Chapter XI (2)

He was versed in all the sciences—legal, practical, and theoretical—and composed many works on various branches of Ṣúfiism. He consorted with Ibráhím b. Adham and many other Shaykhs. It is related that he said: “God hath made the pious living in their death, and hath made the wicked dead during their lives,” i.e., the pious, though they be dead, yet live, since the angels utter blessings on their piety until they are made immortal by the recompense which they receive at the Resurrection. Hence, in the annihilation wrought by death they subsist through the everlastingness of retribution. Once an old man came to Shaqíq and said to him: “O Shaykh, I have sinned much and now wish to repent.” Shaqíq said: “Thou hast come late.” The old man answered: “No, I have come soon. Whoever comes before he is dead comes soon, though he may have been long in coming.” It is said that the occasion of Shaqíq’s conversion was this, that one year there was a famine at Balkh, and the people were eating one another’s flesh. While all the Moslems were bitterly distressed, Shaqíq saw a youth laughing and making merry in the bazaar. The people said: “Why do you laugh? Are not you ashamed to rejoice when everyone else is mourning?” The youth said: “I have no sorrow. I am the servant of a man who owns a village as his private property, and he has relieved me of all care for my livelihood.” Shaqíq exclaimed: “O Lord God, this youth rejoices so much in having a master who owns a single village, but Thou art the King of kings, and Thou hast promised to give us our daily bread; and nevertheless we have filled our hearts with all this sorrow because we are engrossed with worldly things.” He turned to God and began to walk in the way of the Truth, and never troubled himself again about his daily bread. Afterwards he used to say: “I am the pupil of a youth; all that I have learned I learned from him.” His humility led him to say this.

17. ABÚ SULAYMÁN `ABD AL-RAḤMÁN B.`ATIYYA AL-DÁRÁNÍ.

He was held in honour by the Ṣúfís and was (called) the sweet basil of hearts (_rayḥán-i dilhá_). He is distinguished by his severe austerities and acts of self-mortification. He was versed in the science of “time” (_`ilm-i waqt_)[71] and in knowledge of the cankers of the soul, and had a keen eye for its hidden snares. He spoke in subtle terms concerning the practice of devotion, and the watch that should be kept over the heart and the limbs. It is related that he said: “When hope predominates over fear, one’s ‘time’ is spoilt,” because “time” is the preservation of one’s “state” (_ḥál_), which is preserved only so long as one is possessed by fear. If, on the other hand, fear predominates over hope, belief in Unity (_tawḥíd_) is lost, inasmuch as excessive fear springs from despair, and despair of God is polytheism (_shirk_). Accordingly, the maintenance of belief in Unity consists in right hope, and the maintenance of “time” in right fear, and both are maintained when hope and fear are equal. Maintenance of belief in Unity makes one a believer (_mu´min_), while maintenance of “time” makes one pious (_muṭí`_). Hope is connected entirely with contemplation (_musháhadat_), in which is involved a firm conviction (_i`tiqád_); and fear is connected entirely with purgation (_mujáhadat_), in which is involved an anxious uncertainty (_iḍṭiráb_). Contemplation is the fruit of purgation, or, to express the same idea differently, every hope is produced by despair. Whenever a man, on account of his actions, despairs of his future welfare, that despair shows him the way to salvation and welfare and Divine mercy, and opens to him the door of gladness, and clears away sensual corruptions from his heart, and reveals to it the Divine mysteries.

Footnote 71:

See note on p. 13.

Aḥmad b. Abi ´l-Ḥawárí relates that one night, when he was praying in private, he felt great pleasure. Next day he told Abú Sulaymán, who replied: “Thou art a weak man, for thou still hast mankind in view, so that thou art one thing in private and another in public.” There is nothing in the two worlds that is sufficiently important to hold man back from God. When a bride is unveiled to the people, the reason is that everyone may see her and that she may be honoured the more through being seen, but it is not proper that she should see anyone except the bridegroom, since she is disgraced by seeing anyone else. If all mankind should see the glory of a pious man’s piety, he would suffer no harm, but if he sees the excellence of his own piety he is lost.

18. ABÚ MAḤFÚẔ MA`RÚF B. FÍRÚZ AL-KARKHÍ.

He is one of the ancient and principal Shaykhs, and was famed for his generosity and devoutness. This notice of him should have come earlier in the book, but I have placed it here in accordance with two venerable persons who wrote before me, one of them a relater of traditions and the other an independent authority (_ṣáḥib taṣarruf_)—I mean Shaykh Abú `Abd al-Raḥmán al-Sulamí, who in his work adopts the arrangement which I have followed, and the Master and Imám Abu ´l-Qásimal-Qushayrí, who has put the notice of Ma`rúf in the same order in the introductory portion of his book.[72] I have chosen this arrangement because Ma`rúf was the master of Sarí Saqaṭí and the disciple of Dáwud Ṭá´í. At first Ma`rúf was a non-Moslem (_bégána_), but he made profession of Islam to `Alí b. Músá al-Riḍá, who held him in the highest esteem. It is related that he said: “There are three signs of generosity—to keep faith without resistance, to praise without being incited thereto by liberality, and to give without being asked.” In men all these qualities are merely borrowed, and in reality they belong to God, who acts thus towards His servants. God keeps unresisting faith with those who love Him, and although they show resistance in keeping faith with Him, He only increases His kindness towards them. The sign of God’s keeping faith is this, that in eternity past He called His servant to His presence without any good action on the part of His servant, and that to-day He does not banish His servant on account of an evil action. He alone praises without the incitement of liberality, for He has no need of His servant’s actions, and nevertheless extols him for a little thing that he has done. He alone gives without being asked, for He is generous and knows the state of everyone and fulfils his desire unasked. Accordingly, when God gives a man grace and makes him noble, and distinguishes him by His favour, and acts towards him in the three ways mentioned above, and when that man, as far as lies in his power, acts in the same way towards his fellow-creatures, then he is called generous and gets a reputation for generosity. Abraham the Apostle possessed these three qualities in very truth, as I shall explain in the proper place.

