the mystics of islam

7/29/2019 The Mystics of Islam

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THE MYSTICS OF ISLAM

by Reynold A. Nicholson

Routledge, eg!n "!ul, London#$%$&'

[Scanned, proofed, and formatted in HTML by Chris Weimer, December 2001;racio!s"y donated to sacred#te$ts%com for p!b"ication% This te$t is in the p!b"ic domain

in the &S% 'riina" paination has been retained; footnotes ha(e been embedded into the

te$t )ithin braces and in a sma""er font*+i.e.-% Characters )ith diacritics ha(e beenmapped to the c"osest .SC// character *e.g.Sf is trans"iterated S!fi-% ree3 "etters ha(e

a"so been e"iminated, and *the t)o- )ords in ree3 in the oriina" are enc"osed in 4rench

5!otes *67-% ."" references to the 89oran8 in the te$t ha(e been "in3ed to the :ic3tha""

n"ish icho"son are one or t)o off from :ic3tha"" and other trans"ations; the hyper"in3s ha(e

been ad?!sted b!t the oriina" citation retained in these instances%@

CONTENTS

PAGE

INTRODUCTION . . . . . 1

CHAP.

I. THE PATH . . . . . 28

II. ILLUMINATION AND ECSTASY . . . 50

III. THE GNOSIS . . . . . 68

IV. DIVINE LOVE . . . . . 102

V. SAINTS AND MIRACLES . . . . 120

VI. THE UNITIVE STATE . . . . 148

BIBLIOGRAPHY . . . . . 169

INDEX . . . . . . 17

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THE MYSTICS OF ISLAM

INTRO()CTION

TH tit"e of this boo3 s!fficient"y e$p"ains )hy it is inc"!ded in a Series 8e$emp"ifyin

the ad(ent!res and "abo!rs of indi(id!a" see3ers or ro!ps of see3ers in 5!est of rea"ity%8

S!fism, the re"iio!s phi"osophy of /s"am, is described in the o"dest e$tant definition as8the apprehension of di(ine rea"ities,8 and Mohammedan mystics are fond of ca""in

themse"(esAhl al-Haqq, 8the fo""o)ers of the Aea"%8 +Al-Haqqis the term enera""y !sed by S!fis

)hen they refer to od%/n attemptin to set forth their centra" doctrines from this point of(ie), / sha"" dra) to some e$tent on materia"s )hich / ha(e co""ected d!rin the "ast

t)enty years for a enera" history of /s"amic mysticism##a s!b?ect so (ast and many#sided

that se(era" "are (o"!mes )o!"d be re5!ired to do it anythin "i3e ?!stice% Here / can

on"y s3etch

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in broad o!t"ine certain princip"es, methods, and characteristic feat!res of the inner "ife as

it has been "i(ed by Mos"ems of e(ery c"ass and condition from the eihth cent!ry of o!r

era to the present day% Diffic!"t are the paths )hich they threaded, dar3 and be)i"derinthe path"ess heihts beyond; b!t e(en if )e may not hope to accompany the tra(e""ers to

their ?o!rney8s end, any information that )e ha(e athered concernin their re"iio!s

en(ironment and spirit!a" history )i"" he"p !s to !nderstand the strane e$periences of

)hich they )rite%

/n the first p"ace, therefore, / propose to offer a fe) remar3s on the oriin and historica"

de(e"opment of S!fism, its re"ation to /s"am, and its enera" character% >ot on"y are these

matters interestin to the st!dent of comparati(e re"iion; some 3no)"ede of them isindispensab"e to any serio!s st!dent of S!fism itse"f% /t may be said, tr!"y eno!h, that a""

mystica" e$periences !"timate"y meet in a sin"e point; b!t that point ass!mes )ide"y

different aspects accordin to the mystic8s re"iion, race, and temperament, )hi"e the

con(erin "ines of approach admit of a"most infinite (ariety% Tho!h a"" the reat typesof mysticism ha(e somethin in common, each is mar3ed by pec!"iar characteristics

res!"tin from the circ!m#

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stances in )hich it arose and f"o!rished% !st as the Christian type cannot be !nderstood

)itho!t reference to Christianity, so the Mohammedan type m!st be (ie)ed in conne$ion)ith the o!t)ard and in)ard de(e"opment of /s"am%

The )ord 8mystic,8 )hich has passed from ree3 re"iion into !ropean "iterat!re, is

represented in .rabic, :ersian, and T!r3ish, the three chief "an!aes of /s"am, by 8S!fi%8The terms, ho)e(er, are not precise"y synonymo!s, for 8S!fi8 has a specific re"iio!s

connotation, and is restricted by !sae to those mystics )ho profess the Mohammedan

faith% .nd the .rabic )ord, a"tho!h in co!rse of time it appropriated the hih


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sinificance of the ree3##"ips sea"ed by ho"y mysteries, eyes c"osed in (isionary

rapt!re##bore a h!mb"er meanin )hen it first ained c!rrency *abo!t 00 .%D%-% &nti"

recent"y its deri(ation )as in disp!te% Most S!fis, f"yin in the face of etymo"oy, ha(ederi(ed it from an .rabic root )hich con(eys the notion of 8p!rity8; this )o!"d ma3e 8S!fi8

mean 8one )ho is p!re in heart8 or 8one of the e"ect%8 Some !ropean scho"ars identified it

)ith sophsin the sense of 8theosophist%8 E!t >F"de3e, in an artic"e )ritten t)entyyears ao, sho)ed conc"!si(e"y that the name )as deri(ed fromsuf*)oo"-, and )as

oriina""y app"ied to those Mos"em

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ascetics )ho, in imitation of Christian hermits, c"ad themse"(es in coarse )oo""en arb as

a sin of penitence and ren!nciation of )or"d"y (anities%

The ear"iest S!fis )ere, in fact, ascetics and 5!ietists rather than mystics% .n

o(er)he"min conscio!sness of sin, combined )ith a dread##)hich it is hard for !s to

rea"ise##of !dment Day and the torments of He""#fire, so (i(id"y painted in the 9oran,dro(e them to see3 sa"(ation in f"iht from the )or"d% 'n the other hand, the 9oran

)arned them that sa"(ation depended entire"y on the inscr!tab"e )i"" of .""ah, )ho !ides

ariht the ood and "eads astray the )ic3ed% Their fate )as inscribed on the eterna" tab"es

of His pro(idence, nothin co!"d a"ter it% 'n"y this )as s!re, that if they )ere destined tobe sa(ed by fastin and prayin and pio!s )or3s##then they )o!"d be sa(ed% S!ch a

be"ief ends nat!ra""y in 5!ietism, comp"ete and !n5!estionin s!bmission to the di(ine

)i"", an attit!de characteristic of S!fism in its o"dest form% The mainsprin of Mos"emre"iio!s "ife d!rin the eihth cent!ry )as fear##fear of od, fear of He"", fear of death,

fear of sin##b!t the opposite moti(e had a"ready be!n to ma3e its inf"!ence fe"t, and

prod!ced in the saint"y )oman Aabia at "east one conspic!o!s e$amp"e of tr!"y mystica"se"f#abandonment%

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So far, there )as no reat difference bet)een the S!fi and the orthodo$ Mohammedan

Kea"ot, e$cept that the S!fis attached e$traordinary importance to certain 9oranicdoctrines, and de(e"oped them at the e$pense of others )hich many Mos"ems miht

consider e5!a""y essentia"% /t m!st a"so be a""o)ed that the ascetic mo(ement )as inspired

by Christian idea"s, and contrasted sharp"y )ith the acti(e and p"eas!re#"o(in spirit of/s"am% /n a famo!s sentence the :rophet deno!nced mon3ish a!sterities and bade his

peop"e de(ote themse"(es to the ho"y )ar aainst !nbe"ie(ers; and he a(e, as is )e""

3no)n, the most con(incin testimony in fa(o!r of marriae% ."tho!h his condemnationof ce"ibacy did not remain )itho!t effect, the con5!est of :ersia, Syria, and ypt by his

s!ccessors bro!ht the Mos"ems into contact )ith ideas )hich profo!nd"y modified their

o!t"oo3 on "ife and re"iion% !ropean readers of the 9oran cannot fai" to be str!c3 by its

a!thor8s (aci""ation and inconsistency in dea"in )ith the reatest prob"ems% He himse"f)as not a)are of these contradictions, nor )ere they a st!mb"in#b"oc3 to his de(o!t

fo""o)ers, )hose simp"e faith accepted the 9oran as the Word of od% E!t the rift )as

there, and soon prod!ced far#reachin res!"ts%


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Hence arose the M!r?ites, )ho set faith

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abo(e )or3s and emphasised the di(ine "o(e and oodness; the =adarites )ho affirmed,

and the abarites )ho denied, that men are responsib"e for their actions; the M!taKi"ites,)ho b!i"t a theo"oy on the basis of reason, re?ectin the 5!a"ities of .""ah as

incompatib"e )ith His !nity, and predestinarianism as contrary to His ?!stice; and fina""y

the .sharites, the scho"astic theo"oians of /s"am, )ho form!"ated the riid metaphysica"and doctrina" system that !nder"ies the creed of orthodo$ Mohammedans at the present

time% ."" these spec!"ations, inf"!enced as they )ere by ree3 theo"oy and phi"osophy,

reacted po)erf!""y !pon S!fism% ar"y in the third cent!ry of the Heira##the ninth after

Christ##)e find manifest sins of the ne) "ea(en stirrin )ithin it% >ot that S!fis ceasedto mortify the f"esh and ta3e pride in their po(erty, b!t they no) bean to reard

asceticism as on"y the first stae of a "on ?o!rney, the pre"iminary trainin for a "arer

spirit!a" "ife than the mere ascetic is ab"e to concei(e% The nat!re of the chane may bei""!strated by 5!otin a fe) sentences )hich ha(e come do)n to !s from the mystics of

this period%

Lo(e is not to be "earned from menN it is one of od8s ifts and comes of

His race%

>one refrains from the "!sts of this )or"d sa(e him in )hose heart there

is a

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"iht that 3eeps him a")ays b!sied )ith the ne$t )or"d%

When the nostic8s spirit!a" eye is opened, his bodi"y eye is sh!tN he seesnothin b!t od%

/f nosis )ere to ta3e (isib"e shape a"" )ho "oo3ed thereon )o!"d die at

the siht of its bea!ty and "o(e"iness and oodness and race, and e(ery

brihtness )o!"d become dar3 beside the sp"endo!r thereof% +Compare:"ato, :hPdr!s *o)ett8s trans"ation-N 4or siht is the 3eenest of o!r bodi"y senses;tho!h not by that is )isdom seen; her "o(e"iness )o!"d ha(e been transportin if there

had been a (isib"e imae of her%

nosis is nearer to si"ence than to speech%

When the heart )eeps beca!se it has "ost, the spirit "a!hs beca!se it hasfo!nd%

>othin sees od and dies, e(en as nothin sees od and "i(es, beca!se

His "ife is e(er"astinN )hoe(er sees it is thereby made e(er"astin%


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' od, / ne(er "isten to the cry of anima"s or to the 5!i(erin of trees or

to the m!rm!rin of )ater or to the )arb"in of birds or to the r!st"in

)ind or to the crashin th!nder )itho!t fee"in them to be an e(idence ofThy !nity and a proof that there is nothin "i3e !nto Thee%

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' my od, / in(o3e Thee in p!b"ic as "ords are in(o3ed, b!t in pri(ate as"o(ed ones are in(o3ed% :!b"ic"y / say, 8' my odQ8 b!t pri(ate"y / say, 8'

my Ee"o(edQ8

These ideas##Liht, 9no)"ede, and Lo(e##form, as it )ere, the 3eynotes of the ne)

S!fism, and in the fo""o)in chapters / sha"" endea(o!r to sho) ho) they )erede(e"oped% &"timate"y they rest !pon a pantheistic faith )hich deposed the 'ne

transcendent od of /s"am and )orshipped in His stead 'ne Aea" Eein )ho d)e""s and

