Three Treatise On Mysticism

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OSMANIA UNIVERSITY LIBRARY Gall No.

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Accession No.

Author Zh'tablMldis)

P-^-

ruhrai*erdi

-ihvee -treatises This book should be returned on or before the date

last

mark

THREE TREATISES ON MYSTICISM BY

SHIHABUDD1N SUHKAWKRDI

MAQTUL

with an account of his LiiV and Poetry

EDITED AND TRANSLATED

BY

Otto Spies and

S. 1C*

1935.

Khatak

MKMOK1AK MATKIS 1

SA< KITM.

CHAPTER

L

INTRODUCTION. one of the outstandHe was iming mystic philosophers of the 6th century A.BL of heresy prisoned by the order of Salahuddln on a charge

Shihabuddin Suhrawerdl

is

Maqtul

either by starvation or strangulation by of Salahuddln, at Halab in the year the son Malik uz-Zahir, 587 A.H. People therefore called him "Shaykh Maqtul". It seems to us superfluous to give his biography here, as his life

and put

to

death

and works have already been studied by several I have, moreover, given

in

my

edition of

scholars.

1

Suhrawerdfs

Mu'nis ul^Ushshaif an account of his life and works on the basis of such well-known biographical works of the Arabs as

have been so far printed.

Maulana Syed Sulayman Nadvi and

Professor Muhd. Shafi (Lahore), the former in his review of the book in Ma arif, Vol. 34, number 2, p. 155, Azamgarh 1934, and the latter in a private letter, have drawn my attfcn* c

Nuzhat id-arwdh war-raudat, ul-afrah?. This biographical work contains a long and exhaustive biography of Suhrawardi with a detailed list of his works and poetry and is all the more important as Shahrazurl himself was an

tiori

to Shahrazurl's

"Ishraql".

The information given by him

is

more compre-

than that of Yaqut, Ibn Khallikari and Ibn abl Usaibi'a. Since this book is not yet published we consider it worth while to publish here in Chapter IX the Arabic text hensive

I

u

Murdered ShaykhV biography. have made use of the following MSS.

of

the

For

the

edition

:

Brockelmarm, Gesch. d. Arab. Lit., Vol. I, 437; Muhammad of Metaphysics in London 1908, pp, Persia, 121-50; Encyclopaedia of Islam, s. v. Suhrawardi; L. Massignon, Becaeii de textes in^difcs, Paris 1929, p. Ill; M. Horten, Philosophic des Islam, Mtinchen 1924, pp. 120-26, 1.

Of.

The Development

Iqbal,

2. O. Spies, Studien, Nr. 7)

3.

Cf.

The Lovers' Friend, Delhi 1934 (Bonnet

Brockelmann, Vol.

I,

468,

Orientalistische

Berlin 10056 (Landsb. 480)/ copie|| 782/1 380, is, a fairly good copy denoted by B in tie list of th& variants. 1.

5 (Mo 21 7)

Berlin 10055

2.

the end are missing;

it

is incomplete, four pages at ends with the words: abruptly

^

is not found in this Jj*^^ o* >r* So the part from vJjlU The copy. MS,, copied ca 1100/1688, is completely dependent on B and it is denoted here by C. Prof. P. Kahle in Bonn was kind enough as to provide me with the rotographs of this

<jt*

MS. and the preceding one.

MS

3.

No. 990 of the Raghib Pasha Library

in Istanbul

is a very reliable copy which I was able to utilise through the kindness of Dr. H. Hitter who sent me the rotographs of it.

It

denoted by R.

is

4.

The

British

Catal. manuscr.

Museum manuscript Add.

Arab.

tirely the tradition

of

23,365 ( Cf. p. 602) follows en-

Mus. Brit., vol II, B and C. It was written

in the year 995 A.H. and contains a greater number of mistakes and misreadings by the scribe than the two MSS. B and C and I have denoted it by L. 5.

A

Hyderabad

modern

6

MS. preserved in Maulana Sulayman Nadvi of the

transcription

in the povssession of

is

who kindly had

it

transcribed for me.

him

I desire here to express

The MS

in Hyderabad was copied an old MS. which was completed according to its colophon, on Ramadan, the 25th, 703 A.H. The copy from this MS. is denoted by S.

my

best thanks to

in the

also.

year 1029 A.H. from

Suhrawerdl is, besides Ibnnl- Arabl, one of the most remarkable exponents of the movement which attempted to 4

4.

p.

Cf.

W.

Ahlwardt, Verzeichnisse der arab. MSS. in Berlin, +

460. 5.

Ibid.

6

Cf.

Vol. IX, P. 459 Pihrist-i

Kutub, Vol.

I, p.

212

;

333.

vol.

IX,

the

(j^tyMii

and the doctrines of Islam

to a great extent

His philosophical and an esoteric and allegorical way. his works on mystical ideas and teachings are reflected ii* in

philosophy, mysticism, and metaphysics. Stihlrawerdi's princiu The pal and most characteristic work, Kitdb hikmat, ll-ishraq

well-known; and his philosophy call is livingupto this day in the order the followers of which l themselves "Ishraqlyun".

Philosophy of Illumination"

is

Professor L. Massignon has given a chronological classi2 and differentiates between fication of Suhrawerdl's works,

works of

his youth, of the Peripatetic period,

Platonic period.

and the Avicenno-

3

his youth reveal a struggle, between He was a Persian Iranian conceptions and Islamic doctrines. by birth and a Muslim by faith. So, on the one hand, he is the other, to his strongly attached to Iranian beliefs and on Arabian faith. His earlier writings, consequently, are an

The works

of his

philosophical ideas with Islam so much so that inspite 0f the storm and stress of youth he did not dare to pronounce^iiis doctrines publicly; and so he clothed

attempt

to reconcile

his

4 When he later on professed garb of allegory. his ideas boldly and at Aleppo he had to suffer death openly

them

in the

for his outspokenness.

The

three mystico-philosophical treatises which we edit translate, for the first time, in the following pages belong to the class of his works of youth Of this period besides his

and

Arabic works of which Hayakil un-nfir is the most important, Suhrawerdi has also some nice and original Persian treatises Encyclopaedia of Islam, s.v. SuhrawardI; O. Spies, loc. cit., p. 18 2. Only 17 of his works are quoted there, a list containing 50 books, however, is given on the pages 101-102 of this book. 1.

Of.

3.

Cf. L.

Massignon, Textes inedits

4.

These

are

literature

known

allegories

so

far.

the

etc., p.

113.

oldest allegories

in

Persian

which have remained unnoticed and almost -unknown upto the present day. These treatises are as follows: Mu'nis ul-'Ushshaq

I.

perhaps the most characteristic of these rasa'il. It is an allegory on the Quranic story of Joseph and contains also an original tract on microcosm in which the

"The Lovers' Friend"

is

metropolis of spirit; guarded by an Old-Youth (i.e. the Eternal Reason) is described at length It has been edited on the basis of

MSS.

in

Constantinople by O.

Spies with

a Persian com-

and translated into French by Henry Corbin. 5 Another MS. of the same is preserved in Bankipore No. 2205, fol, 17a-25a in a manuscript, of mixed contents, dated 1238/39 A,H. Cf. Supplement to the Catalogue of the Pers. Mauuscr., mentary

;

Vol IL, Calcutta 1933,

p.

II.

u

The Language

position

Lughat-i Miiran

of the Ants"

of

consisting

137.

is

also an allegorical

12 chapters wherein the

com-

author has

mystico-philosophical theories in commonplace appealing terms. The first nine chapters are in the form of stories and the characters employed are birds and animals

explained delicate

which are made

to

are written rather in

here

is

speak and think. The last three chapters the form of aphorisms and the treatment

brief but bold.

The subject-matter 1.

Man

is

of the 12 chapters

is

as follows:

from divine origin and union with God

is

his ultimate goal. 2.

Man

3.

Union

should detach himself from the world and seek union with God is

possible.

Pour 1' Anfchropologie Philosophique: Un traits Persan in&lit de 5. Suhmwerdi d'Alep (+119J), Eecherchea Philosophiques 1932-33, p. 371-423.

God

4.

is

Omniscient

hend His 5.

and man must try

;

Divine

of

through self-purification

No one to

To

7.

compre-

is

possible

qualities.

Comprehension

6.

to

Qualities

and renunciation.

can harm a sufi; and he enjoys the tortures

which he

is

subjected.

save himself from troubles

the

should not

sufi

express all that is in his ken as only a few can understand those conceptions.

One who

8.

God

forgets

alone can guide him

forgets everything, and back to the right path.

God

Divine favours are proportionate to human labours, and the utmost exertions are met with unbounded

9.

munificence. 10.

God

11.

Self-mortification

is

free

from

directions.

the only road to

is

self-emancipa-

tion.

12.

God

alone will remain for ever;

Only one manuscript is

known which

I24b.

(Cf.

p. 94)

etc.

AHMAD

19);

H.

Bitter,

into

two parts

Ants"

the

of

SUHRAWERDI'S

7

,

VII,

Der Islam, Vol. XXI,

Saflr4-Slmurgh 1

of

g.,

The Lovers' (Cf. O. SPIES, tiL-GHAZALls SawTmih, foil. 97a

Slmurgh

(gt'sm)

e.

48a-59b

Pliilologica

III.

"The Note

other tracts

also

foil.

uI-
of

extant in Constantinople, Aya Sofya No. It was written in 677 A. H. This MS. of

mixed contents contains Friend,

"Language

transitory.

is

4821, foil 88-97.

Munis

of the

all else is

'

is

a mystical

three chapters

tract.

(fasl)

It

is

divided

each.

The

author describes of

the

it

u a few sentences written about the states

as

Brethren of Seclusion" and

calls

it

"The Note

of

he introduces at length. The Slmurgh, here, stands for the sufi (sdlik) who has passed all the stages (maqamat) on the road (tarlqa} and reached the goal (fana fil-

Slmurgh"

whom

The author begins by saying, that, lie who renounces the world and gives up all wordly attachments and practices sufistic exercises for

a certain time becomes a sufl and acquires

the various qualities which he next sets to enumerate.

