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CLT f Q~\
B.
ALI AL-
SARRAJ AL-TUSI
EDITED FOR THE FIRST TIME, WITH CRITICAL NOTES,
INDICES
ABSTRACT OF CONTENTS, GLOSSARY, AND
BY
Litt. D.,
Cambridge,
Lecturer on Persian in the University of
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J.
W. GIBB
MEMORIAL"
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IV
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>
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[JANE GIBB,
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G.
H.
died
BROWNE,
LE STRANGE,
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E.
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"These
therefore,
when we
are
And
genius cast
in
works
gone."
shadow o
its
brief time
wrought
our
Turkish.
2.
"His
at
er the world,
(Kemdl Pdshd-zdde.)
Persian.
3.
"
When we
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
for
its
production).
who
TABLE OF CONTENTS.
ENGLISH PORTION.
i
Introduction
Addenda
XLV
et Corrigenda.
c
.
....
XLIV
L
1121
122130
131-154
Glossary
ARABIC PORTION.
Text of the Kitab al-Luma
Index
fH
c
.
of Persons
etc.
.....
fTt
fl*V
fvV
flv
INTRODUCTION.
This volume marks a further step in the tedious but in
beginning
on which
dispensable task,
titles
known
to us of mystical
1000 A.
D.).
list
books
movement,
al-Hallaj,
for
Muhammad
b.
b.
Mansur
whom
of the
early
literature.
to rely
ises
on more or
ancient Sufis.
to publish a
am
is
certain
that a series of
less
It
legends,
work on
may
be,
Abu Bakr
al-Kalabadhi
(f
380 or 390 A.
H.).
INTRODUCTION.
II
3.
4.
412 A.
(t
H.).
The Hilyat
5.
430 A.
The
6.
(f
H.).
Risdlat al-Qushayriyya
465 A.
(t
c
by Abu Nu aym al-Isbahani
al-Aivliyd
H.).
c
7.
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
are
list
N.
still
Attar
now
accessible in
an English
7 also in
May I
that
tion
to
the
(f circa
suggest
their atten
in
London,
material
authors
The
in
first
the
for
separate notice of
Supplement
exists
the
compiled.
chiefly
to
the
article in
him that
him over
is
known
in silence.
to
me
occurs
Abu
1-
MS.
my
in
possession,
I,
iS$a),
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.
The few
facts
<
may
be summarised
as follows.
b.
Ali b.
b.
Yahya
al-
Muhammad
far al-Khuldi,
b.
tical
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
Salim.
me
will be to
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
may be
It
Poor"
first
283)
is
November,
learn
(to* us
al-fuqara}.
the
assertion
The
(ob.
manifestly
as
that,
works on Sufism
false,
nor does
that he was a
Nafahdt
says, he
in addition to the
(ob.
328).
composed many
Lumtf, but
if so,
every
of
trace
(ob.
Abu Muhammad
pupil of
died in
the
surnamed
c
He
October
988 A. D.
From
his
for
occurs in the
Kashf al-Mahjub
of Hujwiri,
3
)
is
related
to
private
to
chamber
preside
nightly prayers
Koran
in the
five
Ramadan
of,
times.
On
all
when
loaf of
Sarraj
untouched."
islamischen
is
Vereinsiuesens
is
carried
Tus used
to
past
bring
my tomb
their
dead
my
translation.
will
be
forgiven."
to
his
tomb and
halt beside
LIFE OF SARRAJ.
the attitude of prayer
upon
power
He must have
records
his
blazing
which had no
fire,
travelled extensively.
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.,
is
interesting,
his pupils
who
of Sarakhs,
Persian mystic,
Sarraj
attained to eminence,
Abu Sa
explains
(p.
f,
id b.
1.
Abu
1-Fadl b. al-Hasan
Abi 1-Khayr.
foil.)
the
therefore,
Its
religious
is
practice
of
pious
in character.
1)
Tadh. al-Awliyd,
2)
Nafahat^ 320,
II,
18.
INTRODUCTION.
VI
Pages
Names of
Lumcf was
the
CHAPTERS
The
IX.
preface.
and
Traditionists, jurists,
Peculiar charac
Sufis.
teristics of
rr-r.
TA r^
X XL
CHAPTERS
CHAPTERS XII
Origin of the
XIV. Sufism
name
Sufi
U-TA
XV
CHAPTERS
Gnosis (mcfrifat).
Vr-i
CHAPTERS XIX
XXXVII. The
mystical stations
tr-Yr
CHAPTERS XXXVIII
by the
\-i
1^
ings of the
are interpreted
Sufis.
XL VII
CHAPTERS
Mt-\.o
CHAPTERS LI
terpretation
LV. The
of the
Sufistic
method of
in
with examples.
\i\-\U
CHAPTERS LVI
Abu
\\-\i\
CHAPTERS
Ali, the
LXXXVIII.
LXIII
Ahl
The
life.
al-Suffat
manners
mystical
discussions,
VII
marriage,
sitting
in the
Sufis
on
many
CHAPTER XC.
by
fit
Sufis to
or in
company,
their
manners
in friend
hour of death.
alone
different
answers given
one another.
of the introductions
Toy fil
CHAPTER XCIII.
r"\Y
Sufis to
CHAPTERS
of Sufistic poetry.
one another.
XCV
CHAPTERS CVII
CHAPTERS CXIII
CHAPTERS CXIX
CXX.
Explanation of
Sufistic
technical terms.
CHAPTERS CXXI
CXXXII. Explanation
CHAPTERS
CXXXIII
CLII.
Account
Sufis.
of the
Sufis.
of
the
INTRODUCTION.
VIII
that
sense
the
deals
it
called an original
s
work
theories
and
speculations
From
indulged.
welcome.
the
It
historical
is
illustrating
many
in
the
early
and enabling us to
methods during the critical time of adolescence. Considering
the variety of topics which the author has managed to in
ticism
him
for
we can
if
easily forgive
and abbreviated
he had allowed
more
instructive than
it
is.
compendious
we
Talib al-Makki.
find, for
example,
in the
and
the single
as
in
of
trust in
scheme of
this
maqdm
classification
by
be claimed
for
him
God
work
triads,
On
(tawakkul}.
Here
as well
which
is
characteristic of
it
may
IX
review,
been
manners
seventy pages on
social
by Ghazzali
in
the Ihyd\
aspects
and
utilised
and
poems
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
ception
of
fand
in
an
entitled
article
for
is
Goal of Mu-
"The
1913, p. 55
now accepted
He
from suf.
tells
us
foil.)
according to some,
that,
Sufi
for
experiences and
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
must recognise.
If
we admit
is
in logical
as defined
by
of the Divine
harmony with
Islamic
mo
t)
*)
p.
199.
INTRODUCTION.
of the
nation
difficult question.
We
the evidence, so
far
latter
and
it
is
Moslem only
the ordinary
inward
religious
of which
life
the
upon the
Sarraj
Ahmad
Muhammad)
b.
orthodox
mental
articles
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
Salim
as
and
their followers, a
group of
Salimfs, occupied an advanced
the
as ap
pears from the fact that they sympathised with Hallaj and
defended
his
orthodoxy.
From
given
by Abd-al-Qadir
al-Jilani
in his
in
Sarraj
declares
1) Cf.
my
the
None
5
)
we might
mem
Ghunya
page of
last
his
book
Mystics of Islam ^
p.
foil.
these
quently
fail
to distinguish
4) Concerning
sche Partei der
for
1912, p. 573
the
Salimis
Salimijja,
foil.;
ZDMG.
miyah.
5) Goldziher,
loc.
cit.
vol.
61,
p.
73
foil.;
Amedroz
in
JRAS.
77.
Sali-
ment which
l
mortality.
in
Abd
is
On
al-Qadir
im
it
that
pose
G
XI
all
the heresies
list.
is
most
in
sayings and
verses
by
whom
Hallaj,
Luma
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.
any trace of
c
he seems to have re
opinion"
Salim
and
(394, 12
condemned
in
most excellent of
the
foil.).
It
is
a striking cir
Luma^
the author
conspicuously amongst
is the work
of his pupil,
Abu
Talib al-Makki,
whom
The
1.
2.
History
of
Mecca
(4Xj\j>-\),
i) Cf.
p.
possibly the
Amr
b.
136, n. 2.
work of
Uthman al-Makkf
INTRODUCTION.
XII
3.
4.
work on the
Sa
5.
rules of prayer
al-Kharraz (153,7).
book of which the title
(adab al-saldt)
by Abu
id
Turab al-Nakhshabi
is
not mentioned, by
Abu
(205, 19).
7.
8.
9.
6.
310,
rabi
(308,
314, 17).
(362, 14).
(shathiyydt]
382,5,
all
expressions
al-Bistami (381,2;
list
Khalawayh. Most of
includes several
mystics
in
the cel
them are un
of eminence,
e. g.
Duqqi,
Amr
b.
ecstatic
Abu Yazid
to
etc.).
The persons
number,
attributed
b.
Abu
some biographical
LIST OF AUTHORITIES.
Abbreviations:
K = Kashf
al-Mahjub of Hujwiri,
Memorial Series, vol. XVII).
= Nafahdt al-Uns
1859).
The
my
translation
(Gibb
of Jami, ed.
figures
cited
Q=
Qushayri
Sh = Sha rani
Tabaqdt al-Kiibrd (Cairo,
TA = Tadhkirat al-Awliyd of Fariduddin
c
in
TS
H.).
Attar, ed.
Ill
and
by me
(1905
1907).
Tabaqdt al-Sufiyya of
British
1299 A.
c
= Yaqut,
al-Sulami,
Mtfjam
al-Bulddn, ed.
by Wiistenfeld (1866
1873)c
b.
Muqatil al-Baghdadi.
397^ penult.
i)
In
referring to
the
two
pages
fore
the
figures
MSS.
which
italicised letters a
when
MS.
and
Sam
ani
b to denote
face
the
lies
XIV
INTRODUCTION.
c
Akki
behaviour on his
whom
c
Ja far
c
Ja
far
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
The author
relates
that
an ecstasy
13);
list
that
Abu
349 A. H.).
Speaking from personal experience, he vouches for his
master s telepathic powers (317, 8).
of
pupil
Alawi, Yahya
b.
1-Khayr
(ob.
al-Rida.
He
related at Baghdad,
his
Asd
al-Tinati
and copied
of the Sufi
author with
for the
He
related
al-Tustari
b.
Abdallah
s disciples
at
Bdniydsi, Muhammad
He
b.
Ma
bad.
Basri, Ahmad
Possibly
mad
b.
Muhammad.
identical with Abu
i)
The author
5).
b.
1-Hasan
Ahmad
b.
Muham
a mistake for
written
uses the
Ahmad
b.
Muhammad)
in reference to
He
14).
b. Ahmad (which
Ibn Salim (292, n).
is
XV
LIST OF AUTHORITIES.
He may,
Abu
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.
He
reports
He
describes
the poverty in
which
Abu Yazid
died
(188, 12).
Ibn Dillawayh,
Ahmad.
c
(171,13).
D^na^var^,
tsa al-Qassar.
He
reports a
He was
the
saying of
(202, 14).
to
the
A. H.)
place
and
of execution
the
reports
Dinawari, Muhammad
Dinaivari, Abu Sa id.
(24^ of
last
7).
Dhu
20).
b.
gives
the
text
of a
of Naysabiir (pb.
294 A. H.)
is
noticed in
</^:>.
INTRODUCTION.
XVI
Baghdad and
A. 228^, 24.
158.
I,
he
of Dinawar,
Originally
b.
resided
for
some time
at
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
the
in
anecdotes of
(170,
and
6)
voice
tells
the
The author
his
master
Farrd, Muhammad
231. Sh.
I,
His kunya
b.
Ahmad
b.
166 (where
Abu
is
Hamdun. TS.
b.
is
\jb\
a mistake for
Hamdun, which
is
name
117^. N.
-\yJV).
as
Ahmad
He was an eminent
He reports a
incorrect.
Him si,
He
Qays
b.
1)
2)
Generally
I.
Umar.
an anecdote of
relates
Nahawandi
Sh.
(288,
known
as
Abu
1-Qasim
b.
Marwan
al-
16).
AbU Bakr
154.
TA.
II,
265.
132. N. 212).
See K.
al-Khawwds.
399,
is
told
LIST OF AUTHORITIES.
Husri, Abu
TS.
1-Hasan.
I,
XVII
Q. 35.
114^.
TA.
K. 160.
II,
164.
(396,
398,
6).
Sufi"
(28, 2)
mary
by
and a sum
i).
He
relates
1
(395,
8).
I,
125).
He
He
allim,
at
Antioch how,
to
pronounce the
Moslem
*Khuldi
TA.
II,
related to
him
Muhammad
Ja far b.
who
I,
references).
(168, 13).
of his
story
own
pilgrimage to
an extract from a
(237,
14).
(251, 2;
letter written
The author
306, 5;
434, 10)
is
Junayd
by a
Mecca
mentioned
(204, 5)
certain
and
Sheykh
*
use
l)
The word
^VijVi ( 2
7$->
9)
is
INTRODUCTION.
XVIII
c
Malati, Umar.
He
reports
to
whom
him
he had asked
(261, 17).
deathbed
(ob.
Died
Amr
TS. 105*. Q.
il.
34-
TA.
II,
159.
I,
He was
366 A. H.
in
Isma
maternal grandfather
the
Abu
He
(215,20)
reports
Tahir al-Abhari
b.
a saying
who
He
lived at Sur
nephew
(son
322 A. H.).
14)
and
l) In
the
recites
Lnmc?
a native of Rayy.
all
He
b.
164.
369 A. H. He was a
c
of Abu Ali al-Rudhabari
of the
(ob.
but according to
I,
349 A.H.).
N. 328. Sh.
(ob.
related.
is
of
at
1-Khayr al-Tmati
sister)
tells
in
(249, 10).
He
relates
his
XIX
LIST OF AUTHORITIES.
by a heavenly voice
c
Abu
The author
(316, 17).
Abdallah al-Rudhabari
wrote
states that
an
impromptu
letter
(234,
presence at
6).
*Ibn Salim,
Abu
1-Hasan
Ta rikh al-Isldm
Ahmad
(British
Muhammad. Dhahabi,
b.
Museum, Or.
He
is
Abdallah
II,
b.
Muhammad
A. H.
He
often
is
154),
2
)
who
him
as
in
known
297
I,
Salim
b.
3
)
with
confused
who
after
his
son,
the
Abdallah
refers
to
corrected
Evidently this
happens, the mistake is
and, as
his
father
in
a later
it
passage (292,
is
1)
The
2).
B is correct.
Abu Abd al-Rahman
to
al-
3) See p.
above.
c
of Abu Nu aym
by Dhahabi from the Hilyat al-Awliyd
that he was born before the death of
(ob. 430 A. H.) makes the latter say
Ibn Salim the Elder, which is absurd. The correct reading of the text after
4)
the
The passage
words
cited
V$T ^W_,
(JR AS,
1912,
p.
574,
1.
in
is:
XX
INTRODUCTION.
Abu
1-Hasan
and
anecdotes
Salim
b.
is
of Sahl
sayings
his
he and
Abdallah, and
in
expressly mentioned
information was .obtained from his father. If
b.
Ahmad
b.
it
Muhammad
same person, he
also
Basra, concerning
whom
is
saying of
reports
known.
is
nothing
of
al-Jalajili
him
(319, 2
326, 17,
I2
3 l6 2
>
$>
Muhammad.
identical
with
Abu
1-Hasan
Apparently
b. al-Husayn al-Sayrafi of Naysabur, who
9;
(i 16,
1
7>
7)-
Ali b,
Ali b. Bundar
associated with
I,
165).
8).
Muhammad
Maghrib, who
Abu
who
Ali
Jami
says,
Ja far
Ibrahim
settled
and
Dawud
b.
with
associated
died.
Dimyat
b.
17).
336.
al-Sirawani,
resided at
1-Husayn
al-Saghir,
in
Sufis of this
to the
at
his pupil
al-Sirawani
al-Khawwas
Mecca, where he
al-
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
some
verses written
by the
by
latter in reply
(234, 14).
Ahmad
Talli,
Ruwaym
Abi Khalid.
b.
him
to
b.
He
12).
c
Suri, Abu Ali
He
him a saying
18).
related to
b.
Muhammad.
from Bishr
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).
from Ibrahim
b.
Shayban
a story
14).
He
reports
and
relates
a
to
twice
him
at
that
Ibn
Rahbat Malik
b.
AH
Tawq.
c
b.
He
Ali.
is
called
(293, 17)
i) Variant Talhi.
to
known
Ahmad
as Wa-
INTRODUCTION.
XXII
jihi.
He
reports
Abu
Muhammad
and
al-Razi,
b.
Mamliila
al-
Attar
Ja far
al-Tayalisi
Yusuf al-Banna. He
relates
anecdotes
of
Mimshadh
by
Nuri.
verses
by
Shibli (251,12).
in
Many
of these
are
familiar
and
will
be
On
the
not
occur in
other hand,
or
are
re
corded only
to
my
in
further information
of those
more or
notes
which
them.
Names
may be
forthcoming,
list,
which
is
OF
LIST
c
1.
Abdallah
2.
Abd al-Rahman
b.
SUFIS.
al-Husayn (248,
Ahmad
b.
4th century.
15).
(325,
3).
sahib of Sahl b.
Abdallah of Tustar.
c
3.
Abhari,
TS. 90^. Q.
H.
32.
II,
b.
I,
149.
4.
Anmati,
c
5.
Attar al-Dinawari
6.
Abu Umar
Attar,
(329, 20).
= Ibn
Abu Hatim
(ob.
8.
AH
Awlasi,
322 A. H.).
1-Harith. His name is Fayd
al-Rudhabari
Abu
He was
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.)
(ob.
307 A.
the
H.).
328^.
II,
c
Barathi,
He
works on Sufism.
c
16.
excellent
11.
Sa d
b.
al-Khadir.
b.
Abu
Banna,
Abu
(ob.
(180, 17).
Turab al-Nakhshabi
7.
Mamlula.
(200,3).
He
is
described as one
of
the
Baghdad)
first
in
who dwelt
knkh,
or
at
Baratha
hut
made
(a
of
INTRODUCTION.
XXIV
rushes,
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
id
6.
28.
N.
130.
al-Misri
(193,18;
al-Kharraz
209,20).
pupil of
Abu
(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,
Died 316 A. H. Q.
al-Misri.
of
353 A. H. H.
in
17.
Busri,
shabi
Ubayd.
(ob.
8.
621,
Abu
Sh.
I,
19.
Darraj,
20.
Darraj,
5.
N. 114. Y.I,
3
)
b.
Ja far (194,
Ali b.
Hayawayh.
4
)
19).
who was
Darraj,
(jUJ in N.
j\c>
is
a mistake for
the reading of
\\,
also
2)
161. N. 280.
I,
118.
Damaghani, al-Hasan
1)
pupil
of
18.
Abu
Abu
II,
in
Abu
1-Hu
320 A. H.
(jVu.
at 278, 7, is a
9,
mistake for
^WjV\.
note 8.
183^, 17,
(ob. 373 A.
Baghdad, the
traditionist (ob.
382 A. H.).
XXV
LIST OF SUFIS.
Abu Bakr
al-Kisa
21.
Dinawari,
22.
23.
24.
Ibn
25.
Faraji.
14).
Kisa
i.
Contemporary with
Famulus of Shibli.
Shibli.
= Qazzaz.
c
Muhammad
Ja far
Ya qub
b.
(ob.
243 A.H.).
26.
Abu Bakr
al-Wasiti
TA
K. 154.
circa
(ob.
320 A.
II,
I,
al-
H.).
Q.
al-
=
29.
132.
Farisi,
27.
28.
al-Makki,
ration.
TS
29.
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
Ja
).
(ob.
Kulthum
32. Ghassani,
i)
(142, 13).
far
(i)
(332,
Abu
5).
c
Ja far
Sufis
of
al-Haddad al-Kabir
of
i)
Cf.
