\^)
(H)
B
,o\j.
B om.
VI
u A J*4 iA
J Ai, \
a^Ail dili
Jp
(5 Jl\
^U,
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(0
0)
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2,
(Y)
<u^:.
00 B
8^.. (^) Kor.
B
262.
A
om.
A (\
om. 1^.
.
B om.
^.
(
A)
B
00 B
adds
i
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^ dlli
J
JOi
V
(*)
(i)
B
oiii.
B J^.
0) B U. (^)
B
(0 B om. () (*)
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A ^. B
Jc-^jt.
WA
B om.
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(1)
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A
A
(A)
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AB jy ,W:\
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B om.
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(*&
)
(Y)
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A
bVi.
B ^.
00 B
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U JU J JU
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c
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(^)
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B
A
om.
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o-i
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B
r>b
(H)
B
(H)
B
^^ V5.
.
JB^.
^.
jAj. (r-)
>
(ri)
(HBvUJc.
^.
(n
)
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B ^\. \.
0*0 (
B
n B )
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tfj.
L; jl\
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1
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(1)
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3
35
B om
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for
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.
B
om.
adds
^
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adds
5-
(1)
B
\
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ir)
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i^Ji\
(^)
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B
Mai-
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adds
(
r)
The words from ^\
Jc>_5j.t..
marg. A.
0)
(?)
B ^.J.
0-) Kor.
B AUu.
(^)
A
om.
(Y)
5 I
(\) Kor. (r-)
-)
A cJW- B o^^-
A ^by. B oV^L (^)
50, 34.
(^)
U.
A
B om.
B io^il\.
34, 3.
to
(\1)
4xWi:
"lk^
A
ut.
(A)
(\0
B
Jc.
Jo\,. (ri)
*
VJu!)\
-
(0 )
B ^J^. B \1.
(\Y)
A
(r\)
A<Ja^.
B 4\ ^.
\3\.
are suppl. in
AB oy^^B om.
(^)
B
(^) (^ A )
AB 0"0
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\^.
.
A om.
V
\i
tf j.\
Y
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4
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lyi^
^
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^
to
^
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b
B Uc.
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B B
B
(Y)
<.
o^jp js-
Kor.
-)
(0
2,
2.
<u
B
and
W
B v-
so
A
mB (r\)
B
in \
(M
A^-.
A AUi with 00 B marg. (
<u.
B
V^ 7
A)
i)
B
1]\
B
>\iii
.
*1
()
in marg.
as variant.
(
u B
(^)
)
B
B
adds
AjjT.
)
(
\
\1
Jc
V*
1.
j
ly oLte-j
v
"-^Vi;
^
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w==-
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() (>)
(**)
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(")
A
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AB AB
A
U.
B
C.\cjl. (
o^i^aui. (^)
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W
AB (5iV (V)
ojijii.
A
u A )
om.
)
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(
A)
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(
n B )
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5^
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\^.
B .\;i.
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diii
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om.
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(0 (V)
,.
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(\r)
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(A)
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B
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for
but
for
<^
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corr.
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is
5G6, 1): bc._,
continued in
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<a\
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fol.
B
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vk.
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fol.
241
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doubtful as the beginning of the word
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93
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5j
239 a, last line).
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A
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the
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which
,
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(^)
A
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on
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to
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1)
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239 6,
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are
1)
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2.
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fol.
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238
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b,
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J
(A
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fol.
.
B Vft,.
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109a, 16).
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for
om.
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ciV
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in the following chapter
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1)
I
00 B
a variant,
(H)
,^-\
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is
(^)
continued on
B
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2)
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A
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above
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fol.
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()
om.
011 fol. 232a,
in marg. vju.LiKj as a variant.
om. from
A
^^ UW- o
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continuation of the present passage occurs in (A)
()
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6.
1.
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2).
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in
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supra.
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^to LJ.
B
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B
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A
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m
a^ J
\s\
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1
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)
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app.
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of this chapter from
words
(A)
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A
B
NJ ^<
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A A
^\ o-J^\
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(^)
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is
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B
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inserts the concluding
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partly obliterated.