In the

first

Beginnings",

chapter of the

Suhrwerdi

deals

first

part, entitled "About the the excellence of the ac-

with

knowledge of God (wa'rifa) and corroborates his reasonings by Quranic quotations; in the second chapter lie that appear to the gives an account of the Divine Lights In the third chapter he says that when Sufi and guide him. the Lights remain for a long time and do not pass away quickand describes the delights ly it is called "Tranquillity" (saklna) quisition

of the

and attainments of the man who has attained "Tranquillity". In the

first

chapter of the second part which

is

entitled

Suhrwerdi describes fana-i-akbar as the stage beyond "Tranquillity" in which the sufi becomes unconscious of himself, and/a/ia dar fana as the stage in which he becomes unconscious of the unconsciousness. He also enume-

"About the Ends"

rates the various unifications in connection

with

annihilation.

two the author explains the advantages of ma' r ifa warning us, however, against exposing and divulging the In the last chapter he deals with secret of "Predestination".

In

chapter

Affection (wuhabbafi and Relish (ladhdhat). tion as imperfect,

On

and

the whole,

He

regards affec-

relish as leading to perfection.

we have adopted

from the manuscript Fatih 5426,

fol.

the text of

our edition

103a-108a replacing

it

in

some places by the Baukipore manuscript where text seemed to be more correct.

the

this

latter

A few grammatical and orthographical remarks about Sometimes the comparative is Fatih MS. 1 may be added.

j^^

for tfj^+tf .In such cases used for the superlative- e.y. we have retained the comparative form in the text, translating

however, by the superlative. The copyist does not differentiate between o and i and d and S] he also generally makes no distinction between ^ and ^ and ^ and The wadda above it,

.

sometimes and that very rarein compound words is always written given instead. ly without the final In the plural e.g. t*>ljT is found. never given, but

rt///'is

ztibar is

.

,

The second manuscript, extant -8b (Of. Suppl. Cat, p. 135) is

Bankipore No. 2203,

in

a fairly modern copy but contains better readings sometimes. In the colophon, dated Tuesday the nth Dim '1-Hijja 1238 A. H., the scribe Imdad

lb

fol.

4

All says that

Nur-ul-IIasan

J.

lie

transcribed the copy

Khan Bahadur.

O

(not fol.

79b

Suhrawerdi's,

Ola,

Ghazfth

Pertevnamc,

Mu'nis ul-llshshaq,

fol.

geen

This

mav

among

others al-Ghaz&ll's

J9b

die Ibahlya,

52a

fol.

99a

etc. 2.

Nawwab

has meanwhile been edited and translated

Hretzl, DieStreitschrift
seen):

the order of

The colophon runs thus:

This MS. of mixed contents contain**

hamaqat ahl al-ibuhat which by

by

he an influence from Arabic.

(cf.

79a,

Munchen

Hayakil

O. SpieR,

1933;

nn-nilr,

loc. cit, p.

20)

8

J^

*S

AJ o/i S

"5

We

4XJ1

.AC-

.

-^

W*

could

utilise this manuscript, through the kind offices Akhtar Imam, M.A. student of Arabic in the Syed Muslim University, who carefully collated our text with this

of Mr.

We manuscript. We thank him very much for his help denote the Bankipore manuscript by B while the Constantinople manuscript is denoted by A. In the list of the variants the means

abbreviation

IV.

Tarjuma

j?

****

lisan

ul-haqq wa-huwa* risalat ut-tair.

belongs to just the same literary genre preceding treatises. The author calls it "Translation of

The next as the

j

treatise

the language of

Truth and

this

The

(a)

is

The

Treaties of the Bird".

Treatise.

According to H Khal. Ill, p. 418 both Ibri Sina and al-Ghazall have composed Arabic treatises under the sa-me of Suhrawerdl. The title. TJ Klial. does riot mention that Arnbic text of Ibn Slna's treatise was edited by M.A.F. Mehren with a French translation \

Persian texts identical

we come

and

that

By a comparison

of the Arabic

to the conclusion that both

the

and

almost

more or less a although there are sometimes

Persian

translation of the Arabic text

are

version

is

additions or omissions in this text or that.

Trait6s Mystiques, 2 i&nae Fascicule, Leiden 1891. it was also published again in Vol. IV, page 772. 1.

ili,

Qamus, page 251,

to

^According " "Al-Mashriq

The authorship of Ibn Sin a is quite certain as his disciple l mention it, characal-Juzjan! and after him Ibn abi Usaibi'a "The treatise of the Bird, terising it in the following words an allegorical composition in which he described how he reached :

the

knowledge of Truth".

Thus we have

here, as stated

the very beginning, a

by Suhrawerdl.

*

by Suhrawordi

himself at

Persian translation of Ibn Slna'fi treatise

Shahrazun

also mentions the Risalat nt-tair

us one of Suhrawerdl's works. Cf. p. 102, No. 31 of this book.

a small allegory that hints at the worldly distractions that face, and the impediments that are

The

to

treatise itself

is

surmounted by the mystic

l)e

in the

traveller

who

is

represented

story as a bird. 3

some hunters netted a Hock of birds in which he was flying, and considered his bondage and imprisonment congenial until one day he saw his other companions free and about to fly, but still having a strip of the bonds on their legs. After some incipient refusal they assisted in setting him free. But they could not remove from his

The Bird

relates

that

they also wore, After a long over seven mountains they came to the eighth where flight there was the "King" whom they informed about their conleg the remaining strap which

and who expressed his readiness to help them in unfettering the remaining bonds. He, therefore, sent with them a messenger for the execution of that task. dition

1.

ed. A. Midler, Vol. II,

page 19. Suhrawerdi, on the other hand, has composed another tract quite similar to Ibn Slna's nsalat at- (air which is entitled al-ghurbat al-ghariba. It has always l)een mentioned among the works of the murdered Shaykh Refer H. Khal. Ill, 310; Yaqflt Vlf, 270; Mir'at al-janto III, 485; and p. 102, No. 27 of thia book. Four manuscripts of it are extant in Constantinople; cf. Spies, Mu'ms ul-'UshitfAq, page 13. The edition and translation of this text 2.

is

under preparation. 3.

Cf.

pp. 25-26.

also the statement of its

contents given by Mehren,

Inc. cit.,

10

The

edition of the text

is

based on the same manuscript

Although written by the same hand as Sajir-i Siww'f/h the copy of risalat \it-tair is full (if mistakes of the copyist which have been corrected in the footFatih 5426,

99b

foil

I02a.

Other MSB. of

notes.

are not known.

it

The Commentary. Persian commentary is *()MAK B. He lived at Nfshapur and was an eminent time of Malak Shah Saljuql. 2 The com(b)

The author SAHLAN IJH-SAWAJI

of .

*

the

philosopher of the mentator is the author of Rixal(it-ux-sanj
.

4

108).

(

Omar

cripts of

Tbn

There

known.

is

It is

Wo

2(>.

it

.

thought

commentary so far Museum, and described in

the British

in

Manuscr. it

this

Mus.

Arab.

desirable

Persian text

been

has

J4

only one manuscript of extnnt

along* with the

since

supported himself bv selling his trans-

Slufi's (ish-fihif((

("odd.

(Jaital.

No.

b. Sahliin

3

and

edit

to

to desist

utilised to a

Vol. II, p.

Brit.,

this

from

certain extent

450

commentary

translating*

by

the

it

French

translator.

V. "TJiK

which

Par-i Jibrk'il.

WING OF UAIWTKL"

is

next of

the

( -OKIUN shortly be edited by II. 6 in the ''Jiwrnnl Asiatiqne." It Commentary

will

1.

Cf.

2.

Or

MSB., Vol.

5

these treatises

with a Persian is

therefore not

Brookelmann, Vol, I. p. 456, No. 44; Mehren, loc. cit., p. 25. of Sultan San jar (512-548 A.H ) Cf. Br. IMus. Cat. of Pers.

11, 489.

For the author's nisbn

cf.

YaqiU, Mn'jan^erl. WAstenfeld,

Vol. Ill, p. 24.

In Fl&gel'R edition of H. Khal. in the Constantinople edition Ahdkttlah; 3.

II, I,

108 read '0 mar instead

of

217 read Sahldn instead of

Shcthlan. 4.

Cf. Suppl. Pers.

5.

We learn this

MSS.

in the British

from a personal

Museum,

p.

1087h.

letter to Prof. O. Spies.

6. Rotographs of the commentary were sent to him by O. Spies as he had times expressed his desire several times to edit it jointly with O. Spies.

11

necessary to go into the details although we have carefully studied it. Besides the manuscript in Constantinople, Ay a Sofya 4821 another manuscript is extant in Bankipore, No. 2206, l

u

a

fol

25b-31a.

It

here

entitled

is

Bayan-iawaz-i

par-i

Jibra'il"

There are some more are

known

manuscripts T Shahrazun's A ?/?/w<

rasa'il

us

to

ul-nnrali.

Suhrawerdl's works are cularly, his

accompanying

treatises.

atically developed, yet

we

full

ideas

philosophical

kind of which no

of his philosophy and, parti-

are

Although find

of this

HO far; they are mentioned in Of. p. 102 of this book.

scattered

about

in

the

the ideas are not system-

ample material

to

work upon.

The various aspects of philosophy, ontology, cosmology and psychology can be expounded with the help of his writings. We do not propose here to deal with them in detail 3 as a separate paper on Suhrawerdl's philosophy according to the texts edited here will be published in the next volume of the u Journal of the. Bombay Branch of the Royal Asiatic Society/'

As regards the translation it lias been our endeavour to literal translation as far as possible, but at times we a give could not help translating freely. The quotations from the

Holy Quran are given according to the translation of MARMADUKE PICKTHALL, The Meaning of The Glorious Koran, London 1930. In the list of the variants to the texts * means ^ **y*ysl Other abbreviations are given in the first chapter or where the book is quoted for the first time.

1.

Of.

O. Spies, Mu'nis,

p, 19,

2.

Cf.

Suppl. Catal.,

137.

3.

Dr,

Mohammad

"

p.

Iqbal has dealt with

The Development

pp. J 20-150.

of

them

metaphysics

in

in general in

Persia,"

his

book

London 1908,

12

Onr

best thanks are

for sending

served

there, to Messrs.

some

useful

ZIA-I

to Dr.

H.

