Notes

Julláb and Hujwír were two suburbs of Ghazna. Evidently he resided for some time in each of them. ↩

Notices occur in the Nafaḥát al-Uns, No. 377; the Safínat al-Awliyá, No. 298 (Ethé’s Cat. of the Persian MSS. in the Library of the India Office, i, col. 304); the Riyáḍ al-Awliyá, Or. 1745, f. 140a (Rieu’s Cat. of the Persian MSS. in the British Museum, iii, 975). In the khátimat al-ṭab` on the last page of the Lahore edition of the Kashf al-Maḥjúb he is called Ḥaḍrat-i Dátá Ganj-bakhsh `Alí al-Hujwírí. ↩

Nafaḥát, No. 376. Through al-Khuttalí, al-Ḥuṣrí, and Abú Bakr al-Shiblí the author of the Kashf al-Maḥjúb is spiritually connected with Junayd of Baghdád (ob. 297 A.H.). ↩

Ibid., No. 375. The nisba Shaqqání or Shaqání is derived from Shaqqán, a village near Níshápúr. ↩

Nafaḥát, No. 367. ↩

Ibid., No. 368. ↩

The date 465 A.H. is given by Ázád in his biographical work on the famous men of Balgrám, entitled Ma´áthir al-Kirám. ↩

See Ethé’s Cat. of the Persian MSS. in the India Office Library, No. 1774 (2). The author of this treatise does not call al-Hujwírí the brother of Abú Sa`íd b. Abi ´l-Khayr, as Ethé says, but his spiritual brother (birádar-i ḥaqíqat). ↩

Its full title is Kashf al-maḥjúb li-arbáb al-qulúb (Ḥájjí Khalífa, v, 215). ↩

The author’s view as to the worthlessness of outward forms of religion is expressed with striking boldness in his chapter on the Pilgrimage (pp. 326-9). ↩

Many passages from the Kashf al-Maḥjúb are quoted, word for word, in Jámí’s Nafaḥát al-Uns, which is a modernized and enlarged recension of `Abdalláh Anṣárí’s Ṭabaqát al-Ṣúfiyya. ↩

A summary of these doctrines will be found in the abstract of a paper on “The Oldest Persian Manual of Ṣúfiism” which I read at Oxford in 1908 (Trans. of the Third International Congress for the History of Religions, i, 293-7). ↩

Some of al-Hujwírí’s twelve sects reappear at a later epoch as orders of dervishes, but the pedigree of those orders which trace their descent from ancient Ṣúfís is usually fictitious. ↩

JRAS., 1904, p. 130. ↩

Cf., however, p. 114, note. ↩

See Ethé’s Cat. of the Persian MSS. in the India Office Library, i, col. 970, where other MSS. are mentioned, and Blochet, Cat. des manuscrits persans de la Bibliothèque Nationale, i, 261 (No. 401). ↩

The author’s meaning appears to be that one consideration has a special reference to connoisseurs and competent persons, while the other has a general reference to the public at large. ↩

An electuary used as a remedy for paralysis of the tongue or mouth. ↩

See Dozy, Supplément, under dawá. ↩

Mutanabbí, ed. by Dieterici, p. 662, l. 4 from foot. ↩

The period within which a woman, who has been divorced or whose husband has died, may not marry again. ↩

The point to which a Moslem turns his face when worshipping, viz. the Ka`ba. ↩

“Time” (waqt) is used by Muḥammadan mystics to denote the spiritual state in which anyone finds himself, and by which he is dominated at the moment. The expression `ilm-i waqt occurs again in the notice of Abú Sulaymán al-Dárání (chapter x, No. 17), where waqt is explained as meaning “the preservation of one’s spiritual state”. According to a definition given by Sahl b. `Abdallah al-Tustarí, waqt is “search for knowledge of the state, i.e. the decision (ḥukm) of a man’s state, which exists between him and God in this world and hereafter”. ↩