Fuwati (not
N.
p.
216,
1.
with
Qiiti
2 and
Abu
Turab,
whom we
should naturally
JRAS.
for
1901, p. 708.
INTRODUCTION.
XXVI
Abu Turab
identify with
but in N.
(ob.
245 A.H.),
p.
Ja far
the
foil,
1.
Abu
of
al-Nakhshabi
pressly
Abu Turab
the
that
al-Nakhshabi
Abu
34.
not
in question is
Abu Turab
N. 201.
).
1-Hadfd (256,
13).
allah al-Qurashi.
35.
Ibn Hamawayh,
36.
Subayhf
Bakr
(197, 12).
sahib of
(q. v.)
Ahmad
b.
Ja
(48, 17).
far al-Tusi.
under Tusi.
Abu Muhammad
Harawi,
37.
Contemporary with
(209, 12).
Shibli.
38.
39.
40.
Abu Hulman
al-Sufi (289,
8).
his
Persian,
name
Husri,
Mawsili
42.
l-firaq, p.
Abu
Abdallah,
220 A.
(ob.
Isbahani, Sahl
c
son of Ali
b.
Istakhri,
1.
245,
b.
Salil.
foil.,
and K. 260.
pupil of Path
(48, 7).
Sahl al-Isbahani
b.
Abu lmran
resided at
sect of the
al-
N. 116.
H.).
Ali
43.
among
of Basra.
who
the
to
(ob.
Apparently the
307 A. H.).
(211,6).
Turab al-Nakhshabi
(ob.
44.
Istakhri,
of
i)
On
the
Yahya
Baghdad
other hand
(211,8).
(ob.
it
is
said in
H.
II,
al-Haddad
LIST OF SUFIS.
45.
Sheykh
Jabala,
(287,
5).
XXVII
b.
Yahya
306 AH.).
al-Jalla (ob.
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
thorities).
48.
Abu
Ibn al-Karanbi,
Ja
Abu
II,
of
far,
Baghdad
304^). H.
Teacher of
).
Abdallah
Abi Ja
b.
far
275^. N. 72.
II,
32
Sh
4&- N. 249.
Abu
of Au
in
the
List
thorities.
Abu Bakr
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.
Ja far al-Khuldi
56.
Makki,
thor
1)
2)
(ob.
Contemporary with
Shibli.
14).
Abu Muhammad
Maghazili,
and
19).
whom
sahib of Junayd,
(209,9).
b.
Contemporary with
TA
in
II
46,20
84, 6.
Abu
appears in the
MSS.
of
^^
the
Lumcf
as
an(i
II.
in
IV, 345,26)
is
certainly
also occurs
in the
ed.
to
al-Hidaya
Ha
INTRODUCTION.
XXVIII
him,
57.
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
(ob.
The Mosque
H.).
Traditions from
heard
b.
Mammula, was
as
congregational
Ma ruf
b.
According
14).
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.
Marwazi,
c
61.
Abdallah
Ali al-Ribati
Died
Tusi.
(q. v.).
c
Abu
Ibn Masruq,
l-
at
TA
I,
b.
Muhammad
al-
in
115.
N.
63.
Abbas Ahmad
Baghdad
K. 146. N. 83.
62.
(178, 20).
61.
Mimshadh
II,
al-Dinawari.
157. Sh.
Died
in
299 A. H. N. 88.
TA
135.
I,
64.
65.
nayd.
c
Ibn al-Mu allim,
Contemporary with Ju
16).
Abu Bakr
(208,
i).
of
66.
67.
Muhammad
b.
Isma
Bakr al-Kattani
68.
Muhammad
il
(ob.
Ya qub
(189,9).
322 A. H.).
b.
(287,
n)
= Ibn
al-Faraji.
XXIX
LIST OF SUFIS.
69.
Munadi,
Abu
70.
al-Muqri (191,
allah
b.
He died in 366 A.
Abu 1-Musayyib (207,
Abu
Mushtuli,
Hasan
of
Abu
He
73.
Ibn
b.
c
full
is
Ahmad b.
H. TS uSa.
Muhammad
His
22).
n).
320 A. H.).
Ali (158,21). His full name
1-Husayn al-Darraj
72.
Contemporary with
1-Qasim, of Naysabur.
71.
Abu
Musa
Ali b.
Ali
(ob.
He was
and Abu Ya qu b
Ali
a pupil
al-Mushtuli.
al-Katib
b.
Abu
is
al-Susi.
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^,
Raqqi.
Abu
Ansari (N.
p.
180,
1.
foil.
18
to
According
were two
foil.) there
Abdallah
elder,
Sufis
known
that
at
Sam
Mecca.
buried at
Abu
ani,
Mecca.
c
77.
78.
sahib
79.
80.
H.).
XXX
81.
INTRODUCTION.
82.
Ali al-Ribati
Abu
Nibaji,
c
Abu
Nawribati,
(q. v.).
Abdallah
Abdallah Sa
id b.
(ob.
83.
Abu
Qalanisf,
full
name
Abu
is
1-Nun
Ahmad
b.
Abi
who
of
dotes of him. H.
c
His
(222, 12).
Damascus
Abu
II,
A. 553^,
8 1.
Abdallah Ahmad.
He
1-Hawari
N. 86.
6.
is
of
related anec
have
to
said
to
6)
Abu Ahmad
H.
al-Qalanisi.
II,
itself (217,
2560 and N.
elephant
84.
Qalanisf,
to
flesh.
Merv but
A rabi
c
II,
A. 462^,
Abu
Husayn
AH
He
b.
Abd
Mansur
b.
87.
died in 290 A. H. at
al-Rahim.
Qassab,
Abu
Ja far (216,
5).
Muhammad
One
8).
of the
He was
al-Kharraz,
Ja far (205,
15).
He
Qassab,
related
who
resided at
He
died
b. al-
13.
Qarawi,
b.
Abu Sa id
Baghdad.
299^. N. 109.
86.
allah
originally belonged
c
resided in
He
ab.
Mecca. H.
85.
Muhammad
b.
id
p.
Abd-
before
113,
1.
Ramla and
al-Kharraz
(ob.
XXXI
LIST OF SUFIS.
90.
Muhammad
Qassar,
names
91
10).
same person.
299 A. H.).
Abdallah. His full name
(ob.
Abu
Qurashf,
is
al-Qurashi. H.
id
Abu Abdallah
310^, where
II,
al-Muwallad.
b.
I,
153.
Abu
1-Hasan (297,
13).
Abu
95.
96.
him
call
Abu
died
Sh.
Ibrahim
Raqqi,
Sa
b.
is
passage
Shark
94.
Ali (199,
Muhammad
93.
refer to the
al-Dinawari
92.
b.
Abu
Ali
(178, 20).
sahib
Hafs
of Abdallah
al-
97.
Abu Yazid
the contemporary of
(N.
17),
(ob.
261 A. H.).
al-Bistami
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
II,
Abu
(ob.
Ja
far,
al-Fadl ==
319 A.
TA.
Saydalani,
al-Zaqqaq
I,
H.).
Muhammad
Q.
24.
b.
K. 140.
117.
of Baghdad.
He was contem
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.)
Abu
Subayhi,
and
ascetic
Abdallah, of Basra.
said
is
to
He was
have lived
great
a cellar.
Basra and
3150. N.
II.
190. Sh.
105.
TS. ?$&. H.
Sus.
at
left
136 (where
06.
il
al-Zaqqaq
(q. v.).
c
107.
Susi,
ajuri (ob.
1
08.
330 A.
Tabaristani,
c
109.
Ja
Tayalisi,
10.
Tusi,
Tusi,
far
al-Razi.
(171, 15;
The
nisba
Masruq
in.
N. 139.
1
6).
Tayalisi
is
conjec
b.
b.
Mansur of Baghdad
of Ibn
Masruq
Abu
Ukbari,
Muhammad
Ibn
al-Tusi.
Muhammad
112.
190,
tural.
1
H.).
Abu lmran
1-Faraj
(252,
(183,4).
al-Tusi,
He
Abu Sa
id
53.
10).
Contemporary with
Shibli.
c
113.
1
14.
Umar
b.
Shibli.
Abu Abdallah
al-Rudhabari
(ob.
369 A.
H.).
LIST OF SUFIS.
115.
Ibn Yazdaniyar,
He
Abu Bakr
followed a
b. All,
al-Husayn
of his
path
XXXIII
own
in
of Urmiya.
whose doctrines he
116.
117.
1 1
8.
him
in the
See
f.v.
Kitdb al-Lumc
Bakr al-Duqqi. Q.
JjViijM
119.
Ibn
is
25.
N.
213.
Sh.
I,
117 (where
Ziri (194,2)
Abu
1-Husayn
sahib of Junayd.
120.
Zurayq,
with
Sheykh
c
(287,6).
Abu Abdallah
Maghribi,
b. al-Jalla (ob.
contemporary
306 A.
H.).
XXXIV
INTRODUCTION.
Until
(Hajjf
five
Khalifa,
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
to
my
whom
not
are
attractive
any one
to
at
living
from
distance
London, and
tographed.
B.
Fleming
be found
may
in
Mr. Ellis
manuscript
B. They are similarly designated
A
(fif.
contains
\a
193^)
197
is
scription uJJ^ai}\
the title-page
ic
The
folios.
shall call
text
of the
Kitdb al-Luma
w_j\i5
^Vj-iJ T^\
memoranda (mostly
is
two MSS.
illegible)
by
as
well
and ending
in
number of
as a
different hands.
Following
beginning .jLj\
i^A>
^j
L,
<jv.
-^v^
The
text
is
written
are
= June
26th,
Muhammad
THE MANUSCRIPTS.
occurs
al-Zahiri,
(A
ff.
the
at
ig6a) which
193^
MS. dated
A. D. This
superior to
is
15^,
the original
of which
(J-^V^)
is
transcribed from a
= April
he
MS.
XXXV
n^i
a copy.
is
in all respects
its
as
clear
firm
as
ford
some
cases
the
109^,
128^,
work
the
(ff.
2\b,
on
f.
in
the
).
In
has
scribe
copied samd
163^,
147^,
1830);
177^,
made by
the
and
and
fifteen folios,
(3)
(4)
fill
infidelity
brought against
Concerning
Abu Hamza
al-Sufi
2
).
Abu Bakr
Concerning
b.
1)
does not
Abu
(2)
lost:
Ali) b. Yazdaniyar.
This
is
attested
by such phrases
as
sLViu
*1>,
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)
b.
of his sayings.
The beginning
of a sixth
sayings of Wasiti
),
(British
A. H.
dated Jumada
is
August
worm-eaten in many
on the whole,
243
places,
is
contents (2a
The
b}.
though
text,
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.
in
a page.
The omissions
with A,
it
in
as
less
than
compared
is
text. Its
in
the
A
A,
fol.
11.
A,
fol.
la,
11.
10
A,
fol.
1.
itf,
a,
B
B, om.
10.
16.
B,
fol.
17
50,
A,
fol.
50,
1.
fol.
A,
fol.
6#,
1.
fol.
A,
fol.
io0,
A,
fol.
i60,
A,
fol.
170,
1.
fol.
320,
A,
fol.
32^,
1.
fol.
410,
1.
1.
fol.
fol.
A,
fol.
4 1^,
1.
15
fol.
620,
1.
A,
fol.
A,
fol.
680,
A,
fol.
690,
1.
A,
fol.
950,
1.
A,
fol.
1050,
12
8
1.
60,
B,
i.
1.
B,
30,
1.
fol.
fol.
40,
1.
fol.
150,
fol.
430, last
fol.
69^,
fol.
870,
line.
10.
1.
fol.
870,
fol.
B,
fol.
430,
fol.
B,
fol.
680,
fol.
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.
B,
12.
fol.
B,
1.
fol.
fol.
7.
680,
69^,
15.
1.
fol.
ii.
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,
A,
1.
6#,
1.
1.
1.
fol.
1.
238^,
I.
last line.
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.
fol.
113^,
1.
4.
B,
fol.
54/5,
A,
fol.
113^,
1.
fol.
1140,
1.
7.
B,
fol.
241*5,
A,
fol.
1140,
1.
fol.
115/5,
1.
4.
B,
fol.
52/5,
A,
fol.
115/5,
1.
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.
A,
fol.
172^,
1.
10
A,
fol.
As
1.
fol.
1 1
1730,
8.
1.
19.
2.
193/5,
last line.
1.
B,
fol.
B,
fol.
in
1.
last line.
68,
fol.
fol.
last line.
last line.
2420,
fol.
1.
last line.
2390,
fol.
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.
fol.
2300,
B, fol. 230/5,
fol.
232/2,
B,
fol.
1.
1220,
1.
10
242*5,
11.
fol.
1.
6.
1310, penult.
B, ora.
4.
fol.
17.
the
regards
1.
fol.
191^,
B,
Kitdb af-Luma
1.
B, om.
10.
1.
1780, 1.2.
fol.
fol.
12.
1.
20,
172*5,
fol.
1.
109^,
fol.
A,
A, fol. 1780,
A, om.
1090,
fol.
1.
239^,
A,
the
opening
of
lines
(p.
11.
!*
Damascus,
of
all
1-Waqt Abd
whom
al-Awwal
b.
who
in
Muhammad
This isndd
Abu
Abu 1-Waqt
lsa al-Sijzi;
and that
465 A. H. from Ahmad b. Abi Nasr alturn received it from Abu Muhammad al-Hasan
is
it
in
Shadhardt al-Dhahab,
the
age of ninety-five,
so
that
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
the
text
him.
to
is
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.
could
anachronism
further
involved
is
in
the
appearance of a
even
the
of
reporters
Mutawakkil died
text.
we allow 50 years
if
in
for
reach 400 A. H.
At
end
the
Ahmad
of
&
196^,
the copyist,
8)
s,
in his original.
of these
first
Ibn Yahya
193^, 16
(ff.
Muhammad
b.
which he found
The
4
)
in
\JC
as
written
1-Waqt
3)
is
foil.
Bakr; which
For Abu
on the margin of A.
The Lttwtf
gives
Abu Nasr
al-Sijzi.
owe
these
to
details
Tabaqdt al-Hanabila.
it
IV 321, 14
Abu
He
Mr.
A. G.
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
son,
1-Waqt and
ible,
4)
Abu 1-Waqt
in
XXXIX
whom
from
al-Akhdar
b.
al-Lumc
the
2th
in
b.
Mahmud
gives the
l-Ma
ali
Ahmad
whole of the
the
b.
names of
b.
Kitdb
series
of Rabi
It
Abu
(headed by
Hibatallah) who heard
persons
twenty-five
Yahya
an unspecified date.
at
553 A. H.
II,
The names
of two persons
are
by Sheykh Abu
Yusuf
1-Fath
The
Muhammad b. Muqallad
Abu 1-Waqt al-Sijzi, from
b.
third
whom the
Abu
forty persons to
Abu
1-Fadl b. Shafi
during a number
of sessions, the last of which took place on the gth of Sha c ban,
553
occurs
the
name
c
al-Qadir
al-Jili.
of
Abd
Abd
of age
al-Razzaq, the
died
al-Qadir
died
when he heard
Among them
son of Abd
A. H. Abd al-
illegible.
in
fifth
561
the
occasion.
The
fourth
persons, including
Addb
al-muridin,
Abu
1-Najib
Abd
al-Qahir b.
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)
(see
p.
XXXV
Umar
letter
is
INTRODUCTION.
XL
al-Suhrawardi
dallah
(ob.
al-Latif.
The
b.
Abd alMuham
mad
<~
b.
Cr*
-A ^-^
>^
me
seems to
It
likely
f*
that
the
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;
and
in
his text
not see
the
any one
it
as
at
transmitted
editor
is
do
later
465 A. H.
date from one
as
Abu
1-Waqt
may have
but he
of Kufani
pupils.
persons who
are said to
the
anonymous
text
to
external
samd
early
list
Had
have
the
how we can
received
The
is
received
from
it
authority.
None
of those
five
names appears
in
the
s.
authenticity
of the
text
been doubtful,
should
have
to
felt
support
or
justify
the evidence
from outside
made
is
in the
present edition, p.
Iff,
1.
11,
Ihyd.
is
XLI
my
called
attention to a
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
1.
n*
foil,
b,
(under
1.
foil.)
r.,
&\).
This refers
day."
3
)
was cited
Another passage
7V-
in the lost
of Baghdad*}.
The
description
above
will
of the
my
explain
sufficiently
decision to
the
relative in
its
feriority
are
make
however
trivial,
before him.
in a
The
readings of
comparatively small
except
will be found in the foot-notes.
1)
341.
See
Attar,
320,
= my
translation, p.
and
in Persian by
and
Jami, Nafahdt al-Uns,
21,
5 foil,
714is
2) Sarraj
passage
JRAS
cited
following
for
1901,
p.
745,
H.,
11.
if
extent of
in
an abridgment
is
Two
ters
15
183,
foil.
id b.
of Lumaf, p. M**,
p.
^,
11.
1.
foil.
and
p.
the
Lumcf
that
treat
of
JxL
d-o-k>,
^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
supplied in
As
the
by
f r
\j--X>
s?
of the
y^)
the
regards spelling,
peculiarities
jV*-,
a later hand.
f r
all
for
J,V*x>
"*
t5^
Hamza
very
rarely
ap-
in the
allowed
are
letter
sSC^L).
stand: thus,
to
unaltered, as J.~-
my
a53^L (the
MSS.
write
is
= J*~.
Yd
is
-is
hamzatum
Ja)\
forms
4j^s
e.
= &f
UyU\
g.
= \&j \*U\
g.
how
conjecture
If P 1.
11
foil.),
but theosophical;
blunders,
it
is
grammar was
he
did
= Ul\,
retained.
far
^\
says
e.
\3a$^
not
is
MSS. As he
not philological
more than
imperfect,
not observe
all
and that
the
in
knowledge of Arabic
writing the language
instead
of
the
nominative
(^
instead of
jj
),
^\)
after
omission
and
of the
^j^
id,
(19,8;
95,19;
154,6,16;
198,2;
AND GRAMMAR.
PECULIARITIES OF SPELLING
282,4;
313,4; 406,5,
etc.)\
the
in
examples
18, 2;
use
foot-notes);
XLIII
when
158,22; 165,9;
it
fur ~
of the Imperfect in
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
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
and
corruption
emendation. The
sented to
no
that
employ language
gible,
effort
critic
is
line
the
will
not
peculiarly
reach of
beyond
disarmed when the notions pre
the
almost
is
intelli
to
is
superior to another.
verses
have done
my
now
sometimes unmetrical
as
stand.
well
The mys
as
corrupt.
the
is
first
time,
conjectural
work of
emendation
this description
is
only justified
XLIV
INTRODUCTION.
who do
those
study of
the
that
not read
Muhammadan
English
mysticism.
Index
(pp.
122
in the
It
by
the course of
in
them occur
Many
of
movement
in
close
deplored.
Sufi
in
its
authors
availed
themselves
freely
of the
and
living
a barrier
Mu
For these
responsible, but
which
befall
preoccupation
more
my
the
or
will
hope they
most careful proof-reader
fatigue.
It
am
be excused as misfortunes
in
moments
of
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
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
172, 1) says:
with
rhymes
is
in
I.)
i.
at
read
hamza
read
*X>
historical
^.-XAOJ,
matters,
al-Awliijd,
II,
and though he
it
seems
to
me
132, 3)
is
often
that he
For
L\j>m
For
*i
S^
For
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
The
(jMyj.
correct reading
is
probably u^Lsu.
See
Glossary.
G
fl
<%
6*
jPor
Dele
I*
j&Xo
read
after
>
*J5L\*3.
&JIJ.
The accusative
yv-jiA^,
have written
ir
For
11
Id
For
may
read
^>J.
tv
85),
so.
it
t>J
IA
II,
is
-- -.
read
^*jJl
Jffyr
For jxli
II,
r^S.
reac?
A-
>
I*
J^or
w. feod w..