RITTKR in Constan-

us certain rotographs of manuscripts preABDUL Aziz MEMON (Arabic Depart-

tinople

ment) and

due

AHMAD Badauni

suggestions,

and

to

(Persian

Department; for

NAWWAB MUHAMMAD ISMAIL

Acting Vice-Chancellor of the Muslim University, for providing a part of the funds for publication.

KHAN, the

CHAPTER

II.

TRANSLATION OF THK

-LANGUAGE OF THE ANTS" the name of God, the Merciful, the Compassionate! Lord increase my knowledge. In

o

Praise be to the originator of entirety

deserves

to

the existant things

And

One

the

and

in reality, all

acknowledge that the existence of due to witnessing the "essence.

benedictions

Muhammad offspring

is

all, for,

be

chosen

the all

Lord of mankind, peace of God be upon him, his

upon

the

their souls.

of the dear friends

who was favourably

inclined

towards this frail being requested me. I will write a few sentences pointing out the procedure, provided he withholds

them from incapable persons if it pleases God. They are called "Language of the Ants" and success is with God. K ONK.

A

of

and loin-girded ants came out of the depth the darkness of their ambush and their prior abode and

made

few

fleet

for the desert in order to

arrange for their victuals. shoota of some chance, vegetation came into the region By of their observation. In the morning time drops of dew

had settled on the sides of their surfaces. One [of them] asked another: "What is this ?" Some said: "The source ol these drops is the earth." Others said: "They are from the

14

manner a controversy arose. A dextrous ant amongst them said: "Wait for a moment [to see] which way In this

every one lias an attraction towards the side origin and an inclination for adhesion to its mine and source. All things are drawn towards their choice. Don't you see that a clod of earth is thrown towards the inclined, for

is it

of

its

surroundings, but since its origin is a stone, and since the rule of U A11 things return to their origin" js well-laid, the clod finally

comes down.

Whatever

that [darkness] for

also

its

retreats to pure darkness has source. And on the side of the

more evident with regard to a, noble essence, God forbid any supposition of a union. Whatever seeks light is also from light. light of Divinity this fact

is

7 '

The ants were in this (discussion) when the sun grew warm and the dew began to rise from the face of the vegeThe ants, [then), camo to know that it did not tation. belong to the earth; the

it

went

to the

air as

Allah guideth

"Light upon light; and Allah speaketh

air.

whom He will;

to

mankind

it

belonged

unto this

1

"And that thy Lord, He is the goal."'- 'l T nto words ascend, and the pious deed doth lie exalt."

Some time tion,

they

A

turtles

light

in allegories.'

4

(JllAlTKR

to

1

Him good 1

*

Two.

had a nest on the shore.

At a certain

were gazing upon the sea by way of recreaspeckled bird was playing on the surface of the

water after the

ha.bit of the birds.

Sometimes u

it

dived and

ls this agreesometimes it emerged. One of them asked: Another said: "If it had not able form watery or airy ?" been watery, what had it to do with water." A third one "If it is watery it cannot live without water." said:

1.

2. 8,

Quran XXIV, 36. Quran LIU, 43. Quran XXXV, ii.

15

The

Q&dt, a sincere judge, decided the matter iu this it and look after its affaire If it can

"Observe

wise:

!

without water

live

neither watery nor is it of this is the fish that when

it is

The proof

water.

water

its life

arose

and

cannot continue.'

height of the

air.

water.

the

stirred

1

Suddenly a

The

it

need of

leaves the

strong'

wind

took to the

small bird

said to the judge:

They

in

"Our

satisfaction

needs an explanation."

The judge quoting

the saying of Abft T&lib his soul about our Prophet

may

(Joel

God

be upon him

sanctify

1

Peace of and Fear"

the

in

Makkl

chapter "Kxtasy of the he it on, it removes the order puts [namely): u u aql from him and so the Kaun" and makft,n" is taken away n from him", said; kk lu the state of extasy the a mak&n was taken 2 away from the Prophet," and that he says about Hasan -i

"When

4

u

Khulla:"* is

rolled

u chapter "Affection" regarding the maq&m-i The vision appears to him and then the "inak&n"

the

in

S&lilv*

up

for him."

the veils of

amongst

the great men consider passions intellect and the body as the place.

And

Ifusain b. Mansftrsays regarding the Chosen peace be upon u him: He shut the eyes out of kindness." lie also says: "The All are Sufi is beyond the beings and above the worlds."

agreed that so long as the veils are not removed observation cannot be acquired. This essence which comes into observation

is

created and produced. 5

All the turtles cried out:

to place

wa'iz

;

602

Muhammad

'All

it

al-Makkt led the

break life

of

off

from

an ascetic and

in

1,

;

;

;

;

Aha

Tj\li)>

2.

/.

3.

The famous

4.

/.

p. 177;

h

essence relating

Mekka, Basra and Bagdad where he died in 380 or 386. 200 Tarlkh Baghdad, Vol. Ill, page 89 Ihn Khailikan Nafahatul-Un-; p. 135 Massignon, Laxique, Index, p. 291.

he lived

Cf. Brockelinami p.

can an

go out of the place and how can

Ahi\ Talih

1.

"How

195.

r.

P.

the

nt

MiUt.

ascetic

His in

#e of "Divine

al-BisrJ.

Friendship."

Cf.

Ma**iguon,

Lexique,

16

The judge

replied: "I too related this length for this very purpose." The turtles

the [six] directions?"

story at this cried out: "We have dismissed you; you are dismissed" and threw dust on him and retired to their nest

CHAFFER THRKE. All the birds

be

peace

upon

were present

in

him

the

except

SolomonSolomon nightingale.

the

court of

u appointed a bird as a messenger to tell the nightingale it is necessary for us to meet each other." When the nightingale

peace be upon him

received the message of Solomon had not come out of his nest u

[saying] is

in this

The command

Solomon

manner and he does not

an assembling. is

of

If

he

not possible inside;

He turned

to

he

his friends

peace be upon him

tell lies.

He

lias

promised and outside, #n assembling meeting and our nest cannot hold him; and is

1

no other way/ There was an aged one among them. He said "If the 1 promise of "The day when they shall meet Him" be right and the declaration of "All will he brought before Us"- and "Unto Us is their return" "Firmly established in the favour of a Mighty King" 4 comes true, the way is this: since our nest cannot hold King Solomon we should also leave the nest, and go to him, else meeting will not be possible. Junayd mercy of God be upon him was asked: "What is Tasawwuf?" He recited this verse:

there

is

:

:

*

"He sang to me wholeheartedly, and I also sang as he did, And we were wherever they were, and they were wherever we were."

1.

8. 4.

Quran Quntn Quran Quran

XXXIII,

48.

XXXVI, 32. LXXXVIII, LIT,

55.

17

CHAITKK

Forrra.

Kaikhusraw had a world-displaying cup. Whatever he He saw the universe and liked he could inspect there. became informed of concealed things. It had been made by a slave, out of leather, in the form of a cone. He had placed thereon an opening and closing mechanism. When lie wanted to see one of the concealed things he opened the

When he had opened all fastenings it did not come When he had closed all it came out of the turning instrument. When the sun was on head, he placed that cup When the light of the sun fell on it all drawings against it. cover.

out.

and

lines of the world

appeared there. "And when the earth

spread out and hath cast out all that was in her, and is empty and attentive to her Lord in fear Thou, verily, is

!

man, working toward thy Lord a work which thou u Not a secret of wilt meet (in His Presence). you will^ be art

()

1 '

1

hidden.""2 U A soul will

what

behind."

left

:

know what

I

hath sent beforO,

it

heard from

my

master the description of the cup of

I

and

'erse:

I

"When

it

*

was myself the world-displaying cup

Jem

of

Jem

?> .

r I

erse

:

"They talk of the world-displaying cup, Our woollen cloth is that old buried cup/' This shine

is

from Junayd:"

"The nightly

flashes of light

when they appear." CHAPTER FIVE.

Someone became Jinns.

He

friendly with one of the said to him: "How can I see you?"

LXXXIV, 36.

1.

Quran

2.

Quran LXFX, 18. Quran LXXXII, />.

3.

kings of the

He

replied:

18

you want

have the advantage of seeing* us put some and throw away all the pieces of iron that are in the house; and of the seven metals, all that And reproduce noise and sound. "Pollution shun!" 1 move everything that has noise in stability and companion"Then bear with them and say Peace!""- Then look ship. "If

to

frankincense in fire

2

:

window

out of the

after havingsat in a circle <= '

burned frankincense. You similitude." 3

Tasawwuf?" He

is

and havinoO

me; for others "it

They asked Junayd

"What

him:

will see

is

an evil

may God have mercy on "They

replied:

are

the

house which nobody except them enters.'' Khwaja Abft Sa'ld Kharr&z 4 may God have mercy on him said:

people of a

"My

My

qualities rose for the sovereign altogether,

qualities disappeared

when you disappeared from

the prison,

And he disappeared on whose account was my *

absence,

So

this

was

my annihilation,

understand,

O

people of

senses."

In reply to one "I

am

says the verse: perplexed and I do not

my

perplexity

lie

who

know on account

of

I

am, what people say about me and Except

my

compa-

nions." of the great men says: cast out the obstacles so that

One

and

1.

2. 3.

4.

Quran LXXIV, 5. Quran XLIIJ, 8. Quran XVI, 62. AM, Said Ahmad

b,

*Isft

"Cut

you witness

al-Kharrdz,

attachments

the

off

born

the

in

Lord

Bagdad

of the

died

in

286 A. H.-899 A. D. For his life of Tfcrtkh Baghdad, Vol. IV II 192; his doctrine is developed by Massignon, Lexique Shadh&rat 276; p. 270-73 Selections from his sayings Massignon, Textes p. .technique, Cairo

in

;

in&dits p. 42.

:

19

He

creatures."

said:

"When we

did so and fulfilled

all

the

"the earth shine th with the light of her Lord, judged between them with truth" 1 and it is said,

conditions:"

and

it is

"Praise be to Allah, Lord of the worlds. Peace be upon those meeting-places, verily they are the path of my approach to

water and the channel of

my

north wind."

CHAPTER

Six.