Footnote 72:

This statement is not accurate. The notice of Ma`rúf Karkhí is the
fourth in Qushayrí’s list of biographies at the beginning of his
treatise on Ṣúfiism, and stands between the notices of Fuḍayl b. `Iyáḍ
and Sarí Saqaṭí. In the _Ṭabaqát al-Ṣúfiyya_, by Abú `Abd al-Raḥmán
al-Sulamí, the notice of Ma`rúf comes tenth in order, but occupies the
same position as it does here in so far as it is preceded by the
article on Abú Sulaymán Dárání and is followed by the article on Ḥátim
al-Aṣamm. It appears from the next sentence that al-Hujwírí intended
to place the life of Ma`rúf between those of Dáwud Ṭá´í and Sarí
Saqaṭí (Nos. 14 and 15), but neither of the two above-mentioned
authorities has adopted this arrangement.

19. ABÚ `ABD AL-RAḤMÁN ḤÁTIM B. `ULWÁN[73] AL-AṢAMM.

He was one of the great men of Balkh and one of the ancient Shaykhs of Khurásán, a disciple of Shaqíq and the teacher of Aḥmad Khaḍrúya. In all his circumstances, from beginning to end, he never once acted untruthfully, so that Junayd said: “Ḥátim al-Aṣamm is the veracious one (_ṣiddíq_) of our time.” He has lofty sayings on the subtleties of discerning the cankers of the soul and the weaknesses of human nature, and is the author of famous works on ethics (_`ilm-i mu`ámalát_). It is related that he said: “Lust is of three kinds—lust in eating, lust in speaking, and lust in looking. Guard thy food by trust in God, thy tongue by telling the truth, and thine eye by taking example (_`ibrat_).” Real trust in God proceeds from right knowledge, for those who know Him aright have confidence that He will give them their daily bread, and they speak and look with right knowledge, so that their food and drink is only love, and their speech is only ecstasy, and their looking is only contemplation. Accordingly, when they know aright they eat what is lawful, and when they speak aright they utter praise (of God), and when they look aright they behold Him, because no food is lawful except what He has given and permits to be eaten, and no praise is rightly offered to anyone in the eighteen thousand worlds except to Him, and it is not allowable to look on anything in the universe except His beauty and majesty. It is not lust when thou receivest food from Him and eatest by His leave, or when thou speakest of Him by His leave, or when thou seest His actions by His leave. On the other hand, it _is_ lust when of thy own will thou eatest even lawful food, or of thy own will thou speakest even praise of Him, or of thy own will thou lookest even for the purpose of seeking guidance.

Footnote 73:

LIJ. have عنوان [**Arabic] علوان.

20. ABÚ `ABDALLÁH MUḤAMMAD B. IDRÍS AL-SHÁFI`Í.

While he was at Medína he was a pupil of the Imám Málik, and when he came to `Iráq he associated with Muḥammad b. al-Ḥasan. He always had a natural desire for seclusion, and used to seek an intimate comprehension of this way of life, until a party gathered round him and followed his authority. One of them was Aḥmad b. Ḥanbal. Then Sháfi`í became occupied with seeking position and exercising his authority as Imám, and was unable to retire from the world. At first he was not favourably disposed towards aspirants to Ṣúfiism, but after seeing Sulaymán Rá`í and obtaining admission to his society, he continued to seek the truth wherever he went. It is related that he said: “When you see a divine busying himself with indulgences (_rukhaṣ_) no good thing will come from him,” i.e. divines are the leaders of all classes of men, and no one may take precedence of them in any matter, and the way of God cannot be traversed without precaution and the utmost self-mortification, and to seek indulgences in divinity is the act of one who flees from self-mortification and prefers an alleviation for himself. Ordinary people seek indulgences to keep themselves within the pale of the sacred law, but the elect practise self-mortification to feel the fruit thereof in their hearts. Divines are among the elect, and when one of them is satisfied with behaving like ordinary people, nothing good will come from him. Moreover, to seek indulgences is to think lightly of God’s commandment, and divines love God: a lover does not think lightly of the command of his beloved.

A certain Shaykh relates that one night he dreamed of the Prophet and said to him: “O Apostle of God, a tradition has come down to me from thee that God hath upon the earth saints of diverse rank (_awtád ú awliyá ú abrár_).” The Apostle said that the relater of the tradition had transmitted it correctly, and in answer to the Shaykh’s request that he might see one of these holy men, he said: “Muḥammad b. Idrís is one of them.”