11
For
z&
J^or
llf
^or
111
Iv
For
421.
vf
II**
Cf.
read UL&.
Lxll read
read
read
Joc>
(}*>
\^>
has
(as
o -
>
reac^
in
A).
>
A.^>.
>
fn
Iv
jf^or
in*
read
It^j**
lo
|l
^or
-*Jy (so
A-,
initial
have
ADDENDA ET CORRIGENDA.
Page
Ifl
&J$
For
o^ read
must be made on p.
1.
p.
PL,
p.
XXVII
Ifl
(note P).
tor
For
and
v,
^
UV,
H*V,
p.
The same
Q^
1,
I*,
1.
p.
Iv.
IAA,
1.
If,
correction
p.
!1/\,
1.
A,
2.
n.
read
CO
flo
For
HA
Perhaps
IA*
XLVII
Line
read
_O
<$\
Uf
.For
IAV
LiC) read
have
.^LAMJ
little
doubt that
we should
read
p.
HI,
where read
IAA
II
read
Hv
read
read
*
f.
For
Read
For
For
instead
of
instead of
instead
of
lJUx^
Ji
read
/"or
read
this line.
1.
I,
ADDENDA ET CORRIGENDA.
XLVI1I
Page
Line
F^o
I*
I*
For
Iff
If
The
If
suggests LpUS
sajt
or
description"
IfP
in
the sense of
"symbolism".
!v
"metaphorical
^JUaj
see
Wright,
II,
218 CD.
Iff
Jfcad
lijU
/or
.
pt>
rfo
Perhaps
ffA
The following
<$U5
Of.
^yj.
verses
p.
1.
yf*l,
occur thrice
(pp.
Quatre
Massignon
inedits, relatifs a la
biographic d al-Hosayn ibn Mansour al-Halldj where
in
53*)
textea
Lumat.
The
are these
If A
variants
that
seem
me worth
to
noting
/br
fJ*A,
f.
j*_kXJf
jJ^G
^a^ lo
rf A
If
In the
in
(sic)
tc;t^
B.
Kashkul
(Biilaq,
1288 A. H-),
p.
118,
1.
26,
The metre
of this
verse
requires
O
-^-x-^x_*J
13
^j,
highly irregular,
although
the
MSS. present an
grammar
ADDENDA ET CORRIGENDA.
Page
XLIX
Line
_ O
_fl
S-.O-.
O _
_ G ^
(95, 4
al-
III, 62, 2
An sari
Shark al-Risdlat
together
kariyya
foil.),
al- Ariisi
on Za-
al-Qushayriyya,
foil.
o^
!v
J?ear^
V!
I!
It
^LXPli;
^yo^
alter
unnecessary to
is
j,
the
= ,f^i
1*
For
(note
21
oUioLi
I.
For
(note
I!
foil,
rearf
Aghdni, IV 39,
read (probably)
~joA
read
1^
A).
^.
Abu
there,
name
Jarfar
is
Cf. N., f
cannot
For
XLII.
rea^
al-Razi,
For
the Introduction, p.
For Aghdni, IV 21
If).
noticed
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
Ws
!d
rrr
For
HT
For
X^Lil
s-
read X
read
^ad
Muhammad
b.
Salim.
A^>l
= Abu
ADDENDA ET CORRIGENDA
L
Page
Line
ft
For
It
yJilJfj
read jjJUllv
^o?
^A
be substituted for
.
tv
For
vt
For
HI
Iv
.For
*U^I
read
SL^i.
and
Of.
jLS?
H%
for
A
Perhaps
Grammar
requires
LXT LJU
(Of.
n%
ft.
i^Ui
fll
^ea^
fir
Read
flf
ir
Perhaps
io-
.JJI
X5l.
Of.
^^l^cji may
stand.
Of.
for
ABSTRACT OF CONTENTS.
78
liqd.
~0
v_a=>i
must
KITAB AL-LUMA
ABSTRACT OF CONTENTS.
1
whom
the
of the
text
Kitdb al-Luma
was transmitted
to
it
b.
al-Harawi al-Malini,
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
teacher
his
to
elect
among His
ser
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.
is
the
on the
describes the
including
technical terms.
of each
t)
This should be
Abu
Bakr.
Sufis,
who
appropriate
genuine
Sufis,
contrasts
Suffs
of old
4 perfection of
pressed
the
practice.
isndds
and anecdotes
The author
in this
He
volume.
is
the
enemy
of any one
who
CHAPTER
the
doctrine
the
of the
Sufis
and
their
position
in
regard to
^ulamd."
to
diverse
many
explain the
argument how
Traditions.
excellent
religion
opinions
principles
of
it is
He
described
as
"the
possessors
of
knowledge"
c
(
Muhammad
l ilm).
(ulu
Similarly,
said
that
the
savants
these
the Jurists
hadith},
and the
(fuqahd),
Sufis.
Corresponding
know
ledge:
He
action
man
sees
with
should seek
ledge and
in
differ
his
their
possessing
7
God
and
this, that a
alone
The
actions.
action,
three
classes
mentioned above
characteristics
of transmission,
their
it."
they travelled to
all
relaters of Traditions,
from
whom
verify
the genuine
Traditions
that
their
CHAPTER
various
"Account
with
endowed."
It is
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
practice,
qualities
by which they
are cha
racterised."
The
and
Jurists in their
cult
Such
is
by the
they
1 1
and
strictest
handled
rise
heights
self-
CHAPTER V:
"Account
^ulamd have no
The
first
in
share."
point
of distinction
is
In
and mystical
qualities.
CHAPTER VI:
13
c
ulamd
The
in other
Sufis
application
"How
moral, ascetic,
(pp.
11
13).
respects."
are
specially
of certain
many
Enumeration of these
by their practical
the Koran and Traditions
distinguished
verses
of
qualities
nature
jurists
acknowledge the
truth
them
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
by self-knowledge,
for
they examine
themselves
secret
in
lust
are given.
Examples
The
from
rest
Sufism
is
of the
to
they investigate
who
it.
is
Those
in
the
success,
was
far
more
and
16
self-mortification.
CHAPTER VII:
the
Sufis
are
tions supply
"Refutation
of those
no evidence
in favour of
who maintain
that
"the
"the
special
classes
Umar
b.
who
are described as
to
sleeping
CHAPTER
Sufis
VIII:
those
against
who
claim the
title
raised
of jurist or divine
by understanding
Tradition:
one,
He
in religion
"when
gives
the
(al-fiqh fi
is
meant
*l-din)"
him understanding
faqih by Hasan of
all
God
by the
in
Basra. Religion
is
religion."
Definition of
a term comprehending
become
in
is
legal
deductions
drawn by the
divines
CHAPTER IX:
1
the
9 in
permissibility of a special
by
its
representatives.
refuse
arbitrarily
endowment
sciences,
religious
every science
who
"The
Confutation of those
to
that there
is
any
special
science."
endowment
in
the
of religion.
science
knew what
proclaimed
it;
and
if
it
"If
for his
Com
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
one
else.
The
truth
is
the Jurists,
is
problems
desires
of Tradition,
to a traditionist.
be instructed
to
Sufis,
upon any
difficulty
and
No
connected
By
in
divided
and the
is
the
same
rule,
and
feelings
contrary,
by
all
sciences and
that
all
is
disciples of Jesus
on account
CHAPTER XI:
of those
"Confutation
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
of
all
in ancient
that they
modern."
be argued
it
22 Prophet
to
is
who say
titles
Sufi
the
name
of re
current
CHAPTER XII:
23
the esoteric
science."
Some
religious
declare
law comprised
that
the
in
esoteric
the
science,
i.
e.
Sufism,
is
without
while
such
bodily,
the
as
faith, sincerity,
24 signifies
the
knowledge of God,
science
etc.
of the actions
The
of the
esoteric science
interior
which
the
necessary
aspect,
and
9
vice versa.
CHAPTER XIII:
in
in the
Islam
Koran,
in the
itself.
25
"The
Amr
Abu Muhammad al-Jariri
Ali b. Abd al-Rahim al-Qannad.
c
),
Qannad
Sufi
definitions of
derived
is
Sufi
rent
Sufis
named.
were so
remnant
Ahl
of the
al-suffa.
Ali b.
Three
Abd
al-Rahim
has
It
by
CHAPTER XV:
"On
Abu
Bakr.
to
it,
29 Sufis attach to
it,
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
on
p.
1.
fc>,
in List of
Addenda
et Corrigenda.
10
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.
is
sayings
33 Shiblf.
of the
sym
the effacement
anonymous
first
sign of
taw kid by
Abu Sacid
34
same
effect,
made by
Shibli
between the
Distinction
expla
unification
occasion
the
sustains
Meaning
It is
b.
Ata al-Baghdadi:
getting unification,
CHAPTER XVI:
subject
of gnosis
c
gnostic
is
drif)"
size of Gabriel
kingdom
"the
etc."
(malakut}. Saying of
Ahmad
The author
"Concerning
(mcfrifat)
said
on the
1 1
Two
Abu Sa
id al-Kharraz.
Ahmad
36 distinguished by
b.
God
The author
Ata.
explanation
Abu Bakr
Caliph
creatures no
is
to
"Praise
said,
of attaining to the
way
know
to
their
given His
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.
Anonymous
definition of gnosis.
Muhammad
al-Fadl of
Samarcand
Steadfastness"(z.y/z^zwtf/)
b.
38
Mu
adh
al-Razi.
).
Reply of Abu
the
intellect
God. Explanation of
this
is
unable to apprehend
Abu Sulayman
similar saying of
39
byYahya
is
etc."
attributed to
is
evil
only
deemed good
good
The author quotes a
is
Ata
his
in
right
that he said,
hand, and
i)
Cf.
Fliigel,
Ta -rifdt^
preferring anything to
p.
God."
19,
1.
18,
The term
is
where istiqdmat
is
defined as
"not
fol.
12
CHAPTER XVII:
has been said about
of the
"Description
and what
gnostic
him."
God
heart
is
will
filled
his
Abd
al-
Abu
God
asked what
is
the
first
gnostic."
is
and the
gnostic.
Abu Bakr
al-Zahirabadhi.
"Concerning
42
Explanation by
spirits
realities."
are
maqdm.
Abu Bakr
CHAPTER XX:
"Concerning
station
the
is
Examples of
applied.
meaning of
ahwdl}r
Definition of the term
"The
states
(al-
13
Definition
secret
as
(hdl)
recollection
stations
(al-dhikr
by means
the
relief
Muhammad
CHAPTER XXI:
"On
Abdallah al-Tustari
and Junayd
that
The author
God
expla
body
"the
pass over to
b.
Wasi
the
definitions
Malik
b.
(tawbat}"
al-Susi, Sahl b.
("that
("forgetting
your
sins").
The author
sins"),
points out
Abdallah
refer
to
Junayd
refers
to
the
latter
sense
in
of
"repenting
So Dhu
44
dealings with
Definitions of repentance
c
states
heart."
Sayings of
43
when man
not
is
nation of a saying
obtains
It
al-khafi}.
state
the
elect
Ruwaym
that
defined
repentance
trated
repent
common men
God. The
expressions used
of forgetting
the definition
by
as
repentance."
by
was
It
of
Abu
1-Husayn al-Nuri:
illus
"that
(al-abrdr)"
is
saints
Another
the sincerity
of
similar saying:
disciples."
"The
hypocrisy of gnostics
spiritual degrees.
CHAPTER XXII:
Three
The
"On
classes of those
first
class abstain
who
(warcf}"
practise abstinence.
from what
is
dubious
i.e.
neither
45
The second
bid
class abstain
Kharraz.
al-
dubious
14
when he attempted
to take such
food.
b.
The
Abu Sulayman
that
al-Darani,
is
the
is
basis
of spiritual progress,
because
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
is
is
obligatory.
Three
renunciation
in
47
Sari al-Saqati.
waym
The second
definition
interests
is
applicable.
There
is
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
it
so cheap that
Shibli
and Yahya
b.
CHAFER XXIV:
Mu
Verse
of
the
adh
al-Razi.
"On
poor."
is
men
(fuqard).
The
first
who
possess nothing
15
b.
Sahl al-Isbahani.
Ali b.
c
by Abu Abdallah
poverty explained
The reality of
The question
b. al-Jalla.
by Nasr
given
al-Hammami
b.
the
to
question
why
the
but
prefer
if
anything
Junayd
faqir
the
by Sahl
offered to
is
sign
b.
the
of
Saying of
faqir.
Abu Abdallah
b. al-Jalla.
Charac
The
it.
Abdallah al-Tustari.
49
true
CHAPTER XXV:
"On
Ibrahim
and
of Junayd
Sayings
(sabr)"
al-Khawwas.
Dialogue
"What
is
the
CHAPTER XX VI:
"On
God
(tawakkul}"
the
52
God. The
first is
the trust
"
.;
i)
Read xJJL\-o
"
..
instead of
JLJ>L\~o
(cf.
p.
111*
1.
P.
foil.).
Sincerity
(jidq)
i6
Tustari.
al-khusus}. Definitions
Abu Bakr
kind
is
of
trust
the
elect
(ahl
and Sahl
al-Wasitf,
the
is
b.
al-Nahrajurf,
CHAPTER XXVII:
the
"On
According
man
precedes
satisfied."
(9, 73),
satisfaction
with
by
Abu Bakr
Saying of
54
Koran
to the
fied
who
those
(i)
God
in
their
own
circumstances
all
s satisfaction
man
with
Dhu
Three
those
(2)
who pay no
regard to
with them
satisfied
al-Wasitf.
strive
God
God
is
those
(3)
satisfied
stations
which the
first
and
is
states
of
observation (murdqabat).
"On the observation of
mystical states
is
CHAPTER XXVIII:
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
b.
Alf al-Damaghani.
c
God and
ask
Him
The
third
is
to keep their
is
The second
peculiar to those
who observe
Saying of Ibn
56
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
God
that
texts
is
near.
"I
by
nearness
Sayings
to
of
CHAPTER XXX:
"On
the
of love
state
(mahabbat}"
Three forms of
love.
(al^dmmat], which
The
results
first
Descriptions
of the vulgar
kindness towards them,
men
the love
is
from God
naturally
love
their
of this
Abdallah al-Tustari,
onymous authority on Sufism. The second form of love, which
Sahl
is
b.
is
produced by regarding
59 ions
of
it
Husayn (Hasan)
b.
AH
al-Damaghani
is
probably meant.
i8
wa
l-
drifun) results
CHAPTER XXXI:
Nearness to God
60
Three kinds of
(qurb)
fear
"On
may produce
mentioned
the
in
(khawf)."
Koran.
While the
to
(al-
dmmat)
Abu Sa
fear the
id al-Kharraz,
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
hope and
fear
without which
(devotional)
work,
Abu Bakr
hope
in
Sufi.
He whose hope
is
in
God
desires nothing
of Shibli and a
woman
fear.
fear.
19
CHAPTER XXXIII:
"On
64
that
he
also
said
might be
filled
who
those
that
(shawq)"
who
whom
feels
longing.
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.
longing
God
as
felt
is
present
only in
them
in
CHAPTER XXXIV:
The author s definition
"On
help from
Him; he adds
Abd
God and
b.
Abdallah to
(uns)"
seeking
is
pos-
Umar
b.
who enjoy
uns with
66
Ibrahim
the
awe
al-Marastani
Beloved.
in
the
conscious
gnostic,
had said
of
the
in
The
third
presence
of
defined
are
class
God
cause
joy
in
intimate
being
Saying of an anonymous
answer written by Dhu 1-Nun to a man who
.
a letter to him,
"May
God
20
of being near to
Saying of Sahl
"On
the
in
Shibli
who
who
in
God
(Kor.
13, 28),
of
interpretation
of
Characteristics
al-Darani.
Sulayman
Three kinds of
The
tranquillity.
ninat)"
first
by Hasan
at rest
c
b.
Ali
saying of
Abu
the
tranquil
man.
in
tribulation,
who
reve
God
acknowledge that
He
68 inasmuch as
is
infinite
in
Shibli.
by
text,
of
recollection
al-Damaghani.
definition of uns
Abdallah al-Tustari.
b.
Explanation of the
67
and a
Him!",
CHAPTER XXXV:
CHAPTER XXXVI:
and
"On
fall
dhadat}."
Abu
Sayings on contemplation by
c
b.
Uthman
by Abu Bakr
al-Wasitf.
Sa id al-Kharraz and
"worship
Amr
God
as
Abu Sa
fd
al-Kharraz,
and
Amr
al-
mushdhadat.
70
CHAPTER XXXVII:
"On
(yaqiri)"
c
also
that
said
have walked
the
Saying
yaqin
of
is
in the air.
were
veil
if
my
lifted
revelation
Abu Ya qub
al-Nahrajuri.
(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
by
Amr
b.
the
Yaqin
extreme point
al-Nahrajuri.
states
in the
is
its
all
72
CHAPTER XXXIII:
"On
b.
God and
Verses
73
Mas
ud.
The Koran
believe in the
of the
is
a guide to those
Unseen (Kor.
God."
c
Abdwho fear
2, i).
Sufis
infer that a
it
stood by
in so far as
whom He loves.
CHAPTER XXXIX:
the particular
God
reveals
its
meanings to those
application of the
"On
term
Sahl b.
call
is
Abdallah said
general
election
in reference to
(istifa)."
Kor.
special.
10,
26,
Many
that
are
22
75
It
35, 29)
the Prophets
(a)
sinlessness, the
Faithful.
and cleaving to
manded
76
77
by
certain of the
(b)
apostolic office;
com
good works.
to hasten to
Some
Koran
in
respect of
it."
command
fulfilling
78
(22,74 and
by worldliness and
Verses of the
sensuality.
active in
with
it
and
sort.
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
what
by
is
in knowledge".
The words
c
saying
best
in
of Abii Sa id
God
Word"
al-
(Kor.
80
CHAPTER XLI:
cited
"How
According
of listening
when you
to
Abu Sa
attentively
listen
as
it is
Koran
read
aloud."
to
is eli
ways
it
(i)
to
23
you
when you
(2)
to the
it
God
Prophet
you
from
absent
being
self
(3)
when you
it.
reading
listen as
concerns
wordly
is
by power
and concentration of thought.
This explanation is drawn from a verse of the Koran
tion (dhikr]
8
al-A rabi.
the
belief in
"that
(2, 2)
c
to
referring
tion
to
as
the
impossible to
Unseen
man,
(al-ghayb]
all
CHAPTER XLII:
82
Koran
is
Mystical
the
and
"Description
understand by
is
Unitarians."
of the
way
in
which the
mystics."
interpretation
of
Kor.
5,39;
57
23,
The
59.
According
83
limit
the
to
of faith, and
increase
all
is
no
mystical experience,
and believe
as
shirk,
one
it
Him
in
mystics interpret
and
acts of devotion
is
thing insidious
and
it,
in
ikhlds
84
by Sahl
The Koran
stricken
God,
by
b.
it
is
God
ikhlds, that
is
alone. Sayings
to
on
Abdallah al-Tustari.
(23, 62)
the
This
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.
A isha
asked him.
CHAPTER XLIII:
"Account
of the
to the
method of mystical
interpretation."
The author
cites
number
of passages in the
Koran
in
CHAPTER XLIV:
"How
The Koran
is
This obligation
should perform
the
in its real
"Fear
God
nature
is
with
self
Koran."
all
your
such that, even
might".
if
men
all
saints,
as
87
that
all
your"
might".
If
Similarly
the
in
passage
any inward
accept the decision of the Prophet, even were
of the
reluctance to
it
case
Koran
(4,
68)
implies
s self,
that
constitutes a depar.
25
CHAPTER XLV:
88
Divine
what
"Concerning
Words
is
(in
Names."
is
and al-hamd
Bismillatt
viz.,
the
(in
name
of God)
in Bismillah, he replied
that spirits, bodies, and actions subsist in
God, not in them
the
c
In
selves.
hearts
Ata
of gnostics
said,
"In
the
first
put
their
letter of
God
God
all
festation
"What
trust?"
it
is
that in which
Abu VAbbas
b.
in
Book,
i.e.,
the
only
89 said
that
God
because
divine
every
rejects
Name
them.
are called
good only
Abu Bakr
(attribute)
al-Wasiti
can be used as a
the
initial
alif
Name
is
of
God
It
unlike
ail
the other
26
when
less
a single letter
is
b.
bayn]
Abu Sa
and
things
id
is
real understanding,
which
is
is
Saying of
b.
