CHAPTER XXV.

THE UNCOVERING OF THE ELEVENTH VEIL: CONCERNING AUDITION (_samá`_).

The means of acquiring knowledge are five: hearing, sight, taste, smell,

and touch. God has created for the mind these five avenues, and has made

every kind of knowledge depend on one of them. Four of the five senses

are situated in a special organ, but one, namely touch, is diffused over

the whole body. It is possible, however, that this diffusion, which is

characteristic of touch, may be shared by any of the other senses. The

Mu`tazilites hold that no sense can exist but in a special organ

(_maḥall-i makhṣúṣ_), a theory which is controverted by the fact that

the sense of touch has no such organ. Since one of the five senses has

no special organ, it follows that, if the sense of touch is generally

diffused, the other senses may be capable of the same diffusion.

Although it is not my purpose to discuss this question here, I thought a

brief explanation necessary. God has sent Apostles with true evidences,

but belief in His Apostles does not become obligatory until the

obligatoriness of knowing God is ascertained by means of hearing. It is

hearing, then, that makes religion obligatory; and for this reason the

Sunnís regard hearing as superior to sight in the domain of religious

obligation (_taklíf_). If it be said that vision of God is better than

hearing His word, I reply that our knowledge of God’s visibility to the

faithful in Paradise is derived from hearing: it is a matter of

indifference whether the understanding allows that God shall be visible

or not, inasmuch as we are assured of the fact by oral tradition. Hence

hearing is superior to sight. Moreover, all religious ordinances are

based on hearing and could not be established without it; and all the

prophets on their appearance first spoke in order that those who heard

them might believe, then in the second place they showed miracles

(_mu`jiza_), which also were corroborated by hearing. What has been said

proves that anyone who denies audition denies the entire religious law.

_Chapter on the Audition of the Koran and kindred matters._

The most beneficial audition to the mind and the most delightful to the

ear is that of the Word of God, which all believers and unbelievers,

human beings and perís alike, are commanded to hear. It is a miraculous

quality of the Koran that one never grows weary of reading and hearing

it, so that the Quraysh used to come secretly by night and listen to the

Apostle while he was praying and marvel at his recitation, e.g., Naḍr b.

al-Ḥárith, who was the most elegant of them in speech, and `Utba b.

Rabí`a, who was bewitchingly eloquent, and Abú Jahl b. Hishám, who was a

wondrous orator. One night `Utba swooned on hearing the Apostle recite a

chapter of the Koran, and he said to Abú Jahl: “I am sure that these are

not the words of any created being.” The perís also came and listened to

the Word of God, and said: “_Verily, we heard a marvellous recitation,

which guides to the right way; and we shall not associate anyone with

our Lord_” (Kor. lxxii, 1-2).[181] It is related that a man recited in

the presence of `Abdalláh b. Ḥanẕala: “_They shall have a couch of

Hell-fire, and above them shall be quilts thereof_” (Kor. vii, 39).

`Abdalláh began to weep so violently that, to quote the narrator’s

words, “I thought life would depart from him.” Then he rose to his feet.

They bade him sit down, but he cried: “Awe of this verse prevents me

from sitting down.” It is related that the following verse was read in

the presence of Junayd: “_O believers, why say ye that which ye do

not?_” (Kor. lxi, 2). Junayd said: “O Lord, if we say, we say because of

Thee, and if we do, we do because of Thy blessing: where, then, is our

saying and doing?” It is related that Shiblí said, on hearing the verse

“_And remember_ _thy Lord when thou forgettest_” (Kor. xviii, 23),

“Remembrance (of God) involves forgetfulness (of self), and all the

world have stopped short at the remembrance of Him;” then he shrieked

and fell senseless. When he came to himself, he said: “I wonder at the

sinner who can hear God’s Word and remain unmoved.” A certain Shaykh

says: “Once I was reading the Word of God, ‘_Beware of a day on which ye

shall be returned unto God_’ (Kor. ii, 281). A heavenly voice called to

me, ‘Do not read so loud; four perís have died from the terror inspired

in them by this verse’.” A dervish said: “For the last ten years I have

not read nor heard the Koran except that small portion thereof which is

used in prayer.” On being asked why, he answered: “For fear lest it

should be cited as an argument against me.” One day I came into the

presence of Shaykh Abu ´l-`Abbás Shaqání and found him reading: “_God

propoundeth as a parable an owned slave who hath naught in his power_”

(Kor. xvi, 77), and weeping and shrieking, so that he swooned and I

thought he was dead. “O Shaykh,” I cried, “what ails thee?” He said:

“After eleven years I have reached this point in my set portion of the

Koran and am unable to proceed farther.” Abu ´l-`Abbás b. `Aṭá was asked

how much of the Koran he read daily. He answered: “Formerly I used to

read the whole Koran twice in a day and night, but now after reading for

fourteen years I have only reached the _Súrat al-Anfál_.”[182] It is

related that Abu ´l-`Abbás Qaṣṣáb said to a Koran-reader, “Recite,”

whereupon he recited: “_O noble one, famine hath befallen us and our

people, and we are come with a petty merchandise_” (Kor. xii, 88). He

said once more, “Recite,” whereupon the reader recited: “_If he stole, a

brother of his hath stolen heretofore_” (Kor. xii, 77). Abu ´l-`Abbás

bade him recite a third time, so he recited: “_No blame shall be laid

upon you this day: God forgiveth you_,” etc. (Kor. xii, 92). Abu

´l-`Abbás cried: “O Lord, I am more unjust than Joseph’s brethren, and

Thou art more kind than Joseph: deal with me as he dealt with his wicked

brethren.”

Footnote 181:

After a further eulogy of the inimitable style of the Koran, the

author relates the story of `Umar’s conversion.

Footnote 182:

The chapter of the Spoils, a title given to the eighth chapter of the

Koran.

All Moslems, pious and disobedient alike, are commanded to listen to the

Koran, for God hath said: “_When the Koran is recited hearken thereto

and be silent that perchance ye may win mercy_” (Kor. vii, 203).[183]

And it is related that the Apostle said to Ibn Mas`úd: “Recite the Koran

to me.” Ibn Mas`úd said: “Shall I recite it to thee, to whom it was

revealed?” The Apostle answered: “I wish to hear it from another.” This

is a clear proof that the hearer is more perfect in state than the

reader, for the reader may recite with or without true feeling, whereas

the hearer feels truly, because speech is a sort of pride and hearing is

a sort of humility. The Apostle also said that the chapter of Húd had

whitened his hair. It is explained that he said this because of the

verse at the end of that chapter: “_Be thou steadfast, therefore, as

thou hast been commanded_” (Kor. xi, 114), for Man is unable to be

really steadfast in fulfilling the Divine commandments, inasmuch as he

can do nothing without God’s help.[184]

Footnote 183:

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.

Footnote 184:

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.

SECTION.

Zurára b. Abí Awfá, one of the chief Companions of the Apostle, while he

was presiding over the public worship, recited a verse of the Koran,

uttered a cry, and died. Abú Ja`far Juhaní,[185] an eminent Follower, on

hearing a verse which Ṣáliḥ Murrí[186] read to him, gave a loud moan and

departed from this world. Ibráhím Nakha`í[187] relates that while he was

passing through a village in the neighbourhood of Kúfa he saw an old

woman standing in prayer. As the marks of holiness were manifest on her

countenance, he waited until she finished praying and then saluted her

in hope of gaining a blessing thereby. She said to him, “Dost thou know

the Koran?” He said, “Yes.” She said, “Recite a verse.” He did so,

whereupon she cried aloud and sent her soul forth to meet the vision of

God. Aḥmad b. Abi ´l-Ḥawárí relates the following tale. “I saw in the

desert a youth, clad in a coarse frock, standing at the mouth of a well.

He said to me: ‘O Aḥmad, thou art come in good time, for I must needs

hear the Koran, that I may give up my soul. Read me a verse.’ God

inspired me to read, ‘_Verily, those who say, “God is our Lord,” and

then are steadfast_’ (Kor. xli, 30). ‘O Aḥmad,’ said he, ‘by the Lord of

the Ka`ba thou hast read the same verse which an angel was reading to me

just now,’ and with these words he gave up his soul.”

Footnote 185:

BI. Abú Juhayn, J. Abú Juhaní.

Footnote 186:

Sha`rání, _Ṭabaqát al-Kubrá_, i, 60.

Footnote 187:

Ibn Khallikán, No. 1.

_Chapter on the Audition of Poetry, etc._

It is permissible to hear poetry. The Apostle heard it, and the

Companions not only heard it but also spoke it. The Apostle said, “Some

poetry is wisdom;” and he said, “Wisdom is the believer’s lost

she-camel: wherever he finds her, he has the best right to her;” and he

said too, “The truest word ever spoken by the Arabs is the verse of

Labíd,

‘_Everything except God is vain,

And all fortune is inevitably fleeting._’”

`Amr b. al-Sharíd[188] relates that his father said: “The Apostle asked

me whether I could recite any poetry of Umayya b. Abi ´l-Ṣalt, so I

recited a hundred verses, and at the end of each verse he cried, ‘Go

on!’ He said that Umayya almost became a Moslem in his poetry.” Many

such stories are told of the Apostle and the Companions. Erroneous views

are prevalent on this subject. Some declare that it is unlawful to

listen to any poetry whatever, and pass their lives in defaming their

brother Moslems. Some, on the contrary, hold that all poetry is lawful,

and spend their time in listening to love-songs and descriptions of the

face and hair and mole of the beloved. I do not intend to discuss the

arguments which both parties in this controversy bring forward against

each other. The Ṣúfí Shaykhs follow the example of the Apostle, who, on

being asked about poetry, said: “What is good thereof is good and what

is bad thereof is bad,” i.e., whatever is unlawful, like backbiting and

calumny and foul abuse and blame of any person and utterance of

infidelity, is equally unlawful whether it be expressed in prose or in

verse; and whatever is lawful in prose, like morality and exhortations

and inferences drawn from the signs of God and contemplation of the

evidences of the Truth, is no less lawful in verse. In fine, just as it

is unlawful and forbidden to look at or touch a beautiful object which

is a source of evil, so it is unlawful and forbidden to listen to that

object or, similarly, to hear the description of it. Those who regard

such hearing as absolutely lawful must also regard looking and touching

as lawful, which is infidelity and heresy. If one says, “I hear only God

and seek only God in eye and cheek and mole and curl,” it follows that

another may look at a cheek and mole and say that he sees and seeks God

alone, because both the eye and the ear are sources of admonition and

knowledge; then another may say that in touching a person, whose

description it is thought allowable to hear and whom it is thought

allowable to behold, he, too, is only seeking God, since one sense is no

better adapted than another to apprehend a reality; then the whole

religious law is made null and void, and the Apostle’s saying that the

eyes commit fornication loses all its force, and the blame of touching

persons with whom marriage may legally be contracted is removed, and the

ordinances of religion fall to the ground. Foolish aspirants to Ṣúfiism,

seeing the adepts absorbed in ecstasy during audition (_samá`_),

imagined that they were acting from a sensual impulse and said, “It is

lawful, else they would not have done so,” and imitated them, taking up

the form but neglecting the spirit, until they perished themselves and

led others into perdition. This is one of the great evils of our time. I

will set it forth completely in the proper place.

Footnote 188:

B. al-Rashíd.

_Chapter on the Audition of Voices and Melodies._

The Apostle said, “Beautify your voices by reading the Koran aloud;” and

God hath said, “_God addeth unto His creatures what He pleaseth_” (Kor.

xxxv, 1), meaning, as the commentators think, a beautiful voice; and the

Apostle said, “Whoso wishes to hear the voice of David, let him listen

to the voice of Abú Músá al-Ash`arí.” It is stated in well-known

traditions that the inhabitants of Paradise enjoy audition, for there

comes forth from every tree a different voice and melody. When diverse

sounds are mingled together, the natural temperament experiences a great

delight. This sort of audition is common to all living creatures,

because the spirit is subtle, and there is a subtlety in sounds, so that

when they are heard the spirit inclines to that which is homogeneous

with itself. Physicians and those philosophers who claim to possess a

profound knowledge of the truth have discussed this subject at large and

have written books on musical harmony. The results of their invention

are manifest to-day in the musical instruments which have been contrived

for the sake of exciting passion and procuring amusement and pleasure,

in accord with Satan, and so skilfully that (as the story is told) one

day, when Isḥáq of Mawṣil[189] was playing in a garden, a nightingale,

enraptured with the music, broke off its song in order to listen, and

dropped dead from the bough. I have heard many tales of this kind, but

my only purpose is to mention the theory that the temperaments of all

living creatures are composed of sounds and melodies blended and

harmonized. Ibráhím Khawwáṣ says: “Once I came to an Arab tribe and

alighted at the hospitable abode of one of their chiefs. I saw a negro

lying, shackled and chained, at the tent door in the heat of the sun. I

felt pity for him and resolved to intercede with the chief on his

behalf. When food was brought for my entertainment I refused to eat,

knowing that nothing grieves an Arab more than this. The chief asked me

why I refused, and I answered that I hoped his generosity would grant me

a boon. He begged me to eat, assuring me that all he possessed was mine.

‘I do not want your wealth,' I said, ‘but pardon this slave for my

sake.’ ‘First hear what his offence was,’ the chief replied, ‘then

remove his chains. This slave is a camel-driver, and he has a sweet

voice. I sent him with a few camels to my estates, to fetch me some

corn. He put a double load on every camel and chanted so sweetly on the

way that the camels ran at full speed. They returned hither in a short

time, and as soon as he unloaded them they died one after another.’ ‘O

prince,’ I cried in astonishment, ‘a nobleman like you does not speak

falsely, but I wish for some evidence of this tale.’ While we talked a

number of camels were brought from the desert to the wells, that they

might drink. The chief inquired how long they had gone without water.

‘Three days,’ was the reply. He then commanded the slave to chant. The

camels became so occupied in listening to his song that they would not

drink a mouthful of water, and suddenly they turned and fled, one by

one, and dispersed in the desert. The chieftain released the slave and

pardoned him for my sake.”

Footnote 189:

_Aghání_, 5, 52-131.

We often see, for example, how camels and asses are affected with

delight when their drivers trill an air. In Khurásán and `Iráq it is the

custom for hunters, when hunting deer (_áhú_) at night, to beat on a

basin of brass (_ṭashtí_) in order that the deer may stand still,

listening to the sound, and thus be caught. And in India, as is well

known, some people go out to the open country and sing and make a

tinkling sound, on hearing which the deer approach; then the hunters

encircle them and sing, until the deer are lulled to sleep by the

delightful melody and are easily captured. The same effect is manifest

in young children who cease crying in the cradle when a tune is sung to

them, and listen to the tune. Physicians say of such a child that he is

sensible and will be clever when he grows up. On the death of one of the

ancient kings of Persia his ministers wished to enthrone his son, who

was a child two years old. Buzurjmihr,[190] on being consulted, said:

“Very good, but we must make trial whether he is sensible,” and ordered

singers to sing to him. The child was stirred with emotion and began to

shake his arms and legs. Buzurjmihr declared that this was a hopeful

sign and consented to his succession. Anyone who says that he finds no

pleasure in sounds and melodies and music is either a liar and a

hypocrite or he is not in his right senses, and is outside of the

category of men and beasts. Those who prohibit music do so in order that

they may keep the Divine commandment, but theologians are agreed that it

is permissible to hear musical instruments if they are not used for

diversion, and if the mind is not led to wickedness through hearing

them. Many traditions are cited in support of this view. Thus, it is

related that `Á´isha said: “A slave-girl was singing in my house when

`Umar asked leave to enter. As soon as she heard his step she ran away.

