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TRANSLATION
NEW
FUND
SBEIES
VOL
XVI
L A W A' IH
A
TKEATISE
ON
SUFISM
fABD-UE-EAHMAN
FACSIMILE
WITH
Ott
AN
JAMl
OL
A TR \NfeL vrzoN BY
110YAL
ASIATIC
22, ALBEMABLB
1900
SOCIETY
BTBEET
1 8cW
CTEOKED
1986T
CONTENTS
IWfP
1'ttKPAOK
ZXM OH rAUXlll)
59
64
70
TKANhLAllONOF THELAWA'Ujt
OH MfBTICJAL IJNfOK
FACiKIMILM OF MANUHCUU^
OF TIIK
Vil
* 17
PREFACE
Sufis,
have
learned
and
unlearned
alike
Catholic
drawn
this
distinction
between
e experi-
Vlll
thephilosophy
employed
to systematize
andgivea
knowledge,
whereas
the Penpatetics
(Mashsha'm)
lecognised
no sources
of knowledge
exceptthe senses
and the discursive
reason (Dianoia) The woid Ishiaq, or ' Lights,' is often met
with in this connection
the Koran
primitivemethods
of instruction Theywantedsomething
more systematic
assailed
him for dealingin trivial examples
and parables
insteadof givinga systematic
accountof the stagesof the
soul's ascent to God6 Ibn Khaldun mentions Muhasibi and
Ite
En
Hfa, m 479
" an, iv 153 This Shihab-ud-din must not be confounded
withlas moreiamousnamesake
whodiedat Baghdadin the odoui of
sanctityin 632AH Ibn Khalhkan,11382
3 SheaandTroyer'stranslation,
m 281
4 Ibid , u 874 , seealso m 139
who wrote
7 See Haarbrucker's
German
translation
' *r 'Book
of ShahrasW
of
l
of the Eoyal As^atw Sowett/, Apul,
in 1518
Trinityof Ploimus,andthepimeipallaterpoetsfollowsuita
The fiist Sufis diffeied fiom oidmaiy Moslems only m
(AlHaqq)
2 Cp "Wordsworth,
' Lines on Tmtern Abbey'
' A sense sublime
Of somethingfar moredeeplyinterfused,
Whosedwellingis the light of settingsuns,
And the roundoceanandthe living air,
And the blue sky,andin the heart of man ,
A motionanda spirit that impels
4'Oromneity,'asSirThomas
Browne
callsit in the' Bobgio
Media/ 3fi,
righteousness'1 That is so, but righteousnesswas interpreted as including the sciupulous observance of tuvial mles
Shabistail
14, Hirschfeld,
*Eighteousnessdoesnot
2-2
( Xll )
the language
used,whichis, of course,veryguarded2
5 Muhammad had no taste for speculation He said
* Think on the ineieies of God, not on the essence of God'
And again * Sit not with those who discuss piedestination '
to anthiopomoiphism,
and,on the othei hand,fully agieed
with the doctrineof the Compulsiomsts
or extieme Pio-
destmaiians,5
ThatsectheldthatGod,astheOnerealAgent,
1 * Guisbaai B3z,'1 701
1 SeeOmarKhayyam(second
edition),Appendix,p 358
* Koran,\vi 88,39
4The
Qftdarmns
wouldbeclas&ed
as beimPelagians
by Western
ans
l<Ms>faani Rgz/ 1 105 and 588
xin
Perhaps,
however,
the true Sufispu.itwasbestmteipreted
by Jalal-ud-din
Eumi,whenhe declared
that he agieedwith
all seventy-tin
ee sectsas being all honest attemptsto
gia&pthe obscuietruth Birois in 'naming the namesof
God' aie of smallaccount Accordingto the Hadlth,<He
who doesthe woikswill knowthe doctune' And true love ;
to Godatonesfor all mistakesof doctrine2
I
Jdml is a typical Sufi theologian He woiks hard to
construct a reasonedbasis for Sufism,but finally realizes
that his logical definitions and syllogismscannotexpressthe
tiuth as it really is, and add nothingto the groundson which
the convictionsof Sufis must always lest It is only by
meansol the spiritual clairvoyancegeneratedby love that
Divine knowledge (ma't ifat] can be attaineds Those who
have these spiritual intuitions do not need demonstrations,
and to
useless
those
who
have
them
not
all
demonstrations
are
6 Muhammad, like Luther, rejected asceticism Suhrawardy quotes several of his anti-ascetic sayings, including
the famihai
is no monasticism
in Islam *
He
p xxx, etc,
and
in this treatise
2 See the parable of Moses and the shepherd who was faulty in
theology,but iervent xn spirit (* Masnavl,' p 82, and alsop 139)
J See'Masnavi,' p 260 Newman ('Apologia/ p 19) quotes Keble as
saying,
' The fiimness of assentwhich we give to religious doctrineis due,