At a certain time, some bats turned hostile towards a chameleon and the animosity between them became violent. The controversy between them transgressed the limit. The

when

the darkness of the night is diffused over the surface of the firmament and the sun goes into the

bats decided that

enclosure of sunset, they will gather and make an attempt against the chameleon and will take the chameleon captive like warriors in order to punish it according to their heart's desire

and

by the way of vengeance. When the disposal came to an end they came out and drag-

to kill

time at their

it

ged the poor chameleon to their house of adversity by assistThey kept it captive for that ing and helping one another.

mode of All agreed on killing it. Then punishing this about and the another to came one consulted manner, they night.

In the

morning they chameleon?"

the conclusion that there

is

said:

"What

is

the

no punishment worse than look-

ing at the sun. Altogether, in analogy of their own conditions, they did not regard any punishment worse than association with the sun.

chameleon desired ?n

They

itself

its

terrified

it

of looking

wished that of God.

heart

this

sort

of

The

at the sun.

The poor chameleon

death.

Husain-i

Mansftr

says:

"Kill me,

my confidants; killing me is my life, my death and my death is my life,"

()

*

My 1.

life is

Quran XXIX,

69.

20

When

they threw it out of their house of misfortune, in order that it may be tortured by the rays the sim arose

of the sun, and that torture was its vivification and "Think not of those, who are slain in the way of Allah, as dead.

With

Lord they have provision; jubilant [are they] because of that which Allah hath bestowed upon them of His bounty/ 1 Nay, they are

living.

their

1

If

to

the

knew how much kindness they had done chameleon by that punishment and what defect

the bats

they have by loss of

pleasure they would

its

have died out

of anger.

AbA Sulaim&n

of

Dftr&n

2

says:

knew what

pleasures of the gnostic die out of sadness."

the

"If

heedless

they lack, they would

CHAPTER SEVEN.

Once a hoopoo on nest. alighted in their

The

are purblind; as the story of well-known to the Arabs. The hoopoo passed

keen-sighteclness. their states

is

way, fell amongst the fairies, and 'The hoopoo is known for extreme his

the night in their nest

fairies

and they asked

all sorts

of

news from

him. In the morning the

decided to leave.

The

hoopoo

fairies said:

novelty that you have introduced?

1.

Quran

prepared UO

Do

to

wretch,

depart and

what

is

this

they travel in the

III, 163.

b. 'Atiyah ad-Daranl, disciple of 140 Textes p. 5), was born in the year .'Ahdalw&feid b. Zaid (cf. Massignon, at down and settled 180 about He left his native place A, H. in Wasit. 2.

Abft

Sulaiman

'Ahdarrahman

His A, H. Daraya, in the plain of Damascus, where he died in 215 the works of his master, Disciple was Ahmad b. abi'l-HawwarS who edited Cf.

Massignon, Lexique

p.

197 sqq.

21

The hoopoo movements are done

day?"

"This

replied:

is

a strange thing;

all

day." The fairies said: "Percan anyone see a thing in the dark

in the

haps you are mad. How day when the sun becomes dark?" He answered: "It is just You have all the lights of this world through the opposite. All the luminous objects obtain light the light of the sun.

and acquire brilliancy from because

it is

it.

They

call

it

"eye of the sun,"

the source of light."

They compelled him

(to explain)

how anyone can

see

a

the day. He said: "In imagining things we connect them with ourselves. All persons see in the day and behold, I am seeing. I am in the world of observation. To my eyes the veils are removed. In spite of my doubts

thing

I

in

perceive brilliant surfaces by

The

way

of revelation."

on hearing this story, forthwith began to lament and raised a tumult and said to one another: "This fairies,

bird asserts perspicacity in the day when there is a presumption of blindness." They immediately attacked the eyes of

hoopoo with their beaks and claws and abused him and him "one who can see in the day" because purblindness was a virtue to them. They said: "If you do not re-

the

called

pent there is fear of your death." The hoopoo thought: "If I do not withdraw they will kill me because mostly they wound the eye; and death and blindness will occur simultaneously."

according

He

received the inspiration "Speak to the people He immediately closed his

to their intelligence."

eyes and said, "Here!

become

blind.'

When

I

have also attained to your state and

7

they found things to be thus, they refrained from

beating and charging.

The hoopoo came

to

know

that

the

proposition, "To divulge th'e Divine secret is unbelief, to divulge the secret of predestination is rebellion, and to

publish a secret

is

unbelief"

is

current

amongst the

faries.

22

Upto with great

the time of departure he used to pretend blindness difficulties

and used

to say:

time have I said that

"Many a

Whatever

I will

divulge, secrets there are in the world.

But out of fear of the sword and slaps on the neck There are a thousand ties on my tongue."

He was house of for

it

my

those

distressed in himself

and said

friend

in

who

belief will not

is

knowledge

will take it."

be increased"

"Verily in the

:

a great amount,

"If the veil

arid the

verse

if

I find

removed, my "So that they

is

worship not Allah Who bririgeth forth the hidden in the heavens and the earth." 1 "And there is not a thing but with Us are the stores thereof; and We send it not down save in 2 appointed measure."

CHAPTER KIWIT.

A

king had a garden which was verdure,

basils,

seasons.

and

pleasure, in all the four running there and many

places of

Great streams were

varieties of birds

never without sweet

produced

different

sorts

of

tones on the

Every tune that could come to the mind and every beauty that could come to the imagination was available in that garden. Of all that, there was a numof the branches.

sides

ber of peacocks with extreme gentleness, beauty lind grace, that lived and resided there. the king caught a peacock out of them and to be sewn in leather so that no colour of his

One day ordered him

feathers remained visible.

however much

he tried.

He

could not observe his beauty According to his (king's) order a

basket was placed over him in the garden which had not but

1.

2.

Quran XXVH, Quran XV, 27,

25,

23

one hole through which they put a victuals

and provision of

little

millet for the sake of

his livelihood.

Times passed. This peacock forgot himself, the kingdom, the garden and the other peacocks. He looked at himself and could not see anything except the dirty and wretched leather and a very dark and uneven habitation. Pie made up with that, and confirmed in his mind that there can be no land larger than the base of the basket. So that he firmly believed that if anyone contends a pleasure and a dwelling and a perfection beyond this, it will be absolute heresy, complete blunder and pure ignorance. But, whenever a wind blew and he received the smells of flowers, trees, roses, violets, jessamines and varieties of basils through that hole lie found a strange pleasure. A commotion appeared in him and he experienced the delight of flight. And he felt a desire in him, but lie did not know where the desire came from, because he considered himself no other than the leather, and the world no other tlum the basket, and the food no other than the millet. He had forgotten everything.

And

when he sometimes heard

the notes and sounds other of the the and tunes birds, his desire peacocks and inclination became manifest, but he did not become aware through the sounds of the birds and the blowing of the morning bieeze. One day he was enjoying these: also,

of the

"There came I

am

to

me

the morning breeze almost saying:

a messenger to

you from

the friends."

For a long time he remained meditating what that sweet smelling wind was and where those melodious sounds came from. UO

lightning that flashes, From what sides of the enclosure do

you spread?"

24

He

could not understand while at those "times" a happiness involuntarily appeared in him.

Ah,

if

me a

but Lail4 once would send

down

greeting the

grace, though between us lay dust, and the flags of stone, of

greeting of joy should spring in answer, or there should cry toward her an owl, ill bird that shrieks in the gloom of graves! 1

My

This ignorance of his was due to his having forgotten himself and his country.

caused them

to

"They

forgot Allah, therefore He Every time when a

2 forget their souls."

wind or a sound came from the garden he felt a without discerning its cause or knowing its reason.

"The lightning

of

Ma'arra travelled after

desire

the

middle of the night, It

passed

the

night

at

K&ma^

its

describing

weariness, It

deeply grieved

And

increased

and came,ls was about to grieve the

riders, horses

till

it

saddles."*

He remained in that perplexity for many days, till one the king ordered: "Bring the bird and set it free from the day "There is but one shout 5 and lo ! basket and the leather."

These verses, taken from the Ham&sa,

1.

which

is

told of

al-Humaiyir. Poetry, 2. 3.

the death of

Cf.

the translation

London 1885, p. Quran LIX, 20.

Name

LaiLX,

figure in

the beloved

by Ch.

J.

of

Lyall,

Ancient

of

Arabian

76.

of a place.

W& 4. "From the beginning of Siqt ttz-zand by Cf. Shark at~tanwtr 'aid siqt az-zand, Cairo 1303,

Abu

1

5,

the fimous tale

Tmbah, son

Quran XXVII,

19."

p. 23.

'l-'Ala,

al-Ma'arri.

25

from the graves they hie unto their Lord." * "When the contents of the graves are poured forth and the secrets of the breasts are made known, on that day will their Lord be perfectly informed concerning them."

When

came out

2

the veils he saw, himself in the garden, and his colours, and the garden, and the flowers, and the figures, and the expanse of the world, the peacock

and

of

and flying, and the sounds and remained astonished about the "Alas, my grief that I was regret. now "And We have removed from

the ability of walking tunes of other birds. He

state of affairs

unmindful

and

felt

" of Allah; 8

and piercing is thy sight this day." 4 Why, then, when [the soul] cometh upto the throat [of the dying] and ye are at that moment, looking; and We re nearer unto him than ye are, but ye see not" 6 "Nay, but ye 6 will come to know! Nay, but ye will come to know!" thee thy covering, 44

CHATTER NINE. All the stars arid constellations spoke to Idrls peace be moon: He him. asked does the "Why upon your light

decrease sometimes and increase at others?''

"Know you and

I

that

my

body is have no light. But when !

She

replied:

black, but polished and clear I

am

opposite to the sun,

7 proportion to the opposition an amount of his light appears in the mirror of my body; as the figures of the other bodies appear in the mirror. When I come to the

in

1.

2. 3.

4. 5. 6. 7.

Quran XXVI, 51. Quran C, 9-11. Quran XXXIX, 57. Quran L, 27. Quran LVI, 82. Quran Oil, 3-4. Of. mathalu mlrihi in Quran XXVI,

35.