He came in and the Apostle smiled. ‘O Apostle of God,’ cried `Umar,

‘what hath made thee smile?’ The Apostle answered, ‘A slave-girl was

singing here, but she ran away as soon as she heard thy step.’ ‘I will

not depart,’ said `Umar, ‘until I hear what the Apostle heard.’ So the

Apostle called the girl back and she began to sing, the Apostle

listening to her.” Many of the Companions have related similar

traditions, which Abú `Abd al-Raḥmán al-Sulamí has collected in his

_Kitáb al-Samá`_[191]; and he has pronounced such audition to be

permissible. In practising audition, however, the Ṣúfí Shaykhs desire,

not permissibility as the vulgar do, but spiritual advantages. Licence

is proper for beasts, but men who are subject to the obligations of

religion ought to seek spiritual benefit from their actions. Once, when

I was at Merv, one of the leaders of the _Ahl-i ḥadíth_[192] and the

most celebrated of them all said to me: “I have composed a work on the

permissibility of audition.” I replied: “It is a great calamity to

religion that the Imám should have made lawful an amusement which is the

root of all immorality.” “If you do not hold it to be lawful,” said he,

“why do you practise it?” I answered: “Its lawfulness depends on

circumstances and cannot be asserted absolutely: if audition produces a

lawful effect on the mind, then it is lawful; it is unlawful if the

effect is unlawful, and permissible if the effect is permissible.”

Footnote 190:

The vizier of Khusraw Núshírwán, the great Sásánian king of Persia

(531-78 A.D.).

Footnote 191:

_The Book of Audition._

Footnote 192:

“The followers of Tradition” as opposed to “the followers of Opinion”

(_ahl-i ra´y_).

_Chapter on the Principles of Audition._

You must know that the principles of audition vary with the variety of

temperaments, just as there are different desires in various hearts, and

it is tyranny to lay down one law for all. Auditors (_mustami`án_) may

be divided into two classes: (1) those who hear the spiritual meaning,

(2) those who hear the material sound. There are good and evil results

in each case. Listening to sweet sounds produces an effervescence

(_ghalayán_) of the substance moulded in Man: true (_ḥaqq_) if the

substance be true, false (_báṭil_) if the substance be false. When the

stuff of a man’s temperament is evil, that which he hears will be evil

too. The whole of this topic is illustrated by the story of David, whom

God made His vicegerent and gave him a sweet voice and caused his throat

to be a melodious pipe, so that wild beasts and birds came from mountain

and plain to hear him, and the water ceased to flow and the birds fell

from the air. It is related that during a month’s space the people who

were gathered round him in the desert ate no food, and the children

neither wept nor asked for milk; and whenever the folk departed it was

found that many had died of the rapture that seized them as they

listened to his voice: one time, it is said, the tale of the dead

amounted to seven hundred maidens and twelve thousand old men. Then God,

wishing to separate those who listened to the voice and followed their

temperament from the followers of the truth (_ahl-i ḥaqq_) who listened

to the spiritual reality, permitted Iblís to work his will and display

his wiles. Iblís fashioned a mandoline and a flute and took up a station

opposite to the place where David was singing. David’s audience became

divided into two parties: the blest and the damned. Those who were

destined to damnation lent ear to the music of Iblís, while those who

were destined to felicity remained listening to the voice of David. The

spiritualists (_ahl-i ma`ní_) were conscious of nothing except David’s

voice, for they saw God alone; if they heard the Devil’s music, they

regarded it as a temptation proceeding from God, and if they heard

David’s voice, they recognized it as being a direction from God;

wherefore they abandoned all things that are merely subsidiary and saw

both right and wrong as they really are. When a man has audition of this

kind, whatever he hears is lawful to him. Some impostors, however, say

that their audition is contrary to the reality. This is absurd, for the

perfection of saintship consists in seeing everything as it really is,

that the vision may be right; if you see otherwise, the vision is wrong.

The Apostle said: “O God, let us see things as they are.” Similarly,

right audition consists in hearing everything as it is in quality and

predicament. The reason why men are seduced and their passions excited

by musical instruments is that they hear unreally: if their audition

corresponded with the reality, they would escape from all evil

consequences. The people of error heard the word of God, and their error

waxed greater than before. Some of them quoted “_The eyes attain not

unto Him_” (Kor. vi, 103) as a demonstration that there shall be no

vision of God; some cited “_Then He settled Himself on the throne”_

(Kor. vii, 52) to prove that position and direction may be affirmed of

Him; and some argued that God actually “comes”, since He has said, “_And

thy Lord shall come and the angels rank by rank_” (Kor. lxxxix, 23).

Inasmuch as error was implanted in their minds, it profited them nothing

to hear the Word of God. The Unitarian, on the other hand, when he

peruses a poem, regards the Creator of the poet’s nature and the

Disposer of his thoughts, and drawing an admonition therefrom, sees in

the act an evidence of the Agent. Thus he finds the right way even in

falsehood, while those whom we have mentioned above lose the way in the

midst of truth.

SECTION.

The Shaykhs have uttered many sayings on this subject. Dhu ´l-Nún the

Egyptian says: “Audition is a Divine influence (_wárid al-ḥaqq_) which

stirs the heart to seek God: those who listen to it spiritually

(_ba-ḥaqq_) attain unto God (_taḥaqqaqa_), and those who listen to it

sensually (_ba-nafs_) fall into heresy (_tazandaqa_).” This venerable

Ṣúfí does not mean that audition is the cause of attaining unto God, but

he means that the auditor ought to hear the spiritual reality, not the

mere sound, and that the Divine influence ought to sink into his heart

and stir it up. One who in that audition follows the truth will

experience a revelation, whereas one who follows his lower soul (_nafs_)

will be veiled and will have recourse to interpretation (_ta´wíl_).

_Zandaqa_ (heresy) is a Persian word which has been Arabicized. In the

Arabic tongue it signifies “interpretation”. Accordingly, the Persians

call the commentary on their Book _Zand ú Pázand_.[193] The

philologists, wishing to give a name to the descendants of the Magians,

called them _zindíq_ on the ground of their assertion that everything

stated by the Moslems has an esoteric interpretation, which destroys its

external sense. At the present day the Shí`ites of Egypt, who are the

remnant of these Magians, make the same assertion. Hence the word

_zindíq_ came to be applied to them as a proper name. Dhu ´l-Nún, by

using this term, intended to declare that spiritualists in audition

penetrate to the reality, while sensualists make a far-fetched

interpretation and thereby fall into wickedness. Shiblí says: “Audition

is outwardly a temptation (_fitnat_) and inwardly an admonition

(_`ibrat_): he who knows the mystic sign (_ishárat_) may lawfully hear

the admonition; otherwise, he has invited temptation and exposed himself

to calamity,” i.e. audition is calamitous and a source of evil to anyone

whose whole heart is not absorbed in the thought of God. Abú `Alí

Rúdbárí said, in answer to a man who questioned him concerning audition:

“Would that I were rid of it entirely!” because Man is unable to do

everything as it ought to be done, and when he fails to do a thing duly

he perceives that he has failed and wishes to be rid of it altogether.

One of the Shaykhs says: “Audition is that which makes the heart aware

of the things in it that produce absence” (_má fíhá mina

´l-mughayyibát_), so that the effect thereof is to make the heart

present with God. Absence (_ghaybat_) is a most blameworthy quality of

the heart. The lover, though absent from his Beloved, must be present

with him in heart; if he be absent in heart, his love is gone. My Shaykh

said: “Audition is the viaticum of the indigent: one who has reached his

journey’s end hath no need of it,” because hearing can perform no

function where union is; news is heard of the absent, but hearing is

naught when two are face to face. Ḥuṣrí says: “What avails an audition

that ceases whenever the person whom thou hearest becomes silent? It is

necessary that thy audition should be continuous and uninterrupted.”

This saying is a token of the concentration of his thoughts in the field

of love. When a man attains so high a degree as this he hears (spiritual

truths) from every object in the universe.

Footnote 193:

See Professor Browne’s _Literary History of Persia_, i, 81.

_Chapter on the various opinions respecting Audition._

The Shaykhs and spiritualists hold different views as to audition. Some

say that it is a faculty appertaining to absence, for in contemplation

(of God) audition is impossible, inasmuch as the lover who is united

with his Beloved fixes his gaze on Him and does not need to listen to

him; therefore, audition is a faculty of beginners which they employ,

when distracted by forgetfulness, in order to obtain concentration; but

one who is already concentrated will inevitably be distracted thereby.

Others, again, say that audition is a faculty appertaining to presence

(with God), because love demands all; until the whole of the lover is

absorbed in the whole of the Beloved, he is deficient in love:

therefore, as in union the heart (_dil_) has love and the soul (_sirr_)

has contemplation and the spirit has union and the body has service, so

the ear also must have such a pleasure as the eye derives from seeing.

How excellent, though on a frivolous topic, are the words of the poet

who declared his love for wine!

“_Give me wine to drink and tell me it is wine.

Do not give it me in secret, when it can be given openly_,”[194]

i.e., let my eye see it and my hand touch it and my palate taste it and

my nose smell it: there yet remains one sense to be gratified, viz. my

hearing: tell me, therefore, this is wine, that my ear may feel the same

delight as my other senses. And they say that audition appertains to

presence with God, because he who is absent from God is a disbeliever

(_munkir_), and those who disbelieve are not worthy to enjoy audition.

Accordingly, there are two kinds of audition: mediate and immediate.

Audition of which a reciter (_qárí_) is the source is a faculty of

absence, but audition of which the Beloved (_yárí_) is the source is a

faculty of presence. It was on this account that a well-known spiritual

director said: “I will not put any created beings, except the chosen men

of God, in a place where I can hear their talk or converse with them.”

Footnote 194:

Abú Nuwás, _Die Weinlieder_, ed. by Ahlwardt, No. 29, verse 1.

_Chapter concerning their different grades in the reality of Audition._

You must know that each Ṣúfí has a particular grade in audition and that

the feelings which he gains therefrom are proportionate to his grade.

Thus, whatever is heard by penitents augments their contrition and

remorse; whatever is heard by longing lovers increases their longing for

vision; whatever is heard by those who have certain faith confirms their

certainty; whatever is heard by novices verifies their elucidation (of

matters which perplex them); whatever is heard by lovers impels them to

cut off all worldly connexions; and whatever is heard by the spiritually

poor forms a foundation for hopelessness. Audition is like the sun,

which shines on all things but affects them differently according to

their degree: it burns or illumines or dissolves or nurtures. All the

classes that I have mentioned are included in the three following

grades: beginners (_mubtadiyán_), middlemen (_mutawassiṭán_), and adepts

(_kámilán_). I will now insert a section treating of the state of each

of these three grades in regard to audition, that you may understand

this matter more easily.

SECTION.

Audition is an influence (_wárid_) proceeding from God, and inasmuch as

this body is moulded of folly and diversion the temperament of the

beginner is nowise capable of (enduring) the word of God, but is

overpoweringly impressed by the descent of that spiritual reality, so

that some lose their senses in audition and some die, and there is no

one whose temperament retains its equilibrium. It is well known that in

the hospitals of Rúm they have invented a wonderful thing which they

call _angalyún_;[195] the Greeks call anything that is very marvellous

by this name, e.g. the Gospel and the books (_waḍ`_) of Mání (Manes).

The word signifies “promulgation of a decree” (_iẕhár-i ḥukm_). This

_angalyún_ resembles a stringed musical instrument (_rúdí az rúdha_).

The sick are brought to it two days in the week and are forced to

listen, while it is being played on, for a length of time proportionate

to the malady from which they suffer; then they are taken away. If it is

desired to kill anyone, he is kept there for a longer period, until he

dies. Everyone’s term of life is really written (in the tablets of

destiny), but death is caused indirectly by various circumstances.

Physicians and others may listen continually to the _angalyún_ without

being affected in any way, because it is consonant with their

temperaments. I have seen in India a worm which appeared in a deadly

poison and lived by it, because that poison was its whole being. In a

town of Turkistán, on the frontiers of Islam, I saw a burning mountain,

from the rocks of which sal-ammoniac fumes (_nawshádur_) were boiling

forth;[196] and in the midst of that fire was a mouse, which died when

it came out of the glowing heat. My object in citing these examples is

to show that all the agitation of beginners, when the Divine influence

descends upon them, is due to the fact that their bodies are opposed to

it; but when it becomes continual the beginner receives it quietly. At

first the Apostle could not bear the vision of Gabriel, but in the end

he used to be distressed if Gabriel ever failed to come, even for a

brief space. Similarly, the stories which I have related above show that

beginners are agitated and that adepts are tranquil in audition. Junayd

had a disciple who was wont to be greatly agitated in audition, so that

the other dervishes were distracted. They complained to Junayd, and he

told the disciple that he would not associate with him if he displayed

such agitation in future. “I watched that dervish,” says Abú Muḥammad

Jurayrí, “during audition: he kept his lips shut and was silent until

every pore in his body opened; then he lost consciousness, and remained

in that state for a whole day. I know not whether his audition or his

reverence for his spiritual director was more perfect.” It is related

that a man cried out during audition. His spiritual director bade him be

quiet. He laid his head on his knee, and when they looked he was dead. I

heard Shaykh Abú Muslim Fáris b. Ghálib al-Fárisí say that some one laid

his hand on the head of a dervish who was agitated during audition and

told him to sit down: he sat down and died on the spot. Raqqí[197]

relates that Darráj[198] said: “While Ibn al-Qúṭí[199] and I were

walking on the bank of the Tigris between Baṣra and Ubulla, we came to a

pavilion and saw a handsome man seated on the roof, and beside him a

girl who was singing this verse:—

‘_My love was bestowed on thee in the way of God;

Thou changest every day: it would beseem thee better not to do this._’

A young man with a jug and a patched frock was standing beneath the

pavilion. He exclaimed: ‘O damsel, for God’s sake chant that verse

again, for I have only a moment to live; let me hear it and die!’ The

girl repeated her song, whereupon the youth uttered a cry and gave up

his soul. The owner of the girl said to her, ‘Thou art free,’ and came

down from the roof and busied himself with preparations for the young

man’s funeral. When he was buried all the people of Baṣra said prayers

over him. Then the girl’s master rose and said: ‘O people of Baṣra, I,

who am so-and-so, the son of so-and-so, have devoted all my wealth to

pious works and have set free my slaves.’ With these words he departed,

and no one ever learned what became of him.” The moral of this tale is

that the novice should be transported by audition to such an extent that

his audition shall deliver the wicked from their wickedness. But in the

present age some persons attend meetings where the wicked listen to

music, yet they say, “We are listening to God;” and the wicked join with

them in this audition and are encouraged in their wickedness, so that

both parties are destroyed. Junayd was asked: “May we go to a church for

the purpose of admonishing ourselves and beholding the indignity of

their unbelief and giving thanks for the gift of Islam?” He replied: “If

you can go to a church and bring some of the worshippers back with you

to the Court of God, then go, but not otherwise.” When an anchorite goes

into a tavern, the tavern becomes his cell, and when a haunter of

taverns goes into a cell, that cell becomes his tavern. An eminent

Shaykh relates that when he was walking in Baghdád with a dervish, he

heard a singer chanting—

“_If it be true, it is the best of all objects of desire,

And if not, we have lived a pleasant life in it._”

The dervish uttered a cry and died. Abú `Alí Rúdbárí says: “I saw a

dervish listening attentively to the voice of a singer. I too inclined

my ear, for I wished to know what he was chanting. The words, which he

sang in mournful accents, were these:—

‘_I humbly stretch my hand to him who gives food liberally._’

Then the dervish uttered a loud cry and fell. When we came near him we

found that he was dead.” A certain man says: “I was walking on a

mountain road with Ibráhím Khawwáṣ. A sudden thrill of emotion seized my

heart, and I chanted—

‘_All men are sure that I am in love,

But they know not whom I love.