)or3s e(ery)here, and )hose throne is not "ess, b!t more, in the h!man heart than in thehea(en of hea(ens% Eefore oin f!rther, it )i"" be con(enient to ans)er a 5!estion )hich

the reader may ha(e as3ed himse"f##Whence did the Mos"ems of the ninth cent!ry deri(e

this doctrineR

Modern research has pro(ed that the oriin of S!fism cannot be traced bac3 to a sin"edefinite ca!se, and has thereby discredited the s)eepin enera"isations )hich represent

it, for instance, as a reaction of the .ryan mind aainst a con5!erin Semitic re"iion, and

as the prod!ct, essentia""y, of /ndian or :ersian tho!ht% Statements of this 3ind, e(en

)hen they are partia""y tr!e, inore the princip"e that in order to estab"ish an historica"conne$ion bet)een . and E, it is not eno!h to brin

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for)ard e(idence of their "i3eness to one another, )itho!t sho)in at the same time *1-

that the act!a" re"ation of E to . )as s!ch as to render the ass!med fi"iation possib"e, and*2- that the possib"e hypothesis fits in )ith a"" the ascertained and re"e(ant facts% >o), the

theories )hich / ha(e mentioned do not satisfy these conditions% /f S!fism )as nothin

b!t a re(o"t of the .ryan spirit, ho) are )e to e$p"ain the !ndo!bted fact that some of the"eadin pioneers of Mohammedan mysticism )ere nati(es of Syria and ypt, and .rabs

by raceR Simi"ar"y, the ad(ocates of a E!ddhistic or


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/% CHA/ST/.>/T

/t is ob(io!s that the ascetic and 5!ietistic tendencies to )hich / ha(e referred )ere inharmony )ith Christian theory and dre) no!rishment therefrom% Many ospe" te$ts and

apocrypha" sayins of es!s are cited in the o"dest S!fi bioraphies, and the Christian

anchorite *rahib- often appears in the rU"e of a teacher i(in instr!ction and ad(ice to

)anderin Mos"em ascetics% We ha(e seen that the )oo""en dress, from )hich the name8S!fi8 is deri(ed, is of Christian oriinN (o)s of si"ence, "itanies *dhikr-, and other ascetic

practices may be traced to the same so!rce% .s reards the doctrine of di(ine "o(e, the

fo""o)in e$tracts spea3 for themse"(esN

es!s passed by three men% Their bodies )ere "ean and their faces pa"e%He as3ed them, sayin, 8What hath bro!ht yo! to this p"ihtR8 They

ans)ered, 84ear of the 4ire%8 es!s said, 8e fear a thin created, and it

beho(es od that He sho!"d sa(e those )ho fear%8 Then he "eft them andpassed by three others, )hose faces )ere pa"er and their bodies "eaner, and

as3ed them, sayin, 8What hath bro!ht yo! to this p"ihtR8 They

ans)ered, 8Lonin for :aradise%8 He said, 8e

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desire a thin created, and it beho(es od that He sho!"d i(e yo! that

)hich ye hope for%8 Then he )ent on and passed by three others of

e$ceedin pa"eness and "eanness, so that their faces )ere as mirrors of

"iht, and he said, 8What hath bro!ht yo! to thisR8 They ans)ered, 8'!r"o(e of od%8 es!s said, 8e are the nearest to Him, ye are the nearest to

Him%8

The Syrian mystic, .hmad ibn a"#Ha)ari, once as3ed a Christian hermitN

8What is the stronest command that ye find in yo!r Script!resR8 Thehermit rep"iedN 8We find none stroner than thisN Lo(e thy Creator )ith a""

thy po)er and miht%8

.nother hermit )as as3ed by some Mos"em asceticsN

8When is a man most perse(erin in de(otionR8 8When "o(e ta3es

possession of his heart,8 )as the rep"y; 8for then he hath no ?oy or p"eas!re

b!t in contin!a" de(otion%8

The inf"!ence of Christianity thro!h its hermits, mon3s, and heretica" sects *e.g.the

Messa"ians or !chitP- )as t)ofo"dN ascetic and mystica"% 'rienta" Christian mysticism,ho)e(er, contained a :aan e"ementN it had "on ao absorbed the ideas and adopted the

"an!ae of :"otin!s and the >eo#p"atonic schoo"%

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//% >':L.T'>/SM

.ristot"e, not :"ato, is the dominant fi!re in Mos"em phi"osophy, and fe)

Mohammedans are fami"iar )ith the name of :"otin!s, )ho )as more common"y ca""ed8the ree3 Master8 *al-Sheykh al-Yaunani-% E!t since the .rabs ained their first

3no)"ede of .ristot"e from his >eop"atonist commentators, the system )ith )hich theybecame imb!ed )as that of :orphyry and :roc"!s% Th!s the so#ca""ed Theology of

Aristotle, of )hich an .rabic (ersion appeared in the ninth cent!ry, is act!a""y a man!a"of >eop"atonism%

.nother )or3 of this schoo" deser(es partic!"ar noticeN / mean the )ritins fa"se"y

attrib!ted to Dionysi!s the .reopaite, the con(ert of St% :a!"% The pse!do#Dionysi!s##hemay ha(e been a Syrian mon3##names as his teacher a certain Hierothe!s, )hom

4rothinham has identified )ith Stephen Ear S!dai"i, a prominent Syrian nostic and a

contemporary of acob of Sar!? *GI1#I21 .%D%-% Dionysi!s 5!otes some framents of

erotic hymns by this Stephen, and a comp"ete )or3, theBook of Hierotheus on the

Hidden ysteries of the !i"inity, has come do)n to !s in a !ni5!e man!script )hich isno) in the Eritish M!se!m% The Dionysian )ritins, t!rned into Latin by ohn Scot!s

riena,

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fo!nded medie(a" Christian mysticism in Western !rope% Their inf"!ence in the ast

)as hard"y "ess (ita"% They )ere trans"ated from ree3 into Syriac a"most immediate"y on

their appearance, and their doctrine )as (ioro!s"y propaated by commentaries in the

same ton!e% .bo!t I0 .%D% Dionysi!s )as 3no)n from the Tiris to the .t"antic%

Eesides "iterary tradition there )ere other channe"s by )hich the doctrines of emanation,

i""!mination, nosis, and ecstasy )ere transmitted, b!t eno!h has been said to con(ince

the reader that ree3 mystica" ideas )ere in the air and easi"y accessib"e to the Mos"eminhabitants of Western .sia and ypt, )here the S!fi theosophy first too3 shape% 'ne of

those )ho bore the chief part in its de(e"opment, Dh! V"#>!n the yptian, is described

as a phi"osopher and a"chemist##in other )ords, a st!dent of He""enistic science% When it

is added that m!ch of his spec!"ation arees )ith )hat )e find, for e$amp"e, in the)ritins of Dionysi!s, )e are dra)n irresistib"y to the conc"!sion *)hich, as / ha(e

pointed o!t, is hih"y probab"e on enera" ro!nds- that >eop"atonism po!red into /s"am

a "are tinct!re of the same mystica" e"ement in )hich Christianity )as a"ready steeped%

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///% >'ST/C/SM+Cf% o"dKiher, >e!p"atonische !nd nostische "emente im Hadit, in#eits$hrift f%r Assyriologie, $$ii%

B1O ff%

Tho!h "itt"e direct e(idence is a(ai"ab"e, the conspic!o!s p"ace occ!pied by the theoryof nosis in ear"y S!fi spec!"ation s!ests contact )ith Christian nosticism, and it is

)orth notin that the parents of Mar!f a"#9ar3hi, )hose definition of S!fism as 8the

apprehension of di(ine rea"ities8 )as 5!oted on the first pae of this /ntrod!ction, are said


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Eefore the Mohammedan con5!est of /ndia in the e"e(enth cent!ry, the teachin of

E!ddha e$erted considerab"e inf"!ence in astern :ersia and Transo$ania% We hear of

f"o!rishin E!ddhist monasteries in Ea"3h, the metropo"is of ancient Eactria, a cityfamo!s for the n!mber of S!fis )ho resided in it% :rofessor o"dKiher has ca""ed attention

to the sinificant circ!mstance that the S!fi ascetic, /brahim ibn .dham, appears in

Mos"em "eend as a prince of Ea"3h )ho abandoned his throne and

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became a )anderin der(ish##the story of E!ddha o(er aain% The S!fis "earned the !se

of rosaries from E!ddhist mon3s, and, )itho!t enterin into detai"s, it may be safe"y

asserted that the method of S!fism, so far as it is one of ethica" se"f#c!"t!re, ascetic

meditation, and inte""ect!a" abstraction, o)es a ood dea" to E!ddhism% E!t the feat!res)hich the t)o systems ha(e in common on"y accent!ate the f!ndamenta" difference

bet)een them% /n spirit they are po"es apart% The E!ddhist mora"ises himse"f, the S!fi

becomes mora" on"y thro!h 3no)in and "o(in od%

The S!fi conception of the passin#a)ay *fana- of indi(id!a" se"f in &ni(ersa" Eein is

certain"y, / thin3, of /ndian oriin% /ts first reat e$ponent )as the :ersian mystic,

EayaKid of Eistam, )ho may ha(e recei(ed it from his teacher, .b! ."i of Sind

*Scinde-% Here are some of his sayinsN

Creat!res are s!b?ect to chanin 8states,8 b!t the nostic has no 8state,8

beca!se his (esties are effaced and his essence annihi"ated by the essence

of another, and his traces are "ost in another8s traces%

Thirty years the hih od )as my mirror, no) / am my o)n mirror, i.e.accordin to the e$p"anation i(en by his biorapher, that )hich / )as /

am no more, for 8/8 and 8od8 is a denia"

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of the !nity of od% Since / am no more, the hih od is His o)n mirror%

/ )ent from od to od, !nti" they cried from me in me, 8' Tho! /Q8

This, it )i"" be obser(ed, is not E!ddhism, b!t the pantheism of the ir(ana !nconditiona""y% Eoth terms imp"y the passin#a)ay of

indi(id!a"ity, b!t )hi"e >ir(ana is p!re"y neati(e,fanais accompanied by baqa,

e(er"astin "ife in od% The rapt!re of the S!fi )ho has "ost himse"f in ecstaticcontemp"ation of the di(ine bea!ty is entire"y opposed to the passion"ess inte""ect!a"

serenity of the .rahat% / emphasise this contrast beca!se, in my opinion, the inf"!ence of

E!ddhism on Mohammedan tho!ht has been e$aerated% M!ch is attrib!ted toE!ddhism that is /ndian rather than specifica""y E!ddhisticN thefanatheory of the S!fis is

a case in point% 'rdinary Mos"ems he"d the fo""o)ers of E!ddha in abhorrence, reardin

them as ido"aters, and )ere not "i3e"y to see3 persona" interco!rse )ith them% 'n the

other hand, for near"y a tho!sand years before the Mohammedan con5!est, E!ddhism had


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been po)erf!" in Eactria and astern :ersia enera""yN it m!st, therefore, ha(e affected

the de(e"opment of S!fism in these reions%

Whi"efanain its pantheistic form is

+p% 1

radica""y different from >ir(ana, the terms coincide so c"ose"y in other )ays that )ecannot reard them as bein a"toether !nconnected%+anahas an ethica" aspectN it

in(o"(es the e$tinction of a"" passions and desires% The passin#a)ay of e(i" 5!a"ities and

of the e(i" actions )hich they prod!ce is said to be bro!ht abo!t by the contin!ance ofthe correspondin ood 5!a"ities and actions% Compare this )ith the definition of >ir(ana

i(en by :rofessor Ahys Da(idsN

The e$tinction of that sinf!", raspin condition of mind and heart, )hich

)o!"d other)ise, accordin to the reat mystery of 9arma, be the ca!se ofrene)ed indi(id!a" e$istence% That e$tinction is to be bro!ht abo!t by,

and r!ns para""e" )ith, the ro)th of the opposite condition of mind and

heart; and it is comp"ete )hen that opposite condition is reached%

.part from the doctrine of 9arma, )hich is a"ien to S!fism, these definitions of fana*(ie)ed as a mora" state- and >ir(ana, aree a"most )ord for )ord% /t )o!"d be o!t of

p"ace to p!rs!e the comparison f!rther, b!t / thin3 )e may conc"!de that the S!fi theory

offana)as inf"!enced to some e$tent by E!ddhism as )e"" as by :erso#/ndianpantheism%