Wuhayb
effects
pro
principles:
(a)
God
of
83;
that he
(c)
of the
sacred
93,6;
illustrated
salim
18,
in
(b)
is
shall
by Abu Bakr
al-Kattani
in
explanation of bi-qalb
The author
QJ
Koran
one who
al-Kattani
elucidates the
explanation,
viz.,
passes
"he
7880;
(2)
Abu Bakr
al-Wasiti
on Kor. 13,28;
(3)
Shibli
al-Bistami,
replied
"Lo,
27
it
its people",
that
God knows
best.
93
APOSTLE OF GOD.
XL VII:
CHAPTER
"Description
of
Pure
the
(Sufis)
in
respect
he
62,
2),
i.
them
teach
might
"the
e.,
mankind
Wisdom"
(Kor-
to
Prophet (Kor.
believers
3, 29).
(Kor.
Tradition
33,
that has
He
is
held
up
as a pattern to true
worthy authority.
Koran but do not follow the Sunna are
really at variance
with the
Koran.
and
Imitation
actions, in
what he
95 certain
cases
mention
as
exceptions
Whereas theo
duty
Prophet
upon themselves
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
is
racter
Apostle."
duct,
asceticism,
knowledge
and
his trust in
God.
He would not
He never
97
meal.
humility.
How
allow
fear
of God,
98
found
fault
he prayed
A isha
about
con
his
his humility,
for
with
his
food.
Signs
id al-Khudri.
his liberality.
who had no
of his
Description of his
lowliness.
It
was
him
said of
He
He
99
on
whom
he bestowed
whom
shall
enter
Religious
Paradise
men
suffer
five
hundred
tribulation,
years
the
before
the
rich.
prophets most of
his unworldliness.
The
all.
nobility
of his character.
100
which he possessed.
He was
habitually
in
CHAPTER XLIX:
101
to
the
to the
Moslem
Under
this
"On
the
community."
articles
29
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".
concession
as
and
human
to
trust
in
Him and
102
devote
entirely
Whereas
the
sity
pleasure,
the
the
classes
be distinguished:
may
of indulgences;
(2)
those
(i)
who
(3)
in different
those
who
ways. Three
avail themselves
know
and
dispositions,
real
as
faith
Haritha
attained.
It
is
said
the
whole
those of Gabriel,
is
Bashir.
b.
the
"No
or without
provocation."
CHAPTER L:
"On
what
is
Saying of Junayd
"Sufism
is
God".
Apostolic
Abu
mony on
104
Traditions".
a celebrated ascetic
who
for the
Prophet
30
and
lust,
sensible
God
to relieve
manner prescribed by the Prophet. Abu Ali al-Rudhamentioned the names of his teachers in four subjects:
the
bari
Sufism,
theology,
the Apostle of
God".
Sahl
b.
same
to the
Sulayman al-Darani
effect.
105
(al-mustanbatdt).
CHAPTER LI:
the
true
"On
meanings
the
of the
of mustanbatdt.
Definition
They
are
derived by
alike
in
elicit
etc."
men
of
theory and
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
grounded
the higher
in the
knowledge
is
85).
Koran
among
as
is
shown
are
in the
good
CHAPTER
107
LII:
interpretations
sciences and
The
ists
states."
but whereas
do,
differences
error,
the
"On
in
the
differences
mystical
of the
science do
not
latter lead to
produce
this
It
who
because he
holds
illustrated
different
in
of their authors,
tion
109
is
suitable
CHAPTER
yet
are
all
good
defini
LIII:
the
"On
Sufistic
interpretations
class.
of the
no
prophets."
Interpretations of Kor.
12,
by
a line of La-
32
bid which
Prophet described as
the
spoken".
"the
The Prophet
word that
truest
superiority to
20, 26
27,
Moses
and Kor.
94,
foil.;
his
of His creation.
1 1 1
effaces
God
of other
forgave them,
in
Muhammad
as
i.
sin,
the
his sins
e.,
that
fact
is
Muhammad wrought
committed.
same miracles
others
prophets are
not
only the
to
him
alone.
many
God bestowed
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).
Ascension,
it
"He
if,
as his
includes the
God
spirit
apostolic
offices
are
God would
,
which ne
conferred on the
i),
(Kor. 17,
night"
by God,
Prophet"
"The
(Kor. 4, 113)
and
33
Muhammad would
otherwise
who
and performed
a larger amount of good works. God demands patience from
His creatures on the ground of the recompense which they
lived longer
shall
inasmuch
as
he was
in
say,
too
much
to
him
require
His position
to
do
one of
is
unique distinction.
CHAPTER LIV:
113
"On
tolic
Apos
of the
prophets".
take refuge
"I
H4
in
ye knew what
Meaning of the Traditions,
and
would laugh little and weep much,
"If
etc.,"
as one of
you
am
my
with
Lord,
who
gives
knew, ye
"I
me
am
not
food and
Abu Bakr
Explanation of the
were uttered by the Prophet on his deathbed,
of
H5
al-Wasiti.
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
Junayd.
"I
his
faith
air."
God
in
than
God."
state
which
34
CHAPTER LV:
116
"On
"A
Traditions."
Ahmad
Explanation by
Tradition,
the
man
Muhammad
b.
best food
b.
Salim of the
hand hath
is
earned".
is
117
"My
daily bread
in
the
birds,
etc."
the
becomes
she
sustenance,
Tradition,
and
"Thy
love
ye see the
afflicted,
God
ask
to
Shibli
Explanation by
by the present world
lation."
ruled
for
Explanation by
deaf."
Explanation by Junayd of
quiet."
is
make you
from tribu
free
of the Tradition,
debarred
"When
"A
heart
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
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."
(istinbdt) is
with
recollection (dhikr) of
tion
b.
come."
35
c
Abdallah
b.
Umar,
"What
tree resembles
Man?"
Abdallah
divined
20
their
good
"Concerning
qualities."
saying,
"My
Companions are
as your pattern,
ye
Muhammad
tics
merates
the
different
first
religious
b.
and
Ali
moral
al-Kattani enu
qualities
which
themselves
by
which the
states
Sufis imitate
and model
upon."
saying of
family,
he
first
replied,
"Allah
and
His
Apostle".
This
is
unification (tawhid]
also indicated
is
death.
When
by
his
speech to the
36
God
to
will fulfil
"God
field
Abu Bakr
of Badr,
promise."
Abu
of his faith in
Bakr. Moreover,
in a peculiar
123 degree
inspiration (ilhdm) and insight (firdsaf). Three
occasions on which he displayed these qualities. Bakr b.
with
panions
prayers,
124
Abu Bakr
amount of
was within
attributed
his heart.
and
It is
to
him. Junayd
is
that of
Abu
know
Him."
c
Evidence
pattern
by the
in
saying
Him who
Bakr, "Glory
means of knowing Him save
(mukaddath).
loftiest
be to
126
his fasts
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
Umar
his
is
taken as a
attitude
towards
ness
(tamkin),
which
is
one
of the
highest
spiritual
de
own
does:
he used
his
money
better
37
more
c
Abd
are
the
rule
Abdallah
of poverty. Sahl b.
that
said
128
from
departing
ascetic than
al-Aziz.
mistaken,
of his contemporaries,
any
Hence those who
for
e.
g.,
Umar
is
b.
in
abundance of
appeared
in
his
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
of the
definition
Sayings on
faith.
nature of God.
The mystery
of Creation.
(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
:
if I
could but
!"
131
AH
by
his
rest of the
Companions
power
and gnosis. Exposition
tion
hour
of
33
he
that
the
in
fail
might
trust
33, 72).
132
as
Sufis.
of
Saying
CHAPTER LXI:
133
an example to
Ali concerning four things wherein
is
consists.
good entirely
spiritual
(AM
"Description
Bench
al-Suffa)"
fully.
134
view."
The author
Companions
of the
c
lmran
following:
136
Hudhayfa
c
138
Abu
b.
Abdallah
Abu
Farwa,
c
Adi
b.
Usama,
c
adh
b.
Jabal,
Abu Ubayda
b. al-Jarrah,
ud, Bara
b.
Malik, Abdallah
b. al-
Abbas,
Umar,
Hurayra, Anas
b.
Malik,
Abdallah
b.
Umar,
al-Yaman,
b.
Jahsh,
c
Bakra,
Safwan
Abdallah
Muhriz al-Mazini,
b.
b.
Rawaha, Tamim
Abu
al-Darf,
al-Lajlaj
140
al-Farisi,
Dharr,
Hatim,
Muhammad
139
Mas
b.
Mu
Ubaydallah,
b al-Ahbar,
Haritha,
137
b.
Abu
1-Darda,
Abdallah
Ka
Talha
Husayn, Salman
b.
Abu
135
of the Prophet
b.
Bilal,
Suhayb,
Abd al-Rahman
b.
Abdallah
b.
c
Awf, Sa d
b.
Mus ab
Rabfa,
al-Rabi
c
.
b.
39
I4i
142
sight.
question,
"What
next
in the
Abi 1-Hasan
b.
al-Basri to the
and bring
c
Sayings of Sa id b.
world?"
knowledge."
among
the
for the
most
143 speech,
religious.
part, in
learning,
religious
are
mostly
discipline
of soul
among
elect
the religious
of heart,
purity
(i.
e.,
spiritual
mystical
states
Definition of adab
144
etc.
by Abu
VAbbas
b.
al-Jalajili
al-Basri.
Ata.
Sufis are
CHAPTER LXIV:
and
Saying of
The
nised
purification."
lives.
"Concerning
their
manners
in
ablution
40
The
what
first
thing
to
is
requisite
is
Ordinary
men
know what
is
is
obligatory,
most excellent
in itself.
should be excused
standard
is
no excuse
of outward
for
purity
and
had seen.
It
cleanliness.
The author
some
whom
of
manners of the
belongs to the
Sufis
he
of the
rule of purity
observed
by Abu
thirst rather
in
dis
causes
waswasat
neglect of what
is
obligatory.
The
right course
in
though
150
it
Stories of Ibrahim b.
CHAPTER LXV:
Adham
"Concerning their
manners
in
prayer".
151
him
it
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
importance of intention
al-Kharraz
prayer?"
to
the
(niyyat).
"How
question,
Anonymous
should
153 should be
felt
154 prayer by
Abu Sa
id al-Kharraz,
after
it,
were
when he begins
other,
in
J
55
some
of a
to blush or
man whose
could
formed
beside
weak
this subject.
Awe
of
God
causes
concentration in
rise
from
his
for him.
Sahl
place, but
b.
of prayer
42
tilious
ceremony
as at
to perform a
prayer of
ate or
drank
Story of
156
act as
the
said,
The
and
row
in
(he
make long
prayers.
Junayd
he had attained to
said)
life.
religious
Four
CHAPTER LXVI
It
is
as
the
Prophet
to
great
God
notwithstanding
row
his
by means of which
in the
beginning of his
qualities
:
first
one
157
dislike to
Sufis
the
greater
b.
Abdallah
b.
alms (sadaqa)
because
al-Shikhkhir.
Saying of
away from
them than He
them when
of
offered. Their
Muhammad
b.
motive
Mansur. Story
in
acting thus.
of a Sufi
Anecdote
who expended
of
43
Imam
celebrated
to a poor Sufi. It
is
alms are a
food
gift
may
whom
or
knows
the recipient
to
be more deserving than himself. Anecdote of Abu Bakr alFarghani. Anonymous saying on the principle that should
be followed
of the
in giving
Sufi
sake alone
given to
him
is
receive
Another
class of Sufis
the
feels
when they
he
that
is
rich,
refusal to take
alms
Abu Muhammad
al-Murta
ish.
The Prophet
point
Tradition,
of view,
not
are
spiritually
Saying of Ali
rich.
b.
Sahl
wealth and
it is
not to
ought
al-Isbahani.
said that
Those who
loss of dignity. If a
man
is
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
CHAPTER LXVII:
Explanation
Mine and
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
163
Some eminent
fasts.
tary
used
Sufis
Ramadan. Volun
to
fast
continually,
why
plains
Prophet declared
method of
this
fasting to
be the best.
Saying of Sahl
164
Ahmad
b.
Jaban,
b.
Abu Abdallah
Abdallah. Anecdote of
who
more than
fifty
Some
who are
on
God for
depend
dervishes
entirely
as
usual
of the
detached from
food
when
is
state of the
world and
this
more excellent
than,
of
prepared for them. The dervishes
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.
It
applicable
is
to a
company
66
in
this
spiritual
you see a
suspicion, for he must
said,
"When
world."
of dervishes
is
him
an invalid or a
is
Rules of fasting
amongst
whom
Sheykh who
The author
there
fasted for
relates that
Abu
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
Want
this
duty, since
it
is
gious law.
three
into
rule
first
effort to
to
manners
Pilgrimage."
The
167
"Concerning their
Sufis
them by the
reli
classes.
who cut themselves free from all worldly ties and set
to make the Pilgrimage, penniless and unprovisioned;
those
out
Anecdotes
illustrating
the
manners
of Sufis
who
this
class.
169
not
arrive at Qadisiyya.
The
own
to
touch
food
until
he
should
who by
their
become
choice
hood, either
of
170
It
for
is
said
that
al-Zajjaji,
and al-Duqqi.
at
Mecca
46
at
Mecca
Khawwas
i/
who
dervish
undergo
offered
dervishes
who found
the
cumambulating
Tho
him.
in
hardships
reasons
travelling
fault
Ka
uncorrupted. Story
refused
to
live there
to
why
Sufis willingly
ba
in
the
al-
because
daytime,
cir
they
of the
Sufis
is
this,
that
of devotion,
than at home.
so
Every
rite
companied by
the allegorical
when God
them to
causes
Exemplifying
172-3
when God
this
it.
the ikrdm, the talbiyat, the kissing of the Black Stone, the
standing at
indicates
right way
by Ibrahim al-Khawwas, of
of trust in
and
the
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
CHAPTER LXIX:
"Concerning
lost
the manners
the
sight of
of dervishes
their
Two
sayings of Junayd.
47
Abu Bakr
Twelve
Anecdotes of Ibrahim
and Ibrahim
al-Qalanisi,
176
b.
b.
Ahmad
Three fundamental principles of Sufism according to alQalanisi and another whose name is not mentioned. An
false dervish.
Khawwas
the
dervish
CHAPTER LXX:
how
Saying of Ibrahim
al-
to treat dervishes.
manners
their
"Concerning
in
compan
ionship."
Saying of Ibrahim
b.
Shayban:
"We
associate with
of Sahl
Sayings
fifty
relled with
himself.
Yazid and
of
Abu
Sahl
Abu
Hafs and
G
b.
Abu Uthman
Abdallah to
his pupil,
(al-Hiri).
Ibn Salim,
178
Abu
Hafs.
How Abu
Answer given by
who complained
as
Dhu
his
1-Nun
afraid of wild
"With
whom
48
shall
associate
Adham
b.
?"
his
c
by
plified
c
of a true companion
Three
men whose
classes of
mystical
"Concerning
Abu Muhammad
manners
Story
in discussing
Abu Yazid
and Abu Hafs.
al-Jariri,
Junayd,
their
topics".
Sayings of
on the subject of
80
Abu
CHAPTER LXXI:
exem
Ali al-Ribati.
179
c
dislike
The duty
friends.
his
trust in
God
al-Bistami,
refused to speak
Sa
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
resort
to
be
for
speak
Sayings
of
Sari al-
that
idle
folk".
How
Sari asked
not
When
Saqati heard
of Sufis in
who were
like
in
public
Abu
Junayd to explain
c
Sahl b. Abdallah would
so
in Sufism.
Why
al-
49
182
Abu Abdallah
the father of
Jalla,
was so named.
b. al-Jalla,
those
their
Abu Amr
c
capacity.
spiritual
better to
commit
it
is
Sheykh
time and
his
in
discourse.
gatherings and
in their
entertainments".
of alms from
you
to
al-Nawribati on the
when they
ascetics
demned by
Ja far
world,
together.
Story of
Ali
and
Abu Hamza
Another saying of Ja
al-Khuldi.
and
it
is
dervishes.
The author
by
his
men
account of the
reproached
instead
Abu
Two
manners which
eating.
enter a house.
sayings of Shibli.
one should behave when
gluttony.
food. Saying of
way
who meet
of dervishes
How
and Sari
of the
us."
lawful
host
days was
for ten
Abu Bakr
al-Kattani would not eat any food that was not offered spon
taneously. Saying of Junayd.
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
50
Fath al-Mawsili,
entertained
Ma
185
manner
describing the
by Bishr
which he was
in
al-Hafi.
the
in
Ruwaym
of food
said
until
that
it
challenged
his
Muhammad
CHAPTER LXXIII:
86
sake.
"Concerning their
if
God
Anecdote of Ahmad
al-Sulami.
manners
at the
time
ecstasy."
al-Muhasibf.
Dhu 1-Nun
Story of
When
ecstasy on hearing
some
about
that
this
subject
will
in
a subsequent
chapter.
187
of religious
knowledge
is
harmful.
defi
Explanation of
interests.
in
No
himself by joining a
number of
enraptured and
already
persons
audition.
if
This,
become
it
spiritual illumination.
worldliness, audition
by participating in their
is most destructive to
a habit,
polluted with
is
is
88
that
Sufis
di}.
left
Abu
Mu
Hafs al-Haddad.
adh
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
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
What
who
to his disciples
190
Three
years
thirty
reasons
their
rules
for
al-
kill
Shibli said
observed by
of travel.
Abu Abdallah
al-Nasibi during
the various
religious
home, and
al-
if
when they
are at
52
Other
Sufis
a stricter
Abu Ya qub
to
According
which
illustrated
is
by
al-Khawwas and Abu lmran al-Tabarirule,
of Ibrahim
sayings
stani.
follow
and
enthusiasm,
piety,
good-nature.
Abu Bakr
to
Yemen more
al-Kattani
of safar (travel).
IQ 1
CHAPTER LXXVI:
"Concerning
manners
their
The
friends."
effect that
until
poor
he
give
in
made
has
further
consequence
is
sacrifice,
not entirely
namely, the
sacrifice of self.
Sufi
all
him
in sacrificing
begging, and
in
no one would
so despised that
Ibrahim
b.
Shayban
praise
of
al-
to
door and
beg
his
shadh al-Dinawari.
How Bunan
panions
for himself.
The author
said that he
had
really
53
of begging. Anecdote of a
Sheykh who
for
that
CHAPTER LXXVII:
193
of a
Story
goods".
who
dervish
feeling (hdl) in
"Concerning their
his
lost
faith
and
his spiritual
How Bunan
al-Hammal refused
vishes nearly
the
all
money
four
dirhems
order
in
travelled
Shibli
195
received
al-Mu tadid
when
said,
God,
to
hast given
every
to
had
buy food
are
all
the worldly
me."
sum
distribute
one
to
that
him
of
money from
amongst
taken
as
the
the
Sufis
of
vizier
of
Baghdad;
much he wanted,
Shibli
"The
God."
the
farther
are ye from
54
Sahl b.
Sunna
the
condemn work,
to
al-Harith
it
The
is
Two
196
sayings
of earning.
mending
velling.
at
of
Abu Sa
Abdallah
id
an offence against
b.
by spinning thread.
livelihood
to
is
in
manners of those
it
is
it
the
b.
and
earning
God.
al-Mubarak
in justification
Saying of
Abu
Abu
for
How
Sufis.
Anecdote of
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.
gain a livelihood.
CHAPTER LXXIX:
and giving and
short
of Junayd:
prefers
way
in
"Concerning
showing
their
to Paradise described
spending
manners
courtesy to the
to
by
in
taking
poor."
take
Saying of
money unless he
Abu Bakr Ahmad
b.
igh.