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but
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by
B
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()
.
B
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B
appears to read Vk^j,^, but
B ^^c^ ^L^oA. (t) B ^.o.
00
Kor.
30, 39.
0)
B
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15
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adds
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B
(OB 0)
om.
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adds ^j\J\.
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r
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B
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where read
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A.B.
B U
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^ instead of dilv-
di
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l
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instead of
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42, 52.
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from
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33, 41. 2,
147.
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partially
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m VJ
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16, 55.
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55, 26.
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in marg.
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j* 1
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added in marg.
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(
14
V\ IcAf.OSa
u
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vju,
411
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s
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V<
(*)
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W
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r
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y
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r)
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a:
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in
c^Jj^-
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y^
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marg.
(N ,iy
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V.
U
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(0 Kor. 11,121.
(^)
Suppl. in marg.
(*)
Text om,
.
Ju,
jj
AS
U
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^Pj (5jVp^\ J&
U
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A^
Jo j j (
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4
r
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r
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AJ
u
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(^)
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(*)
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() Pj
=
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4U \
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\
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411 \
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4,;
o_
VA
c^*^j
i
*^*
jj..
j.*
i-
Af.92a
(0
\i.
(^)
Suppl. above.
(
l)
So the MS. Perhaps
r
p r
4il \
<ui\
A^J jV-
o
,
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r
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^ JU
JuP
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di/uAf.916
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2
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om
5
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u^*J
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JVs
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^
^
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vfi
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J,
UU
U
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il
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V,
iXl U
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4}
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9 ^-XiP-U 4.Ac jxlc4)1\
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4,5
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)
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Text om.
(
r)
,\J^2 -. -}
("^)
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.
(^)
jVo.
di)
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(M Suppl. above.
Y AJ
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A^-j
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V
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4.1
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UP4il>j
0)
4A\.
(
f)
passage beginning in marg.
("^)
^)
^.^Jy^ ^o
.WU
<o\
^ ^
and ending
() The
(M Suppl. above.
V^-L--./^-
^\
^
,,a>^
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is ^>._5
suppl.
\\o
Af.88a
JS
>
r-
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Jc
a*U
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^b
033
J
u-jj
v^L^V\ Jo
\o
>.
Text om.
(
r)
^Axi-^
^
ju
^
j\
app. altered into
uAv *L~
.
(^)
^\.
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4.p
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^ ^>l9
A^L;
dlii
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)
^D
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(0 Some words seem to have been omitted here.
\
Ui
ol>
J
J\jJJ,
o
.,i
\
tuJ dili
,
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A,JL\
Jc dili r
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4fl
,
See Dozy, SuppUment aux dictionnaires ardbes under
o
JU o\
o*
f>
A
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(0 Af.85&
Jlo U\^
10
^1
j
r-
0)
ojJ
in marg.
v .3
tji
\A\
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corr.
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have
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reading seems to have been i
has corr.
y
t
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in
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1
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marg.
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411
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Kor.
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5
marg. but
<Jo.\
corr.
in marg.
^
by
(0 Kor.
274.
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dlS
J^i
JU t^v
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10^
4ii
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(*)
.
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later hand.
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6,
Kor.
52.
18,
(f)
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(^0 Written above.
^
ri S-
^J^\.
(")
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() Kor.
27.
Y^ ^
After
u
80,
y.
in marg.
1-2.
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written above,
(^)
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u
)
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4/J^,
Suppl.
/\
U
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j
411
14
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l
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jp
r)
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132.
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r)
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18, 66.
V/ 3c.
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(^)
(
Y)
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Suppl. above.
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V ^J& (
(
l)
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in marg.
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r)
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should be
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.
(
r)
Suppl. in marg.
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()
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(^)
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cf.
Qushayrl,
corrector has indicated that the reading I,
3006,
1 foil.
(V)
In marg. SJ^u
,
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UA marg.
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in marg.
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1)
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but
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(
0)
the
Diwdn of Abu
in \.
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but l-
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4U\Af.54a
V\
r )\AJo\.
11, 8.