A famous Ṣúfí of Níshápúr, who died in 359 A.H. (Nafaḥát, No. 118). ↩

Also a native of Níshápúr. He died in 328 A.H. (Nafaḥát, No. 248). ↩

Kor. ii, 274. ↩

See Nafaḥát, No. 291, where his “name of honour” is given as Abu ´l-Ḥusayn. ↩

See Chapter XII, No. 5. ↩

Kor. xxxviii, 29, 44. ↩

The celebrated mystic of Herát, who died in 481 A.H. See Professor Browne’s Literary History of Persia, vol. ii, p. 269. ↩

Kor. xxv, 64. ↩

See Chapter IX. ↩

The name zaddíq (an Aramaic word meaning “righteous”) was given to the ascetics and spiritual adepts among the Manichæans. Its Arabic equivalent, siddíq, which means “veracious”, is a term that is frequently applied to Ṣúfís.

[The author then relates how, on Muḥammad’s decease, when `Umar threatened to decapitate anyone who asserted that the Prophet was dead, Abú Bakr stepped forth and cried with a loud voice: “Whoever worships Muḥammad, let him know that Muḥammad is dead; but whoever worships Muḥammad’s Lord, let him know that HE is living and dieth not.” Those who regarded Muḥammad with the eye of mortality ceased to venerate him as soon as he departed from this world, but to those who regarded him with the eye of reality his presence and absence were alike, because they attributed both to God; and looked, not at the particular change which had come to pass, but at the Author of all change; and venerated Muḥammad only in proportion as God honoured him; and did not attach their hearts to anyone (except God); and did not open their eyes to gaze upon mankind, inasmuch as “he that beholdeth mankind waneth, but he that returneth unto God reigneth” (man naẓara ila ´l-khalq halak wa-man raja`a ila ´l-ḥaqq malak). And Abú Bakr showed that his heart was empty of this deceitful world, for he gave away all his wealth and his clients (mawálí), and clad himself in a woollen garment (gilím), and came to the Apostle, who asked him what he had left for his family. Abú Bakr replied: “Only God and His Apostle.” All this is characteristic of the sincere Ṣúfí.] ↩

Yataṣára`ún. B. has yata`ádawn, and in marg. yatasára`ún. The true reading is yata`áwawn, “barking (or ‘growling’) at one another.” Cf. Lisán, xix, 343, 3. ↩

Yatagháwarún. This is the reading of J., I. has yata`áwarún, L. yata`áwadún, B. yataghámazún, and in marg. yatafáwazún. ↩

Examples of this signification of the form tafa``ul are given in Wright’s Arabic Grammar, vol. i, p. 37, Rem. b. ↩

Viz., purity (ṣafá) and Ṣúfiism (taṣawwuf). ↩

So J. The Lahore edition has Ibn al-Jalálí, I. Ibn al-Jullábí. See Chapter X, No. 34. ↩

Died in 366 A.H. See Nafaḥát, No. 332. ↩

IJ. Qazwíní. B. Abú `Alí Kirmánsháhí Qurayshí. The Shaykh in question is probably Muẓaffar Kirmánsháhí Qarmíní (Nafaḥát, No. 270). ↩

Generally written “Fúshanjí”. See Nafaḥát, No. 279. ↩

Literally, “in whatever place it raises its head.” ↩

This story is related in `Aṭṭár’s Tadhkirat al-Awliyá (pt. ii, p. 125, l. 17 sqq.), where it is expressly said that the old man was not “learned in the Way”. ↩

I. in margin has Park. The Nuzhat al-Qulúb gives the name as برک (Bark), and refers it to a village in the district of Kirmán. See also Guy Le Strange, The Lands of the Eastern Caliphate, p. 292. ↩

B., I., and J. have Dhakariyyá (Zakariyya), L. ذكرى. The MSS. of the Tadhkirat al-Awliyá vary between Dhakírí and ذكرى. ↩