21. THE IMÁM AḤMAD B. ḤANBAL.

He was distinguished by devoutness and piety, and was the guardian of the Traditions of the Apostle. Ṣúfís of all sects regard him as blessed. He associated with great Shaykhs, such as Dhu ´l-Nún of Egypt, Bishr al-Ḥáfí, Sarí al-Saqaṭí, Ma`rúf al-Karkhí, and others. His miracles were manifest and his intelligence sound. The doctrines attributed to him to-day by certain Anthropomorphists are inventions and forgeries; he is to be acquitted of all notions of that sort. He had a firm belief in the principles of religion, and his creed was approved by all the divines. When the Mu`tazilites came into power at Baghdád, they wished to extort from him a confession that the Koran was created, and though he was a feeble old man they put him to the rack and gave him a thousand lashes. In spite of all this he would not say that the Koran was created. While he was undergoing punishment his _izár_ became untied. His own hands were fettered, but another hand appeared and tied it. Seeing this evidence, they let him go. He died, however, of the wounds inflicted on that occasion. Shortly before his death some persons visited him and asked what he had to say about those who flogged him. He answered: “What should I have to say? They flogged me for God’s sake, thinking that I was wrong and that they were right. I will not claim redress from them at the Resurrection for mere blows.” He is the author of lofty sayings on ethics. When questioned on any point relating to practice he used to answer the question himself, but if it was a point of mystical theory (_ḥaqá´iq_) he would refer the questioner to Bishr Ḥáfí. One day a man asked him: “What is sincerity (_ikhláṣ_)?” He replied: “To escape from the cankers of one’s actions,” i.e. let thy actions be free from ostentation and hypocrisy and self-interest. The questioner then asked: “What is trust (_tawakkul_)?” Ahmad replied: “Confidence in God, that He will provide thy daily bread.” The man asked: “What is acquiescence (_riḍá_)?” He replied: “To commit thy affairs to God.” “And what is love (_maḥabbat_)?” Ahmad said: “Ask this question of Bishr Ḥáfí, for I will not answer it while he is alive.” Aḥmad b. Ḥanbal was constantly exposed to persecution: during his life by the attacks of the Mu`tazilites, and after his death by the suspicion of sharing the views of the Anthropomorphists. Consequently the orthodox Moslems are ignorant of his true state and hold him suspect. But he is clear of all that is alleged against him.

22. ABU ´L-ḤASAN AḤMAD B. ABI ´L-ḤAWÁRÍ.

He was one of the most eminent of the Syrian Shaykhs and is praised by all the leading Ṣúfís. Junayd said: “Aḥmad b. Abi ´l-Ḥawárí is the sweet basil of Syria (_rayḥánat al-Shám_).” He was the pupil of Abú Sulaymán Dárání, and associated with Sufyán b. `Uyayna and Marwán b. Mu`áwiya the Koran-reader (_al-Qárí_).[74] He had been a wandering devotee (_sayyáḥ_). It is related that he said: “This world is a dunghill and a place where dogs gather; and one who lingers there is less than a dog, for a dog takes what he wants from it and goes, but the lover of the world never departs from it or leaves it at any time,” At first he was a student and attained the rank of the Imáms, but afterwards he threw all his books into the sea, and said: “Ye were excellent guides, but it is impossible to occupy one’s self with a guide after one has reached the goal,” because a guide is needed only so long as the disciple is on the road: when the shrine comes into sight the road and the gate are worthless. The Shaykhs have said that Aḥmad did this in the state of intoxication (_sukr_). In the mystic Path he who says “I have arrived” has gone astray. Since arriving is non-accomplishment, occupation is (superfluous) trouble, and freedom from occupation is idleness, and in either case the principle of union (_wuṣúl_) is non-existence, for both occupation and its opposite are human qualities. Union and separation alike depend on the eternal will and providence of God. Hence it is impossible to attain to union with Him. The terms “nearness” and “neighbourhood” are not applicable to God. A man is united to God when God holds him in honour, and separated from God when God holds him in contempt. I, `Alí b. `Uthmán al-Jullábí, say that possibly that eminent Shaykh in using the word “union” (_wuṣúl_) may have meant “discovery of the way to God”, for the way to God is not found in books; and when the road lies plain before one no explanation is necessary. Those who have attained true knowledge have no use for speech, and even less for books. Other Shaykhs have done the same thing as Aḥmad b. Abi ´l-Ḥawárí, for example the Grand Shaykh Abú Sa`íd Faḍlalláh b. Muḥammad al-Mayhaní, and they have been imitated by a number of formalists whose only object is to gratify their indolence and ignorance. It would seem that those noble Shaykhs acted as they did from the desire of severing all worldly ties and making their hearts empty of all save God. This, however, is proper only in the intoxication of commencement (_ibtidá_) and in the fervour of youth. Those who have become fixed (_mutamakkin_) are not veiled (from God) by the whole universe: how, then, by a sheet of paper? It may be said that the destruction of a book signifies the impossibility of expressing the real meaning (of an idea). In that case the same impossibility should be predicated of the tongue, because spoken words are no better than written ones. I imagine that Aḥmad b. Abi ´l-Ḥawárí, finding no listener in his fit of ecstasy, wrote down an explanation of his feelings on pieces of paper, and having amassed a large quantity, did not regard them as suitable to be divulged and accordingly cast them into the water. It is also possible that he had collected many books, which diverted him from his devotional practices, and that he got rid of them for this reason.

Footnote 74:

Marwán b. Mu`áwiya al-Fazárí of Kúfa died in 193 A.H. See Dhahabí’s
_Ṭabaqát al-Ḥuffáẕ_, ed. by Wüstenfeld, p. 63, No. 44. Al-Qárí is
probably a mistranscription of al-Fazárí.

