About this time—the beginning of the fourth century—two events occurred of greatest importance in the history we are narrating. The Samanide princes had gained ascendency in the empire over the Abbaside Caliphs. All the princes of the Samanide race were remarkable for their piety and patronage of learning. Nasser Ebn Ahmed, signalized himself by his love of retirement and religious meditation. He founded an oratory at Bokhara which soon became the resort of the now numerous ascetics, and soon other similar institutions arose throughout the country and the dervishes of the East now took on them their permanent name and manner of life.
The other event which characterized this era was the outbreak of open heterodoxy among the ascetics. Hitherto they had concealed their tenets and practices, opposed as they were to the prevailing system, much after the fashion of Ali Zein el Abidin, grandson of the famous Ali, grand-master of the secret order:
“Above all things I conceal the precious jewel of my knowledge,
Lest the uninitiated should behold it, and be bewildered;
Ah, how many a rare jewel of this kind, should I openly display it,
Men would say to me: ‘Thou art one of the worshippers of idols;’
And Zealous Muslims would set my blood at price,
Deeming the worst of crimes an acceptable and virtuous action.”
After these ascetics had learned their strength from their union they began to take part in politics and worked zealously with that party that wished to overthrow the family and religion of Mohammed and place Ali and mysticism in their stead. They accordingly soon had martyrs in their ranks. Thus died at Bagdad the famous Hosain Abou Meghith el Halladj. To his school belonged the three giants of learning and piety: Abd-el-Kadir el Ghilani, Mohi ed Din Ebn-Aarabi el Moghrebi, and Omar Ebn el Faridh. We pen a few of his words:
“I am He whom I love, and He whom I love is I;