See Nafaḥát, No. 350. ↩

This conjectural translation of kursí was suggested to me by Colonel Ranking. The dictionaries give no explanation of the word as it is used here. ↩

A gate in the eastern quarter of Baghdád. ↩

Abú Yazíd, being at that time on a journey, was not legally bound to observe the fast. ↩

I. adds in margin “for travellers”. ↩

Arabic kiffat. See Dozy, Supplément, ii, 476. ↩

Abraham is called by Moslems “the Friend of God” (al-Khalíl). ↩

Moses is said to have married one of the daughters of Shu`ayb. See Kor. xxviii, 22-8, where Shu`ayb, however, is not mentioned by name. ↩

Twenty-five verses are quoted. ↩

I have corrected many of the following names, which are erroneously written in the Persian text, by reference to various Arabic works. ↩

See Brockelmann, i, 200. ↩

L. Aslam. ↩

Kor. vii, 160. ↩

A well-known divine, who died in 110 A.H. See Ibn Khallikán, No. 576. An extant work on the interpretation of dreams is attributed to him (Brockelmann, i, 66). ↩

The text has jáma-i ḥashíshí ú díbaqí. Apparently the former word should be written “khashíshí”. It is described in Vullers’s Persian Dictionary as “a kind of garment”. ↩

Bilál b. Rabáḥ, the Prophet’s Muezzin, was buried at Damascus. ↩

Here the author relates two anecdotes illustrating the devotion of Muḥammad. ↩

He died in 211 A.H. See Ibn Khallikán, No. 409. ↩

Died in 168 A.H. See Ibn Khallikán, No. 266. ↩

According to a marginal gloss in I, `ukkáza is a tripod on which a leathern water-bottle is suspended. ↩

See Nafaḥát, No. 347, where he is called Abu ´l-Ḥusayn Sáliba. ↩

Its full title is Ri`áyat li-ḥuqúq Allah, “The observance of what is due to God.” ↩

This reading is given in the Ṭabaqát al-Ṣúfiyya of Abú `Abd al-Raḥmán al-Sulamí (British Museum MS., Add. 18,520, f. 13a). ↩

The takbír, i.e. the words Allah akbar, “God is most great,” is pronounced four times in Moslem funeral prayers. ↩

Muḥammad b. al-Ḥasan and Abú Yúsuf were celebrated lawyers of the Ḥanafite school. See Brockelmann, i, 171. ↩

See note on p. 13. ↩

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

LIJ. have عنوان. ↩

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

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

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

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

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

The Sálimís are described (ibid.) as “a number of scholastic theologians (mutakallimún) belonging to Baṣra”. See Goldziher in ZDMG., 61, 75 ff., and a passage in Yáqút’s Irshád al-Aríb, ed. by Margoliouth, vol. iii, pt. i, 153, 3 ff.; cited by Goldziher in JRAS. for 1910, p. 888. ↩

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

See the eleventh section of the fourteenth chapter. ↩

Dáwud of Iṣfahán, the founder of the Ẓáhirite school (Brockelmann, i, 183). ↩

i.e. “The Error of Ecstatic Persons”. ↩

Abú `Abdalláh Aḥmad b. Muḥammad b. Ghálib b. Khálid al-Baṣrí al-Báhilí, generally known as Ghulám Khalíl, died in 275 A.H. He is described by Abu ´l-Maḥásin (Nujúm, ii, 79, 1 ff.) as a traditionist, ascetic, and saint. According to the Tadhkirat al-Awliyá (ii, 48, 4 ff.), he represented to the Caliph that Junayd, Núrí, Shiblí, and other eminent Ṣúfís were freethinkers and heretics, and urged him to put them to death. ↩

i.e. “The Mirror of the Sages”. ↩

Sa`íd (Abú `Abdalláh) b. Yazíd al-Nibájí. See Nafaḥát, No. 86. ↩

So in all the texts. ↩

“The Seal of Saintship.” ↩

“The Book of the Highway.” ↩

“Choice Principles.” ↩

“The Book of Unification.” ↩

“The Book of the Torment of the Tomb.” ↩

See No. 44. ↩

LB. have “Aḥmad”. ↩

The famous physician Abú Bakr Muḥammad b. Zakariyyá al-Rází, who died about 320 A.H. See Brockelmann, i, 233. ↩