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-Misri.
al-Husayn to the
bestowing all one s pro
justified in
is
b.
CHAPTER LXXX:
"Concerning
who have
of the
Story
Muhammad
trust in
him
b.
marriage
who
children."
Abu Ahmad
al-Qalanisi.
How
and that he
Saying
suffers
Bishr
of
herself in
offered
of
al-Harith.
Story
is
born to him.
of a
woman who
marriage to
al-Barathi and
their
he
Sufis
is.
tage
women who
of rich
when Path
al-Mawsili
voice saying,
"O
in
women and
desire
kissed
to
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
when they
CHAPTER LXXXI:
alone or with
Sitting in
their
manners
in sitting
nition
"the
"Concerning
others."
Stories of
that
it
is
a breach of
s feet
or
56
one
cross
to
legs.
dervish
who had an
Yahya
Mu adh
excellent
b.
on
(al-Razi)
way
Saying of
of sitting.
who
Junayd preferred
sitting
CHAPTER LXXXII:
202
Two
c
of
sayings
Abdallah used to
Mu
in
hunger".
Yahya
ate.
b.
Saying of Sahl
Sulayman
manners
"Concerning their
is
b.
Abdallah.
one of God
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
to a
man who
said,
am
"I
CHAPTER LXXXIII
203
liar",
"Concerning their
manners in
It
is
sickness."
related of
al-
he paid a
visit.
al-Nahrajuri
b.
Abdallah used to
ill.
his
disciple
G
b.
204
When
ician,
God):
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
57
LXXXIV
CHAPTER
Sheykhs and
Saying
the poor
How
of Junayd.
manners of the
the
"Concerning
disciples".
to help
by al-Zaqqaq
Junayd and
al-Jariri.
How Abu
1-Hasan
al-
CHAPTER
and
LXXXV:
"Concerning
novices".
(b.
Mu
disciples.
on
adh)
wisdom.
Sayings
of
of the
Kharraz.
sincere
Saying
according
disciple
of Sahl b.
to
Abu Sa
id
al-
mind.
by Yusuf
Description
the disciple
who
is
prefer to live
alone".
Abu
nayd on the
men
of great
solitary
life.
spiritual
Abu Ya
solitude,
and that
58
it
was better
tions in
208
for
perform
do amongst
communicated
to
met
in
his acquaintances.
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 Yahya
209
b.
Mu
hammad al-Maghazili.
CHAPTER LXXXVIII:
hour of
"Concerning
their
Abu Mu
manners
in the
death".
two of the hundred and twenty disciples of Abu Turab alNakhshabi died in poverty namely, Ibn al-Jalla and Abu
,
Ubayd
al-Busri.
al-
Misri.
210
Abu
Story related by
who
Karanbi) reported
tion of the death of
his pupil.
Descrip
al-Jariri.
The
death of Shibli
of the
death
59
wild beasts.
Junayd
Kharraz
of the death of
Description
remark when
Yahya
al-Istakhri.
Abu Sa
that
told
id
al-
fell
CHAPTER LXXXIX:
shown
trine
was
he
"Concerning
on mystical sub
in
jects".
212
Question
concentration
concerning
(Jam
and dispersion
(tafriqat).
The author
plained
b.
by
and
doctrines
Anonymous
213
meaning ex
Abu Bakr
al-Wasitf.
Question
(baqd).
Two
of
sayings of
/and and
Abu Ya qub
Man
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
214
Sayings of
Shibli.
Abu Sa
Two
the
is
not reached by
meaning and
Sumnun.
original
sayings of
id al-Kharraz,
attributed
Saying
degree, which
to
215
Sayings
of Junayd,
Abu Turab
iq).
who seek
the real
(al-Nakhshabi)
and
Ruwaym. Three
Abu
Ja far
"every
elity".
Ruwaym s
man
realise the
is
an
"When
infid
does a
6o
saying of
Ruwaym.
Muzayyin
al-Kabir of the
the Sufis.
c
216
Saying of Abdallah
tifies
between
Shibli
by
with
reality
humanity
in the
Tahir al-Abhari,
in
positive
religion
ilm,
(insdniyyat]
made
Distinction
ilm).
haqiqat,
explained
which he iden
by Abu
Ja
far
reality of
al-Qarawi.
Anonymous
described
b.
by Junayd
mystic
as that
by Yusuf
detailed definition
b.
al-Husayn.
217
Muhasibi),
Junayd,
Abu Ya
Dhu
1-Nun, Harith
(al-
not mentioned.
is
by Abu Uthman
importance
ciples.
Ahmad
not to
of
the
principles
men
according
Abu
to
Abdallah.
List
list
principles
al-Qalanisi.
Sahl b.
by
218
Three
(al-Hiri).
care
of taking
Two
of six
principles,
1-Nun,
c
and
c
by Junayd, Ibn Ata, Harith al-Muhasibi, Dhu
c
Abu Ya qub
al-Susi.
Two
sayings
of Sahl b.
219
Abu
attrib
1-Husayn al-Nuri.
(a)
with
6i
the
tongue,
defined
as
with
(b)
"being
nearness to
the
Ibn
God".
heart,
recollection
(c)
Ata
which he
shame because of
filled
human
Moslems
ent
are
kinds
commanded
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.
heart upon
attributes).
220
predominant
that
or
state
recollection
real
station
the
is
forgetting of recollection,
i.
e.,
Junayd
which
consists
in
being
independent
of
spiritual
wealth.
tribulation
its
true faqir
who
is
is
by Junayd of the
hundred years before
glorious. Description
enters
Paradise
five
by piety (wara
Question
).
concerning the
spirit
(ruk)
and
the doctrines
of
222
Two
two
heart
sayings of Shibli.
spirits,
is
viz.,
Abu Bakr
al-Wasiti distinguished
Abu
Abdallah
62
attained
human
man. Traditions
in
The author
who
to
ruh al-qadima]
223
two
al-Nibaji
has
declares
be
to
it
spirit (al~
false.
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,
of the
(ishdrat).
Abu Yazfd
that
effect
symbolism of the
to
symbolic allusion
eternity
means of symbols.
his
the
in
b.
is
"How
polytheism
long
will
give indications to
(shirk).
you
Junayd
said
give indications to
you."
Mu
adh on the
classes
of religious
Rudhaban
Abii
different kinds of
as an ishdrat.
Ya qub
symbolism used by
The
Abu
different
Ali
al-
by
al-Susi.
by Ahmad
b.
Ata.
why
225
Sayings by Ibn Ata (who connects
Shibli, and an anonymous mystic.
Sayings of
Yahya
b.
Mu
is
63
not mentioned.
rizq.
How Abu
who
rizq.
Question.
Question.
is
"When
man
indifferent
His answer.
Question.
"What
blame?"
in fand).
happens
(as
the
is
al-sadr}r
"What
Question.
the
is
its
Answer by Abu
cause?"
Comment by Yusuf
the light of
"Be
God."
227
wahm by
Question. Explanations
Ibrahim al-Khawwas.
by Abu Yazid
mystics of the words sdbiq, muqtasid, and zdlim in Kor. 35, 29.
Question concerning wishing (tamanni).
Ruwaym
said
that
the
disciple
The reason
may
hope,
but that he
of this distinction.
never revealed
he said,
228
"I
Question.
by
in
in
Pharaoh when
(ghayrat] distinguished
Shibli.
Question.
Dhu
Fath
b.
Shakhraf asked
Israfil,
the teacher of
64
Three
Question.
Abu Bakr
different
states
by
al-Wasiti.
Question.
(bald)
described by
Jariri.
229
Saying of
Abu Sa id
Abu
on
this
1-Husayn
viz.,
God,
Hind
al-Qurashi,
by the Sheykhs
subject
cerity in
Ali b.
when questioned
Question as
to
Definitions
of the
generous
man by
Harith (al-Muhasibi)
and Junayd.
Question concerning generosity (kardmat).
Two anonymous
definitions.
Definitions
and others.
231
of fikr
Question as
Definitions
Question as
by Junayd and
to
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
God
(taqiyyat).
65
Definitions.
Two
are
Uthman
too
al-Makki:
numerous
is
"One
to
mention.
half of
of
Saying
knowledge
is
by the
Amr
b.
question, and
answer."
CHAPTER XC:
"Concerning
by
Sufis to
one
another".
Words
233
letter
al-Kharraz
by
Amr
b.
together with
and
Shibli,
234
Junayd
Ahmad
to
Sufis asked
b.
Ata.
Uthman al-Makki
Part
to
of a letter addressed
the
Sufis
of
Baghdad,
the observations
Jariri.
reply.
c
Abu Abdallah
beauty
voice.
Copy
al-Suri in a letter
235
which he wrote to
Abu
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
236
Sheykh.
i)
This
by an eminent
Sufi to a certain
is
Abu
1-Khayr
66
al-Tinati
to
Letter
Ja far al-Khuldi.
b.
written
al-Husayn,
by
certain
being
worldly feelings and dispositions.
prey
Letter written by one sage to another who had asked
of
237
to
from a
Part
238
letter written
of a
by a
written
letter
certain Sheykh.
to
Husayn
b.
Jibril
al-Marandi
Abu
latter s reply.
of one
Kisa
240
241
short
epistle
Abu Bakr
al-
al-Dmawari.
books and
243
to
by Junayd
CHAPTER XCI
241-3
written
"Concerning
Abu Bakr
al-Kisa
i.
epistles".
Abu Sa
id b. al-
A rabi.
c
244
Two more
Sa
245
rabf,
and one by
Abu
id al-Kharraz.
246
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;
Verses by
Verses by
247
248
249
250
Some
251
252
Two
253
by Abu
More
254
V Abbas
verses
b.
by
Ata.
Ibn
Ata.
Verses by
lion
Abu Hamza
(al-
Verses by Bishr b. Harith (al-Hafi), Yusuf b. Husayn alRazi, and Abu Abdallah al-Qurashi. Verses written to the
c
in
reply
to al-Haykali
257
Two
prayers by
Dhu
Sufis addressed to
God."
1-Nun.
prayer by Yusuf
258
certain sage
259
b.
al-Husayn.
al-Mundjdt.
260
prayer of
Abu Sa
id
68
him
utter
Atrabulus.
at
prayer of
Shibli.
Prayers
of
invoke
God on
his behalf.
Mow
by a storm
b.
Ad hum
refused
at sea.
Anonymous
262
Ibrahim
saying on
in prayer.
effect of sincerity
the
which
Abu
learned from
Ubayd al-Husn
A isha
who ap
certain
by a
purpose of prayer.
real
prayer of Junaycl.
CHAPTER XCIV:
263
one
"Concerning
Ruwaym
and Yusuf
b,
to
(was<ij><i)
another."
Precepts by
264
their precepts
Atii,
Junayd, and
Abu
Abu Sa
b.
Bakr
al-Husayn
al-Barizi,
(al-Razi).
Abu
l-
Abbas
id al-Kharraz.
c
265
refusing
266
Story of
Abu Muhammad
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.
(savufj.
it."
The Prophet
fine
that
said
all
voices.
voice
The author
explanation of
the Tradition,
Bundar
is
b.
camel-driver
of his
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
by Dhu
paniment.
anonymous
mystic.
its
1-Nun.
audition
nature."
Abu Sulayman
Saying of
of poetry
c
by Abu Ya qub
Description of
al-
al-Nahrajuri and an
c
al-Darraj.
l)
The same
was. See
my
story
is
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
CHAPTER XCVII:
273
"Concerning
them
to seek the
afterworld".
Saying of Bundar
fulness
purpose.
is
b.
lawful.
when
of audition
from their
opposites,
and
the
ear
can
distinguish
sweet
274
is
permitted.
singing-girls to play
275
Verses recited by
Abu
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
said,
"Wisdom
is
sometimes
to be found in
to reciting
nounced
in
favour of audition,
of Malik and a
e.
g.,
Malik
for
b.
Anas. Story
singing badly.
7
It
Malik
well-known that
is
277
c
i
Yemen and
of poetry.
verses
which a man
He
declared
act,
will
that
audition
is
neither
the discussion
by the Prophet.
CHAPTER XCVIII:
and
"Concerning
therein."
Abu Uthman Sa
Description by
fd
b.
Uthman
al-Razi of
and beginners;
(i)
that of more advanced mystics (siddiqin) and (3) that
kinds of audition:
three
(2)
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
feelings;
(3)
iq)
the
classes of
(i)
aud
the followers
(2)
those
280
CHAPTER XCIX:
"Concerning
itors".
72
who
listen
Answer given by
die.
the effect
complained
Koran was not permanent.
that
282
Abu Sulayman
Abu
Shibli to
by
produced
who
Ali al-Maghazili
the
to
listening
al-Darani
in
senses.
"Every
certain
soul
Sufi
death"
which
1-Tayyib
has
already
Ahmad
several
repeated
taste
shall
(Kor.
four
al-
Muqatil
times
182).
his
verse,
He heard
"How
killed
G
b.
3,
the
of the
Jinn
?"
Abu
terror
CHAPTER C:
Traditions
those
"Concerning
who
prefer listening to
poetry".
of the
in praise of poetry.
Prophet
some
Sufis to listen to
The con
poetry rather
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
the
is
reading
intonation
tive
These
man may
he
feels
in
by
it.
hearing
by
human tem
certain
God
than that of
"It
of
is
more
human
is
much
less
they say,
we should
prefer
to
listening
"that
so long as
is
we
retain
spirit
fitting",
nature
exists
homogeneity
ourselves".
dislike the
Some
practice of
is
that
it
trill
men
is
him
if
1-Husayn al-Sirawani.
Story related by al-Darraj of a youth
a
who
died on hearing
slave-girl
the
i)
408
sing
same kind
This
seq.
story
related
occurs
in
my
translation
of Hujwiri
Kashf al-Mahjub,
p.
74
c
Abu Abdallah
287
which he saw
the Maghrib:
Sheykh named
(2)
b. al-Jalla
in
While he was
him
al-Mubarqa
it
288
is
reciting,
c
proper for novices to practise samd
If the
is
beginner
learn
lest
corrupted.
CHAPTER
CII
the
Israfil,
"Concerning
Dhu M-Nun,
teacher of
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
Abu
wolves.
no
taken
1-Qasim
in
part
b.
by
Marwan al-Nahawandi, who had
many
years,
attended a
fell
attached
tation.
the
to
the
of
Story
street-cry
verse,
and
finally
gave
own
his
interpre
of a herb-seller.
The author
hearing
one
29
mystic
and
as
false
may
be regarded as true by
by another. Story
1-Nun al-Misrf,
of
Utba
al-
below them;
in that
75
2Q 1
to
Yusuf
b.
which
visit
al-Husayn
Abu
Rayy. The
at
292
sign of emotion.
Another
CHAPTER
fect
adepts in
audition."
b.
him
c
293
to
asked what
Abu
Bakr. Sahl b.
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
senses
no pleasure
when
are
in
that
purified
to
by Junayd
in
reply
to
CHAPTER CIV:
moral
sayings."
On
listening to dhikr
Mu
Saying on
adh.
It
is
Wisdom
(hikmat] by Yahya
when words come from the heart
heart, but when they proceed from
indifference?"
equal
said that
296
is
when they
visible,
are in
is
weak.
CHAPTER
The
homo
in their hearts,
is
audition."
Hence the
Sufis,
when they
listen
to
negligence of the
reader
whilst
alert.
297 If speaker and hearer are one in feeling and intention, the
ecstasy will be stronger; but the Sufis are safe from any
evil
of
"In
Hell there
of
is
shall
swallow
it,"
in the belly
77
of his conversion to Sufism.
Abu
1-Hasan
a mandoline-player
singing
some
whom
with
b.
we have
may
meaning of
is
"God
CHAPTER CVI:
and
dislike
the best of
"Concerning
deceivers"
those
who
(Kor. 3,47).
dislike the
samtf
be
fall
and begin to
dance."
by some great
religious authorities
penitents:
it
(2)
samd c
may
lead
in sensual pleasures;
is
is
condemned
very danger
to break
them
(3)
listening to
quatrains (rubcfiyydt]
to God. Accordingly,
some
fit
for
Sufis reject
They think
it.
it
better to
occupy
music;
(5)
300
(6)
that
him;
(7)
ward
experience of audition.
for the
out
BOOK OF ECSTASY
CHAPTER CVII:
"Concerning
The meaning
301
said
of
that
wajd
produces symptoms
is
ecstasy."
wajd by Amr
c
Definition of
(wajd).
Uthman
b.
al-Makki.
One
of these
Abdallah
that
said
an ecstasy
if
it
is
is
laqd.
Abu
Explana
1-Hasan
al-
last class
themselves."
being
Sahl b.
worthless.
id
nature of ecstasy.
CHAPTER CVIII:
The Koran and the
"On
Traditions
show
that fear
persons."
and trembling
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
is
in
in
Also,
artificial
(i)
there
ascetics
classes
of those whose
ecstasy
is
(al-mutawdjidun).
those
others,
three
are
who
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
movements
artificial
They
ye weep not,
or to hide their
ecstasy
as
means of
The
304
criterion
of
sound
and
unsound
to
305
artificial
last
ecstasy according
ecstasy (tawdjud)
recitation
frequently
The
by Junayd. Explanation by
an unnamed Sheykh of the difference
between wuj4d and
who
tawdjud. Those
defect
the
in
dislike ecstasy,
He
306
kind,
if
said
"If
to
Abu Uthman
al-Hfri.
an ecstasy of this
you are sincere, you have divulged His secret, and
author
sincere,
suggests what
in
Abu
polytheism." The
Uthman may have meant by
these words.
CHAPTER CX:
"Concerning
porting influence of
ecstasy."
Sari al-Saqati
expressed his conviction that
had
fallen into a
if
man who
8o
himself to the religious law; but on another occasion he said
that abundance of positive religion
dance of ecstasy.
is
more
abun
perfect than
precedes
it,
307
is
superior to the
state of quiet
The
ecstatic transport
ecstasies of Sahl b.
Junayd
Sari al-Saqati
the skin
which
Amr
by
Description
b.
Uthman al-Makkf
of the ecstasy
perfect,
one who
This question
his
book on
is
is
discussed
He
ecstasy.
by Abu Sa
declares
is
that
who
is agitated".
c
id
in
it
is
agitation.
The
309
ior
firmness
superior strength
of their
ecstasies.
therefore
it
is
useless
inferior to agitation.
to
The
assert
that
quiet
is
superior
or
CHAPTER CXII:
310
"A
c
rabi."
may
8i
wisdom
and
His
lovingkindness
His
towards
friends
by
Were
311
it
description
further
to
give a
Some
ecstatics
able
are
partial
312
of
it.
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,
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
fit
to receive such
by human
works.
(of
effort,
Any
ecstasy)
fruit
acquired
of good
who
82
3 15
SIGNS
AND MIRACLES.
CHAPTER CXIII:
b.
his renunciation
incomplete.
who renounces
power
(qudrat) of God,
One
of these
me any
if
more,
you
room
the
called
and
receive
feed
house
beating
its
head.
at
beasts."
The author
which spoke to
"Do
faith in the
belief in miracles.
i. e.,
316
is
wild
beasts.
earth
into
Story
of a
negro
gold. Story of a
to
at
donkey
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
Abu
1-Tayyib
author a long
list
How Abu
c
b.
is
for
veracity and
above suspicion.
piety,
and that
their
33
318
CHAPTER CXIV:
ians who deny the
in
"Concerning
reality
between the
Some
saints
by the
saints,
gift
in this
of miracles
others
to
their
is
matter."
bestowed
is
its
attribution
but
is
it
their
the
(2)
own
faith.
319
Ishaq
b.
to
him
by Sahl
in great
b.
an
Abdallah
anxiety
lest
rank.
reality
prophets."
It
who were
many
persons
prophets had the gift of miracles,
e. g.,
Mary, the mother of Jesus, the Christian anchorite
not
84
Jurayj,
(as is related
in the
culous powers:
Hadith al-ghdr}.