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iP
(\)
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(^)
Kor.
10, 107.
has been erased.
Atahiya (Beyrout,
(\0 Diwdn,
t.
4il
1886),
(
(
p.
Y)
i)
Kor.
2,
147.
These verses
274,
911.
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^1 V.
4fl\
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U
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4jil
5
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marg.
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(
r)
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added in marg.
corrector has stroked out the words
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marg.
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^
in marg.
(^)
^AW^
4^V\f* and has written () Suppl. above.
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12.
(1)
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above.
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but corrected. corr.
in marg.
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^1^>>.
C
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76, 21.
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23, 64.
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^
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(H)
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27-28.
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(
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ri ) Kor. 76, 20.
83, 24.
from UL-&.
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Kor. .
to
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Kor. 76,5.
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10, 33.
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in B.
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17, 84, S
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to Jo^\
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which case the
in
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citation is
has been stroked out by a later hand and the
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A ) Kor. ( 16, 99.
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words
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18, 27.
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29,69.
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Kor.
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35, 6.
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4, 79.
Kor.
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)
Kor.
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1)
Kor.
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169.
3,
26.
5,
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27, 40.
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Kor
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adds in marg.
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45, 22.
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182.
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adds
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B om.
(!"*)
dlii.
Kor. 42,19.
the rest of the verse.
^W & U^ ^^
(Kor. 79, 39-41).
B
^y.^^ V^V.
B l%l Kor.
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73 )-
8
(^)
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8, 24).
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145.
2,
adds in marg.
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(Kor.
B
Kor.
(?)
Kor. has *^\j.
(\t) (
2, 38.
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Kor.
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1.
2,
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2, 38.
2,
Kor.
(r^)
^iy.
Kor.
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(A
wliich occur in the chapter entitled
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last line).
fol. 63&,
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B o^.
0)
(
(
of the verse.
0^)
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Y)
B
B J&.
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B J^j*. O^.
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text of B
(\i)
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)
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A
(
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Kor. 22,74.
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(A)
Kor
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35 29
B
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resumes, without any lacuna, on
fol.
69&,
()
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1.
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the rest
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A
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A)
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inserts in marg.
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u
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J.
Ji-J\.
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5, 53.
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Kor.
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5, 52.
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r)
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A ( )
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to
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fol.
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(
Kor AJ\.
A proceeds
J^ ji^l
(U) Kor. 10,26. OY)
B
(^)
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as in B.
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Kor.
(?)
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Kor. 36,11.
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has
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J^JP (
3,5. .
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(^) 2,1.
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17,84.
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adds
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A)
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B
()
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written above as a variant.
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which seems
to be the reading of B.
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to
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to Ju\jT.
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Kor. 51,20.
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B
r)
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in marg.
(A)
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om. from
B
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in marg.
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app. A)
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to
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>
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A
Kor. (V)
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^ (H)
c-^llaUjb.
(H)
B
(V)
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B
^
snppl.
doubtful.
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A
7,
r
j,\.^.
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0)
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is
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161, 17.
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5,
112.
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A)
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ic
Kor.
5, 71.
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hand.
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Suppl. in marg.
marg. Kor.
50, 36. (
61
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() Kor.
13, 28.
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^
^)
^:^
snppl. in marg. after
Suppl. above.
-.
(*)
(0 Corr. to
j^.
In marg.
0) So in marg. Text:
^J.Si
4j^i\j>j
^^
A^.
8
^^
*
&}J&$ by
() Text: V^^l
.
Y ( )
^^^iVj added by
later
W
hand.
V/JjU
later
hand.
^
^ JW JJ3,
j
oVj\^ J J>
lS <j
^^
5
^3****
^
-J ^ J \5
1-
JX.^
3c>\
Jx>^\
4a\ J>j
9
Jc-
4JX.LO
J^
Suppl. in marg.