not to the probability which intioduced it, but to the living power of
faith and love which acceptedit' Thib is worked out in Newman's
' Grammar
of Assent'
( XIV )
asceticism
bythe example
of the Christians
in Sjiia, where
the first Sufi convent was built, and Neoplatomst doctune
furnished the lationale of ascetic piactice Mattel was evil,
and therefoie all material and sensuoustaint, including the
aaturalinstincts(phromrna
saiKos),mustbe purgedawayand
countenanced
by anyreputabletheologiansor teachers,but,
on the contrary, were always condemnedby them
cannot be denied that wild enthusiasts
Still, it
did
Christendom,
but, suchas it was,it is instructiveto traceit5 ,
1JaM-ud-din
Eumi,however,
takesoccasion
to warnhisdisciples
that
this counsel
of perfection
is notto betakentooliterally Seetheparable
of thepeacock
who tore off his plumageto avoidthe pursuit of the
fowlers(* Masnavl/p 228)
a Bee* Masnavi,7p 224
8 Gibbon's
*DeclineandFall,'chapter
xxi
4 *Paulus
genuitAugustinum
etAugustmus
genuitCalvmum
' With
Paulshouldbecoupled
Plotmus SeeBigg'sl Introduction
to Augustine's
Confessions
* (Methuen,
1903)
5 #or a sketchof the systemof Plotmus,whois the bestexponent
of
JKeo^lafcraism,
seeAppendixIL
xv )
noted on the fly leaf his opinion that it is not Jaml's work,
but wiitten by one Sayyid * Abd-ul Kifi
This, howevei, is
ceitamly a mistake Haji Ehalfa, in his notice of Jaml's
IjftwcCih,
quotesthe beginning,whichagieeswith the beginning
of this manuscupt,1and one of the quatrains gives Jami's
name
*LawUfyih'
(nc)with adifferent
beginning
is the
In this
part of the woik I havefollowedthe Mliza closely,only iefeirmg to the ongmal to verify a word heie and there I am
solely lesponsiblefoi the pieface and notes If they contain
eriois of fact 01 doctnne, these must not be imputed to the
Mliza
TRANSLATION
OF THE
LAWA'IH
18
Ofthepoordogthat'ssuffered
to diawnear?
I maynotjointhecaravan-enough
If from afar the camelbells I hear
0 Lotd,senddownThyblessing
uponMuhammad,
the
standard-beaier
of praiseandpossessoi
of 'the glorious
station,'1
anduponhisfamily,anduponhiscompanions
who
through
eainest
endeavour
havesucceeded
in attainingthe
goalof theirdesire,
andpouruponthemall Thyperfect
peace!
SUPPLICATIONS
0 God,deliverus frompieoccupation
with woildlyvanities,
and show us the natuie of things cas they really are '3
Re-
move
fromoureyestheveilof ignorance,
andshowusthings
astheyreallyare Shownot to us non-existence
as existent,
nor cast the veil of non-existenceover the beauty of existence
Makethisphenomenal
worldtheminor4to reflectthe manifestations
of Thy beauty,andnot a veil to separateand repel
us from Thee Causetheseunreal phenomenaof the umveise
to be for us the sourcesof knowledgeand insight, and not the
causeof ignorance
andblindness Our alienationand seveianeefrom Thy beautyall proceedfiom ourselves Deliver us
fiom ouiselves,and accordto us intimate knowledgeof Thee
Makemy heartpure,my soulfrom erroi fiee,
Maketearsandsighsmy daily lot to he,
And leadme on Thy road away from self,
That lost to self I may approachto Thee '
Set enmity betweenthe world and me,
Makemeaverse
from worldlycompany
Fromotherobjectsturn awaymy heart,
So that it be engrossedwith love to Thee
whichwereprobably
intended
to befilledin with goldlettering,
3 A prayerascribedto MuhammadSee' G-ulshan
i B&z,' p 21,
note 1
4 ThedivineRealBeingis reflected
m' Notbemg
*(eadm)
asin a mirror,
andgivesit all therealityit possesses
See*Gulshan
i R&Z,'p, 14,1 184
Tins ideacomesfrom Plotaus, l the Shaikhof the Greeks'
( 19 )
My lustfor thisworldandthenextefface,
Grantmethecrownof poverty
andgrace
will refrain from taking their seatsupon the carpet of cavilling and animadversion For the author playsonly the part
of interpreter in the following discussions,his sole function
is that of mouthpiece,and nothing else
Believeme, I amnaught-yea, lessthan naught
By naught and less than naught what can be taught ?