The recepti(ity of /s"am to forein ideas has been reconised by e(ery !nbiassed

+p% 20

in5!irer, and the history of S!fism is on"y a sin"e instance of the enera" r!"e% E!t this

fact sho!"d not "ead !s to see3 in s!ch ideas an e$p"anation of the )ho"e 5!estion )hich /am no) disc!ssin, or to identify S!fism itse"f )ith the e$traneo!s inredients )hich it

absorbed and assimi"ated in the co!rse of its de(e"opment% (en if /s"am had been

mirac!"o!s"y sh!t off from contact )ith forein re"iions and phi"osophies, some form ofmysticism )o!"d ha(e arisen )ithin it, for the seeds )ere a"ready there% 'f co!rse, )e

cannot iso"ate the interna" forces )or3in in this direction, since they )ere s!b?ect to the

"a) of spirit!a" ra(itation% The po)erf!" c!rrents of tho!ht dischared thro!h the

Mohammedan )or"d by the reat non#"s"amic systems abo(e mentioned a(e a stim!"!s

to (ario!s tendencies )ithin /s"am )hich affected S!fism either positi(e"y or neati(e"y%.s )e ha(e seen, its o"dest type is an ascetic re(o"t aainst "!$!ry and )or"d"iness; "ater

on, the pre(ai"in rationa"ism and scepticism pro(o3ed co!nter#mo(ements to)ardsint!iti(e 3no)"ede and emotiona" faith, and a"so an orthodo$ reaction )hich in its t!rn

dro(e many earnest Mos"ems into the ran3s of the mystics%

Ho), it may be as3ed, co!"d a re"iion fo!nded on the simp"e and a!stere monotheism of

Mohammed to"erate these ne)


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Mohammedan theo"oy% That )as the a"ternati(e to S!fism% Therefore, a"" thin3in,

re"iio!s Mos"ems are mystics, as :rofessor D% E% Macdona"d, one of o!r best

a!thorities on the s!b?ect, has remar3ed% .nd he addsN ."", too, are pantheists, b!t somedo not 3no) it%

The re"ation of indi(id!a" S!fis to /s"am (aries from more or "ess entire conformity to amere"y nomina" profession of be"ief in .""ah and His :rophet% Whi"e the 9oran and the

Traditions are enera""y ac3no)"eded to be the !na"terab"e standard of re"iio!s tr!th,this ac3no)"edment does not inc"!de the reconition of any e$terna" a!thority )hich

sha"" decide )hat is orthodo$ and )hat is heretica"% Creeds and catechisms co!nt for

nothin in the S!fi8s estimation% Why sho!"d he concern himse"f )ith these )hen hepossesses a doctrine deri(ed immediate"y from odR .s he reads the 9oran )ith st!dio!s

meditation and rapt attention, "o, the hidden meanins##infinite, ine$ha!stib"e##of the

Ho"y Word f"ash !pon his in)ard eye% This is )hat the S!fis ca"" istinbat, a sort ofint!iti(e ded!ction; the mysterio!s inf"o) of di(ine"y re(ea"ed 3no)"ede into hearts

made p!re

+p% 2G

by repentance and fi""ed )ith the tho!ht of od, and the o!tf"o) of that 3no)"ede !pon

the interpretin ton!e% >at!ra""y, the doctrines e"icited by means of istinbatdo not aree(ery )e"" either )ith Mohammedan theo"oy or )ith each other, b!t the discord is easi"y

e$p"ained% Theo"oians, )ho interpret the "etter, cannot be e$pected to reach the same

conc"!sions as mystics, )ho interpret the spirit; and if both c"asses differ amonstthemse"(es, that is a mercif!" dispensation of di(ine )isdom, since theo"oica"

contro(ersy ser(es to e$tin!ish re"iio!s error, )hi"e the (ariety of mystica" tr!th

corresponds to the manifo"d derees and modes of mystica" e$perience%

/n the chapter on the nosis / sha"" enter more f!""y into the attit!de of the S!fis to)ardspositi(e re"iion% /t is on"y a ro!h#and#ready acco!nt of the matter to say that many of

them ha(e been ood Mos"ems, many scarce"y Mos"ems at a"", and a third party, perhaps

the "arest, Mos"ems after a fashion% D!rin the ear"y Midd"e .es /s"am )as a ro)inoranism, and rad!a""y became transformed !nder the inf"!ence of di(erse mo(ements,

of )hich S!fism itse"f )as one% Mohammedan orthodo$y in its present shape o)es m!ch

to haKa"i, and haKa"i )as a S!fi% Thro!h his )or3 and e$amp"e the S!fistic inter#

+p% 2I

pretation of /s"am has in no sma"" meas!re been harmonised )ith the ri(a" c"aims of

reason and tradition, b!t ?!st beca!se of this he is "ess (a"!ab"e than mystics of a p!rertype to the st!dent )ho )ishes to 3no) )hat S!fism essentia""y is%

."tho!h the n!mero!s definitions of S!fism )hich occ!r in .rabic and :ersian boo3s

on the s!b?ect are historica""y interestin, their chief importance "ies in sho)in thatS!fism is !ndefinab"e% a"a"!ddin A!mi in hisasna"ite""s a story abo!t an e"ephant

)hich some Hindoos )ere e$hibitin in a dar3 room% Many peop"e athered to see it, b!t,

as the p"ace )as too dar3 to permit them to see the e"ephant, they a"" fe"t it )ith their


13/92


14/92


15/92

The S!fi8s 8path8 is not finished !nti" he has tra(ersed a"" the 8staes,8 ma3in himse"f

perfect in e(ery one of them before ad(ancin to the ne$t, and has a"so e$perienced

)hate(er 8states8 it p"eases od to besto) !pon him% Then, and on"y then, is hepermanent"y raised to the hiher p"anes of conscio!sness )hich S!fis ca"" 8the nosis8

*&a/rifat- and 8the Tr!th8 *haqiqat-, )here the 8see3er8 *talib- becomes the 83no)er8 or

8nostic8 */arif-, and rea"ises that 3no)"ede, 3no)er, and 3no)n are 'ne%

+p% B0

J J J

Ha(in s3etched, as brief"y as possib"e, the e$terna" frame)or3 of the method by )hich

the S!fi approaches his oa", / sha"" no) try to i(e some acco!nt of its inner )or3ins%

The present chapter dea"s )ith the first portion of the threefo"d ?o!rney##the :ath, thenosis, and the Tr!th##by )hich the 5!est of Aea"ity is often symbo"ised%

The first p"ace in e(ery "ist of 8staes8 is occ!pied by repentance * ta(bat-% This is the

Mos"em term for 8con(ersion,8 and mar3s the beinnin of a ne) "ife% /n the bioraphiesof eminent S!fis the dreams, (isions, a!ditions, and other e$periences )hich ca!sed them

to enter on the :ath are !s!a""y re"ated% Tri(ia" as they may seem, these records ha(e a

psycho"oica" basis, and, if a!thentic, )o!"d be )orth st!dyin in detai"% Aepentance is

described as the a)a3enin of the so!" from the s"!mber of heed"essness, so that thesinner becomes a)are of his e(i" )ays and fee"s contrition for past disobedience% He is

not tr!"y penitent, ho)e(er, !n"ess *1- he at once abandons the sin or sins of )hich he is

conscio!s, and *2- firm"y reso"(es that he )i"" ne(er ret!rn to these sins in the f!t!re% /the sho!"d fai" to 3eep his (o), he m!st aain t!rn to od, )hose mercy is infinite% .

certain )e""#3no)n S!fi repented se(enty times and fe"" bac3 into sin se(enty times

before he made a

+p% B1

"astin repentance% The con(ert m!st a"so, as far as "ies in his po)er, satisfy a"" those)hom he has in?!red% Many e$amp"es of s!ch restit!tion miht be c!""ed from the

,egend of the osle& Saints%

.ccordin to the hih mystica" theory, repentance is p!re"y an act of di(ine race,comin from od to man, not from man to od% Some one said to AabiaN

/ ha(e committed many sins; if / t!rn in penitence to)ards od, )i"" He

t!rn in mercy to)ards meR >ay, she rep"ied, b!t if He sha"" t!rn

to)ards thee, tho! )i"t t!rn to)ards Him%

The 5!estion )hether sins o!ht to be remembered after repentance or forotteni""!strates a f!ndamenta" point in S!fi ethicsN / mean the difference bet)een )hat is

ta!ht to no(ices and discip"es and )hat is he"d as an esoteric doctrine by adepts% .ny

Mohammedan director of so!"s )o!"d te"" his p!pi"s that to thin3 h!mb"y andremorsef!""y of one8s sins is a so(erein remedy aainst spirit!a" pride, b!t he himse"f

miht (ery )e"" be"ie(e that rea" repentance consists in forettin e(erythin e$cept od%


16/92

The penitent, says H!?)iri, is a "o(er of od, and the "o(er of od is in

contemp"ation of odN in contemp"ation it is )ron to remember

+p% B2

sin, for reco""ection of sin is a (ei" bet)een od and the contemp"ati(e%

Sin appertains to se"f#e$istence, )hich itse"f is the reatest of a"" sins% To foret sin is toforet se"f%

This is on"y one app"ication of a princip"e )hich, as / ha(e said, r!ns thro!h the )ho"e

ethica" system of S!fism and )i"" be more f!""y e$p"ained in a s!bse5!ent chapter% /tsdaners are e(ident, b!t )e m!st in fairness a""o) that the same theory of cond!ct may

not be e5!a""y s!itab"e to those )ho ha(e made themse"(es perfect in mora" discip"ine

and to those )ho are sti"" stri(in after perfection%

'(er the ate of repentance it is )rittenN

.""selfabandon ye )ho enter hereQ

The con(ert no) beins )hat is ca""ed by Christian mystics the :!rati(e Way% /f he

fo""o)s the enera" r!"e, he )i"" ta3e a director *Shey3h, :ir, M!rshid-, i.e.a ho"y man of

ripe e$perience and profo!nd 3no)"ede, )hose "east )ord is abso"!te "a) to his

discip"es% . 8see3er8 )ho attempts to tra(erse the 8:ath8 )itho!t assistance recei(es "itt"esympathy% 'f s!ch a one it is said that 8his !ide is Satan,8 and he is "i3ened to a tree that

for )ant of the ardener8s care brins forth 8none or bitter fr!it%8 Spea3in of the S!fi

Shey3hs, H!?)iri saysN

+p% BB

J J J

When a no(ice ?oins them, )ith the p!rpose of reno!ncin the )or"d,

they s!b?ect him to spirit!a" discip"ine for the space of three years% /f he

f!"fi" the re5!irements of this discip"ine, )e"" and ood; other)ise, theydec"are that he cannot be admitted to the 8:ath%8 The first year is de(oted to

ser(ice of the peop"e, the second year to ser(ice of od, and the third year

to )atchin o(er his o)n heart% He can ser(e the peop"e, on"y )hen hep"aces himse"f in the ran3 of ser(ants and a"" others in the ran3 of masters,

i.e.he m!st reard a"", )itho!t e$ception, as bein better than himse"f, and

m!st deem it his d!ty to ser(e a"" a"i3e% .nd he can ser(e od, on"y )henhe c!ts off a"" his se"fish interests re"atin either to the present or to the

f!t!re "ife, and )orships od for od8s sa3e a"one, inasm!ch as )hoe(er

)orships od for any thin8s sa3e )orships himse"f, not od% .nd he can)atch o(er his heart, on"y )hen his tho!hts are co""ected and e(ery care

is dismissed, so that in comm!nion )ith od he !ards his heart from the

assa!"ts of heed"essness% When these 5!a"ifications are possessed by the


17/92

no(ice, he may )ear the &uraqqa/at*the patched froc3 )orn by

der(ishes- as a tr!e

+p% BG

mystic, not mere"y as an imitator of others%

Shib"i )as a p!pi" of the famo!s theosophist !nayd of Eahdad% 'n his con(ersion, hecame to !nayd, sayinN

They te"" me that yo! possess the pear" of di(ine 3no)"edeN either i(e it

me or se"" it% !nayd ans)eredN / cannot se"" it, for yo! ha(e not the pricethereof; and if / i(e it yo!, yo! )i"" ha(e ained it cheap"y% o! do not

3no) its (a"!e% Cast yo!rse"f head"on, "i3e me, into this ocean, in order

that yo! may )in the pear" by )aitin patient"y%

Shib"i as3ed )hat he m!st do%

o, said !nayd, and se"" s!"ph!r%

.t the end of a year he said to Shib"iN

This tradin ma3es yo! )e"" 3no)n% Eecome a der(ish and occ!py

yo!rse"f so"e"y )ith bein%

D!rin a )ho"e year Shib"i )andered thro!h the streets of Eahdad, bein of the

passers#by, b!t no one heeded him% Then he ret!rned to !nayd, )ho e$c"aimedN

See no)Q o! are nothin in peop"e8s eyes% >e(er set yo!r mind on them

or ta3e any acco!nt of them at a""% 4or some time *he contin!ed- yo!