Umar
b.
al-Khattab,
alc
Amir
Abd
b.
Hasan
al-Qays,
Fatima, Usayd
Alf,
b.
b.
Umar, al-Bara
Uways
al-Basri,
b.
Malik,
al-Qarani
and
323
the cave
321
322
in
others.
is
miracles that
Prophet and
all
Some Moslems,
and dread the
amongst the
by God
however,
loss
shall
mark
as a
of spiritual
who
elect those
of honour to
consider
miracles
rank,
desire
Muhammad.
temptation,
them and
are satisfied
with them.
324
CHAPTER CXVI:
"On
by
who
those
and
fear lest
it
lead
them
into
them
temptation."
b.
al-Bistami
miracles
declared
that
when he paid no
attention to the
the
gnosis.
the
hearts
Other sayings of
of the
elect
Abu
delight in
His
God by
gifts,
regarding
and by relying
on miracles.
325
b.
when he performed
his ablu
tions.
85
the
river,
a boat. Story of
c
Ali al-Sindi.
who was
326
in his
company.
Salim,
mad
exercise
refused
to
as
to the reason
why
Ishaq
b.
Ah
the
his
wish. Saying of
who swore
a fish
of
328
that
Yahya b. Mu adh
CHAPTER CXVII:
c
their
al-Razi.
"Concerning
their
Sari
to
his
329
Abu
desert. Story of
this
miraculous
gift.
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
fast.
miracle
related
al-Nassaj
he could
86
not
his
open
hand
until
CHAPTER CXVIII:
"Concerning
the
states
of the elect
b.
Abdallah used to
he ate he became
fast for
Abu
1-Harith al-Awlasi.
month
of
Ra
332
Story of
Abu
persons endowed
shabi.
Three
whom
with
Ja
al-Nakh-
extraordinary powers
c
Why
Abu Turab
far
his leg.
the
interpretation
in the
speech of the
"Concerning
of the
Sufis."
334
CHAPTER CXX:
(i)
al-haqq
Sayings
335
(2)
(3)
(4)
bi
of
"On
li
l-Jiaqq
Abu Sa
al-hdL Definitions
list.
id
words".
by quoting an anonymous
illustrates
verse.
(5)
al-mushdhadat.
This term
is
c
mukdshafat. Definition by
(6)
336
(7)
Amr
b.
(8)
(9)
Uthman,"al-Makki.
al-lawaih. Definition
Amr
b.
Uthman
al-
etc.
As
mystic sciences,
The
author
definition.
Saying
Dhu
of
1-Niin.
337
and
is
its
related
to al-tahqiq as alc
related to al-ta lim
(teaching).
is
plural
al-haq&iq.
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
Shibli.
Definition.
Both
Definition.
Abu
is
an
is karat.
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
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
Ata.
88
(19)
of safd
Definitions
safd al-safd.
term.
(20)
al-zawd
Definition. Saying of
id*
Amr
b.
Uthman
al-
Makki.
339
(21)
(22) al-shdhid.
Saying of Abu
Definition.
al-fawaid.
Darani.
Sulayman
Another mean
al-mashhud. Definition.
al-shdhid
(24)
is
Abu Bakr
al-
by Junayd.
Definitions.
Saying of Dhu
1-Nun.
(25)
al-ma^dum. Definition.
Distinction
between al-mcfdum
(26)
al-jam
term
denoting
God without
the
created
world.
(27) al-tafriqat.
340
are
complementary
Verse on
to each
combining them.
this subject.
Definition.
Definition.
Verses by al-Nuri
and another
mystic.
(31)
34 J
(32)
(33)
89
who
of one
is
latter.
De
finition.
(34)
(35)
al-mubtadi
(36)
al-murid. Definition.
342
Definition.
(37)
whom
no
(38) al-wajd.
will of his
own
is
in
left.
Definition.
(39)
Saying of Junayd.
(41) al-bddi.
al-wdrtd
and
al-bddi.
Saying of Dhu
1-Nun.
(44)
the
l-khdtir)
This
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
al-qabd
states
and
al-bast.
peculiar
to
An
It is
illustrative verse.
These terms
gnostics.
denote
The author
always
two
lofty
explains what
44
I)
By
AM
p.
teo
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
these
and
al-
sahw and
are
synony
345
Prophet and
in a
saying of Hasan
concerning Mujahid.
after
saying of Shibli.
Saying of al-Wasiti.
Definition.
(51) al-tahayyur.
tahayyur
is
hayrat the
the
last.
first
certain
Sufi
said
that
al-
Verse on al-tahayyur.
346
Verses by Husayn
Mansur
b.
would not
let
al-Hallaj.
An unnamed
(54) al-kashf.
Jariri.
Saying of
(55) al-shath.
man
Definition.
Saying
of
Abu Muhammad
al-
Shibli.
Definition.
saying of
Meaning of the
on the shatahdt of
not have done
to be
347
if,
for
in
al-Bistamf,
his opinion,
and he would
indulging in shath.
verses
by al-Qannad.
Definition. The practice denoted
by
(56) al-sawl.
is
so
condemned
Two
Abu Yazfd
term
this
expression
from
quoted
Khawwas. An anonymous
the
writings
of Ibrahim
al-
verse.
^an al-dhahdb.
synonym
Dhu
is
in
the
same
Verses by
it
is
1-Nun. Here
al-nafas is Divine, but
employed in reference to mankind.
also
of Junayd.
An anonymous
concerning those
(kiss)
(60)
(61)
in
Saying
verse.
Saying of
who
Amr
b.
Uthman al-Makkf
assert that
they feel
no sensation
ecstasy.
(62) al-tafrid.
Definition.
certain
Siiff
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)
Saying of
among
c
Abu Bakr
the Moslems
that
God
The Prophet
al-Wasitf.
said that
of them.
Sahl
b.
Abdallah declared
He might
35
An
(67)
(68)
(66)
al-mundjdt. Definition.
spiritual
of
God
in this world.
Definition.
Two
vision
Tradition of
the Prophet.
(69) al-ism.
by Abu 1-Husayn
al-Nuri.
Two more
sayings of Shibli.
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.
(71)
(72)
The terms
al-na^t
is
summary
is
and al-wasf
may
a detailed description,
description.
93
(75) al-dhdt.
Definition.
Relation
352
c
Two
verses (by
Abu
/-/jVtf. Definition.
(76)
Saying of Yahya
353
(79) al-ikhtibdr.
Mu adh.
c
b.
Definition.
Definition.
Saying of
Abu Muhammad
al-Jarfri.
al-bald.
(Si) al-hsdn.
Definition.
a letter written
Shibli s
354
The
by Nurf
explanation
(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
Two
Abdallah.
verses.
The
reason
why Muhammad
making an
between verbal promises and
<aqd
1)
b.
from
refrained
(84)
saying of Sahl
Definition. Saying of a
sage (hakim) on gnosis.
(83) al-^aqd.
55
sirr al-kaqq.
b.
Ya qub
al-Farajf
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.
rrr,
I!
1.
1.
1.
f
1
94
Verses by al-Rudhabari.
(87)
by
al-mahw.
with
Almost
Saying of
synonymous
al-mahq.
tams.
Shibli in reply to a
"Is
al-
the author.
He
not
with
r"
356
of an unnamed mystic.
(88) al-athar. Definition. Saying
verse inscribed on the palace
Anonymous verse.
of a certain king.
al-kawn. Definition.
same
topic.
of the
term.
Meaning
Saying of Yahya
b.
Mu adh.
c
Saying of
357
(92) al-fasl.
Shibli.
Definition.
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
Abu Bakr
al-Kisa
358
(96)
by
i.
Amr
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
Verses by
Abu
Ali al-Rudhabari.
b.
Ata.
95
(99) al-nisbat. Definition.
c
Saying of Ja far al-Tayalisi al-Razi.
Definition of al-gharib
Al-nisbat
c
(roo)
is
Uthman
fuldn sahib
(102) sdhib
maqdm.
Definition.
Junayd
fuldn
(103)
36o
bild nafs.
(104)
by al-Rudhabari.
ana bild ana and nahnu
(105)
bild
c
by Abu Sa id
06)
is
361
by
story
of verse
(107)
huwa
of Shibli
).
bild
huwa. Meaning of
this expression.
362
(108)
(109) bddi
bild
citations
saying
saying of
Abu
bddi.
I)
The
verses beginning
al-Hallaj. Cf.
^| ^
lil
(1 .
p.
||)
are
134.
commonly
attributed
to
(no)
Definition.
al-tahalli.
Anonymous
363
(in)
verse.
al-tajalli. Definition.
by
al-Wasiti.
Another saying
).
Anonymous
verse.
Anonymous
(113) al-^illat.
verse.
Definition.
saying of Shibli.
explanation of a saying of
Anonymous
364
(114) al-azal.
The author
1-Nun.
verse.
term
This
Dhu
is
equivalent
to
al-qidam.
The
that
ground
it
involves the
eternity
of things
(qidam al-ashya).
(115) al-abad
nition
of al-abad
by
al-Wasiti. Definition of
al-wasm
365
musarmad. Meaning of
verse
by
this expression.
Shibli.
the author.
(118)
Anonymous
I) Cf. p.
1%
1.
foil.
by
Sarraj.
97
Two
verses
(119) al-talwin.
talwin
mark of
is
Shibli.
by
Definition.
The
contrary doctrine.
al-
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.
by
author
certain
s
disciples
opinion)
for
asserting that
fault
the
in
with his
from God.
(124)
jadhb al-arwdh.
The meaning
of this
and similar
expressions, such as
al-asrdr,
etc.
al-Wasiti.
(125) al-watar. Definition.
verses
by Dhu
the question,
(126) al-watan.
Anonymous
1-Nun.
"What
How
Definition.
Two
Saying
of Junayd.
home?"
Verses by
Nuri.
al-
al-yaqin.
(126) al-shurud.
A rabi
c
and
Definition.
Sayings
Abu Bakr
al-Wasiti.
foil.
of
Abu Sa
id
b.
al-
98
c
370
Explanation of the
Ata and
al-Wasitf.
latter.
c
(128) al-istindf.
prophets.
of al-istina
onymous explanation
id al-Kharraz.
The author
(131) al-latifat.
is
all
An
(130) al-maskh.
Abu Sa
id
al-A rabi.
b.
371
shared by
is
it
c
Saying of al-Wasitf.
term
Abu Sa
Saying of
Abu Hamza
Verse by
al-Sufi (al-Khurasanf).
(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-
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.
Saying of al-Wasitf.
by
Nuri.
273
Two
verses
(140) al-hurriyyat.
Anonymous
by an unnamed
Definition.
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.
saidyugMnu
compared by some
ghayn
momentary dimness of
a mirror
when
it
is
to the
breathed
No one
374
state
is
entitled, the
of the
Prophet
sym
Verses on ighdnat by Abu cAli al-Rudhabari.
The author professes to have explained the fore
bolically.
him of
their
meaning
much
unsaid.
Rudhabari.
375
AND SAYINGS
WHICH APPEAR TO BE DETESTABLE ALTHOUGH
THEIR INNER MEANING IS TRUE
AND RIGHT.
EXPRESSIONS
CHAPTER CXXI:
(shathiyydt)
"Concerning
who condemn
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
not contain
utterances,
its
his ecstasy
known
technically
as
shath,
which express
his
real
revealed
to
inmost
his
self.
Mystical
experiences differ in
shadowed
ards.
forth
criticise.
The
uninitiated
adopt the
will
course
whom
if
they blame.
CHAPTER CXXII:
and
the
difficulty
"Concerning
the sciences
in
Knowledge
(^ilm)
general,
is
this
true."
story
of Moses and
al-
The
fall
The last-named
379
is
all
those
101
other sciences
of which
380
department.
a
Similarly,
person
who
unites
God
the Proof of
return
to
addressed to
al-shath.
It
himself
the perfect
in this world, to
refers in a saying
To
is
in
whom
Kumayl
b.
self-will
is
the
four
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
"Concerning
some
ecstatic expressions
in part
by
Junayd."
The author
own.
He
so
many
why
381 the
author
is
misinterpreted.
an anecdote related of
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
answered,
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
."
it
interpret
before
Him",
said to
Him",
When
in
such a
as to
way
meet
critics.
me and
said to
it
Accordingly, he proceeds to
himself. The words, "He caused me to stand
a mystic
feels
and
communion
allude to inward
is
"He
realises
nearness
the
of God,
The remainder
ultimate
of
Abu Yazid
is
degree of unification
in
derived
is
love
love him,
am
the eye
by
etc."
in describing
If
am
he
human
whom
love and he
whom
inspire!
thou
who
art I!
The two
l
I."
until
"Lovers
"
i)
is
love
other,
io 3
It
is
Unity,
became a
"As
bird with a
of Everlastingness;
and
soon as
attained to His
continued flying
in
the
air
of
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."
explanation
the phrases
"I
became a
quoting instances
386
He shows
of this saying.
in
bird"
and
which tdra
is
"I
continued
flying"
by
used metaphorically.
387
had been
"Layla".
far
advanced
CHAPTER CXXVI:
Abu Yazid."
"On
by an Arab.
the
interpretation
of a
saying
attributed to
this
saying
is
fand
"an
389
difficulty of
understanding
gave of a passage
in the
Koran
(41, io).
IO4
39
with
His
The author
greatest
fires if it
explanation
CHAPTER CXXVII:
tain
attributed
expressions
"Concerning
to
Abu
Yazid,
author
the
report
of a
discussion
on account of
infidel,
together
of this
question
"Glory
me!"
The author
391
that
it
if
(subkdni).
controversy
would be
He
contends
recorded,
it.
this story,
Other say
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
The Prophet
saying,
pitched my
His explanation of Abu
God".
"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
icise
law.
Such words of
394
105
above,
Sahl b.
Salim
c
b.
pupils
Abu Yazid
Abdallah and
he
if
why
youth (Kor.
18,73).
Yazid.
CHAPTER CXXVIII:
and
Shibli
396
leave
you
some sayings of
"Concerning
Shibli
their explanation".
said
of him,
are
"Go:
under
explains that
number
to
my
am
who were
and
care
meant
Shibli
of his friends
in
my
to say,
keeping."
"God
be;
The author
with
is
taking
may
you",
but
al
on
Nevertheless,
vileness
viler
then
other but
Mu
another
of the Jews
they.
are
occasion
Shibli
referred
to
the
the
expression
of different states.
Yahya
b.
Prophet once
said,
"I
am
the chief of
397
qadid
Meat
woman who
and
used
*).
Another anecdote of
l)
mankind",
Shibli.
He
io6
felt
fire
if it
had turned
on
Abu Yazid
states
398
is
and stations
related of
He
for
if,
to
saying of Shibli
by
Sarraj.
"On
Shibli".
me
room in me
said
for a
is
swallow
even
according to a certain
CHAPTER CXXIX:
aside,
for
Husri,
the
"If
occurs to your
"God
thought
Gabriel
polytheist."
and
Michael
Inasmuch
as
the
399
The complete
400
and circumstances.
CHAPTER CXXX:
Abu Muhammad
al-Nassaj.
"Concerning
etc.,
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
it
is
401
As
his
his
attention so
that
The author
reason.
for
Mystics
402
explains
from God
why
believe
away
is
CHAPTER CXXXI:
uttered
"Concerning
which
Shibli
by
and of various conversations between him and
Shibli
the
said,
finite,
towards the
and
see
The author
403
but
infinite,
all
explanation
He
404
by
Junayd."
"I
and
is
my
little
then
return
finger."
composed
Shibli.
also said,
"I
me."
Explanation of this
Shibli
to
the
by
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
406
religious, moral,
Tradition
and
social laws
would be annulled.
of the
explains Shibli
if
io8
Another saying of
it.
in
from God.
separation
latter of
which
CHAPTER CXXXII:
407
sayings of
Two more
al-Wasiti"
by him, the
sayings
supported by
is
explanation of the
the
"Concerning
).
Explanation
of the
saying of al-Wasiti,
them
"Bless
(the
He
not think
means,
which
thou
bestowest
ings
upon
ence for them have any place
thy
heart."
"Do
408
them"
in
much
or
"do
thy heart
it
of the bles-
not
in
let
rever
comparison
God".
409
the result
"Concerning
Saying of
three
Abu
principles
Ali al-Rudhabari.
which are
the
(i)
endowed
CHAPTER CXXXIII:
call
is
is
errors."
basis
(2)
who
of
all
true
Sufism
performance of religious
it
is
possible
to the believer.
410
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
and
barrier
it:
wife.
is
an absolute
error
and
e.
i.
(furtf),
in
etc.
Their
affectation (tahalli).
The Prophet
CHAPTER CXXXV:
derivatives,
the
first
and
definition of faith.
who
declare
Sufis
that
wealth
err
in
err as regards
the
in
poverty
It is
wrong
superior
is
is
to poverty,
a praiseworthy
man who
is
the
who
wealth."
Some
412
those
"Concerning
in
rich in worldly
who
is
state,
lacks patience
not superior to
goods
who
bears poverty
essentially
praiseworthy,
though
it
may be accompanied
it,
413
This
is
an advanced doctrine.
It
no
maintained, imply that there
is
no
spiritual difference
between
consists,
and
resignation
in
in
respect
to
do
who
err in
of livelihood or of neglecting
so."
Only a prophet or a
ance, because they
4H
means
abund
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
obtain a
to
to
the
keep
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
for the
purpose of
self-discipline.
is
not specially
Others of the
reli
God and
to
and
all
mankind
feel assured
appointed portion.
To
that
seek the
who
are
commanded
He
will give
means of
are too
to trust
them
livelihood
weak
their
is
an
to trust in
observed by those
who
415
Others
sit
still
attend to their
Ill
spiritual state.
The
livelihood.
is
more
course
latter
is
excellent.
of those
of mortification
call
asceticism and
languor
Languor
when they
hold
it
in
fail in
respect
self-indulgence."
austerities in the
discard
classes
hope of
endowed with
contempt, and
this
they
(futur).
however,
is
refreshes
here
to
persons referred
properly described
is
as laziness
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,
desire
to
in
justifies
Such a
tude,
belief
is
those
who
err in respect
soli
etc."
Some
most
in their license.
CHAPTER CXXXVIII:
of abstaining
is
appear generous.
selves unrestrainedly
them
giving
aspirants
effectual
112
and
it
is
human
nature
abstinence
ated
religious duties!
418
them
them from
in caves,
their passions
fancying
and cause
the fact
is
if
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
useless
is
is
for several
injurious,
incurable
by
inasmuch as
lust
for
demands pre
Another erroneous
419
belief
is
suppose
mystical
or
by
etc.
Such imitation
that
they
can
in carrying leathern
avails
become
nothing.
Sufis
Others
by learning
allegories
fasting,
progress and
enjoin
their
disciples to
it
was
for
do the same.
the
sake
If
of his
family
the soul
CHAPTER CXXXIX:
who
those
"Concerning
err in the
and
service."
Some ancient
God one should
pense
master
for
s
his
but
work,
like
bidding
book on
assert
that
ordinary
this
as
life,
united with
to service.
servant
union
until
God
They
(of
man
free
is
however, who
heretics,
only continues
is
There are
topic.
the
God
fail
God)
with
his
heart
God
to recognise that
unless
in
is
is
from everything
all
the
Passages
of this statement.
Had
been possible
in
support
any
creature to
Muhammad
CHAPTER CXL:
respect of sincerity
it
for
it.
"Concerning
those
lraqis
any
held the
err
in
(ikhlds)"
who
is
perfectly sin
please
them by
doctrine
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
taken
over
this
develop
in
and antinomianism.
422
prophecy and
saintship."
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
that
the
it
is
illumination which
the splendour
err
continuous, while
of prophecy, but
of permission and
is
only occasional.
it
is
illumined by
it.
"Refutation
of those
who
err in respect
prohibition."
in
this
all
things were
originally permitted,
cessive
of the
Sufis,
license.