I tell the mysteries of truth, but know
( 20 )
Flash
I l
Incomparable
Majesty
whohasconferred
the boonofexistence
upontheehasplaced
withintheebut oneheart,to the end
that with singleheartthoumayestloveHim alone,and
mayest
turnthybackonall besides
anddevote
thyselftoHim
alone,and refrainfromdividingthy heart into a hundred
poitions,eachportiondevoted
to a diffeientobject
0 votary of earthlyidols7fane,
IL
1 *LasiB.ah
* Theseheadings,
which,are found m othermanuscripts^
"*AlsoUranquillitj,'' congregation,5
' totality>
21
0 heart,thy high-prized
learningof the schools,
Geometryand metaphysicrules-
Flash
III
The ' Truth/ most glorious and most exalted,is ommpiesent He knows the outer and inner state of all men in
every condition Oh, what a loss will be thine if thou turnesfe
Flash
IV
22
Thefleeting
phantoms
youadmire
to-Jay
I vexedmyheaibwith griefsencountered
there,
Now earthlybeautyhaslost all its charm,
Eternal beautyis my only care
Thingsthat abidenot to eternity
Exposetheeto misfortune'sbattery ,
In thislife, then, severthyselffrom all
From whichthy deathis boundto severthee
Perchancewith wealth and sonsendowed thou <nt
Yet with all theseerelong thou'lt have to paifc
V.
wisdom.
Whenever
the Absolute,
The LovedOne'srose-parterre
I went to see,
Thatbeauty's
Torch2
espiedme,and,quothlit*,
1 Spenser
m the*Hymn of HeavenlyLove' expresses
the gamidea*
comes from Plato
which
2 Literally,*ToichofTirSz,'a townmTurlast&n
famed
for its boautaful
>
23 )
Whatpiofit rosycheeks,
formsfull of grace,
And ringletsclusteringlounda lovelyface1
WhenBeautyAbsolutebeams
all around,
"Why linger finite beautiesto embrace1
Flash
VI
pointof degiadation,nevertheless,
in regardto his spiritual
nature,heis at thesummitof nobility He takestheimpress
of everything to whichhe directshis attention,and assumes
the colour of everything to which he approaches. Wherefoie philosophers say that when the reasonable soul adorns
itself with exact and faithful impressions of realities, and
'2
is all m all
Of my soul'sunionwith thisfleshlyframe,
Of life and death Thou ait the end and aim
AndBeautyAbsoluteHi& facedisplay,
Mergingmy soul m His resplendentlight,
Blinding my heait with His o'erpoweiingray
Fltt^i
VII
It is necessary
foi theeto habituatethyselfto this intimate
i elation m such wise that at no time and m no circumstance
tionsandbyemancipating
thyselffromattention
to contingent
forms, andthis is possible
onlythroughhard strivingand
earnestendeavour
to expelvain thoughtsandimaginations
from thy mind The morethesethoughts are cast out and
1 Comparethe story of the Sufi aspirantwho wasrefusedadmittance
by his Fir till he ceasedto speakof ' me' and called himself ' fchoe'
0 MasnavV P 47)
25
thesesuggestions
checked,the strongerand closerthis i elation
becomes It is, then, necessary
to useeveryendeavour
to force
thesethoughtsto encamp
outsidetheenclosuieof thy breast,
and that the * Truth * most glonousmay castHis beamsinto
thy heart, and deliverthee from thyself,and savethee fiom
the trouble of entertaining His nvals in thy heait Then
No visions,knowledge,certitude,01creed,
When self hasperishednaughtbufcGodremain**,
Foi ' Perfect povertyis Godindeed'3
Flash
IX
Self-annihilation consists in this, that through the overpowering influence of the Veiy Being upon the inner man,
there remains no consciousness of aught beside Him
Annihilation
of
annihilation
consists in this,
that there
It
m
should
retain
the
least
consciousness
of
his
annihilation,
( 26 )
While fondnessfor jour 'self' you still zetain,
You'll not reduceits bulk a single grain-
Flash
If language
of thebirds beknownto thee'
Flash
XI
27
canticle
Of thoseentrancingmemoriesof Thee
Flash
XII
When the true aspirant perceives in himself the beginnings of this Divine attraction, which consists m experiencing
pleasure whenever he thinks of the ' Truth ' most glorious, he
ought to exert all his endeavouis to develop and strengthen
this experience, and simultaneously to banish whatever is
incompatible therewith He ought to know, foi instance,
that even though he should employ an eternity in cultivating