Literally, “The tongues desire to speak, (but) under their speech they desire to perish.” ↩

See No. 58. ↩

Nafaḥát, No. 167, has “Qásim b. al-Qásim al-Mahdí”. ↩

See Chapter XI, No. 63. ↩

See Chapter XI, No. 64. ↩

L. Bániyán, IJ. Mániyán. ↩

Nafaḥát, No. 428. ↩

IJ. Sudsí, B. Sundusí. ↩

See Nafaḥát, No. 347, where he is called Abu ´l-Ḥusayn Sáliba. ↩

B. Kumish. ↩

The texts have فرح or فرخ, but see Nafaḥát, No. 171. ↩

IJ. Al-Ḥasan. ↩

This nisba is variously written “Bángharí” and “Báyghazí”. ↩

i.e. the detachment of all phenomenal attributes from the Unity of God. ↩

According to Qushayrí (105, 21 ff.) the `Iráqís held the doctrine which is here ascribed to the Khurásánís, and vice versâ. ↩

A well-known traditionist, who died about 120 A.H. ↩

`Abdalláh, son of the Caliph `Umar. ↩

Here follow two stories illustrating the same topic: the first relates how `Alí slept in the Prophet’s bed on the night of the latter’s emigration from Mecca, when the infidels were seeking to slay him; the second, how on the battle-field of Uḥud the wounded Moslems, though parched with thirst, preferred to die rather than drink the water which their comrades asked for. ↩

The followers of Ḥamdún al-Qaṣṣár, who are generally called Qaṣṣárís. ↩

Here the author cites Kor. lxxix, 40, 41; ii, 81 (part of the verse); xii, 53; and the Traditions: “When God wishes well unto His servant He causes him to see the faults of his soul,” and “God said to David, ‘O David, hate thy soul, for My love depends on thy hatred of it.’” ↩

Here follows an account of the mortification which the Prophet imposed on himself. ↩

Kor. xlvii, 12. ↩

See Ibn Khallikán, No. 4. ↩

See Ibn Khallikán, No. 621; Brockelmann, i, 166. ↩

The name mu`jizat is given to a miracle performed by a prophet, while one performed by a saint is called karámat. ↩

B. omits the words “that he is insensibly deceived”. ↩

Here follow (1) a Tradition, related by Abú Hurayra, of three infants who were miraculously endowed with speech: (a) Jesus, (b) a child who exculpated the monk Jurayj (George) when he was falsely accused by a harlot, (c) a child who divined the characters of a horseman and a woman. (2) A story of Zá´ida, the handmaid of the Caliph `Umar: how a knight descended from heaven and gave her a message from Riḍwán, the keeper of Paradise, to the Prophet; and how, when she could not lift a bundle of firewood from a rock on which she had laid it, the Prophet bade the rock go with her and carry the firewood to `Umar’s house. (3) A story of `Alá b. al-Ḥaḍramí, who, having been sent on a warlike expedition by the Prophet, walked dry-shod across a river with his company. (4) A story of `Abdalláh b. `Umar, at whose bidding a lion decamped and left the way open for a party of travellers. (5) A story of a man who was seen sitting in the air, and when Abraham asked him by what means he had obtained such power, replied that he had renounced the world and that God had bestowed on him an aerial dwelling-place where he was not disturbed by any thought of mankind. (6) A story of the Caliph `Umar, who was on the point of being killed by a Persian, when two lions suddenly appeared and caused the assassin to desist. (7) A story of Khálid b. Walíd, who said “Bismillah” and drank a deadly poison, which did him no harm. (8) A story, related by Ḥasan of Baṣra, of a negro who turned the walls of a tavern into gold. (9) A story, related by Ibráhím b. Adham, of a shepherd who smote a rock with his staff and caused water to gush forth. (10) A story of a cup which pronounced the words “Glory to God” in the hearing of Abú Dardá and Salmán Fárisí. ↩