There is in Man no beauty

That is not surpassed in beauty by a beautiful voice._’

Ibráhím begged me to repeat the verses, and I did so. In sympathetic

ecstasy (_tawájud_) he danced a few steps on the stony ground. I

observed that his feet sank into the rock as though it were wax. Then he

fell in a swoon. On coming to himself he said to me: ‘I have been in

Paradise, and you were unaware.’“ I once saw with my own eyes a dervish

walking in meditation among the mountains of Ádharbáyaján and rapidly

singing to himself these verses, with many tears and moans:—

”_By God, sun never rose or set but thou wert my heart’s desire and my

dream.

And I never sat conversing with any people but thou wert the subject of

my conversation in the midst of my comrades.

And I never mentioned thee in joy or sorrow but love for thee was

mingled with my breath.

And I never resolved to drink water, when I was athirst, but I saw an

image of thee in the cup.

And were I able to come I would have visited thee, crawling on my face

or walking on my head._”

On hearing these verses he changed countenance and sat down for a while,

leaning his back against a crag, and gave up his soul.

Footnote 195:

εὐαγγέλιον.

Footnote 196:

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.

Footnote 197:

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).

Footnote 198:

_Nafaḥát_, No. 207.

Footnote 199:

So Qushayrí. The Persian texts have القرطى or القرظى. In the

commentary on Qushayrí by Zakariyyá al-Anṣárí the name is written

al-Fúṭí.

SECTION.

Some of the Ṣúfí Shaykhs have objected to the hearing of odes and poems

and to the recitation of the Koran in such a way that its words are

intoned with undue emphasis, and they have warned their disciples

against these practices and have themselves eschewed them and have

displayed the utmost zeal in this matter. Of such objectors there are

several classes, and each class has a different reason. Some have found

traditions declaring the practices in question to be unlawful and have

followed the pious Moslems of old in condemning them. They cite, for

example, the Apostle’s rebuke to Shírín, the handmaid of Ḥassán b.

Thábit, whom he forbade to sing; and `Umar’s flogging the Companions who

used to hear music; and `Alí’s finding fault with Mu`áwiya for keeping

singing-girls, and his not allowing Ḥasan to look at the Abyssinian

woman who used to sing and his calling her “the Devil’s mate”. They say,

moreover, that their chief argument for the objectionableness of music

is the fact that the Moslem community, both now and in past times, are

generally agreed in regarding it with disapproval. Some go so far as to

pronounce it absolutely unlawful, quoting Abu ´l-Ḥárith Bunání, who

relates as follows: “I was very assiduous in audition. One night a

certain person came to my cell and told me that a number of seekers of

God had assembled and were desirous to see me. I went out with him and

soon arrived at the place. They received me with extraordinary marks of

honour. An old man, round whom they had formed a circle, said to me:

‘With thy leave, some poetry will be recited.’ I assented, whereupon one

of them began to chant verses which the poets had composed on the

subject of separation (from the beloved). They all rose in sympathetic

ecstasy, uttering melodious cries and making exquisite gestures, while I

remained lost in amazement at their behaviour. They continued in this

enthusiasm until near daybreak, then the old man said, ‘O Shaykh, art

not thou curious to learn who am I and who are my companions?’ I

answered that the reverence which I felt towards him prevented me from

asking that question. ‘I myself,’ said he, ‘was once `Azrá`íl and am now

Iblís, and all the rest are my children. Two benefits accrue to me from

such concerts as this: firstly, I bewail my own separation (from God)

and remember the days of my prosperity, and secondly, I lead holy men

astray and cast them into error.’ From that time (said the narrator) I

have never had the least desire to practise audition.”

I, `Alí b. `Uthmán al-Jullábí, have heard the Shaykh and Imám Abu

´l-`Abbás al-Ashqání relate that one day, being in an assembly where

audition was going on, he saw naked demons dancing among the members of

the party and breathing upon them, so that they waxed hot.

Others, again, refuse to practise audition on the ground that, if they

indulged in it, their disciples would conform with them and thereby run

a grave risk of falling into mischief and of returning from penitence to

sin and of having their passions violently roused and their virtue

corrupted. It is related that Junayd said to a recently converted

disciple: “If you wish to keep your religion safe and to maintain your

penitence, do not indulge, while you are young, in the audition which

the Ṣúfís practise; and when you grow old, do not let yourself be the

cause of guilt in others.”

Others say that there are two classes of auditors: those who are

frivolous (_láhí_) and those who are divine (_iláhí_). The former are in

the very centre of mischief and do not shrink from it, while the latter

keep themselves remote from mischief by means of self-mortification and

austerities and spiritual renunciation of all created things. “Since we”

(so say the persons of whom I am now speaking) “belong to neither of

these two classes, it is better for us to abstain from audition and to

occupy ourselves with something that is suitable to our state.”

Others say: “Inasmuch as audition is dangerous to the vulgar and their

belief is disturbed by our taking part in it, and inasmuch as they are

unable to attain to our degree therein and incur guilt through us, we

have pity on the vulgar and give sincere advice to the elect and from

altruistic motives decline to indulge in audition.” This is a laudable

course of action.

Others say: “The Apostle has said, ‘It contributes to the excellence of

a man’s Islam if he leaves alone that which does not concern him.’

Accordingly, we renounce audition as being unnecessary, for it is a

waste of time to busy one’s self with irrelevant things, and time is

precious between lovers and the Beloved.”

Others of the elect argue that audition is hearsay and its pleasure

consists in gratification of a desire, and this is mere child’s play.

What value has hearsay when one is face to face? The act of real worth

is contemplation (of God).

Such, in brief, are the principles of audition.

_Chapter on_ Wajd _and_ Wujúd _and_ Tawájud.

_Wajd_ and _wujúd_ are verbal nouns, the former meaning “grief” and the

latter “finding”. These terms are used by Ṣúfís to denote two states

which manifest themselves in audition: one state is connected with

grief, and the other with gaining the object of desire. The real sense

of “grief” is “loss of the Beloved and failure to gain the object of

desire”, while the real sense of “finding” is “attainment of the desired

object”. The difference between _ḥazan_ (sorrow) and _wajd_ is this,

that the term _ḥazan_ is applied to a selfish grief, whereas the term

_wajd_ is applied to grief for another in the way of love, albeit the

relation of otherness belongs only to the seeker of God, for God Himself

is never other than He is. It is impossible to explain the nature of

_wajd_, because _wajd_ is pain in actual vision, and pain (_alam_)

cannot be described by pen (_qalam_). _Wajd_ is a mystery between the

seeker and the Sought, which only a revelation can expound. Nor is it

possible to indicate the nature of _wujúd_, because _wujúd_ is a thrill

of emotion in contemplation of God, and emotion (_ṭarab_) cannot be

reached by investigation (_ṭalab_). _Wujúd_ is a grace bestowed by the

Beloved on the lover, a grace of which no symbol can suggest the real

nature. In my opinion, _wajd_ is a painful affection of the heart,

arising either from jest or earnest, either from sadness or gladness;

and _wujúd_ is the removal of a grief from the heart and the discovery

of the object that was its cause. He who feels _wajd_ is either agitated

by ardent longing in the state of occultation (_ḥijáb_), or calmed by

contemplation in the state of revelation (_kashf_). The Shaykhs hold

different views on the question whether _wajd_ or _wujúd_ is more

perfect. Some argue that, _wujúd_ being characteristic of novices

(_murídán_), and _wajd_ of gnostics (_`árifán_), and gnostics being more

exalted in degree than novices, it follows that _wajd_ is higher and

more perfect than _wujúd_; for (they say) everything that is capable of

being found is apprehensible, and apprehensibility is characteristic of

that which is homogeneous with something else: it involves finiteness,

whereas God is infinite; therefore, what a man finds is naught but a

feeling (_mashrabí_), but what he has not found, and in despair has

ceased to seek, is the Truth of which the only finder is God. Some,

again, declare that _wajd_ is the glowing passion of novices, while

_wujúd_ is a gift bestowed on lovers, and, since lovers are more exalted

than novices, quiet enjoyment of the gift must be more perfect than

passionate seeking. This problem cannot be solved without a story, which

I will now relate. One day Shiblí came in rapturous ecstasy to Junayd.

Seeing that Junayd was sorrowful, he asked what ailed him. Junayd said,

“He who seeks shall find.” Shiblí cried, “No; he who finds shall seek.”

This anecdote has been discussed by the Shaykhs, because Junayd was

referring to _wajd_ and Shibli to _wujúd_. I think Junayd’s view is

authoritative, for, when a man knows that his object of worship is not

of the same _genus_ as himself, his grief has no end. This topic has

been handled in the present work. The Shaykhs agree that the power of

knowledge should be greater than the power of _wajd_, since, if _wajd_

be more powerful, the person affected by it is in a dangerous position,

whereas one in whom knowledge preponderates is secure. It behoves the

seeker in all circumstances to be a follower of knowledge and of the

religious law, for when he is overcome by _wajd_ he is deprived of

discrimination (_khiṭáb_), and is not liable to recompense for good

actions or punishment for evil, and is exempt from honour and disgrace

alike: therefore he is in the predicament of madmen, not in that of the

saints and favourites of God. A person in whom knowledge (_`ilm_)

preponderates over feeling (_ḥál_) remains in the bosom of the Divine

commands and prohibitions, and is always praised and rewarded in the

palace of glory; but a person in whom feeling preponderates over

knowledge is outside of the ordinances, and dwells, having lost the

faculty of discrimination, in his own imperfection. This is precisely

the meaning of Junayd’s words. There are two ways: one of knowledge and

one of action. Action without knowledge, although it may be good, is

ignorant and imperfect, but knowledge, even if it be unaccompanied by

action, is glorious and noble. Hence Abú Yazíd said, “The unbelief of

the magnanimous is nobler than the Islam of the covetous;” and Junayd

said, “Shiblí is intoxicated; if he became sober he would be an Imám

from whom people would benefit.” It is a well-known story that Junayd

and Muḥammad[200] b. Masrúq and Abu ´l-`Abbás b. `Aṭá were together, and

the singer (_qawwál_) was chanting a verse. Junayd remained calm while

his two friends fell into a forced ecstasy (_tawájud_), and on their

asking him why he did not participate in the audition (_samá`_) he

recited the word of God: “_Thou shall think them_ (the mountains)

_motionless, but they shall pass like the clouds_” (Kor. xxvii, 90).

_Tawájud_ is “taking pains to produce wajd”, by representing to one’s

mind, for example, the bounties and evidences of God, and thinking of

union (_ittiṣál_) and wishing for the practices of holy men. Some do

this _tawájud_ in a formal manner, and imitate them by outward motions

and methodical dancing and grace of gesture: such _tawájud_ is

absolutely unlawful. Others do it in a spiritual manner, with the desire

of attaining to their condition and degree. The Apostle said, “He who

makes himself like unto a people is one of them,” and he said, “When ye

recite the Koran, weep, or if ye weep not, then endeavour to weep.” This

tradition proclaims that _tawájud_ is permissible. Hence that spiritual

director said: “I will go a thousand leagues in falsehood, that one step

of the journey may be true.”

Footnote 200:

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

_Chapter on Dancing, etc._

You must know that dancing (_raqṣ_) has no foundation either in the

religious law (of Islam) or in the path (of Ṣúfiism), because all

reasonable men agree that it is a diversion when it is in earnest, and

an impropriety (_laghwí_) when it is in jest. None of the Shaykhs has

commended it or exceeded due bounds therein, and all the traditions

cited in its favour by anthropomorphists (_ahl-i ḥashw_) are worthless.

But since ecstatic movements and the practices of those who endeavour to

induce ecstasy (_ahl-i tawájud_) resemble it, some frivolous imitators

have indulged in it immoderately and have made it a religion. I have met

with a number of common people who adopted Ṣúfiism in the belief that it

is this (dancing) and nothing more. Others have condemned it altogether.

In short, all foot-play (_páy-bází_) is bad in law and reason, by

whomsoever it is practised, and the best of mankind cannot possibly

practise it; but when the heart throbs with exhilaration and rapture

becomes intense and the agitation of ecstasy is manifested and

conventional forms are gone, that agitation (_iḍtiráb_) is neither

dancing nor foot-play nor bodily indulgence, but a dissolution of the

soul. Those who call it “dancing” are utterly wrong. It is a state that

cannot be explained in words: “without experience no knowledge.”

_Looking at youths_ (aḥdáth). Looking at youths and associating with

them are forbidden practices, and anyone who declares this to be

allowable is an unbeliever. The traditions brought forward in this

matter are vain and foolish. I have seen ignorant persons who suspected

the Ṣúfís of the crime in question and regarded them with abhorrence,

and I observed that some have made it a religious rule (_madhhabí_). All

the Ṣúfí Shaykhs, however, have recognized the wickedness of such

practices, which the adherents of incarnation (_ḥulúliyán_)—may God

curse them!—have left as a stigma on the saints of God and the aspirants

to Ṣúfiism. But God knows best what is the truth.

_Chapter on the Rending of Garments_ (fi ´l-kharq).

It is a custom of the Ṣúfís to rend their garments, and they have

commonly done this in great assemblies where eminent Shaykhs were

present. I have met with some theologians who objected to this practice

and said that it is not right to tear an intact garment to pieces, and

that this is an evil. I reply that an evil of which the purpose is good

must itself be good. Anyone may cut an intact garment to pieces and sew

it together again, e.g. detach the sleeves and body (_tana_) and gusset

(_tiríz_) and collar from one another, and then restore the garment to

its original condition; and there is no difference between tearing a

garment into five pieces and tearing it into a hundred pieces. Besides,

every piece gladdens the heart of a believer, when he sews it on his

patched frock, and brings about the satisfaction of his desire. Although

the rending of garments has no foundation in Ṣúfiism and certainly ought

not to be practised in audition by anyone whose senses are perfectly

controlled—for, in that case, it is mere extravagance—nevertheless, if

the auditor be so overpowered that his sense of discrimination is lost

and he becomes unconscious, then he may be excused (for tearing his

garment to pieces); and it is allowable that all the persons present

should rend their garments in sympathy with him. There are three

circumstances in which Ṣúfís rend their garments: firstly, when a

dervish tears his own garment to pieces through rapture caused by

audition; secondly, when a number of his friends tear his garment to

pieces at the command of a spiritual director on the occasion of asking

God to pardon an offence; and thirdly, when they do the same in the

intoxication of ecstasy. The most difficult case is that of the garment

thrown off or torn in audition. It may be injured or intact. If it be

injured, it should either be sewed together and given back to its owner

or bestowed on another dervish or torn to pieces, for the sake of

gaining a blessing, and divided among the members of the party. If it be

intact, we have to consider what was the intention of the dervish who

cast it off. If he meant it for the singer, let the singer take it; and

if he meant it for the members of the party, let them have it; and if he

threw it off without any intention, the spiritual director must

determine whether it shall be given to those present and divided among

them, or be conferred on one of them, or handed to the singer. If the

dervish meant it for the singer, his companions need not throw off their

garments in sympathy, because the cast-off garment will not go to his

fellows and he will have given it voluntarily or involuntarily without

their participation. But if the garment was thrown off with the

intention that it should fall to the members of the party, or without

any intention, they should all throw off their garments in sympathy; and

when they have done this, the spiritual director ought not to bestow the

garment on the singer, but it is allowable that any lover of God among

them should sacrifice something that belongs to him and return the

garment to the dervishes, in order that it may be torn to pieces and

distributed. If a garment drops off while its owner is in a state of

rapture, the Shaykhs hold various opinions as to what ought to be done,

but the majority say that it should be given to the singer, in

accordance with the Apostolic tradition: “The spoils belong to the

slayer;” and that not to give it to the singer is to violate the

obligations imposed by Ṣúfiism. Others contend—and I prefer this

view—that, just as some theologians are of opinion that the dress of a

slain man should not be given to his slayer except by permission of the

Imám, so, here, this garment should not be given to the singer except by

command of the spiritual director. But if its owner should not wish the

spiritual director to bestow it, let no one be angry with him.