23. ABÚ ḤÁMID AḤMAD B. KHAḌRÚYA AL-BALKHÍ.

He adopted the path of blame (_malámat_) and wore a soldier’s dress. His wife, Fáṭima, daughter of the Amír of Balkh, was renowned as a Ṣúfí. When she desired to repent (of her former life), she sent a message to Aḥmad bidding him ask her in marriage of her father. Aḥmad refused, whereupon she sent another message in the following terms: “O Aḥmad, I thought you would have been too manly to attack those who travel on the way to God. Be a guide (_ráhbar_), not a brigand (_ráhbur_).” Aḥmad asked her in marriage of her father, who gave her to him in the hope of receiving his blessing. Fáṭima renounced all traffic with the world and lived in seclusion with her husband. When Aḥmad went to visit Báyazíd she accompanied him, and on seeing Báyazíd she removed her veil and talked to him without embarrassment. Aḥmad became jealous and said to her: “Why dost thou take this freedom with Báyazíd?” She replied: “Because you are my natural spouse, but he is my religious consort; through you I come to my desire, but through him to God. The proof is that he has no need of my society, whereas to you it is necessary.” She continued to treat Báyazíd with the same boldness, until one day he observed that her hand was stained with henna and asked her why. She answered: “O Báyazíd, so long as you did not see my hand and the henna I was at my ease with you, but now that your eye has fallen on me our companionship is unlawful.” Then Aḥmad and Fáṭima came to Níshápúr and abode there. The people and Shaykhs of Níshápúr were well pleased with Aḥmad. When Yaḥyá b. Mu`ádh al-Rází passed through Níshápúr on his way from Rayy to Balkh, Aḥmad wished to give him a banquet, and consulted with Fáṭima as to what things were required. She told him to procure so many oxen and sheep, such and such a quantity of sweet herbs, condiments, candles, and perfumes, and added, “We must also kill twenty donkeys.” Aḥmad said: “What is the sense of killing donkeys?” “Oh!” said she, “when a noble comes as guest to the house of a noble the dogs of the quarter have something too.” Báyazíd said of her: “Whoever wishes to see a man disguised in women’s clothes, let him look at Fáṭima!” And Abú Ḥafṣ Ḥaddád says: “But for Aḥmad b. Khaḍrúya generosity would not have been displayed.” He has lofty sayings to his credit, and faultless utterances (_anfás-i muhadhdhab_), and is the author of famous works in every branch of ethics and of brilliant discourses on mysticism. It is related that he said: “The way is manifest and the truth is clear, and the shepherd has uttered his call; after this if anyone loses himself, it is through his own blindness,” i.e., it is wrong to seek the way, since the way to God is like the blazing sun; do thou seek thyself, for when thou hast found thyself thou art come to thy journey’s end, inasmuch as God is too manifest to admit of His being sought. He is recorded to have said: “Hide the glory of thy poverty,” i.e., do not say to people, “I am a dervish,” lest thy secret be discovered, for it is a great grace bestowed on thee by God. It is related that he said: “A dervish invited a rich man to a repast in the month of Ramaḍán, and there was nothing in his house except a loaf of dry bread. On returning home the rich man sent to him a purse of gold. He sent it back, saying, ‘This serves me right for revealing my secret to one like you.’ The genuineness of his poverty led him to act thus.”

24. ABÚ TURÁB `ASKAR B. AL-ḤUSAYN AL-NAKHSHABÍ AL-NASAFÍ.

He was one of the chief Shaykhs of Khurásán, and was celebrated for his generosity, asceticism, and devoutness. He performed many miracles, and experienced marvellous adventures without number in the desert and elsewhere. He was one of the most noted travellers among the Ṣúfís, and used to cross the deserts in complete disengagement from worldly things (_ba-tajríd_). His death took place in the desert of Baṣra. After many years had elapsed he was found standing erect with his face towards the Ka`ba, shrivelled up, with a bucket in front of him and a staff in his hand; and the wild beasts had not touched him or come near him. It is related that he said: “The food of the dervish is what he finds, and his clothing is what covers him, and his dwelling-place is wherever he alights,” i.e. he does not choose his own food or his own dress, or make a home for himself. The whole world is afflicted by these three items, and personal initiative therein keeps us in a state of distraction (_mashghúlí_) while we make efforts to procure them. This is the practical aspect of the matter, but in a mystical sense the food of the dervish is ecstasy, and his clothing is piety, and his dwelling-place is the Unseen, for God hath said, “_If they stood firm in the right path, We should water them with abundant rain_” (Kor. lxxii, 16); and again, “_and fair apparel; but the garment of piety, that is better_” (Kor. vii, 25); and the Apostle said, “Poverty is to dwell in the Unseen.”

25. ABÚ ZAKARIYYÁ YAḤYÁ B. MU`ÁDH AL-RÁZÍ.

He was perfectly grounded in the true theory of hope in God, so that Ḥuṣrí says: “God had two Yaḥyás, one a prophet and the other a saint. Yaḥyá b. Zakariyyá trod the path of fear so that all pretenders were filled with fear and despaired of their salvation, while Yaḥyá b. Mu`ádh trod the path of hope so that he tied the hands of all pretenders to hope.” They said to Ḥuṣrí: “The state of Yaḥyá b. Zakariyyá is well known, but what was the state of Yaḥyá b. Mu`ádh?” He replied: “I have been told that he was never in the state of ignorance (_jáhiliyyat_) and never committed any of the greater sins (_kabíra_).” In the practice of devotion he showed an intense perseverance which was beyond the power of anyone else. One of his disciples said to him: “O Shaykh, thy station is the station of hope, but thy practice is the practice of those who fear.” Yaḥyá answered: “Know, my son, that to abandon the service of God is to go astray.” Fear and hope are the two pillars of faith. It is impossible that anyone should fall into error through practising either of them. Those who fear engage in devotion through fear of separation (from God), and those who hope engage in it through hope of union (with God). Without devotion neither fear nor hope can be truly felt, but when devotion is there this fear and hope are altogether metaphorical; and metaphors (_`ibárat_) are useless where devotion (_`ibádat_) is required. Yaḥyá is the author of many books, fine sayings, and original precepts. He was the first of the Shaykhs of this sect, after the Orthodox Caliphs, to mount the pulpit. I am very fond of his sayings, which are delicately moulded and pleasant to the ear and subtle in substance and profitable in devotion. It is related that he said: “This world is an abode of troubles (_ashghál_) and the next world is an abode of terrors (_ahwál_), and Man never ceases to be amidst troubles or terrors until he finds rest either in Paradise or in Hell-fire.” Happy the soul that has escaped from troubles and is secure from terrors, and has detached its thoughts from both worlds, and has attained to God! Yaḥyá held the doctrine that wealth is superior to poverty. Having contracted many debts at Rayy, he set out for Khurásán. When he arrived at Balkh the people of that city detained him for some time in order that he might discourse to them, and they gave him a hundred thousand dirhems. On his way back to Rayy he was attacked by brigands, who seized the whole sum. He came in a destitute condition to Níshápúr, where he died. He was always honoured and held in respect by the people.