)ere a chamber"ain and acted as

+p% BI

o(ernor of a pro(ince% o to that co!ntry and as3 pardon of a"" those)hom yo! ha(e )roned%

Shib"i obeyed and spent fo!r years in oin from door to door, !nti" he had obtained an

ac5!ittance from e(ery person e$cept one, )hom he fai"ed to trace% 'n his ret!rn, !nayd

said to himN

o! sti"" ha(e some reard to rep!tation% o and be a bear for one year

more%

(ery day Shib"i !sed to brin the a"ms that )ere i(en him to !nayd, )ho besto)ed

them on the poor and 3ept Shib"i )itho!t food !nti" the ne$t mornin% When a year hadpassed in this )ay, !nayd accepted him as one of his discip"es on condition that he


18/92

sho!"d perform the d!ties of a ser(ant to the others% .fter a year8s ser(ice, !nayd as3ed

himN

What thin3 yo! of yo!rse"f no)R Shib"i rep"iedN / deem myse"f themeanest of od8s creat!res% >o), said the master, yo!r faith is firm%

/ need not d)e"" on the detai"s of this trainin##the fasts and (ii"s, the (o)s of si"ence,

the "on days and nihts of so"itary meditation, a"" the )eapons and tactics, in short, of

that batt"e aainst one8s se"f )hich the :rophet dec"ared to be more painf!" andmeritorio!s than the Ho"y War% 'n the other hand, my readers )i"" e$pect me to

+p% B

describe in a enera" )ay the characteristic theories and practices for )hich the 8:ath8 is a

con(enient desination% These may be treated !nder the fo""o)in headsN :o(erty,

Mortification, Tr!st in od, and Aeco""ection% Whereas po(erty is neati(e in nat!re,in(o"(in detachment from a"" that is )or"d"y and !nrea", the three remainin terms

denote the positi(e co!nterpart of that process, name"y, the ethica" discip"ine by )hich

the so!" is bro!ht into harmonio!s re"ations )ith Aea"ity%

The fata"istic spirit )hich brooded dar3"y o(er the chi"dhood of /s"am##the fee"in that a""h!man actions are determined by an !nseen :o)er, and in themse"(es are )orth"ess and

(ain##ca!sed ren!nciation to become the )atch)ord of ear"y Mos"em asceticism% (ery

tr!e be"ie(er is bo!nd to abstain from !n"a)f!" p"eas!res, b!t the ascetic ac5!ires meritby abstainin from those )hich are "a)f!"% .t first, ren!nciation )as !nderstood a"most

e$c"!si(e"y in a materia" sense% To ha(e as fe) )or"d"y oods as possib"e seemed the

s!rest means of ainin sa"(ation% Da)!d a"#TaVi o)ned nothin e$cept a mat of r!shes, abric3 )hich he !sed as a pi""o), and a "eathern (esse" )hich ser(ed him for drin3in and

)ashin% . certain man dreamed that he sa) Ma"i3 ibn Dinar and Mohammed ibn Wasi

bein "ed into :ara#

+p% BO

dise, and that Ma"i3 )as admitted before his companion% He cried o!t in astonishment,for he tho!ht Mohammed ibn Wasi had a s!perior c"aim to the hono!r% es, came the

ans)er, b!t Mohammed ibn Wasi possessed t)o shirts, and Ma"i3 on"y one% That is the

reason )hy Ma"i3 is preferred%

The S!fi idea" of po(erty oes far beyond this% Tr!e po(erty is not mere"y "ac3 of )ea"th,

b!t "ac3 of desire for )ea"thN the empty heart as )e"" as the empty hand% The 8poor man8*faqir- and the 8mendicant8 *der"ish- are names by )hich the Mohammedan mystic is

pro!d to be 3no)n, beca!se they imp"y that he is stripped of e(ery tho!ht or )ish that)o!"d di(ert his mind from od% To be se(ered entire"y from both the present "ife and

the f!t!re "ife, and to )ant nothin besides the Lord of the present "ife and the f!t!re

"ife##that is to be tr!"y poor% S!ch afaqiris den!ded of indi(id!a" e$istence, so that hedoes not attrib!te to himse"f any action, fee"in, or 5!a"ity% He may e(en be rich, in the

common meanin of the )ord, tho!h spirit!a""y he is the poorest of the poor; for,


19/92

sometimes, od endo)s His saints )ith an o!t)ard sho) of )ea"th and )or"d"iness in

order to hide them from the profane%

>o one fami"iar )ith the mystica" )riters )i"" need to be informed that their termino"oyis ambi!o!s, and that the same )ord

+p% B

fre5!ent"y co(ers a ro!p, if not a m!"tit!de, of sinifications di(erin more or "ess

)ide"y accordin to the aspect from )hich it is (ie)ed% Hence the conf!sion that is

apparent in S!fi te$t#boo3s% When 8po(erty,8 for e$amp"e, is e$p"ained by one interpreteras a transcendenta" theory and by another as a practica" r!"e of re"iio!s "ife, the

meanins cannot coincide% Aearded from the "atter standpoint, po(erty is on"y the

beinnin of S!fism%+aqirs, ami says, reno!nce a"" )or"d"y thins for the sa3e ofp"easin od% They are !red to this sacrifice by one of three moti(esN *a- Hope of an

easy rec3onin on the Day of !dment, or fear of bein p!nished; *b- desire of :aradise;

*c- "onin for spirit!a" peace and in)ard compos!re% Th!s, inasm!ch as they are notdisinterested b!t see3 to benefit themse"(es, they ran3 be"o) the S!fi, )ho has no )i"" of

his o)n and depends abso"!te"y on the )i"" of od% /t is the absence of 8se"f8 that

distin!ishes the S!fi from thefaqir%

Here are some ma$ims for der(ishesN

Do not be !n"ess yo! are star(in% The Ca"iph 'mar f"oed a man )hobeed after ha(in satisfied his h!ner% When compe""ed to be, do not

accept more than yo! need%

Ee ood#nat!red and !ncomp"ainin and than3 od for yo!r po(erty%

+p% B

J J J

Do not f"atter the rich for i(in, nor b"ame them for )ithho"din%

Dread the "oss of po(erty more than the rich man dreads the "oss of

)ea"th%

Ta3e )hat is (o"!ntari"y offeredN it is the dai"y bread )hich od sends toyo!N do not ref!se od8s ift%

Let no tho!ht of the morro) enter yo!r mind, e"se yo! )i"" inc!r

e(er"astin perdition%

Do not ma3e od a sprine to catch a"ms%

The S!fi teachers rad!a""y b!i"t !p a system of asceticism and mora" c!"t!re )hich isfo!nded on the fact that there is in man an e"ement of e(i"##the "o)er or appetiti(e so!"%


20/92

This e(i" se"f, the seat of passion and "!st, is ca""ed nafs; it may be considered broad"y

e5!i(a"ent to 8the f"esh,8 and )ith its a""ies, the )or"d and the de(i", it constit!tes the reat

obstac"e to the attainment of !nion )ith od% The :rophet saidN Thy )orst enemy is thynafs, )hich is bet)een thy t)o sides% / do not intend to disc!ss the (ario!s opinions as

to its nat!re, b!t the proof of its materia"ity is too c!rio!s to be omitted% Mohammed ibn

&"yan, an eminent S!fi, re"ates that one day somethin "i3e a yo!n fo$ came forth fromhis throat, and od ca!sed him to 3no) that

+p% G0

it )as his nafs% He trod on it, b!t it re) bier at e(ery 3ic3 that he a(e it% He saidN

'ther thins are destroyed by pain and b"o)sN )hy dost tho! increaseR

Eeca!se / )as created per(erse, it rep"ied; )hat is pain to other thins isp"eas!re to me, and their p"eas!re is my pain%

The nafsof Ha""a? )as seen r!nnin behind him in the shape of a do; and other cases are

recorded in )hich it appeared as a sna3e or a mo!se%

Mortification of the nafsis the chief )or3 of de(otion, and "eads, direct"y or indirect"y, to

the contemp"ati(e "ife% ."" the Shey3hs are areed that no discip"e )ho ne"ects this d!ty)i"" e(er "earn the r!diments of S!fism% The princip"e of mortification is that the nafs

sho!"d be )eaned from those thins to )hich it is acc!stomed, that it sho!"d be

enco!raed to resist its passions, that its pride sho!"d be bro3en, and that it sho!"d bebro!ht thro!h s!fferin and trib!"ation to reconise the (i"eness of its oriina" nat!re

and the imp!rity of its actions% Concernin the o!t)ard methods of mortification, s!ch as

fastin, si"ence, and so"it!de, a reat dea" miht be )ritten, b!t )e m!st no) pass on tothe hiher ethica" discip"ine )hich comp"etes the :ath%

Se"f#mortification, as ad(anced S!fis

+p% G1

!nderstand it, is a mora" transm!tation of the inner man% When they say, Die before ye

die, they do not mean to assert that the "o)er se"f can be essentia""y destroyed, b!t that itcan and sho!"d be p!red of its attrib!tes, )hich are )ho""y e(i"% These attrib!tes##

inorance, pride, en(y, !ncharitab"eness, etc%##are e$tin!ished, and rep"aced by the

opposite 5!a"ities, )hen the )i"" is s!rrendered to od and )hen the mind is

concentrated on Him% Therefore 8dyin to se"f8 is rea""y 8"i(in in od%8 The mystica"

aspects of the doctrine th!s stated )i"" occ!py a considerab"e part of the fo""o)inchapters; here )e are main"y interested in its ethica" import%

The S!fi )ho has eradicated se"f#)i"" is said, in technica" "an!ae, to ha(e reached the8staes8 of 8ac5!iescence8 or 8satisfaction8 *rida- and 8tr!st in od8 *ta(akkul-%

. der(ish fe"" into the Tiris% Seein that he co!"d not s)im, a man on the

ban3 cried o!t, Sha"" / te"" some one to brin yo! ashoreR >o, said the


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der(ish% Then do yo! )ish to be dro)nedR >o% What, then, do yo!

