Yy00; 3YO ‘The University of Cbicago [ALGHAZALI'S AYYUHA ‘L-WaLaD\, A DISSERTATION SUBMITTED TO THE GRADUATE FACULTY IN CANDIDACY FOR THE DEGREE OF DOCTOR OF PHILOSOPHY 1920) By GEORGE HENRY SCHERER ‘THE AMERICAN PRESS BEIRUT, SYRIA 1988TABLE OF CONTENTS Inrropucrion Al-GhazAli’s Spiritual Pilgsimage ‘The Greater Value of His Later Writings ‘The Peculiar Worth of Ayvuha "-Walad Summary Part ONE — MANUSCRIPTS AND TEXT L._List of Manuscripts and Printed Texts Consulted Il. Characteristics of the Manuscripts IIL. The Arabic Text, with Collation of Typical Variant Readings Papr Two — Tuk TRANSLATION The Transl Aprenpices, 1, Appended Notes A. Al-Ghazili's “The Vitalizing of the Sciences of Religion” B. The Wonders of the Heart C. The “Way” of the Moslem Mystic II, Chronological Table TIL, Table of Abbreviations IV. Cross-Reference Key to the Arabic Text and the Translation V" Bibliography Page 12 15 19 27 33 st at S8ee 101 103 105INTRODUCTIONINTRODUCTION At-Guaziur's Spmertuat, Prucamsact, 'A Moslem tradition says that at the beginning of each century God sends a renewer of the religious life. While there is difference of opinion ‘concerning the receiver of this honor in certain centuries, there is universal fagreement that for the fifth century there can be only one mame pro poved-Abi-Hamad Mohammed b. Mohammed al-Ghazilit In fact, Tbn f-Subkie says: “Tf there had been a prophet after Mobammed, it surely ‘ould have been al-Ghazali.” Another tradition’ related by Ibn al-Subki Js to the effect that the Shaykh Abu T-Hasan al-ShAdhilis saw the Prophet, in 2 dream, and that he was challenging Moses and Jesus with the Tmim al-Ghazili, and he asked them, “Is there among your vevples fany righteous man like him 2” And they replied, “No.” He has been funiversally assigned by later Moslems first rank as interpreter of sacred law, theologian, philosopher and scientist. Although he never became a thoroughgoing mystic, yet he brought Siflisms into an accredited place in orthodox Islim. With his keenness of intellect, depth of learning, and 1 For biographical material, see the Biblography, For a dission of the spelling Erne Sina sce artic by Macdonald nm JRAS London, 1902, pp. 18-22, where the oe me Stes the spelingn-Chazzal. But in hs aide bn the Encyclopedia tutte Macdonald adopts the spellog with a sialer. C. abo Zwemer, feotaote 1 Rv Nage ‘Abd al- Wai b. ‘Al, ‘Abd-aI-KAG 3) al-Din alSubki, an eminent ‘Stan Cairo 727/182; in Damasees 771/1370, Quoted in hat Po le on by Mohammed al-Musaynt al-Zabidh, known as A-Sayyid See Ca Bins 'cetoy 13th Ac He AbSayyid Mortaga quotes ierally fm ALSubLIS Tabugat a-ha. 3 Tabagit a-Shaaiyab, v. va p. 13K. 4 Abo THason al Shadi, « Western Moslem Mystic, calle by Tha al-Subki the deed of his generation and the blesing of his age,” ¢. 1258. ‘5 See Appended Note on The "Way" of the Moslem Myst. asa‘breadth of experience, he was never carried away by the purely speculative and theoretical; his ‘whole purpose in life became to search out truth wherever the quest led him, to live in absolute loyalty to it himself, and then to make religion for both leaders and populace a living, vital matter of individual experience and practice. He recognized that there were Whole realms of thought and fields of investigation into which only: the few could penetrate, and for these he still remains a counsellor andl guide. Bt he was essentially practical, and his constant purpose was to vitalize religion so that it should become neither formal adherence to orthodox doctrine, nor philosophical speculation suited to the learned alone, but a matter of daily devotion and life.6 So complete was his search for truth that he even went so far as to assert that the sincere secker of truth, even though he be a Jew or a Christian, might gain Paradise, while on the other hand the formal and orthodox Moslem, not committed to. this search, might lose the coveted boon. It is not possible here to enter into a discussion of the life of ‘l-Ghazili, or of his contribution to theological and philosophical thought; it must suffice to call attention briefly to his religious struggle, o that we ‘may appreciate the uniqueness of his spiritual pilgrimage. And first, as giving a clue to his attitude throughout the whole of his life, I translate from his own spiritual autobiography, a small section : 7 From the days of my adolescence, before the age of meuly and until now when I am over fifty, T have dashed into the tumult of this deep sea, and have plunged into its difficulties, the diving of the fearless, not the diving of the cautious coward; nd I have penetrated deeply into every darkness; T have attacked every obscurity; I have plunged into every dilemma; T have examined the dogma of every party and uncovered the secrets of the way of every sect, in order to distinguish between the right and the wrong, and between the traditionalist and’ the heretic. I do not meet any Bitani except I long to study his secrets, nor any Zihiri except I desire to know the total of his 6 The charge that he taught secret eoteric doctrines bas been ably refuted by ‘Macdonald, (IAOS, po. 125 ). "Nor dol agree with Zmeme® (pe doa) they ste feaching of al-Ghacil was inteaded not for te rises, bat for Re iehlaea Bee ‘is retum to publi Mein Naysabur was inpited by hi reallstion thet tous (Mes nelectinn reliion becatse of the lndiference oftheir lsdem, aud hic that be ‘could reach the maser rough a reviaheed kateb sl-Dali pp, 37 f).-And he wrote Badiyat al-Midigah for {eo aan ee the sectionon “he Great Value of His Later Wangs” Ue Incrolantan, 7 ALMungidh min al-Dalll Cait, N. Dy p. 3 csr, nr any phloopber expt puros th ltalament the weal earn ef is pitsophy, nor any theslogan except tcleaaro aay the bjt of Ms tng and pt, tovany fab seen Tene to become sane ih the we Me pelcom oo any werk exept Tmaleh Sectusy tat tan Tews tm ho Wohi aoe any ue Meets Sac Toy wn tim to peeve De eases cE tt oot tine” "and te tae to conprtend ee et ya nd pct em te xed, pod tay Be ; “hse to competed relies ed hm fat tw card author agzyasa tn of hove; then after rel ped of pile si nt nation he ng et te ft sa nthe Tam aH day, amy te sla Sige vost Tete, who tt reach tah cee een eine sng Indio tech a folly the ya ei tel pers he sin ta» sais Me cnt in nh eae in rows wings whieh a ‘eld nutes "Tene mr at he bec Sime i cb he wor a he Si dhe any op of aig ie tut And mp nd eg pil oH 0 He wa an so than abd ny ua Pati esha and raped ey Ba kee to hoa 2Ya"dee isc tok colt is pron and atthe sae sre lhe Msc way iy aus ole ty of estat Kniag, a lana at eigenen oto uircinn, bao rac, it hm wea he tan a he hated ie aed wn Be SN cts OU wS plow vente? And ele Se ds surely two month, 3s verod, according to, his own words, ested only get eaphasiaed ty Macdonald helper Sroka the Tologin etng ae the reduc oft period of Bie: Peiae Gouin aut of is rudy of thelsy seine 8 Tinie shies ree Growing ‘ot af hia stay of philosophy Mga Pade Toibfat Fatale . Growing ot of is study of the Tents Stughin cad aa Dota a pended 2 2: traaaton of a8 Aonended Note gm The “Way” ofthe Moslem Mastic for 10 Sdaiunal stom of the Mana.nomledge that as unimportant and tsees with regard to the She aerate oe it was not sincerely for the face of Allah but its instigator and. ix ote peat ice aime Serio tee aoe Sore “the matter pasted beyond the bund of cic « jin that God locked my tongue till it was 30 Tend sat Bound, 3 that ould He became severly ils tat the doctors si, “This fsa mater aising in the mind which in the mind which has come to act the physical organi and ican be Reed aly y reo from the case which has befallen it.” By rest of mind $0 at list he mae the sender, and turned 0 Gad, “and be ‘who answers the deiven when he calls!) made it casy forte to witbiraw from honor and wealth and family and So al-Ghazili resigned froin his i cin is position as teacher and Iman and Jefe Baghdad, announcing his intention of making the plein." to Mecca. Then follows a petiod of ten years of withdrawal from publi life, during which time he visited Syria, Palestine, Arabia and Egypt. He began to put into practice the life of the Siti, giving himself entirely to the thought of God. 1 cannot pause to describe his experiences in deal Suffice it to say that he found peace, and came to the frm conviction that only in the path of the Mystic lay the way to God. And he says “And T know for a certainty, “that the Sifis alone walk in the way of God the Exalted, and that their mode of life is the best mode, thei path the most sure path, and their characterise 11 That i for the he of Allsh alone. ‘The meaning of « 2 Ny Sicused in Macdonald, Aspects of samy pp"isn dy AME” Be cute isl eo an rein om hin ta’ Thee wrote the eid,‘ en years ee ill emembred ete whe She 1s Quis ar seeenanie tics the purest of characteristics.” “ete fs péttrayed the struggle of a soul to find God, s0 real and vivid a8 to leave no doubt ofits sincerity and depth. His conversion was reall® land its effects lasting. The impression made on one who knew bith ‘after his return to Naysabur is told in the following words : 15 However much he met of contradiction and attack and slander, it made no impression on him, and he did not trouble ‘imself to answer his assailants. I visited him many times, and it was no bare conjecture of mine that he, in spite of what T saw in him in time past of maliciousness and roughness towards ‘people, and how he looked upon them contemptuously through his being led astray by what God had granted him of ease in ‘word and thought and expression, and through the seeking of rank and position, had come to be the very opposite and was purified of these strains. And I used to think that he was ‘wrapping himself in the garment of pretense, but I realized after Investigation that the thing was the opposite of what T had thought, and that the man had recovered after being mad. [After spending ten years in retirement, al-Ghazali returned to public life in Naysabur again for a short time, but soon retired to ‘Tis where Ihe had charge of a monastery and training school for SOlis, until death occurred in 505 At. (1111 A.). Every moment of his life was filled with study and devotion and instructing seekers after truth in the ‘way in which he had himself found truth and peace. Surely even such a brief sketch as this is sufficient to justify the conclusion that anything from his pen is worthy of the study of anyone ‘who desires to Know Islim at its best. The sincerity and reality of his Fpiritual pilgrimage mark him as one of the saints of all time, worthy of the study of any seeker after God, in any land. “Tam Graaren Vatur ov His Larex Warrmcs. While any book of al-Ghazali is worthy of study, a peculiar value attaches to those produced in his later years, for they can reasonably be ‘supposed to represent his conclusions and reflect his spiritual experiences in his search for truth, If his earlier works are of value as’summarizing the tenets and doctrines of the various theological and_ philosophical 14 The doy is told (al Subki, vi. p. 100) that while in Damascus be took wpon Rlma he humble task of cleaning the luton tanks in the SOT monster Air een bad been the great imam behind” whom thousands had ranked ‘hemectves fa Baghd to perform the duly prayers, as SMU vol I, p. Ar auoling the acount of 4FSuUL!(v. iv, pp. 108-109). 1 copy the itanalaton of Macdonald, JAOS 199, p. 10S.schools of his day, with his own judgment upon their insufficiency, his later works present the philosophy of life and the “end of the matter” after “all has been heard””6 With reasonable certainty we can place after his flight from Baghdad the following : ab-Mustasfa fi 'Usital-Figh, completed on 6th of Muharram 503.17 aI-Mankhalis i "Usid al-Figh iy’ ‘Ulim al-Din, and the books derived or abridged from it; suem as, al-Arba‘in, al-Imld’, Qawétid al-'Aqd'id, etc. J Kimiva al-Sa'édah Nasibat al-Mulah Badayct al-Hiddyoh Misén al‘Amal Misheét al-Anivdr alAsmé? ab-Husna Ayyuha"-Walad Patibat al-Ulim Khulijat al-Tasini fi 1-Tagewwuf, written near the end of his life al-Mungidh min al-Dalét, written after he was filty Minhdj al- Abidin, his last work. A cursory glance at the above list shows them to be of two sorts. First, there are three books dealing with the Qur'an and jurisprudence }y 5 be had written on this subject before, but his new certainty regard to verity, and his new conviction of the need of applying the teachings of the Apostle to the di of the Muslim impelled to write again on this subject, Perhaps we find a clue to his reason in ‘the Thyi'!® where he compares the sciences of jurisprudence ¢ and medicine ¢_43) ‘The former Gil} is more honorable than the latter for three reasons; irst, because It is a religious science, since it is erived trom prophecy in contra-distinction to that, since it rot a religious sc 16 Feo. 12 18 fo jn av. pe. anda Suki vy p16. Macdonald (JAOS p. 106) spt At Marhil weir ( 301)-AT Mang 1 "ALSoBAl is ti won aon dre te He of the Inn at ots wo ty pie —9— ‘the “way” of the future world can possibly dispense with it, neither the well nor the sick, while as to medicine, only the sick are in need of it, and they are the minority; third, because the sciene of jurisprudence is near to the science of tuture things, since it is a consideration of the deeds of the members of the ody, and the source of these deeds and their origin is the ‘qualities of the heart; and the praiseworthy deeds originate in praiseworthy character leading to safety in the future life, and blameworthy deeds originate in blameworthy character; and the ‘connection between the members of the body and the heart is not hidden;20 but health and sickness have their origin in the ppurllication of the humors and the temperament, and they per= tain to the qualities of the body, not to the qualities of the heart. . ‘Second, the other books in the group treat almost entirely of Stfism and the way of the Mystic. In order to give an idea of the practical character of these writings, I give here the Table of Contents of two of these books, and a summary of the others.21 Fétibat al-Utim 22 1, The Excellence of Knowledge a 2, The Validity of the Purpose in Seeking Knowledge 8 3+ The Marks of Those Learned in the Things of the World ‘and ‘Those Learned in the Things of the Future 7 4 The Divisions of Knowledge 35 iportant—Appointed for all, and “Appointed for sme 23 Non-important—Praiseworthy and Blameworthy ‘The Conditions of Debate, and Its Evils a ‘The Conduct and Obligations of Teacher and Taught $3 ~~ What is Permissible forthe Learned to Receive of Riches 62 Conclusion r Misi ol‘Amal 24 Lukewarmness in seeking Happines is Folly 3 Tukewarmnes in seeking Faith has also init Flly ‘ 20 See Appended Note on The Wonders of the Heart 21 See ako Appended Note on The Villing of the Sciences of Religion. 21 Cairo edition, A. H. 1522. 125 For an explanation of these terms, ee footnote 3, scion xxv of the Translation, 124 Cairo edition, A. 1342.‘The Way to Huppiness is Knowledge and Work About Purifying the Sou, and its Power and Characteristics ‘he Binding of the Powers of the Soul, part to part ‘The Relation of Work to Knowledge, and Its Leading to the Hapniness upon which the tre Sis agree ‘The Difference between the Way of the Sil, and others, in regatd to. Knowledge ‘the Preferable of the Two Ways ‘The Sort of Knowledge and Wotk leading to Paradise ‘A Parable of the Soul and ts Powers ‘The Steps of the Soul in Warring against Lust, and the difference between the Sign of Passion and the Sign of Trteligence "The Possibility of Changing the Character The Complete Method of Changing the Character, and Caring Tat ‘The Collection of Virtues whose Attainment leads to ‘Happiness Analysis of the Way leading tothe ‘Training of Character ‘The Sources of Virtves What ig included under the Virtue of Wisdom, and its Opposite Vices What is incloded under the Virtue of Bravery What is clude unr the Virwe of Chastity, and fs Opposite Vices ‘Motives for Secking Good ‘Things, and what ‘Turns ‘Them away Varieties of Good Things and Happinesses ‘The Object of Happiness and its Desrees What is Praseworthy and Blameworthy in the Passions a, of the Appetite and Sex and. Anger ‘the Honor of the Intellect and Knowledge and ‘Teaching ‘The Necesity that Teaching show forth the Honor of the Intellect Varieties of Intellect ‘The Duties of Teacher and Taught in regard to the Sciences causing Happiness "The Receiving of Wealth, and. Responsibilities following its Acquisition Classes of People with regard to Religion, and their ‘ivsion into Those engrossed in the World, and ‘Those contented with religion, and Those trying to combine the two 14 6 25 30 34 38 a 4s 8 3 54 st 60 64 ™ 2 15 80 84 90 4 105 1109 mg 136 m3 ‘The Way of Overcoming Grief in the World a7 ‘The Way of Excluding Fear from Death 15 Sign of the First Station of Those Travelling toward Allah 155 ‘The Reality of Nearness to Allzh 159 ‘The Meaning of ‘Madhhab! and the Differences among people about it. Conclusion : ‘There is no refuge except in freedom of thought and in vision 161 Al-dsmd? al-Huina deals with the beautiful names of God (the ninety-nine traditional names of Allah), with the purpose of demonstrat= 1g that the highest happiness for the believer lies in imitating these altributes of God, Mishkit al-’Anwir is a discussion and esoteric explanation of the Light verse in the Qur’in, “God is the light of the heavens and the earth. ‘The similitude of His light is as it were a niche where is lamp, etc."25 Of the writings we have listed, it is the furthest removed in its’bearing ‘and application from the practical religious life. Kimiya al-Sa'édah is thus summarized by Gardener :26 “On the nature of man; a man must know his own soul and its needs; what he ras created for; wherein his true happiness consists; wherein his misery Jies; in order that he may know God. Only in a true knowledge of God ‘cam he find a means of changing his evil character into a good character. ‘The Alchemy of Happiness is to be found only in the store-house of God.’ I have already referred to and quoted from the Mungidh; there remain27 two other short works in which al-Ghazli in a very definite sway sets forth his views on the religious life. They are the Baddyat al- Hidéyoh, and, Ayyuha "-Wolad. Badéyat al-Hiddyah is a primer of religion and ethics for the popu- Jace, containing “what is essential for the masses of special care in wirship and usage.”28 Part One deals with outer obedience in matters of ethics and worship; Part Two with inner disobedience of the heart. ‘He declares the second pat to be by far the more important and valuable, for anyone can outwardly conform to what is required, but only the truly righteous can avoid lust and passion and prevent hig heart from being isobedient to Allah the Exalted. He then discusses briefly the right use 25 Qurin 24:38 26 AL.Ghasali, Madras, 1010, p. 107 25 Thave nol had aces to the Khuldsat l-Topéni, the Nayhat al-MulGk, or the Minha. 