26

utmost encountering

moon

I

the full

to the zenith of

new

progress from the nadir of the

moon.

from

Idris inquired

"How much is his friendship with you?" She replied: "To such an extent that whenever I look at myself at the

her:

encountering I see the sun because image of the sunlight is manifest in me, since all the smoothness of

time

of

surface and the polish of my face is fixed for accepting his light. So, every time when I look at myself I see the Do you not see that if a mirror is placed before the sun.

my

sun the figure of the sun appears in it? If by Divine decree the mirror had eyes and looked at itself when it is before the sun, it would not have seen but the sun, in spite of its being It would have said: "I am the sun," because it would iron.

anything except the sun. If it says: How great is my "I am the Truth" or "Glory be to me! 1 its excuse must be accepted; even the blasphemy glory" u wherefrom I came near, verily, you are me."

not have seen

in itself

CHAPTKK TKN.

For one who tions he

lives in a house,

This

also in directions.

is

house

the

if

also

is

direc-

in

is

necessitated on

the negative side in this way: "He vacated a house for me, who am one of the broken-hearted." God is free from

place and direction.

The supposition

of

the

rescinders

is

wrong, namely, "Firmness of resolution conies proportionand everyately to the people endowed with resolution," is as thing of the house resembles the landlord. "Naught His likeness; and He is the Hearer, the Seer."'2 the house and the landlord be one. 3

2.

For the explanation Quran XLII, 9.

8.

This

1.

lor granted.

is

God

"subh&nf'see Massignon, Lexique,

a very condensed chapter.

It, therefore,

ideas of the author.

confine

of

Many

p.

249 sqq.

things have been taken of the

seems necessary to trace the development

This chapter

to directions.

Never can

They

is

written

say that

in

it is

refutation of

who God and

those

the knowledge of

27

CHAPTER ELEVEN,

Whatever

useful and

is

is

good

bad;

whatever

is

the

is the unbelief of men. To be satisfied with what it make through up with that is a acquires and to weakness in the path of the [mystical] travelling and to be pleased with oneself is vanity, although it is on account of

veil of the

way

self

To

Truth.

turn the face towards

God

entirely

is

liberation.

CHAPTER TWELVE. U O placed a light before the sun and said: " She replied: mother, the sun has made our light invisible. "If it is taken out of the house, especially near the sun,

A

fool

nothing will remain. Then the light arid its brilliancy will vanish/' But when one sees a big thing he considers a small

one contemptible in comparison with that. One who enters a house from the sunshine cannot see anything although it "Everyone that is thereon (the house) is illuminated. will pass away; there remaineth but the countenance of thy Lord of Might and Glory/ 1 u Is not everything except 7

God

in

vain ?"

Outward and

not

God Himself

Him God

"He

2

is

the Inward;

th\t

the

First

and He

is

and the Last, and the

Knower In

present everywhere.

is

fact,

of all things." 8

they have assigned

a definite place, the 'arsh. The author meets their arguments by saying: does not live in a place, and He is therefore not in directions, because

he \vho lives in a house

is

in directions, since the

house

also proves this by a neg itive proof according to

^

<-*

is in

directions.

>*.

He

He

further

negates their contention of "Everything of the house resembles the landlord" and which is based on r> Jl JAl a* Jf by quoting the Quranic verse*^ concludes that the house and the master of the house are not one from

^^

->

which 1.

it

follows by inference

thitGod

is free

Quran LV, 26-27.

From Labid cf. A. Huber, Der Leiden 1891, p. 28. mann, 2.

3.

from place and direction.

;

Quran LVlf,

3.

1)1

wan

des Libid, ed. C. Brockel-

CHAPfER

III.

TRANSLATION OF THE

NOTE OFSIMURGH In the

name

God, the Merciful, the Compassionate. With Him is might and strength. Praise be to the Bestower of life and the Creator of 11 existing things and blessing be upon the masters of Prophecy and the leaders of prophetic appearance, upon the Master of the great Sharl'a and the Guide of the exainplary path, Muhammad, the Chosen Peace and benediction be upon of

him.

Now to begin These are a few sentences written about the states of the Brethren of Seclusion. And the :

description thereof is limited to two parts: the first part is about the Beginnings and tJte second part about the Ends. This treatise is known as u The Note of Simurgh^ who And if at the outset we were to give an has no tongue.

introduction about the state bird

and

of

affairs

of

this

respectable residence: the bright-minded have shown that 2 goes to the Mountain of Q&f in the spring

his

anyone who

season and renounces his nest and plucks off his feathers with his beak 3 when the shadow of the Mountain of Q&f 1.

For Simurgh

2.

Cf. Encycl. of

Encyclopaedia of Islam s.v. Simurgh. Islam s.v. Qaf and Hibbatuddin ash-Shahr&st&nf,

cf.

Jabal Qaf, Baghdad 1346. 3.

Cf.

Mathnawi

of Jal&luddin

by E. A. Nicholson, pp. 36-37. l/T *

BUmi, Books

V

and VI

(Text),

ed.

29

on him for a space of ajhousand years of the time 1 "Verily a day with your Lord is like a thousand years" falls

and these thousand years are in the eyes of the People of realm in Reality like a dawn from the East of the Divine this time he becomes a Simurgh whose note awakens the His residence is in the Mountain of Q&f. His note sleepers. reaches all; but it has few hearers. 2 All are with him and the majority are without him

"You You

And

his

3 ;

as the poet says

are with us, but not ours, are the soul and are therefore invisible."

shadow

is

the cure for the sufferers

tangled in the whirlpool of the diseases of

and

it

:

avails leprosy

who

are en-

dropsy and atrophy,

and removes various

This

afflictions.

Simurgh flies without moving, soars without comes near without traversing distance.

travelling,

and

But know you, that all colours are in him but he is colourless; and his nest is in the East and the West is [also] not devoid of him. All are occupied with him and he is All are filled with him, and he is empty of free from all.

And

emanate from the note of that bird. Wonderful musical instruments like the organ and others have been derived from the sound of that bird; as the poet

all.

says

all

sciences

:

"Since you have not even seen Solomon, How can you know the language of birds? " is fire, 4

His food feathers on

his

right

If

one

ties

a feather out of those

arm and walks over

fire,

one

will

46,

1.

Quran XXII,

2.

i.e. it is

3.

Ot

St.

4.

Cf.

Khaq&nl, British

heard by a few,

John

I,

10-11.

Museum MS. No, add

25018, foL 9a.

be

30

And

fire. 1

proof against

breath, therefore hearts and minds.

his

And

all

the

morning breeze comes from

lovers

the

tell it

the secrets of their

been written here is concealed from the breast; a part of it is a brief account of him that has

what is in and his note,

First Part about the Beginnings

and

has three

it

Chapters. Chapter one on the excellence of this science. Chapter two on what appears to the Ahl-i-13aday&. Chapter three on Tranquillity.

Second

Part

about

the

Ends and

has three

it

Chapters. Chapter one on Annihilation. Chapter two on

The more learned one

is

the

more

perfect he

is

the

relish towards Chapter three on The affirmation of man's Truth.

PART ONE ABOUT THE BEGINNINGS CHAPTER ONE

ON THE EXCELLENCE Be

not

it

OF THIS SCIENCE OVER ALL OTHER SCIENCES.

unknown

to

the that the light-hearted several due to others is

preference of a science to reasons. Firstly, the "known" should be nobler,

e.

g.

because pack-saddle-craft preferable smithship wool. and with wood other deals with gold and this is

to

Secondly, because the arguments of stronger than those of any other science.

;

this science are

Islam s.v. Slmurgh s.v. and O. Spies in wroerfcedbuch des deutschen Maerchens, herg von L. Mackeusen, Vol. 1.

Of. Encycl. of

goldthat

"

Hand-

II,

p,7L

31 Thirdly, because

momentous and

And

its

occupation therein should be more

advantage greater.

comparison to other sciences alLthe signs of preference are found in this science. u " " and the known ".It is With regard to the object apparent that the object and the aim of this science is in

And

Truth,

is

it

impossible

to

compare other existant

things with His grandeur. With regard to ascertainment of argument and corroboration of proof*. It is established that observation is stronger than

The Masters

argumentation. lawful that

God

the Almighty should give

knowledge about Since sort

of the art of

Kal&m

man

consider

it

the necessary so on.

and

Ilis

existence, qualities lawful, the acquisition of some knowledge of this undoubtedly superior to that which necessitates

it is

is

bearing the troubles of observation, labours of reasoning, and falling into the places of doubts and abodes of suspicion.

One

the

of

existence

of

Sufis

the

was asked, "What Creator?"

He

is

replied:

the proof u For

me

of

the

it is

the

morning instead of the lamp/' Also another one of them u The semblance of one who seeks after the Truth says: through arguments a lamp.

is

like

one searching after the sun with

"

Since the masters of the principles have accepted and agreed that in the next world Clod the Almighty will create

men

a perception in the sense of vision, to see Grod withmediation argument, proof, and admonition are no considerations with the People of Truth. So according to

in

out

;

these principles it befits [Him] to create in his [man's] heart perceptions of this kind in order to see Him in this world

without any mediation and proof. And it is therefore that ()mar may God be pleased with him said, "My heart has 4

1. In the following argument the author tries to explain that marifa employs observation (mushdhada) and discards argument and proof (employed by other sciences,), because observation is stronger than argument and proof, and because in face of it there is no need for them.

32 seen my Lord" and 'All may God beautify his face says, 1 1 " If the veil is And here removed, my belief is not increased. '

secrets are concealed

which are not proper

[to

be dealt with]

in this place.

There is no doubt that for men there is nothing more important than the greatest felicity. Rather, all questions cannot be treated in this brief treatise. And the greatest of the means of With

access

is

regard

to

importance.

ma^rifa.

So from

proved that ma'rifa is nobler And Juriayd peace be upon him said, than I that under the sky there is a science in this world "If knew nobler than that in which the seekers of ma^rifa contemplate, I would have engaged myself to buy it and would have toiled all

aspects

it is

all sciences. 2

in the best

way

to acquire

it

until I

had got

"

it.

CHAPTER Two ON WHAT APPEARS TO THE AHLI-BADAYA.

The

first lightning-

that

comes

to the souls of the Seekers

from the presence of Divinity is accidents and flashes; and those lights dawn upon the soul of the [mystic] traveller from the world of Divinity and it is delightful. ;

that a dazzling light suddenly onrush u He it is Who shows comes, and soon disappears and you is like this

Its

:

;

the lightning.,"8

From

the second point of view it refers to the "times" The lifts call these of the Companions of Seclusion. " " time and it is therefore that one says, " Time accidents " " Time is have than the sword and is said, sharper they a cutting sword." In the Book of God there are many " The references to that, as it is said splendour of His light:

*'

1.