Anecdote of Path
so.
doing
pleasure to
the owner
by
al-Mawsili.
mentioned
is
all
it
is
in
The
case
is
different, since,
426
CHAPTER CXLIII:
carnationists
"Concerning
(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
God
implants in certain
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
make no
distinction
The
between
evidences
doctrines.
The author
opinions
is
an
infidel.
bodies of saints
description,
and there
not dwell in
men
427
such as
faith,
is
and belief
CHAPTER CXLIV:
in the unity of
those
"Concerning
who
err in respect
human
of the passing-away of
is
God does
weakened
its
human
transmuted
in
the
radiance
of Reality.
Human
nature
or
428
CHAPTER CXLV:
(talwiri),
human
The author
change and
those
who
err in respect
l-qulub)"
God
Him which
in this world,
resembling
enjoy hereafter.
adds that he has never seen any of them himself, nor
He
as
nature.
"Concerning
inasmuch
self (nafs)
received
of
information
that
they
shall
whose
u;
attainments could be regarded seriously, had been
mystical
seen by others
the
people
of
to
The
theirs.
shdhadat), which
in this matter.
astray
a
prey to
Iblfs
who
in
light.
and robed
contemplation (mu-
is
Some
case of Haritha.
is
Exalted by their
austerities,
went
fell
they
Some
of them
of Sahl b.
429
Anecdote of some
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
at
sayings of holy
was peculiar
is
men
attest.
The Prophet
and
to himself
CHAPTER CXLVI:
of
real,
and the
is
those
"Concerning
who
n)
else.
err in respect
purity."
Some pretend
and
This
defects,
is
in
an error.
e.g.
human
frailties.
to
be
sense
No man
is
of
all
defilements
is
at all
thought
purity,
pray
the
is
forgiven
of
in
to
accordance
ask
with
the
practice
of
times daily.
CHAPTER CXLVII:
"Concerning
of illumination (al-anwdr).
those
who
err in respect
by
light
-- and
majesty
commit
this light
and known are created, whereas the light of God does not
admit of description or definition and cannot be comprehended
43
by human knowledge.
The correct meaning of
ledge,
derived
from
God,
of the
8,
criterion
from
may
know
(furqdn),
23 interpret as
the
is
which
light put in
be distinguished
"a
falsehood."
CHAPTER CXLVIII:
"Concerning
They
refuse
those
who
err in respect
c
)"
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
distinguish
what
is
is
do not move
until
am
moved."
"I
am
like a gate:
Sahl replied,
"This
is
either
He meant
all
things as sub-
he
may commit
as
many
sins as
ing blame.
CHAPTER CXLIX:
intimacy (uns)
"Concerning
and unrestraint
(bast)
those
who
err in respect of
H9
Some imagine
God and
stand
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
of
and
discipline
and
states
stations
honour which
much
mistaken. Rules
the
are
servants;
if
robes
of
they are
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
in
ima
1-Nun.
433
CHAPTER CL:
the
^an
doctrine
those
"Concerning
who
err in respect of
of passing-away
al-awsdf}"
Some
ancient
in
enters
his
into
true
Its
Sufis.
away from
to
said
is
question
the
will
form
is
strictly Unitarian.
come immanent
in
the
heart
is
God
infidelity,
in
men
faith
in
is
The
doctrine
it
a false
inasmuch
s hearts.
in
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
This
to their
passions,
434
bondage
lose
They
lraq.
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
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
human
inseparable from
is
of sensation
conscious
Sari
as
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)"
truth,
God
has
declared
that
it
is
beyond human
comprehension.
435
God
and
mortal,
does
not
it
suffer
an
infidel,
saints;
define
dom
spirit is
created of light;
(al-malakut),
whither
it
spirits,
returns
when
some
heavenly king
purified;
some
121
All
these
manifestly
erroneous
doctrines
are
the result of
the
another;
that
they
die,
like
the
body
forth.
TERMS,
ETC.,
A.
Antinomianism, in,
abad, 96.
abadiyyat, 96.
c
abd,
114, 115,
118.
anwdr,
113.
117.
Abddl, 47.
aqd, 93.
C
^V>
89.
r2/,
10,
39, 40.
in,
8,
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^/,
8.
82.
25.
c
ayn
dmmat,
86.
17,
al-jam",
98,
al-yaqin, 20.
amldk, 115.
amn,
S** Stat
asrdr, 63.
aw sat,
26.
the
the,
athar, 94.
mystical.
Allah,
ashdb al-kadith,
as!,
altfiq, 95.
alif,
1 1 1
ions, mystical,
ahl al-khusiiS)
ahwdl,
Muhammad,
32.
13.
71, 96.
18.
96.
azaliyyat, 96.
118.
77, 78.
123
Dervishes, manners
B.
46, 47.
of,
dhahdby 91.
in Bismillah,
the,
dhdt, 93.
25.
dhawq,
dhikr,
98.
24,
23,
19,
102.
al-dhikr al-khafi,
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
,
95.
of the Sufis
64.
in, 54,
10,
1 1
1.
Communism,
Companions
the, 35
49, 50.
Ecstasy,
115.
of the Prophet,
50,
99
91,
08,
113,
Elect, the,
20,
21,
85,
120.
5,
22,
6,
7,
27,
15,
See
Evil,
of,
37.
11,
foil.
F.
dahshat, 90.
dams, 94.
109,
96,
dcfwd, 93.
117.
21.
manners of the
108
25.
D.
16, 18,
39, 84,
30,
Death,
20.
Audition.
foil.
da wat,
7881,
76,
51,
103,
Sufis
116.
fand an al-awsdf,
fand
al-bashariyyat,
1 1
9.
16.
I2 4
fand a I-fand,
ghind, 61.
103.
6.
faqih,
ma
far\
43, 6 1.
14,
rifat.
91.
faqir, 109.
faqd
bestowed on
Gifts,
S^
Poverty.
60.
Grief, 63.
94.
H.
/*j/, 94.
43~
Fasting,
45>
86.
hadath, 98.
5>
fawd^id, 88.
Fear, 18,
/^/,
23,
6.
l-din,
86,
lawful,
1
113.
Sufis in,
fuqahd,
3.
fuqard,
9,
fur
if,
13,
14,
44, 49,
al-yaqin, 20.
1 1
94,
futur, IT
See hurriyyat.
manners
Friendship,
furqdn,
10.
Freedom,
92.
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.
109.
,to.y,
i.
91.
Hope,
8,
35,
89.
hubb, 64.
G.
hujum,
/mlul,
gharib, 95.
Hunger,
ghashyat, 88.
huquq, 87.
^//^,
hurriyyat,
23.
88, 90.
vSV*?
119.
56,
Incarnation.
in,
98,
112.
99.
Freedom.
ghayn, 99.
//ww
ghayrat, 63.
huziiz, 87.
<z7tf
huwa, 95.
6><?
125
5^
Inter
pretation, mystical.
c
ibddat, 36,
1 1
istiqdmat,
115.
ifrdd, 91.
ftibdr, 64.
ighdnat, 99.
-c
i/isdn,
95.
/z>4/;
itmcfninat, 20.
3.
113.
j.
ikhtibdr, 93.
jadhb al~arwdh,
ikhtiydr, 93.
97.
ilhdm, 36.
>^
c
z
ledge.
imd\
kardmat
(generosity), 64.
kardmdt
(miracles), 82
112.
kawn, 94.
imtikdn, 98.
khashyat, 23.
khdtir, 89.
Indifference
to
praise
and
istifd,
istildm, 98.
istind
c
,
98.
23,
48,
62,
87,
Elect, the.
95.
16,
15,
87.
9, 22,
religious,
three
esoteric,
30.
kinds
Symbolism.
ishfdq, 23.
5^
Knowledge,
inzfdj, 97.
26,
8.
Knowledge,
Interpretation, mystical, 22
ishdrat,
khusus al-khusus,
115.
insdniyyat, 60.
foil.,
khawf,
khusus, 87.
30
foil.
kashf, 90.
97,
Imitation,
27,
7.
karim, 64.
87.
^^w,
4,
8.
K.
5^ Know
100.
60,
3,
1 1
118.
88, 98,
59,
Jurists, the,
/to, 96.
^ilm,
of,
3.
of, I.
foil.,
90.
foil,
30
foil.
126
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
foil.
mishtdk, 99.
117,
118.
Mosques,
sitting in,
ned, 55.
mubtad?, 89.
# al-haqq, 93.
mufarridun, 91.
mukddathat, 92.
*/- *70*,
90,
88.
Miracles, 82
lisdn, 93.
Love,
mawjud,
foil.
in.
Liberality,
Longing,
93.
muhaddath,
36,
muhaj, 97.
1
8,
32,
102.
95.
93>
mifjisdt, 82.
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
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,
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,
116,
91.
Purity,
115,
117.
See safd.
Q.
nafas, 91.
95,
nahnu
34,
bild
qabd, 89.
116.
qddih, 89.
nahnu, 95.
qalb, 8, 95.
nahnu musayyarun,
96.
25.
qasm, 94.
/,
qaf
92, 93.
nisbat, 95.
al-^altfiq,
95.
qidam, 96.
qurb,
of, 57,
17,
18,
105,
119.
qusud, 98.
74-
R.
P.
rabbdni, 35.
rajd,
of,
8.
See Hope.
rams, 94.
66, 67.
Poetry, recitation
of,
70, 72
61,
rawh, 92.
77. 79-
Poverty,
14,
109,
15,
10.
120.
manners of the
Purification,
N.
10,
24.
105,
68.
of, 67,
97.
c
mustalab, 90.
*/j,
75-
82.
mushdhadat al-asrdr,
Music, 113. See samd
muwahkidun,
4042,
37,
43,
52,
rayn, 99.
Recollection, 60. See
128
Repentance,
ridd,
Salvation, 104.
13.
sawd c 50,69
6.
foil.
samadiyyat, 25.
sawdb, 64.
saw I,
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.
shahid, 20.
sabab, 94.
sharfat, 100.
j0&y,
15.
^^,
63.
jAtf///
al-lisdn, 91.
sdbiqun, 24.
shathiyydt, 99
j#r,
shawq,
.ytf/tf,
foil.
19.
sadaqa, 42.
sddiqun,
foil.
57,
74, 79-
17-
5^
Purity.
98.
.?/>,
safar, 52.
shukr, 48.
shiiriid, 97.
j^/t^
is karat,
95.
sahib
maqdm,
95.
^/
^/^, 95.
^w/,
in,
120.
j(/itf,
Sin,
of the,
104,
118.
92, 93.
13,
63.
Singing. See
108.
71,
j-^, 60.
88, 90.
criticism
18,
siddiq,
Saints,
56.
prophecy,
14.
samd
al-haqq, 93.
al-khalq, 93.
c
.
106.
129
al-sirr al-mujarrad, 92.
tahqiq, 87.
tajalli,
tajrid, 92.
manners of the
Sitting,
in,
Sufis
97.
112.
61, 62,
the,
120,
121.
See ruh.
21,
37,
See
hdl.
64,
06,
103,
119.
16,37,
maqdm and
of, 7, 8, 9,
of,
62.
tarawwuh,
92.
and Traditions,
tawakkul,
9.
foil.
15,
48,
112.
Trust in God.
tawdlf, 90.
tawdriq, 90.
principles
of,
47, 60,
108.
sumuww
taqiyyat, 64.
tashdid, 24.
104.
derivation
Sufism, definitions
27
tawj, 94.
tasdkur, 89.
maqdnidt.
Sufism,
tanaffus, 91.
Stations, mystical, 12
subhdni,
116.
tahvin, 97,
tamannif 63.
Sufi,
takhalli, 96.
55, 56.
Spirit,
96.
Symbolism, 10,
See ishdrat.
63,
T.
9,
10,
106,
108.
5^
Uni
fication.
87,
100.
tawhid
dmmat, 91.
taw kid al-bashariyyat, 10.
tawhid al-ildhiyyat, 10.
al-
tahayyur, 90.
tawhid,
tafakkur, 64.
tahaqquq, 87.
13.
95, 98,
al-qulub, 97.
tahalli, 96,
taw bat,
118.
51,
52.
Trust in God,
of,
in.
54,
16, 34,
15,
3o
112.
IIO,
13, 61.
^,
wdrid, 89.
U.
"ubiidiyyat,
wasd^it, 99.
wasdyd, 68.
113.
59,
ulamd,
2,
4,
3,
5,
7,
22,
30.
102,
103,
and
See
118.
Union,
jam
20,
19,
94.
92, 96.
106.
Wastefulness,
waswasat, 40.
wusul.
uns,
w^/,
wasm,
107.
92.
1 1
watan, 97-
8.
of, 23.
^vatar, 97.
109.
61,
109,
spiritual,
10.
V.
64.
Vision, of God,
116,
wuddy
64.
117.
wujiid, 79.
W.
wusul, 60.
Y.
wahddniyyat,
wahm,
wahy,
10.
63.
6.
Z.
wajal, 24.
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,
wildernesses"
"wilds,
= Jof
_j
in
of person and
WW
(178, 16).
(240,2).
ace.
C<
J],
and
*,
"to
place"
"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,"
i,
yiL iLUf,
Ka ba.
evil
impulse".
(14,10); ol^iJIj
|.
III
G
is
18).
^1
L^bj^p^ LfjLUj)
o^U
(77,12),
"essence"
(98,22). Dozy.
p.
(32,10).
162.
fe
Massi-
132
ajl.
jji.
II
>
V_AJ UAA^,
beginner, a novice in
"a
j^f
3j? (37,18).
*I?
(37,19; 364,4,10).
etc.).
after prepositions.
<s)bb
(142, 18).
JL>i
329,17).
bj,
Sufism"
(34,5);
b|
^Xl
(405,17).
V
jkj,
fortune"
"good
bo. IV
with
^1,
(188,12).
= ^j3
manifest"
"to
(254,17).
^XJ),
LJ
\^>c<u_Xj
made
"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).
in verse (251,18).
"to
religious laws
neglect,
to
(406,2).
is
IX
and Kiifa
to
Baghdad
and 311.
(146, 3
= 188,
15),
"pieces
it".
Persian
jj^o
and
jj-j.
133
See the Lexica under
(joy>o
by Sachau), p. If, 1.
example of the word written with
(ed.
i".
forms are
and
&o>j>
(jo>o,
drop of
"a
foul
"a
a science
Shibli
smell".
opposed
VIII
to
uto be
stinks?"
(340, 4).
<3.
satisfied",
JJi
of
UJL^u
jLJLS
it
(jl^b>
i5
j,
isjeJ
>See
BL\>i_j
^^ same
among
l^o
"a
box or
chest".
Dozy.
my thoughts" (168,
sense (297,
^u,
(237, 3).
(204, 15).
t*j$TJC^xi, "concentrating
- o
^UiiJL,
j^uilj
(211,10).
^wrrt/
is
think you of
ecy^-t (409,14).
UJL>
IV
and
pi. (jL>o,
"What
said,
>
J^U>L>,
in
The words
(182, 13).
The usual
(79,6; 240,5).
spittle"
in Arabic.
pi.
\j,
K,gj,
Cl
1).
o
-*-^uJl
is
enumerated
doubtful.
L>|
(224,15=
19).
9).
134
c
3b-, of
ecstasy,
O
IV
LJ,
(306,7; 434,9,11).
iCJj(A^uJi
With
violent"
"
>
intently"?
throw"
"to
Dozy under
OL\>
and IV.
II
(193,22).
"the
Bj^o,
QL\>=.f^i
&
Cf.
"the
"*
it
is
round the
tied or folded
Freytag renders
IM<-^>
by
"conclave
waist"
domus",
03
error caused
having mistaken
his
by
VIII
-JTJ>.
foil.
from
"safe
"guarded",
criti
(398,16).
With
Q^,
refuse obstinately to do
"to
IV
for
j^\:>
^yjL^^Aj of language,
cism"
an
03
"to
be
able".
anything".
Used
ablution
(146, 4).
without
*.j
(50,19; 288,12).
(181,18),
^=
walk
yto
Ji^-ki<Jf,
(nafs)".
term
foil,
"objects
"the
"
of
desires
"I
See
sense"
J^Ji^>
is
Dozy under
_*a>.
(388, 6).
Whatever appertains
and 336,12
opposed to
foil.; also
to
the
vJj^Ji->.
nafs
is
Ja=>.
The
15,17 Ouy^Jf
J>^k>);
18,7;
135
or B^li,
"confectioner"
w ecstasy,
"sweetmeat"
"the
(101,12).
(185, 16).
rapture"
Go(306, 15).
J^>
in used in
of aw
ecstatic person,
G-
quiet"
"one
who has
passed
(306,17; 307,1).
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
X-i^>.
Abu Hafs
under
xiy>.
M^j
O
^a.v*:>
G
*~>.
"a
rag"
(188,23).
o -
(329, 21)
"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
et
passim).
36
Sufi s
"the
r>,
^bu
JJ
L>
"intimacy".
~>,
the highest
of
grade"
See under
etc.).
*ili
Sl^l (400,
1).
VIII wcwn
o/"
p/ace.
gJ&xJi
</<e
ysLxJi
o/"
ocean o/ Deity
(240, 5).
VIII
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).
"mingled
>,
oUL>,
worn-out
"a
garment"
(249, 2).
o
344,
"withdrawn
(J**A>,
mind"
(233, 15;
8).
Go,
"discussion"
habitually,
,
with
v>
"to
etc.
/ot?e,
o/"
u to
(394,9).
ordinarily"
self in
garment"
(38,14).
IV
(358, 6)
= u*^ IV,
^Ali,
(358,7).
JJ*UA>,
The
Siifis
making
q. v.
"obscure",
"
(208, 19).
spurious"
"corrupt,
wrap one
(391,5).
explained as
do not travel
tour"
(190, 4).
G io_
a -Jlo
(240,2).
(358,5).
Q^JJJ,
"for
the purpose of
137
friend
"O
[>
c>^_j<->
were used by
!"
to
b.
the father
pi.
/J>
o _
W*7A J*c or
Q,
"to
notice
the
escape
of
any
one"
IV with
VI
transport the
to
uj,
any one
let
"to
induce
to
(344, 17).
^Uo
as
artificial
it
means"
by
291,1, where the correct reading
(187,6;
II
known
"to
mind"
taste"
is
(372,10).
ft^
s.
(266, 5).
Muhammad
amounted
When
c
dying, Murta ish desired Abii
to
clothes
y*Lj
at eighteen
ft
UK
dirhems
___
__j^i,
Jj
were
rid
^A
of
UAoJl~>
it
(the
in
the
i.e.
tallied
the sentence
,0.-
U-LJ
samd
(272, 11),
on even
"Would
terms",
we
that
i. e.
with
IV
<jp
under
(252,19
IV.
verse;
317,6; 404,9).
&?e
Dozy
138
to
AJli! opposed
O
oUeb,,
(299,3).
"quatrains"
with j,
"giving
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>^
^c^
L0^Xj.
VIII with
one"
IV
"to
self
from
(200,14).
(358, 7;
VIII in
385, 5).
Jj>^x
)
^,
Cf.
(358,7).
to
Jus^jJi
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
my
The
.0:
is
139
U"
.UJf
(329, 11)
*-X^-.
Ill
"secret
.fj**,
iXojj*.
3 w,
JCx*w
(364,19).
Axyli
S
>XxyL
(29,12).
_o>
^5y
r^*^>
(^j
JjJot-Av
"wild
marjoram"
LJ the redundant
though Kalabadhi
in his
feminine (344,8).
converse",
a^
is
probably correct,
/"
L
Kitab al-Ta arruf has
^5^ yJu*
dialecte
le
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.
"to
(177,13).
permit"
II
"just
"to
of
yi*jjf.
11
Xj^Ujw (317,2),
iCx^,
(187, 6),
Instead
Corrigenda.
Ow
IV
VI.
<-*&>
L*.
upon
affect reliance
"to
List
5).
measure, due
let go,
proportion"
to leave unharmed"
(417,22).
(327,3).
140
LT
^i.
c^-^j
II
be
87,6,
.