285.M, vb aLof the seven members of the body—eye, ear, tongue, body, sexual parts, hhand and foot. ‘Then follows a long section on the purifying of the heart from envy, hypocricy, and boastful pride, The last section deals with the ethics of companionship with Creator and creature. All in all itis 4 very simple handbook of practical ethics covering the beginning of guidance in the right path, for the ignorant and unleamed. To one familiar with the depths of the ignorance of the masses in Islam, it Fematkable to find such a learned Shaykh as al-Ghazali interested in Preparing a treatise in simple language, with the purpose of making the religious life vital and real to even the most ignorant. Tie Pecuutar Wortit of Avyutta t-WaLap :29 ‘The second book Ayywka "-Walad was written in reply to the Question of a teamed shaykl who says he has spent his life in the study of all branches of knowledge, and as he approaches the grave he docs ‘not know what pertains only to this world, and what is of value in the future life. Th this treatise, in contrast with Baddyat al-Hiddyah, Ghazal is dealing with an educated man, whese technical knowledse of the religious sciences of Islim is great. He therefore emphasizes the ‘importance of work befitting his knowledge. ‘Thus he says, © youth..... be assured that knowledge alone does not strengthen the hand..... Though a man read a hundred thousand scientific questions and understond them or leamed them, but cid not work with them—they do not benefit, him except by working... Knowledge is the tree, and working is its fruit; and though you studied a hundred years and assembled. 4 thousand books, you would not be prepared for the mercy of Allah the Exalted except by working. 30 fon with the tongue and belief with the heart and work with the members of the body. 31 So long as you do not work, you do not find @ reward.3? 2 The Date of Ayyuko 'tWalad—The following data. help. in Sing the dat Bere are in it Yreuent references to the Thy co tic was her tha hc Tov Twas writen in reply tothe request ofa thay who ade Oe in study. Te-was written in Fersan, which sugges tint he wee Pore, oes than an Arab Undoubledy this & one of aL Cagle hen einige ae {o sat that was probaly writen wil Ghd was tere ia Rave for even during hive year i 40 Section V, Translation 531 Section V! Trancation, 432 Section Vi, Tranlation, —S ‘And surely here is a biographical touch : How many nights you have remained awake repeating science and poring over books, and have denied yourself sleep 1 1 do not know what the purpese of it was, If it was attaining ‘worldly ends and securing its vanities, and acquiring its diginties and surpassing your contemporaries, and such like, woe to you and again woe; but if your purpose in it was the vitalizing of _— the Law of the Prophei, and the trating of your character, and breaking the soul commanding to evi, then blessed are you and again blessed. 38 So what have you gained from the acquisition of the science of dogmatic theology and from dispetation and medicine and “diwans”” and poetry and astronomy and prosody and syntax and etymology except squandering life. His conviction that knowledge is of value only as it leads to fruitage in life may be readily seen from such statements as these: Knowledge without work is insanity, and work without -~ Knowledge is vanity. Know that any science which does not Femove you today far from apostasy, and does not carry you to obedience, will not remove you tomorrow ftom the fire of Hells If knowledge alone were sulfiieut for you and you aid not need work besides, then would his summone—Is there any who asks? and jis there any who seek forgiveness ? and is there any who repents ?—be lost without profit.s6 ‘The substance of knowledge is to learn what are obedience. ‘and worship. 37 He has declared in the Mungidi’s that he is convinced that only the SOfis know the secret of the true way to attain verity and nearness to Allah. “Yet in the Mungidi he also declaresi9 that among the four causes of the neglect of religion and a lukewarmness of {aith, one ‘arose among those specializing in the path of the Sill. Here, along with, ‘a constant emphasis on the indispensable character of the SOfi way of life, he condemns the excesses into which Sliis are led, and the vagaries of their “ecstatic utterances” and “vehement cries.” For example, he says, It fs essential that you be not deceived by the ecstat utterances and vehement cries of the Sifis, because walking this ‘3 Section VIE, Tranaation, 3 Section 1X, ‘Translation. 45 Section X, Trandaton 36 Section XT, Tranlation, 31 Section XV, Tranation: pw wp atae road is by struggle and cutting off the lusts of the soul and kill- ing its desires with the sword of discipline, not by vehement cries and idle words, 0 (On the other hand, he sets forth the true nature of Sifism in these words : Know that becoming a Sifi has two characteristics :_up- rightness with Allah the Exalted, and quietness with mankind; and whoever is upright with Allah and improves his character ‘among the people, and treats them with forbearance, he i Saf 41 ‘And again, he names four necessary qualities of the Siifi: first, true conviction that has in it no heresy; second, a Sincere repentance, after which you do not return to sin; third, ‘the satisfaction of adversaries, so that thete shall remain to no ‘one a claim against you; and fourth, the attainment of a know! edge of the laws, sufficient that you perform the commands of Allah the Exalted82, In later sections he discusses the various “Stages” of the Sif, devo- tion, trust, sincerity, and the like. And to cach of these he gives an interpretation applicable to everyday life. Finally he admonishes the shaykh concerning eight mattere, four to avoid and four to follow.43 ‘The four he is to avoid are disputation, except it be in a sincere desire to have truth uncovered whether by hint cor his opponent; second, preaching, unless his purpose be that for his hearers “the qualities of their inner Tives shall change and the deeds of their outer lives be transformed”; third, mixing with Sulténs and princes; ‘and fourth, accepting gifts and presents from princes. The four things he is to follow are : first, “make year dealings with Allah the Exalted stich that if your servant acted thus with you, you would be pleased with him”; second, “whenever you deal with people, treat them is. you would be pleased to be treated by them”; thied, in the study of science, “it must be a science which improves your heart and purifies your soul” fourth, “do not gather from the world more than the sufficiency of year” Surely in this treatise al-Ghazili is revealed as a very practieal Mystic. On the one hand, he has no hard-and-fast mechanically fixed Section XVI, Tran 4 Section XXII, Trasation. Stein XX, Transtin, aes i. Section Vii, Trastaton, XIV, Tratatin, perce path of “Stages” to be attained, and of “States” to be bestowed; on the ‘other hand he openly and strongly condemns the exuberant vehemencies of an artifical ecstasy. He emphasizes the objectives of Sitiism in the ‘old ascetic terms of renunciation of the worldly soul and its desires, and states its ideals, and the proof of its realty and sincerity, to lie in seeking uprightness with God, and a daily life of fruitful conduct and service. ‘But out of his experience, first his critical doubt and uncertitude, then his continued study and meditation, and finally and more especially his ‘own practice of this Mystical way, he became convinced that he had learned the way to reality, the path to God. And his conclusions are set forth in this treatise, written near the end of his life, Ayywha 7-Wolad. Souary. Perhaps I can summarize conclusions as follows : ‘The honor and respect in which al-Ghazili is held in the whole Moslem world make any of his writings of interest to the student of Islim. The sincerity and reality of his spiritual pilgrimage in the search for truth put him among. the saints of God and make a knowledge of his experiences of value to anyone who is as he a secker after truth. Although the theological and Philosophical works of his earlier years are authoritative and important, ‘yet peculiar interest is attached to the products of Study in the years following the spiritual crisis in his life which convinced him that the way of the Safi was the only sure approach to God, Among these, Ayyuha "-Walad is highly valuable, because : (a) ft is one of his, very latest books; (b) it was written to a learned shaykh,4S himself fully formed in the various disciplines of learning; (c) it reveals his convie~ tion as to wherein les the value of knowledge; (d) it gives his interpreta tion of the meaning of Safism and his conclusions as to the superiority ‘of the practice of the “Way”, rather than indulgence in ecstasy; (e) it reveals the character of al-Ghazili in its maturity; (f) it sets forth an ideal for an inner religious life issuing in the fruitage of good works, and far removed from formalism in worship and the acceptance of a sterectyped creed. He represents religion as the expression of man’s inner being, “more than Law and more than Doctrine; itis the Soul's experience'46— an ideal yet seldom realized in Islém. 45 See Section I, footnote 6, of the Translation 45 Depo, pcsPART ONE MANUSCRIPTS AND TEXTJ. LIST OF MANUSCRIPTS AND PRINTED TEXTS CONSULTED In determining the text of this opuscule of al-Ghazili, T have had access to the following manuscripts and printed texts, which are referred to throughout this distertion by the number or letter preceding each Manuscripts of Text 1 1. Vienna: 184:—Das Buch O Kind! von dem eben erwahnten ‘gossen mystichen Sheich und Imam Zein-ad-Din Abd Hiémid Muhammad al-Ghazall mit dem Beinamen Huddchat al-islam, der am 14 Dschumid M505 (x9 Dec, 1111) starb, Beldes, Text und Ubersetzung dieser cethischen Abhandlung, wurde vom Hammer-Purgstall Wien 1838 heraus- sgegeben und daselist in der Kinletung S, b-wit dle Lebenschreibung des Verfassers mitgetheit. Der Codex beginnt Bl, 1 jes) und schlest BL r3v. 13 Bl. Octav, gegen 734 Z. hoch, gegen deutlich, Stichworter und Kinfassung roth. Gut erhalten, nur das zvi- 3Z. Wreit, Papier hellgelb, Nascht 2u 17 Zellen, ziemlich geféllig. und schen jedem Worte sich ein rother Strich befindet —Cypressenband— 2. Dresden’ 172—Cod. mixtus foll. 208, 4°, variis characteribus, sed tamen maximam parten nestha‘liq scriptus, continens Collectanea et {In the list of MSS, T have quoted the descriptions of the varios manuscipts {8 they ate decribed in the varios oft catalogs of the Libranes cane 2 Di Arabiechen, Perchen und TUskishen Handschvften der Kalseich-Koniglichen ‘Hofibthee tu Wien. (Flug!) 186. 13 Gglalogus,Codicam Mansseriporom’ Orientalism Bibliothece Regine Dresterss (Flekeher) Tipsine MDCCORC. =»rosaica et metrica.. +7) f. 92v.—gov. ‘Tractatus paraene- G28 AbiHamid Muhammed Thn-Muhammed El-Chazilit ad liquces ieipulorum, qui propter allocutionem ab auctore frequentatatin Eijuhi, ‘Lewaled inseribi sole, arabice. Dresden 201—Cod. arab, fll. 184, 4°, chat. neschi scriptus 4) f 1280—152r, Tractatus Ejuhdlbwaled, auctore El-Ghazil, 4 Berlins 3975—Titel fehlt, er ist 1 VNIL2 Am Rande und avischen den Zelen Glossen. Anfang f. 306 cys¥ 25 cl wo bk Bic vorlegende Abbanglung, nach dem Anfang der Hauptesce mag) Bete stom Abu Hamid’ luna Hmsnaewigal h 96520) 093 6357 em) Patani oe Face Rake? i At omic ion "~ Elon” Poppe fen Pave Schrift :'grober tiirkischer Zug, nicht leicht zu lesen, vocallos, — Abscit Some junc 2 5 Hagin 3976-1) — 8 BL 8v0, 192 (2014 x e134) (x4¥é x 7 em) ae chtgan saubec. Papier, el. glat don; Kinband, Pappbend auch cnarratken. Schrit, Persicher Zug, Klein, gefilig, vocals at ‘uch ohne dake Pune. Stichvdrier roth—Abscrit & ov sert 6 Berlin 3976-2)—8vo. 13% (20! © 4) (ray x 8 cm) Zustand ‘nicht ganz sauber und ziemlich flechig. Schrift, ‘Tirkische Hand, zomlich rss, aut gleich-massg, vocalos. Das Stichwort 1 Mioth,—Absehrte tm 1100/2688.—2wischen den Zelen (auch am Randle) sichen ann ‘rkiche Glosen in Kleiner Schrift 7 Berlin 3976-3)—e8 BL, Bvo. 172 (2134x 1414) (1514 x Bem) Zustand, ziemlich gut. Papier, geblich, stark, slat, Schrit, gross, rattig, rundlich, deutch, etwas vocaisert. Das Stichwort 29) roth, Abscbrift von Gem ce ut 2+ in Jahr 1111/1700, &, Berlin 3976-s)—Svo, 212. (Test 14-15 x 1ocm) Titel fehl. eer Sch (mie bel 3975) stot f. s8b am Rande. fs9a it Wiederholurg Yon s8a._ Schrift, ziemlich klein, etwas rundlich, vocallos. Abscheitt 1150/1737. 4 Katalog die Handschriten verechn (Aniwaedt Berlin 1991. se der Konigchen Bibllothek zu Berlin v0, 172, (20%6 x 14%4) (x3 x 790m) Titel 9 Bettn s976-s)—tvo. 172, (20% x 346 ies feht. 230m von spiterer Hand, Scvift, Tkische Hand semlich eos, Ieriftig, vocals. Bl. 130 erganzt. Am Rande und zwischen deh Beileh, viele Glassen. Abschrift c. 1750. 10, Berlin 3976-6)—bg BI. 8vo. 19-202 (1514 x sovsem) asta, brung. Bl 1 hen atest Fai, eh seh sa, wenig glatt. Einband, Pappband mit Lederricken, Titel u, Verfasser fet. Sehit von 330 yell Sho, SW ae um 86/772. (So steht 4. 63a; die Zahl 1100 abt. 6ob ist unvollstandi). es an s61)—65 BL Broo. (1543 10 00h 4) tan, ian Hi Leen a Rade: Pai, ey se ot 1 stark; Einband,schiner halbfranzsband; Titel u, Verlaser tt Anfang wie bei 3076-9) Sehr, gross, krftig, deutch, etwas rundich, rocallos; Abschift, um 1200/1785. 12, Berlin 39768)—Format ete. und Schrift wie bet 7). Tite fberschritt MVE Absehrift v. J. 1205/1790. ti 120 BL. 1x2, (13x10) (10x 6em) Zistand, Bhat; Kinband, Papbi mit Ledericken, ‘Titel w Vert fm unten SU BIE OL Anfang fab s0 = gen Jelly halls ade Bes hh 1149 Von hier an so wie bei (Beslin 3975). Schrift, semlich gross, gelillig, vocallos. Die Stichwéirter Nhund Hl oth, Abschrift um 1220/1805. 14. Berlin 3976-10)—Titel f. 1730: MAA ES Das Vorhandene ‘schliesst f. r90b :Gi2hy LAM {A Vie G poly (s, bei Berlin 3975); es feblen Zeiten, 15, Berlin 3976-11)—Titel fehlt. Der Schluss {. 60a mit dem Gebet etwas abgekiirt. BI. 6o von anderer Hand erginzt.*6. Berlin 3976-12)—Titel feblt. Bl, 6rb-64a leer; f. 64b — 666 in schriger Richtung einige Verse und ein Kleines Lobegedicht aut ‘Mohammad; 68a ein Stelle aus sh) slo! 31 Berlin 8915-9) and 3976-13)—(21)4 x 4594) (14 x gf4em) ‘Die Abbandlung des Ji die betitelt ist 19) Ley Der Anfang der Abhandlung steht {. 75a am Rande, der Schluss f. Bob. gleichfalls, Der Schluss weicht etwas ab. 38, Tariss 1122, Papier. 100 feullets. Hauteur 20 centimeters, largeur, 44 centimeters, 15 lingnes par page. MS, de diverses écritures du XVIe siécle¢ —3° (Fol, 26 v*.) Le traité d'l-Ghazil, avec la réface. 19. Paris s2pr. Fragment du traité QO mon fils | épitre dans laquelle Abou Hamid al-Ghazilienseigne & un de ses disciples leg Connaissances qui, seules, peuvent servr pour In vie future. Papier » fevllets. Hauteur 2 centimeters, largeur 15 centimeters. 33 4 35 lignes Dar page. MS. du XVie ou du XVIe siéde, 20. Paris 23st. Papier, 36 feuillets, Hautew 21 em, latgeur 14 cm MS. de diverses écritures du XVIe et duu XVIle siécle. —4° (Fol 38.) Premiers feuillets du 219! \d\ Abou Hamid al-Ghazal, 2% 2405. Papier, 363 feullets. auteur 21 centimeters, largeur 14 centimeters et demi. Beritures diverses du XVITe et duu XVIIle sitle. 9" Fol. 344) Le traité intitulé! 9 3 a’Abou Hamid al-Ghazalt, 24 Paris 3973. Papier. 189 feullets. Hauteur 20 cm, largeur 15cm. Environ 16 lignes par page. —10® (Fol. 112 v*) Le traité aN @al-Ghazati, 5 Catalogue des Manuscrits Arabes par Mf. le Baron : se Penh Hy anuseie Arabs par Mf. Je Baron de Stane—Biblothéque Nation. 5 Be MS, rads Fe tt of he a as 38, aL Al AN yl oe 7 —3— 2. Paris? 4932. Le traité Ayyouha al-valad par Ghazal. Neskhi daté de 1090 H. rr feuillets 22 x 14.5 centimeters. 24. Paris 6394—Recueil de traités de jurisprudence et théologie; Je traité intitulé Ayyouha al-walad, de Abou Hamid Mobammad iba ‘Mohammad al-Ghazilt, sur les adabs de Ia vie religicuse (folio 4r verso). ‘Neskhi, copié par Iskandar ibn ‘Abd al-Selam, dans la premitre moité du XIXe sidcle, 122 feuillets, 22 sur 18 centimeters. 25, Londons CXXIT — Codex chartaceus forma quadrata minore, ‘1, 163 vais constans Uibelis in unum compactis. Saec. XVII. —1V. Abu Hamid Muhammad al-Ghazali gi) A ¢; 44 le yt obiit A. H. 0s. Tractatus moralis, fol. 4ob—66b. Tit. jh WA'O Puer”, 26. London DCXXIT — Codex chartaceus in 4to. ff. 110: A, HL. 1094, A. D. 1687, characere occidental exartes. —XUL, Hujjat ab-Tstin ‘Abi Muhammad al-Gazzili, Obiit A, H. 505. tno; Aut tle 9) OLY ie LAM ‘Tractatus moralis dictus “O puee” ql fol, g4a — rob. 27._MS. in the library of the San Sophia mosque in Constantinople, catalog number 4786. 28. MS. in possession of the writer, purchased in Damascus. 20th century. Manuscripts of Texts with Commentary. §. Vienna 1842 (see footnot 2) — Jat 8 22Ui ot co LS og 255 4 ELI Uiivolotindig; die letzten Worte des Testes sind : lak SD stew ay. gleey WW. Berlin 3977-2) (See footnote 4) — Format 31 Z. Text 17 x cm. Zastand int Ganzen gut.—Papier,gelbich, iemlich ann, glatt.— Eintand, Pappband mit Ledericken und Klappe-—Sehvit, shine Hand, Klein, fast vocallos. Titeliberschrift und Verfasser {. sora PD ILA ince Joa gl cyt Anfang : Ja! oe GALS) old) oy dads Yr JH Ys4EI Ausfabrlcher gemischter Commentar des Mohammed ale 10 Dic Arbichen Handscriten der K. Hol-ond Statsbibithek in Maeschen; Joseph Aumer— Munchen 1866" — Khadimi, 1160/1747 Schluss: frgsa, ole bj» | they Abschrift in Jabre s212 Rabi‘ I (2797) Printed Texts ond Commentaries, ‘A. Caito text, contained in volume entided ELI ok yt, 95-124. ‘Matha'sh Kurdistin al-‘ilmtyysh, Cairo, A. H. 1528. B. Constantinople text, Matba'ah Mabmiid Bek, Constantinople, A. B.a324, C. Commentary of Khidimi (see nes. fi. and iv above). Matba'ah ‘Mahmid Bek, Constantinople, A. Hl. 1324. D. Arabic Text contained in Hammer-Purgstalls “O Kind!” Wien, 1858. LeI, CHARACTERISTICS OF THE MANUSCRIPTS ‘This opuscule of al-Ghazali, Ayyuka "-Walad, was written by the author in Persian, and later translated into Arabic. Al-Sayyid Murtada says, “Ayyuha 7-Walad was written in Persian, and certain of the leamed men translated it and called it by this famous name." No Persian is known to be in existence. In addition to those to which T have had access, some thirty other manuscripts are found in various libraries in Europe—in Bologna, Florence, Madrid, Halle, Tubingen, Strassburg, Leipsig, Leiden, Cambridge, Oxford, and so forth. Some of ‘the difficulties arising in connection with the determination of the original Arabic text, on the basis of an examination of the thirty-two manuscripts of text or commentary available to me, are these : a. The translation was not made by al-GhazSli himself, and no Persian manuscript is available for comparison. b. ‘The earliest manuscripts date from the seventeenth century,? ‘except for the MS. s, dated at about 159r, and MS. 18, which bears the date 969 Att, or about 1563 aD. There is thus a period of nearly six centuries between the death of al-Ghazili, and the date of the earliest manuscript c. There is no evidence that any of the existing manuscripts are original translations {rom the Persian, nor nearly related to them. 4__ Many of the manuscripts are undated, and others are dated only approsimately.s Certain of the manuscripts are signed,¢ or dated,S of ‘both, but this gives no clue as to the date of the original manuscript from Which these are copied; for a late manuscript may conceivably be tran= 1 Sav. 2 MSS. 6, 19 (2), 20 (2), 28, and 26, 2 Ba. 55,13, 14,15, 16, 17,19, 206 2 2S, 2 MSS fo EMSS 4°5,6,8,9 1h 1818 25, 26 , 6 3188. 