[3]. Nafaḥát, No. 376. Through al-Khuttalí, al-Ḥuṣrí, and Abú Bakr al-Shiblí the author of the Kashf al-Maḥjúb is spiritually connected with Junayd of Baghdád (ob. 297 A.H.).
[4]. Ibid., No. 375. The nisba Shaqqání or Shaqání is derived from Shaqqán, a village near Níshápúr.
[5]. Nafaḥát, No. 367.
[6]. Ibid., No. 368.
[7]. The date 465 A.H. is given by Ázád in his biographical work on the famous men of Balgrám, entitled Ma´áthir al-Kirám.
[8]. See Ethé’s Cat. of the Persian MSS. in the India Office Library, No. 1774 (2). The author of this treatise does not call al-Hujwírí the brother of Abú Sa`íd b. Abi ´l-Khayr, as Ethé says, but his spiritual brother (birádar-i ḥaqíqat).
[9]. Its full title is Kashf al-maḥjúb li-arbáb al-qulúb (Ḥájjí Khalífa, v, 215).
[10]. The author’s view as to the worthlessness of outward forms of religion is expressed with striking boldness in his chapter on the Pilgrimage (pp. 326-9).
[11]. Many passages from the Kashf al-Maḥjúb are quoted, word for word, in Jámí’s Nafaḥát al-Uns, which is a modernized and enlarged recension of `Abdalláh Anṣárí’s Ṭabaqát al-Ṣúfiyya.
[12]. A summary of these doctrines will be found in the abstract of a paper on “The Oldest Persian Manual of Ṣúfiism” which I read at Oxford in 1908 (Trans. of the Third International Congress for the History of Religions, i, 293-7).