2.

3

Of. also p. 22. I do not take certainty in excess ". Massignon, La Passion II, 545; the saine, Tawftstn p, 156. Quran XIII, 13.

Lit.

Of. L.

33 1 2 was W&si|l away the eye-sight." u Wherefrom is the restlesness of some people in asked, the state of hearing music?" He answered, "There is a

ning almost takes

which appears and

light

is

then extinguished;" and quoted

this verse : 3

From them

44

The 44

And

a flash came to the heart.

appeared and dwindled away." therein they have food for the morning and the flash of the lightning

night."4

These flashes do not come are intercepted.

And when

at all times.

At times they

ascetic exercise increases, light-

nings come more often, until that limit is reached that whatever man looks into, he sees some of the states of the next world.

Suddenly these dazzling

lights

become

successive:

shaken. 5

As is welland may be after this the limbs are in him the be expectaProphet peace known, upon says u of for Lord there are blasts tion of this state, Verily, your of the in His mercy days your time, provided you expose 6 yourselves thereunto."

At the time of break, the dovotee seeks the help of gentle thought and pure commemoration, against the impurities of carnal desires, in order to regain this state.

And

it is

pos-

Quran XXIV, 43. Abu Bekr al-Wasitf (died 331J is meant here. For his life see His works Nafafeat al-uns, edited by W. Nassau Lees, Calcutta 1859. have been utilised by Sulaml in his Tafsir, cf. L. Massignon, Textes 1.

2.

inedits, p.

72

;

Lexique Technique,

p.

293

Al-Wasiti's sayings have been collected by

1067 A. H. in a book entitled manuscript

is

;

Kitab al-Taw&stn,

"

"

Tarjamat-i aqwal-i W&si$t preserved in Calcutta A S B 1273.

The metre

4.

5.

Quran XIX, 62. As an after-effect.

6.

See also Mu'nis al-'ushshaq, p. 42.

is

215.

of

which a

Bamal The line alludes to Quran XIII,

3.

of this line

p.

Ibrahim Miskln in the year

13.

34

sometime

sible that

this state

ascetic discipline, but If

go

does come to one

who

is

without

he remains unaware.

days of 'Id-festivities when men and when raised voices and loud and harsh clamours take place and sounds of

one waits for

it

in the

to places of worship,

glorifications

cymbals and trumpets prevail if he is a man of intelligence having a sound nature and rememorizes the divine states, he will at once find this effect which is very pleasant.

And

likewise

it is

in battles

when men come

face to face

and the clamour of the warriors rises and there is neighing of the horses and the sounds of the drum and the military band become louder, and men engage in fight and unsheath swords: If some one has a little purity of heart, even if he is not a man of [ascetic] discipline, he will come to know of this provided that at that time he rernemorizes the divine

state states

and brings

to

mind

observation of [Divine]

the souls of the departed and the Majesty and the rows of the high

assembly. Similarly,

makes

if

somebody

sits

on a galloping horse

arid

run very hard 1 and thinks that, he is leaving the body aside and becoming extremely reverent and going to it

the presence of exclusively and

Existence in the state of the soul

[Divine]

to

be included in the rows of the saints

an

appear to him, although he is And here there are secrets which

effect like this state will also

not a devotee of discipline. only a few can understand in these days.

When to

some

these lightnings

extent,

and

shoulder and back, 1.

The use

it 2

come

of d>j* as an

men

they affect the brain

and that the vein begins to pulsate and

may

etc; so

to

also

appear

in

the

adverb of a verbal noun

not commonly found now-a-days, com p. also the use of

is

same way. 2.

i.

e.

the effect.

brain

is

very

?:***

old

in the

35 if;

is

very pleasant, and he also

far this

is

the

first

tries to

complete sama'.

So

stage.

CHAPTER THREE ON TRANQUFLLITY.

At length when the lights of the Secret reach the utmost extremity and do not pass away quickly and remain for a longtime, that is called "Tranquillity" and its delight is

more

When a man perfect than the delights of other flashes. returns from Tranquillity, and comes back to [the ordinary humanity, he is highly regretful regarding this one of the saints has said

state ofj

u

at

its

separation;

and

:

how good are you, emerged you has tasted the food

breath of the soul,

One who

is

in

of

intimacy." In the Holy times, as

and

it is

Quran Tranquillity

mentioned

many

u

And God sent down His tranquillity" 1 u He it is Who sent down place He says

said:

in another

is

Tranquillity into the hearts of the faithful that they might add belief

unto their belief/' 2

He who

attains Tranquillity

knows

about the minds of men, and acquires knowlege of unknown things,

Chosen

and

his

God

mind becomes perfect. The and keep him arid his family informed

penetration of

bless

about it, saying, "Fear a believer's penetration of mind, for he And the Prophet peace perceives with the light of God." be upon him says about Omar be God pleased with him, 4

u

Verily, Tranquillity speaks through the tongue of 'Omar;" also said, "Verily, in community there are

and he

my

mutakallim(Ln and muhaddithftn and'Omar

is

one of them."

One who

possesses Tranquillity hears very pleasant sounds from the high Paradise, and spiritual discourses reach him; and he becomes comfortable; as is mentioned in the Divine Revelation "Verily, in the remembrance of God :

do hearts find 1.

2. 3.

rest!

"3

.

Quran XLVIII, 26, Quran XLVIII, 4 Quran XIII, 28.

And he

witnesses very

fresh

and

36 pleasant forms through the compact of his contiguity with the spiritual world.

Of

the stages of the People of

Love

this is the interme-

diate one.

In the state between

awakening and

sleep he hears terrible voices and strange noises at the time of the slumber of Tranquillity and sees huge lights and he may become

helpless through superabundance of delight.

These accidents are according to the Seekers [of Truth] and not in the manner of a group who close their eyes in their privacy and cherish phantasies. Had they sensed the lights

of

the

truthful,

encountering them;

many would have been the there those who deemed

u And

sorrows it

vain

will lose."*

PART TWO ABOUT THE ENDS

and

it

has three

.

Chapters.

CHAPTER ONE ON ANNIHILATION.

becomes such that if man desires Then man to keep it off from himself he cannot do so. reaches such a stage that whenever he likes, he gives up the body and goes to the world of [Divine] Majesty; and his And whenever he likes or ascents reach the high spheres. So whenever he looks at himself he desires he can do so.

And

this Tranquillity

becomes happy, because he discerns the radiance of God's Hitherto it is a defect light [falling] on him. he exerts further, he also passes this stage. He becomes such that he does not look on himself and his knowIf

ledge of his existence

I.

Quran XL,

78.

is

lost; this is

called

"fana-i-akbar".

37

When

one forgets himself and also forgets the forgetfulness

called "fana darfana".

it is

And

as

This

loss.

is

long as they- delight in ma'rifa they are at a reckoned amongst latent polytheism. On the

other hand, he reaches perfection when he loses knowledge * in the "known", because, whoever delights in "knowledge" likewise as in the "known" has made that2 his object. He is

"alone"

when

"knowledge." disappears of

is

it

"Everyone

"Known'' he gives up the thought of When the knowledge of humanity also the state of Obliteration, and is the stage

in the

that

but the face of

is

Thy

in

it,

will pass

away and there remaineth and Beneficient" 8

Lord, the Glorious

One of the Seekers says that "There is no God but God" is the unification of the common-folk, and "There is no He but Him" is the unification of the higher class. He has erred in the classification.

There are

God

but

folk

who

five

grades of Tauhld.

God" and

One

is

"There

this is the unification of the 4

from what

negative Deity are the commonest of the people

is

is

no

common-

not God.

These

common.

another group, nobler in comparison to these and commoner in comparison to another sect.

Beyond

this sect there is

Their unification

is

"There

is

He but Him". This And their place is

no

[group] the than first one. higher higher, because the first group only negative divinity from what is is

1.

i.e.,

knowledge about the acquirements*

2.

i.e.,

knowledge.

3.

Quran LV,

4.

i.e.,

27, 28.

negate divinity from what

is

not God.

88 not

God

other group did not restrict themselves to the other negating Truth from what is not Truth. On hand, in face of the existence of God, the Almighty, they

This

have negated "

"

Heships sively

other existences.

Him, none

for

is

all

meant

" can be called

else

So

from Him.

eirianate

for

They have "

said: "

"

"

Heship because all

He

"

Heship

is

exclu-

Him.

another group whose unification is This group is higher There is no Thou but Thou". that which addressed God as "Him". "Him" is used for than

Beyond

these there

is

"

"

These negate all " Thouships which in occa" " sioning Thouship asserts the existence of oneself; and the

absei\t.

they refer to the presence [of God].

There

They say separates duality

and

is

:

a group above these and these are higher still.' When someone addresses another as " thou " he is

him from himself, and he asserts duality; and far removed from the world of unity. They lost themselves lost in

considered

God, and said truer than

" :

There

all these.

is

I-ship,

no

the

appearance

but Me".

I

of

They spoke

Thou-ship, and He-ship are

all

superfluous reflections about the essence of the unity of the Self-existant They submerged all the three words in the sea of Obliteration .and destroyed expressions and annihilated 1 references: "And everything will perish save His face."

And their place is more elevated. As human attachments with this world

long as a man has he will not reach the

world of Divinity above which there is no other stage since u What is no end. A pious man was asked it has :

tasawwuf

?

"

He answered:

regards the end

1.

it

Quran XXVIII,

"Its

beginning

has no end."

88.

is

God and

as

39

CHAPTER TWO ON THE MORE LEARNED ONE MORE PERFECT HE IS.

is

THE

There is a well known tradition of the Prophet saying Never has God created an ignorant Wall". The Master :

44

of the great Shar'ia, with all his perfection, was commanded to increase [his] knowledge ; and God, the Almighty, orders him " And say, Lord, increase me in knowledge. "* One of his blessing sayings is, "No morning will come for

O my

:

which knowledge is not increased". case with the Prophet what will be the

any day of yours So, when such is the

in

case with others ?