7, ea—8— from a lost copy, which is very much earlier than any existing ‘manuscript. While existing manuscripts are from the hands of Persian,t ‘Turkish and Arabic? scribers, this in itself provides no clue as to the date or character of the original manuscripts from which these are copied; fot a Persian scribe may have labored in Constantinople, or a. Turkish scribe in Baghdad, for instance. ‘The manuscripts ftom Persian scribes are few in number. MS. 4s incomplete, ending in section XXIIT with the account of the second ‘group of thote whose question itis not necessary to try Lo. answer 0 I also omits most of the first part of Section XIX, up to the words: “Then know that becoming a Mystic has two characterises 11) MS. though seemingly in Arabic penmanship, i probably from a Pesan eevibe, He signs himseit “Sayyid Mohammed b. Husayn.”" The use of Sayy 45 tile, and the name Husayn, are both characteristic Persian taopes Manuscripts of commentaries furish litle help in determining the tect ‘MS. 2 I have selected as the one to translate, for reasons mentioned below. ‘The manuscripts from Turkish hands, with the exception of MB. 4, cller a very unsatisfactory Arabic text.” "Quite evidently the wiles Postesed a very imperfect Knowledge of Arabic. ‘There ix considerable evidence that the scribe copied trom the dictation of a reader and wes ‘ot sure of the words he far, so that he yepreduced the sounds cet but not the letters or the correct nuon or verb forms. For inane 4 hese manuscripts, such errs as thee occur Wronsly copied Correct form set a pea abe ae ou os : 1b eet IMSS. 2,5, 7,10), EMSS. £6, 6 SoC%i6¢2), 24, 27 SMS. 1 3: 8, 10°(7), 1 W618, 16, (Dy 19 to 20, 22 to 26, 38,1 ( ce et re 211 In our MS fa, 147, to folio 96by 1.14. Probably & page ofthe orga 1a overlooked en Ss ‘There remain the manuscripts from Arabic hands. Of these there ate fist of alla small number which are of Fite valve as aids in determine ing the text, because of the carelessness with which they are copied, ot the itcomplete nature of their contents, MS. 8 contains imany error, ‘omissions of words, and duplications of syllables and words, MSS. 1a, 414, and 16, though written in Arabic script, posses many of the charac teristics of the Turkish manuscripts. MS. 17 isin two Scripts, the Arsh four sections and the conclusion being added on the margin in a different hhand from the body of the treatise. “MS. 19 is incomplete, closing in section XVITT with the quotation from the Quin, “Truly Satan is your enemy; therefore for an enemy hold him.”12 MS. 20 is even less com Plete, closing withthe first few lines of section X.13 MS. 24 5 very late, fs much confused, and is of little value. ‘The remaining manuscripts from Arabic hands are complete, and for the most part grammatically sound. ‘They, together with MSS. 2, 4, §) and 7, fall into two groups, the manuscripts within each group agreeing in the main, while the groups as a whole differ from each other.14 Group One includes MSS. 1,18 2, 4, 5, 15, 18, 24, 25 and probably 33 and 26. In Group Two are MSS, 3, 7, 2%, 25 and probably 8 and 12, The manuscripts of Group Two are inferior to those of Group One in’ many respects. ‘They include many emendations and glosses, and number of unsound grammatical wnstructions. ASO In certain of the ‘more concise and dificult passages they are frequently expanded, edited oF mold to remove the Seeming difiulty in the text- A more careful study of these two groups might lead to the conclusion that each group Js derived from a distinct original or protype. On the other hand, Group ‘Two may represent manuscrips which are detived from Group One: ot both may be derived from a single orginal, the divergence being slight at first and gradually widening. The two Dresden MSS. (nes. = and 3 in my Hist) ate excellent representatives of these two groups, and T have noted elsewhere the variations in the introduction to this teatise of ale Ghazi, in detail. 16 12 Ta Arabic, fllo 66 1. & 13 Ty Arable folio 43,1 14, 1¥4 The mantscripts of Cominentaries on this troase ate also from two, sources [MSS,i'and Il are copies of the earbet commentary, tht of Haan BARI who ded in 756/1383.. MSS. i and Ww are the comimentany of al Khadien way ied in 1160/1747, "This ater has been published in Constantinople While ‘altace in preparing the translation, they ate of Mle vale th determin Stgnal text ofthe tration, 15 The Ms. was wed by Hammer-Purestall as the basis for his tasslation of thi weave into German, and. published with the trasation, In Vicon eras, 16 See ist page of this chapter,aoe From the manuscripts of Group One, which as a group are the best, I have selected MS. 2 to translate, for these reasons : 3. The manuser ten in excellent Arabic, terse, concise, and ‘gramatically sound.t7, 2. The penmanship gives evidence that it is from the hand of an ‘educated man; there are also few errors of copying, erasures, repetition of syllables, or omissions of essential words or phrases. 3. An examination ‘of the supralinear, sublinear and intralinear glosses show them to be for the most part not corrections of errors, but written by the hand of another than the original scribe, and added to simplify difficult constructions, to complete partial quotations, or to ‘make elliptical phrases less concise. 4. Marginal emendations, written by a different hand, in many cases supply phrases or sentences included in the text in certain other manuscripts, especially MS. 1. One can infer that the emendator had access to this MS. or a copy of it, and sought to bring the text of MS. 2 into agreement with MS.z, 5. This manuscript is written in the nesthalliq script of Persia. Following the end of the text on ff. gob. and 100a there is copied in the same hand an extract from » Persian Si writing, entitled 2 TL and ascribed Usk tue sels Gab 18 Since Arabic was the universal language of religion and literature in the Islamic world, while the use of Persian was never widespread, and since this document is ‘written in Persian script, it seems almost certain that the writer of this ‘manuscript was a Persian. Unfortunately there is in the document itself no indication as to his identity nor when he lived. We have no clue in any source concerning the date when Ayywha -Walad was translated from Persian into Arabic, beyond the simple statement of the Sayyid ‘Murtada.t9 It is possible that the scribe who copied this manuscript 27 The errors are negligible: f. 92, 117, 9. 5, dies for SLs 5 £ o4e, 2 9,w.82, we EN for gre Del £97, 14, w, Sr DV for Bae OV cee Lomb ht, wwe 18, 145 “LM SUULS for Lv) ity for tsanee 38 On the margins of #92, $34, and Sub there are written definitions of various terms, in Tarkish. But these are plainly a diferent hand than that of the sctbe ‘who wrote the Arabi text and the appended Perian note, 29 Quoted in Gist paragraph of this sectlon about the Manuscripts, ro Jad access to the original translation, or at least a very accurate copy of it, At any rate it seems certain that in the text of this manuscript with- ‘out the glosses and marginals emendations we have a very early and accurate Arabic text of this treatise.20 ‘Since the text of Ayyiuha "-Walad is already available in printed form,1 pethaps a word should be said conceming their characteristics and accuracy. ‘Text A (Cairo) is far superior to the other texts. On ‘the whole it is grammatically sound, and it is free from many of tha ‘additions and emendations appearing in many of the manuscripts, though there are occasional evident errors. But it shows little evidence of having ‘been based on a careful comparison of various MSS., nor is it as sound ‘nor concise as the text of our MS. ‘Text B is very imperfect, containing many unsound grammatical con- structions, reduplications of ‘words or phrases, inclusion of ‘undoubted ‘marginal emendations and glosses. ‘Text C contains the text and the commentary of Khidimi, but there is no statement as to the manuscript on which it is based, ‘The text with- ‘out commentary printed as an appendix i also unsatisfactory and im= perfect. nm ‘Text D is based on MS. x in our list but it does not follow that MS. 4u all points. Te contains both grammatical and typographical errors on nearly every page. Moreover none of these printed texts claims to be selected after a comparative study of various manuscripts, nor to be an attempt to regain the original text of this work. On the page immediately following I present a comparison of the ‘Variations in the Introduction to Ayywha '-Walad, between MSS. 2 and 3. It is impossible to note all the variant readings among the manuscripis, but in the following section, opposite each folio of the manuscript T note a few of the more typical ones. 20 This contain 5 fre sgengtbened ty the cate agreement in tet between {Bis Ngan US 1h fe WR own ls ato GN ent eee dated MS, and MS. S, the next oldest MS. a 21 Set) Manna end Peh bas ao ppt fom a pet fn Kasay, esl 08"eee Variations in the Readings of MSS. 2 and 3,‘ as they occur in’ the Introduction, S. 3 ims. OL, La, aw 11, MS. 5 ine gs Laaw.8MS. 30m lel, 1k 4, aan 2, MS. 3 ins eal Aly L sam. 2,MS. 3 ins ae LsvwoMS sed. JUG for Sas L6,w 8 MS. 3rd for ah 16,12, MS. 3 1d. ghilelelsfal or lal oe kyl La bw 2, MS. 3 ins Wey Lamm MS 31 Wey fOr Eg MMs. 3 ins. 32M Laaw, Lam. 18, m9, MS 3 1d, ee FOF al Law 8 MS 3rd SA for MN 18, am. 8 MS. 3 ins. 2M GTS Lg wOMS 3c JB fr SS Lowa, MS 5rd 2S for BSN Lean am 4 MS. 3 ins gg) ga) which MS. 2 ins supra Laws MS 3rd JG fr JB, LawaMS 5rd Je for La, w. 5, MS. 3 rd.comrectly le for gle Lugam 1,MS.30m, dW Siz, andra she GALS de for ILS\daUI, THE ARABIC TEXT with Collation of Typical Variant Readings [This text is published by permission of the Director of the Sichsische Landesbibliothek, Dresden] Folio gab Lava. To, MSS. 22, 25 in, Ames MS. 15 rd. hey Set yo) Cael Mla wily abel si ey Law. 6. MS. 22rd, cnt Lepowst 2. MS. 19 rd. GF oe Spas MS.2rid, So Wy cies (MSS. 11, 18, 22 ed. Lplastw. MS. 3 in. ANG gt oly Shyer Laaw.8 MS. x2 ins, GEV ods Volos ey ay Lag. w. 10° MSS. 3, 1 18, rd, 645 MS, x rd.cie MS. 20, 21, 23, 24 rd, Lasywes MS. 38 rd. shar GDL M oie 16.w.2 MSS. 1,24, 65 a0, 29% aeLawn Law. 15. Ls. w. 6 Ls. we a3. 16. w. 8. Laws. we. Sf Low. 6 Lag. ww. af, 1. 16, ww. off. 5 Folio 930 MSS. 18, 19, 20, 23, rd. 6 yl; 22 ede! MS tw. t; a0 rd t= MS. 1 rds. esi 5 MS. 3 ins.edeie a. JU) MSS. 18, 22 rd. JI forc* MS. 1, 3, 18 wat; 20. dil MS. 5rd, all; MS. 25, obs. MS, 22 rds, Jb MS. 25 rd. ith Jab Jet Jp plilad Jha many MSS, in, ils gh MS. 25 ins. ot ‘Many var. which do not alter meaning. MS. 18rd. gry? Voy Ded Lory. ww 13, 14. MS. 18 rd Wty bole is te fe eg et AG Syavgeine { I Sb sbeproe separa G pbb ftLm a Law. 8 Law 10 Lom 8, 1. 6. ww. 18, 19. Laws Lawr 1. 10 ww. 3-6 Le a8. wat. Lag. w. 1. 19. 5 —3— Folio 936 MS. 1 wt; MS.18 rdJeu ; a0. de MS. 25 ins long explanatory gloss Many MSS. ins. tila. oS Jo MSS. 1,10, 20, 2) ins mg. gl; 80. om. MSS. 1, 4,21, 24,25, its Ao, pas ote ‘MS. 18 om. ww. ff. J , and rd, simply coor) MS. 18 rd. JF Many vr es la Jn he other var. 4d or ll dh MS. 22 rd. gras dae MS, 18 rd.esgey) MS. 22 rd. 20% MS. 22 ing; MS. 24 ins. SU MSS. 3, 18, 20, 22,25, 24 wi MS. 19 rd. MS. 1 1d. ciate MSS. 5, 18, 20, 24 rd. cod gta litt iby MS. 3, 18, 19, 20, 22 rd. gle~~ Folio 942 a,w. ge MSS. 1, 24, ins. 380) MS. 22 ins, OLA Lsyweg MS. 18 rd. Wall J3 mga cess MS, 19 rd. tlhe MS. 20 rd. ue Ji MS. 5, 21, 23 rd. BS Shy MS. 22d, 2A J3 OF Lo ‘MSS, much confused; MSS. 19, 20, 22, om. bi Jey ‘MS. 18 rd. ey for yt 5 MS. 21, 24 very obs. ¥2,,6 MS, 22 inserts here a verse of poetry not found elsewhere. Lt MS. 20 ends with last w. in this line 15, W. 5. Most MSS. om.chs ST gil xb 17, W. 1 mg. MS. 18 ins. mg, rd. deni for de 18,w. 3. MS 18 rd. dshell tywe7 MS. 21 rhJe yao, Aeoy oh iit ge i pUoo DM ro i Myo Law Ls m3. L6w.9. 1.8, ww, rofl, Ltr, aw. 6. ee Folio o4b Mg. ins. by MS. 1, 22, MS. 3, 18, 2, ins, only 31 3i0 MS, 18, rd. 8 MSS. 1,18, 0d. MSS, 5,21, 22, 23, 08% MSS. 4, 22,25 ins ay MSS. 5, 18, 2 om. a ‘Most MSS. ins. G+ MS. 18 agrees w.t.8 Foto 9s Lr, last w. -MSS. divided here between gu2 and QU ; also in Eee os Tee Lg,w 1; hg w 14; and Lg, 6 [aoe 1 t Law Be ‘MS, 18 rd. gle Laws MS. 18rd. oe Lts,w.to. Mg, rding. ins. in, 9.0. om. . 13 (is 1.16, m. 2, mg. MS. x rd5, Zn instead of ihe MS. 18 w.t other Vie Lhe ‘MSS. and obs. Wir 2, Lag, mM. 0, 22 hsm ing. MSS. 5,28 we hap oeyprleds to Lr8,a.w. rg, MS, 18 rd dle 43.055 7); many var. in other MSS.ists) f o yep gsa ioe 1 4 w. 3 from left, 1 5. wm. 2, 3 1. 10, w. 8 1. x4, w. 2 from left, 1x9, rn. —»— Folio 056 MSS. 18, 22, ins. Meyed Bless) DLs BYE Preferred reading is Vy ole line of text omitted through homoeoteleuton; see translation in loco. MS. 5 rd, WE 5 MS. 18 om, MSS. 21 wt; other MSS. obs. MS. 3d. By MS. 18 rd, tee MS. 22 rd ST HIMES §16, 9 18, m5. 1.22, w. 2 from left. Lag awa 1x7, last. from left. Lat, w. 10. 1.38, w. 6. 1.20, aw. 3. 1 20, w. 6 120, w. 1, from left. ww. 2 from left. aa Folio dba ‘Mg. rding. pr. correct, our MS. om. through hhomocotelouton. See translation in loco, MS. 19 ends at this point. Several MSS. misread 42> as WZ ‘MS 18 ins. J JU in text, ‘Most MSS, rd.c28~ ‘MS. 5 om. from this word to folio 97a, 1. x4, w. 1, pr. amisplaced page, MS. 14 om, from this point tol. 20, w. 1. MS. 18 ing Jd intext MSS. 4, 17,18, 22, ree QhE for MS, 18 ins, 3% i text MSS. 4, 24, td B aleesos : Br diene yy Copaatsne 21 2 eb) Ga) og oa ae ete eh: ees S bre islogs sda fetaLaws. La, ww. aff 13, ww. 2. La, 9. 1 4. w. 3. from left. Law. 5. L 10, w. 10. Lets, wma 1x3, m6 vw. 2 from left. Lag wet 136, ww 16, 17- =4- Folio 966 Mg, glos included in MSS. 1,22, i i iv. See footnote 2,sec. XIX Translation. Much confusion among other MSS. ‘Much confusion among other MSS. Should i. Ae See 1.6, m. 1. MS. 18, rd. O85) Several MSS, ins, til MSS, 1, 3, 4 12, 18, 21, 23, 24 ins. mg. rd, MSS, divide bt. gt and GS MS. 22 1d. pot MS, 21 nde MSS. 1. 4 22, 24 ins aL cial 2A pol Tae Je (MSS. 22, 24 om, HD MS. 18 rd. pt 23%ee Folio g7a 1s, w. 2 from let. MS. x rd.ce (2) cor. mg. ort, MS. 31d. gt MS4rd Jy Law 3. “Most MSS. omit 1 La,ww. 16,17. MS.1w.t. MS. 181d. gest MS. 5,21, 22, 25 om 1. 10, w. 2 from left. Many MSS. rd. J Wa. sce asigh yp Berar epwnaht pura 0 Ey aig :—s8— Folio 976 ‘The mg.) appears in MS. «at this point and also in 1, x75 2.0. omit at this point stor ‘Many minor variations in MSS. 1.6, ww. 7 10 14. MS. 1, wi; 20. om. 1.4, last ww, Lug, wer ‘MS. 5 ends at this point. Las, w. 10. (MS. iii ends at this point. Lay, ‘See above, L 4.-a— Folio 980 L8,wer. Most MSS. rd.apeis or “ee 33 for Me MS. 18 rd. SU pop tee FS L.x4, %. 6. Phrase ins, mg. appears in text of MSS. r, 23, 24. 14, we 12, MS. 23 wet, other var. are “BAF AL et Ls, . 10, 1. omitted through homoeoteleuton ins. mg.1. 8 ww. 7 and 9, 1.20, ¥. 9 Js, wo -8— Folio 986 MS. 21 ins. Ut. these two words 4 pp. (ols 3550 to 4360b) of matter from some other source than Ayyuka "LWalad. MSS. 3,19, rd Lise MS. 22,1, “gél MSS. 21,25 wt. ‘MS. x ins, mg. rding of MS. 2 into text; a0. om.oe Folio 990 16.8 -MS.3, 20,25 rd pp MS. x, 25 ins. FD MS, x ins, DENIS lly MS. 18 wt. MS. 1 ing, eages Balls gator in A “ih ring, JiESLA of Sant bee dad ae ee 5 ial . = Sok en fy neyge/sa 2 el, eBid Moianntio es 6 asad gine welt Wis! Lg, m6 9 ag, wes. MS. 1, 3, 18, 21, 23 ins, Wo oMs. 22 wit.PART TWO THE TRANSLATIONTHE TRANSLATION L. In the name of Allah! the Compassionate? the Merciful : Praise unto Allah the Lord of the worlds} and the good issue to the pious, and blessings upon his prophet Mohammed and his family all of them, Know that a certain advanced student® attended zealously to the service of the shaykh, the Imim, the ornament of religion, the proof of Islam, Abi Hmid Mohammed bin Mohammed al-Ghazili, the Inercy of Allah upon him, and labored in the acquisition and reading of science, until he had assembled the minutiae of the sciences and had per- Toa Towead of Warclating the Arabic word by, the oslsh term ‘God’, T have Juste ot Sian tae Arabie word "All and have done so through the Ernaaton 2 Lane, TON, vol. I, p. 15 says that OF J the Compassionate’ expresses am accidental or occasional pasion, while F272) ‘the Merciful! denotes a. constant Salty, "The (lama sy that the ist means ‘Mercia in great things, and (Re sSond "Merial in small thing’. Another explanation that the! fst erm denotes that active quality from which the evkence of mercy corse iit the acond denotes the permanent inberent quality which originates that 4 Te it Srh of he art ge ith phe Seopa Peete Seah a en Re et ed fo fee woe Oy Sait pe yams, ew ss {a prac he Gur, Sh 1, See SST aout hte dentin and meng the wad on hae trea oe My fe aaa den xt a Ne ds ate Aisi e ter a ef Ney at tg ee iis hit co cblnt e SEPT haw ea yt So nee—s- fected the virtues of the sou;? then on a certain day he considered the condition of his soul and it occurred to him and he said, “Truly 1 have Fea varieties of sciences, and have spent my life in learning and assem- bling them, and now T ought to know which kind will benefit me tomorrow fand cheer me in my grave, and which will not benefit me, so that T fabendon it, a the Apostle? of Allah, Allah bless and give him peace, sid, “O Allah, T seekt® refuge in thee from knowledge which does not benefit.” ‘Ani this idea persisted with him until he wrote to the honorable shaykh, ‘the proof of Islam, Mohammed al-Chazili, the mercy of Allah upon him, seeking a “fetwa"lt and asked him questions and desired from him advice and a supplication!2 [to read in its appointed times.] And he 7 See Appended Note on The Wonders of the Mert 1 Abihuraeah is quoted in Miseat al-MagSbih Cv, jp. 69) a6 follows : The Pe ata sthat knowledge from whieh x0 bene is derived, i Uke a tiessure irom which no chart fe bestowed inthe road of God” 9 tane TON, p, 16 says "An apostle fs ditngushed from 2 mere Prophet. by faving‘ book feveted ta him.” Misedt, vt p64, says "There is a ‘iterence betwen Nabi and RasGl; a Nabi is be who teceives insraction from Shvoe to deliver fo man, anda Rastl bas those instructions and a book als0-— Rul Hal Manele in this same pace” quotes the traditional sting of ‘Mohamest that there have been 74800 prophets, and. 380. (Hughes DT, Ankle Prophets sys Hg). apesles. Another tradition (Maja at Aber. $5) tage the mnie of book delivered was 104, of which 109 are lost, There ‘nas gniv the Taurat of Bossy the Zabir of David the Ini of Jess, and Teese of Mohammed. 4 al-Ghasiti cays, in the ThyS-al'uldm : “Satan laughs at, such pious ciaculs- Tone “those who utter them are like a man who should meet Hon ih a floor, while there fa fort st no great tance, andy when be sees the evil SOS tata ond clingy take refuge tm God” without moving a step owas Je What, wil such Sm ejasition profit him ? In the same way ke nere examation, "I take refuge in God) wil not protect thee from the Reseeec His Judgment uote thou realy take refuge in Him” Quoted ie ‘Gitode Feld Alchemy of Happiness p10. Y'canaot locate the source of tis ‘colation 11 A fetwa’ is» formal leat opilon sven by an offal interpreter of the Tow in answer to 8 question Tai before him 12 Te worshipper in Islam alter completing the prescribed prayers may make iy spec pptcaion he wil, Sayyid Murtaga says the Best supplication is: "0 Aish Tsctk refuge in Thee from the punishment of the grave t 1 Sick tefuge fnTe from the esting af the AnteChrit 1 {ck rluge in Thee from th testing of the time of life and death t Benak scot refuge inher fom in and obligation * {s.af fi 101 8) ‘pve sudent dosed spel supplication for private use, See. ‘Transat Seoion SRV. note. 1A tradition related by Abu-Malic aD-Asa's (Mbt See” ay ayn when's man embraced Islam, the Prophet would teach bim The Bayer, and then evdered. him to muppliate in these words: 0 Lord, fatdoo toe and ave merey on me, snd chow me the straight rexd, and ive he eal and. ally bread a said, “Even though the writings of the shaykh like Thya’!3 and other ‘works contain the answer to my questions, yet my purpose is that the shaykh should write my requirement in a leaflet to remain with me the Tength of my life, and T will do according to what is in them all my days, if Allah the Exalted wills.” So the shaykh, the mercy of Allah the Exalted (upon him), wrote in this epist TI. In the name of Allah the Compassionate the Merciful : Know, O Youth,t beloved and precious,—(Allah) prolong thy days in his obedience, and lead thee in the path of his loved ones—that the open letter? of advice ie written from the mine of the Message (of the apostle), Allah bless him and give him peace; if there has reached you advice from it, what need have you of my advice ? and if not, then tell ‘me what you have attained in these past years. TIE. © youth, from all that the Apostle of Allah, blessing and peace upon him, has advised his Congregatin, is his saying,! Allah bless him and give him peace: “The sign of Allah's withdrawal from His worship- per? is his busying himself in what does not concern him; and if a man hhas passed an hour of his life in other than that for which he was created, it is certainly fitting that his grief should be prolonged {in the day of resurrection], and whoever has reached (the age of) forty,3 and his good does not surpass his evil, let him prepare for the fire”; and in this ‘advice there is a sulficiency for the people of the world [knowledge]. 