)ishR The der(ish rep"ied, od8s )i"" be doneQ What ha(e / to do )ith

)ishinR

8Tr!st in od,8 in its e$treme form, in(o"(es the ren!nciation of e(ery persona" initiati(e

and (o"ition; tota" passi(ity "i3e

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that of a corpse in the hands of the )asher )ho prepares it for b!ria"; perfect indifference

to)ards anythin that is e(en remote"y connected )ith one8s se"f% . specia" c"ass of theancient S!fis too3 their name from this 8tr!st,8 )hich they app"ied, so far as they )ere

ab"e, to matters of e(eryday "ife% 4or instance, they )o!"d not see3 food, )or3 for hire,

practise any trade, or a""o) medicine to be i(en them )hen they )ere i""% =!iet"y theycommitted themse"(es to od8s care, ne(er do!btin that He, to )hom be"on the

treas!res of earth and hea(en, )o!"d pro(ide for their )ants, and that their a""otted

portion )o!"d come to them as s!re"y as it comes to the birds, )hich neither so) norreap, and to the fish in the sea, and to the chi"d in the )omb%

These princip"es depend !"timate"y on the S!fistic theory of the di(ine !nity, as is sho)n

by Sha5i5 of Ea"3h in the fo""o)in passaeN

There are three thins )hich a man is bo!nd to practise% Whosoe(er

ne"ects any one of them m!st needs ne"ect them a"", and )hosoe(erc"ea(es to any one of them m!st needs c"ea(e to them a""% Stri(e, therefore,

to !nderstand, and consider heedf!""y,

Thefirstis this, that )ith yo!r mind and yo!r ton!e and yo!r actions

yo! dec"are od to be 'ne; and that,

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ha(in dec"ared Him to be 'ne, and ha(in dec"ared that none benefits

yo! or harms yo! e$cept Him, yo! de(ote a"" yo!r actions to Him a"one% /f

yo! act a sin"e ?ot of yo!r actions for the sa3e of another, yo!r tho!htand speech are corr!pt, since yo!r moti(e in actin for another8s sa3e m!st

be hope or fear; and )hen yo! act from hope or fear of other than od,

)ho is the "ord and s!stainer of a"" thins, yo! ha(e ta3en to yo!rse"f

another od to hono!r and (enerate%

Se$ondly, that )hi"e yo! spea3 and act in the sincere be"ief that there is

no od e$cept Him, yo! sho!"d tr!st Him more than the )or"d or money

or !nc"e or father or mother or any one on the face of the earth%

Thirdly, )hen yo! ha(e estab"ished these t)o thins, name"y, sincerebe"ief in the !nity of od and tr!st in Him, it beho(es yo! to be satisfied

)ith Him and not to be anry on acco!nt of anythin that (e$es yo!%


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Ee)are of anerQ Let yo!r heart be )ith Him a")ays, "et it not be

)ithdra)n from Him for a sin"e moment%

The 8tr!stin8 S!fi has no tho!ht beyond the present ho!r% 'n one occasion Sha5i5 as3edthose )ho sat "istenin to his disco!rseN

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J J J

/f od ca!ses yo! to die to#day, thin3 ye that He )i"" demand from yo!

the prayers of to#morro)R They ans)eredN >o; ho) sho!"d He demandfrom !s the prayers of a day on )hich )e are not a"i(eR Sha5i5 saidN

(en as He )i"" not demand from yo! the prayers of to#morro), so do ye

not see3 from Him the pro(ender of to#morro)% /t may be that ye )i"" not"i(e so "on%

/n (ie) of the practica" conse5!ences of attemptin to "i(e 8on tr!st,8 it is not s!rprisin to

read the ad(ice i(en to those )ho )o!"d perfect"y f!"fi" the doctrineN Let them di a

ra(e and b!ry themse"(es% Later S!fis ho"d that acti(e e$ertion for the p!rpose ofobtainin the means of s!bsistence is 5!ite compatib"e )ith 8tr!st,8 accordin to the

sayin of the :rophet, Tr!st in od and tie the came"8s "e% They define ta(akkulas an

habit!a" state of mind, )hich is impaired on"y by se"f#p"easin tho!hts; e.g.it )asacco!nted a breach of 8tr!st8 to thin3 :aradise a more desirab"e p"ace than He""%

What type of character is s!ch a theory "i3e"y to prod!ceR .t the )orst, a !se"ess drone

and hypocrite preyin !pon his fe""o)#creat!res; at the best, a harm"ess der(ish )ho

remains !nmo(ed in the midst of sorro), meets praise and b"ame )ith e5!a"

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indifference, and accepts ins!"ts, b"o)s, tort!re, and death as mere incidents in the eterna"

drama of destiny% This co"d mora"ity, ho)e(er, is not the hihest of )hich S!fism is

capab"e% The hihest mora"ity sprins from nothin b!t "o(e, )hen se"f#s!rrender

becomes se"f#de(otion% 'f that / sha"" ha(e somethin to say in d!e time%

.mon the positi(e e"ements in the S!fi discip"ine there is one that Mos"em mystics

!nanimo!s"y reard as the 3eystone of practica" re"iion% / refer to the dhikr, an e$ercise

)e"" 3no)n to Western readers from the caref!" description i(en by d)ard Lane in his

odern 0gyptians, and by :rofessor D% E% Macdona"d in his recent"y p!b"ishedAspe$ts

of 1sla&% The term dhikr##8reco""ection8 seems to me the most appropriate e5!i(a"ent inn"ish##sinifies 8mentionin,8 8rememberin,8 or simp"y 8thin3in of8; in the 9oran the

4aithf!" are commanded to remember od often, a p"ain act of )orship )itho!t anymystica" sa(o!r% E!t the S!fis made a practice of repeatin the name of od or some

re"iio!s form!"a, e.g."ory to .""ah *subhan Allah-, There is no od b!t .""ah *la

ilaha illa llah-, accompanyin the mechanica" intonation )ith an intense concentrationof e(ery fac!"ty !pon the sin"e )ord or phrase; and they attach reater (a"!e to this

irre!"ar


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"itany, )hich enab"es them to en?oy !ninterr!pted comm!nion )ith od, than to the fi(e

ser(ices of prayer performed, at fi$ed ho!rs of the day and niht, by a"" Mos"ems%Aeco""ection may be either spo3en or si"ent, b!t it is best, accordin to the !s!a" opinion,

that ton!e and mind sho!"d co#operate% Sah" ibn .bda""ah bade one of his discip"es

endea(o!r to say .""ahQ .""ahQ the )ho"e day )itho!t intermission% When he had

ac5!ired the habit of doin so, Sah" instr!cted him to repeat the same )ords d!rin theniht, !nti" they came forth from his "ips e(en )hi"e he )as as"eep% >o), said he, be

si"ent and occ!py yo!rse"f )ith reco""ectin them% .t "ast the discip"e8s )ho"e bein )as

absorbed by the tho!ht of .""ah% 'ne day a "o fe"" on his head, and the )ords .""ah,.""ah )ere seen )ritten in the b"ood that tric3"ed from the )o!nd%

haKa"i describes the method and effects of dhikrin a passae )hich Macdona"d has

s!mmarised as fo""o)sN

Let him red!ce his heart to a state in )hich the e$istence of anythin andits non#e$istence are the same to him% Then "et him sit a"one in some

corner, "imitin his re"iio!s d!ties to )hat is abso"!te"y necessary, and

not occ!pyin himse"f either )ith recitin the 9oran or considerin its

meanin or )ith

+p% GO

boo3s of re"iio!s traditions or )ith anythin of the sort% .nd "et him see

to it that nothin sa(e od most Hih enters his mind% Then, as he sits in

so"it!de, "et him not cease sayin contin!o!s"y )ith his ton!e, 8.""ah,.""ah,8 3eepin his tho!ht on it% .t "ast he )i"" reach a state )hen the

motion of his ton!e )i"" cease, and it )i"" seem as tho!h the )ordf"o)ed from it% Let him perse(ere in this !nti" a"" trace of motion is

remo(ed from his ton!e, and he finds his heart perse(erin in thetho!ht% Let him sti"" perse(ere !nti" the form of the )ord, its "etters and

shape, is remo(ed from his heart, and there remains the idea a"one, as

tho!h c"inin to his heart, inseparab"e from it% So far, a"" is dependent onhis )i"" and choice; b!t to brin the mercy of od does not stand in his

)i"" or choice% He has no) "aid himse"f bare to the breathins of that

mercy, and nothin remains b!t to a)ait )hat od )i"" open to him, asod has done after this manner to prophets and saints% /f he fo11o)s the

abo(e co!rse, he may be s!re that the "iht of the Aea" )i"" shine o!t in his

heart% .t first !nstab"e, "i3e a f"ash of "ihtnin, it t!rns and ret!rns;tho!h sometimes it hans bac3% .nd if it ret!rns, sometimes it

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abides and sometimes it is momentary% .nd if it abides, sometimes its

abidin is "on, and sometimes short%


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.nother S!fi p!ts the ist of the matter in a sentence, th!sN

The first stae of dhikris to foret se"f, and the "ast stae is the

effacement of the )orshipper in the act of )orship, )itho!t conscio!snessof )orship, and s!ch absorption in the ob?ect of )orship as prec"!des

ret!rn to the s!b?ect thereof%

Aeco""ection can be aided in (ario!s )ays% When Shib"i )as a no(ice, he )ent dai"y into

a ce""ar, ta3in )ith him a b!nd"e of stic3s% /f his attention f"aed, he )o!"d beat himse"f!nti" the stic3s bro3e, and sometimes the )ho"e b!nd"e )o!"d be finished before e(enin;

then he )o!"d dash his hands and feet aainst the )a""% The /ndian practice of inha"in

and e$ha"in the breath )as 3no)n to the S!fis of the ninth cent!ry and )as m!ch !sedafter)ards% .mon the Der(ish 'rders m!sic, sinin, and dancin are fa(o!rite means

of ind!cin the state of trance ca""ed 8passin#a)ay8 *fana-, )hich, as appears from the

definition 5!oted abo(e, is the c"ima$ and raison d23treof the method%

/n 8meditation8 *&uraqabat- )e reconise a form of se"f#concentration simi"ar to theE!ddhistic dhyanaandsa&adhi% This is

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)hat the :rophet meant )hen he said, Worship od as tho!h tho! sa)est Him, for if

tho! seest Him not, yet He sees thee% .nyone )ho fee"s s!re that od is a")ays

)atchin o(er him )i"" de(ote himse"f to meditatin on od, and no e(i" tho!hts ordiabo"ic s!estions )i"" find their )ay into his heart% >!ri !sed to meditate so intent"y

that not a hair on his body stirred% He dec"ared that he had "earned this habit from a cat

)hich )as obser(in a mo!se#ho"e, and that she )as far more 5!iet than he% .b! Saidibn .bi V"#9hayr 3ept his eyes fi$ed on his na(e"% /t is said that the De(i" is smitten )ith

epi"epsy )hen he approaches a man th!s occ!pied, ?!st as happens to other men )hen the

De(i" ta3es possession of them%

This chapter )i"" ha(e ser(ed its p!rpose if it has bro!ht before my readers a c"ear (ie)of the main "ines on )hich the preparatory trainin of the S!fi is cond!cted% We m!st

no) imaine him to ha(e been in(ested by his Shey3h )ith the patched froc3

*&uraqqa/ator khirqat-, )hich is an o!t)ard sin that he has s!ccessf!""y emered fromthe discip"ine of the 8:ath,8 and is no) ad(ancin )ith !ncertain steps to)ards the Liht,

as )hen toi"#)orn tra(e""ers, ha(in ained the s!mmit of a deep ore, s!dden"y catch

"impses of the s!n and co(er their eyes%

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CHA"TER II

ILL)MINATION AN( ECSTASY


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'D, )ho is described in the 9oran as the Liht of the hea(ens and the earth, cannot

be seen by the bodi"y eye% He is (isib"e on"y to the in)ard siht of the 8heart%8 /n the ne$t

chapter )e sha"" ret!rn to this spirit!a" oran, b!t / am not oin to enter into theintricacies of S!fi psycho"oy any f!rther than is necessary% The 8(ision of the heart8

*ruyat al-qalbis defined as the heart8s beho"din by the "iht of certainty that )hich is

hidden in the !nseen )or"d% This is )hat ."i meant )hen he )as as3ed, Do yo! seeodR and rep"iedN Ho) sho!"d )e )orship 'ne )hom )e do not seeR The "iht of

int!iti(e certainty *yaqin- by )hich the heart sees od is a beam of od8s o)n "iht cast

therein by Himse"f; e"se no (ision of Him )ere possib"e%

8Tis the s!n8s se"f that "ets the s!n be seen%

.ccordin to a mystica" interpretation of the famo!s passae in the 9oran )here the "iht

of .""ah is compared to a cand"e

+p% I1

b!rnin in a "antern of transparent "ass, )hich is p"aced in a niche in the )a"", the niche

is the tr!e be"ie(er8s heart; therefore his speech is "iht and his )or3s are "iht and hemo(es in "iht% He )ho disco!rses of eternity, said EayaKid, m!st ha(e )ithin him the

"amp of eternity%

The "iht )hich "eams in the heart of the i""!minated mystic endo)s him )ith a

s!pernat!ra" po)er of discernment *firasat-% ."tho!h the S!fis, "i3e a"" other Mos"ems,ac3no)"ede Mohammed to be the "ast of the prophets *as, from a different point of (ie),

he is the Loos or first of created beins-, they rea""y c"aim to possess a minor form of

inspiration% When >!ri )as 5!estioned concernin the oriin of mystica"firasat, heans)ered by 5!otin the 9oranic (erse in )hich od says that He breathed His spirit into

