‘Ali ibn ‘Usman Hujviri

“ Covetousness renders the dervish ignominious in both worlds, because he is already despicable in the eyes of worldlings, and only becomes more despicable if he builds any hopes on them. Wealth with honour is far more perfect than poverty with disgrace. Covetousness causes the dervish to incur the imputation of sheer mendacity. Again, he who loves his beloved is the meanest of mankind, since the lover acknowledges himself to be very despicable in comparison with his beloved and abases himself before her, and this also is the result of desire. ”

“ I have read in the Anecdotes that one day when Abú Bakr Shiblí was walking in the Karkh quarter of Baghdád he heard an impostor saying: “Silence is better than speech.” Shiblí replied: “Thy silence is better than thy speech, but my speech is better than my silence, because thy speech is vanity and thy silence is an idle jest, whereas my silence is modesty and my speech is knowledge.” I, `Alí b. `Uthmán al-Jullábí, declare that there are two kinds of speech and two kinds of silence: speech is either real or unreal, and silence is either fruition or forgetfulness. ”

“ Let the Shaykh go in peace, for I will mix my dust with the dust of this spot, that I may rise at the Resurrection from this dust which is the abode of my delight.’ No man can attain to the reality of “time” by exerting his choice, for “time” is a thing that does not come within the scope of human acquisition, that it should be gained by effort, nor is it sold in the market, that anyone should give his life in exchange for it, and the will has no power either to attract or to repel it. ”

“ He has made the Saints the governors of the universe; they have become entirely devoted to His business, and have ceased to follow their sensual affections. Through the blessing of their advent the rain falls from heaven, and through the purity of their lives the plants spring up from the earth, and through their spiritual influence the Moslems gain victories over the unbelievers. Among them there are four thousand who are concealed and do not know one another and are not aware of the excellence of their state, but in all circumstances are hidden from themselves and from mankind. ”

“ Those who deny mortification do not mean to deny its reality, but only to deny that any regard should be paid to it or that anyone should be pleased with his own actions in the place of holiness, inasmuch as mortification is the act of Man, while contemplation is a state in which one is kept by God, and a man’s actions do not begin to have value until God keeps him thus. The mortification of those whom God loves is the work of God in them without choice on their part: it overwhelms and melts them away ”

“ In my opinion, to seek Blame is mere ostentation, and ostentation is mere hypocrisy. The ostentatious man purposely acts in such a way as to win popularity, while the Malámatí purposely acts in such a way that the people reject him. Both have their thoughts fixed on mankind and do not pass beyond that sphere. The dervish, on the contrary, never even thinks of mankind, and when his heart has been broken away from them he is as indifferent to their reprobation as to their favour: he moves unfettered and free. ”

“ As, when the seeds are scattered in the desert, they become hidden in the earth, and rain falls upon them and the sun shines upon them and cold and heat pass over them, yet they are not corrupted by the changing seasons, but grow up and bear flowers and give fruit, so love, when it takes its dwelling in the heart, is not corrupted by presence or absence, by pleasure or pain, by separation or union. ”

“ But I avow ignorance: that is my knowledge.” Therefore do not claim gnosis, lest thou perish in thy pretension, but cleave to the reality thereof, that thou mayest be saved. When anyone is honoured by the revelation of the Divine majesty, his existence becomes a plague to him and all his attributes a source of corruption. He who belongs to God and to whom God belongs is not connected with anything in the universe. The real gist of gnosis is to recognize that to God is the kingdom. ”

“ O my God and my Lord, night has come, and the power of monarchs has ceased, and the stars are shining in the sky, and all mankind are asleep and silent, and the Banú Umayya have gone to rest and shut their doors and set guards to watch over them; and those who desired anything from them have forgotten their business. Thou, O God, art the Living, the Lasting, the Seeing, the Knowing. Sleep and slumber cannot overtake Thee. He who does not acknowledge that Thou art such as I have described is unworthy of Thy bounty. ”

“ Then Núrí said: “O Cadi, though you have asked all these questions, you have not yet asked anything to the point, for God has servants who eat through Him, and drink through Him, and sit through Him, and live through Him, and abide in contemplation of Him: if they were cut off from contemplating Him they would cry out in anguish.” The Cadi was amazed at the subtlety of his speech and the soundness of his state. He wrote to the Caliph: “If the Ṣúfís are heretics, who in the world is a Unitarian?” The Caliph called them to his presence and said: “Ask a boon.” ”