18 See Appended Note on The Vialishng of the Sciences of Relcion 1, 1 The Introduction shows that the one thes addressed is no young chil, but an advanced student CSE!) lll oy L4AL2) The word 2 means ltrally “oping” ts use i ike the Hebrew “2 or French gargon. T have used the ‘word “South” throughout, though this particular student, who has spent the [Bester part of hs Ide in acquiring knowledge, ib doubles «Beaded sheikh T Ste Translation Section T, footnote 8. 2 Tam translating this phrase as newry Sterally as goutble. The dea ie that {Advice prodalmed publicly, most be derived from the Quen which i the eure’ of ll ave. Mammer-Purgsall- renders this very” freely” in Bis ‘German’ tanelaion ,“Perten ausgsteute des Rathes sind escrisben in det Fandgrabe Seadung des Propheten'and with a aighly' diferent meaning ML 11 fal to nd the source of thi aoa saying of the Prophet. 21 have uniformly tran the verb ©* and i drvatives by the verb Tey an ener sme cat seat ah, be moe TOGUE Ath ome" Bi Ihave haus W be tow singe word ‘consistently. a a 13 A Swabian proverb says, “A Swabian most put away folly by the time be i forty See Translation Section 1, footnote 6ae 1V. 0 youth, the advice is easy, the difficulty is accepting it, since itis bitter in the taste of the follower of passionate desire, because Drohibited things are cherished in thet hearts; especially whoever is seek- Ing formal knowledge, and is busying himself about excellence of [science ‘andl the improvement of the soul and jurisprudence] and the praises of the present world, for he accounts that knowledge alone is a means in ‘which will be his safety and his salvation, and that he can_get along Without work; and this is the belief of the philosophers. Praise the Great God ! he does not know this much, that when he acquires knowl- tedge, if he does not work according to it, the indictment against him is "As the Apostle of Allah, Allah bless him and give him peace, said! "The person most severely punished in the day of resurrection is the earned one whom Allah the Exalted does not benefits by reason of his Knowledge.” Tt is told that Junayd,! the mercy of Allah (npon him), appeared in a dream after his death, and it was said to him, “What is the vews, O Abt Qasim 2” He replied, “‘Werished are the evplenations,$ fand vanished are the allusions, nothing’ benefited us except the prostra~ tions which we made in the middle of the night.” (0 youth, do not be bankrupt of works, nor empty of states;t be essured that knowledge alone does not strengthen the hand : 2 parable of this fs, if-a man in the wilderness wore ten Indian swords and other weapons, and the man were brave and a warrior, and a terrifying Von ittacked him, what do you think ? would the weapons ward off the evil from him without his using them and thrusting with them ¢ tis perfectly tbvious that they would not ward (it) off, except by activity. Just s0, thouh a man read a hundred thousand scientific questions and understood them or learned them? they do not benefit him except by working. And milarly, if a man had fever and jaundice, his cure is in oxymel and barley broth, avd he will not regain his health except in their use V1 The confusion between the singular number (the follower) and the plural umber (thee ears) exists Inthe ext 12 Tao not find the source of this traditional ying 5 Abshurirah & quoted as saying: That knowledge from which no bene ‘AtunGTRPE k's ease fom srich no charity B bestowed In the road of Goa” “Quoted in Misheit al Masih, v. hp. 9. 4 jumayd b. Matammed, Aba Qisim, was born and lived in “Ia. Ip later Juma Mtns ‘entirely to Mystciem and. gathered aree cle of Vilowers. He died in 297/910. she “explanations” and “allusions” doubles refer to the practices of cere aestogy, which are contrasted with the prayerful attitude of ‘Mind which leads to night watches and prayers. V. 1 See Appended Note on The “Woy” of the Mosem Mystic. 2 Variant reading : derstood theta and tauaht them. See fllo 62a, 1 17. 55 "Though thou measure two thousand rottles of wine, Unless thou drink, no thrill i thine.} Knowledge is the tree, and working is its fruit; and though you studied @ hundred years and collected a thousand books, you would not be prepared for the mercy of Allah the Exalted, except by working, as Allah the Exalted said, | ‘And verily nothing (shall be reckoned) to man but that for which he made effort."5 ‘And “whoever hopes to meet his Lord let him work a righteous work,”s “a recompense according to what they have done”? “a recompense according to what they have earned.” “As for those who believed and do right things, there was for them the gardens of Paradise as an abode." [but others have come after them, they have neglected prayer and have followed lusts; and they shall find evil,] except {ihoever tums and believes and doet a good work; [these shall fenter the garden and be wronged in nothing””|10 ‘And what do you say as to this tradition : Islam is built upon five (pillars): the witness that there is no God but Allak, and Mohammed is the Apostle of Allah; and the instituting of prayers; and the giving of alms; and the fast of Ramadan; and the pilgrimage to Mecea (S29 @>? for everyone who is able! to make the journey. And faith is confession with the tongue and belief with the heart and working with the members ff the body; and the valuel2 of works is rreater than can be reckon and if the worshipper attains the Garden by the favor of Allah the Exalted This verse appear im Persian in all MSS. 44 This tame figure i tied aso in Ghasalls Minka, except that here he sates that worship Coole) the fut rather than work (JF) and the figure i further developed. 5 Quen $3340 6 Quen 18:10. 7 Quen 32:17 8 Quen 9:5, 96 9 Qurte 18:107 10 Qur'an 19:0, 61 11 Compare the saying of the Que'tn, “God imposeth not on « person save what Sele bie to accompleh.” » (2286), 12 That fe in the sight of AMlab, works as evidence of real faith ar tna alte oar i enti i the oe oe be of 1B the—s— ‘and his grace, yet that is after he prepares by his obedience and his worship; “for the mercy of Allah is near to the doer of good deeds."13 [And if it should be said also he attains it by faith alone,1# we reply, ‘Yes, but when does he attain ? how many a difficult aclivity meets him Delore he arrives ! the frst of these acivities is the aclivity of faith : will he be escape plunder (of his faith) or not ? and when he arrives he ‘will be a bankrupt {sinner}.1 As Hasan'6 said : Allah the Exalted says to his worshippers on the day of resurrection, “[Oh my worshippers] eler into the Garden by my mercy and partake of it by (the measure of] your works.” VI. © youth, so long as you do not work, you do not find [2 revard). Tt is told that a man of the children of Tstael worshipped. Allah the Exalted seventy years; and Allah the Exalted desired to display him (o the angels, so Allah sent an angel to him to inform him that ‘that worship, he was not worthy through it of the Garden; and when he informed hit, the worshipper replied, “We are created for worship, and ‘we can but worship him.” And when the angel retuned he said, “O my Ged, thou knowest best what ho said.” And Allah the Exalted said, Since he did not withdraw {[feom worshipping us]}, so we with grace ‘will not withdraw from him. Bear witness, oh my angels, that T have Forgiven him.” ‘The Apostle of Allah said,! Allah bless him and grant hhim peace, “Reckcn before you are reckoned with, and weigh before vou are weighed.” And ‘AI? the pleasure of Allah the Exalted upon Im, 18 Quran 7:84 M4 Al-Ghestlt says, in the Misin al‘Amal sWhgever thinks fsith sloxe will tite him, inorant of the meaning of faith (p82). 15 If the Arabic word be readr2r as in our text, the phrase would red stankoupt, posened by a jinn” ‘The MSS. Dowevr, ore ir which Te Bees Hammer Poroll has trans the pase = wah ed tanker” although bs Arabi text reads: Ue Gar ts Manabu was bor in Media, the om of «woman who wat dave fo Sentr‘hehumale wines Mocecaved hi ery and removed to Bas oe Mame tienen of oto these, nfl he Tessae oine bran in suites term, One of hs pany Wis bin Ala stance fron master ab Ue reputed fonder athe schoo! of he Five He ded in 1028 iA Ip the Aetemy of phi, Chasis 8 saying 19 he Caliph Om. So etat Ra? ately eF Masia Kondo, 180". 5 2 Al cousin and sei-law ofthe Propet the fourth Cali inthe Ssonite ioe soe sac a sls act"ts be te ae egomate sues of oe Ponet said, “Whoever thinks that without exertion he shall resch the garden jhe ia (vain) desirer; and whoever thinks that by great exertion he shall arrive, he is an acquirer."s And Hlasan said, the mercy of Allah upon fhm, Seeking the garden without working is'a serious fault.” He also said, “The sign of the real thing isin giving up regard for the work, not Fr elving up the work,” And the Prophet said, upon him be blessing and peace, "The shrewd man is whoever judges himself, and works for what B after death, and the stupid man is the one whose soul follows its ‘passionate desires, and (vainly) longs for Allah the Exalted."* Vit. 0 youth, how many nights you have remained awake repeating science and paring over books and have denied yourself sleep ! I do not Know what the purpose of it was. If it was attaining worldly ends and securing its vanities and acquiring its dignities and surpassing your con- femporaries, and such like,! woe to you, and again woe; but if your ppurpose in it_was the vitalizing of the Jaw of the Prophet, Allah bless Fimand grant him peace, and the training of your character, and breaking the soul commanding to evil? then blessed are you and again blessed. “and 86 he spoke truly who said Wakefulness of eyes for other than thine own face is no gain ‘And weeping of eyes for other than thine own Toss is all vain. 13 See Collation of Variant Readings, flo 95b., 1.18. ‘The contrast is, between Ke aittude ofthe man who. toms ine folth alone and falsely feels sore rae Eee hd te man who ssks to show he faith by his works (cf, James Fite) and does thus actully reelve. God's approval 4m the Mba. jp 12, this sume saying i quoted, but Ue lst phrase reas sath dh ge Gk VIL 1 Aba Huraeah says, “The serond (pert to receive sentence om the day of Ue fGumetion)?' man wh, shall bave obtained knowledge and instructed are seed the Koran, He willbe brought into the presence of God, senet'beiven to undersand the berets he had eeceived, which be wil Bamae Hand confess and’ God will ty, “What ist thou doin Prutede theefor? He wil reply, °f amed Knowledge and, taught other, Fete fie Koran to plese thee? Then God il say, "Thow Het, Bat West codiet that people might call the Tearned, nd thou dit read the Free te name of the thing’ Then, God will order tim to be dragred Koran ace and preipated nto he” Quoted in Mish. i, 58 eth aac 2 yudted aso ae follows "The Prophet sx “he who estes etl Male Kader to be honored in the wodtd oto dispute with the Jowett ce atteact the note of mankind, God wil throw him into bel Ber libel, Wy B00. 2 See Appended Note on The Wonders of the Heart8 MINK, 0 out, tne as you wi, are mortal and Tove wat so io sieve ab nto 8 wl ea TX. 0 jut, so what hve yo gi fom the acquis of the st tne okt tio a te ty nt sy mrp on pola excep samtng ic? "by te spfr ofthe Pesaro Prat edly T any inte ef sn? upon cur rope ip him te peice, Ut) he sil "From the moment i whi wre ar tual eth ter wl he ern te ee of the te lak he led ln Hi ness el ask Mm ey gues eet e'wiay “O my sant you have pred (yours i) we Heke sank or year amt Grape Bor hve You Pred te ay ag, we every day 1 Taino eat 20 Gest os Sey hie Jou te eames hy mY gifts, are you not deaf, unheeding ?'"” ee e O youth knowledge witout work i insanity and wok without sn ah aca Fea ay scenes wi seem oy Ty ot a a Ie te rom ae He Hal Seem yn hoe em ou tn co, Send ts oak, tel JO 89 teen iy of at db and Kv bes wor tian up one ence thu cme! XT. 0 youth, let energy be in the spirit! defeat in the soul ‘and ‘OTe A ak pre Ae yo eran ae sm sore He ate Sa revs ch Te "seo 2 Qurin (26:8) cays: “Whose doth good stall arn (28a a hoot mad abe vewured ely spc dy ey wa ote eo ny 1 T follow the un-cownded text here, See ako the tw be pended tet hr Se ak th Cat of Arie Fs 2 The Mose world brows Tus under the pame of en. the urd be Besa Ea an of Mam, and the Mah, He ao decribed then fad Ce) a Spi ef Ge 0 0. sty, Iutrous inthis Word” and the Neat (340), and One f those who dase sear acces to. God (40). * 15 The commentary of Khidimi (published text r Tie compen of bind (publi gt) emus is phrase X. 1 Qurin s2az 1 See Appended Note on The, Wonder of the Her Seemed tent haat Ba gore RP -9- duath inthe body; for your abode i the grave and the people of the take care, beware lest you or trotision for the journey. ‘And Au Bakr? the Veracti ares pleasure of Aah upon him, “these bodies are © birds icy OM die Tor animals so consider for yourselt of NER Ye Gr it 1 die of the Toity bird, then when you hear the 5) [of the drum], sean ay, limbing upward uotil you st ia the highest Sone of the return fy erad the Aposte of Alla, upon him Dlesing and fee “the Garde, Compassionate shook atthe death of Seid bin Mid, the Mirae of Allah upon him.” And seek refuge, in, 2) if you are of lense of Allah the Exalted sti, “These are ke the cate, So they Be ore astray.”* So do not consider yourself sve fon ‘removal from. Brae Of the court (of Paradise) to the depths of the Bre Tis told that Hasan ol-Basri, Aah the Exalted have mercy iuppe im} ues given a drink of cold tater, and when The took toe 00 he vim ne eup fell from his hand; and when be recovered Be NE smoonetiwhat happened, O| Abu Said?” He replied, “1 thought of the paket ol the people ofthe ie when they sty to the people of he Garden, Fae son us trom the water [‘or from what Allah has bestowed upon, yourt they veplied that Allah fad forbidden these for the infidels.” Xa, 0 youth, if knowledge alone were sufficient for you and oe did ant necd work besides, then would his summons!-—Hs ‘ere ate who did ot need woe cvany who sees forgiveness ? and, is there any oho asks epee est without pro 1 1 relate that grou, 9 ‘Com= ‘Batons, the pleasure of Allah he Exalted upon them ‘all, mentioned “Thm wa te ater of Aa, wham Mopammed mah OS a Abubakr was the es Mbarara foes among vg moe, He os oc narmor of Mohamed. He ped forte Bd the Ae and ele by Masim wre, the Veins tans in Mut was ale of, de Depi A. He. ember Teg Sai tin Myths merci mbt f the DMCA AP Mena 29d dot mooted by, many, of ele ilo erent Oe ema po, 2 2 oe Sed 1h nal ely 0 spp. a." Te hae be elerly oe SS b, Marke (bec, ed 4 Quen 1178 XML, 1 The Quen sys hearken unto. You Tanke an ye ers fom Kas, for all Hs winue ma} Aw a St) gis retion to ok nd sot os So ander aD aes lane had tere a AO TOE soepveness 2 wl foreive him 42) “And your Lord sith, “Cal upon, met wil 02) "aod 20s the py! (Book TV of Quarter Ty a—60— ‘Mbdalah tn ‘Umar? the pease of Ash upon hi, before te mire of Allah apn hic, foe tke Ape Ct Alby wpon whom be blasing and petce, "He said, “An exsnt man fe, only he wold pray at nigh And he sid, upon him Blessing spp 10 aman Ian i Conpi “Op NN to me ae ec at nght, for much soap leven ils omner pow ‘nie Gayo resurrection.” ° pos a XIE” sth“ ake tht oy (8 ; oa; os spent seve fr gests comand nat Sa ty es Fn 2 Pn Sa thy wh sar 5 Spee Fenton tot, ith Stel i i etn trae) "Tce ve Ae ede te fe TSS an the tr of se ot ade he Gr the oko tee skins rey rng hd ug Tow thot gases Te gin ha yn el oa 8p tay 2a Wop a ee yn sy GLE . Speci virtue is suppoesd to attach to the performance of the Supeeropatory prayers, since they show excesive ral, ‘Thetr performance Sevutes reward, although homing of them f allowable and not punished. Book IV" of Quarter T, Chapt 7, of by, deals with Supertroratony Worship. Tiretnin the phsse fn {1 besause °K found in moet MISS, and to in the Quen. 2 Quran 17: 8 Quen S18 44 Book II of Quarter IV of Thy? dae with the subjects of Patience and Praie 5 Quen Sus 6 In Toys, Book 1V of Quarter I, chapter 7. desling with Supeerons Workin, Ghai say: "During tte tne between the morning worstip andthe appearance of the aun the most tied thine is the remembrance (53 suo translated invocation) and mediation ¢ 3 and conning i's if tothe two prosetins of the dawn andthe prescribed worship.” “He alo devotes Book IX of Quater I ofthe Thy to Remembrances 83) and vocations ( 29). Fora brief dcusion of € $) se Calveriy pp. 3122 2 Tilt find the source of this trons sing 4 Because by it crowing Ht awakes seers Lo pay 9 Ab ‘Ab Alley Sato b. Sod, Mask abThowe al-Kés, a cert ‘Reson, wadidonlet sod atc of the sand any Av HLWe wns nc ofthe ol chal of ots ae hosed ee def ek or “Allah the Exalted {created} a breeze which blows at the time of tlie dawn, which carries the invocations and the petitions for forgiveness to the Supremet0 King.” And he also said, “When it is the beginning of night the herald cried from below the throne, Up ! let the worshippers arise ! and they arise and pray what Allsh the Exalted wills; then the herald cries at midnight, Up ! let the fully devoted arise ! and they arise ‘and pray till dawn; and when it is dawn, the herald cries, Up ! let those asking forgiveness arise ! and they arise and seek forgiveness; and when the day breaks, the herald cries, Up! let the heedless arise ! and they arise from their beds as the dead are resuscitated from their graves.” XIV. 0 youth, it is told in the testaments of Lugmint the Wise to his son that be said, “O my son, let not the cock be more elever thant ‘you—he cries at the time of dawn while you are sleeping !" Assuredly hhe aid well who said : “The pigeon cooed in the darkness of night On a branch, in weakness, while T was asleep. 