(297,
1),
(44,11; 412,19).
(_X-jJs.xiJcJi
should
cU^JUJ
to
opposed
"inattentiveness"
Ui
J
Goo
--
oi
"the
,
command
and
rigorously
perfectly
(86,13;
etc.).
with
"to
^Ij,
expect
impatiently"
= J^ oy*I
_ o
"to
be acquainted with
anything"
Goo
-eager
LJl-XCOCwl,
0~,~
LJj
^yi,
_,
<
"price"
(159,7).
expectation"
iLsyfc
(404, 0).
(47,18). See
(131,11).
_ o
i.
(317, 3),
"a
ii,
>
Persian
the Burhdn-i
in
"trans
(254,5);
tyrannical"
(410,20).
gression"
a non-mystical sense
in
j-xJa
unjust or
(375, 6
(385, 12).
376, 3)
in
See Dozy.
G
(346,17; 380,12);
,
adjective:
fc,
"a
(375,6
14).
etc.)] pi.
ol^
(374,11; 380,5).
o b^kii
oUl^
is
is
(380,10).
sifted
unknown
to
and
stored"
the lexico
graphers.
&. II (284,20;
last
instance
s
in
Cf.
p.
^LxA;
138, n.
3.
occurs
VIII with
be concealed
"to
^j-c,
in the opinion of
w^,
"an
ingot of gold or
w
V
(398, 17).
(326, 11
foil.).
Persian
"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.
incorrectly vocalised.
is
IV
be unseemly or abominable
11
silver"
of a saying,
suspicion against
but
(177,2).
with Js
of any
(225,3),
is
"to
any one
from"
>
(43, 6)
^oxi
>
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
(426, 7),
jbo.
...LsdxD,
VIII
"to
(169,18).
bewilder, to
transport,
372, 19
p.
"crown-lands"
"to
"parasite"
foil.).
to
Cf.
distract"
deprive
my
of
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
^Juko,
where
joined with
is
it
(27,13; 38,15,
Siifis"
=:>
iotiyo).
Not
in the Lexica.
cj
vJJpLL, mystical
(303,3).
>=r^
>
tumour caused by
"a
(346,3).
plague"
(135, 17).
"occasion
IV
of
censure"
(385,13; 394,20).
(185,21; 406,16).
with if,
jJLb.
to
look forward
to,
to
desire"
(108,5).
is
uncertain.
Read,
perhaps,
o
o
"with
^J,
a cheerful
JLlL, mystical
G
foil.;
countenance"
412, 5, 8)
term, 228,14;
357,20
(161,9).
= LuJLi
foil.
o
f
(j*ULjf,
,
"a
^ r^
"object
desire"
(298, 6).
(14, 2).
143
"reserved
(344, 6),
G
Ill
or morose in
disposition".
JL*->LL-*
"cheerfulness,
gaiety".
w -
u^yJax), of saZ/,
IV
make
"to
xJLLo
dark"
seasoned"
with^f,
(328,9).
(411,6).
o^G-o
o ^
"mixed
KjUa*
dirhem wrongfully
"a
(*-^
obtained"
(210, 15).
VI
ir7A
/^ ^^
V)
^,
(225,6).
absence"
"in
(265,13). See
Lane
with
passive,
one by
God
as
"to
L->,
an
act
service"
195,19;
(116,11;
318,11,13).
with
Q,
"to
VIII ^eJJiit,
become
"keep
effaced"
Jo (214,
(J
the
iddat"
(139,19),
5).
used as d
formula of divorce.
"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"
self in the
way
ot
144
"evil
an
"objections to
oLtoJjw,
suggestions"
argument"
(71,2).
(9,11);
"doubts",
AnsarPs commentary
Cf.
on Qushayri,
(348,8
-c.
"the
"the
&lic
obligatory religious
"an
jc
.+-;!
L^
in a verse recited
uUJ,
sjfc
the mind,
Jj,
with
"to
"to
wander,
have a
by Shiblf (405,5).
to
opposed
ordinance",
be
to
distracted"
"
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.).
"to
II
(344,6).
experiences"
3, 4).
M>fYA
Q,
"to
(406, 2).
Joe. VI
be
"to
Sc. VIII
ic
JJifi,
is
find
borne"
the vision of
God
(373,2).
"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
(159,20).
means
of livelihood
reckon"
(326, 6
consistent
with
trust
Such
in
God
29 and 110.
are in
(tawakkul).
ol^JL*-x>
Cf.
al-Kuschairt,
145
T.,
to
opposed
Ou
ig
1.
420,
p.
cJui,
kglc
phraae
and
stations
mystical
who have
"his
states
hand
(46,4; 70,16,
festered"
(304. 10).
etc.).
The same
in
with ace. of
an
^,
of God)
y^r^n and
actions
good or
"to
evil"
(26, 19,
where
g
"blind"
(255,6).
^ 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
"to
inspiration"
ecstasy"
(381,2).
(381, 8).
__
^c,
lx3tf,
.,
^ic..
II
with
one"
^.
i^c,
"erotic
"bleached"
ace.
poems"
(419,21).
and ,ji,
"to
(290,21).
"senselessness
caused by
ecstasy"
(311,5).
<5
^Uc,
o/*
mystical
saying,
"abysses,
profundities"
(181,20).
k
with
"to
^JJ,
46
(173,12;
God"
184, 16).
o -
yi, of mystical
language^
"absence"
L^lli,
IV and
o~CJ,
X3
_yi-ftj>
(387,16,17; 388,16
(373, 16
foil.).
Cf. the
4, 6).
(foil.).
Jlc,
(381,1).
(183, 10).
"gruel"
55
profundity"
definition of
:^03.
"depth,
science of mystical
"the
revelation"
= Siifism
(18, 16).
>3.
do not
know
Kl&>5$i
"to
in the phrase
<3_s>
o_3
sjj.Lsrj
^AVO
the meaning of
"the
Absolute Oneness of
become disordered
God"
in intellect, to lose
(348,19).
one
wits"
(285, 20).
aJ.
VIII iw
(415,4).
vj,
the
"to
provide
owe with
awi/
food"
mystically
=^
(388,10).
}J5.
YV with
to
ace.
of person and
(^) any
U^L>w,
one"
"to
(375,
deliver a greeting
1
1).
j;i.
~<&
v-jJsJ
w/^/t
j^JJ,
"bringing
to
God"
(142, 6).
147
IV
fill
"to
_y>.
verb
Of
it
is
order that
V
to
of clouds,
V of ecstasy,
with
"to
"to
come
elative
(5,
doubtful.
(343,5).
away"
56, 1
an end,
to
is
austerities",
spiritual asceticism
(j-^t
,
be cleared
"to
practise
"to
it
234,4).
*3. V
413, 13
to pass
414,
4).
away"
of person,
"to
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
make one
s self
an
XxLS,
"a
is
inappropriate here.
boatman"
(317,3).
ja*5
JJLi.
"to
"to
eat
s.
live
frugally"
rattle"
restored"
<;&
O^ CT*
(267, 5).
(166,9; 191,17,
strength
)
little, to
"to
to find
etc.).
one
(329,19).
Z-Z
J^
^i
"^
ne
ea8 ^ I can ^
see
(291,6).
"a
ecstasy"
was gener
148
-li
one
to
rise
"to
signifies
feet
of
is
(186,15,16); |.U3
ecstasy"
(187, 5).
Sufis"
"the
,
"diarrhoea"
s,
(186,16,
etc.).
(150,1).
of /*-jl5,
pi.
j>,
"the
attendants
in
a hammdm"
(147, 18).
o-
G*.
xyo^xi
VI
"acts
of
yl&dl vlo,
VI with
II
"subsistence"
"to
o _
(^Ic
(243, 3).
self-mortification"
"love
"to
of amassing
= oL\L^
riches"
one"
(415, 14).
(410,3).
(233,16).
(191,18; 199,15).
beg"
J
"a
i*hf t of
pi.
bread"
with
"clothed
flesh"
(205, 16).
(251,4;
352, 18).
-O
5
"the
of the
hidden vices of
heart"
(M^-JL^ (242,14)
The
saj
be ^U^j,
G
appears to signify
"arcana,
mysteries".
may
description".
^Ju5
small
"a
bag
articles"
(XI, 221, 10
or
satchel
(194, 20
foil.)
the
266,
U&
is
According
sbl
to the
Lisdn
149
cbCo
>\xJi
&*3
^^J
under
Cy. Jawaliqi
^Lcj
Jsj^b
Lii
&uU3j
^5
tf
V ^yo
seems
ote
to
to bear the
*ixJI Lbl^,
vl^l vjlf
"nature
"subject
^U$
ftt. II
o-
to Ux-Lo as
(355,8).
wse^ as a wown,
same relation
to
(?)",
241,19; 363,18.
(365,1).
change"
(37,17).
^. ^3
equivalent to 3
is
where
reads
instead of
*$}
L\J. JuJ,
O
L\J.
felt"
the text
in
Ill
^.
is
a mistake.
oUo^U
>
(222,8). Perhaps
olk>^x>
should be read.
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
o
.
axy,
in
IV
a subtle or spiritual
influence",
such as resides
372, 10).
150
i&S
424,
&
II
"to
IV
"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/
i^o^U,
c/
flashes"
"gleams,
with jJ]
need of any
II
(245,14).
(239,19).
"taking
(235, 15).
one"
v_j,
1
_.
anything to am/
^1.
transport"
J.
"to
owe"
indicate
"to
or
signify
(244, 7).
^
1
jJ
xLl3
lo
(387,13
^JJ>
foil.).
(387,13; 390,5).
relative, followed
*.
03
xXx>,
"enjoyment"
=^
Ji^ =
VIII
l5
"apricots"
(64,7).
(39,5; 297,11).
(396,5).
(199,16
used figuratively
foil.).
in
the
See Dozy.
sense
of
pleasure"
"to
(43, 3).
in
"adepts
Siifism"
opposed
to
(404,16).
fj
"in
j,,
opposed
public",
^JWl
to
"in
private"
(262, 18).
Si
"full"
"Si,
O "inaccessibility,
secluding one
self
from
society
(312, 1).
>o-
c5
^A
LotXlf X
"the
,
ordinary materials of
life"
such as
oy
II with
to
-yo.
*
.h>.
"to
discern, to
"to
"to
(242,4).
anything"
Q,
IV
j.
VIII with j
IV
"to
etc.).
comply with a
II
(311,19).
distinguish"
elicit
of the
;Jo
in the
draw a
"to
command"
"melodiousness"
deduction"
(306,17); III
(230, 9).
(269, 17).
"to
come
to
close
(15,2,14; 20,6;
thing"
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
<
VIII in a mystical
12
239, 18).
sense,
"to
p. -86,
note
enravish the
2,
and
heart"
p. 88.
(228,
152
&cio
unlawful"
ably
.
"that
(joJJ! *Li\Jf,
^)
be intent,
"to
is
(221,14).
utmost in
the
which
3).
to
faculties to
the
Of.
(153, 15).
prayer"
one
concentrate
Glossary to
Tabari.
^laj.
speculation,
"mystical
^fej,
G
G w
pi.
jbli,
disputation"
(239,12,13).
"one
jUai,
who
&xj.
IV
be refreshed with
joy"
(106,3); VIII
exhilarate"
revive,
refresh,
"to
"to
(303, 4).
^sj.
Ill t0#fc
"to
jj-,,
be averse to
anything"
(164,10);
VI
o -
with
^,
*^3.
xliU&ft,
iaSi.
VIII
sensual
<ithe
purity,
o/"
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
>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,
i^S ==LL^J
it
is
with t^,
slip"
opposed to
"to
^>).
rejoice in contemplation
<
of
13
(372, 3).
God"
10 or ^cO
or
j>,
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).
10
explained as meaning
(j>jCxM
(350, 1).
V L\^ii
AXJ
IV
See
(356, 18).
J\
Ja^,
waist-belt
"a
or
girdle",
in
\J&&\ X*L,
ition"
II
"largeness
(294,18).
w*
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"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
j,
wl>
.-
bring to
tlie
adept in
with
4, 5).
and established
settled
in
(369, 2).
(224, 6
Siifism"
UJt,
of"
Ji, of
upon any
"to
xjyj* (340,
read r^iwj
s
385,9: *xcyU*Ji
G _
a<#
completion"
entire possession
VI
become
"to
-O - O
156,11.
feminine (282,2).
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154,8;
(210, 16).
V m^A
149,3;
sense,
OiAe
to
J^ofjj opposed
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)
O/ Dozy.
.
"detraction,
censure"
376,17; 393,12).
.
JU%,
IV
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J$
(30, 6
given by
34, 2
God"
81, 16).
(240,18).
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fol.
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fol.
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42, 28.
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niarg.
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34, 25.
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in raarg.
written above.
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this
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39, 75.
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for
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in
marg.
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52a,
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a later hand.
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43.
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88,
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79,37-38.
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marg. Text:
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JL
0) Inserted below.
hand.
(0 Suppl. above.
Snppl. in marg.
() Kor.
^i
(^)
^^-^V>
9, 123.
(^)
added by
later
f.
8&
Sl&-
j\
.y *-fyd\ O* fa
<y
ik
^ vV
fM
v>
o\ *
aA
(^)
o-o I,.
(0 So in marg. Text:
Suppl. in marg.
marg. Kor.
50, 36.
(
61
(*-)
Y) In
marg.
Suppl. above.
^IV^.
O^\j.
() Kor.
13, 28.
(^)
Suppl. in
0) In marg.
i*i\
JA\
JiaJ\
^i.^a.J.
A.l\jtL-\
^^ ^
^)
^:^
Suppl. above.
-.
(*)
(0 Corr. to
j^.
In marg.
0) So in marg. Text:
^J.Si
4j^i\j>j
^^
A^.
^^
&}J&$ by
() Text:
V^^l
Y
( )
^^^iVj added by
later
hand.
V/JjU
later
hand.
^ JW JJ3,
oVj\^ J
J>
lS
<j
^^
^3****
-J ^ J \5
1-
JX.^
3c>\
Jx>^\
4a\
J>j
Jc-
4JX.LO
J^
Suppl. in marg.
*jlc
r)
>
>^
[viviV*^
"
>
oUc^
A)
0\j
So in marg. Text:
^3
J **
)-V5
oVa\JU
5>v.l\
(j^>\^\^
^^
Jc O L :J
\i
>\
y>-
ji
>
[Jte]0>
AJ>
JV; *,V
ic\
^s^
i^
^
Suppl. in inarg.
inserted before
o in marg. Text:
(0 So in marg. Text:
Ujj\.
oVWuUo^,
()
^^
( A)
in
*i*w
4>\->\
^^>\s
marg.
*
Jf>j
i LTrJ
erased.
>
4\
*^ai!lj^
0) Kor. 68,4.
So in marg. Text:
\^Ai^.
f.
6&
c.
B \\.
()
but
corr.
B om.
0)
in marg.
but
corr.
S^
in marg.
^j>_5
*l*ll1
tf-
but
corr.
in marg.
(^)
J,VjiJ
V\
^jr>\
J>\
Kor. 39,3.
^\
J,\
r)
(A
fol.
10&,
Suppl. in
1.
(^
1).
marg.
0?)
(*)
<u^.
to the
i.iVo
in
marg.
V.
JJi
1 ^
\^.^
(^)
(M
oin.
Y)
om.
in
corr.
V.
marg.
f)
B om.
A)
r)
Here
-^
V/.
\ft!"j
(^)
(\)
but
45Ji\.
OH B jUlj ^b.
B ^.
n B om.
B ^ji/i^,
(
corr,
in
marg.
resumes
(fol.
OY)
1.
(^)
1).
^.
^^ Suppl. in marg. A.
^.
B om.
(^)
36,
{.
B^J^^.
B iJj-^
(^) B
OA)
A-r
<>
JAxJV
3-^1 J^l?
J>-
i\
<oi
^-
x.
v-,
-^
JV5
(^)
marg.
In marg.
(*)
.y^.
V vt
corr.
r)
So in marg. Text:
above.
J
(
Text has
yv^
w^W ^d^,
(^)
Suppl. in
has been altered. The original reading appears to have been oV*J\,.
A-
f 5&
lU3
u-jV;
J>
_ki.l
jO U^
wu-
4^C>
4^j
"
^J ^-^
^
<u
/j
u\
A.
0) Text:
\o.
r)
Text:
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
bj^
u*5lafe\
^U
*
dl\j
A
**
*Ls ^-
^o ^
4,
4l.\J
i^Ja>
Ju.
V\
^
"^
Vs (i)
Jp \JuaJ
(^ Kor.
and
J\i.
2,
137.
OVJi>
^p
*_j\j
^ii
(^)
V^
r)
j^\
^,\
Suppl. in marg.
(^ So in marg. Text:
c-JS Af.
L*.
JW
tii
:j
~>
V-
oU
^A^\
V.
di) J
V.
(\)
l)
Kor. 59,7.
suppl.
above.
r)
dJii
()
o\
J)J
VT suppl.
(t)
^^
above as variant of
As\;
JL
,^ sr
uj
Vl,0
"**
Jw
Kor.
(^)
Text
ci\
58, 12.
O^-*
(^)
Kor.
17, 22.
l)
So in marg.
"
\\
*\\
c.
j\
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.
5, 3.
4,^1 has
been supplied
C ) So in marg. Text: Jc
1
LL.lt.
,3
\o
Ic
So in marg. Text:
^.
Kor. has -\
l
( )
<&
o^.A^
r)
^O
So in marg. Text: U.
() Suppl. in marg.
(^)
0) Kor.
ji
12, 52.
f.
26
j^ial^
^j
0) So in marg. Text:
a^Vf_jI
ext
00
^\J
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)
57, 21.
Jwali-a
jU,
A**^ are
So above.
0) Kor.
35, 29.
J6
Jp
SlSU
<irf^\
JiVi\V\^
isejj^a.*^
oj^j
Jc
..
iaiJ Jc.&
MC
\o
^^.i
jc
(Li iJ
(^)
JJi
and so always in A.
Aii^
^i>
r)
jVxi i\
(^)
56,
1.
j>
p.
M,
1.
0) So in marg. Text:
U^
4\
<^,^
^.^
^^
breaks
(j-a
has
The words
Several
*(_-
7=
folios
Cf^\
off,
are
^^
<ui\
Jo.
(f.
3a)
having
J^jf Jj W
in this edition.
^.^
<^lc
are obliterated in B.
*i*^
7>^J
which occur
() Suppl. in marg.
in
on
f.
16
V,.\
JU
iUi
VI
j.
0) This passage
in B.
down
Space
left
to the
blank in A.
words -C^Ji
begins here
is
(f.
j\\
CO
j\=>
Cr^jV,
(*)
Y
( )
V-
i$Ji\ 0-
A
( )
is
Perhaps
()
MS.
wanting
om.
^\^.
1
laic
\LaJ\ ti
Uc
<u
in
Jl\
^ Ji
A\\\
>\
.,
Ki
p^o jyi
*\U\
u-J
i r
.
i Y
.
i V
I
v->UxV\
01
11 Y
\
ti\
V.
if.
ir
irr
^\
ii
dlS j o\l\j
^p j
Ujx5\
J u^_ra^\
Jfc\
xvXX-^xj
11*-
^J dio
,$,
fAV
J^
TAA
\c*
uJu?^
(3
^ T
vr.
JU
4.S
r.
r.r
r.?
r.y
Til
rvi
j\
sv\
ryy
1 dilj
iri
j^
\
0.
<V:^^
J^ J
VI
V.
\AV
1V
(3
u-
\1\
j^
(3
*i^>
in
C-
ry
A\i\
^.
4\1\
c->)
JW ^l
JW
n
1A
JW
V.
JW
vr
Vi
<>
vv
Ai
Al
dili
AA
u
J
dil j
4\1\
v.
To
4.^
\>
TA
11
IV
M Aia ^_JU
0V
oy
1.
ir
-**
\Y
B?
189
S3
fi l-Ts.sawwuf
!
191-4
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