62. Abú `Uthmán Sa`íd b. Sallám al-Maghribí.
He was an eminent spiritualist of the class who have attained “fixity” (ahl-i tamkín), and was profoundly versed in various departments of knowledge. He practised austerities, and is the author of many notable sayings and excellent proofs concerning the observation of spiritual blemishes (ru´yat-i áfát). It is related that he said: “Whenever anyone prefers association with the rich to sitting with the poor God afflicts him with spiritual death.” The terms “association” (ṣuḥbat) and “sitting with” (mujálasat) are employed, because a man turns away from the poor only when he has sat with them, not when he has associated with them; for there is no turning away in association. When he leaves off sitting with the poor in order to associate with the rich, his heart becomes dead to supplication (niyáz) and his body is caught in the toils of covetousness (áz). Since the result of turning away from mujálasat is spiritual death, how should there be any turning away from ṣuḥbat? The two terms are clearly distinguished from each other in this saying.
63.Abu ´l-Qásim Ibráhím b. Muḥammad b. Maḥmúd al-Naṣrábádí.
He was like a king in Níshápúr, save that the glory of kings is in this world, while his was in the next world. Original sayings and exalted signs were vouchsafed to him. Himself a pupil of Shiblí, he was the master of the later Shaykhs of Khurásán. He was the most learned and devout man of his age. It is recorded that he said: “Thou art between two relationships: one to Adam, the other to God. If thou claim relationship to Adam, thou wilt enter the arenas of lust and the places of corruption and error; for by this claim thou seekest to realize thy humanity (bashariyyat). God hath said: ‘Verily, he was unjust and foolish’ (Kor. xxxiii, 72). If, however, thou claim relationship to God, thou wilt enter the stations of revelation and evidence and protection (from sin) and saintship; for by this claim thou seekest to realize thy servantship (`ubúdiyyat). God hath said: ‘The servants of the Merciful are those who walk on the earth meekly’ (Kor. xxv, 64).“ Relationship to Adam ends at the Resurrection, whereas the relationship of being a servant of God subsists always and is unalterable. When a man refers himself to himself or to Adam, the utmost that he can reach is to say: ”Verily, I have injured myself“ (Kor. xxviii, 15); but when he refers himself to God, the son of Adam is in the same case as those of whom God hath said: ”O My servants, there is no fear for you this day” (Kor. xliii, 68).
64. Abu ´l-Ḥasan `Alí b. Ibráhím al-Ḥuṣrí.
He is one of the great Imáms of the Ṣúfís and was unrivalled in his time. He has lofty sayings and admirable explanations in all spiritual matters. It is related that he said: “Leave me alone in my affliction! Are not ye children of Adam, whom God formed with His own hand and breathed a spirit into him and caused the angels to bow down to him? Then He commanded him to do something, and he disobeyed. If the first of the wine-jar is dregs, what will its last be?” That is to say: “When a man is left to himself he is all disobedience, but when Divine favour comes to his help he is all love. Now regard the beauty of Divine favour and compare with it the ugliness of thy behaviour, and pass thy whole life in this.”
I have mentioned some of the ancient Ṣúfís whose example is authoritative. If I had noticed them all and had set forth their lives in detail and had included the anecdotes respecting them, my purpose would not have been accomplished, and this book would have run to great length. Now I will add some account of the modern Ṣúfís.
[57]. L. Aslam.
[58]. Kor. vii, 160.