1 lied; for 1 swear that were 1 (His) loved ‘Not the pigeons alone, but I too would weep; T think T am lovesick, excessively lovelom For my Lord—but I weep not, though animals weep ! XV. 0 youth, the substance of knowledge is to learn what are obedience aud worship. Know that obedience and worchip ate conform= {ing to the law in commands and prohibitions in word and deed—that is, ‘whatever you say and do and omit in word and deed must be in emulation Of the law-giver. Thus, if you fast on the feast day and the days of ashrig?" you are rebellious; or (if you) pray in a garment taken by Jn by refusing to accept offices in the government service. Because of Gie'wrath thus atoased he had to Dee tom Kila to, Vamen, and finally to eT sahere he died in 101/78. He was one of the ist to pul into writing the’ taditions current ie is time 10 Lane in AEL explains Sq as applied to God 9 mean “The Compeller of his creatures to do whatsoover he with” or “The Competer of is ‘feature to obey the commands and prohibitions whieh He pleseth (0 Ie Jou upen them, i also expiined as meaning the Supreme; the High hove His creatures; of the Unataiable” XIV, 1 Lgmin was a legendary Sure of pre-amic param, famous for his {W'Syings and fable, He we refereed ton the Quran, Strah 31. Xv. 3g. lf The phase refers to the 118, 12th and 13th days of Dhue bish, tliowing the day of scrfice, because the flesh of the victims w io atrps and sread in the tn lo devs oF becuse the victims were sae afer unt de sum rose or from the prayer of the day of sacri, aot ey follow: Tt b suid ina tredidon that these. are days of eating In drinking and celebrating the praies of Allah, (See Lane 4° 1)—e— violence, though it has the form of worship, yet you sin. XVI. 0 youth, so it i essential that your word and deed be in agreement with the law, since knowledge and stork without emulation of fhe law-giver isa delusion, And it is essential that you be not deceived iy the ecstatic utterances and vehement cries of the Sits! because walk We this road is by strugele? and cutting off the lusts of the soul and Filling its desires with the sword of discipline,S not by vehement cries and fille words. And know that the loosened tonguet and the veiled heart filed with negligence and lus, isthe sign of misery, so that if you do not Till the leshly soul with sincere strugale, you will not quicken your heert by the lights of knowledge s ‘And know that certain of your questioas which you asked me cannot be answered in writing and in speech; if you attain that state you will Yow what they are; and if not, knowing them is impossible; for they are Known by experience and whatever is known by experience cannot be fleseribed in words, as the sweetness of the sweet or the bitterness of the sitter cannot be known except by experience. As it is said that an impotent Than wrote to a friend, “Tell me about the delight of sexual intercourse, Ir itis?” And he wrote in answer, “Ob N. N., I have accounted you only ZevE. 1 See Appended Note on The “Way” of the Moslem Matic 1 Gog aya "Thane wo we te ima ba) fe eae Ged Bas ee nto ur, ways (Quran 79:20), And the Trophet = auld the ots struggles wth alli Mut against isi aad oo Eo aan. be alco said "We have returned trom the rae Catsinad al-aghen) to the grater wat ( lesser war G}Par tae reter war ® be repe, “the true aes being asked ishadat alone) Quoted in Hajwiis Kasht al-Mabjah, p 4s Dock Th of Quatter Itt of Thya! treats of the Discipline of the, Soul, the Book 1 of Quicracter and the Cure forthe Sickness of the Heat ‘4 Ghazi, in Toy, Book Vit, Quarter 1, €. 3, sys the moving of the Ghazi pase n easy for the eigent |. ‘The obiect elerng angue ener they are inteigent, and they do no become intelligent Ur eer in soft fay in the consign, and they do not become suc ess they ore wo the Heat be pret, And what supplication here Bree ethernet fond ifthe Beart i neliget == For io saying Cui ee in moving the tongue with tif the heart be ca aaa 4 of Quarter TIT teas of the Evils of the Tongue. 1s The Arabic word is Gav See Appended Note on The Wonders of the Heat. 46 The Arabic word is 5s5 - See Appended Note on The “Way Modem Myitc. of the ao impotent, but now T know that you are both impotent. and foolish erty this delight is known by experience; if you attain it you will Know ity and if not, it cannot be described in writing or speech.” XVII. 0 youth, certain of your questions are of this sort; but the portion which can be answered we have mentioned in The Vitaliing of The Sciences of Religion and elsewhere [in what, we have writen, wi aplanation, o seek it there}; and we will mention here a portion of them Seirpoint them out. And we say : [for the traveller in the way of tru sien things are necessary] the first is, a true conviction that as in it se peresy and the second, a sincere repentance, after which you do not Pe ts sin; and third, the satisfaction of adversaries, so that there shall veintin to no one a claim against you; and the fourth, the attainment =a Tfnowledge of the laws, suficient that by it you may perform the co aes of Allah the Exalted; then of the sciences of future things, what is Menatial for salvation {and more than this is not obligatory;? and this Sing will be understood by a story) «Tt is tld that Shibl,? the mercy Palla, upon him, said: I served four hundred professors and read four Gheusandl traditions; then I selected from them a single tradition by which Tworked, and let off the others; for I meditated and found my salvation nl safety in it, and all the knowledge of the ancients and the modents ara cheded in ity and I was content with it; and that was, that, the TRywaile, Allah lece him’ and give him peace, said to one of his; Come ‘inion “Work for your world according to your position init, and won Far your other world according to the length of your remaining in it} and Wek tor Allah the Exalted according to your need of Him, and work Tor the fire according to your endurance it it."$ XVIII, 0 youth, if you know {{work by] this ttadition there is no neal of further Knowledge; and think upon another story, namel wae Fhitim al-Agamm! was among the ftiends of Shaqtq alBalkhl XeVIL 1 But ef, Section six 11, ‘There is confusion Hf the aloes are accented 4 Abu Bake Dulif a-Shbt, 2 Sunt Mystic bor ia Baghiad deep ie gas natn oficial of the goverment bat in So4o45; He st HS Gaeaie were so pronounced that for «time he {SSE conned In uate 310m ‘5 Tao not Bnd the Source of ths tina aye Sevitt 1 Abu “Abd lab Btn b, “Unni al-Aim,id 257/861: AL TINGS Aba “Ab ab Rabtaseone ofthe grat en of Hah and one of the ay9 (DAE Rlorisan, eile of Shade. - Juma ld “tim wegetiam he veracous one of our time. : FT EAeTE bc bvohin al Balkhi was one of the caret group of Metcs, who yeta the mercy of Allah upon them both, [It occurred to him] and he (Shagia) askel bim one day, and said: ‘These thirty years you have associated: ‘with me-vhat have you gained in them ?” He replied, “T have gained CGgh: benefits from science and they suffice me with it, because T hope {or my salvation and safety in them.” And Shaqiq said, “What are they?” And Hatim replied : ‘The first benefit is that I observed mankind and saw that everyone hhad a loved one ard one passionately desired whom he loved and longed for; and certain of those loved accompanied him to the illness of death fand others to the border of the tomb, then each returned and left: him love and lonely, and there did not enter with him into the tomb and Comfort him in it {fone of them; so T considered and said, the most ex ‘ellent beloved of man is what enters into the tomb and comforts him in ft]; and T found it to be nothing else than good works, so 1 took this a5 my beloved, [to be] a light for me in my grave, and to comfort me in it and not leave me alone. “The second benefit is that T saw that mankind were following their lusts and hastening towards the desires of their souls, and I meditated on the saying of the Exalted—"But as for whoever has feared the majesty of his Lord, and has refrained his soul from lust, truly the Garden shall be his dwelling place.” And T was convinced that the Que’én was sincere outh aint su T hastened to deny my soul and hurried to combat it and refwwe it its passionate desires so that it become trained to obedience to Allzh the Exalted, and it became tractable. “And the third benefit is that I saw that everyone of the people struggled to collect the vanities of the world, then he seized them, closing his hand upon them. So I reflected upon the saying of the Exalted, “What is with you vanishes, but what is with Allah abides.” So T gave fredy my worldly pessessions for the face of Allahé the Exalted and led before 20/818, He lid ape str on trast JSG), which acta syenymiews with complete pasty. One of Ns Sings, ote B'Nehato tiey History atthe Aras. 235 & “Nine-tethe of de- "tan cent in ht fom marin the reining tenth i lene” A uj maya (111) he was “versed i all the scenes and composed many works on varios bance of iin.” 1 This line is omited in our text, evidently an error of homoeoteteuton, 4 Quein 79:40, 41. 5 Qurin 16:98, Cf, ako Luke 12:2. 6 For a dicusion of the expen “lace of Allsh” see Macdonald, Aspects ‘of Tam, pp. 186 Hf, 201 f. —6s— distributed them among the poor to be a treasure for me with Allah the Exalted. “The fourth benefit is that 1 saw that certain of mankind thought their honor and their glory to be in the multitude of their family and their Knsfolk and they were beguiled by them, while others considered this to bein thelr wealth of riches and the multitude of children (and property} find they boasted [ofthis]; and a portion reckoned glory {and honor} to Consist Ia seizing the riches of people by violence and oppressing them nd shedding thei blood; anda section believed that it lay in squander ing riches and in dissipating them and in prodigality. And 1 meditated ‘upon the saying of the Exalted, “The most worthy of you in the sight of ‘Allah is he who fears him most."? So I chose reverent fear and was Convinced that the Qur’n is sincere truth and their thoughts and reckon ings were empty and Meeting. “The fifth benefit is that I saw that certain of the people censured fone another and slandered one another and T saw that this arose from avy in the matter of riches and rank and knowledge, and I meditated tupon the saying of the Exalted : “It is we who divide their substance song them in this world’s life."* And I knew that the division was from Allah the Exalted [in eternity, so T did not envy anyone and I was ‘atisfied with the distribution of Allah the Exalted]? “rhe sixth benefit is that T saw the people treat one another with for a motive of purpose; and so I meditated upon the saying of ealted : “Truly Satan is your enemy; for an enemy then hold hhim"10 And so I knew that enmity was not permissible to any other ‘than Satan. “phe seventh benefit is that I saw that everyone struggled energet~ {cally and endeavored excessively to sek provisions and @ means of living, from which he fell into doubt and forbidden things and debased himself fand diminished his worth, And I meditated upon the saying of the Enalted: “There is no moving thing on earth whose noutishment ependeth not upon Allah."!1 And so knew that my provision depended oe Allah and he had guaranteed it, so 1 busied myself in worshipping him, fand cut off my covetousness of all else than He, ami the 7 Quen 49:13, 8 Quin 4331 9 This lie i omitled in our text, evidently alo an error of homoroteleuton, 10 Quritn 38:6 1 Quran 113866 The cighth benefit is that T saw that everyone relied on some created thing, some on the dinér!2 and dirhem, some on { {wealth and] Property, some on trade and craft, and some on a similar created thing. ‘And 1 meditated upon the saying of the Exalted: “Truly whosoever pputteth his trust in Allah, He will be suffcent. Truly Alla will attain Fis purpose. He has made for everything a fixed period.”!8 So I relied ‘upon Allah and he is my sufficiency and an excellent guardian.t4 ‘And Shaqiq seid, “Allah grant you success;15 [O Hatim verily T Itave considered the Taurah and the Evangel and the Psalms and the Qur'in and T have found that the four books tum upon these eight Benefits, and whoever works according to them is working according to ‘these four books.” ‘XIX. © youth, you have perceived from these two wordst that ‘you are not in need of multiplying knowledge, and now I will show you ‘what is obligatory for the traveller in the path of truth. Know that it is indispensable for the traveller to have a shaykh as guide and tutor, to ‘raining and to replace them with ‘expel from him the evil qualities by hi ‘an excellent character; and the meaning of training resembles {{the act ‘f]} the plowman who digs out the thorns and removes the wild plants [from among the sown] to stimulate its growth and make it thrive perfectly, [for Allah the Exalted sent to his worshipper his Apostle for fuidance to his path and when he, upon him peace, departed from the ‘world he lett behind him the Caliphs in his place, in vider at they’ should guide mankind to Allah, because of this function].2 And it is TE The din was the sanard ol cola and the dita he standard see cin abe Nt ws eal ne ie fe ie {Re fier rewgiy ie equltest of the modem Ameren ‘he SED ul heave casa exon “pod ander” 15 Quitn «53. 16 The word JS sis a sewand or tnnter or deputy. Dot a ‘spled te. Ath, tin the sn of protector or gunn. Ck Qurin SAT; 6:10; 1115; 12:66. a 15 Hamimer-Pargallwandates tse words “Got hat dich mit Sines Vor etsta” ut the Arabic a}2liy i the rept eof the pvt tense to erres wishes, prayers oF cures XIX. 1 MSS. 1 and 2 read ol 2.0. gS 2 This section sem toe eed by he rfc to the baat for Te Rope! daa Hae blow! A omied by S89, cua is Be 27 bao fo the ol test twtr to sage iat ‘ipinced im MSS. rand 2 margin, and show be inserted after the sentence immediately followin. —67— ‘necessary for the traveller to have a shaykh to train him and guide him to the path of Allah, And the sign of the shaykh who is fitted to be the ‘substitute for the Prophet, upon him be blessing and peace, is that be be Tearned-—not that every learned one is fitted for it;’and I will show you certain indications in a general way so that not every one shall pretend he is a learned guide. And we say, one who removes himself far from ove of the world and love of rank, and has succeeded a. discerning! [person who traces his successorship to the Jord of the apostles, and has txcelled in disciplining himself in scarcity of food and sleep and speech and. ‘abundance of prayer and alms and fasting, and who, in following the discerning shaykh, is making the good qualities of character his way. of ie, such as endurance and. thanksgiving and trustfulness and conviction, and generosity and contentment and tranquility of soul and. moderation ‘and humility and knowledge and veracity and modesty and trustworthi ness and gravity and quietness and staidness and similar traits; and’ then hhe is light from the lights of the Prophet, upon him be blessing. and ‘pace, and he is worthy to be imitated; but the presence of such as he is fare, move precious than red sulphur. And whomever fortune aids to find a shaykh such as we have mentioned, and the shaykh accepts him, The must: honor him outwardly and inwardly.5 Now outward honor is that he should not dispute with him and not Tabor in argumentation with him {in every question even if he knows bis (the shayieh's) mistake, and should not put down his prayer carpet before ‘him except at the time of the instituting of prayer, and when-he finishes should lift it up], and. should not multiply the supererogatory® prayers jn his presence, and should do what the shaykh commands him according. to.his capacity and his ability. ‘But inner honor is that all be Hears and accepts from him outwardly the should not deny inwardly, neither in deed nor in word, lest he be tiranded? with hypocrisy;, and if this be not possible, that he should 3 Reading em instead of | tet ‘A the Commentary of Kh says, "This is sald to be stone which shines Bega ie wold that Solomon paced a piece in the dome of the temple Py et eight for s stance of tie so thatthe woraen coukl spin wool ys Behe” 15 ALGharil discusses the duties of teacher and taught at length in the Ty’, Shari Sook Ty ess ako in the Bilin alAmal and'in the Badal altidiyah 6 See Section XIN; note 1. 1 lammer-Pargstall translates the, verb ss though it were “po eritet werde”, deriving it from "C* instead of 008. peg~68— ‘desert his companionship until his inner life agrees with his outer; and he should guard agsinst association with the evil man so that he may curtail the province of the Satans of the “jinn” and mankind from the court of hs heart, and may be purified from the stain of Satanic filth; and at all events he will prefer poverty more than wealth. ‘Then know that becoming a of as two characteristics: uprightness with Allah the Exalted, and quietness with mankind; and whoever is Xpright, and improves his character among the people, and teats them with forbearance, he is a S08. And uprighiness is that he offer, the Pleasures of his soul as a ransom for the sake of his soul;$ and goodness Df eanduct among men fs that you do not burden people according to your fown desire, but burden yourself according to their desire so long as they do tot violate the sacred Taw. “Then you asked me about devotion; it comprises three things; fist, the careful observance of the command of the sacred law; second, satisfaction with decree and fate and the lot of Allah the Exalted;? ‘and third, forsaking pleasing yourself in order to seek the pleasure of Allah the Exalted. ‘And you asked me about trust :10 itis that you seek to fortify your belief in Allah the Exalted as to what he has promised; that is, that you believe that what he has fated for you will come to you without fail, although anyone in the world endeavors to prevent It; and what fs mot ‘written for you, you shall not attain, though all the world help you. ‘And you asked me about sincerity :11 it is that all your works be done for Allah the Exalted, your heart not resting content with the Draie of people nor despairing with their censure, Know that hypoctisy B born from exalting mankind and the cure is that you see them forced to lnborl2 under the decree (of Allah) and reckon them like inanimate STR phrae b diclt to transate concisely and accurately, The point Fis Pua"Spoutd deny he fats and denies of his Bohl soul, im order to redeem his Bigher soul for Alla. There isa tational saying to the elect that when a man i stised with ‘RiaiSs"aerecs ie a gn that Allah stisied wit im. 10 Book # and Quarter 1V ofthe yA? treats of the Unity of God and Trust 11 Book VIT of. Quarter IV ofthe Thy? wens of Sincerity and Veracity. 12 Two interpretations are possible here, ether, see them forced to labor under Freese ef Atlan; or, sx them laughing stocks under the deees of Allah, Hiswincr Pargtall takes this latter meaning, and translate the phrase, ‘das SEP Getrachtest als Frauen dee Macht. at this trantion requires the ‘Arabic word cys while the MSS. give cat which the regularly employed word for forced labor. —b9— objects in their inability to attain contentment and misery, in order to ‘escape from hypoctisy in their sight; and as long as you reckon them as ‘possessing power and free will, hypocrisy will not be far from you. XX. 0 youth, the remainder of your questions—a portion are covered in my writings, so seek them there; and setting down others in ‘writing is forbidden : work by what you know, there will be revealed to ‘you what you do not know.! XXI. 0 youth, after today ask me what is obscure for you (only) by the tongue of the heart.1 The saying of the Exalted, “and had they ‘waited patiently until you came forth to them, it had been better for them.” And accept the admonition of Khidr, upon our Prophet and ‘upon him be blessing and peace, “And do not ask me about anything until Timention it unto you."* And do not be in a hurry to reach the time, ‘when it shall be revealed to you, And have you seen, “I will show you Iny signs so do not be in a hurry."5 So do not ask me before the time. ‘And be certain that you will not reach (that time) except by travelling. “Hlave they not travelled through the earth, and seen? "6 XXII. 0 youth, by Allah, if you travel, you shall see the wonders in every station. Give your spirit unsparingly, for the core of this matter OK. 1 When Dawud Tas had acquired taming and become s famous authority, he ivent to Abu Hanifah and sald to him : “What shall I do now ?” Abu hantan replied + "Pracie what you have learned, for theory without practic ikea body without a spvit”—Hujwists Kasht al-MabjQ, 9 XXL 1 The Arbie phrawe fe GUL GL which may mean either = (0 the tongue of the Garden glad or (2) the tongue of the rato owe ve AL T have acepte the later, folloing the two vowsed MSS. 18 and 23, and the Commentary af Kid, which explains this a “he tongue ofa Slate” 2 Qurin 493. 