“ In short, where mortification is, there is no sanctuary: the sanctuary is where contemplation is. Unless the whole universe is a man’s trysting-place where he comes nigh unto God and a retired chamber where he enjoys intimacy with God, he is still a stranger to Divine love; but when he has vision the whole universe is his sanctuary.
“The darkest thing in the world is the Beloved’s house without the Beloved.” Accordingly, what is truly valuable is not the Ka`ba, but contemplation and annihilation in the abode of friendship, of which things the sight of the Ka`ba is indirectly a cause. ”

“ He whose stupidity and feebleness of soul—his love of power without merit and of distinction without knowledge—lead him to suppose that the outward actions of the Ṣúfís are everything. When he enters their company they treat him kindly and indulgently, although they are convinced that he is entirely ignorant of God and that he has never striven to advance upon the mystic path. Therefore he is honoured by the people as if he were a real adept and is venerated as if he were one of God’s saints, but his object is only to assume their dress and hide his deformity under their piety. ”

“ Again, it is glorious for a man to bear the burden of trouble laid upon him by his Beloved, for in truth misfortune is glory, and prosperity is humiliation. Glory is that which makes one present with God, and humiliation is that which makes one absent from God: the affliction of poverty is a sign of “presence”, while the delight of riches is a sign of “absence”. Therefore one should cling to trouble of any description that involves contemplation and intimacy. ”

“ The lover, though absent from his Beloved, must be present with him in heart; if he be absent in heart, his love is gone. My Shaykh said: “Audition is the viaticum of the indigent: one who has reached his journey’s end hath no need of it,” because hearing can perform no function where union is; news is heard of the absent, but hearing is naught when two are face to face. Ḥuṣrí says: “What avails an audition that ceases whenever the person whom thou hearest becomes silent? It is necessary that thy audition should be continuous and uninterrupted.” ”

“ Turning one’s back on mankind consists in choosing a solitary retreat, and in renouncing the society of one’s fellow-creatures externally, and in quiet contemplation of the faults in one’s own conduct, and in seeking release for one’s self from intercourse with men, and in making all people secure from one’s evil actions. But severance from mankind is a spiritual state, which is not connected with anything external. When a person is severed from mankind in spirit, he knows nothing of created beings and no thought thereof can take possession of his mind. ”

“ My Shaykh, who followed the doctrine of Junayd, used to say that intoxication is the playground of children, but sobriety is the death-field of men. I say, in agreement with my Shaykh, that the perfection of the state of the intoxicated man is sobriety. The lowest stage in sobriety consists in regarding the powerlessness of humanity: therefore, a sobriety that appears to be evil is better than an intoxication that is really evil. ”

“ There is a difference between one who is burned by His majesty in the fire of love and one who is illuminated by His beauty in the light of contemplation. Some Shaykhs have said that haybat is the degree of gnostics and uns the degree of novices, because the farther one has advanced in the presence of God and in divesting Him of attributes the more his heart is overwhelmed with awe and the more averse he is to intimacy, for one is intimate with those of one’s own kind, and intimacy with God is inconceivable, since no homogeneity or resemblance can possibly exist between God and Man. ”

“ Anyone who holds another belief is in flagrant error and cannot distinguish what is non-eternal from what is eternal. No saint, if his saintship be sound, can possibly be ignorant of the attributes of God. I give praise without end to God, who hath guarded us from heresies and dangers, and hath bestowed on us intelligence to examine and refute them by our arguments, and hath given us faith in order that we may know Him. When men who see only the exterior hear stories of this kind from theologians, they imagine that this is the doctrine of all aspirants to Ṣúfiism. ”

“ Inasmuch as I naturally delight in annihilation and abasement, and no less in subsistence and exaltation, I prefer Purity to Poverty when I am in a state akin to annihilation, and Poverty to Purity when I am in a state akin to subsistence; for Poverty is the name of subsistence and Purity that of annihilation. ”

“ When God’s pleasure was accomplished, it made no difference between the poverty and the wealth of Solomon.
The author says: “I have heard that Abu ́l-Qásim Qushayrí—God have mercy on him!—said: ‘People have spoken much concerning poverty and wealth, and have chosen one or the other for themselves, but I choose whichever state God chooses for me and keeps me in; if He keeps me rich I will not be forgetful, and if He wishes me to be poor I will not be covetous and rebellious.’” Therefore, both wealth and poverty are Divine gifts: wealth is corrupted by forgetfulness, poverty by covetousness. ”

“ Hence it is said “the muraqqa`a is a garb of happiness for the vulgar, but a mail-coat (jawshan) of affliction for the elect.” You must seek what is spiritual, and shun what is external. The Divine is veiled by the human, and that veil is annihilated only by passing through the “states” and “stages” of the mystic Way. Purity (ṣafá) is the name given to such annihilation. How can he who has gained it choose one garment rather than another, or take pains to adorn himself at all? How should he care whether people call him a Ṣúfí or by some other name? ”