this communion3 that would count as nothing, and he would
not have discharged his duty as he ought*
On my soul'slute a chordwasstruck by Love,
Transmuting all my being into love 3
Ages would not discharge my bounden debt
Of gratitude for one short hour of love
Flash
XIII
28
Be not engiossed
with colours,then, 0 heait
All colours come from what is colourless,
XIV
existence'
is an
* idea of
the second intention/4 which has no external object coirespondmg with it It is one of the accidentsof the ' quidity'G
[or real nature of the thing] which exists only m thought, as
has been proved by the leasonmgs of scholastic theologians
and philosophers But sometimes * existence* signifies the
Eeal Being, who is Self-existent,and on whom the existence
of all othei beings depends, and in truth there is no leal
external existence beside Him-all other beings aie merely
accidents accessoryto Him, as is attested by the intuitive
apprehension of the most famous Gnostics and ' Men of
Certitude'
The word [' existence'] is applicable to the
** WaQftcl,
usually* necessarybeing' as opposedto ' contingent' Jfuni
wrote a treatiseon it, quotedin the kDabista,n,'chapterxn
4 Mafq&liiti, thainya,h In scholasticterminologyterms of the second
intention are thosewhich expiessabstiactionsfrom concreteindividual
objects-e q , genus,species,etc Babelaismadefun of this teim *Utrum
chimserabombmansm vacuocomederepossitsecundasmtentiones?}
5 Qmdity, what a thing ist a word derived by the Schoolmenfrom
milfayat SeeSohmoldeis,* DocumentaPhilosophise
Arabum,' p 183.
('
Flash
29
XV
In other words,
XVL
The Heal Being, qud Being, is above all names and attubutes, and exempt from all conditions and relations
The
attubution to Him of these names only holds good m lespect
of His aspect towards the world of phenomena In the first
manifestation, wherein He revealed Himself, of Himself, to
Himself, were leahzed the attributes of Knowledge, Light,
80
light,andmanifests
Himselfbydrawinga veil overHis face
His concealment
has regardto His pure and absoluteBeing,
while His manifestation has regard to the exhibition of the
world of phenomena
0 fairest rose,1with rosebudmouth,' I sighed,
XVIL
The first Epiphany2 is a pure unity and a simple potentiality, which contains all potentialities, including not only that
of being unconditioned by modesand qualities, but also that
of being conditioned thereby Viewed as unconditioned by
modesand qualities, including even the potentiality of being
thus unconditioned,it is the stage termed ' Unity', and so
possesses
Concealment,Pnority, and Existence from eternity
On the other hand, when viewedas conditioned by modesand
qualities, it is the stage termed ' Singleness,' and in this
aspect it is marked by Manifestation, Posteriority, and
as
31
( 32 )
Divme names,and not all of them, accoidmg to the aforesaid
race
3 In Aristotle'slanguagethe end~(ifc?o6)
of a thing is its * final cause'-
33 )
means this
no ' we'l
XVIII
4 rjtliecontroversy
of realismandnominalismragedamongMoslorns
as
'
( 34 )
thehigheigenus
'substance/
to wit, the'intelligences'
and<souls,'
all suchgeneia
will beunitedin the realityof
the higher genus ' substance', so when you abstract the
chaiactenstics
distinctive
ofsubstance'
and<accident,'
these
twogeneia
aieunited
intothe[reality
of thegenus]
' con-
Being,existing
of Himself,andnotthroughanotherbeing
beyond
Himself Necessity
is His externalquality,and
'Contingency'His internal quality-te,
*archetypal
ideas
n generated
byHis self-revelation
to HimselfwhenassumingHis ' modes'
All these distinctions,whether called 'diffeience' and
' property' 01 ' appearances ' and ' characteristics,' are
' Divine
Modes/ contained
andinvolvedm the ' Unity of the OneEeal
is the theatie
of
manifestation,a mirroi reflecting the inner Divine Beingthesemodesassumethe forms of external objects
It follows, therefore, that m the external world there is
toon,reason
(now) Jsmi expresses
<intelligibleworld' by 'alami ''dm,
2Mtwtala i WOT,
ie,'aql i lull, nous,or Logos,the first epiphany
J
or emanation
35 )
XIX.