_Chapter on the Rules of Audition._

The rules of audition prescribe that it should not be practised until it

comes (of its own accord), and that you must not make a habit of it, but

practise it seldom, in order that you may not cease to hold it in

reverence. It is necessary that a spiritual director should be present

during the performance, and that the place should be cleared of common

people, and that the singer should be a respectable person, and that the

heart should be emptied of worldly thoughts, and that the disposition

should not be inclined to amusement, and that every artificial effort

(_takalluf_) should be put aside. You must not exceed the proper bounds

until audition manifests its power, and when it has become powerful you

must not repel it but must follow it as it requires: if it agitates, you

must be agitated, and if it calms, you must be calm; and you must be

able to distinguish a strong natural impulse from the ardour of ecstasy

(_wajd_). The auditor must have enough perception to be capable of

receiving the Divine influence and of doing justice to it. When its

might is manifested on his heart he must not endeavour to repel it, and

when its force is broken he must not endeavour to attract it. While he

is in a state of emotion, he must neither expect anyone to help him nor

refuse anyone’s help if it be offered. And he must not disturb anyone

who is engaged in audition or interfere with him, or ponder what he

means by the verse (to which he is listening),[201] because such

behaviour is very distressing and disappointing to the person who is

trying (to hear). He must not say to the singer, “You chant sweetly;”

and if he chants unmelodiously or distresses his hearer by reciting

poetry unmetrically, he must not say to him, “Chant better!” or bear

malice towards him, but he must be unconscious of the singer’s presence

and commit him to God, who hears correctly. And if he have no part in

the audition which is being enjoyed by others, it is not proper that he

should look soberly on their intoxication, but he must keep quiet with

his own “time” (_waqt_) and establish its dominion, that the blessings

thereof may come to him. I, `Alí b. `Uthmán al-Jullábí, think it more

desirable that beginners should not be allowed to attend musical

concerts (_samá`há_), lest their natures become depraved. These concerts

are extremely dangerous and corrupting, because women on the roofs or

elsewhere look at the dervishes who are engaged in audition; and in

consequence of this the auditors have great obstacles to encounter. Or

it may happen that a young reprobate is one of the party, since some

ignorant Ṣúfís have made a religion (_madhhab_) of all this and have

flung truth to the winds. I ask pardon of God for my sins of this kind

in the past, and I implore His help, that He may preserve me both

outwardly and inwardly from contamination, and I enjoin the readers of

this book to hold it in due regard and to pray that the author may

believe to the end and be vouchsafed the vision of God (in Paradise).

Footnote 201:

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_.

INDEX.

I.

NAMES OF PERSONS, PEOPLES, TRIBES, SECTS, AND PLACES.

A.

Aaron, 262.

`Abbás, uncle of the Prophet, 99.

`Abdalláh Anṣárí, 26.

—— b. Badr al-Juhaní, =81=.

—— b. Ḥanẕala, 394.

—— b. Ja`far, 319.

—— b. Khubayq. _See_ Abú Muḥammad `Abdalláh b. Khubayq.

—— b. Mas`úd al-Hudhalí, 81.

—— b. Mubárak, 95-7, 274, 303.

—— b. Rabáḥ, 73.

—— b. `Umar, 81, 191, 232.

—— b. Unays, 82.

`Abd al-Razzáq Ṣan`ání, 98.

Abel, 364.

Abraham, 40, 73, 74, 91, 115, 161, 232, 237, 252, 262, 317, 318, 326,

327, 328, 342, 353, 365, 370, 371, 373.

—— the Station of, 326, 328.

Abu ´l-`Abbás, 173.

—— Aḥmad b. Masrúq, 146-7.

—— Aḥmad b. Muḥammad al-Ashqání, 150, =168=, 206, 395, 412.

—— Aḥmad b. Muḥammad al-Qaṣṣáb, 161, 325, 395.

—— Aḥmad b. Muḥammad b. Sahl al-Ámulí, 149-50.

—— b. `Alí, 191.

—— b. `Aṭa, 21, 23, 150, 158, 180, 249, 330, 395, 415.

—— Qásim b. al-Mahdí al-Sayyárí, =157-8=, =228=, =251-60=.

Abu ´l-`Abbás Qaṣṣáb. _See_ Abu ´l-`Abbás Aḥmad b. Muḥammad al-Qaṣṣab.

—— Sayyárí. _See_ Abu ´l-`Abbás Qásim b. al-Mahdí al-Sayyárí.

—— Shaqáni. _See_ Abu ´l-`Abbás Aḥmad b. Muḥammad al-Ashqání.

Abú `Abdalláh al-Abíwardí (Báwardí), 123, 124.

—— Aḥmad b. `Áṣim al-Anṭákí, 127.

—— Aḥmad b. Yaḥyá al-Jallá, 37, 134-5.

—— al-Ḥárith b. Asad al-Muḥásibí, 21, =108-9=, 127, 154, =176-83=, 225,

249, 286, 307, 335.

—— Junaydí, 173.

—— Khafíf. _See_ Abú `Abdalláh Muḥammad b. Khafíf.

—— Khayyáṭí, 161.

—— Muḥammad b. `Alí al-Dástání, 164.

—— Muḥammad b. `Alí al-Tirmidhí, 46, _141-2_, 147, 200, =210-41=, 338.

—— Muḥammad b. al-Faḍl al-Balkhí, 16, 134, =140-1=, 208, 327.

—— Muḥammad b. al-Ḥakím, known as Muríd, 175.

—— Muhạmmad b. Ismá`íl al-Maghribí, 147.

—— Muḥammad b. Khafíf, 50, 51, 150, 151, =158=, 226, =247-51=, 290,

323.

—— Rúdbárí, 318.

Abú `Abd al-Raḥmán Ḥátim b. `Ulwán al-Aṣamm, 13, =115=, 286, 300.

—— Muḥammad b. al-Ḥusayn al-Sulamí, 81, 108, 401.

Abú Aḥmad al-Muẕaffar b. Aḥmad b. Ḥamdán, 170-1.

Abu ´l-`Alá `Abd al-Raḥím b. Aḥmad al-Sughdí, 175.

Abú `Alí al-Daqqáq. _See_ Abú `Alí Ḥasan b. Muḥammad al-Daqqáq.

—— al-Faḍl b. Muḥammad al-Fármadhí, 169.

—— al-Fuḍayl b. `Iyáḍ, 93, =97-100=, 103, 105, 109, 114, 127, 179, 286,

328.

—— al-Ḥasan b. `Alí al-Júzajání, 147-8, 216.

—— Ḥasan b. Muḥammad al-Daqqáq, =162-3=, 272, 284, 370.

—— al-Júzajání. _See_ Abú `Alí al-Ḥasan b. `Alí al-Júzajání.

—— Muḥammad b. al-Qásim al-Rúdbárí, =157=, 237, 253, 293, 404, 409.

—— Qarmíní, 43.

—— al-Rúdbárí. _See_ Abú `Alí Muḥammad b. al-Qásim al-Rúdbárí.

—— Shaqíq b. Ibráhím al-Azdí, =111-12=, 115, 286, 358, 359.

—— Siyáh, 57, 205, 209, 323.

—— Thaqafí, 16.

—— Záhir, 165.

Abú `Amr Dimashqí, 38.

—— b. Nujayd, 298.

—— Qazwíní, 166.

Abú Bakr, the Caliph, 31, 32, 45, =70-2=, 102, 204, 229, 284, 304, 315.

—— Dulaf b. Jaḥdar al-Shiblí, 25, 27, 38, 39, 137, 144, 150, 151,

=155-6=, 158, 159, 195, 210, 227, 228, 249, 257, 275, 276, 284, 293,

294, 305, 313, 315, 330, 331, 351, 353, 356, 359, 374, 376, 378,

394, 404, 414, 415.

—— b. Fúrak, 214.

—— Muḥammad al-Dínawarí, 408.

—— Muḥammad b. Músá al-Wásiṭí, 8, =154-5=, 157, 158, 228, 251, 265,

277.

—— Muḥammad b. `Umar al-Warráq, 17, =141=, =142-3=, 147, 229, 235, 338.

—— Muḥammad b. Zakariyyá al-Rází, 150.

Abú Bakr al-Warráq. _See_ Abú Bakr Muḥammad b. `Umar al-Warráq.

—— al-Wásiṭí. _See_ Abú Bakr Muḥammad b. Músá al-Wásiṭí.

Abú Dardá `Uwaym b. `Ámir, 81, 232.

Abú Dharr Jundab b. Junáda al-Ghifárí, 81, =177=, =178=, 344.

Abu ´l-Faḍl b. al-Asadí, 175.

—— b. al-Ḥasan, 165, 188, 227.

—— Muḥammad b. al-Ḥasan al-Khuttalí, 166-7.

Abu ´l-Fatḥ b. Sáliba, 173.

Abu ´l-Fawáris Sháh b. Shujá` al-Kirmání, 52, 123, 132, =133=, =138=,

352.

Abu ´l-Fayḍ Dhu ´l-Nún b. Ibráhím al-Miṣrí, 36, =100-3=, 117, 136, 143,

200, 208, 226, 233, 250, 275, 286, 298, 299, 303, 329, 332, 359,

404.

Abú Ḥafṣ `Amr b. Sálim al-Níshápúrí al-Ḥaddádí, 41, 52, 120, =123-4=,

132, 133, 134, 257, 276, 298.

—— al-Ḥaddád. _See_ Abú Ḥafṣ `Amr b. Sálim al-Níshápúrí al-Ḥaddádí.

Abú Ḥalím Ḥabíb b. Salím al-Rá`í, =90-1=, 109, 110.

Abú Ḥámid Aḥmad b. Khaḍrúya al-Balkhí, 52, 115, =119-21=, 123, 140,

142, 338.

—— Dústán, 52.

Abú Hamza al-Baghdádí, 144, =154=, 182, 183, 190, 249, 286.

—— al-Khurásání, 146.

Abú Ḥanífa, 46, 65, =92-5=, 98, 103, 109, 141, 286.

Abu ´l-Ḥárith Bunání, 411.

Abu ´l-Ḥasan Aḥmad b. Abi ´l-Ḥawárí, 21, 113, =118-19=, 131, 397.

—— Aḥmad b. Muḥammad al-Núrí, 26, 36, 37, 42, 43, =130-2=, 134, 137,

144, 154, 176, =189-95=, 225, 269.

—— `Alí b. Abí `Alí al-Aswad, 174.

—— `Alí b. Aḥmad al-Khurqání, 163, 173.

—— `Alí b. Bakrán, 172, 247.

—— `Alí b. Ibráhím al-Ḥuṣrí, 38, 40, 122, 150, =160=, 166, 249, 257,

281, 282, 378, 405.

Abu ´l-Ḥasan `Alí b. Muḥammad al-Iṣfahání, =142-4=, 150, 351, 353.

—— Búshanjí (Fúshanja), 44, 299.

—— al-Khurqání. _See_ Abu ´l-Ḥasan `Alí b. Aḥmad al-Khurqání.

—— Muḥammad b. Ismá`íl Khayr al-Nassáj, =144-5=, 154, 155, 286, 387.

—— al-Núrí. _See_ Abu ´l-Ḥasan Aḥmad b. Muḥammad al-Núrí.

—— b. Sáliba, 104, 166, 172.

—— Sarí b. Mughallis al-Saqaṭí, =110-11=, 114, 117, 127, 128, 129, 131,

143, 144, 154.

—— b. Sim`ún, 21.

—— Sumnún b. `Abdalláh al-Khawwáṣ, 59, =136-8=, 249, 286, 308, 312.

Abú Ḥázim al-Madaní, 91.

Abú Ḥulmán, 131, 260, 261.

Abú Hurayra, 82, 232.

Abú `Ísá `Uwaym b. Sá`ida, 82.

Abú Isḥáq Ibráhím b. Adham b. Manṣúr, 12, 46, 68, 93, =103-5=, 109,

111, 217, 232, 286, 323.

—— Ibráhím b. Aḥmad al-Khawwáṣ, 147, =153-4=, 205, 207, 222, 223, 285,

289, 292, 293, 339, 342, 362, 399, 410.

—— Isfará´iní, 214.

—— b. Shahriyár, 172, 173.

Abú Ja`far Ḥaddád, 249.

—— Juhaní, 396.

—— Muḥammad b. `Alí al-Ḥawárí, 173.

—— Muḥammad b. `Alí b. Ḥusayn al-Báqir, 77-8.

—— Muḥammad b. al-Ḥusayn al-Ḥaramí, 174.

—— Muḥammad b. al-Miṣbáḥ al-Ṣaydalání, 172, 260.

—— Turshízí, 173.

Abú Jahl, 204, 394.

Abú Kabsha, 81.

Abu ´l-Khayr Aqṭa`, 304.

Abú Lubába b `Abd al-Mundhir, 81.

Abu ´l-Maḥásin, 137, 233.

Abú Maḥfúẕ Ma`rúf b. Fírúz al-Karkhí, 110, =113-15=, 117.

Abú Ma`mar, of Iṣfahán, 56.

Abu ´l-Marthad Kinána b. al-Ḥusayn al-`Adawí, 81.

Abú Muḥammad `Abdalláh b. Khubayq, 128.

—— Aḥmad b. al-Ḥusayn al-Jurayrí, =148-9=, 150, 158, 249, 286, 408.

—— Bángharí, 174, 323.

—— Ja`far b. Muḥammad Ṣádiq, 78-80.

—— Ja`far b. Nuṣayr al-Khuldí, 155, =156-7=, 193.

—— Murta`ish, 39, 42, 43, 53, 54, 155.

—— Ruwaym b. Aḥmad, 21, 25, 134, =135-6=, 194

—— Sahl b. `Abdalláh al-Tustarí, 13, =139-40=, 148, 151, 189,

=195-210=, 225, 233, 249, 257, 283, 286, 296, 302, 311, 318, 322,

330, 338, 348, 349, 363.

Abú Músá al-Ash`arí, 399.

Abú Muslim, 358.

—— Fáris b. Ghálib al-Fárisí, 165, =172=, 319, 346, 408.

Abú Naṣr al-Sarráj, 255, 323, 341.

Abú Nuwás, 8, 406.

Abu ´l-Qásim, of Merv, 233.

—— `Abd al-Karím b. Hawázin al-Qushayrí, 24, 114, 123, 150, 163,

=167-8=, 177, 227, 306, 311, 334, 408.

—— `Alí b. `Abdalláh al-Gurgání, 49, 150, =169-70=, 206, 234, 339.

—— al-Gurgání. _See_ Abu ´l-Qásim `Alí b. `Abdalláh al-Gurgání.

—— al-Ḥakím, 338.

—— Ibráhím b. Muḥammad b. Maḥmúd al-Naṣrábádí, 150, =159-60=, 162.

—— Junayd, 5, 23, 27, 39, 57, 74, 103, =106=, 110, 115, 118, 123, 124,

=128-30=, =131=, 132, 134, 135, 137, 138, 143, 144, 145, 147, 148,

149, 150, 151, 154, 156, 157, 166, 182, =185-9=, 194, 200, 206, 208,

216, 225, 228, 249, 250, 251, 260, 281, 282, 284, 286, 293, 296,

297, 299, 303, 307, 320, 328, 331, 338, 339, 343, 351, 352, 355,

356, 359, 368, 387, 388, 394, 408, 409, 412, 414, 415.

Abu ´l-Qásim Naṣrábádí. _See_ Abú ´l-Qásim Ibráhím b. Muḥammad b.

Maḥmúd al-Naṣrábádí.

—— Qushayrí. _See_ Abu ´l-Qásim `Abd al-Karím b. Hawázin al-Qushayrí.

—— Suddí, 172.

Abú Qatáda, 73.

Abú Sahl Ṣu`lúkí, 272, 284, 319.

Abú Sa`íd, the Carmathian, 150.

—— b. Abi ´l-Khayr Faḍlalláh b. Muḥammad al-Mayhaní, 21, 22, 119, 150,

163, =164-6=, 170, 218, 235, 250, 318, 346.