“ Men, though they are ignorant, have a firm belief in their ignorance, especially ignorant Ṣúfí’s, who are the vilest creatures of God, just as wise Ṣúfís are the noblest. The latter possess the Truth and are without conceit, whereas the former possess conceit and are without the Truth. They graze in the fields of heedlessness and imagine that it is the field of saintship. They rely on fancy and suppose it to be certainty. They go about with form and think it is reality. They speak from their own lust and think it is a Divine revelation. ”

“ The Sunnís have declared the unity of God with true comprehension, because, seeing a subtle work and a unique act, they recognized that it could not possibly exist by itself, and finding manifest evidences of origination (ḥudúth) in every thing, they perceived that there must be an Agent who brought the universe into being—the earth and heaven and sun and moon and land and sea and all that moves and rests and their knowledge and speech and life and death. ”

“ Abú Bakr Wásiṭí says: “He who knows God is cut off from all things, nay, he is dumb and abject (kharisa wa- ́nqama`a) ,” i.e. he is unable to express anything and all his attributes are annihilated. So the Apostle, while he was in the state of absence, said: “I am the most eloquent of the Arabs and non-Arabs”; but when he was borne to the presence of God, he said: “I know not how to utter Thy praise.” Answer came: “O Muḥammad, if thou speakest not, I will speak; if thou deemest thyself unworthy to praise Me, I will make the universe thy deputy, that all its atoms may praise Me in thy name.” ”

“ Mubárak says: “Gnosis consists in not being astonished by anything,” because astonishment arises from an act exceeding the power of the doer, and inasmuch as God is omnipotent it is impossible that a gnostic should be astonished by His acts. If there be any room for astonishment, one must needs marvel that God exalts a handful of earth to such a degree that it receives His commands, and a drop of blood to such an eminence that it discourses of love and knowledge of Him, and seeks vision of Him, and desires union with Him. ”

“ Rejection of the Law is heresy, and rejection of the Truth is infidelity and polytheism. Any (proper) separation between them is made, not to establish a difference of meaning, 140but to affirm the Truth, as when it is said: “The words there is no god save Allah are Truth, and the words Muḥammad is the Apostle of Allah are Law.” No one can separate the one from the other without impairing his faith, and it is vain to wish to do so. In short, the Law is a branch of the Truth: knowledge of God is Truth, and obedience to His command is Law. ”

“ And in Paradise there is no pleasure more perfect than unveiledness (kashf) . If the people there enjoyed all the pleasures of that place and other pleasures a hundredfold, but were veiled from God, their hearts would be utterly broken. Therefore it is the custom of God to let the hearts of those who love Him have vision of Him always, in order that the delight thereof may enable them to endure every tribulation; and they say in their orisons: “We deem all torments more desirable than to be veiled from Thee. When Thy beauty is revealed to our hearts, we take no thought of affliction.” ”

“ Let all men, therefore, know that those accepted by us are rejected by the people, and that those accepted by the people are rejected by us. Hence the blame of mankind is the food of the friends of God, because it is a token of Divine approval; it is the delight of the saints of God, because it is a sign of nearness to Him: they rejoice in it even as other men rejoice in popularity. There is a Tradition, which the Apostle received from Gabriel, that God said: “My friends (saints) are under My cloak: save Me, none knoweth them except My friends.” ”

“ Mu`ádh wrote to Abú Yazíd: “What do you say of one who drinks a single drop of the ocean of love and becomes intoxicated?” Báyazíd wrote in reply: “What do you say of one who, if all the oceans in the world were filled with the wine of love, would drink them all and still cry for more to slake his thirst?” People imagine that Yahyá was speaking of intoxication, and Báyazíd of sobriety, but the opposite is the case. The man of sobriety is he who is unable to drink even one drop, and the man of intoxication is he who drinks all and still desires more. ”

“ A certain Shaykh said: “I dreamed that I saw him clad in a woollen patched frock, and light was shining from every patch. I said: ‘O Messiah, what are these lights on thy garment?’ He answered: ‘The lights of necessary grace; for I sewed on each of those patches through necessity, and God Almighty hath turned into a light every tribulation which He inflicted on my heart.’”
I saw in Transoxania an old man who belonged to the sect of Malámatís. He neither ate nor wore anything in which human beings had a hand. ”

“ Great is the power of intention, through which a man advances from one category to another without any external change. For example, if anyone endures hunger for a while without having intended to fast, he gets no recompense (thawáb) for it in the next world; but if he forms in his heart the intention of fasting, he becomes one of the favourites of God (muqarrabán) . Again, a traveller who stays for a time in a city does not become a resident until he has formed the intention to reside there. A good intention, therefore, is preliminary to the due performance of every act. ”