(
*jlc
(
r)
>
>^
[viviV*^
^
"
>
oUc^ A)
j
0\j
So in marg. Text:
^3
J **
U
)-V5
oVa\JU
5>v.l\
(j^>\^\^
^^
Jc O L :J
\i
>\
y>-
ji
>
[Jte]0>
AJ>
JV; *,V
ic\
A
i
\
^s^
j
x
i^ ^
Suppl. in inarg. inserted before o in marg. Text:
(0 So in marg. Text: Ujj\.
oVWuUo^,
()
^^ ( A)
in
*i*w
4>\->\
j
^^>\s
marg.
* Jf>j
i LTrJ
erased.
>
4\
*^ai!lj^
(
0) Kor. 68,4.
So in marg. Text: \^Ai^.
f.
6&
\
5
3
A
c.
B \\.
()
^
but
corr.
B om.
0)
B
in marg.
A
but
corr.
,
S^
in marg.
^j>_5
A
*l*ll1
tf-
but
corr.
in marg.
(^)
B
J,VjiJ
Here B has a considerable lacuna extending
V\ ^jr>\
J>\
Kor. 39,3.
^\
J,\ r)
(A
fol.
10&,
Suppl. in
1.
(^
1).
marg.
0?)
(*)
<u^.
to the
)
i.iVo
A
in
marg.
words \^J\ U-U written above.
\
\
V.
JJi
1 ^
\^.^
(^)
(M
B
oin.
Y)
B
om.
in
corr.
o
V.
marg.
f)
B om.
A)
B
(
r)
B
Here -^
V/. \ft!"j
(
(^) (\)
but
(
45Ji\.
OH B jUlj ^b. B ^. n B om. B ^ji/i^, (
corr,
in
marg.
)
C
1
)
resumes
(fol.
OY)
1.
(^)
1).
B
^.
^^ Suppl. in marg. A.
^.
B om. (^)
36,
)
B
\
{.
B^J^^.
B iJj-^ (^) B OA)
A
A-r
<>
JAxJV
3-^1 J^l?
J>-
i\
<oi
~
^
^
^-
^
x.
v-,
-^
^
\
JV5
-
X
^
-
^
,
(^)
marg.
In marg. (*)
.y^. V vt
corr.
(
r)
So in marg. Text:
above.
J (
)
Text has
yv^
.
w^W ^d^,
(^)
Suppl. in
but the word
has been altered. The original reading appears to have been oV*J\,.
A-
f 5&
j
lU3
u-jV;
J>
_ki.l
jO U^
wu-
l
4^C>
4^j
"
-
^J ^-^
^ <u
^
/j
V
A
U
u\
f
,
r
,
A.
0) Text:
\o.
(
r)
Text:
f
marg.
.
^>jj.^
0) Suppl. above.
0) In marg.
^W.
^
.
(^)
(
Y)
^,A\\.
(*-)
Suppl. in marg.
Qj (
.
A) Kor.
() In 9,
123.
f.
^4
Vjj .J\ A
_
5
bj^
u*5lafe\
^U *
dl\j A
**
*Ls ^-
c
^o ^
4,
A JVL C^.-X/\ (f)
4l.\J
i^Ja>
Ju.
V\
^ "^
Vs (i)
Jp \JuaJ
(^ Kor.
and
J\i.
2,
137.
OVJi>
^p
3
*_j\j
^ii
(
(^)
V^
r)
O
j^\
^,\
written above the line, between
Suppl. in marg.
(^ So in marg. Text:
^
c-JS Af.
i
L*.
JW
tii
J
V
:j
~>
U
V-
oU
^A^\
V.
di) J
V.
(\)
(
l)
Kor. 59,7.
^
suppl.
(
above.
r)
dJii
()
o\
J)J
.
VT suppl.
(t)
^^
suppl. above after oj\.
above as variant of
As\;
.
JL
,^ sr
i
\
uj
Vl,0
"**
Jw
Kor.
(^)
Text
:
ci\
58, 12.
O^-*
.
(
r
)
Ivor. 40, 18.
(^)
Kor.
17, 22.
(
l)
So in marg.
*
"
\
\\
*\\
\
c.
\
r
j\
U
dili
i\
^-A)
\
C\ f
^
>
r -X*i
li >j
0) In marg. 4?\j*j of the verse
above
after
is
<dj-
.*
.