—— Aḥmad b. `Ísá. al-Kharráz, 138, =143=, 146, 149, 232, 233, =241-6=,

368, 374.

—— al-Hujwírí, 6.

—— al-Kharráz. _See_ Abú Sa`íd Aḥmad b. `Ísá. al-Kharráz.

—— al-Khudrí, 396.

Abú Ṣáliḥ Ḥamdún b. Aḥmad b. `Umára al-Qaṣṣár, 66, =125-6=, =183-4=,

195, 225, 249.

Abu ´l-Sarí Manṣúr b. `Ammár, 126-7.

Abú Sulaymán `Abd al-Raḥmán b. `Aṭiyya al-Dárání, 13, =112-13=, 114,

118, 200, 225, 286.

—— al-Dárání. _See_ Abú Sulaymán `Abd al-Raḥmán b. `Aṭiyya al-Dárání.

—— Dáwud b. Nuṣayr al-Ṭá´í, 46, 79, 93, 95, =109-10=, 114, 286, 350.

Abú Ṭáhir Ḥaramí, 64, 292.

—— Makshúf, 173.

Abú Ṭalḥa al-Málikí, 322.

Abú Ṭálib, father of the Caliph `Alí, 269.

Abú Ṭálib, Shaykh, 173.

Abú Thawr Ibráhím b. Khálid, 125.

Abú Turáb `Askar b. al-Ḥusayn al-Nakhshabí, =121-2=, 125, 138, 143,

146.

Abú `Ubayda b. al-Jarráḥ, 81.

Abú `Uthmán al-Ḥírí. _See_ Abú `Uthmán Sa`íd b. Ismá`íl al-Ḥírí.

Abú `Uthmán al-Maghribí. _See_ Abú `Uthmán Sa`íd b. Sallám al-Maghribí.

—— Sa`íd b. Ismá`íl al-Ḥírí, =132-4=, 138, 140, 180, 181, 298.

—— Sa`íd b. Sallám al-Maghribí, =158-9=, 186, 217.

Abú Ya`qúb Aqṭa`, 150.

—— Nahrajúrí, 150, 158, 245.

—— Yúsuf b. al-Ḥusayn al-Rází, 134, =136=.

Abu ´l-Yaqẕán `Ammár b. Yásir, 81.

Abu ´l-Yasar Ka`b b. `Amr, 82.

Abú Yazíd Ṭayfúr b. `Ísá al-Bisṭámí, 17, 52, 65, 68, =106-8=, 120, 176,

=184-8=, 200, 217, 226, 238, 250, 254, 257, 258, 275, 286, 291, 293,

311, 327, 331, 332, 335, 347, 351, 359, 375, 388, 415.

Abú Yúsuf, the Cadi, 110, 286.

Abú Zakariyyá Yaḥyá b. Mu`ádh al-Rází, 17, 21, 25, 94, 120, =122-3=,

132, 133, 187, 226, 312, 337, 360.

Adam, 63, 109, 124, 130, 144, 159, 160, 208, 239, 240, 249, 252, 262,

297, 324, 353, 355, 357, 363, 364, 371, 383.

Ádharbáyaján, 57, 173, 410.

Adíb Kamandí (Kumandí), 173, 335.

Ahl-i ḥadíth, 401.

Ahl-i ra´y, 401.

Ahl-i Ṣuffa, 80, =81-2=, 344.

_See_ Aṣḥáb-i Ṣuffa.

Aḥmad, Khwája, 170.

—— b. Abi ´l-Ḥawárí. _See_ Abu ´l-Ḥasan Aḥmad b. Abi ´l-Ḥawárí.

—— b. `Áṣim al-Anṭákí. _See_ Abú `Abdalláh Aḥmad b. `Áṣim al-Anṭákí.

—— Bukhárí, 321.

—— b. Fátik, 66.

—— Ḥammádí, 174, 193, 364.

—— b. Ḥanbal, 116, =117-18=, 286.

—— b. Ḥarb, 365, 366.

—— Íláqí, =174=.

—— b. Khaḍrúya. _See_ Abú Ḥámid Aḥmad b. Khaḍrúya al-Balkhí.

—— b. Masrúq. _See_ Abu ´l-`Abbás Aḥmad b. Masrúq.

Aḥmad Najjár Samarqandí, 174, 353.

Ahriman, 280.

`Á´isha, 42, 45, 82, 320, 331, 401.

Akhí Zanjání, 173.

`Alá b. al-Ḥaḍramí, 232.

`Alí b. Abí Ṭálib, 45, =74=, 83, 84, 152, 192, 269, 300, 315, 336, 361,

411.

`Alí Aṣghar, 76.

—— b. Bakkár, 323.

—— b. Bundár al-Ṣayrafí, 16, 41.

—— b. Ḥusayn b. `Alí, called Zayn al-`Ábidín, 76-7.

—— b. al-Ḥusayn al-Sírgání, 173.

—— b. Isḥáq, 174.

—— b. Khashram, 105.

—— b. Músá al-Riḍá, 114.

—— Naṣrábádí, 125.

—— b. Sahl al-Iṣfahání. _See_ Abu ´l-Ḥasan `Alí b. Muḥammad

al-Iṣfahání.

`Amr b. al-Sharíd, 397.

—— b. `Uthmán al-Makkí, 91, =138-9=, 143, 150, 151, 189, 309.

Ámul, 162.

Anas b. Málik, 12.

Anthropomorphists, 117, 118, 131, 213, 236, 289, 316.

_See_ Ḥashwiyya.

`Arafát, 326, 328.

`Árif, Khwája, 174.

Áṣaf b. Barkhiyá, 230.

Aṣḥáb al-kahf, 230.

_See_ Cave, men of the.

Aṣḥáb-i Ṣuffa, 30.

_See_ Ahl-i Ṣuffa.

Ashlátak, 234.

`Aṭṭár, Faríd al-Dín, 51.

Awḥad Qaswarat b. Muḥammad al-Jardízí, 175.

`Azrá´íl, 412.

B.

Báb al-Ṭáq, 57.

—— `Umar, 234.

Badr, 45, 255.

—— al-Dín, 173.

Baghdád, 53, 57, 96, 108, 110, 117, 123, 129, 137, 150, 151, 152, 154,

323, 356, 358, 378, 409.

Bahshamís, a sect of the Mu`tazilites, 295.

Bal`am, 273.

Balkh, 103, 112, 115, 119, 120, 123, 140, 286.

Bániyás, 167.

Banú Shayba, gate of the, 94.

—— Umayya, 78.

Báqir. _See_ Abú Ja`far Muḥammad b. `Alí b. Ḥusayn al-Báqir.

Barṣíṣá, 273.

Baṣra, 13, 84, 121, 131, 408, 409.

Báṭiniyán, 263.

Batúl, 79.

Báward, 97.

Báyazíd al-Bisṭámí. _See_ Abú Yazíd Ṭayfúr b. `Ísá al-Bisṭámí.

Bayḍá, 150.

Bayḍáwí, 273, 348.

Bayt al-Jinn, 167, 234.

—— al-sibá`, at Tustar, 233.

Bilál b. Rabáḥ, 81, 94, 301, 302.

Bilqís, 230.

Bishr b. al-Ḥárith al-Ḥáfí, 25, 93, =105-6=, 117, 127, 143, 179, 286.

Bisṭám, 106, 164, 286.

Brahmans, 236, 271.

Bukhárá, 353.

Bundár b. al-Ḥusayn, 249.

Buráq, 380.

Buzurjmihr, 401.

C.

Cain, 364.

Carmathians, 263, 383.

Cave, the men of the, 230, 354.

Chahár Ṭáq, 358.

China, 11.

Chinese, 263.

Christians, 244, 263.

D.

Dajjál, 224.

Damascus, 76, 94, 131, 167, 234, 260, 343.

Darráj, 408.

al-Dástání. _See_ Abú `Abdalláh Muḥammad b. `Alí al-Dástání.

David, 52, 185, 197, 255, 320, 329, 352, 371, 399, 402, 403.

Dáwud of Iṣfahán, 135.

—— al-Ṭá´í. _See_ Abú Sulaymán Dáwud b. Nuṣayr al-Ṭá´í.

Dhahabí, 118.

Dhu ´l-Nún. _See_ Abu ´l-Fayḍ Dhu ´l-Nún b. Ibráhím al-Miṣrí.

Dínár, 89.

Duqqí, 408.

E.

Egypt, 32, 100, 101, 143, 233, 332, 404.

Euphrates, the, 84, 90, 234.

Eve, 353.

F.

Faḍl b. Rabí`, 98, 100.

Faraj, Shaykh, 173.

Farazdaq, 77.

Farghána, 234, 235.

Fáris, 260, 261.

Fárisís, 131, 260.

Fárs, 51, 151, 172.

Fáṭima, daughter of the Prophet, 79.

—— wife of Aḥmad b. Khaḍrúya, 119, 120.

—— wife of Báb `Umar, 234, 235.

Fayd, 137.

Fuḍayl b. `Iyáḍ. _See_ Abú `Alí al-Fuḍayl b. `Iyáḍ.

G.

Gabriel, 73, 106, 237, 240, 241, 254, 304, 305, 320, 335, 380, 408.

Ghazna, 53, 91, 94, 175.

Ghulám al-Khalíl, 137, 190.

Goliath, 185, 255.

H.

Ḥabíb, name of Muḥammad, 317.

—— al-`Ajamí, 88-9.

—— al-Rá`í. _See_ Abú Ḥalím Ḥabíb b. Salím al-Rá`í.

Ḥafṣ Miṣṣíṣí, 323.

Ḥafṣa, 320.

Hagar, 74, 365.

Ḥajjáj, 88.

—— b. `Umar al-Aslamí, 82.

Ḥakím b. `Alí b. al-Ḥusayn al-Sírgání, 173.

Ḥakímís, 130, 141, =210-41=.

Ḥalláj. _See_ Ḥusayn b. Manṣúr al-Ḥalláj.

Ḥallájís, 131, 152, 260.

Ḥamdún Qaṣṣár. _See_ Abú Ṣáliḥ Ḥamdún b. Aḥmad b. `Umára al-Qaṣṣár.

Ḥamdúnís, 195.

_See_ Qaṣṣárís.

Harim b. Ḥayyán, 45, =84-5=.

Ḥárith al-Muḥásibí. _See_ Abú `Abdalláh al-Ḥárith b. Asad al-Muḥásibí.

Ḥáritha, 33, 227, 229.

Hárún al-Rashíd, 98, 99, 100.

Hárút, 364.

Ḥasan b. `Alí, 73, 75-6, 319, 411.

—— of Baṣra, 45, 46, 75, =86-7=, 88, 89, 232, 362.

—— Mu´addib, 163.

Ḥashwiyya, ḥashwiyán, 213, 236, 244, 289.

_See_ Anthropomorphists.

Ḥassán b. Thábit, 411.

Ḥátim al-Aṣamm. _See_ Abú `Abd al-Raḥmán Ḥátim b. `Ulwán al-Aṣamm.

—— Ṭá´í, 318.

Herát, 26.

Ḥijáz, the, 65, 96, 137, 319.

Ḥíra quarter of Níshápúr, 183.

Hishám b. `Abd al-Malik, 77.

Húd, 396.

Hudhayfa al-Yamání, 81.

Ḥulmánís, 131, 260.

Ḥulúlís, 131, 183, =260-6=, 416.

Ḥulwán, 319.

Ḥusayn b. `Alí, =76=, 177, 178.

—— b. Faḍl, 286.

—— b. Manṣúr al-Ḥalláj, 66, =150-3=, 158, 172, 189, 205, 226, 249, 259,

260, 281, 285, 303, 311, 344.

—— Simnán, Khwája, 173.

Ḥuṣrí. _See_ Abu ´l-Ḥasan `Alí b. Ibráhím al-Ḥuṣrí.

I.

Ibáḥatís, 131.

Iblís, 63, 129, 130, 208, 239, 252, 268, 273, 351, 357, 402, 403, 412.

Ibn `Abbás, 81, 331, 351.

—— `Aṭá. _See_ Abu ´l-`Abbás b. `Aṭá.

—— al-Athír, 358.

—— al-Jallá. _See_ Abú `Abdalláh Aḥmad b. Yaḥyá al-Jallá.

—— Khallikán, 92, 98, 125, 214, 358, 396.

—— Mas`úd, 396.

—— al-Mu`allá, 343, 344.

—— al-Qúṭí, 408.

—— `Umar. _See_ `Abdalláh b. `Umar.

Ibráhím b. Adham. _See_ Abú Isḥáq Ibráhím b. Adham b. Manṣúr.

—— b. Dáwud al-Raqqí, 408.

—— Khawwáṣ. _See_ Abú Isḥáq Ibráhím b. Aḥmad al-Khawwáṣ.

—— Máristání, 149.

—— Nakha`í, 396.

—— Raqqí, 233.

—— b. Sa`d `Alawí, 374.

—— Samarqandí, 147.

—— b. Shaybán, 246.

—— Shaybáni, 147.

`Imrán, 179.

India, 243, 400, 407.

Indians, 263.

Iram, 224.

`Iráq, 110, 116, 126, 140, 172, 177, 249, 260, 345, 400.

Iṣfahán, 138.

Isḥáq of Mawṣil, 399.

Ishmael, 40, 74, 252, 353.

Ismá`íl al-Sháshí, 175.

Ismá`ílís, 263.

Israelites, 192.

—— desert of the, 229.

J.

Jabal al-Buttam, 408.

Jabarites, 75.

Jacob, 258, 310, 370.

Ja`far al-Khuldí. _See_ Abú Muḥammad Ja`far b. Nuṣayr al-Khuldí.

—— Ṣádiq. _See_ Abú Muḥammad Ja`far b. Muḥammad Ṣádiq.

Jáḥiẕ, 8.

Jerusalem, 101, 215.

Jesus, 40, 50, 232, 244, 262, 273, 371, 375, 376.

Jews, 261.

Jidda, 233.

Job, 24, 40, 251.

John the Baptist, 40, 371, 375, 376.

_See_ Yaḥyá b. Zakariyyá.

Joseph, 32, 258, 262, 310, 335, 365, 395.

Junayd. _See_ Abu ´l-Qásim Junayd.

Junaydís, 130, =185-9=, 195.

Jurayj, 232.

Jurayrí. _See_ Abú Muḥammad Aḥmad b. al-Ḥusayn al-Jurayrí.

Jurjání, 373.

K.

Ka`ba, the, 12, 121, 141, 239, 240, 258, 300, 326, 327, 329, 337, 397.

Kamand (Kumand), 335.

Karbalá, 76.

Karkh, 356, 378.

Kattání, 325.

Khabbáb b. al-Aratt, 81.

Khaḍir. _See_ Khiḍr.

Khafífís, 130, =247-51=.

Khálid b. Walíd, 232.

Khalíl, 73, 91, 317.

_See_ Abraham.

Khárijites, 286.

Kharráz. _See_ Abú Sa`íd Aḥmad b. `Ísá al-Kharráz.

Kharrázís, 130, =241-6=.

Khayr al-Nassáj. _See_ Abu ´l-Ḥasan Muḥammad b. Ismá`íl Khayr

al-Nassáj.

Khazá´iní, Imám, 227.

Khiḍr, 103, 141, 142, 153, 290, 342.

Khubayb, 221.

Khurásán, 69, 115, 121, 123, 126, 134, 140, 146, 151, 159, 173, 174,

177, 236, 335, 400.

Khurqán, 163.

Khurqání. _See_ Abu ´l-Ḥasan `Alí b. Aḥmad al-Khurqání.

Khusraw. _See_ Núshírwán.

al-Khuttalí. _See_ Abu ´l-Faḍl Muḥammad b. al-Ḥasan al-Khuttalí.

Khúzistán, 151.

Kirmán, 51, 123, 132, 133, 173.

Kish, 173.

Korah, 347.

Kúfa, 46, 75, 84, 98, 104, 118, 145, 205, 339, 360, 396.