.dam; b!t the more orthodo$ S!fis, )ho streno!s"y combat the doctrine that the h!man

spirit is !ncreated and eterna", affirm thatfirasatis the res!"t of 3no)"ede and insiht,metaphorica""y ca""ed 8"iht8 or 8inspiration,8 )hich od creates and besto)s !pon His

fa(o!rites% The Tradition, Ee)are of the discernment of the tr!e be"ie(er, for he sees by

the "iht of .""ah, is e$emp"ified in s!ch anecdotes as theseN

.b! .bda""ah a"#AaKi saidN

/bn a"#.nbari presented me )ith a

+p% I2

)oo""en froc3, and seein on the head of Shib"i a bonnet that )o!"d ?!st

match it, / concei(ed the )ish that they )ere both mine% When Shib"i rose

to depart, he "oo3ed at me, as he )as in the habit of doin )hen he desiredme to fo""o) him% So / fo""o)ed him to his ho!se, and )hen )e had one

in, he bade me p!t off the froc3 and too3 it from me and fo"ded it and

thre) his bonnet on the top% Then he ca""ed for a fire and b!rnt both froc3

and bonnet%


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Sari a"#Sa5ati fre5!ent"y !red !nayd to spea3 in p!b"ic, b!t !nayd )as !n)i""in to

consent, for he do!bted )hether he )as )orthy of s!ch an hono!r% 'ne 4riday niht he

dreamed that the :rophet appeared and commanded him to spea3 to the peop"e% Hea)o3e and )ent to Sari8s ho!se before daybrea3, and 3noc3ed at the door% Sari opened

the door and saidN o! )o!"d not be"ie(e me !nti" the :rophet came and to"d yo!%

Sah" ibn .bda""ah )as sittin in the conreationa" mos5!e )hen a pieon, o(ercome by

the intense heat, dropped on the f"oor% Sah" e$c"aimedN :"ease od, Shah a"#9irmani has?!st died% They )rote it do)n, and it )as fo!nd to be tr!e%

When the heart is p!red of sin and e(i" tho!hts, the "iht of certainty stri3es !pon

+p% IB

it and ma3es it a shinin mirror, so that the De(i" cannot approach it )itho!t bein

obser(ed% Hence the sayin of some nosticN /f / disobey my heart, / disobey od% /t)as a man th!s i""!minated to )hom the :rophet saidN Cons!"t thy heart, and tho! )i"t

hear the secret ordinance of od proc"aimed by the heart8s in)ard 3no)"ede, )hich is

rea" faith and di(inity##somethin m!ch better than the "earnin of di(ines% / need notanticipate here the 5!estion, )hich )i"" be disc!ssed in the fo""o)in chapter, ho) far the

c"aims of an infa""ib"e conscience are reconci"ab"e )ith e$terna" re"iion and mora"ity%

The :rophet, too, prayed that od )o!"d p!t a "iht into his ear and into his eye; and aftermentionin the different members of his body, he conc"!ded, and ma3e the )ho"e of me

one "iht% +The reader sho!"d be reminded that most, if not a"", mystica" Traditions ascribed toMohammed )ere fored and fathered !pon him by the S!fis, )ho represent themse"(es as the tr!e

interpreters of his esoteric teachin%4rom i""!mination of rad!a""y increasin sp"endo!r, themystic rises to contemp"ation of the di(ine attrib!tes, and !"timate"y, )hen his

conscio!sness is )ho""y me"ted a)ay, he becomes trans!bstantiated *ta4a(hara- in the

radiance of the di(ine essence% This is the 8station8 of )e""#doin *ihsan-##for od is )iththe )e""#doers *9or% 2%-, and )e ha(e

+p% IG

:rophetic a!thority for the statement that )e""#doin consists in )orshippin od as

tho!h tho! )ert seein Him%

/ )i"" not )aste the time and ab!se the patience of my readers by endea(o!rin to c"assifyand describe these (ario!s rades of i""!mination, )hich may be depicted symbo"ica""y

b!t cannot be e$p"ained in scientific "an!ae% We m!st a""o) the mystics to spea3 for

themse"(es% ranted that their teachin is often hard to !nderstand, it con(eys more of thetr!th than )e can e(er hope to obtain from ana"ysis and dissection%

Here are t)o passaes from the o"dest :ersian treatise on S!fism, theashf al-ah4ubof

H!?)iriN

/t is re"ated that Sari a"#Sa5ati said, 8' od, )hate(er p!nishment tho!

mayst inf"ict !pon me, do not p!nish me )ith the h!mi"iation of bein
http://www.sacred-texts.com/isl/pick/029.htm#029_069http://www.sacred-texts.com/isl/pick/029.htm#029_069


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"eft at the mercy of other than od is "ost% Therefore the "ife of

contemp"ati(es is the time d!rin )hich they en?oy contemp"ation; timespent in oc!"ar (ision they do not rec3on as "ife, for that to them is rea""y

death% Th!s, )hen EayaKid )as as3ed ho) o"d he )as, he rep"ied, 84o!r

years%8 They said to him, 8Ho) can that beR8 He ans)ered, 8/ ha(e been

(ei"ed from od by this )or"d for se(enty years, b!t / ha(e seen Himd!rin the "ast fo!r yearsN the period in )hich one is (ei"ed does not

be"on to one8s "ife%8

/ ta3e the fo""o)in 5!otation from thea(aqifof >iffari, an a!thor )ith )hom )e sha""

become better ac5!ainted as )e proceedN

od said to me, 8The "east of the sciences of nearness is that yo! sho!"d

see in e(erythin the effects of beho"din Me, and that this (ision sho!"d

pre(ai" o(er yo! more than yo!r nosis of Me%8

$p"anation by the commentatorN

He means that the "east of the sciences of nearness *pro$imity to od- isthat )hen yo! "oo3 at anythin, sensib"y or inte""ect!a""y or other)ise, yo!

sho!"d be conscio!s of beho"din od )ith a (ision c"earer than yo!r

(ision of that thin% There are di(erse

+p% I

derees in this matter% Some mystics say that they ne(er see anythin

)itho!t seein od before it% 'thers say, 8)itho!t seein od after it,8 or8)ith it8; or they say that they see nothin b!t od% . certain S!fi said, 8/made the pi"rimae and sa) the 9aba, b!t not the Lord of the 9aba%8

This is the perception of one )ho is (ei"ed% Then he said, 8/ made the

pi"rimae aain, and / sa) both the 9aba and the Lord of the 9aba%8

This is contemp"ation of the Se"f#s!bsistence thro!h )hich e(erythins!bsists, i.e.he sa) the 9aba s!bsistin thro!h the Lord of the 9aba%

Then he said, 8/ made the pi"rimae a third time, and / sa) the Lord of

the 9aba, b!t not the 9aba%8 This is the 8station8 of (aqfat*passin#a)ayin the essence-% /n the present case the a!thor is referrin to contemp"ation

of the Se"f#s!bsistence%

So m!ch concernin the theory of i""!mination% E!t, as Mephistophe"es says, grau ist

alle Theorie; and tho!h to most of !s the "i(in e$perience is denied, )e can hear its"o!dest echoes and fee" its )armest after"o) in the poetry )hich it has created% Let me

trans"ate part of a :ersian ode by the der(ish#poet, Eaba 9!hi of ShiriK, )ho died in 10I0

.%D%

+p% I


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J J J !I" #$% &'()%#* +" #$% ,-+/#%("- G I /'3.

I" #$% '--% '" " #$% &"#'+""- G I /'3.

H+& I $'% /%%" %/+% &% # +" #(+-'#+"

I" '( '" +" (#"%"- G I /'3.

I" ('%( '" '/#+":* +" ('+/% '" ,"#%&-'#+"*

I" #$% (%-+:+" #$% P($%#"- G I /'3.

N%+#$%( /- "( * ',,+%"# "( //#'",%*

;'-+#+%/ "( ,'/%/"- G I /'3.

I % &+"% %%/ '" #$% -+:$# H+/ ',% '(" &%

I" '-- #$% %% +/,%(%"- G I /'3.

L+)% ' ,'"-% I 3'/ &%-#+": +" H+/ +(%% (%#'+" '+"# (%&+"+/,%",%/ #$%/% $%'%"- /":/

B# 3$+-% 3% '(% #$/ /$(% :(// %'(#$- %+-/*

H3 ,'" #$% #"%/ #$% '",+": /$%(%/ (%',$ /?! @E. H. >$+"+%-* '(+:% #('"/-'#+" #$% Masnavi* . 182.

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J J J


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The forma" practice ofsa&a/5!ic3"y spread amonst the S!fis and prod!ced an ac!te

c"ea(ae of opinion, some ho"din it to be "a)f!" and praise)orthy, )hi"st others

condemned it as an abominab"e inno(ation and incitement to (ice% H!?)iri adopts themidd"e (ie) e$pressed in a sayin of Dh! V"#>!n the yptianN

M!sic is a di(ine inf"!ence )hich stirs the heart to see3 odN those )ho"isten to it spirit!a""y attain !nto od, and those )ho "isten to it sens!a""y

fa"" into !nbe"ief%

He dec"ares, in effect, that a!dition is neither ood nor bad, and m!st be ?!ded by its

res!"ts%

When an anchorite oes into a ta(ern, the ta(ern becomes his ce"", b!t

)hen a )ine#bibber oes into a ce"", that ce"" becomes his ta(ern%

'ne )hose heart is absorbed in the tho!ht of od cannot be corr!pted by hearin

m!sica" instr!ments% So )ith dancin%

When the heart throbs and rapt!re ro)s intense, and the aitation of

ecstasy is manifested% and con(entiona" forms are one, this is not dancinnor bodi"y ind!"ence, b!t a disso"!tion of the so!"%

H!?)iri, ho)e(er, "ays do)n se(era" preca!tionary r!"es for those )ho enae in

a!dition, and he confesses that the p!b"ic

+p%

concerts i(en by der(ishes are e$treme"y demora"isin% >o(ices, he thin3s, sho!"d not

be permitted to attend them% /n modern times these oriastic scenes ha(e fre5!ent"y beendescribed by eye#)itnesses% / )i"" no) trans"ate from ami8s,i"es of the Saintsthe

acco!nt of a simi"ar performance )hich too3 p"ace abo!t se(en h!ndred years ao%

There )as a certain der(ish, a nero ca""ed ani Eashirdi, )ho hadattained to s!ch a hih deree of spirit!a"ity that the mystic dance co!"d

not be started !nti" he came o!t and ?oined in it% 'ne day, in the co!rse of

thesa&a/, he )as seiKed )ith ecstasy, and risin into the air seated

himse"f on a "ofty arch )hich o(er"oo3ed the dancers% /n descendin he"eaped on to Ma?d!ddin of Eahdad, and encirc"ed )ith his "es the nec3

of the Shey3h, )ho ne(erthe"ess contin!ed to spin ro!nd in the dance,

tho!h he )as a (ery frai" and s"ender man, )hereas the nero )as ta""and hea(y% When the dance )as finished, Ma?d!ddin said, 8/ did not 3no)

)hether it )as a nero or a sparro) on my nec3%8 'n ettin off the

Shey3h8s sho!"ders, the nero bit his chee3 so se(ere"y that the scarremained (isib"e e(er after% Ma?d!ddin often !sed to say that on the Day of

!dment he )o!"d not boast of any#

+p% O


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thin e$cept that he bore the mar3 of this nero8s teeth on his face%

rotes5!e and inob"e feat!res##not to spea3 of rosser deformities##m!st appear in any

faithf!" de"ineation of the ecstatic "ife of /s"am% >othin is ained by concea"in theire$istence or by minimisin their importance% /f, as a"a"!ddin A!mi saysN

!M%" +",( #$% (%(',$ 3+"% '" (:/

T$'# #$% &' %/,'% ( ' 3$+-% (& /%-,"/,+/"%//*

S+",% '-- )"3 #$+/ -+% # % ' /"'(%*

V-+#+"'- &%&( '" #$:$# # % ' $%--*!