26. ABÚ ḤAFṢ `AMR B. SÁLIM[75] AL-NÍSHÁPÚRÍ AL-ḤADDÁDÍ.[76]

He was an eminent Ṣúfí, who is praised by all the Shaykhs. He associated with Abú `Abdalláh al-Abíwardí and Aḥmad b. Khaḍrúya. Sháh Shujá` came from Kirmán to visit him. He did not know Arabic, and when he went to Baghdád to visit the Shaykhs there, his disciples said to one another: “It is a great shame that the Grand Shaykh of Khurásán should need an interpreter to make him understand what they say.” However, when he met the Shaykhs of Baghdád, including Junayd, in the Shúníziyya Mosque, he conversed with them in elegant Arabic, so that they despaired of rivalling his eloquence. They asked him: “What is generosity?” He said: “Let one of you begin and declare what it is.” Junayd said: “In my opinion generosity consists in not regarding your generosity and in not referring it to yourself.” Abú Ḥafṣ replied: “How well the Shaykh has spoken! but in my opinion generosity consists in doing justice and in not demanding justice.” Junayd said to his disciples: “Rise! for Abú Ḥafṣ has surpassed Adam and all his descendants (in generosity).” His conversion is related as follows. He was enamoured of a girl, and on the advice of his friends sought help from a certain Jew living in the city (_sháristán_) of Níshápúr. The Jew told him that he must perform no prayers for forty days, and not praise God or do any good deed or form any good intention; he would then devise a means whereby Abú Ḥafṣ should gain his desire. Abú Ḥafṣ complied with these instructions, and after forty days the Jew made a talisman as he had promised, but it proved ineffectual. He said: “You have undoubtedly done some good deed. Think!” Abú Ḥafṣ replied that the only good thing of any sort that he had done was to remove a stone which he found on the road lest some one might stumble on it. The Jew said to him: “Do not offend that God who has not let such a small act of yours be wasted though you have neglected His commands for forty days.” Abú Ḥafṣ repented, and the Jew became a Moslem.

Footnote 75:

_Nafaḥát_, No. 44, has “Salama”. Qushayrí calls him `Umar b. Maslama.

Footnote 76:

So LIJ. B. has “al-Ḥaddád”, which is the form generally used by his
biographers.

Abú Ḥafṣ continued to ply the trade of a blacksmith until he went to Báward and took the vows of discipleship to Abú `Abdalláh Báwardí. One day, after his return to Níshápúr, he was sitting in his shop listening to a blind man who was reciting the Koran in the bazaar. He became so absorbed in listening that he put his hand into the fire and, without using the pincers, drew out a piece of molten iron from the furnace. On seeing this the apprentice fainted. When Abú Ḥafṣ came to himself he left his shop and no longer earned his livelihood. It is related that he said: “I left work and returned to it; then work left me and I never returned to it again,” because when anyone leaves a thing by one’s own act and effort, the leaving of it is no better than the taking of it, inasmuch as all acquired acts (_aksáb_) are contaminated, and derive their value from the spiritual influence which flows from the Unseen without effort on our part; which influence, wherever it descends, is united with the choice of Man and loses its pure spirituality. Therefore Man cannot properly take or leave anything; it is God who in His providence gives and takes away, and Man only takes what God has given or leaves what God has taken away. Though a disciple should strive a thousand years to win the favour of God, it would be worth less than if God received him into favour for a single moment, since everlasting future happiness is involved in the favour of past eternity, and Man has no means of escape except by the unalloyed bounty of God. Honoured, then, is he from whose state the Causer has removed all secondary causes.

27. ABÚ ṢÁLIḤ ḤAMDÚN B. AḤMAD B. `UMÁRA AL-QAṢṢÁR.

He belonged to the ancient Shaykhs, and was one of those who were scrupulously devout. He attained the highest rank in jurisprudence and divinity, in which sciences he was a follower of Thawrí.[77] In Ṣúfiism he was a disciple of Abú Turáb Nakhshabí and `Alí Naṣrábádí. When he became renowned as a theologian, the Imáms and notables of Níshápúr urged him to mount the pulpit and preach to the people, but he refused, saying: “My heart is still attached to the world, and therefore my words will make no impression on the hearts of others. To speak unprofitable words is to despise theology and deride the sacred law. Speech is permissible to him alone whose silence is injurious to religion, and whose speaking would remove the injury.” On being asked why the sayings of the early Moslems were more beneficial than those of his contemporaries to men’s hearts, he replied: “Because they discoursed for the glory of Islam and the salvation of souls and the satisfaction of the Merciful God, whereas we discourse for the glory of ourselves and the quest of worldly gain and the favour of mankind.” Whoever speaks in accordance with God’s will and by Divine impulsion, his words have a force and vigour that makes an impression on the wicked, but if anyone speaks in accordance with his own will, his words are weak and tame and do not benefit his hearers.

Footnote 77:

The words _madhhab-i Thawrí dásht_ may refer either to Abú Thawr
Ibráhím b. Khálid, a pupil of al-Sháfi`í, who died in 246 _A.H._, or
to Sufyán al-Thawrí. See Ibn Khallikán, No. 143.