Died in 326 A.H. See Abu ´l-Maḥásin, Nujúm, ii, 284, 13. ↩

L. سلاتک. IJ. اسلاتک. ↩

See Nafaḥát, No. 351. ↩

Here the author tells the story, which has already been related (p. 142 supra), of Abú Bakr Warráq, who was commanded by Muḥammad b. `Alí of Tirmidh to throw some of the latter’s mystical writings into the Oxus.

Discourse on the Superiority of the Prophets to the Saints. ↩

A full account of Báyazíd’s ascension is given in the Tadhkirat al-Awliyá, i, 172 ff. ↩

See Kor. ii, 96 ff. ↩

Nafaḥát, No. 201. ↩

For the distinction between ṣifát-i dhát and ṣifát-i fi`l see Dozy, Supplément, ii, 810. ↩

Here the author illustrates the meaning of “union” and “separation” by the action of Muḥammad when he threw gravel in the eyes of the unbelievers at Badr, and by that of David when he slew Goliath. See p. 185 supra. ↩

The last words are corrupt and unmetrical in all the texts. I have found the true reading, من الأَحْشآءِ دانى, in a MS. of the Kitáb al-Luma` by Abú Naṣr al-Sarráj, which has recently come into the possession of Mr. A. G. Ellis. ↩

Nafaḥát, No. 188. ↩

“The Book of Exposition for Persons of Intuition.” ↩

“The Sea of Hearts.” ↩

See note, p. 131. ↩

The nisba Muqaddasí or Maqdisí belongs to a number of Moslem writers. I do not know which of them is intended here. ↩

See Nafaḥát, No. 178. ↩

This person, whom the author has already mentioned at the beginning of Chapter XIII, is not identical with the Ṣúfí of the same name who was a contemporary of Junayd (Nafaḥát, No. 197). ↩

See Nafaḥát, No. 373. ↩

See Baydáwí on Kor. vii, 174. ↩

See Goldziher & Landberg, Die Legende vom Mönch Barṣīṣā (1896), and M. Hartmann, Der heilige Barṣīṣā in Der Islamische Orient (1905), i, 23-8.] ↩

“The Observance of what is due to God.” ↩

Kor. vii, 171. ↩

Here the author cites an anecdote of Ibráhím al-Khawwáṣ and al-Ḥalláj which has been related above. See p. 205. ↩

The face, hands, and feet. ↩

Cf. Kor. lxvi, 8. ↩

Cf. Kor. l, 32. ↩

Cf. Kor. xxxviii, 44. ↩

Text, قهشميان. See Shahristání, Haarbrücker’s translation, i, 80. ↩

Nafaḥát, No. 281. ↩

Here the author cites a description given by Ḥátim al-Aṣamm of his manner of praying. ↩

Nafaḥát, No. 259. ↩

Here follows a story, already related in the notice of Abú Bakr (p. 70), concerning the different manner in which Abú Bakr and `Umar recited the Koran when they performed their prayers. ↩

Cf. Qushayrí (Cairo, 1318 A.H.), 170, 14 sqq. ↩

“The Book of Love.” ↩

Here follows a story of `Abdalláh b. Ja`far and an Abyssinian slave, who let a dog eat the whole of his daily portion of food. ↩

Here the author relates three short anecdotes illustrating the liberality of Muḥammad. ↩

The usual reading is ajzí, “I give recompense,” but the Persian translation, ba-jazá-yi án man awlátaram, is equivalent to ana ajzá bihi. ↩