"et !s ac3no)"ede that the transports of spirit!a" into$ication are not a")ays s!b"ime,

and that h!man nat!re has a tric3 of a(enin itse"f on those )ho )o!"d cast it off%

+p%

CHA"TER III

THE *NOSIS

TH S!fis distin!ish three orans of spirit!a" comm!nicationN the heart *qalb-, )hich

3no)s od; the spirit *ruh-, )hich "o(es Him; and the inmost ro!nd of the so!" *sirr-,

)hich contemp"ates Him% /t )o!"d ta3e !s into deep )aters if )e )ere to embar3 !pon adisc!ssion of these terms and their re"ation to each other% . fe) )ords concernin the

first of the three )i"" s!ffice% The qalb, tho!h connected in some mysterio!s )ay )ith

the physica" heart, is not a thin of f"esh and b"ood% &n"i3e the n"ish 8heart,8 its nat!re is

rather inte""ect!a" than emotiona", b!t )hereas the inte""ect cannot ain rea" 3no)"ede ofod, the qalbis capab"e of 3no)in the essences of a"" thins, and )hen i""!mined by

faith and 3no)"ede ref"ects the )ho"e content of the di(ine mind; hence the :rophet

said, My earth and My hea(en contain Me not, b!t the heart of My faithf!" ser(antcontaineth Me% This re(e"ation, ho)e(er, is a comparati(e"y rare e$perience%

+p%

>orma""y, the heart is 8(ei"ed,8 b"ac3ened by sin, tarnished by sens!a" impressions and

imaes, p!""ed to and fro bet)een reason and passionN a batt"efie"d on )hich the armiesof od and the De(i" contend for (ictory% Thro!h one ate, the heart recei(es immediate

3no)"ede of od; thro!h another, it "ets in the i""!sions of sense% Here a )or"d andthere a )or"d, says a"a"!ddin A!mi% / am seated on the thresho"d% Therefore man is

potentia""y "o)er than the br!tes and hiher than the ane"s%

!A":%- '" (#% &'"=/ 3"(/ -%'%" ,&/%

T #$%/% +",-+"+":* -%// #$'" #$%/% $% :(3/*

B# + $% &%'"/ #$% '":%-* &(% #$'" #$/%.!


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Less than the br!tes, beca!se they "ac3 the 3no)"ede that )o!"d enab"e them to rise;

more than the ane"s, beca!se they are not s!b?ect to passion and so cannot fa""%

Ho) sha"" a man 3no) odR >ot by the senses, for He is immateria"; nor by theintec""ect, for He is !nthin3ab"e% Loic ne(er ets beyond the finite; phi"osophy sees

do!b"e; boo3#"earnin fosters se"f#conceit and obsc!res the idea of the Tr!th )ith c"o!dsof empty )ords% a"a"!ddin A!mi, addressin the scho"astic theo"oian, as3s scornf!""yN

!D )"3 ' "'&% 3+#$# ' #$+": '"/3%(+": # +#?

H'% %%( -,)% ' (/% (& R* O* S* E?

Y "'&% H+/ "'&% :* /%%) #$% (%'-+# "'&% +#

+p% O0 L) ( #$% &" +" #$% /)* "# +" #$% 3'#%(

I %/+(% # (+/% '% &%(% "'&%/ '" -%##%(/*

M')% (/%- (%% (& /%- '# "% /#()%.

B%,&% (% (& '-- '##(+#%/ /%-*

T$'# &' /%% ( 3" (+:$# %//%",%*

Y%'* /%% +" ( 3" $%'(# #$% )"3-%:% #$% P($%#* >+#$# )* 3+#$# ##(* 3+#$# (%,%#(.!

This 3no)"ede comes by i""!mination, re(e"ation, inspiration%

Loo3 in yo!r o)n heart, says the S!fi, for the 3indom of od is )ithin yo!% He )ho

tr!"y 3no)s himse"f 3no)s od, for the heart is a mirror in )hich e(ery di(ine 5!a"ity is

ref"ected% E!t ?!st as a stee" mirror )hen coated )ith r!st "oses its po)er of ref"e$ion, sothe in)ard spirit!a" sense, )hich S!fis ca"" the eye of the heart, is b"ind to the ce"estia"

"ory !nti" the dar3 obstr!ction of the phenomena" se"f, )ith a"" its sens!a"

contaminations, has been )ho""y c"eared a)ay% The c"earance, if it is to be done

effecti(e"y, m!st be the )or3 of od, tho!h it demands a certain in)ard co#operation onthe part of man% Whosoe(er sha"" stri(e for '!r sa3e, We )i"" !ide him into '!r )ays

*9or% 2%-% .ction is fa"se and (ain, if it is tho!ht to proceed from one8s se"f, b!t theen"ihtened mystic reards od as the rea" aent in e(ery act, and therefore ta3es no

credit for his ood )or3s nor desires to be recompensed for them%

+p% O1

J J J

Whi"e ordinary 3no)"ede is denoted by the term /il&, the mystic 3no)"ede pec!"iar tothe S!fis is ca""ed &a/rifator /irfan% .s / ha(e indicated in the foreoin pararaphs,

&a/rifatis f!ndamenta""y different from /irfan, and a different )ord m!st be !sed totrans"ate it% We need not "oo3 far for a s!itab"e e5!i(a"ent% The &a/rifatof the S!fis is the8nosis8 of He""enistic theosophy, i.e.direct 3no)"ede of od based on re(e"ation or

apoca"yptic (ision% /t is not the res!"t of any menta" process, b!t depends entire"y on the

)i"" and fa(o!r of od, )ho besto)s it as a ift from Himse"f !pon those )hom He hascreated )ith the capacity for recei(in it% /t is a "iht of di(ine race that f"ashes into the

heart and o(er)he"ms e(ery h!man fac!"ty in its daKK"in beams% He )ho 3no)s od is

d!mb%


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The re"ation of nosis to positi(e re"iion is disc!ssed in a (ery remar3ab"e treatise on

spec!"ati(e mysticism by >iffari, an !n3no)n )anderin der(ish )ho died in ypt in

the "atter ha"f of the tenth cent!ry% His )or3, consistin of a series of re(e"ations in )hichod addresses the )riter and instr!cts him concernin the theory of nosis, is co!ched in

abstr!se "an!ae and )o!"d scarce"y be inte""iib"e )itho!t the commentary )hich

accompanies it; b!t its (a"!e as an oriina" e$position of ad(anced

+p% O2

S!fism )i"" s!fficient"y appear from the e$cerpts i(en in this chapter% +/ am no) enaed inpreparin an edition of the .rabic te$t, toether )ith an n"ish trans"ation and commentary%

Those )ho see3 od, says >iffari, are of three 3indsNfirstly, the )orshippers to )hom

od ma3es Himse"f 3no)n by means of bo!nty, i.e.they )orship Him in the hope of)innin :aradise or some spirit!a" recompense s!ch as dreams and mirac"es;se$ondly,

the phi"osophers and scho"astic theo"oians, to )hom od ma3es Himse"f 3no)n by

means of "ory, i.e.they can ne(er find the "orio!s od )hom they see3, )herefore they

assert that His essence is !n3no)ab"e, sayin, We 3no) that )e 3no) Him not, and thatis o!r 3no)"ede; thirdly, the nostics, to )hom od ma3es Himse"f 3no)n by means

of ecstasy, i.e.they are possessed and contro""ed by a rapt!re that depri(es them of the

conscio!sness of indi(id!a" e$istence%

>iffari bids the nostic perform on"y s!ch acts of )orship as are in accordance )ith his

(ision of od, tho!h in so doin he )i"" necessari"y disobey the re"iio!s "a) )hich )as

made for the (!"ar% His in)ard fee"in m!st decide ho) far the e$terna" forms of

re"iion are ood for him%

od said to me, .s3 Me and say, 8' Lord, ho) sha"" / c"ea(e to Thee, so

that )hen my day *of ?!dment-

+p% OB

comes, Tho! )i"t not p!nish me nor a(ert Thy face from meR8 Then / )i""

ans)er thee and say, 8C"ea(e in thy o!t)ard theory and practice to theS!nna *the r!"e of the :rophet-, and c"ea(e in thy in)ard fee"in to the

nosis )hich / ha(e i(en thee; and 3no) that )hen / ma3e Myse"f

3no)n to thee, / )i"" not accept from thee anythin of the S!nna b!t )hatMy nosis brins to thee, beca!se tho! art one of those to )hom / spea3N

tho! hearest Me and 3no)est that tho! hearest Me, and tho! seest that /

am the so!rce of a"" thins%8

The commentator obser(es that the S!nna, bein enera" in scope, ma3es no distinctionbet)een indi(id!a"s, e.g.see3ers of :aradise and see3ers of od, b!t that in rea"ity it

contains e$act"y )hat each person re5!ires% The portion specia""y appropriate in e(ery

case is discerned either by means of nosis, )hich od comm!nicates to the heart, or bymeans of !idance imparted by a spirit!a" director%


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.nd He said to me, 8My e$oteric re(e"ation does not s!pport My esoteric

re(e"ation%8

This means that the nostic need not be dismayed if his inner e$perience conf"icts )iththe re"iio!s "a)% The contradiction is on"y apparent% Ae"iion addresses itse"f

+p% OG

to the common herd of men )ho are (ei"ed by their minds, by "oic, tradition, and so on;

)hereas nosis be"ons to the e"ect, )hose bodies and spirits are bathed in the eterna"

Liht% Ae"iion sees thins from the aspect of p"!ra"ity, b!t nosis reards the a""#embracin &nity% Hence the same act is ood in re"iion, b!t e(i" in nosis##a tr!th )hich

is brief"y stated th!sN

The ood deeds of the pio!s are the i"" deeds of the fa(o!rites of od%

."tho!h )or3s of de(otion are not incompatib"e )ith nosis, no one )ho connects themin the s"ihtest deree )ith himse"f is a nostic% This is the theme of the fo""o)in

a""eory% >iffari se"dom )rites so "!cid"y as he does here, yet / fancy that fe) of my

readers )i"" find the e$p"anations printed )ithin s5!are brac3ets a"toether s!perf"!o!s%

TH A


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[To abandon a"" secondary ca!ses is "i3e p"!nin in the sea% The mystic

)ho ma3es this (ent!re is in ?eopardy, for t)o reasonsN he may reard

himse"f, not od, as initiatin and carryin o!t the action ofabandonment,##and one )ho reno!nces a thin thro!h 8se"f8 is in )orse

case than if he had not reno!nced it,##or he may abandon secondary ca!ses

*ood )or3s, hope of :aradise, etc%-, not for od8s sa3e, b!t from sheerindifference and "ac3 of spirit!a" fee"in%@

+p% O

J J J

.nd He said to me, 8Those )ho (oyae and ta3e no ris3 sha"" perish%8

[>ot)ithstandin the daners referred to, he m!st ma3e od his so"eob?ect or fai"%@

.nd He said to me, 8/n ta3in the ris3 there is a part of sa"(ation%8

['n"y a part of sa"(ation, beca!se perfect se"f"essness has not yet been

attained% The )ho"e of sa"(ation consists in the effacement of a""

secondary ca!ses, a"" phenomena, thro!h the rapt!re )hich res!"ts from(ision of od% E!t this is nosis, and the present re(e"ation is addressed to

mystics of a "o)er rade% The nostic ta3es no ris3, for he has nothin to

"ose%@

.nd the )a(e came and "ifted those beneath it and o(erran the shore%

[Those beneath the )a(e are they )ho (oyae in ships and conse5!ent"y

s!ffer ship)rec3% Their re"iance on secondary ca!ses casts them ashore,

i.e.brins them bac3 to the )or"d of phenomena )hereby they are (ei"edfrom od%@

.nd He said to me, 8The s!rface of the Sea is a "eam that cannot be

reached%8

[.nyone )ho depends on e$terna" rites of )orship to "ead him to od is

fo""o)in a )i""#o8#the#)isp%@

+p% OO

J J J

.nd its bottom is a dar3ness impenetrab"e%

[To discard positi(e re"iion, root and branch, is to )ander in a path"ess

maKe%@

.nd bet)een the t)o are fishes )hich are to be feared%


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[He refers to the midd"e )ay bet)een p!re e$otericism and p!re

esotericism% The 8fishes8 are its peri"s and obstac"es%@

Do not (oyae on the Sea, "est / ca!se thee to be (ei"ed by the (ehic"e%

[The 8(ehic"e8 sinifies the 8ship,8 i.e.re"iance on somethin other thanod%@

.nd do not cast thyse"f into the Sea, "est / ca!se thee to be (ei"ed by thy

castin thyse"f%

[Whoe(er reards any act as his o)n act and attrib!tes it to himse"f is farfrom od%@