28. ABU ´L-SARÍ MANṢÚR B. `AMMÁR.

He belonged to the school of `Iráq, but was approved by the people of Khurásán. His sermons were unequalled for beauty of language and elegance of exposition. He was learned in all the branches of divinity, in traditions, sciences, principles, and practices. Some aspirants to Ṣúfiism exaggerate his merits beyond measure. It is related that he said: “Glory be to Him who hath made the hearts of gnostics vessels of praise (_dhikr_), and the hearts of ascetics vessels of trust (_tawakkul_), and the hearts of those who trust (_mutawakkilín_) vessels of acquiescence (_riḍá_), and the hearts of dervishes (_fuqará_) vessels of contentment, and the hearts of worldlings vessels of covetousness!” It is worth while to consider that whereas God has placed in every member of the body and in every sense a homogeneous quality, e.g., in the hands that of seizing, in the feet that of walking, in the eye seeing, in the ear hearing, He has placed in each individual heart a diverse quality and a different desire, so that one is the seat of knowledge, another of error, another of contentment, another of covetousness, and so on: hence the marvels of Divine action are in nothing manifested more clearly than in human hearts. And it is related that he said: “All mankind may be reduced to two types—the man who knows himself, and whose business is self-mortification and discipline, and the man who knows his Lord, and whose business is to serve and worship and please Him.” Accordingly, the worship of the former is discipline (_riyáḍat_), while the worship of the latter is sovereignty (_riyásat_): the former practises devotion in order that he may attain a high degree, but the latter practises devotion having already attained all. What a vast difference between the two! One subsists in self-mortification (_mujáhadat_), the other in contemplation (_musháhadat_). And it is related that he said: “There are two classes of men: those who have need of God—and they hold the highest rank from the standpoint of the sacred law—and those who pay no regard to their need of God, because they know that God has provided for their creation and livelihood and death and life and happiness and misery: they need God alone, and having him are independent of all else.” The former, through seeing their own need, are veiled from seeing the Divine providence, whereas the latter, through not seeing their own need, are unveiled and independent. The former enjoy felicity, but the latter enjoy the Giver of felicity.

29. ABÚ `ABDALLÁH AḤMAD B. `ÁṢIM AL-INṬÁKÍ.

He lived to a great age and associated with the ancient Shaykhs, and was acquainted with those who belonged to the third generation after the Prophet (_atbá` al-tábi`ín_). He was a contemporary of Bishr and Sarí, and a pupil of Ḥárith Muḥásibí. He had seen Fuḍayl and consorted with him. It is related that he said: “The most beneficial poverty is that which you regard as honourable, and with which you are well pleased,” i.e., the honour of the vulgar consists in affirmation of secondary causes, but the honour of the dervish consists in denying secondary causes and in affirming the Causer, and in referring everything to Him, and in being well pleased with His decrees. Poverty is the non-existence of secondary causes, whereas wealth is the existence of secondary causes. Poverty detached from a secondary cause is with God, and wealth attached to a secondary cause is with itself. Therefore secondary causes involve the state of being veiled (from God), while their absence involves the state of unveiledness. This is a clear explanation of the superiority of poverty to wealth.

30. ABÚ MUḤAMMAD `ABDALLÁH B. KHUBAYQ.

He was an ascetic and scrupulously devout. He has related trustworthy traditions, and in jurisprudence, as well as in the practice and theory of divinity, he followed the doctrine of Thawrí, with whose pupils he had associated. It is recorded that he said: “Whoever desires to be living in his life, let him not admit covetousness to dwell in his heart,” because the covetous man is dead in the toils of his covetousness, which is like a seal on his heart; and the sealed heart is dead. Blessed is the heart that dies to all save God and lives through God, inasmuch as God has made His praise (_dhikr_) the glory of men’s hearts, and covetousness their disgrace; and to this effect is the saying of `Abdalláh b. Khubayq: “God created men’s hearts to be the homes of His praise, but they have become the homes of lust; and nothing can clear them of lust except an agitating fear or a restless desire.” Fear and desire (_shawq_) are the two pillars of faith. When faith is settled in the heart, praise and contentment accompany it, not covetousness and heedlessness. Lust and covetousness are the result of shunning the society of God. The heart that shuns the society of God knows nothing of faith, since faith is intimate with God and averse to associate with aught else.

31. ABU ´L-QÁSIM AL-JUNAYD B. MUḤAMMAD B. AL-JUNAYD AL-BAGHDÁDÍ.

He was approved by externalists and spiritualists alike. He was perfect in every branch of science, and spoke with authority on theology, jurisprudence, and ethics. He was a follower of Thawrí. His sayings are lofty and his inward state perfect, so that all Ṣúfís unanimously acknowledge his leadership. His mother was the sister of Sarí Saqaṭí, and Junayd was the disciple of Sarí. One day Sarí was asked whether the rank of a disciple is ever higher than that of his spiritual director. He replied: “Yes; there is manifest proof of this: the rank of Junayd is above mine.” It was the humility and insight of Sarí that caused him to say this. As is well known, Junayd refused to discourse to his disciples so long as Sarí was alive, until one night he dreamed that the Apostle said to him: “O Junayd, speak to the people, for God hath made thy words the means of saving a multitude of mankind.” When he awoke the thought occurred to him that his rank was superior to that of Sarí, since the Apostle had commanded him to preach. At daybreak Sarí sent a disciple to Junayd with the following message: “You would not discourse to your disciples when they urged you to do so, and you rejected the intercession of the Shaykhs of Baghdád and my personal entreaty. Now that the Apostle has commanded you, obey his orders.” Junayd said: “That fancy went out of my head. I perceived that Sarí was acquainted with my outward and inward thoughts in all circumstances, and that his rank was higher than mine, since he was acquainted with my secret thoughts, whereas I was ignorant of his state. I went to him and begged his pardon, and asked him how he knew that I had dreamed of the Apostle. He answered: ‘I dreamed of God, who told me that He had sent the Apostle to bid you preach.’” This anecdote contains a clear indication that spiritual directors are in every case acquainted with the inward experiences of their disciples.

