[104]. See Nafaḥát, No. 347, where he is called Abu ´l-Ḥusayn Sáliba.
[105]. B. Kumish.
[106]. The texts have فرح[**Arabic] or فرخ[**Arabic], but see Nafaḥát, No. 171.
[107]. IJ. Al-Ḥasan.
[108]. This nisba is variously written “Bángharí” and “Báyghazí”.
CHAPTER XIV.
Concerning the Doctrines held by the different sects of Ṣúfís.
I have already stated, in the notice of Abu ´l-Ḥasan Núrí, that the Ṣúfís are divided into twelve sects, of which two are reprobated and ten are approved. Every one of these ten sects has an excellent system and doctrine as regards both purgation (mujáhadat) and contemplation (musháhadat). Although they differ from each other in their devotional practices and ascetic disciplines, they agree in the fundamentals and derivatives of the religious law and Unification. Abú Yazíd said: “The disagreement of divines is a mercy except as regards the detachment (tajríd)[[109]] of Unification”; and there is a famous tradition to the same effect. The real essence of Ṣúfiism lies amidst the traditions (akhbár) of the Shaykhs, and is divided only metaphorically and formally. Therefore I will briefly divide their sayings in explanation of Ṣúfiism and unfold the main principle on which the doctrine of each one of them is based, in order that the student may readily understand this matter.
1.The Muḥásibís.
They are the followers of Abú `Abdalláh Ḥárith b. Asad al-Muḥásibí, who by consent of all his contemporaries was a man of approved spiritual influence and mortified passions (maqbúl al-nafas ú maqtúl al-nafs), versed in theology, jurisprudence, and mysticism. He discoursed on detachment from the world and Unification, while his outward and inward dealings (with God) were beyond reproach. The peculiarity of his doctrine is this, that he does not reckon satisfaction (riḍá) among the “stations” (maqámát), but includes it in the “states” (aḥwál). He was the first to hold this view, which was adopted by the people of Khurásán. The people of `Iráq, on the contrary, asserted that satisfaction is one of the “stations”, and that it is the extreme of trust in God (tawakkul). The controversy between them has gone on to the present day.[[110]]