Kumish, 173.

L.

Labíd, 397.

Laháwur, 91.

Laylá, 258, 353.

Lukám, Mount, 166.

Luqmán of Sarakhs, 188.

M.

Magians, 280, 404.

Maḥmúd, Khwája, 174.

Majnún, 258, 353.

Malámatís, 50, =62-9=.

Málik, the Imám, 116, 286.

Málik b. Dínár, 46, =89-90=, 337.

Mání (Manes), 407.

Manichæans, 31.

Manṣúr, the Caliph, 93.

—— b. `Ammár. _See_ Abu ´l-Sarí Manṣúr b. `Ammár.

Maqám-i Ibráhím, 326.

Maqdisí, 260.

Ma`rúf Karkhí. _See_ Abú Maḥfúẕ Ma`rúf b. Fírúz al-Karkhí.

Márút, 364.

Marv al-Rúd, 50.

Marwa, 326, 328.

Marwán b. Mu`áwiya, 118.

Mary, the Virgin, 230, 244.

Mash`ar al-Ḥarám, 326.

Mas`úd, spiritual director, 323.

—— b. Rabí` al-Fárisí, 81.

Mayhana, 164, 235.

Mecca, 77, 83, 84, 87, 91, 94, 96, 98, 107, 145, 158, 186, 192, 215,

221, 258, 290, 292, 326, 327, 329, 339, 340, 372, 378.

Medína, 116, 221.

Merv, 52, 96, 97, 154, 158, 174, 205, 209, 251, 323, 401.

Michael, 241.

Mihna. _See_ Mayhana.

Miná, 326, 328, 329, 340.

Miqdád b. al-Aswad, 81.

Mis`ar b. Kidám, 93.

Misṭaḥ b. Uthátha b. `Abbád, 82.

Moses, 40, 41, 74, 76, 90, 101, 167, 179, 230, 262, 296, 297, 324, 332,

371, 372, 380, 381.

Mu`ádh b. al-Ḥárith, 82.

Mu`áwiya, the Caliph, 411.

Mu´ayyad, 53.

Muḍar, 83.

Mughíra b. Shu`ba, 337.

Muhájirín, 19, 396.

Muḥammad, the Prophet, 1, 4, 8, 11, 15, 19, 31, 32, 33, 36, 40, 41, 42,

44, 45, 46, 52, 53, 62, 70, 72, 76, 79, 80, 81,82, 83, 90, 91, 92,

93, 94, 95, 98, 99, 100, 101, 116, 117, 127, 129, 140, 141, 158,

185, 186, 192, 200, 202, 209, 211, 213, 215, 221, 222, 223, 225,

229, 230, 231, 232, 236, 238, 254, 255, 258, 259, 261, 269, 283,

287, 312, 315, 317, 318, 319, 324, 330, 331, 332, 333, 336, 344,

346, 348, 353, 358, 365, 371, 372, 373, 380, 381, 394, 396, 397,

401, 408, 411.

_See_ Traditions of the Prophet.

Muḥammad b. Aḥmad al-Muqrí, 41.

—— b. `Alí Ḥakím. _See_ Abú `Abdalláh Muḥammad b. `Alí al-Tirmidhí.

—— b. `Alí b. al-Ḥusayn b. `Alí b. Abí Ṭálib, 38.

—— b. Faḍl al-Balkhí. _See_ Abú `Abdalláh Muḥammad b. al-Faḍl

al-Balkhí.

—— Ḥakím. _See_ Abú `Abdalláh Muḥammad b. `Alí al-Tirmidhí.

—— b. al-Ḥasan, 110, 116, 286.

—— b. al-Ḥusayn al-`Alawí, 205.

—— b. Ka`b al-Quraẕí, 99.

—— b. Khafíf. _See_ Abú `Abdalláh Muḥammad b. Khafíf.

—— Ma`shúq, 174.

—— b. Masrúq, 415.

—— b. Salama, 173.

—— b. Sírín, 92.

—— b. `Ulyán, 206.

—— b. Wási`, 91-2, 276, 330.

—— b. Zakariyyá, 51.

_See_ Abú Bakr Muḥammad b. Zakariyyá al-Rází.

Muḥásibís, 130, =176-83=, 371.

Mujassima, 236.

Múltán, 91.

Muqaddasí, 260.

Muríd, 175.

Murjites, 66, 67.

Murta`ish. _See_ Abú Muḥammad Murta`ish.

Mushabbiha, 236.

Muslim Maghribí, 233, 234.

Muṣṭafá, 99, 368.

_See_ Muḥammad, the Prophet.

Mutanabbí, 8.

Mu`tazilites, 6, 106, 117, 118, 213, 215, 239, 253, 268, 280, 286, 295,

393.

Muẕaffar, Khwája. _See_ Abú Aḥmad al-Muẕaffar b. Aḥmad b. Ḥamdán.

—— Kirmánsháhí Qarmíní, 43.

Muzayyin the Elder, 257.

Muzdalifa, 326, 328.

N.

Naḍr b. al-Ḥárith, 261, 394.

Náfi`, 191.

Najd, 83.

Nasá, 206, 251.

Nestorians, 244.

Nibájí, 138.

Nile, the river, 101, 211, 212.

Nimrod, 73, 224, 327.

Níshápúr, 16, 41, 120, 123, 124, 125, 133, 134, 159, 165, 170, 174,

183, 272, 318, 365.

Noah, 371.

Núḥ, a brigand, 183.

Núrí. _See_ Abu ´l-Ḥasan Aḥmad b. Muḥammad al-Núrí.

Núrís, 130, 189-95.

Núshírwán, 401.

O.

Oxus, the river, 142, 235.

P.

Pádisháh-i Tá´ib, 173.

Pharaoh, 76, 102, 223, 224, 347.

Prophet, the House of the, 75.

Purg, 51.

Q.

Qadarites, 6, 66, 67, 75.

Qarámiṭa, 383. _See_ Carmathians.

Qaran, 83, 84.

Qárún, 347.

Qaṣṣárís, 130, =183-4=.

_See_ Ḥamdúnís and Malámatís.

Qays of the Banú `Ámir, 353.

Quhistán, 173.

Quraysh, 261, 394.

Qushayrí. _See_ Abu ´l-Qásim `Abd al-Karím b. Hawázin al-Qushayrí.

R.

Rabí`a, 83.

Rábi`a `Adawiyya, 358.

Ráfiḍís, 152.

Rajá b. Ḥayát, 99.

Ramla, 343.

Raqqám, 190.

Raqqí, 408.

Rayy, 65, 120, 123, 133, 293.

Riḍwán, 232.

Rúm, 207, 222, 244, 407.

Ruṣáfa mosque, 154.

Ruwaym. _See_ Abú Muḥammad Ruwaym b. Aḥmad.

S.

Ṣábians, 222.

Ṣafá, 326, 328.

Ṣafwán b. Bayḍá, 81.

Sahl b. `Abdalláh al-Tustarí. _See_ Abú Muḥammad Sahl b. `Abdalláh

al-Tustarí.

Sahlagí, Shaykh, 164, 173.

Sahlís, 130, =195-210=, 296.

Sá´ib b. Khallád, 82.

Sa`íd b. Abí Sa`íd al-`Ayyár, 175.

—— b. al-Musayyib, 87.

Sálár-i Ṭabarí, 175.

Ṣáliḥ Murrí, 396.

Sálim, 81.

—— b. `Abdalláh, 99.

—— b. `Umayr b. Thábit, 82.

Sálimís, 131.

Salmán al-Fárisí, 45, 81, 90, 232, 344.

Samarcand, 140, 408.

Sámarrá, 145, 359.

Sarah, 365.

Sarakhs, 164, 165, 174, 193, 227, 364.

Sarí al-Saqaṭí. _See_ Abu ´l-Ḥasan Sarí Mughallis al-Saqaṭí.

Sayyárís, 130, =251-60=.

Shaddád, 224.

al-Sháfi`í, =116=, 125, 286, 347.

Sháh b. Shujá`. _See_ Abu ´l-Fawáris Sháh b. Shujá` al-Kirmání.

Shahristání, 131, 295.

Shaqíq of Balkh. _See_ Abú `Alí Shaqíq b. Ibráhím al-Azdí.

Sha`rání, 396.

Shiblí. _See_ Abú Bakr Dulaf b. Jaḥdar al-Shiblí.

Shí`ites, 152, 263, 383, 404.

Shíráz, 247.

Shírín, 411.

Shu`ayb, 74.

Shúníziyya mosque, 123, 323.

Shurayḥ, 93, 94.

Ṣiffín, 84.

Sinai, Mount, 230, 372, 381.

Ṣiráṭ, 18, 107, 199.

Sírawání, 166.

Solomon, 24, 230.

Sophists, 15.

Súfisṭá´iyán, 15.

Sufyán Thawrí, 46, 93, 103, 128, 293.

—— b. `Uyayna, 98, 118.

Ṣuhayb b. Sinán, 81.

Sulaymán Rá`í, 116.

Sumnún al-Muḥibb. _See_ Abu ´l-Ḥasan Sumnún b. `Abdalláh al-Khawwáṣ.

Syria, 94, 118, 172.

T.

Ṭábarání, 227.

Ṭabaristán, 161, 163, 173.

al-Tábi`ún, 83, 88.

Ṭayfúrís, 130, =184-8=, 189.

Thábit b. Wadí`at, 82.

Tha`laba, 348.

Thawbán, 82.

—— name of Dhu ´l-Nún, 100.

Tibetans, 263.

Tigris, 180, 408.

Tíh-i Baní Isrá´íl, 229.

Tirmidh, 17, 141, 229.

Transoxania, 50, 67, 161, 174, 288, 364.

Turkistán, 407.

Ṭús, 49, 165, 166, 234.

Tustar, 195, 225, 233.

U.

Ubulla, 408.

Uḥud, 192.

`Ukkásha b. Miḥṣan, 81.

`Umar b. `Abd al-`Azíz, 99.

—— b. al-Khaṭṭáb, the Caliph, 31, 45, 70, =72-3=, 76, 81, 83, 208, 211,

212, 232, 254, 304, 361, 394, 401, 411.

Umayya b. Abi ´l-Ṣalt, 397.

Umm Kulthúm, 361.

`Utba b. Ghazwán, 81.

—— al-Ghulám, 180.

—— b. Mas`úd, 81.

—— b. Rabí`a, 394.

`Uthmán, the Caliph, 65, =73-4=.

Uways al-Qaraní, 45, =83-4=.

Uzkand, 234.

W.

Wahb b. Ma`qal, 82.

Y.

Yaḥyá b. Mu`ádh al-Rází. _See_ Abú Zakariyyá Yaḥyá b. Mu`ádh al-Rází.

Yaḥyá b. Zakariyyá, 122.

_See_ John the Baptist.

Yazdán, 280.

Yazíd b. Mu`áwiya, 76.

Yúsuf, 32, 136.

_See_ Joseph.

—— b. al-Ḥusayn. _See_ Abú Ya`qúb Yúsuf b. al-Ḥusayn al-Rází.

Z.

Zacharias, 40, 230.

Ẓáhirite school of law, 135.

Zá´ida, 232.

Zakariyyá al-Anṣárí, 408.

Zakí b. al-`Alá, 172.

Zayd b. al-Khaṭṭáb, 81.

Zayn al-`Ábidín, 76.

Zuhrí, 71.

Zulaykhá, 136, 310, 335, 365.

Zurára b. Abí Awfá, 396.

II.

SUBJECTS, ORIENTAL WORDS, AND TECHNICAL TERMS.

Arabic and Persian words are printed in italics. In their arrangement no

account is taken of the definite article _al_.

A.

_`abá_, 48, 52, 133.

_abad_, 386.

_Abdál_, 214.

_Abrár_, 214.

Actions, the Divine, 14.

_adab_, _ádáb_, 334, 341.

_ádáb-i ẕáhir_, 292.

_`adam_, 28, 168, 253, 373.

_ádamiyyat_, 246, 254.

_`adl_, 387.

_áfát_, 281.

_aghyár_, 31.

_aḥdáth_, 416.

_ahl-i dargáh_, 169.

—— _ḥaqá´iq_, 225.

—— _ḥaqíqat_, 25.

—— _ḥaqq_, 62, 402.

—— _ḥashw_, 316, 416.

—— _himmat_, 167.

—— _`ibárat_, 59.

_ahl al-`ilm_, 253.

_ahl-i ma`ní_, 403.

—— _maqámát_, 61.

—— _minan_, 265.

—— _mu`ámalat_, 225.

—— _rusúm_, 172.

—— _wafá_, 265.

_aḥrár_, 43.

_aḥwál_, 33, 110, 157, 177.

See _ḥál_ and States of Mystics.

_á´ib_, 391.

_`ajz_, 276.

_akhláq_, 42.

_Akhyár_, 214.

_`alá´iq_, 165, 384.

_`álam_, 385, 386.

_álat-i mawsúm_, 199.

_`álim_, 382, 383.

_`álim-i rabbání_, 151.

Alms, 314-17.

_amír_, 388.

_amn_, 216.

_anfás_, 164.

_angalyún_, 407.

Angels, 239-41, 302, 303, 351.

Annihilation, 20, 23, 25, 28, 36, 37, 40, 48, =58-60=, 95, 170, 171,

205, =241-6=.

See _faná_.

_`aql_, 309.

_`araḍ_, 261, 264, 386.

_arbáb-i aḥwál_, 302.

—— _ḥál_, 32.

—— _laṭá´if_, 353.

—— _ma`ání_, 38, 59.

_`árif_, 79, 100, 265, 267, 382-3, 414.

_`arsh_, 33.

Ascension of Báyazíd, 238.

—— of Muḥammad, 186, 215, 240, 259, 262, 277, 283, 302, 330, 331, 336,

368.

—— of Prophets and Saints, 238.

Asceticism, 17, 37, 86.

_See_ Mortification and _zuhd_.

Asking, rules in, 357-60.

_asrár_, 255.

Association. _See_ Companionship.

—— with the wicked, 86.

Attributes, the Divine, 12, 14, 21, 36, 252, 253, 279, 288.

_awbat_, 295.

_awliyá_, 210, 211, 212, 215, 295.

_See_ Saints.

_awrád_, 303.

_Awtád_, 146, 214, 228, 234.

_awwáb_, 295.

_áyát_, 373.

_`ayyár_, 100.

_`ayn_, 149, 171, 196, 206.

_`ayn al-yaqí_n, 381-2.

_azal_, 386.

_azaliyyat_, 238.

B.

_Báb_, a title given to Ṣúfí Shaykhs, =234=.

_badhl-i rúḥ_, 194.

_balá_, 388, 389.

_baqá_, 23, 58, 59, 73, 143, 170, 171, 185, 205, =241-6=, 253, 266,

373, 377, 380.

_báqí_, 26, 32, 85, 311.

_bashariyyat_, 32, 159, 217, 226, 237.

_basṭ_, 181, =374-6=.

_bayán_, 356, 373.

_bégána_, 200, 222.

_bégánagí_, 24, 333, 377.

Begging, 105.

—— rules in, 357, 360.

_birsám_, 167.

Blame, the doctrine of, 62-9, 183-4.

See _malámat_, Malámatís, Qaṣṣárís.

Blue garments, worn by Ṣúfís, 53.

C.

Cave, story of the, 231.

Celibacy, 360-6.

_chigúnagí_, 374.

_chilla_, 51, 324.

Companionship, 189, 190, =334-45=.

See _ṣuḥbat_.

Contemplation, 70, 91, 92, 105, 165, 171, =201-5=, 300, 327, =329-33=,

346.

See _musháhadat_.

Covetousness, 128, 136, 217.

D.

_dahr_, =244=.

_dahriyán_, 281.

Daily bread, 106, 157.

Dancing, 416.

_dánishmand_, 382.

_ḍarúrí_, 261, 271.

_da`wá_, 274.

_dawá al-misk_, 8.