Nafaḥát, No. 353. ↩

“Brilliancies.” Naf. entitles it لمعه. ↩

Nafahát, No. 215. ↩

Here follows the story of Abraham and Nimrod which has occurred before, p. 73. ↩

Kumand, according to Nafaḥát, No. 379. ↩

“The Rectification of Discipleship.” ↩

So all the texts, instead of the correct li-ḥuqúq. ↩

“The Observance of what is due to God.” ↩

“Rules of Conduct for Disciples.” ↩

Nafaḥát, No. 129. ↩

Another reading is asmá, “names,” but I find asmár in the MS. of the Kitáb al-Luma` belonging to Mr. A. G. Ellis, where this passage occurs on f. 63a. ↩

I. Ibn al-`Alá. ↩

See Bayḍáwí on Kor. ix, 76. ↩

Generally known as Majnún, the lover of Laylá. See Brockelmann, i, 48. ↩

Nafaḥát, No. 578; Ibn Khallikán, No. 230. ↩

A village, mentioned by Ibn al-Athír (x, 428, 24), in the vicinity of Baghdád. ↩

Here a story is told of the Caliph `Umar, who asked Umm Kulthúm, the Prophet’s granddaughter, in marriage from her father `Alí. ↩

Maḥq denotes annihilation of a man’s being in the essence of God, while maḥw denotes annihilation of his actions in the action of God (Jurjání, Ta`rífát).

Muḥáḍarat and Mukáshafat, and the difference between them. ↩

Nafaḥát, No. 15. ↩

Here the author refers to the example of Moses, whose prayer for vision of God was refused (Kor. vii, 139), because he was exercising his own choice.

Musámarat and Muḥádathat, and the difference between them. ↩

This distinction between shurb and dhawq is illustrated by citations from the Koran, viz., lii, 19; xliv, 49; and liv, 48. ↩

After a further eulogy of the inimitable style of the Koran, the author relates the story of `Umar’s conversion. ↩

The chapter of the Spoils, a title given to the eighth chapter of the Koran. ↩

Here the author quotes a number of Koranic verses in which the faithful are enjoined to listen heedfully to the recitation of the sacred volume, or are rebuked for their want of attention. ↩

I have omitted here a story related by Abú Sa`íd al-Khudrí concerning Muḥammad’s interview with a party of destitute refugees (muhájirún), to whom the Koran was being read. ↩

BI. Abú Juhayn, J. Abú Juhaní. ↩

Sha`rání, Ṭabaqát al-Kubrá, i, 60. ↩

Ibn Khallikán, No. 1. ↩

B. al-Rashíd. ↩

Aghání, 5, 52-131. ↩

The vizier of Khusraw Núshírwán, the great Sásánian king of Persia (531-78 A.D.). ↩

The Book of Audition. ↩

“The followers of Tradition” as opposed to “the followers of Opinion” (ahl-i ra´y). ↩

See Professor Browne’s Literary History of Persia, i, 81. ↩

Abú Nuwás, Die Weinlieder, ed. by Ahlwardt, No. 29, verse 1. ↩

εὐαγγέλιον. ↩

The mountains referred to are the Jabal al-Buttam, to the east of Samarcand. See G. Le Strange, The Lands of the Eastern Caliphate, p. 467. ↩

IJ. Duqqí. Qushayrí, who relates this story (184, 22), has “al-Raqqí”. The nisba Duqqí refers to Abú Bakr Muḥammad al-Dínawarí (Nafaḥát, No. 229), while Raqqí probably denotes Ibráhím b. Dáwud al-Raqqí (ibid., No. 194). ↩

Nafaḥát, No. 207. ↩

So Qushayrí. The Persian texts have القرطى or القرظى. In the commentary on Qushayrí by Zakariyyá al-Anṣárí the name is written al-Fúṭí. ↩

Apparently a mistake for Aḥmad b. Muḥammad. See Nafaḥát, No. 83. ↩

The text of this clause is uncertain. I have followed B.’s reading, ú murád-i úrá badán bayt-i ú bi-na-sanjad, but I am not sure that it will bear the translation given above. L. has badán niyyat-i ú, and J. badán nisbat-i ú. ↩