.nd He said to me, 8/n the Sea are bo!ndariesN )hich of them )i"" bear

thee onR8

[The 8bo!ndaries8 are the (ario!s derees of spirit!a" e$perience% The

mystic o!ht not to re"y on any of these, for they are a"" imperfect%@

.nd He said to me, 8/f tho! i(est thyse"f to the Sea and sin3est therein,

tho! )i"t fa"" a prey to one of its beasts%8

+p% O

J J J

[/f the mystic either re"ies on secondary ca!ses or abandons them by hiso)n act, he )i"" o astray%@

.nd He said to me, 8/ decei(e thee if / direct thee to a!ht sa(e Myse"f%8

[/f the mystic8s in)ard (oice bids him t!rn to anythin e$cept od, it

decei(es him%@

.nd He said to me, 8/f tho! perishest for the sa3e of other than Me, tho!)i"t be"on to that for )hich tho! hast perished%8

.nd He said to me, 8This )or"d be"ons to him )hom / ha(e t!rned a)ay

from it and from )hom / ha(e t!rned it a)ay; and the ne$t )or"d be"ons

to him to)ards )hom ha(e bro!ht it and )hom / ha(e bro!ht to)ardsMyse"f%8

[He means to say that e(er"astin ?oy is the portion of those )hose hearts

are t!rned a)ay from this )or"d and )ho ha(e no )or"d"y possessions%They rea""y en?oy this )or"d, beca!se it cannot separate them from od%

Simi"ar"y, the tr!e o)ners of the ne$t )or"d are those )ho do not see3 it,


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inasm!ch as it is not the rea" ob?ect of their desire, b!t contemp"ate od

a"one%@

The nostic descries the e"ement of rea"ity in positi(e re"iion, b!t his nosis is not

+p% O

deri(ed from re"iion or from any sort of h!man 3no)"edeN it is proper"y concerned )iththe di(ine attrib!tes, and od Himse"f re(ea"s the 3no)"ede of these to His saints )ho

contemp"ate Him% Dh! V"#>!n of ypt, )hose mystica" spec!"ations mar3 him o!t as the

father of Mos"em theosophy, said that nostics are not themse"(es, and do not s!bsistthro!h themse"(es, b!t so far as they s!bsist, they s!bsist thro!h od%

They mo(e as od ca!ses them to mo(e, and their )ords are the )ords

of od )hich ro"" !pon their ton!es, and their siht is the siht of od

)hich has entered their eyes%

The nostic contemp"ates the attrib!tes of od, not His essence, for e(en in nosis a

sma"" trace of d!a"ity remainsN this disappears on"y infana al-fana, the tota" passin#a)ay

in the !ndifferentiated odhead% The cardina" attrib!te of od is !nity, and the di(ine

!nity is the first and "ast princip"e of nosis% +.ccordin to some mystics, the nosis of !nityconstit!tes a hiher stae )hich is ca""ed 8the Tr!th8 *haqiqat-% See abo(e,p% 2%

Eoth Mos"em and S!fi dec"are that od is 'ne, b!t the statement bears a different

meanin in each instance% The Mos"em means that od is !ni5!e in His essence,

5!a"ities, and acts; that He is abso"!te"y !n"i3e a"" other beins% The S!fi means

+p% 0

that od is the 'ne Aea" Eein )hich !nder"ies a"" phenomena% This princip"e is carried

to its e$treme conse5!ences, as )e sha"" see% /f nothin e$cept od e$ists, then the )ho"e

!ni(erse, inc"!din man, is essentia""y one )ith od, )hether it is rearded as anemanation )hich proceeds from Him, )itho!t impairin His !nity, "i3e s!nbeams from

the s!n, or )hether it is concei(ed as a mirror in )hich the di(ine attrib!tes are ref"ected%

E!t s!re"y a od )ho is a"" in a"" can ha(e no reason for th!s re(ea"in Himse"fN )hysho!"d the 'ne pass o(er into the ManyR The S!fis ans)er##a phi"osopher )o!"d say that

they e(ade the diffic!"ty##by 5!otin the famo!s TraditionN / )as a hidden treas!re and /

desired to be 3no)n; therefore / created the creation in order that / miht be 3no)n% /n

other )ords, od is the eterna" Eea!ty, and it "ies in the nat!re of bea!ty to desire "o(e%

The mystic poets ha(e described the se"f#manifestation of the 'ne )ith a prof!sion ofsp"endid imaery% ami says, for e$amp"eN

!(& '-- %#%("+# #$% B%-% "%+-% H+/ %'# +" #$% /-+#%

#$% "/%%"

H% $%- #$% &+((( # H+/ 3" ',%* H% +/-'% H+/ -%-+"%//

# H+&/%-.

H% 3'/ #$ #$% /%,#'#( '" #$% /%,#',-% " %% # H+/ $'

/(%% #$% U"+%(/%.
http://www.sacred-texts.com/isl/moi/moi.htm#29http://www.sacred-texts.com/isl/moi/moi.htm#29http://www.sacred-texts.com/isl/moi/moi.htm#29http://www.sacred-texts.com/isl/moi/moi.htm#29


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A-- 3'/ O"%* #$%(% 3'/ " '-+#* " (%#%",% =&+"%= ( =#$+"%.=

+p% 1 T$% '/# ( H%'%"* 3+#$ +#/ &(+' +",&+":/ '" #:+":/*

3'/ ,",%'-% +" ' /+":-% +"#.

T$% C(%'#+" -' ,('-% +" #$% /-%% ""%+/#%",%* -+)% ' ,$+-

%(% +# $'/ (%'#$%.

T$% %% #$% B%-%* /%%+": 3$'# 3'/ "#* (%:'(% ""%"#+# '/

%+/#%"#.

A-#$:$ H% %$%- H+/ '##(+#%/ '" '-+#+%/ '/ ' %(%,# 3$-%

+" H+/ 3" %//%",%*

Y%# H% %/+(% #$'# #$% /$- % +/-'% # H+& +" '"#$%( &+(((*

A" #$'# %',$ "% H+/ %#%("'- '##(+#%/ /$- %,&% &'"+%/#

',,(+":- +" ' +%(/% (&*

T$%(%(% H% ,(%'#% #$% %('"# +%-/ T+&% '" S',% '" #$%

-+%:++": :'(%" #$% 3(-*

T$'# %%( ('",$ '" -%' '" (+# &+:$# /$3 (#$ H+/ '(+/

%(%,#+"/*

T$% ,(%// :'% ' $+"# H+/ ,&%- /#'#(%* #$% (/% :'% #++":/

H+/ %'#%/ ,"#%"'",%.

>$%(%%( B%'# %%% #* L% '%'(% %/+% +# 3$%(%%( B%'# /$"% +" ' (/ ,$%%)* L% -+# $+/ #(,$ (& #$'# -'&%.

>$%(%%( B%'# 3%-# +" '() #(%//%/* L% ,'&% '" " ' $%'(#

%"#'":-% +" #$%+( ,+-/.

B%'# '" L% '(% '/ '" /- B%'# +/ #$% &+"% '" L%

#$% (%,+/ /#"%.

T$% $'% '-3'/ %%" #:%#$%( (& #$% %( +(/# "%%( $'% #$%

#('%--% # +" %',$ #$%(=/ ,&'".!

/n another )or3 ami sets forth the re"ation of od to the )or"d more phi"osophica""y, as

fo""o)sN

The !ni5!e S!bstance, (ie)ed as abso"!te and (oid of a"" phenomena, a"""imitations and a"" m!"tip"icity, is the Aea" *al-Haqq-% 'n the other hand,

(ie)ed in His aspect of m!"tip"icity and

+p% 2

p"!ra"ity, !nder )hich He disp"ays Himse"f )hen c"othed )ith phenomena,He is the )ho"e created !ni(erse% Therefore the !ni(erse is the o!t)ard

(isib"e e$pression of the Aea", and the Aea" is the inner !nseen rea"ity of

the !ni(erse% The !ni(erse before it )as e(o"(ed to o!t)ard (ie) )as

identica" )ith the Aea"; and the Aea" after this e(o"!tion is identica" )ith

the !ni(erse%

:henomena, as s!ch, are not#bein and on"y deri(e a continent e$istence from the

5!a"ities of .bso"!te Eein by )hich they are irradiated% The sensib"e )or"d resemb"es

the fiery circ"e made by a sin"e spar3 )hir"in ro!nd rapid"y%

Man is the cro)n and fina" ca!se of the !ni(erse% Tho!h "ast in the order of creation he

is first in the process of di(ine tho!ht, for the essentia" part of him is the prima"


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42/92


43/92

/f tho! dost not p!t behind thee a"" that / ha(e disp"ayed and am

disp"ayin, tho! )i"t not prosper; and !n"ess tho! prosper, tho! )i"t not

become concentrated !pon Me%

[:rosperity is tr!e be"ief in od, )hich re5!ires comp"ete abstraction from

created thins%@

Loica""y, these doctrines ann!" e(ery mora" and re"iio!s "a)% /n the nostic8s (ision

there are no di(ine re)ards and p!nishments, no h!man standards of riht

+p% O

and )ron% 4or him, the )ritten )ord of od has been abroated by a direct and intimate

re(e"ation%

/ do not say, e$c"aimed .b! V"#Hasan 9h!r5ani, that :aradise and He""

are non#e$istent, b!t / say that they are nothin to me, beca!se odcreated them both, and there is no room for any created ob?ect in the p"ace

)here / am%

4rom this standpoint a"" types of re"iion are e5!a", and /s"am is no better than ido"atry% /t

does not matter )hat creed a man professes or )hat rites he performs%

!T$% #(% &/% +" ' (% '" $- $%'(#

I/ +-%< #$%(% -%# '-- &%" 3(/$+ G

( #$%(% H% 3%--/* "# +" ' &/% /#"%.!

.midst a"" the (ariety of creeds and )orshippers the nostic sees b!t one rea" ob?ect of)orship%

Those )ho adore od in the s!n *says /bn a"#.rabi- beho"d the s!n,

and those )ho adore Him in "i(in thins see a "i(in thin, and those )hoadore Him in "ife"ess thins see a "ife"ess thin, and those )ho adore Him

as a Eein !ni5!e and !npara""e"ed see that )hich has no "i3e% Do not

attach yo!rse"f *he contin!es- to any partic!"ar creed e$c"!si(e"y, so thatyo! disbe"ie(e in a"" the rest; other)ise,

+p%

yo! )i"" "ose m!ch ood, nay, yo! )i"" fai" to reconise the rea" tr!th of

the matter% od, the omnipresent and omnipotent, is not "imited by any

one creed, for He says *9or% 2%10-, 8Wheresoe(er ye t!rn, there is the faceof .""ah%8 (ery one praises )hat he be"ie(es; his od is his o)n creat!re,

and in praisin it he praises himse"f% Conse5!ent"y he b"ames the be"iefs of

others, )hich he )o!"d not do if he )ere ?!st, b!t his dis"i3e is based oninorance% /f he 3ne) !nayd8s sayin, 8The )ater ta3es its co"o!r from the


44/92

(esse" containin it,8 he )o!"d not interfere )ith other men8s be"iefs, b!t

)o!"d percei(e od in e(ery form of be"ief%

.nd HafiK sins, more in the spirit of the freethin3er, perhaps, than of the mysticN

!L% +/ 3$%(% #$% :1( '--/

O T$ ',%" ,"%"# 3'--/

O( " #'%(" -(/* #$% /'&%

U"%#+":+/$'-% -'&%.

>$%(% #$% #('"% '",$(+#%

C$'"#%#$ A--'$ ' '" "+:$#*

C$(,$ %--/ (+": #$% ,'-- # ('%(

A" #$% C(//

the mystics of islam

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