Dervishes, 142, 143, 146, 165.

See _faqír_ and _fuqará_.

—— resident, 340-5.

—— travelling, 340, 345-7.

_dhát_, 5, 386.

_dhawq_, 58, 392.

_dhikr_, 87, 126, 128, 154, 155, 242, 254, 300, 301, 307, 371, 376.

_dídár_, 175.

_ḍiddán_, 386.

_dil_, 33, 144, 309.

Directors, spiritual, 55-7, 128, 129, 133, 134, 166, 169, 301, 353,

354, 357, 387, 408, 418, 419.

Divines, 116, 142, 143, 213.

See _`ulamá_.

—— disagreement of the, 106, 176.

Dreams, 88, 91, 92, 93, 94, 100, 116, 129, 138, 145, 218, 282, 321,

358, 359.

Dualism, 259, 273, 280.

_dústán_, 265, 382.

E.

Eating, rules in, 347-9.

Ecstasy, 138, 152, 167.

_See_ Intoxication and _samá`_ and _wajd_.

Essence, the Divine, 14.

F.

_faḍl_, 201.

_fá`il_, 237.

Faith, 225, =286-90=.

_falakiyán_, 280.

_faná_, 28, 37, 58, 73, 143, 168, 170, 185, 205, =241-6=, 253, 266,

373, 377, 380.

_See_ Annihilation.

_faná-yi `ayn_, 244.

—— _kullí_, 37.

—— _kulliyyat_, 243.

_fání_, 26, 32, 33, 311.

_fáqa_, 325.

_faqd_, 368.

_faqír_, 20, 59, 60, 165, 309.

_See_ Dervishes.

_faqr_, 36, 60, 109, 189, 309, 364.

_See_ Poverty.

_farághat_, 109.

_fardániyyat_, 281.

Fasting, 36, 52, 201, =320-5=.

_fawá´id_, 384, 385.

Fear, 112, 113, 122, 128.

_fikrat_, 239.

_fi`l_, 237, 256.

Free will, 17, 288.

_See_ Predestination.

Frocks, patched, worn by Ṣúfís, 45-57.

See _muraqqa`át_.

_fuqará_, 19, 110, 126, 142, 165.

_furqat_, 26.

_futúḥ_, 355.

G.

Garments, the rending of, 56, 57, =417-18=.

Generosity, 114, 123, 124, 183, 184, =317-19=.

_ghaflat_, 17, 155, 187, 242.

_ghalabat_, 184, 226.

_ghaná._ See _ghiná_.

_gharíb_, 146.

_Ghawth_, 214.

_ghaybat_, 155, 178, =248-51=, 256, 301, 370, 380, 405.

_ghayn_, 5, 391.

_ghayr_, 62, 105, 237, 274.

_ghayrán_, 386.

_ghayrat_, 156.

_ghiná_, 21, 22, 23, 74.

_ghusl_, 293.

_gilím_, 32, 45.

_girawish_, 289.

Gnosis, 16, 100, 134, 140, =267-77=, 325, 392.

See _ma`rifat_.

Grace. See _faḍl_, _`ináyat_, _karámat_.

H.

_ḥadath_, 293.

_hadhayán_, 167.

_ḥáḍir_, 373.

_ḥaḍrat_, 256.

_ḥajj_, 326.

_See_ Pilgrimage.

_ḥál_, 49, 50, 112, 177, =180-3=, 236, 242, 243, 258, 267, 309,

=367-70=, 371, 372, 382, 415.

_See_ States of mystics and _aḥwál_.

_ḥálí_, 267.

_ḥáll_, 244, 254, 279.

_ḥaqá´iq_, 117.

_ḥaqíqat_, 14, 51, 149, =383-4=.

_See_ Truth, the.

_ḥaqq_, 384, 404.

_See_ Truth, the.

_ḥaqq al-yaqín_, 381, 382.

_ḥashw_, 167.

_hastí_, 374.

_hawá_, 196, 207, 208.

_haybat_, 376, 377.

_ḥayrat_, 275.

_ḥazan_, 413.

Hell, the result of God’s anger, 199.

_hidáyat_, 95, 203, 204.

_ḥijáb_, 22, 149, 236, 325, 374, 414.

_See_ Veils, spiritual.

_ḥijáb-i ghayní_, 5.

_ḥijáb-i rayní_, 4, 5.

_himmat_, 155, 235.

Hope, 112, 113, 122, 133.

_ḥubb_, 305, 306.

_ḥuḍúr_, 33, 129, 144, 155, 178, =248-51=, 301, 373, 380.

_ḥudúth_, 280.

_ḥulúl_, 131, 260.

Hunger, 324, 325.

_ḥurmat_, 334.

_ḥurqat_, 47.

_ḥusn_, 386.

_huwiyyat_, 238.

_ḥuzn_, 371.

Hypocrisy, 87, 89, 291, 292, 304.

I.

_ibáḥí_, 131.

_`ibádat_, 79.

_`ibárat_, 203, 276, 385.

_ibtidá_, 119, 169.

_`idda_, 11.

_i`jáz_, 219, 221, 223, 255.

_ijmá_`, 14, 225.

_ikhláṣ_, 103, 117, 246.

_ikhtiyár_, 171, 297, 316, =388=.

_iláhiyyat_, 245.

_ilhám_, 166, 271.

_ilhámiyán_, 271.

_`ilm_, 103, 267, 381, =382-3=, 415.

_See_ Knowledge.

_`ilm-i ma`rifat_, 16.

—— _mu`ámalat_, 86, 115.

—— _sharí`at_, 16.

—— _waqt_, 13, 112.

_`ilm al-yaqín_, 381, 382.

_`ilmí_, 267.

_ímá_, 385.

_ímán_, 225, =286-90=.

_imtiḥán_, 388, 389, 390.

_imtizáj_, 131, 152, 254, 260.

_inábat_, 181, 295, 371.

_`ináyat_, 203, 268.

_inbisáṭ_, 380.

Incarnation, 92, 236, =260-6=.

See _ḥulúl_.

Indulgences, 116.

_insán_, 197.

_insániyyat_, 197.

Inspiration, 271.

Intention, the power of, 4.

_intibáh_, 385.

_intiqál_, 236.

Intoxication, spiritual, =226-9=, 248, 352.

See _sukr_.

_inzi`áj_, 385.

_irádat_, 199, 307.

_ishárat_, 56, 129, 155, 385, 404.

_`ishq_, 310.

_ishtibáh_, 385.

_ism_, 386.

_istidlál_, 268.

_istidlálí_, 330.

_istidráj_, 221, 224.

_iṣṭifá_, 265, 390.

_istighráq_, 381, 385.

_istikhárat,_ 3.

_iṣṭilám_, 390.

_iṣṭiná`_, 390.

_istiqámat_, 104, 177, 301, 377.

_istiṭá`at_, 75.

_istiwá_, 307.

_íthár_, 189-95.

_ithbát_, 379, 380, 386.

_ittiḥád_, 152, 198, 254.

_ittiṣál_, 415.

_`iyán_, 356, 370, 373.

J.

_jabr_, 17, 272, 288, 324.

_See_ Predestination.

_jadhb_, 195.

_jadhbat_, 248.

_jadhbí_, 330.

_jalál_, 177, 288, 376.

_jam`_, 237, 238, =251-60=, 266, 285, 380.

_See_ Union with God.

_jam`-i himmat_ (_himam_), 258, 282.

_jam` al-jam`_, 39, 259.

_jam`-i salámat_, 257.

_jam`-i taksír_, 257, 258.

_jamál_, 177, 288, 376.

_ján_, 197, 199, 309.

_janábat_, 293.

_jawáb_, 386.

_jawhar_, 386.

_jihád_, 364.

_al-jihád al-akbar_, 200.

_jism_, 386.

_jubba_, 50, 102.

_júd_, 317.

K.

_kabíra_, 225, 295.

_kabúdí_, 17.

_kadar_, 30, 32.

_kafsh_, 345.

_kalám_, 17, 307.

_kamál_, 288.

_kámil_, 85, 407.

_karámat_, _karámát_, 109, 177, 213, 214, =218-35=, 255, 282, 291, 323,

324, 377, 379.

_See_ Miracles.

_kasb_, 28, 195, 225, 254.

_kashf_, 4, 47, 59, 111, 226, 265, 374, 380, 414.

_khánaqáh_, 69.

_kharq_, 57, 417.

_khashíshí_, 94.

_kháṣṣ al-kháṣṣ_, 382.

_khaṭar_, 5, 149.

_khaṭarát_, 144, 384.

_kháṭir_, 387, 388.

_khatm_, 5.

_khawáṭir_, 149.

_khawf_, 371.

_khidmat_, 191, 218, 271.

_khirqat_, 47.

_khiṭáb_, 415.

_khullat_, 73, 326.

_khuṣúṣiyyat_, 257.

_kibrít-i aḥmar_, 7.

_kitmán-i sirr_, 380.

Knowledge, 11-18, 108.

See _`ilm_.

—— of God. _See_ Gnosis and _ma`rifat_.

_kulliyyat_, 26, 379, 385.

L.

_laḥq_, 373.

_laṭá´if_, 385.

Law, the, 14, 15, 139, 140.

See _sharí`at_.

_lawá´iḥ_, 385.

_lawámi`_, 385.

Liberality, 317-19.

_lisán al-ḥál_, 356.

Love, Divine, 23, 24, 32, 33, 34, 38, 67, 102, 103, 107, 136, 137, 138,

156, 157, 180, 187, 211, 258, 288, 297, =304-13=, 330, 331, 376,

377, 390, 405.

See _maḥabbat_.

Lust, 115, 128, 208, 209, 240.

_luṭf_, 377-9.

M.

_madhhab-i Thawrí_, 125.

_mafqúd_, 164.

_maghlúb_, 246, 312.

—— _al-qulúb_, 85.

Magic, 151, 152.

_maḥabbat_, 26, 117, 157, 178, 187, 211, 297, 305, 306, 310.

_maḥall_, 244.

_maḥfúz_, 225, 239, 241.

_maḥq_, 373.

_maḥram_, 349.

_maḥw_, 59, 373, 379.

_makásib_, 254.

_malámat_, =62-9=, 94, 100, 119, 175, =183-4=.

_malik_, 387.

_malja´_, 384.

Man, the constitution of, 198, 199.

_maní_, 238.

_ma`ní_, 35.

_manjá_, 385.

_maqám_, _maqámát_, 7, 33, 58, 110, 157, 177, =180-3=, 236, 258, 265,

291, 301, =370-3=.

_See_ Stations of the Mystic Path.

_maqhúr_, 368.

_mardán_, 327.

_ma`rifat_, 16, 79, 152, 178, 194, 225, =267-77=, 326, =382-3=, 390.

_See_ Gnosis.

Marriage, 360-6.

_mashárib_, 301.

_mashrab_, 414.

_maskanat_, 60.

_ma`ṣúm_, 225, 241, 298.

_ma`túh_, 312.

_mawaddat_, 187.

_mawáhib_, 254.

_mawjúd_, 164.

_miḥnat_, 26.

Miracles, 152, 168, 213, 214, 215, =218-35=, 323, 324.

See _karámat_.

_mi`ráj_, 238.

_miskín_, 60.

_mizaj_, 281.

Mortification, =195-210=, 256, 257, 346.

See _mujáhadat_.

_mu`ámalát_, 30, 38, 41.

_mu´ánasat_, 382.

_mu`áyanat_, 331.

_mubtadí_, 167, 407.

_muḍtarr_, 316.

_mufarrid_, 362.

_muftariq_, 255.

_muḥáḍarat_, 373, 374.

_muḥádathat_, 380, 381.

_muḥawwil-i aḥwál_, 41.

_muḥdath_, 92, 263, 270, 293, 386.

_muḥibb_, 26.

_mujáhadat_, 35, 36, 47, 50, 70, 85, 95, 113, 127, 170, 176, 182, 184,

=195-210=, 292, 296, 325, 329, 382.

_See_ Mortification.

_mujálasat_, 159.

_mujarrad_, 61.

_mu`jizat_, =219-26=, 230, 324, 394.

_mujtami`_, 255, 367.

_mukáshafat_, 4, 22, =373-4=.

_mukhlaṣ_, 85.

_mukhliṣ_, 85, 265.

_mukḥula_, 345.

_munáját_, 344, 380.

_muníb_, 295.

_muntahí_, 168.

_muqarrabán_, 4, 295.

_múqin_, 144.

_muraqqa`át_, =45-57=, 69, 73, 94.

_muríd_, 85, 107, 157, 211, 265, 370, 414.

_murshid_, 172.

_muruwwat_, 328, 334.

_musabbib_, 327.

_musáfirán_, 340.

_musámarat_, 380, 381.

_musháhadat_, 37, 50, 70, 85, 95, 113, 127, 129, 155, 165, 170, 176,

184, 201, 237, 275, 280, 296, 325, 329, 373, 382.

_See_ Contemplation.

_mushtáq_, 265.

Music, 399-413.

_mustaghriq_, 373.

_mustahlik_, 308.

_mustami`_, 174, 402.

_mustaqím_, 184, 369.

_mustaṣwif_, 35.

_muta´ahhil_, 349.

_mutakallim_, 131, 154.

_mutakawwin_, 369.

_mutamakkin_, 119, 152, 168, 369, 372.

_mutaraddid_, 372.

_mutaṣawwif_, 34, 35, 172.

_mutaṣawwifa_, 16.

_mutawassiṭ_, 407.

_muwaḥḥid_, 270, 278.

N.

_nabí_, 129.

_nadam_, 294.

_nadámat_, 295, 296, 297.

_nafs_, 149, 154, 182, =196-210=, 240, 277, 303, 404.

_See_ Soul, the lower.

_nafs-i lawwáma_, 62.

_nafy_, 379, 380, 386.

_najwá_, 352, 385.

_nakirat_, 79, 178.

_na`layn_, 345.

_namáz_, 300.

Name, the great, of God, 105.

Names of God, 317, 382.

_naskh-i arwáḥ_, 260.

_nifáq_, 89, 291.

Novices, discipline of, 54, 195, 301, 302, 338, 354.

_numúd_, 167.

_Nuqabá_, 214.

O.

Obedience, 85, 90, 287, 288, 311, 312.

P.

_palás_, 51.

Pantheism, 243, 246.

See _ḥulúl_, _ittiḥád_, _imtizáj_, _faná_, _tawḥíd_, Union with God.

Paradise, of no account, 107, 111;

the effect of God’s satisfaction, 199.

_pársá-mardán_, 265.

Passion, 207-10.

See _hawá_.

Patience, 86.

Persecution of Ṣúfís, 137, 140, 154, 190, 191.

Pilgrimage, the, 107, =326-9=.

_pindásht_, 150, 155.

_pír_, 17, 55.

Poetry, the hearing of, 397, 398.

Poets, the pre-Islamic, 372.

Polytheism, 38, 113, 132.

See _shirk_.

Poverty, practical, 60;

spiritual, =19-29=, 49, =58-61=, 121, 127, 349;

voluntary and compulsory, 71, 316.

See _faqr_.

Praise of God. See _dhikr_.

Prayer, 11, =300-4=.

Predestination, 17, 104, 203, 209, 210, 273.

See _jabr_.

Prophets, miracles of the, 219-26.

See _mu`jizat_.

—— the, superior to the Saints, 129, 219, =235-9=.

—— and Saints, the, superior to the Angels, 239-41.

Purgation, 70.

_See_ Mortification.

Purification, 291-4.

Purity, spiritual, 58-61.

See _safá_ and _ṣafwat_.

Q.

_qabá_, 48, 52, 133, 183.

_qabḍ_, 181, =374-6=.

_qadar_, 75.

_qadím_, 92, 262, 386.

_qahr_, 369, =377-9=.

_qarár_, 385.

_qawwál_, 139, 171, 415.

_qayd_, 387.

_qibla_, 12, 300, 301, 354.

_qidam_, 263.