It is related that he said: “The speech of the prophets gives information concerning presence (_ḥuḍúr_), while the speech of the saints (_ṣiddíqín_) alludes to contemplation (_musháhadat_).” True information is derived from sight, and it is impossible to give true information of anything that one has not actually witnessed, whereas allusion (_ishárat_) involves reference to another thing. Hence the perfection and ultimate goal of the saints is the beginning of the state of the prophets. The distinction between prophet (_nabí_) and saint (_walí_), and the superiority of the former to the latter, is plain, notwithstanding that two heretical sects declare the saints to surpass the prophets in excellence. It is related that he said: “I was eagerly desirous of seeing Iblís. One day, when I was standing in the mosque, an old man came through the door and turned his face towards me. Horror seized my heart. When he came near I said to him, ‘Who art thou? for I cannot bear to look on thee, or think of thee.’ He answered, ‘I am he whom you desired to see.’ I exclaimed, ‘O accursed one! what hindered thee from bowing down to Adam?’ He answered, ‘O Junayd, how can you imagine that I should bow down to anyone except God?’ I was amazed at his saying this, but a secret voice whispered: ‘Say to him, _Thou liest. Hadst thou been an obedient servant thou wouldst not have transgressed His command._’ Iblís heard the voice in my heart. He cried out and said, ‘By God, you have burnt me!’ and vanished.” This story shows that God preserves His saints in all circumstances from the guile of Satan. One of Junayd’s disciples bore him a grudge, and after leaving him returned one day with the intention of testing him. Junayd was aware of this and said, replying to his question: “Do you want a formal or a spiritual answer?” The disciple said: “Both.” Junayd said: “The formal answer is that if you had tested yourself you would not have needed to test me. The spiritual answer is that I depose you from your saintship.” The disciple’s face immediately turned black. He cried, “The delight of certainty (_yaqín_) is gone from my heart,” and earnestly begged to be forgiven, and abandoned his foolish self-conceit. Junayd said to him: “Did not you know that God’s saints possess mysterious powers? You cannot endure their blows.” He cast a breath at the disciple, who forthwith resumed his former purpose and repented of criticizing the Shaykhs.

32. ABU ´L-ḤASAN AḤMAD B. MUḤAMMAD AL-NÚRÍ.

He has a peculiar doctrine in Ṣúfiism and is the model of a number of aspirants to Ṣúfiism, who follow him and are called Núrís. The whole body of aspirants to Ṣúfiism is composed of twelve sects, two of which are condemned (_mardúd_), while the remaining ten are approved (_maqbúl_). The latter are the Muḥásibís, the Qaṣṣárís, the Ṭayfúrís, the Junaydís, the Núrís, the Sahlís, the Ḥakímís, the Kharrázís, the Khafífís, and the Sayyárís. All these assert the truth and belong to the mass of orthodox Moslems. The two condemned sects are, firstly, the Ḥulúlís,[78] who derive their name from the doctrine of incarnation (_ḥulúl_) and incorporation (_imtizáj_), and with whom are connected the Sálimí sect of anthropomorphists;[79] and secondly, the Ḥallájís, who have abandoned the sacred law and have adopted heresy, and with whom are connected the Ibáḥatís[80] and the Fárisís.[81] I shall include in this book a chapter on the twelve sects and shall explain their different doctrines.

Footnote 78:

B. has “the Ḥulmánís”, i.e. the followers of Abú Ḥulmán of Damascus.
See Shahristání, Haarbrücker’s translation, ii, 417.

Footnote 79:

The Sálimís are described (ibid.) as “a number of scholastic
theologians (_mutakallimún_) belonging to Baṣra”.

Footnote 80:

“Ibáḥatí” or “Ibáḥí” signifies “one who regards everything as
permissible”.

Footnote 81:

See the eleventh section of the fourteenth chapter.

Núrí took a praiseworthy course in rejecting flattery and indulgence and in being assiduous in self-mortification. It is related that he said: “I came to Junayd and found him seated in the professorial chair (_muṣaddar_). I said to him: ‘O Abu ´l-Qásim, thou hast concealed the truth from them and they have put thee in the place of honour; but I have told them the truth and they have pelted me with stones,’” because flattery is compliance with one’s desire and sincerity is opposition to it, and men hate anyone who opposes their desires and love anyone who complies with their desires. Núrí was the companion of Junayd and the disciple of Sarí. He had associated with many Shaykhs, and had met Aḥmad b. Abi ´l-Ḥawárí. He is the author of subtle precepts and fine sayings on various branches of the mystical science. It is related that he said: “Union with God is separation from all else, and separation from all else is union with Him,” i.e., anyone whose mind is united with God is separated from all besides, and _vice versâ_: therefore union of the mind with God is separation from the thought of created things, and to be rightly turned away from phenomena is to be rightly turned towards God. I have read in the Anecdotes that once Núrí stood in his chamber for three days and nights, never moving from his place or ceasing to wail. Junayd went to see him and said: “O Abu ´l-Ḥasan, if thou knowest that crying aloud to God is of any use, tell me, in order that I too may cry aloud; but if thou knowest that it avails naught, surrender thyself to acquiescence in God’s will, in order that thy heart may rejoice.” Núrí stopped wailing and said: “Thou teachest me well, O Abu ´l-Qásim!” It is related that he said: “The two rarest things in our time are a learned man who practises what he knows and a gnostic who speaks from the reality of his state,” i.e., both learning and gnosis are rare, since learning is not learning unless it is practised, and gnosis is not gnosis unless it has reality. Núrí referred to his own age, but these things are rare at all times, and they are rare to-day. Anyone who should occupy himself in seeking for learned men and gnostics would waste his time and would not find them. Let him be occupied with himself in order that he may see learning everywhere, and let him turn from himself to God in order that he may see gnosis everywhere. Let him seek learning and gnosis in himself, and let him demand practice and reality from himself. It is related that Núrí said: “Those who regard things as determined by God turn to God in everything,” because they find rest in regarding the Creator, not created objects, whereas they would always be in tribulation if they considered things to be the causes of actions. To do so is polytheism, for a cause is not self-subsistent, but depends on the Causer. When they turn to Him they escape from trouble.