When one says that the multiplicity of things is comprehendedin the Unity of the One Eeal Being, this doesnot
mean that they aie the parts containedm an aggregate,
01as
objects containedm a receptacle,but that they aie as the
qualitiesinherent in the object qualified or as consequences
flowing from their cause Take, for instance, the half, the
numbers
and fi actions
It follows from this that when one says that the * Truth'
most glorious comprehendsall beings,the meaningis that
He comprehends them as a cause comprehends its consequences,not that He is a whole containing them as His paits,
or as a vase containing things within it
God is too exalted
above everything which is unworthy to touch the threshold of
His holiness
The manifestation
XX
5-2
( 36 )
Flash
XXI
The Absolute does not exist without the relative, and the
relative is not formulated without the Absolute, but the
37
Or access
gam without prevementgrace,1
For everyman somesubstituteis found,
Thou hastno peer,and nonecantake 1hy place
Of accident01substanceThouhast naught,
Without constraintof causeThy giaceis wrought,
^Thou canst replace what's lost, but if Thou'rt lost,
XXII.
38
In neighbour,friend,companion,Him wesee,
In beggar'srags 01 robes of loyalty 9
In Union's cell or in Distraction's haunts,7
XXIII
3 I e, the *Alami 'ilm, the intelligible world of the Divine ' Ideas'
4 Hotinus and the ' Gulshani Eaz' makenot beingthe mirror of Very
Being Jami hereinverts the metaphor
5 The following passageomitted in this text It is probably a gloss
whichhas creptinto somemanuscripts
6 Haml, affirming a predicateof a subiect
7 See Bash
II
39
degieesHe has ceitam names,attributes,and modes,applicable to that particular degiee and not to the others , e g , the
XXIV
( 40 )
Qm love,1the specialgraceof soulsdevout,
To leason seemsa thing past finding out ,
'
of the Whole
duction, p xxvm
X 77
Contingency
is notfoundin the^mmed^ate
reflectionsof Being,but only
'Truth
'
The 'Tmth
XXV
He is Onem Him-
fair
and faultless
universe
1 Wfihic&yat Seenote 2, p 30
2 A saying attributed to Muhammad. A blank is left for it in this
manuscript
8 Haqavqv J"a,uha/r1iy<L
i mafbua
4 Haqaiq t*{ffira>ziy&
i fafo^cb
s See note 8, p 88
42 )
This uniqueSubstance,
viewedas absoluteandvoid of all
phenomena,
all limitationsandall multiplicity,is the ' Tiuth *
On the other hand,viewedin His aspectof multiplicity and
plurality,underwhichHe displays
Himselfwhenclothedwith
phenomena,He is the wholecreateduniverse Thereforethe
universeis the outwardvisibleexpressionof the ' Truth/ and
the ' Truth' is the inner unseenreality of the universe
The
with the ' Truth', and the ' Truth' after this evolution is
identical with the universe Nay, more, in leality there is
but One Eeal Being, His concealment [in the Divine Mind]
and His manifestation [m the sensible woild], His pnonty
XXVI
pertaining to a single substance,which is the Eeahty underlying all existences This universe is changed and renewed
unceasingly at every moment and at every breath Every
instant one universe is annihilated and another resembling it
takes its place, though the majority of men do not perceive
43
m one
of numeious
substances -
other
than
the
One
substitution
of accidents,
in such wise
that
the
from
the force
that
works
within
the stream
*
6-2
to recognise
theEealBeingunderlying
it, whoclothesHimself