4k yaterions peso, ientieg with Bah, or St, Georg, seppsa to have A eto Eman f ie ated i the 5, W- cone of he earthy ay from arn atthe Mbit, the regions sorounding the kaon the Zula oe eyrere ‘Asa rel, be sll Tvs, and wil ive 0 the See ora e teon makes him originally a jt man tad sit Sat hE fhe Bho ara = vera wna Te aes Arca. Hie appears to abi pees. usally {RPI erat tne hs anders on sx and dels tray who fp Es eee sine fr travels in mountain or dee, fr nee Aa yD the Chi Se Lane TON vig p 2 4 Quen 18:9. $ Garin 21:38 ‘te vere in full ead “Have they not, traveled throu the earthy and Te Goind Sl eine'who wee Deore them P" Quin 30—~p— is in applying your spirit abundantly; as said Diu "Nin al Must the mercy of Allah, to one of the students, “If you are able to give your spirit without reserve, come; and if not, then do not busy yourself with the idle practices of Mysticism.” XXIIL O youth, verily I admonish you in eight things; receive then from me lest your knowledge become your adversary in the day fof resurrection.1 Perform four of them and avoid four of them, These {you are to avoid are, rst, do not argue with any one io any matter, as Jar as you are able, for in this is great mischief, and its evil is greater than its benefit, since it is the source of every blameworthy quality : such fas hypocrisy and envy and pride and malice and enmity and boasting fand other such. Of course, if there arises a question between you and ‘an individual or group and it is your purpose in it that the truth should “ppear and not be lost, discussion is permissible. But there are two signs ‘Of sich a desire, first that it makes no difference whether the truth is eveiled by yout tongue or the tongue of another;2 and second, that iscession in private is preferred by you rather than in publi. And listen, for here T call your attention to a helpful point : know ‘that the question about obscure points is the presenting of the disease of the heart} to @ physician, and its answer is the attempt to curet his Giscwwes And know that the ignorant are diseased in their hearts and the learned ate the doctors, and the partially learned cannot perfect the treatment; and the perfectly learned does not treat every sick person, but every one who will, he hopes, accept the treatment and the cure. And if ‘the weakness is chronic or fatal, (and) incurable, then he will not labor to sive medicine, for this is a waste of time, XXL 1 Abo LFayg Thewbin b. Ibrahim, to whom the sobriauet DBO 7-Non (tbe eect at Pa eel hme sof bia ertnton. He i consicrel by the Mystic toe. the’ pany en ae mlsed Goatoce He ded th Baphiad in 146/80 SCKIT, 1 Hammer-Porgal transats this phrase very ely 2, the, opposite seme, vatcht mi di Gene Whsensthat am Tage des Gee” 12 The Imm al-ShAi (@ 204/820) is quoted in Alf Laylah wa-Laylah, ‘ight 8h as ssyng L never dupated with anyone bat for he seekisettor ofthe ruth, and Tare not whether Alb anifet i by thy tongue or by his” 13 Book Tot Quaeee TT of Thy? treats of the wonders of the heart, and one Becks of Soak it of thavQuarter daruces the signs of sickneses of the Rex” Se the Appended Notes 4 The text & grammatically uosound and should reed COAY go 1s do other MSS. '5The insertion of 9 is an eror; the text should rnd -LbYIe Udy 15 do other MSS. a ‘Then know that the sickness of ignorance is of four sorts, one curable and the others incurable Of these which cannot be cured, (the fist] { one whose question or abjection arises from envy and hate, [and envy ‘cannot be cured for it is a chronic weakness} and every time you answer Shim with the best or clearest or plainest answer, that only increases his rage and envy. And the way is not to attempt an answer. ‘One hopes for the removal of every enmity Except enmity arising from envy. So you must depart from him and leave him with his disease, Allah the Exalted said, “Withdraw from whoever turns away from our warn- ing and desires nothing except the present life.”” And the envious, both in all he does, kindles [a fire] in the sowing of his deed + as the Prophet said, Allah bless him and grant him peace, “Envy eats up fexcellences as fire eats up wood.” ‘The second, whose weakness arises from stupidity, and he also is incurable, As ‘ise said, upon him be peace, “Indeed 1 did not fail in Pring the dead to life, but T failed in curing the stupd.”> And be fs the man who has busied himself in seeking knowledge a short time and has learned something of the sciences of the intellect and of the sacred Taw, and so he asks questions and raises objections in his stupidity before the’ wery learned one who has spent his life in the sciences of the Jntlece and the sacred law, and so this very stupid tellow does not Know, and thinks that what is obscure to him is also obscure to the highly feared; and since he does not think this much, his question arises from stupidity, and you must not attempt to answer him. ‘And the third is one who is seeking guidance and whatever he does not understand of the speech of the great ones, he lays to the defects of is own understanding and his question is in order to seck benefit; but fhe is dull and cannot arrive at the truth of things. You must not attempt to answer him also, as the Prophet, Allah bless him and give said, “We, the company of the prophets have been commanded that we peak to the people according to their understanding.”10 «The marginal Jom at this point (F, 97D, 1 4) is plany out of places it Poa he tet, © 97by 17. 1 urn 55:0 181 do not find the source of this tntonal sxying, 91 do not fed the soutee of ths traditional saying 430 This saying is alo ascribed fo ‘AU b. Abi Talib. See MacDonald, The Die of a has, in TAOS, ¥. 2% 132—n- But the sickness which is curable is that of the intelligent and under standing seeker of guidance, who is not overcome with envy and anger and the love of worldly vanities and wealth and honor, but is seeking the straight road; and his questions and objections do not arise from envy and a desire to cause trouble and to make trial. And he is curable, and it is permitted to attempt to answer him—nay, it is necessary. ‘And the second thing to avoid is to guard against and shun becoming a preachertt and warner, since its michief is much unless you practice ‘what you preach first and then preach it to the people; and consider what ‘was said {0 ‘Isa, upon him be peace, “O Son of Miriam, preach to yourself, ‘and when you have preached to yourself, thea preach to others: and otherwise, be ashamed before your Lord.”12 And if you are impelled to try this work, then guard against two conditions : the first is affectation in speech in explanations and allusionst8 and vehement cries and vet fication and poetry because Allah the Exalted hates pretension, and the person pretentious beyond bounds gives evidence of inner confusion and a heediess heart. And the significance of warning is that the worthipper remember the fire of the future (world) so that he confine himself to the service of the Creator, and that he consider his past life ‘which he dissipated in what did not’ concern him, and that he consider ‘what is before him of obstacles to the security of faith at the end (of life) and what will be his condition in the grasp of the angel of death and will hhe be able to reply to Munkar and Nakirl¢ and that he be concerned with his condition in the resurrection and its stations, and will he pass lo not thiok myself worthy to preach; for preaching is Uke 2 tax, and the property on which its inposed is the aerpling of preaching fone sail Be, then, "who bas. no property, how shall he pay the tax F ‘And he who licks 2'garment; how shall Be cover another ? ANG "when i the shadow straight and the wood crooked P" And. God reveled to ‘Tet (upon him be peace!) “Preach to thyself; then, if thou acceptet the preaching, preach to mankind, and if not, be ashamed before mee" fact ftom letler sald by al-Sinvinl to have bees writen by alt Ghee, quoted in'S Mv. p12 12 do not find the source from which tht traditional saying is quoted. -ALGhazili quotes i aso in the Thy, v. | p47, and ebewhere See als preceding note, CL. abo with Lk. 423. 13 See Trandtion Section i, footnote 5. 114 These are wo, angels who examine all the dead, and torture the wicked in ‘heir graves, ‘The ody of the deceased fe placed on sight sce so that his face is turned toward Mecca. AL the grave, some one Is appinted to dltate to Uae deceased the answers be fe fo make to thse two angel. Book IX of Quarter 1V of Tpyi' is devoted to the subject of Meditation fad one section deals with the questions of Munar and Nabe. =n across the bridge!S safely or fall into the pit; and {the memory off these things will remain in his heart and disturb his tranquility; and stiring up these fires and lamenting over these afflictions is called “warning”; and giving notice to mankind and calling their attention to these things and warning them about shortcomings and omissions and causing them to see the defects of their souls, so that the heat of these fires touch the people of the assembly, and these aflictions make them impatient to rectify the past years according to their ability, and they feel regret over the days paseed in other than obedience to Allah the Exalted—all this carried ‘out in this way is called “preaching”. ‘Tt is as though you saw that a torrent was rushing suddenly upon the Ihouse of someone and he and his family were init and you cried, “Danger, danger, fle from the flood” —And would your heart in such circumstances, ‘rave to give your message to the master of the house with pretentious tions and witticisms and allusions? Certainly not at all. And ‘0 is the condition of the preacher and he must avoid such things. ‘And the second condition (to avoid) is that your concern in ing be not that mankind become wrought up in your assembly and show ‘excitement and tear their clothes, so that it be said “What an assembly this was”: forall this is an inclination to the things of the world,t6{[and is born from heedlessness; but your purpose and concern must be to call the people trom this world]} 10 the future world and from apostasy to ‘obedience, and from cupidity to abstinence, and from stinginess to generosity, and from vanities to the fear of God, and to cause them to Tove the future life and to hate the world, and to teach them knowledge fof worship and asceticism; because the predominating tendency in their nature is deviation from the plain road of the law and exertion in that in which Allah the Exalted does not take pleasure, and busying themselves, with their evil characteristics. Cast fear into their hearts and frighten them and warn them about what they will meet of terrifying things; if perchance the qualities of their inner lives shall be changed and the deeds 15 The bridge extending over the midst of Hell finer than a hai, sharper than the eden por Are at uv to day oa the people of Paradee passing over it with thelr works, some Tiinding lightning, and some like the. wiad seat forth and. some, Uke foe, and some runing, and some walking, and some, dratsiog them Selves longs and the fe wil Sato te aleve “Pas ho oer, {believers for’ thy light hath extinguiied my fame", and thereupon, the feet of the people of the Sre wll slp"™—Lane in'A FL, quoting trom pate Bea thy Bok, Quas W, x sei ete the foe of 8 16 Here abo a line & omitted in the text, through homocoteleuton,aera ‘of theit outer lives shall be transformed and there appear a craving and ‘desire for obedience and a retutn from apostasy. And this is the method ‘of pretching and of admonition, and all preaching which is not of this sort is a pest for both him who speaks and him who hears; nay, it is ‘even stid to be a ghOll? and a satan, which carries off mankind on the road, and destroys them; and they must flee from it, because what this speaker corrupts of their religion, Satan himself is not able to do; and whoever has power and authority must bring him down from the pulpits of the Muslims and forbid him from what he has proclaimed,—on account ‘of the word “enjoining fairness and forbidding evil.”18 ‘And the third thing to avoid is not to mix with the princes and Sultans!9 and not to see them; for seeing them and sitting with them land mixing with them is great mischief; and if you are impelled to do this, avoid praising them and commending them, for Allah the Exalted is ‘angered when an oppressor and an impious man is praised and whoever hhas called for the lengthening of their lives has delighted that Allah be disobeyed in his land. ‘And the fourth thing to avoid is not to accept anything of the gifts and presents of princes20 though you know it is permissible, because Ccveling things from them corrupts religion, since there is born from it flattery and “kotowing” to them and approving of their oppression, and allthis is corruption of religion; and the least of its evils is that if you 147 Ghtl—one of he inferior order of evil flan, that eats man; described by ‘some as an enchanter who assumes various forms—animals, human beings, ‘onsttous shapes hats burl rounds; hls and. devours any. Kuma entre who ily it le ways appears fo travelers. at night in Tonely Hace ia fue of felow-teveber An authority says, "hal i any Sint at sense eves nd asm, vaiou forms and Sp fearances” "Propeny. speaking, iis abeied only to) « female demon; eu io aie arth See Hane HON, wh p32. 18 This phrase occurs frequently in the Quen: cf. eg. 3:100, 106, 1105 PikoPte” cae ya nok x, Gurr Ti, dco be 18 A Sultan i higher than ing or viceroy, and has Kings and viceoys under fa Chapter 6 of Book {Vand chapter + of Book 1X, of Quarter If Of the Tat dal with Intercourse with Salar, 420 ‘Abdallah Tm ‘ABs 4, 68/687, one of the Companions of the Prophet ‘es that the Prophet sak, "erly some ofthe people of my” sect amt The nowitdge of etgion and read the Quin; and’ say, we vil 0 10 the grate and take sometbing of the word trom them, and ote from tent with our- ows raliion, ‘But sick things cannot bes ike at the fee of thoos {dom which nothing can be gathered but thors, In sack ‘Munger noting can be peered Irom the sorety of the eat but in and Meo" Misheat cast, vot. p66 Siaarly itis reported. (Al Talish wacaliaynight, $4) that” Abu anlla (Gy 150/767) refused 9 Elary from ihe Cap, “lest te Tove of rants get hold on my hear.” =n yt tant be om mtu cn fn oe sc ek fia et oh eed inner re ay te pee oe ee alle ie ig eri ea an wat sn ees en eee care a an pe On re th at kee ol ed cra 2 Ean i p , e ey sem ey nd a ey we rae io ot ine ie wake ee te tae ton ip Ona oe ee a ab a ‘Now the four things you must do are first: that you make your dealings with Allah the Exalted such that, if your servant acted thus with You, you would be pleased with him and you would not withdraw your {ood will from him for become angry; and what you are not pleased with soe‘yourself in your paid servant, Allah the Exalted is not pleased with jn you, and He is your true Lord; second, in all your dealings with Peopie, he loves for himself; 5 rad se tb science which corrects your heart and purifies your soul; as if you knew hat your life would not be prolonged more than a week, necessarily You Peuld not busy youself in it in the science of jurisprudence and argu and rudimentary principles and scholastic theology and such ite, because you know these sciences would not enrich you, but you would busy yourself in guarding your heart and in apprehending the attribute Gr the soul, and removal from the entanglements of the world, and the ‘Surifeation of your soul rom the blameworthy moral qualities, and you Pes busy yourselt in the love of Allah the Exalted and his worship, and Jr being distinguished with good qualities; and not a single day or night ‘pom the worshipper but that it is possible his death may occur fn itz XXXIV. 0 youth, hear from me another word and consider it, that jyou may find salvation, If you were informed that within a week the 7 One caplet of Hook 1, Quarter I ofthe eect Se Be by Spenser mean one them. 12. Traut lucuses the Rule of Sind how to over Section vi,aoe Sultan would come to visit you, I know that in that time you would busy yourself only in the rectification of what you knew the sight of the Sultan would fall upon, in the matter of the clothing and the body and ‘the house and the furnishings and other things. And now consider to what I refer, for you have understanding and a single word sulfices the clever. The Apostle of Allah, Allah bless him and grant him peace, said: “Verily Allah the Exalted does not Took upoa your form nor upon your deeds, but he looks upon your hearts and your intentions.” And if you. desire knowledge of the states of the heart, look in the Vitalizing of the Sciences of Religion? and other of my writings. This knowledge is, required of all, and other knowledge is required of some,’ except what fulfils the ordinances of Allah the Exalted; Allah grant you success that you attain it, ‘And the fourth (thing to do) is that you do not gather from the world more than the sulficency of a year, as the Apostle of Allah, Allah bless him and give him peace, prepared for certain of his rooms,+ and he said: “0 Allah, make the provision of the family of Mohammed sufficent."s And he did not prepare that for every room, but he would prepare it for her in whose heart he knew there was weakness (of faith), Dut for her who was a steadfast companion, he would not prepare for het except} the necessities of a day and a half. XXV. 0 youth, truly T have requested, and you must do what is in it; and do not forget to mention ‘me in your righteous petitions; but the supplication you asked from mel ‘XXIV. 1 1 fail to find the source of this traditional saying, It is very remnant of the word of Tam. 16°, 2 Thy, Book T of Quarter 1, 4 is imposible to trandate the two Arabic expresions gue 23 and BIS} with to squalent plete, The Sst is ephined as at eral the derance fb oblitory om every one, and dos nt become Se fre 1h rong of smn come of ie Soest ts fhe tern tae Stereos lo oa te tent try of the Mim and in cere of the Sone tate Stein Tore vent wf Weirat Lane's REF alae 4 The welerne ised to the tine when Mebane vd i Medina tea is rence oat of routs ul als hehe of ara ‘Mound the whl cours "Jn ach roms ortho ek ent he of RS we or nies S To nt find the sore ofthis tail syn XXV. 1 See Traltion Seton, footnote 12. ee seek in the supplications of the perfect. And recite this supplicati its times, especially at the conclusion of your prayers © Allah, truly I seek from thee of grace the most perfect, and of protection the most abiding, and of mercy the most encompassing, and of forgiveness its attainment, and of living the most comforting, and of life the happiest, and of beneficence the most perfect» and of blessing the ‘most general, and of favor the sweetest, and of kindliness the most bene- ficial. O Allah, be for us and be not against us. O Allah, seal ‘happiness our appointed time and confirm in excess our hopes, and unite in forgiveness our mornings and out evenings, and bring to thy mercy our final state and what is for us, and pour out the gift of thy pardon upon four transgressions, and bestow upon us the correction of our blemishes, ‘and make piety our provision for the joumey; in thy rel endeavor, and upon thee is our trust and our confidence. Fix us firmly ‘upon the path of uprightness and protect us in this world from acts necessitating regrets on the day of judgment and lighten on us the burden of the sins and bestow upon us the life of the righteous, and avert and dispel from us the evils and set free our necks and the necks of our fathers and our mothers from the fire