For

knowledge which comes

to the gnostic through not necessary to deal with divorce, business, taxation and transactions because this is an exoteric this

revelation

it is

comes through discovering the affairs of and [Divine] Majesty and Protectorship, and the arrangement of the organisation of existence, and the world of angels, and the hidden secrets in heaven and

science; rather, the selfexistence

earth; as

He

it

said:

knoweth

the

revealed

it." 2

"Say [unto them, of

secret

the

O Muhammad] He Who :

heavens and the earth hath

To

is

find out the secret of predestination and to divulge it forbidden; as in prohibiting it the saying of the Prophet

distinctly

commands

so do not divulge

The People

:

"Predestination

is

the secret of

God

t

it."

of Reality are all of opinion that divulging

Also all that predestination is heresy. is within the knowledge of the Men of Reality is not put into expression, lest all people practise it, because the the

secret

of

beauty of the Majesty of [Divine] 1.

2.

Quran XX, 113. Quran XXV, 7,

Oneness

is

above

this

40 that

it

should be the passage of every comer, and the

objective

of

u

every seeker

and the aim and object of Pew of my senr ants are thankful." *

messenger,

every while,

In the nature of mankind, in spite of the great number of the limbs of the body, there is not more than u one dot" 2

worthy of the horizon of Divinity. "We found there but one house of those surrendered [to Allah]." 3 So when the case of the constitution of a person is in this fashion that out of the many faculties and limbs, and of the composition of mankind with its multiplicity of compositions, there is not

more than one

4

capable of making progress, then the condition of a populated place should also be corijunctured to be

same wise. Then the talk these are two couplets of mine in the

is

better unexpressed

;

and

:

44

In the corner of the tavern are

Who They

read the secrets of the

many men,

tablet; of existence.

are out of the evil of the afflictions of the

revolutions of the firmaments, They know ; and are glad and happy."

A man

possessing in sight should

always investigate

realities, and express only that much which is worthy of his mind. Husain Mans&r-i-Hall&j God's mercy u be upon him said Love between two persons becomes So fast when between them no secret remains hidden." when love becomes perfect, the secrets of hidden and concealed sciences and of the corners of the existing things do not remain concealed to him.

strange things and

:

Since the acme of the perfection of

resemblance of

God

the Almighty,

1.

Qwun XXXIV,

2.

Before to the heart. Quran LI, 36. The same nuqta.

3.

4.

12.

man

is to

attain the

and since the knowledge

41 of Perfection

is

a

quality of his, ignorance

is

a defect in

him. therefore

It

the

realities of

rance

is

follows that

His existence

is

whoever knows more about nobler.

And

in short: igno-

hideous.

CHAPTER THREE ON THE AFFIRMATION OF MAN'S RELISH AND AFFECTION TOWARDS GOD, THE ALMIGHTY.

The

Mutakallim&n and the whole of the Ahl-i usftl is that man should not take to God for his friend, because friendship consists in the inclination of the soul for a homogeneous being, and God, the Almighty, is rather above having any kindredship with the creation affection consists in man's obedience towards God. belief of

the

:

The People

of matrifa affirm affection

and

relish.

And

in

homogeneity is not a condition according to them since [sometimes] a man likes a colour or an object, in spite of the that

;

not homogeneous with him. Affection towards the Almighty has no connection with animal faculties,

fact that

God

it is

rather there secrets

is

a divine

point which

is

the

Dhauy. imagining the presence of another: and in is not a condition.

Love consists limit,

centre

of

the

of Truth, in man. And this affection is related to And affection is finding pleasure of one person in

of

this

homogeneity

an affection which has transgressed

It gives rise to the acquisition of desire

its

and yearning. acquired one

Every yearner has by matter of necessity thing and not another, because if he has acquired

ail

the beauty of the beloved, he will not remain behind [seeing] his face ; and also, if he has acquired and comprehended nothing his desire will not be fulfilled. So all yearning is

the acquisition of the non-acquired. But yearning tive, because it necessitates non-acquirement

is

defec-

42

The

discourse about the affirmation of relish

means

the

perfection with regard to a thing and the acquisition. When perfection with knowledge regard to tilings is acquired and the acquirer is unaware of When the eye acquires perfection is not perfection. it, it of

acquirement

the

of

with regard to things

consists of the sight's vision of subtle

it

things ; and it discovers that, and is relished thereby. The sense of hearing has a relishment, and that is perception of the subtle hearings of pleasant voices. The sense of smell

perceives

subtlities of pleasant smells

same manner

it is

with

all

regard to the rational soul,

comprehension of

:

and

realities.

Perfection, with the knowledge of Truth and

is

So when the soul acquires that, supreme things comes from the

its perfection with regard illumination of the light of

to

Truth, and rises to perfection

with regard to God, of which the relish because its comprehension is nobler.

The human

soul

is

u is the greatest of the fect ; but the impotent

like-wise in the

other faculties.

is

greater

still,

the noblest of the Seekers and Truth

known.

man

"

So

relish

must be more per-

has no sense of the pleasures of

copulation, though he hears that men enjoy it to their full: and that old man has said well '0ne who did not taste, 4

:

does not know,"

This story the days of

is

the affirmation of relish and affection.

God be upon him the SAfls Ghnl&m Khalll 1 and a number of

peace of

Junayd

were reported against. Mutakallim&n and Fuqah&' scandalised the Brethren

1.

Ahmad

Ghulam h.

275) whose full name Gh&lib b. Khalid al-Basrl

Khalll (died

Muhammad

In

b.

is

of

Abti 'Abdallah

was a Hanbalite

and ascetic, cf. Tkrtkh Baghdad V, 78; Nafaljat ul-Uns and Abu l-Mahasin, Nujftm, Vol. II, 79. He urged the Caliph to put Junayd, Nurl etc., to death since they were freethinkers and heretics cf. Tadhkirat al-AwliyA' II, 48. See also Kashf ul-mahjub, Transl. p. 191 and Massignon, Textes p. 212.

faqth, traditionalist

43 Seclusion infidelity

calamity 'i-Husain

and gave a verdict of their heterodoxy and and produced witnesses and documents. In that

Junayd withdrew himself. Amlrul-qulftb Abu N&ri 1 and Katt&ui? and ZaqqAq 3 and a number

men were produced

of great

The executioner intended

in

the

assembly of justice. It is a well-known

to kill [them].

Abu '1-Husain Nftrt made haste to open the He was asked about it and said " I wished to for my brethren the one moment of my life which

story that execution. 4 sacrifice

:

remained." This story was related to the Caliph and it turned a cause of their liberation. Before this they also tried to injure Dhu 'n-Niin al-Misri, but God the Almighty granted

him

liberty.

CHAPTER ON THE END OF THE BOOK.

The

essence of the distributed is not worthy of knowing the undistributed because [in that case] knowledge will also be distributed and his distribution will also cause the " The distribution of knowledge. Mangftr-i Hallaj said 5 Sflft does not accept and is not accepted and is not divided ;

:

and dissected

".

Abu 1-Husain Ahmad

b. Muhammad an-Nurf (died 295) was a the time of Junayd. Of. Nafah&t ul-Uns; Massignon, Textes He founded also a sect cf. Kashf al-Mahjub, transl. by in^dits, p. 51. Nicholson, p. 189-95. 1.

famous

sufi in

Abft

2.

his life cf.

3.

Bakr al-Katt&ni

Shadhar&t

II, 296;

Abu Bekr Ahmad

a contemporary of Junayd

(died 322) was a disciple of Junayd. T&rtkh Baghdad III, 74.

For

Nasr az-Zaqq&q al-Misri (died 290) was Nafah&t p. 213 Textes inSdits, p, 44 Cairo 1299, Vol. I, 177 where Daqq&q is just b.

cf.

;

;

ShaV&nf, Tabaq&t al-kubrft, the same mistake as in our text.

p.

95

4.

viz., to

5.

Cf.

be killed

first of all.

Massignon, Lexique

(section IV, 3).

:

Textes Hallagiens,

p.

94 (section

III),

44

He

also said at the time of crucification

ecstatic is the

isolation

complete

of

"

:

the

The aim of the One in unity". 1

Those who wish to throw off the workshop of the spider ought to remove 19 gripers from themselves. Of these, five are the the external birds 2 internal and five ones'* and two fast walkers with movements visible and seven slow walkers with invisible movements. Of is

it

all,

more

because

birds,

difficult

however

for

you

much a man

to

drive

flies,

off

the

the birds fly

a-head of him and perplex him. Of all the birds, the internal ones are the more difficult to repel. Between them in an island where slender legged men dwell. Whenever a

man

they suddenly kick their legs and put them in his neck and deter him from his progress so that he may not find the water of life. proceeds

I

takes

from

have heard that if one embarks in the ark of Nfth and the rod of Moses in his hand he will be freed

that.

union, therefore, is according to Hallaj not the desOf. Massignon, Kitah but the truction, transfiguration of the personality. al-Tawftsln, p. 165, 169, 182 Lexique Textes Hallagiens p, 103. 1.

The Divine

;

2.

i.e.,

the five external senses.

3.

i

the five internal senses.

e.,

:

CHAPTER

IV.

TRANSLATION OF THE

"LANGUAGE OF TRUTH" 44

AND THAT IS THE TREATISE OF THE BIRD.

ff

Praise be to God, the Beneficent, the Merciful.

help in

its

completion.

*O Lord

1

Translation of the language of Truth and that is the treatise of the Bird by the leader of the world, the most learned of the time, the king of scholars and philosophers

Shaykh Shih&buddin as-Suhrawerdl

peace of

God

be upon

him. Is there

anyone among

some hearing

my

brethren

who may

may relate to him a part of my may bear some of my troubles in

that I

that perhaps he

lend

me

troubles,

partnership and brotherhood, because one's friendship is not pure unless he guards it against the contamination of impurity. And where can I find such a sincere friend since the friendships of these times are [common] like merchandise at the time of need, and the regard for the friend is discarded when there is needlessness except the bro-

therhood of friends which is a tie from Divine proximity, and whose affection comes from sublime neighbourhood, and who see the hearts of each other with the eyes of reality and scour off the rust of doubt and pride from their minds.

This

Truth,

When

class

is

not assembled except by the

call of

they are assembled they accept this precept^

O

Brethren of Reality, conceal yourselves like the porcupine that exposes its inward-side to the desert and conceals his outward-side. For, I swear by God, that your inside is revealed and your outside 1

1.