with the foims and accidents of the sensible universe, and
timesrepresented
as effected
by theeternalbtiugglebetween
"thesetwo
oppositephasesof Deity, as manifestedin Adam andIblls, Abraham and
Nir
irnrod,Moses
andPharaoh,
etc (see'Masnavi,p J01),
a daringMomst
hypothesis,
which,needless
to say,is notpursued
intoits consequences
4 These' names,'liketheStoiclogo*,aresometimes
spoken
ot asideas,
sometimesas forces01energies
the requisite conditions, and the absence of opposing conditions, becomescapable of receiving the Very Being, the mercy
of the Merciful takes possessionof it, and the Very Being is
infused1 into it, and the Very Being thus externalized,2
through being clothed with the effects and propeities of such
substances,presents Himself undei the foim of a particular
phenomenon, and reveals Himself undei the guise of this
phenomenon Afterwards, by the operation of the terrible
Omnipotence which requires the annihilation of all phenomena and all semblance of multiplicity, this same substance
is stripped of these phenomena At the very moment that it
is thus stripped this same substanceis reclothed with anothei
paiticular phenomenon,resembling the precedingone, through
the operation of the mercy of the Merciful One The next
moment this latter phenomenon is annihilated by operation
of the teirible Omnipotence, and another phenomenon is
foimed by the mercy of the Meiciful One, and so on for as
long as God wills Thus, it nevei happens that the Very
Being is revealed foi two successivemoments under the guise
of the same phenomenon At every moment one universe is
annihilated and another similai to it takes its place But he
who is blinded by these veils, to wit, the constant succession
of similar phenomena and like conditions, believes that the
The proof that the universeis nothing more than a combination of accidents united in a single essence, %e., the
production by emanation. See * Notices et Extraits des
,* , p 66
Betn evolved into
46
essencepossessed
of reality and necessarybeing'-all
'
an
the
*accidents/exceptthis vagueessence
which is discernedbehind these terms
this
assumption is inadmissible and undeseivmg of serious attention And even if we admit it as a hypothesis,we affirm that
whatevei is essential m relation to special substancesis acci-
2Koran,
xxxm4 Ablankisagain
leftforthetextmthismanuscript
47
* Indications'3
If at eachStageJthy coursediveited be
To different'G-oals,'true goalthou'lt neversee,
And till the veil is lifted from thine eyes
The sun of Truth will never ' Rise ' for thee 3
3 Alluding to * Maw<V[if
,' a theologicalwork by Al Iji , * Maqasict,' by
Al Taftazam, and 'MatahY a work on logic by Al Ormaw!
See
Otto Loth, 'Catalogue of India Office Arabic Manuscripts,' pp 114,
460, and 143
4 A'yan ^ thafotah dar hawat i- '^w, the Ideas or archetypesm Plato's
' Intelligible World' (see 'Notices et Extraits des Manuscrits,' vol x,
p 65 *Mn has the double meaning of *ey' and 'essence,'and its
derivativesA'yan and Tafayytm are usedto denotethe reflectionsof the
One Being , in other words, His emanations which constitute the existences
*
or substances
in the world of visibleand sensiblephenomena(*Alam <i
6 Literally,
* smell '
( 48 )
theseveils,theYeryBeingseems
to be relativeand phenomenal, and weaimgthe form of the multiplicity of these
propeities
and effects,
andHe seems
manifoldto such
persons.