33. ABÚ `UTHMÁN SA`ÍD B. ISMÁ`ÍL AL-ḤÍRÍ.

He is one of the eminent Ṣúfís of past times. At first he associated with Yaḥyá b. Mu`ádh; then he consorted for a while with Sháh Shujá` of Kirmán, and accompanied him to Níshápúr on a visit to Abú Ḥafṣ, with whom he remained to the end of his life. It is related on trustworthy authority that he said: “In my childhood I was continually seeking the Truth, and the externalists inspired me with a feeling of abhorrence. I perceived that the sacred law concealed a mystery under the superficial forms which are followed by the vulgar. When I grew up I happened to hear a discourse by Yaḥyá b. Mu`ádh of Rayy, and I found there the mystery that was the object of my search. I continued to associate with Yaḥyá until, on hearing reports of Sháh Shujá` Kirmání from a number of persons who had been in his company, I felt a longing to visit him. Accordingly I quitted Rayy and set out for Kirmán. Sháh Shujá`, however, would not admit me to his society. ‘You have been nursed,’ said he, ‘in the doctrine of hope (_rajá_), on which Yaḥyá takes his stand. No one who has imbibed this doctrine can tread the path of purgation, because a mechanical belief in hope produces indolence.’ I besought him earnestly, and lamented and stayed at his door for twenty days. At length he admitted me, and I remained in his society until he took me with him to visit Abú Ḥafṣ at Níshápúr. On this occasion Sháh Shujá` was wearing a coat (_qabá_). When Abú Ḥafṣ saw him he rose from his seat and advanced to meet him, saying, ‘I have found in the coat what I sought in the cloak (_`abá_).’ During our residence in Níshápúr I conceived a strong desire to associate with Abú Ḥafṣ, but was restrained from devoting myself to attendance on him by my respect for Sháh Shujá`. Meanwhile I was imploring God to make it possible for me to enjoy the society of Abú Ḥafṣ without hurting the feelings of Sháh Shujá`, who was a jealous man; and Abú Ḥafṣ was aware of my wishes. On the day of our departure I dressed myself for the journey, although I was leaving my heart with Abú Ḥafṣ. Abú Ḥafṣ said familiarly to Sháh Shujá`, ‘I am pleased with this youth; let him stay here.’ Sháh Shujá` turned to me and said, ‘Do as the Shaykh bids thee.’ So I remained with Abú Ḥafṣ and experienced many wonderful things in his company.” God caused Abú `Uthmán to pass through three “stations” by means of three spiritual directors, and these “stations”, which he indicated as belonging to them, he also made his own: the “station” of hope through associating with Yaḥyá, the “station” of jealousy through associating with Sháh Shujá`, and the “station” of affection (_shafaqat_) through associating with Abú Ḥafṣ. It is allowable for a disciple to associate with five or six or more directors and to have a different “station” revealed to him by each one of them, but it is better that he should not confuse his own “station” with theirs. He should point to their perfection in that “station” and say: “I gained this by associating with them, but they were superior to it.” This is more in accordance with good manners, for spiritual adepts have nothing to do with “stations” and “states”.

To Abú `Uthmán was due the divulgation of Ṣúfiism in Níshápúr and Khurásán. He consorted with Junayd, Ruwaym, Yúsuf b. al-Ḥusayn, and Muḥammad b. Faḍl al-Balkhí, and no Shaykh ever derived as much spiritual advantage from his directors as he did. The people of Níshápúr set up a pulpit that he might discourse to them on Ṣúfiism. He is the author of sublime treatises on various branches of this science. It is related that he said: “It behoves one whom God hath honoured with gnosis not to dishonour himself by disobedience to God.” This refers to actions acquired by Man and to his continual effort to keep the commandments of God, because, even though you recognize that it is worthy of God not to dishonour by disobedience anyone whom He has honoured with gnosis, yet gnosis is God’s gift and disobedience is Man’s act. It is impossible that one who is honoured with God’s gift should be dishonoured by his own act. God honoured Adam with knowledge: He did not dishonour him on account of his sin.

34. ABÚ `ABDALLÁH AḤMAD B. YAḤYÁ AL-JALLÁ.

He associated with Junayd and Abu ´l-Ḥasan Núrí and other great Shaykhs. It is recorded that he said: “The mind of the gnostic is fixed on his Lord; he does not pay attention to anything else,” because the gnostic knows nothing except gnosis, and since gnosis is the whole capital of his heart, his thoughts are entirely bent on vision (of God), for distraction of thought produces cares, and cares keep one back from God. He tells the following story: “One day I saw a beautiful Christian boy. I was amazed at his loveliness and stood still opposite him. Junayd passed by me. I said to him, ‘O master, will God burn a face like this in Hell-fire?’ He answered: ‘O my son, this is a trick of the flesh, not a look by which one takes warning. If you look with due consideration, the same marvel is existent in every atom of the universe. You will soon be punished for this want of respect.’ When Junayd turned away from me I immediately forgot the Koran, and it did not come back to my memory until I had for years implored God to help me and had repented of my sin. Now I dare not pay heed to any created object or waste my time by looking at things.”

35. ABÚ MUḤAMMAD RUWAYM B. AḤMAD.