The words seem

is

concealed.

to be an addition

by the

scribe.

46 Brethren

of Reality, strip off the skin wearing even as the snake does. And walk like that no one may hear the sound of your steps. the

that:

are

you

the ant so

And be

like

that your arms are always on your back comes from the back. And take poison in

scorpion so

for the devil

order that

;

Welcome

live happily.

you may

death so that

you may remain alive. And always keep flying and do not specify any nest, for all birds are caught from their And if you have no feathers to fly with, creep on nests. And be like the ostrich the earth till you chajige place. that swllow hot 1 pebbles. eats

hard bones.

Arid be

And be

like

like the

the vulture

which

salamander which per-

petually stays in the fire; so that it (fire may not hurt you tomorrow. And be like the bat which does not come out in

the

day

[time], in order that

you may be secure from the

hands of enemies.

O

Brethren of Reality, there is no wonder if an angel commits no crime, or if a beast or an animal does an evil act,

because the angel does not possess the capability of doing evil and the beast does not possess the capability of understanding. of a man

On who

the other hand, the carries the

[rea-1]

commands

wonder is, the act and submits

of passion

himself to passions in spite of the light of intellect. And, by honour of God, the Great, that the man who remains firm-

footed at the time of the attack of passions is superior to an and again, one who is submissive to passions is far angel worse than a beast. ;

Now to revert Know you, O

to

my

tale

and

relate

my

troubles

:

Brethren of Reality, that a number of

hunters came to the desert and spread their nets and scattered corn and set up the illusions of terrifying figures and scare-crows 2 ; and hid themselves in leaves. flock of birds.

^

When

the

I

was flying

hunters saw us they

in a

whistled ,

sun-baked. 2. In order to give the desert the appearance of a corn-field and to deceive the birds. 1.

i. e. t

47 beautifully and put us into. doubt. saw a clean and beautiful place.

We looked

[down] and

We had no misgivings, and no suspicion kept us back from the desert. We turned towards that smire-house and were caught in the snare. When we looked about we descried that the loops of the snare were in our necks and the fetters of the nets on our feet. All of us tried to move that perhaps we may be freed from that calamity. The more we moved the firmer became the bonds. So we gave up ourselves to destruction and submitted ourselves to that affliction. And every one became busy with his own affliction, for we did not care for one We

engaged ourselves in finding out a stratagem as to how to free ourselves. For time we remained thus, till we made a habit of it and forgot our previous custom. We found ease in the bonds and resigned ourselves to the another.

narrowness of the cage.

Then one day I looked out of these bonds and saw number of my friends who had got their heads and wings out of the snares and had come out of these narrow And every one had a strap of cages and were about to fly. a

on his leg, which [however] did not hold back their bodies from flight. They were with saw that I I remembered those bonds. When pleased former times and my my liberty in the air. And that which I wished to I [formerly] liked and loved became irksome. those scare-crows and bonds

left

soul may leave the die out of grief or that I called out to them and cried to departure.

my

to

come

relief

to

and

close

to

They

at their

for help in contriving for

me and guide me me in my affliction,

to share with

despair.

body them

my

for I

was driven

recollected the stratagem of the hunters;

from me. I bound frightened; and ran away them by the oath of old friendship and companionship which knew of no impurity. That oath did not remove the doubt

were

from their hearts and they percieved no assurance of heart Once more I reminded [about my friendliness] to help me

48

them

and

displayed my helplessness. They I them about; their state [saying] me. asked approached "How did yon secure your freedom and how are you conof

past day**,

tented with those remainders of the bonds?"

Then they helped me

which they had contrived for themselves so that I got my neck and wings out of the snare. And they opened the door of the When I came out they said to me, "Regard this cage. [much] freedom as a blessing". I requested, "Remove this bond from my leg". They replied, "Had we the power to do And so we would have first removed it from our own legs. no one asks for cure and medicine from a sick physician and if he asks for medicine from him, it is ineffective." in the

same way

in

;

;

said to me, u

We

have before us lengthy roads and frightful and fearful stages of which we cannot be care-free. Rather we may likely loose this state for a second time and be once again entangled in that So

I fle\r

with them.

They

former state [of captivity ]. So we must take fly out of these fearful nets all at once and right path once again."

Then we took

to

the

all

to

middle of two roads.

pains fall

It

to

on the

was a

We

flew alright valley abundant in water and green grass. till we those And we did not attend to snare-houses. passed the whistle of

any hunter.

and looked about. In mountains, the summits

And we reached

a mountain-top front of us there were eight other

which the eyes of the onlookers could not behold on account of their height. We said to one another, "Alighting is out of question, and there is no better than security passing these mountains safely, there is a number of because in every mountain of

And if we attend to these people who aim at iis. and remain with the delights of these mountains [mountains] and the pleasures of these places, we will never reach our

49

So we took great pains, so that we passed six mounThen some said, 4t lt is time tains and reached the seventh. to take rest, for we have not the strength to fly; and we are away from enemies and hunters and have come a long distance, and an hour's rest will take us to the destination " but if we add to these troubles we will perish. end.

;

So we alighted on

this

mountain.

We saw trimmed

fruit-gardens, beautiful buildings, nice palaces, pleasant fruitbearing trees and running waters, such that its bounties arrest-

ed the eye and its elegance deprived the body of its senses; and notes of birds the like of which we had not heard, and sweet smells which had never readied our nostrils. We todk

and water with great pleasure and we stayed there till we cast away our fatigue. Then we heard the cry: "We must prepare for the journey because there IH no safety beyond circumspection, and no fortress is stronger than susand to stay for long is to waste away life; and the picion; enemies are following at our wake and gathering news (about 1

fruit

us)".

So we went up to the eighth mountain. On account of When we neared it we height its summit reached the sky. heard notes of birds

011

account of the melodiousness of

which our wings became feeble and we began to drop. We saw many kinds of bounties, and figures, from which we could not remove our eyes. We alighted. They treated us kindly and entertained us with these bounties which no created being can praise or describe. When the governor of that province made us free with himself and when familiarity developed we informed him of our affliction and explained to

him what had passed on heartily share these

1.

will

Persian

mean "Out

>j~>.

sorrows

^s^.

of pleasure

He was

us.

you".

and

said,

u I

Then he added,

we read (j^. to go with plenty of those fruits etc/*

If

we took

with

distressed

Wj

*j**

it

60 "At the end of

this

mountain there is a city where His He removes the oppression and grief

Majesty the king resides.

from every oppressed person that reaches las court arid trusts is him. And whatever I say in praise of him is incorrect because he is above all that 7

'.

So our hearts were consoled with what we heard from him, and in compliance with his instructions we set for the court and reached that city. *

We descended in the court of His Majesty the king. He had informed the vedette of the country before our arrival; and an order was issued to present the visitors to His Majesty. So they lead us. We saw a palace and a courtyard of which our eyes could not behold the wideness. When we passed [these] a curtain was raised and another courtyard came into view more beautiful and wider than that [former one], so that we considered the first one darker in comparison to this courtyard. Then we reached a parlour. When we stepped into the parlour, we saw from a distance the light of the beauty of

the king.

In that light our eyes were per-

plexed and our intellects went with his

and we swooned. Then kindness he restored our intellects and gave us stray;

We

narrated our hardships and troubles liberty to speak. to the king and related our stories; and requested him to

remove remain

the remaining bonds from our legs so that we service at the court. He answered, "The

is

may name

person will remove the bonds from your legs who has put there. I will send a messenger with you so as

them

compel him

remove the bonds from your legs." shouted out that we must depart. So we turned away from the king; and as yet we are on the way, walking with the king's messenger.

to

And

*to

the chamberlains

Some of my friends asked me king and

to narrate his

cannot accomplish

to describe

His Majesty the

beauty and grandeur.

that, [ye*

j

I

will

give a

brief

Though

I

summary.

51

Know

you, that whensoever you imagine in your inind a beauty unmingled with any evil and a perfection untouched

by any

defect,

.will find it there;

you

since in

reality

all

beauties belong to him. At the time of gentleness he is all face: at the time of Whoever generosity he is all hand.

served him gained eternal blessing, and whoever turned his face from him "lost this world and the next/ 71 u hearing this story many a friend said, I think that a fairy molests you or a demon has permeated through you. By God you did not fly; rather, your intellect has flown

On

away; and they hunted not you, but your consciousness. did a mad man fly ? Whenever did a bird speak? Perhaps yellow-bile has overcome your temperament or You must take insanity has found its way to your brain.

Whenever

dodder of thyme; 2 and go to hot-water bath and pour hot water on your head; and use the oil of water lily; 3 and observe moderation in your meals; and avoid wakef ulness; and have no worries since before this we used to find you sensible and wise. And God is our witness that we are sick for you and on account of the confusion that has found its way to you. a decoction of the

accepted very little. And the worst of words is that which is wasted and remains ineffecAnd I seek help from God. And whoever does not tive.

They

talked

much and

I

what I have said is ignorant, and <4 those who do wrong will come to know by what a [great] reverse they beleive

will

be overturned." 4

1.

Quran XXII,

2.

Afthimtin (from Greek epithymon)

3.

The

11.

oil of nildfar

i.e.

calming medicine. 4.

Quran XXVI, 228.

is

a medical plant.

Euryale ferox Salisb.

is

well-known as a

CORRIGENDA 12

of

lt

read

"

P.

7,

P.

10,

foot-note 6 after "had" delete "times"

P.

11,

13

P. 26,

5

P. 32,

7-8

P. 35,

1

instead

"final"

final o

1

instead of "philosophy' read "his philosophy," instead of "image" read "the image" read treatise' instead of "all questions " all objects are but subservient to it'' " " read " he should instead of he also....svrw/ 1

P.

also try to complete it through WHUY instead of "soul" read "nearness"; instead

12

35,

emerged in" read "has alighted on" from the end: instead of "he will face"

of

"is

P. 41,

5

P. 46,

11

read

"his desire will not remain unfulfilled''

instead of "swallow" read "swallows"

P. 47, 21-22 read

P.

P.

according

the

to

commentary

'"which,

in spite of that, did not keep them back instead of "He had. ..country" read 'The

50

10

51,

12

vedette had informed the king" delete "mad"

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