Being's
a seain constant
billows rolled,1
Spedfromwithin,theyrestuponthe sea,
Being'sthe essence
of the Lord of all,
All thingsexist in Him and He m all,
This is the meaningof the Gnosticphrase,
*All thingsarecomprehended
m the All'
2[Whenonethingis manifested
in anothei,thethingmanifested is different from the thing which is the theatre of the
manifestation-i
e , the thing manifestedis one thing and its
theatre
anothei
mirrors
be at once mirror
m the universe
and face
I ween
* The followingpassage
in brackets
is omittedin this manuscript
s Iia the G-ulshan
i Kaz,'1 134,VeryBeingis saidto bereflected
in the
of not being
of each being
49
146
Deter
(
Flash
50
XXVII
ceeds
from" other"' (*G-ulshan
i B3z,'1 871) Thisrepresents
ovil as
something positive So Dante says matter is intractable (' Paradiso,'
CantoI)
Augustine,like Jaml, makesevil merely a deficiencyof good
See ' Confessions,'Book VII,
chapter \n
2 Zariirat Necessary
truths aie thoseof which the contrary is inconceivable Of course,in Ja"mfs time necessityof thoughtwas supposedto
involve necessityof the objectof thought
3 The ideasthat Godis all anddeterminesall, and that evil is unreal,
may seemtrue to men like Augustine,glowingwith religious emotion,but
are untenablein piactice,and if translatedinto haid theologicalformulas
becomea stumblingblock JaLll ud dm quietly drops them when it
fcomes
to a questionof practice
( 51 )
WheievorBeing'bambit doth extend,
Goodand noughtelsebut goodis found,0 fnend,
All evil comesfrom,'not-being/ to wit,
Fiom ( other/ and on * other' must dependl
Flash
XXVIII
with not-being
See note 2, p 33
52 )
In the degrees
of their capacities
Flash
XXIX
>
( 53 )
XXX
6 fkf&t
7 F^\l
and
ttitlwr
8 Athai
it is the theatre wherein are manifested to sight the perfections which m the first revelation weie contained potentially
m the chaiacteristics and capacitiesof the substances
Onegracea hostof suppliantformsdesigned,
A secondto each one his lot assigned;
Thefirsthadno beginning
~~oT
thelast,
rnundi)
6 J e,
world
'
levelation
Mark wellthissubtlepoint-eachquality,
Eachactionthat in substances
webee,
On oneside is attributed to us,
On one to 'TRUTH,'the soleReality
APPENDIX !
3 I e , the oyster shell (see ' Gulshan i Eaz,' 1 572) Here in one
manuscript there follow two quatrainswhich are mere variations of the
theme
56 )
APPENDICES
APPENDIX
PRAISE
be to God,the Creatorand Eestorerof all things;
who does whatsoever He pleases, who is Master of the
glorious throne and mighty force, and directs His sincere
servants into the right way and the straight path, who
to
follow His
chosen
times, but is the First and the Last, and is within and
without
suppose
to be the equivalent
of Tritheism
^
*
59
8--2
60 )
bodyendued
with form,1nor a substance
circumscribed
with
limits or determinedby measure, neither doesHe resemble
bodies,as they aie capableof beingmeasuredand divided
Neither is He a substance,nor do substances exist m Him ,
nor is He an accident,nor do accidentsexist in Him Neither
and
2JustlikePhilo,G-hazzali
struggles
withtheanthropomorphic
language
Jlaliilians
61
definite
'"
-/"
( 63 )
to peifoim, nor can any injustice be supposedin Him, nor
APPENDIX
II
PLOTINUS
fiedthe StoicLogoiwith the angelsmentionedin the Scriptures, and at the sametime he reducedthe personalYahveh
of the Scriptuiesto the abstractBeing of Greekphilosophy
J See'Masnavi,'p 226
2 The Bookof Wisdom,piobablythe work of a HellemzmgJew,
65
TheHebrew
prophets
had almostpersonified
the <Wordof
theLoid' and<Wisdom',
andLogos,
withitsdouble
meaning
of thought
andword(whoandwatio),
waseasily
identified
with' Word' and<Wisdom
' AsDr Hirschfeld
haspointed
out, Aim andKalimaunderwenta similarprocessin the
Koran
* TheLogos,
havingbeenthuspersonified,
playsa
very important part in Philo's system
It becomesthe
Demiuige
orArchitect
oftheworld Themetaphor
of generation is employed
to picturethe modeof its operation
Sometimesit is figuied as masculine,sometimesas a female
agent,but m either caseit is one of the parentsof the world
of phenomena
2 On the wholeit may be said that Philo's
subordinate
agencies
throughwhomthe Deityworked,so as
not to touch matter
Himself