in thy mercy, O thou Ilustrious One, thou Coverer of sins, thou Gracious One, thou Forgiving One, thou Benevolent One, thou Mighty One, O Allah, O Allah, thou Most Compassionate of the Compassionate, and in Him we trust.APPENDICESI. APPENDED NOTES AL GHAZALI'S “THE VITALIZING OF THE SCIENCES OF RELIGION”. Al-Ghazilis best known work ig entitled Iya ‘Ulam al-Din, that is, The Vitalizing of the Sciences of Religion. Tt was written at some time during his period of retirement from public life, in Syria or in Palestine. ‘The first period of his retirement was spent in Damascus, and perhaps also a later period, after his pilgrimage to Mecca; tradition says. that in Damascus he composed the Zé’, and also taught it in the school attached to the Umawi mosque. ALSayyid Murtadat mentions this work frst in the list of al-GhazAl's writings for the following reasons : first, because its mame heads the alphabetical list of works; second, because fof ite honor aver other hooks for what it cantaine of the knowledge of future things; third, its world-wide fame, like the journey of the sun in its passage; so that it Is said, “Though all other Muslim books should ‘vanish and the ZAy2 remained, there would be no need of what had disappeared.” ‘The edition of the Z4yd’ published in Cairo? consists of four large volumes, and contains more than 1,000 closely printed pages. The first ‘two volumes deal with the Outer Practices of Religion, acts of devotion and religious usage; the latter two with the Inner Nature of the Religious, Life, the heart and its workings, good and evil. It is note-worthy that of the Torty books comprising this work, thirty-seven deal with matters of experience and practice; of the others, Book One treats of Knowledge in general, Book ‘Two treats of Dogma, and Book Forty deals with 1 Nat, vol p27, 2 Bulag, 1872. a1ase Eschatology. Inasmuch as there are frequent references in Ayyuha Walad to the Thy’, I give herewith the Table of Contents : L u mL. ‘Things that Pertain to Worship 1. The Book of Knowledge ‘The Book of the Articles of Dogma ‘The Book of the Mysteries of Purity ‘The Book of the Mysteries of Prayer ‘The Book of the Mysteries of Almsgiving ‘The Book of the Mysteries of Fasting of the Pilgrimage ‘of Reading the Qur'an 9. The Book of Remembrances ¢ “31 ) and Invocations 10, The Book of the Night Watches ‘Things that Pertain to Practice 1. The Book of the Ethics of Eating 2. The Book of the Ethics of Marriage 3. The Book of the Ethics of Earnings and Livelihood “4. The Book of Things Allowed and Things Forbidden ‘5. The Book of the Ethics of Friendship and Brotherhood and ‘Companionship and Social Intercourse with Various Sorts of Mankind 16. The Book of the Ethics of the Life of Seclusion 2. The Bock of the Ethics of Travel 8. The Book of the Ethics of Music and Ecstasy 9. The Book of Enjoining Fairness and Forbidding Evil 10, The Book of the Ethics of Living as Exemplified in the Virtues of the Prophet ‘Things that Destroy the Soul 1. The Book of the Wonders of the Heart 2. The Book of the Discipline of the Soul and the Culture of ‘Character and Treatment of the Sickness of the Heart 4. The Book of Breaking the Two Desires: Appetite and Carnal Lust 4. The Book of the Evils of the ‘Tongue $. The Book of the Blameworthiness of Anger, Hatred and avy ‘The Book of the Blameworthiness of the World ‘The Book of the Blameworthiness of Greed and the Love of Wealth 8 a —33— ‘The Book of the Blameworthiness of Worldly Dignity and ‘Hypocrisy ‘The Book of the Blameworthiness of Pride and Conceit 10. The Book of the Blameworthiness of Wordly Vanities IV. Things that Deliver the Soul Bees ‘The Book of Repentance ‘The Book of Patience and Praise ‘The Book of Fear and Hope ‘The Book of Poverty and Asceticism ‘The Book of the Unity of God and of Trust ‘The Bock of Love and Longing and Affability and Con- tentment ‘The Book of Good Intent and Sincerity and Veracity ‘The Book of Self-Examination and Self-Accounting ‘The Book of Meditation ‘The Book of the Remembrance of Death and What FollowsB, THE WONDERS OF THE HEART? In the name of Allah the Compassionate, the Merciful—Praise be ‘unto Allah,—without reaching comprehension of Whose majesty hearts fand thoughts are perplexed, and at the beginning of the shedding of Whose light eyes and sight are confused—the subduer of the secrets of the hearts and the knower of the things hidden in the consciences, the fone who in ordering his kingdom dispenses with advisers and assistants, the overturer of hearts, the forgiver of sins, the veler of faults, and the ispeller of griefs; and blessing and abundant peace upon the lord of the ‘Apostles, the unifier of the affairs of religion, and the destroyer of the citces of the apostates; and upon his family the good and pure. ‘The honor of man and his excellency in which he surpasses all varieties of created things consists in his aptitude for knowing Allah, rake be to Him, directly through personal experience, which in this world is his beauty and distixction and glory, and in the future is his ‘equipment and his provision. And verily he prepares for this knowledge jn his heart, not in any other of his members; and it is the heart which Knows Allah and draws near to Allah and works for Allah, and strives towards Allah, and reveals what is with Allah and before Him; and verily the members are followers and servants and instruments which the Ireact employs and uses az a master uses his slave, and as a shepherd ‘makes use of his sheep, and a workman his tool. The heart is the one received by Allah if it is made free from other than Allah, and it is the fone curtained off by Allah if it becomes immersed in other than Allah; T Quarter Thee of the Thy, devoted to 2 consideration of thigs that Destroy the Soa introduced by esnadoration of The Wonders of the Hear T trandate ‘Sbotroduton and the Brot seetion of this book, because of the fequent references ECdyyuot-Woled, to the hear, the sol, te spirit and the inteligence, following ‘be Ren printed to Blng (Caio) 1872 and comparing 3 with the text in the hat SESeya aad, Cao 11/8 —a8s— and it is the one seeking and the one conversing and the one censuring? It is the heart which rejoices in nearness to Allah, and prospers if man purifies it, and it is the heart which is disappointed and miserable if the soils it’and corrupts it. And when the heart is submissive in reality to Allah the Exalted, verily what acts of piety appear externally is due to its light; and when the heart is disobedient and rebels against Allah the Exalted, verily what evil deeds darken the members is due to its effect; and by its darkening and by its lightening there appear the virtues Of the outer appearance, and its vices, since every vessel drips what is fn it. Itis the heart, which if a man knows, he knows himself, and if he knows himself, he knows his Lord; and it is the heart, of which if a man is ignorant, he is ignorant of himself, and if he is ignorant of himself he is ignorant of his Lord. And whoever is ignorant of his heart is even more ignorant of all else; since most of mankind are ignorant of their hearts and their souls, there is a device between them and their souls. ‘Thus “Allah intervenes between a man and his heart,"3 in such @ way that He prevents him from seeing Him and considering Him and from the knowledge of His attributes and from perceiving how he is turned betve) in, and how at one time he falls to the lowest of vile things and he is degraded to the region of the devils, and how at another be is lifted up to the noblest of noble things and is raised to the world of the angels nearest (to Allah). And whoever does not know his heart so that he watch it and rule it and ‘Observe what shines upon it and in ft from the Lesoues of the kingdom, then he is among those of whom Allah the Exalted said, “They have for~ gotten Allah, <0 T will cause them to forget themselves; they are the evil doets"'4" And knowing the heart and the real nature of its qualities is the root of religion and the foundation of the way of the travelers. ‘And since we have completed the first part of this book, in the consideration of what happens externally in the way of pious acts and feustoms,—and this is the outer knowledge—and since we promised in ‘the second part to explain what comes upon the heart of the qualities destructive and redeeming,—and this is the inner knowledge—it is un- avoidable to offer on this matter two books : a book in explanation of the wonders of the qualities of the heart, and its innate dispositions, and fa book on the way of disciplining the heart and training its innate dis- ‘positions; then after that we shall procede to the analysis of the destruc- 4 This last cause may ia Arabic be read in either the active or the pasve voce. MacDonald, Religious Atstide, p. 222, accepts the pasave 3 Qurin 8:24. 4 Quen s9:19.ve tive agencies and the redeeming agencies. And now we shall explain the wonders of the heart by way of comparisons, mentioning what will come ase to causing understanding; for truly the clear explanation of the ‘wonders of the heart and its secrets, which enter into the world of the Kkingdom,s will weary the most understanding ! The Meoning of Soul and Spirit and Heart and Intelligences ‘and what is intended by these names Know that these four names are used in these chapters, and there ate few of the Savants in science who are fully masters of these words and the dliflerences in their meanings, and their limitations and determina- tions; and the source of most of the mistakes is ignorance of the meaning of these names and of their sharing in a variety of meanings; so we shall explain concerning the meaning of these names whatever is connected with our purpose. ‘The first word, “heart”, has two meanings : ‘The first refers to the ‘cone-shaped tlesh placed in the left side of the chest; itis a special object swith an interior cavity ia which is dark blood and it is the fountain-head of the spirit and its source. But we do not intend now to explain its kind ‘and condition since the purpose of the physician is connected with it, and not religious purposes. ‘This heart is found in animals and even ‘the dead; and if we ute the word “heart” in thie hook we da not mean hy that organ for itis a piece of flesh of no value and itis of the world of force? ani sensual perception, since the animals comprehend it through th sense of sight, let alone mankind. ‘The second refers to the transceidental hheart; and this subtlety is the essence of man and what comprehends and learns and knows; and this it is which speaks and opposes, censures and hholds to accounts Tt has a relationship with the physical heart; and the intelligences of most of mankind are puzaled in comprehending this rela- tionship, since its relationship resembles the relationship of accidents 10 substances, and qualities to what they qualify, or the user of tool to ‘the tool or the thing placed to its position, And the explanation of this we guard against for two reasons : first, since it is connected wi the speculative sciences and our purpese in this book is only the practical sciences; second, its demonstration demands the disclosing of the secret 5 an explanation of the three worlds of existence, in Ghasi's philosophy, see MacDonald, Missin Theology, pp. 134136. 6 The Arabic words are Gad ay die + 17 Se footnote 5 8 Ber footnote 2 — it, which is something concerning which the Apostle of Allah, Allah bless him and grant him peace, did not speak, and so no other should speak about it, And our purpose is, if we use the word “heart” jn this book, to refer by it to this subtlety; and our object is to mention its qualities and states, not its reality in itself; and knowledge of the practical requires a knowledge of its qualities and states, and does not require a consideration of its reality. ‘The second word, “spirit”, also, im what is connected with our ‘purposes, is used in twa senses: ‘the fist, a subtle substance whose source is the cavity of the physical heart and it spreads by means of the veins Teading to all parts of the body; and its course in the body, amd the spreading of the lights of life and touch and sight and hearing and smelling, from it to its members, resembles the spreading of the light of fa lamp ‘which is carried through the house, so that it does not reach any part of the house without that part being lighted by it, And the Tife is like the light spread within the walls; and the spirit is like the lamp; and the extending of the spirit and its movement within (the body) {is like the movement of the lamp carried about inside the house. And when physicians use the word “spirit”, they use it in this sense; it is a subtle spour which the heat of the heart matures. And the explanation of js not our purpose, since what is connected with it is the field of the physicians who treat the bodies; but the purpose of physicians of religion ‘who treat the heart iz to lead it into the vicinity of the Lord of the ‘worlds, and their purpose is not connected with the explanation of spirit, fundamentally. The second meaning is the knowing, perceiving subtlety in man, which we explained in one of the meanings of the heart, ‘and this is what Allah the Exalted means in the saying, “Say, the spirit is my Lord’s affair? and it is a miraculous transcendental affair, whose real natufe most’ of the intelligent and understanding are unable to ‘comprehend. ‘The third word, “soul”, also has various meanings, of. which two concern our purpose.” The first is that it indicates the combination of the forees of anger and of fleshly appetite in man, as we shall explain; and this is the usage employed by the Sis, since they mean by “soul”, the jnnate combination of the blameworthy qualities in man; and they say there is no escape from combatting the soul and breaking it. And point= ing to this is the saying (of the Prophet), upon him be peace, “Thy Breatest enemy is thy soul which is between thy two sides.”10 The 9 Quite 1737. 10 T do mot find the source of this traditional yingsecond meaning is the subtlety which we have mentioned, which is the ‘man in reality, and itis the soul of man and his essence, but itis described {in various ways according to the differences in its states. Thus if it be- comes quiet and under control, and agitation vanishes from it by reason ‘Of opposition to the lusts, it is called “the tranquil soul”; Alldh the Exalted said of such, “O thou tranquil soul, return unto thy Lord, well pleased, accepted.” And the soul in the first meaning cannot be pictured as returning to Allah the Exalted, for it is far removed from ‘Allah and is of the party of Satan. And if its tranquility is not complete, but it is strugeling with the lustful soul, and opposing it, itis called “the ‘upbrailing soul”, for it upbraids its possessor for his shortcoming in wor~ shipping its lord” Allah the Exalted said, “T will not swear by the upbraid- jing soil."12 But if it ceases to oppose and submits to and obeys the centicements of the lusts and the invitations of the Satan, ‘oul cummanding to evil.” Allah the Exalted reported concerning Joseph, tupon whom be peace, and the wife of the Prince, “And T do not hold ‘myself clear; verily the soul commands to evil."15 "But it is possible that “ithe soul commanding to evil” refers to the soul in the first meaning. ‘And thus the soul in the first sense is altogether blameworthy, and the soul in the second sense is praiseworthy, since itis the very man himself, or his essence and reality, which knows Allah the Exalted and all know- able things. ‘The fourth word, “intelligence”, similarly has various meanings ‘which we have mentioned in the book ‘on “Knowledge”; and in connection ‘cur purpose it has two meanings. First itis used in the meaning of the Kiowledge of the true nature of things, and is an expression to descrize knowledge, whose seat is the heart. Second, it is used in the meaning of that which apprehends knowledge, and that is the heart, T mean that subilety (of which I have spoken).' And we know that every earned man has in himself an existence, a fundamental element standing by itelf, and knowledge is the quality found in it; and the quality is ‘other than the thing qualified. And the intelligence means the quality of the learned one, and also the place of apprehension, I mean, the apprend= ig tind. This latter is meant in the saying of the Apostle, Allah bless Ihim and grant him peace, “The first thing God created was the intel- ligence.” Knowledge is accidental; it is not conceivable it. should be first of his creation; but it is necessary that the seat of knowledge (the intelligence) be created before it (knowiedge) or with it, for converse swith it (knowledge) is not possible. And it is reported that the Exalted 11 Quin 39:27 12 Qurtn $52. 33 Qa'in 12:53 141 do not find the source ofthis saying. 89 — said to it (the intelligence), “Draw near,” and it drew near; and again, Turn aside,” and it turned aside—a tradition.1S ‘thus there is revealed to you that the meaning of these four words is known; that is, the physical heart, the physical spirit, the Tustful soul, ‘nd kagwledge of science; and these four expressions are used in these four meanings; and a fith meaning is the knowing, comprehendi Subtlety in man, and the four expressions in their totality come to this neaning. "So there ate five meanings and four expressions, and each ex- pression has two meanings. ‘And most of the “Ulema’ have become confused as to the differences between these expressions and the meaning common to them all; so you fee them speaking about the thoughts and they say, This is the thought St he intelligence, and, This is the thought of the spirit; and, This is the thought of the heart; and, ‘Ths is the thought of the soul; and the Looker va does not understand the difference in the meaning of these names. Std in order to remove the cover we have offered the explanation of these sites And when there occurs in the Qur’én and in the Sunnah the ‘xpression “the heart, the meaning is: that in man which posssses Seletigence and knows the true nature of things; and it is alluded to as ihe Feart” which is in the chest, because between that subtlety and that Grgan the heart, there is a special connection; and so, even if it (this Sakitety) is connected with the other parts of the body, and used for Them, yet it fs connected with the body by means of the Deart: G0 ite first connection is with the heart; and it is as if the heart were its seat tia ite Kingdom and its world and its riding animal. For this reason Sahl atvTustarle Hkened the heart to a throne and the chest to a seat and said, rte heart is a throne and the chest is a seat.” And it is not meant by this that it is the throne of Allah and His seat, because that is absurd; tut the meaning is that the heart is its (the subtlety's) kingdom and the first channel for its management and its {tee activity, and its relation to {his subtlety is like the relation of the throne and seat to Allah, the Exalted. And this comparison applies only in certain respects, and its explanation is not suitable for our purpose, so we pass it by. in full: When Allah created. the iit dew neat; then He sab,C. THE “WAY” OF THE MOSLEM MYSTIC Mysticism in Islam is known best today in the practices of the Dewi ode. AS a mater of fact wile Ue are In truth the logical rage ofthe myolcl way cari fan exteme, they ho more display i than id the ectatie Utteanes of the companies ofthe prophets manifest the true meaning of prophecy,! nor do the extravagancies of Christian Holy Rollers or Speakers with Tongues reveal the inner vevtes of Christan mysticism. Th fact, te Dervish orders arose in the years following the death of a- Ghazi, and are no part of te ie of the Moslem matic of thecal teat ens ee ly rely ine ee of ton In Islim sufleny to form a background for an appreciation of the tude of al-Ghaz aa ‘The stream of Mysticism has its springs in the ascetic movement which arose in Tslim before the close of the second century of Moslem history. Ibn Khaldin describes its origin as follows ‘The Way of the Sitfist was regarded by the ancient Moslems and their illustridus men—the Companions of the Prophet, the 1 cf 13am, 1958 2 Bt orton Neh, The of in 9.27 3 bn Khali, tbe yet Arb Htoran (2 1408) i Rn dcecion of the Sin Desk ls Mite Aries Ssh iee ey they ahve ‘comparatively unimportant. * Dave bee 4 The Arie word to deste the Mystics S88 G.y0) probably desved from the word Sit (y+) mining wool, and refering to the woven garments vom by the early axetca The deation plead by mot Mens from Eafe Calan tomology fe ns aoe ore ‘Suocessors, and the generation which came from them—as the ‘way of Truth and Salvation. ‘To be assiduous in piety, to give Up all ease for God's sake, to turn away from worldly gauds and Vanities, to renounce pleasure, wealth, and power, which are the general objects of human ambition, to abandon society and to ead in seclusion a life devoted solely to the service of God— these were the fundamental principles of Siftism which prevailed ‘among the Companions and the Moslems of old time, When, However, in the second generation and afterward workdly tastes became ‘widely spread, and men no longer shrank from con- tamination, those who made piety their aim were distinguished by the title of Sis or Mutasawwifa (aspirants to Sofisin)+ [Al-Hlujwirié in his Kash al-Mobjib, mentions among the SAtis of the second century A. H., Abu Hishim, who is almost universally accounted {he fist Safi after the Companions, Followers, and succeeding generation, ‘and who founded the frst monastery for Satis, in Ramleh, Palestine; Ybrahim b, Adhem, Da’ad al-Tai, Fudayl b. ‘Tyad, Shaqiq, and Rab'a the frst woman saint of Islam, who died in Jerusalem. Hasan al-Busti (a. 728), who is quoted by al-Ghazili in Ayyuhe "-Walad, is an even GGhigr astetic, and considered by many to be the founder of the movement from which Saflism developed. In the third century A. HL. there are four names which stand high lamone the Safe. ‘There are Thi T-Nin al-Mugei (d. 860), who is by any Sifis considered the primary author of their formulated doctrines; ErJunayd (d.9t0), who said, “We derived Sifism from fasting and faking leave of the world and breaking familiar ties and renouncing what then deem good”? al-Hullaj (d. 922); and al-Shibli (@. 