(
r)
added in marg.
^Lxi
\
.
(^)
Jc.
() Kor. 3,16.
(*)
Kor.
Kor. 3,98. The remainder
5, 3.
4,^1 has
been supplied
C ) So in marg. Text: Jc 1
LL.lt.
\
\
A
l
,3
\o
Ic
So in marg. Text:
^. Kor. has -\
l ( )
<&
\
o^.A^
.
Var. in marg. A^l.
(
r)
^O
So in marg. Text: U.
() Suppl. in marg.
(^)
0) Kor.
ji
12, 52.
f.
26
1
_
j^ial^
^j
0) So in marg. Text: a^Vf_jI
ext
00
:
^\J
C
.
The words
1)
^
<i&\
^iV>
after
<J,2..
(
in marg.
cj^^V
A ( ) Kor.
27, GO.
j>Vw
r)
Ua.j.\
^o
-X5^
>
Suppl. in marg.
() Kor.
c*j 0)
U
57, 21.
Jwali-a
jU,
A**^ are
H
So above.
0) Kor.
35, 29.
j
^
J6
Jp
SlSU
<irf^\
JiVi\V\^
isejj^a.*^
A
oj^j
_
Jc
..
iaiJ Jc.&
MC
\o
.
^^.i
jc (Li iJ
(^)
JJi
and so always in A.
Aii^ ^i>
(
r)
B
jVxi i\
(^)
.
(^ Here the text of
been torn away. words ^$1^ f.
56,
1.
j>
p.
M,
1.
0) So in marg. Text:
U^
4\ <^,^
^.^
^^
breaks
the remainder of the pag3
B
(j-a
has
The words
Several
*(_-
7=
B
folios
Cf^\
^
off,
are
^^
<ui\
Jo.
(f.
3a)
having
missing here. Fol. 3b begins with the
J^jf Jj W
in this edition.
^
^.^
<^lc
are obliterated in B.
*i*^
7>^J
which occur
() Suppl. in marg.
in
A
on
f.
16
V,.\
JU
iUi
U
V
VI
j.
0) This passage in B.
(
r
)
down
Space
left
to the
blank in A.
should be read here, but \#M 0) The text of (^)
B
B
words -C^Ji
begins here
is
(f.
j\\ CO
j\=>
Cr^jV,
(*)
.
distinctly written in the 3a).
Y ( )
B
V-
.
1
i$Ji\ 0-
A ( )
)
is
Perhaps ()
MS.
A
wanting
om.
*
^\^. 1
U
J
laic
\LaJ\ ti
Uc
<u
in
Jl\
^ Ji
v
A\\\
>\
.,
Ki
p^o jyi
*\U\
u-J
i r .
i Y .
c
i V I
v->UxV\
01
11 Y \
ti\
^
V.
if.
ir
\
irr
^\
ii
dlS j o\l\j
^
^p j
J
Ujx5\
J u^_ra^\
Jfc\
xvXX-^xj
11*-
^J dio
,$,
fAV
J^ TAA
\c*
uJu?^
J
(3
^ T
vr.
JU
4.S
r.
\
r.r
r.?
r.y
r
\
n
\
\
Til
rvi j\
sv\ ryy
1 dilj
iri
*
j^ \
I
0.
J
<V:^^
J^ J
VI
V.
\AV
1
\
\
1V
\
.
o
(3
u-
\1\
j^
(3
*i^>
in
\
\
C-
ry
A\i\
^.
4\1\
c->)
JW ^l JW
^
u
n 1A
JW
V.
JW
vr
Vi <>
vv
Ai
Al
dili
o
AA
u J dil j
4\1\
v.
U
n
To
4.^
v
\>
TA
11 IV M Aia ^_JU
0V
oy 1.
ir
J
-**
\
.
\
\
\
V
\Y
al-Sarraj, Abu Nasr The Kitab al-luma
B?
189 S3
1
fi l-Ts.sawwuf !
191-4
PLEASE
CARDS OR
DO NOT REMOVE
SLIPS
UNIVERSITY
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