SomeSufi theologians
See Palmer's
( 66 )
genees
andoftheCelestial
Hierarchies
of Dionysms,
which
supplied
thefiameofDante's
Paiadise
Plofanus,
wholivedin the thud centuryAD, wis
a mystic
whobusied
himself
withphilosophy
onlyto seekconoboiation
ofhismystical
beliefsHestaited
withthe conviction
that
transcendental
Onebyabstracting
01stnppmgoff all limita-
tionsandconditions
incidentto phenomenal
existence,
andby
assuming
that the residuum
wasthe One But as this
eonceived
bycommon
reason,
andcouldbedescnbed
onlyin
negative teims, as ' Unconditioned/' Infinite/
' Incompre-
tweenthe supra-sensible
andthe sensibleworlds This,again,
generated
theparticularsouls,human,animal,andvegetive,
and, lastly, all inorganic substances The substratum of all
1 Just sothe Nominalists
andtheir modernfollowersdenyto reason
a voice,notonlyonquestions
of pureontology,but on all pointssettled
by traditional dogma(Harnack, vi 163), but thus to discard reason
altogether
is to makeeverysuperstition
impregnable
2 The scholastic term was
' Actuspurus,'pureactualityor energwmg
-Thelater historyof the<Worldsoul' is givenin Kenan's' Averroes
'
( 67 )
thesemanifestations
of theOnem thesensible
woild was
matter,whichwasnon-existent
of itself(meon),andyet the
basisof eachsensible
object
(bathos
ekastou)
,1motherwords
itDivine
wasa
mere
potentiality
of
receiving
the
imprintof the
effluences
TheOne,
theReason,
andtheWorld-soul,
constitute
the socalledHolmlanTrinity,which
is one,notof equality,
but of
subordination,
Plotinus
saysReason
(Nous)
is theLogosof
the One,andSoul(Psyche)
the Logpsof theReason.2
Somuchfor thetheory. Asregardspractice
Plotimis held
that man's dutywasto return to theOne3 Themotive for
this return wasthe loveof thedivinesparkm his soul for its
souice,and its consequent
cravingto be reunitedtherewith
The Onewasitselfunmoved,
butattracted
its effluents
through
being the object of their love and desue The return was to
be eftectedby retracing the downwardcourseinto the realm
real
note
according
to theSchoolmen's
derivation
of theword Plotinussays the
Oneis noon*m presence
whichis betterthanscience'
(katajp&rownan,
kretitona)
9-2
68 )
described
by Augustinealmostin the wordsof Plotmusl
' Thus as we talked and yearned after the eternal life, we
touched it for an instant with the whole force of our hearts
"We
their message,
they heldtheir peace,turning their ear to Him
who madethem, and that He alone spoke,not by them, but
for Himself, and that we heaid His woid, not by any fleshly
away, and this alone were to lavish the beholder, and absorb
him and plunge him in mystic joy, might not eternal life be
like this moment of comprehension?'
This is an admirable statement
the One2
It also well illustrates
of the Plotmian
' return
the mam characteristic
' to
of
' Philosophus
autodidactus,*
published
by Pococke
m 1671,
andnowtianslatedby Dr Bronnleunderthetitle 'TheAwakening
oftheSoul'(Murray,
1905) Seehis Introduction,
pp 17-19 A passage
othis is quotedby
the QuakerBarclaym his' Apology/editionof 1678,p 126 Plotinus's
own accountmay bereadin ThomasTaylor's translation (Bell arid Son's
reprint, 1895,pp 301-324)
( 69 )
Dualist
is to
APPENDIX
III
CfflAZZALl
ONMYSTICAL
UNION1
* PRAYERS
2havethreeveils,whereof
thefirst isprayersuttered
only by the tongue,the secondis whenthe mind,by hard
endeavourand byfirmestresolve,
leachesa point at which,
being untroubled
by evilsuggestions,
it is ableto concentrate
itself on divine matters, the third veil is when the mind
is invokedbyprayertakespossession
of the mindof him who
prays, and the mind of the latter is absorbedm Godwhom
he addresses,his prayers ceasing and no self-consciousness
( 71 )
engiossed
by love,\\e seeothersoveipoweied
byangeisothat
they do not heai onewho speaks,01 seeone who passes,and
aie so absoibedby their overwhelmingpassion,that they are
not evenconsciousof beingthus absorbed For so far as you
At the outset
visions,
wherefrom
hereturns
to thelower
w<^0^<fisgillt^with
thevileness
of
allearthly
things,
failto;njra|el
attho^\7ho,
resting
content
withthedeceits
of the|w>rld,
neveiJJtrive
to ascend
to
subhmei heights?'
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