945) To show the spread of Mysticism in the Moslem worl, i is Gf these four men, the first was an Egyptian, the second was from Baghdad, the third was of Zoroastrian descent, and the fourth from Khorasan, ‘The Mystic life in Islam as in other religions is described as @ journey. The Mystic is a traveller ( UL ) journeying along a path 161 have followed the translation of Nicholson, A Literary History of the Arabs, Le eet usd the Beyrowt edition of 1400, vol Til p85 46 Avy "LBlaxan ‘Ali b, ‘thin b, ‘All al-Chaonave_al-Julbl alHujwich ee eee aca 46/1072 th author of Kashf of-Mabjih, the most ancient and ‘etbrated’ Persian trate on Sim. 4 Quoted in Nichokon's, A Lilerry Htory of the Arabs, p. 280—o— (ig) which will lead ultimately to @ condition in which the soul has thrown off enticely all thought of and interest in this present world, and hhas attained complete absorption ( +43 ) in the reality of Allah. During ‘the progress of the journey the soul passes through certain stages ¢ Ut) land states (dip!) The distinction between the two is explained thus: The stages are stops in the ascetic and ethical discipline of the soul, which are attained by the traveller, but are in such a relationship to each other that each stage must be fully mastered before the next higher is possible; the states are spiritual feelings and dispositions over which man his no control, « condition of joy or sorrow, elation or depression, which the heart of man attaing through experience (lit. tasting 33) ‘without his volition to receive or repel them, Stages are permanent in nature; that is, one is always in one or another stage of the joumey. ‘But states are transient, coming and going, leaving the traveller ever eager to experience higher states. . Al-Hujwiti thus differentiates between the two “Station” (lie ) denotes anyone's ‘standing” in the way ‘of God, and his fulfillment of the obligations appertaining to that “tation” and his keeping it until he comprehends its perfection 0 far as lies in a man’s power. It is not possible that he ‘should quit his “station” without fulfilling the obligations thereof. ‘Thus, the first “station” is repentance (tawbat), then comes con- ‘version (inabat), then renunciation (zuhd), then trust in God (awakkul), and so on : it i not permissible that anyone should pretend to conversion without repentance, of to renunciation without conversion, oF to trust in God without renunciation, State” (Je) on the other hand, is something that descends from God into a man’s heart, without his being able to repel it when it comes, or to attract it when it goes, by his own ly, while the term “tation” denotes the way of the seeker, and his progress in the field of exertion, and his rank ‘s Kash al-Mabjob, I quote the trandation of Nichokon, p18 oe before God in proportion to his merit, the term “state” denotes ‘the favour and grace which God bestows upon the heart of His ‘servant, and which are not connected with any mortification on the latter's part. “Station” belongs to the category of acts, ‘Slate’ to the category of gifts. Hence the man that has a “station” stands by his own self-mortiication, whereas the man that has a “state” God creates in him, dead to “self” and stands by a “state” which Since the Way of the Mystic is personal and individual, it follows that no tro Sifis ever travel through identical experiences. For this reason various Siifis, in mentioning the stages and states through which the soul passes, disagree widely in detail. As an example of one of the Dest known systems, T mention that of al-Sarraj? who in his Kitdb al- Taona’ discusses the following seven stages 1. repentance 2 abstinence 3 renunciation A poverty 5. Patience 6. trust in God 7. satisfact He also lists ten states which fall upon the travel 1. meditation 2 nearness 10 God 5. lve & tear s. hope & ging 2 intimacy B tranqity 9. contemplation ro certainty vA Toh ‘A Sr} aL'Ts, 38/08. “The Kb llama Na Ay AL Ntbln, London 194, psp eat feat oo Seinss Gairdner!0. mentions seven stages in terms of the condition of the soul in each, a follows ‘The Soul Depraved ‘The Soul Accusatory ‘The Soul Inspired ‘The Soul Tranqi ‘The Soul God-satisfied ‘The Soul God-satisfying ‘The Soul Clarified and Pure, ince the States come as the direct gift of God, they are more highly prized, and accounted mote noble than either knowledge or attaining the stages. Thus al-Ghazili 1 writes of the Sifis: It became plain to me that it was impossible to arrive at ‘the most important of their special qualities through instruction, but only through experience, and state, and change in personal qualities; and what a difference there is between one’s knowing the definition of health and of satiety and their causes and con- didons, and his being in health and satisfied .... and the physician whea he is ill knows the definition of health and its ‘causes and its remedies, although he is lacking in health. And so also is the distinction ‘between your knowing the fact of self- restraint and its conditions and causes, and being yourself celf= cconttolled, and cutting off your soul from the world! And I Iknew right well that they. were lords of states, not masters of words, and that one could not attain this by the method of knowledge, or I would have attained it; and that there remained nothing except what could not be secured through hearing and knowledge, but (only) through experience and practice, Similanly Tbn al“Arabit2 said, in discussing knowledge Knowledge is of three grades : first, rational, any knowledge axiomatic or a8 2 consequence of consideration of a proof... 4 second, knowledge of States, to which there is no access except bby experience, and the intellectual man cannot find it nor cesiablish a proof of his cognizance (ma‘rifah Sp. ) of it; like 10 The “Wes” of « Mohammedan Mystic, p 248 11 al-Mungidh min al-Dall,p. 27 12 Mubiyyu ‘LDin Mubammed b. ‘AU Iba sl‘Arabi, born in Spain, died in Danaicus 1240 called “al-Shaykhal-Akbsr” (the Grand Old Blan), one of the peatestof all Modem philrophers and Mystics, The quotation y made by the Sayyid Murtag, in bis bit, ¥- TI, p. 245, Se the sweetness of honey and the bitterness of aloe and the enjoy- tment of sexual intercourse and emotion and longing—these are demonstrations which no one can know unless he has qualified in ‘them and experienced them. He then adds as the third degree of knowledge, knowledge of the secrets, which is above the realm of intelligence and the peculiar property ‘of prophets and saints. ‘The ideal before the traveller, in completely organized Siftism, is to ‘accomplish the various Stages of the Mystic way and to taste and ex- perience the various States until he attain the highest condition of all, Aescribed variously as vanishing away (xy ), ecstacy (+15 ), hearing ede pasion ( te), union (Joy), and so forth in which the traveller cents tobe a seeker (1) and becomes a knower ot goat (ssl). Im this state the $f has cast ff ll wold limitation and loses himell completely In contemplation of God, the ultimate verity. Its when ths State ts experienced that many $s fel that ceremonial reqeleneats, prayers and worship, and so forth, are no longer biniog on thr, and there occur tase “cai trance” and "Yemen eis” nd “idle saying” which al Chel condemns. Among Slifis themselves there is difference of opinion as to whether this condition is to be considered also a transitory state, or a permanent attainment, the majority holding the former view. ‘The nature of these utterances may be known from the following more famous sayings : |-Bistami (4. 875) : Praise be to me! |-Hallaj (d. 923) : 1 am the ‘Truth ! al-Shibli (d. 945) : Tam the diacritical point under the letter ba? Khoragini (d. 1034): 1 am only two years younger than God ! bn abi 7-Khayr (¢. 1048): Under my robe there is only God ! Often, however, these cries were utterly unintelligible sounds and ‘exclamations, which were considered by the orthodox theologians and traditionalists as even more scandalous than intelligible, though blas- hemous, sayings. Tbn-Khalddn'+ suggests four criteria for judging ‘them : First, if uttered by people of known goodness, they should not be 15 Section XVI Trandaton. 14 See footnote 3,—%6— Dlamed for uttering when in ecstasy what in others would be unsuitable, ‘Second, if they are mot people of known goodness, their utterances are ‘subject to doubt, Third, if they are people who use such language when not in ecstasy, they are certainly to be held to account. And finally, he tsverts that all such utterances are on the whole undesirable and should be suppressed. It is a long journey which Mysticism in Islam has travelled. When carried to the extreme, it leads to extravagancies and vagaries ia both fife and doctrine, But the early Mystics were men of ascetic piety who ought, through fasting, prayer, and renouncing what men thought good, to take leave of the world and attain to a nearness to God—-the goal of the ious man in every land and nation. IL, CHRONOLOGICAL TABLE Ghazal 4450/1038 Born in ‘Tas 458/ Europe Philip in France 1060 Battle of Hastings 1066 re Islam Seljuks capture ‘Mery and Naysabur 439 Seljfks capture Balkh 432 ‘Tughril Bey centers Bagdad, ‘Buwayhid dynasty falls 447 al-Mustangie in Eaypt, 427-487 al-Qi'im, Khalifa ‘Arp-Arslan succeeds Tughril; Nirim al-Mulk Wazir and real ruler; al-Tabari d. mim al-Haramayn returns from exile, 456465/ apt 41s! 1480/1087 485/ al-Radkbini at Turjan, studied ‘under the’ Imém ‘Abu Nase al-Isma‘lt Submission of returned to Tas pope at Canoes, 1076 at Naysabur, under Imm’ al-Haramayn; broke wit taqlld period of critical “uncertainty wont to court of Nig al-Mull, Cspture of after death of” Toledo, 1086 imdmal-Haramayn | ona? Battle of al-Zalaga, 1087 Malta taken by ‘Normans, 1090 teacher in Baghdid, 483-487 studied theology al-Qushairi d. Farmadi, pupil of uncle of Ghazilt and nis teacher, d. 47 ‘mim al-Haramayn a. 478 al-Hasan b. Sabbah. cpr Aino, Nigdm al-Mulk and ‘Malik Shah assassinated 490/ 495/ 590/ a Ghazatt Europe studied Batiniy- yah sects studied Satis left Baghdd 1388/1098 ars reteat Antioch captured aaa by Crosaders in Syria two years 491/1098 aught in Jerusalem, taken Danses irom Fatinias by Sel, visited Alexan- captured by fia, Cairo, ete. Crusaders in 1099 gos/trar died in Tas s10/ sts/ retumed to Baghdad as retummed to active life, taught in NayebUr 499 Aneel d. 1109 ‘Tripoli captured by Crusaders returned to Tis, sor- (?) restudied hadith, ‘Abelard in Paris 1115 Knights Templar founded in 1118 iim Bargiyarug, Great Seljik;,al-Mus- tazhir Khallfa al-Musta‘li in Egypt 487 al-Bakri d. 487 Fakhr al-Mulk, Wazit Sinjar governor of Khurasan for Bargiyaruq al-Amir in Egypt, 495 Bargivarug d_ 498, Sinjar Great Sel~ jk, Fakbr al-Mulk Watir, in Nay sabur Fakhr-ul-Mulke assassinated, 500 sIKiya died 504JAos intra, 4, ML WI. TABLE OF ABBREVIATIONS all others after ‘Anno Domini, Chistian era ‘Anno Hijira, Moslem era before chapter, chapters compare corrected correction ied text disturbed, blured, oF indistinct following loss Journal of the American Oriental Society ‘Journal of the Royal Asiatic Society hhomocoteleuton insert(s) intralinea, intralineally line, Hines‘MS., MSS. tig. Pa PP. prob. xd, rding. 8. M subl. supral. ‘manuscript, manuscripts obscure omit(s), omitted original (ly) age, ages. plural Drefix(es) probable, probably read(s), reading repeat(s) Sayyid Murtaga,Tthaf ALSidah sublinear, sublineally supralinear, supralineally transpose(s), transposition translinear, translneally ‘volume, volumes variants) with text ‘words implied by text or interjected by the translator losses added to text added from text of other MSS. Dates are frequently refereed to in both the Moslem and Christian eras, thus 505/111, in which the date in the Moslem era is given first. ‘Books listed in the Bibliography are referred to by the name of the author, or the name of the author and letters jcating a particular work of several by him, thus : Macdonald, JAOS. IV. CROSS-REFERENCE KEY TO THE ARABIC TEXT AND THE TRANSLATION The Translation The Arabic Text Section I f. gab. Lt u 4. gab. 1 15 mm f. 93a 2 Vv f. 93a Ls v f. 938 Le 13 vi f. o3b. va f. ou 1 2 vor f o4a L 6 1x fom 17 x f o4a bey xI f. oma. bts xm £ gab. 1 4 x £. ob. 18 xIV f. gab. 1 15 xv f. g4b. 1 19 XVI f. 95a. L 4 XVI f. 95a 1 14 ‘XVII £ gsb. 1. 4 XIX f. 96a, 1. 17 Xxx Lomls xxI f. ora. 1. 6 XxIL f. 97a. x0 XxxmT f. 97a 12 ‘XXIV f. gga. 1 3 xxv f. gga. Le 12V. BIBLIOGRAPHY 1. General Works ‘The Encyclopedia of Islam: A Dictionary of the Geography, Ethnography, and Biography of the Muhammedan Peoples, prepared by a number of leading Orintalists. Leyden. 1913. Ali, Syed Amir. The Spitit of Islam. London. 1923. ‘Amold, Thomas and Guillaume,Alfted, editors. ‘Tbe Legacy of Islam. Oxford. 1931. Brockelmann, Carl. Geschichte der arabischen Litteratur, 2 vols. 1898, 1902. Browne, Edward G. A Literary History of Persia. 2 vols. London. 1920. Graffin, R., and Nau, F. Patrologia Orientalis—vol. XIII, pp. 327- 43t, Logia' et Agrapha Domini Jesu apud Moslemicos Scriptores, Asceticos Praesertim, Usitata Collegit, Vertit, Notis Instruxit—vol. XIX, pp. s29~624, ibid. Paris, 1923. Huart, Clement. A History of Arab Literature. London. 1903. Hughes, Thomas Patick. A Dictionary of Islam, New York. 1885, Hughes, T. P. Notes on Mubammadanism. London, 1894. Jung, Eugene, Lslam et L’Asie, Paris 1927. Lammens, H. L’lslam. Beyrut. 1926. Landrieus, Maurice, slam. Paris. 1913. Lane, Edward William. The Thousand and One Nights, 3 vols. London. 1889. Lane, Edward William, An Account of the Manners and Customs of the Modem Feyptians. 3 vols. 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Al-Musnad, 6 vols. Cairo. AH. 3313. Muir, Sir William. The Life of Mohammed. Edinburgh, 1912. ‘Muir, Sir William. Mahomet and Islam. New York, N. D. Rodwell, J. M. ‘The Koran, translated from the Arabic. London. Igtt. ‘i Sale, George. ‘The Koran, 2 vols. London. 1825. Shih, Ahmad, Miftabul Que'n, Benares, 1906. al-Tibrfzi, Moh. b. ‘Abd-allah al-Khatib. Mishcat ul-Masibib, ‘anslated by A. N. Matthews. Calcutta. 1809 Wensnick, A. J. A Handbook of Early Mubammadan Tradition, ‘Leiden. 1927. ‘Zamakhshiri, Abu ‘-Qasim, Al-Kashshaf ‘an Haqd’iq al-Tanzfl, ‘edited by W. Nassau Lees. Calcutta. 1856, Se 4. Theology, Philosophy and Mysticism, de Boer, T. J. History of Philosophy in Jslam. London. 1903. Dugat, Gustave. Histoire des Philosophes et des ‘Theclogiens Musul- mans, Paris. 1878. Field, Claud, Mystics and Saints of Islam, London. 1910. Gairdner, W. H. T, ‘The “Way” of a Mohammedan Mystic. The ‘Moslem World. New York. 1912. ‘Alb, ‘Uthmda al-Jollabi, Kash al-Mabjab, translated ‘by R.A. Nicholson, London, 1913. O'Leary, de Lacy. Arabic Thought and its Place in History. London. 1922. ‘Macdonald, D. B. Aspects of Islam. New York. 192%. ‘Macdonald, D. B, Development of Muslim Theology, Jurigprudence, and Constitutional Theory. New York. 1903 Macdonald, D. B. The Religious Attitude and Life in Islam. Chicago, 1912. ‘Margoliouth, D. S. "The Early Development of Mobammedanism, London. 1914. ‘Massignon, Louis. Essai sur es origins du ‘lexique technique de 1 mystique musulmane. Paris. 1922. Nicholson, R.A, Studies in Islamic Mysticism. Cambridge. 1921. Servier, Andre, Islam and the Psychology of the Musulman. ‘London. 1924. Smith, Margaret. Studies in Karly Mysticism in the Near and Middle Hast. London. 1931. Swan, George. An Outline for the Study of Dervishism, Cairo. 1925, ALHyjwi 3. Lexicons ond Dictionaries. Badger, George Percy. An English-Arabic Dictionary. London, 1881. Bustany, Butros al-. Mubit al-Mubf. Beirut. 1870, ‘Fagnan, Edmond. 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The Life of Ghazzili JAOS, pp. 71-132. 1899. ‘Muldnuk, Zaki, Al-akhiaq ‘and al-Ghazali. Cairo. 1924. Obermann, J. Der philosophische und reli Ghazilis. Wein-Leipsig. 1921. Sabri al-Kurdi, Mubi al-Din. “Miyér alilm f1 fan al-mantiq, Cairo, AH. 3329. Zwemer, Samuel. A Moslem Secker after God. New York. 1920, Wilk jose subjeltivismus 7. Al-Ghasili, Published Writings in Arabic, Sayyid Murtaga. Ithaf al-Sida al-Muttagin, Cairo. AH. r311, vols. X. al-Ghazili, Badiyat al-Hiddya. Cairo. A.H. 1306. Fatipat al-Uitm. Cairo. AH 1322. Kimiya al-Se‘adah, Cairo. AH. 1343, Kitab Thyi!‘uldm al-din. Bulag. 1872, ‘Miraj al-SAlikfn, Cairo. ro24. ‘Micin al-‘Amal, Cairo. AH. 7342. . Al-Mungidh min al-Dalil. Cairo, 1. d, —109— 8. AlGhaséli, Translations of His Writings, Calverley. Thy4’, Quarter I, Book 4, on “Worship in Islam.” Madras.” 1925. DeMaynard, M. C, Barbier. Le Preservatif de Verreur. Journal Asiatique, serie 7, vol. 9, Jan. 1877, pp. 5-93. Field, Claude. Alchemy of Happiness. London. x908. Gairdner, W. H. T. Mishkat al-Anwar. London. 1924. Hammer-Purgstall. O Kind. Wien. 1838. Horne, Chas. F. ‘The Rescuer from Error, in vol. VI, pp. 102-133, in “Sacred Books and Early Literature of the Fast,” London. 1917 ‘Macdonald, G. B. Thy’, Quarter Il, Book 8, on “The Laws of Listening to Music, ete.” JRAS, London. 1902. pp. 195 ff 705 f.; 1902, pp. 1 f.