_qubḥ_, 387.

_qudrat_, 300.

Quietism. See _riḍá_ and _tawakkul_.

Quietists, four classes of, 178.

_qurb_, 85, 226, 238, 309.

_qurbat_, 26, 191, 249, 300.

_quṣúd_, 390.

_Quṭb_, 147, 206, 214, 228, 229.

_quwwat_, 280.

R.

_rabbání_, 21, 33.

_ráhib_, 96.

_rajá_, 133, 371.

_rakwa_, 69.

_rams_, 384.

_raqṣ_, 416.

_rasídagán_, 228, 233.

_rasm_, 35, 36.

Rationalism, 75.

_See_ Mu`tazilites, Qadarites.

_rayn_, 5, 391.

Renunciation, 70, 71, 104.

_See_ Asceticism and _íthár_ and _zuhd_.

Repentance, 294-9.

See _tawbat_.

Resignation, 73.

See _taslím_ and _riḍá_.

_ribát_, 96.

_riḍá_, 7, 20, 26, 89, 91, 99, 117, 126, 157, =177-80=, =182=, 217,

246.

_riddat_, 225.

_riyá_, 304.

_riyáḍat_, 196, 202.

_rubúbiyyat_, 141, 157, 210.

_rúḥ_, 196, 197, 261.

_rúḥání_, 20.

_rúḥiyán_, 266.

_rujú`_, 391.

_rukhaṣ_, 116.

_rusúm_, 42.

_ru´yat_, 389.

_See_ Vision.

_ru´yat-i áfát_, 159.

_rúza-i wiṣál_, 322.

S.

_ṣa`álík_, 97, 173.

_ṣabr_, 86.

Sacrifice, spiritual, 194.

See _íthár_.

_ṣádiq_, 325.

_ṣafá_, 30, 31, 32, 34, 35, 48, 52, 58, 328.

_See_ Purity.

_safah_, 387.

_ṣafwat_, 58, 109, 167, 309, 310.

_See_ Purity.

_ṣáḥi ´l-qulúb_, 85.

_ṣáḥib jam`_, 258.

—— _shar`_, 226.

—— _sirr_, 226.

—— _ṭab`_, 158.

_saḥw_, 58, 85, =184-8=, 228, 373, 380.

_See_ Sobriety.

Saints, the, 63, 116, 129, 130, 138, =210-41=, 295.

Saintship, definitions of, 216-18.

_sakhá_, 317.

_ṣalát_, 300.

_samá`_, 50, 57, 171, =393-420=.

_satr_, 380.

_ṣawm_, 36, 320.

_sayyáḥ_, 118, 173.

Self-conceit, 62, 63, 148, 155, 156, 214, 346.

Self-knowledge, 197.

Selfishness, 3.

See _nafs_.

Senses, the five, 209, 321, 322, 393.

_shafaqat_, 134.

_shahádat_, 333.

_sháhid_, 265, 373.

_shahwat_, 208.

_See_ Lust.

_shalíthá_, 8.

_shaqáwat_, 389.

_sharí`at_, 14, 16, =383-4=.

_See_ Law, the.

_shaṭḥ_, 168.

_shawáhid_, 40.

_shawq_, 92, 128.

Shaykhs, the Ṣúfí, character of the, 55-7.

_shirk_, 113, 273.

_See_ Polytheism.

_shurb_, 58, 392.

_shurúd_, 389, 390.

_ṣiddíq_, 31, 45, 115, 129, 136.

_ṣidq_, 101.

_ṣifat_, 5, 181, 264, 386.

Silence, rules in, 355.

Sin, 196, 225, 286, 294-9.

Sincerity, 89, 101, 103, 291.

_sirr_, 309, 333, 373, 385.

_siyáḥat_, 53, 192.

_siyyán_, 386.

Sleep, 109.

Sleeping, rules in, 351-4.

Sobriety, spiritual, 226-9, 248, 352.

See _ṣaḥw_.

Solitude, 103, 188, 338.

See _`uzlat_ and _waḥdat_.

Soul, the lower or animal, 9, =196-210=, 325.

See _nafs_.

Speech, rules in, 355.

Spirit, the, 196-200, 261-6.

See _rúḥ_.

States of mystics, 13, 32, 33, 41, 47, 55, =180-3=, 249, 308, =367-70=.

See _aḥwál_ and _ḥál_.

Stations of the mystic Path, 26, 33, 58, 133, 168, =180-3=, 249, 302,

308, =370-1=.

See _maqám_.

_su´ál_, 386.

Ṣúfí and Ṣúfiism, definitions of, 34-44, 165.

—— origin of the name, 30.

—— sects, the twelve, 130, 176-266.

_ṣuḥbat_, 157, 159, 175, 189.

_See_ Companionship.

_sukr_, 85, 118, =184-8=, 380.

_See_ Intoxication.

Sunna, the, 6, 14, 23, 46, 334, 345, 361.

_ṣúrat-i ma`húd_, 199.

T.

_ṭá`at_, 203, 225, 287.

_ṭab`_, 5.

_ṭábá´i`iyán_, 280.

_ṭabáyi`_, 197.

_tadbír_, 140.

_tafríd_, 281.

_tafriqat_ (_tafriqa_), 194, 237, =251-60=, 266, 285, 380.

_ṭághút_, 78.

_taḥallí_, 389.

_ṭahárat_, 291-4.

_tá´ib_, 295, 391.

_tajallí_, 276, 389, 390.

_tajríd_, 45, 60, 121, 135, 158, 165, 176, 222.

_tajziya_, 236.

_takalluf_, 51, 318, 334, 364, 419.

_takawwun_, 369.

_takbír_, 109, 303.

_takhallí_, 389.

_takhlíl-i maḥásin_, 293.

_taklíf_, 184, 204, 272, 393.

_ṭalab_, 97, 201.

_talbís_, 175, 391-92.

_ṭálib_, 34, 39, 169.

_talwín_, 372.

_tamkín_, 71, 72, 147, 158, 226, 228, =370-3=.

_ṭams_, 384.

_tanásukhiyán_, 264.

_tanzíh_, 238, 326, 374, 384.

_taqwá_, 334.

_ṭarab_, 97.

_ṭaríq_, 90.

_taríqat_, 51, 54, 321.

_ṭaṣarruf_, 282.

_taṣawwuf_, 35, 189.

_taṣdíq_, 286.

_tashbíh_, 270, 271, 280, 332.

_taslím_, 140, 209, 268, 371.

_tasmiyat_, 386.

_ta`ṭíl_, 104, 202, 256, 257, 270, 271.

_tawájud_, 410, 413-16.

_tawakkul_, 19, 117, 126, 146, 153, 177, 181, 205, 290.

_ṭawáli`_, 385.

_ṭawáriq_, 385.

_tawbat_, 79, 88, 181, =294-9=, 371, 391.

_tawfíq_, 6, 203, 288.

_tawḥíd_, 9, 17, 36, 104, 107, 113, 158, 172, 202, 205, 236, 253,

=278-85=, 335, 374, 381, 385.

_ta´wíl_, 404.

_ta´yíd_, 379.

Technical terms of the Ṣúfís, =367-92=.

_thaná-yi jamíl_, 306, 307.

_thawáb_, 4, 146.

Time, mystical meaning of, 13.

See _waqt_.

Traditions of the Prophet, 4, 19, 20, 30, 46, 52, 55, 60, 61, 63, 70,

72, 80, 90, 99, 108, 116, 122, 143, 148, 161, 168, 179, 184, 186,

192, 197, 200, 202, 208, 211, 212, 230, 231, 232, 254, 261, 262,

263, 267, 275, 277, 278, 283, 287, 291, 294, 296, 300, 301, 302,

304, 305, 312, 314, 320, 321, 322, 324, 329, 333, 334, 335, 336,

337, 338, 344, 351, 352, 355, 358, 361, 362, 363, 364, 368, 381,

388, 389, 391, 396, 397, 398, 399, 401, 403, 413, 415, 418.

Transmigration of spirits, 260, 262-4.

Travel, 345-7.

Trinity, the Christian, 285.

Trust in God, 115, 157, 163, 359.

See _tawakkul_.

Truth, the, 139, 140.

See _ḥaqq_ and _ḥaqíqat_.

U.

_`ubúdiyyat_, 79, 141, 157, 159, 237, 245, 257.

_`ukkáza_, 102.

_`ulamá_, 7, 11, 31, 213, 382.

_See_ Divines.

_ulfat_, 158, 326.

Unification, 106, 158, 164, 176, =278-85=, 289, 291.

See _tawḥíd_.

Union with God, 118, 119, 131, 163, 201, =202-5=, 208, 302.

See _faná_, _jam`_, _ḥuḍúr_.

Unity of God, the. _See_ Unification.

_uns_, 301, 309, =376-7=.

_uṣúl_, 74.

_`uzlat_, 72, 190.

V.

Veils, spiritual, 4, 5, 8, 9, 111, 168, 200, 249, 331, 332.

See _ḥijáb_.

Vigils, 138.

Vision, spiritual, 38, 111, 185, 186, 332, 381, 382, 389, 393, 403.

Visions, 151, 167.

W.

_waḥdániyyat_, 281.

_waḥdat_, 84.

_wáḥidiyyat_, 246.

_waḥshat_, 147.

_wajd_, 167, 368, 385, =413-16=, 419.

_waláyat_, 210.

_walí_, 129, 211, 212, 215.

Walking, rules in, 349-51.

_wáqi`a_, 387, 388.

_waqt_, 13, 27, 329, =367-70=, 380, 419.

_wara`_, 17.

_wárid_, 385, 404, 407.

_wasá´iṭ_, 384.

_waṣl_, 309.

_waswás_, 166, 208, 293.

_waṭan_, 5.

_waṭanát_, 144, 384.

Way to God, the, 121, 233, 269, 270, 274, 371.

Wealth, spiritual, =21-3=, 58, 123, 127.

_wiláyat_, 210, 211, 225.

Wool, garments of, 30, 32, 40, 45, 46, 51.

_wujúd_, 253, 373, 413-16.

_wuṣúl_, 118, 119.

Y.

_yad-i suflá_, 316.

_yad-i `ulyá_, 316.

_yáft_, 201.

_yagánagí_, 24, 333, 377.

_yaqín_, 130, 144, 248, 272, 330, 381.

Z.

_zaddíq_, =31=.

_ẕáhiriyán_, 154, 241.

_zakát_, 314-17.

_zand ú pázand_, 404.

_zandaqa_, 8, 152, 404.

_zawá´id_, 384.

_zindíq_, 17, 404.

_zuhd_, 17, 179, 181, 371.

_ẕuhúr_, 369.

_ẕulm_, 387.

_zunnár_, 259, 273.

III.

BOOKS.

A.

_Ádáb al-murídín_, by Muḥammad b. `Alí al-Tirmidhí, 338.

_Asrár al-khiraq wa ´l-ma´únát_, by `Alí b. `Uthmán al-Hujwírí, 56.

B.

_Baḥr al-qulúb_, by `Alí b. `Uthmán al-Hujwírí, 259.

G.

_Ghalaṭ al-wájidín_, by Ruwaym, 135.

Gospel, the, 407.

K.

_Khatm al-wiláyat_, by Muḥammad b. `Alí al-Tirmidhí, 141.

_Kitáb `adháb al-qabr_, by Muḥammad b. `Alí al-Tirmidhí, 141.

_Kitáb al-bayán li-ahl al-`iyán_, by `Alí b. `Uthmán al-Hujwírí, 259.

_Kitáb-i faná ú baqá_, by `Alí b. `Uthmán al-Hujwírí, 60.

_Kitáb al-luma`_, by Abú Naṣr al-Sarráj, 255, 323, 341.

_Kitáb-i maḥabbat_, by `Amr b. `Uthmán al-Makkí, 309.

_Kitáb al-nahj_, by Muḥammad b. `Alí al-Tirmidhí, 141.

_Kitáb al-samá`_, by Abú `Abd al-Raḥmán al-Sulamí, 401.

_Kitáb al-tawḥíd_, by Muḥammad b. `Alí al-Tirmidhí, 141.

Koran, the, 6, 14, 19, 23, 70, 77, 88, 96, 97, 98, 117, 124, 135, 149,

230, 300, 301, 304, 307, 317, 323, =394-7=, 411, 415.

Koran, citations from the, 3, 5, 9, 11, 19, 22, 24, 30, 32, 40, 41, 42,

45, 47, 57, 62, 63, 74, 78, 79, 81, 85, 90, 91, 97, 102, 103, 109,

122, 156, 159, 160, 167, 185, 186, 190, 193, 194, 197, 198, 200,

201, 202, 204, 208, 210, 211, 212, 215, 230, 237, 238, 239, 241,

246, 249, 251, 252, 255, 261, 267, 268, 269, 273, 278, 283, 289,

291, 294, 295, 296, 297, 304, 311, 312, 316, 320, 324, 330, 336,

338, 348, 349, 350, 354, 355, 357, 360, 368, 370, 371, 372, 373,

374, 375, 377, 380, 381, 384, 388, 390, 391, 392, 394-7, 399, 403,

415.

Koran, commentary on the, by Muḥammad b. `Alí al-Tirmidhí, 141.

L.

_Luma`._ See _Kitáb al-luma`_.

M.

_Minháj al-dín_, by `Alí b. `Uthmán al-Hujwírí, 2, 80, 153.

_Mir´át al-ḥukamá_, by Sháh b. Shujá` al-Kirmání, 138.

N.

_Nafaḥát al-uns_, by Jámí, 16, 21, 41, 43, 44, 169, 172, 173, 234, 249,

257, 260, 298, 304, 323, 325, 335, 338, 358, 374, 408, 415.

_Nawádir al-uṣúl_, by Muḥammad b. `Alí al-Tirmidhí, 141.

_Nuzhat al-qulúb_, by Ḥamdalláh Mustawfí, 51.

R.

_Ri`áyat_, by Ḥárith al-Muḥásibí, 108.

_al-Ri`áyat bi-ḥuqúq Allah_, by Aḥmad b. Khaḍrúya, 338.

_al-Ri`áyat li-ḥuqúq Allah_, by `Alí b. `Uthmán al-Hujwírí, 280.

T.

_Ṭabaqát al-ḥuffáẕ_, by Dhahabí, 118.

_Ṭabaqát al-Ṣúfiyya_, by Abú `Abd al-Raḥmán al-Sulamí, 108, 114.

_Tadhkirat al-awliyá_, by `Aṭṭár, 51, 137, 238.

_Ta`rífát_, by Jurjání, 373.

_Ta´ríkh-i masháyikh_ (History of the Ṣúfí Shaykhs), by Muḥammad b.

`Alí al-Tirmidhí, 46.

_Taṣḥíḥ al-irádat_, by Junayd, 338.

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Transcriber’s Note

Occasional lapses of punctuation in the various indexes have been

silently corrected.

Other errors deemed most likely to be the printer’s have been corrected,

and are noted here. The references are either to the page and line, or,

where three numbers are employed, to the line within a footnote in the

original.

2.28 The truth is best known to God God[.] Added.

39.33 _fa-li-Yaḥyá wa-amm[á/a] labs_ Replaced.

82.21 Abu ´l-Marthad Kinána b. al-Ḥu[ṣ/s]ayn Replaced.

91.10 [`Amr b.] `Uthmán al-Makkí Restored.

96.36 yet I feel fear within myself[’./.’] Transposed.

108.1.1 _Ri`áyat li-ḥuqúq All[á/a]h_ Replaced.

141.5.1 “The Book [of] Unification.” Missing.

193.17 [“/‘]_They> prefer them to themselves,_ ... Replaced.

200.27 (_al-jihád al-akbar_)[”]. Added.

193.18 ... _although they are indigent_[”/’] Replaced.

229.23 Afterwards Muḥammad b. [`]Alí asked a question Inserted.

436.29 _khuṣú[s/ṣ]iyyat_, 257. Replaced.