TEXT PROBLEM

WITHIN THE

BOOK ONLY

CO
01 a:

GO
73

64421

%
<

>m
co

OUP

43

30-1-71

5,000

OSMANIA UNIVERSITY LIBRARY

Gall No.

$-T

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

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.

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

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.

Hyderabad

modern

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.

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-

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.

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

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-<Vsh*haq,
p.

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. <Cu- is written as csUi*.
sometimes the orthography tfU^,- or >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.

All says that

Nur-ul-IIasan

J.

lie

transcribed the copy

Khan Bahadur.

(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 <les

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)

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

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<triyu fi L'u'indt H^UHSHny<* (et II. Khal. III. 412; and T<inkh Isbaluin cf II. Klial II,
1

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

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.

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

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

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.

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

"And that thy Lord, He is the goal."'- 'l T nto

words ascend, and the pious deed doth lie exalt."

Some
time
tion,

they

turtles

light

in allegories.'

(JllAlTKR

to

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

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

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

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;

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

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 '

hidden.""2 U A soul will

what

behind."

left

know what

hath sent beforO,

it

heard from

my

master the description of

the cup of

and

'erse:

"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

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,

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

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

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

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

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

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

have also attained to your state and

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.

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

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

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

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

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,

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

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

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.

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

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

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

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".

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

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

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

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

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

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.

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

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^

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.

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

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*

will

give a

brief

Though

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

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,

P. 32,

7-8

P. 35,

instead

"final"

final o

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,

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"

Persian Texts
Page
"

>

>

*\

>

"

r instead

"

"

of

r instead

j y|

of^^^j better read ^^i^Uiot

f instead

of

instead

of

r instead

of

of

}\5

|^^
dU^.

read

read

\^ }

read

^ "^C^ read
....

f r instead
line

read

Jy\

^ instead of

last

>

line

'

^2 ^ -^

\.v

read

in the

Arabic Text of

p.

in the

Ms.)

r
}\>

.U^ V

L i^b!
u

BL

B^\

S j^\

Lt

UW

;^U\

:^j\

^U

L,

'

oL*>

j^Sj

L=

f^**

R{j+*.

j^C
Iji

L .U^

V.,

BLKS

jJ

^iL;

(r)

"a*^
*

rirti.^.^**

L^i,

S^LJ

**

V^

ttm'r*

1 '*

f^j

(*)

Ji

sV

J\
rT

'*>..

BL

'

(r)

(i)

HRL

(o)

R
.UlJI

(A)

\\

BL

r)

"
:

(v)

Mlr.1

dttJ 'Ujif

ctX,

ii

j\ JJ j_y.VljU-

J5CJI

<JjUi5\

JUj

'

tti

(l)

,^i

JLL^

R jlii

(x)

jUii (i )

BR
lj

sjj,

(A)
(\
\

BLV

r)

BL
KL

BL

US

(r)

K.

N N

V
cy

jL

^Mje.

jli JL.jp

.-

jJ

dUJ

S
!

*Uli^ oT

Ul

(r)

BL
R

(e)
(A)

(v)
( A .\ r

>

(A)

'

J. J?

(.1

L\

'

_,

v oi_.o i/ v

.i

J^

U5TJ
i.1-

V
Jl

il

(e)
v)

L
:

^^

^-> AS-

S ^;

BL
L

ju

BL

(r)

BL

R
j

^\ V

RB

BRL

(e)
:

l>

,U:;

(A)

BL

\V\

-^

(v)

i^iuH

s J^

BL

Rc

\ N

*-

l;

IsTJU

VI

.>

^ jAa*)

'^

BL

K
i

LR

(t

'

BS

BS

VI

(v)

(^)

(\)

\ \

*
U V Ul

4 <pur Vj ^ cjJ V j

V u J\

iL. ^S-

^& A

Ay

JU.,

:> VI
J^

V\ Jj

JU j

V J

i^

dLL

4i'6"

;yi\

^U^

-V

.j*
US

U
I

1{S

U J\ U V

I;

r^3

HI.US

^Ui:

Ml,

(r)

B J^

'

S
!'

(o)

L
S

BL

j^SCi

(s)

c-Jl.

o/S

1^
j

Jl

K !.,>

JiU-

Ji

jiU
JUJ-

Y)

(A)

ii*;

/****

*^

>

(i)

R
BL
H

(NO)

***
-I*l.>

JO

1V
.^

'

:j^^

(o)

>

us

otcl

VI

Jft

(la* K

Ui

.Ji?

(r)

RJ! 3

(A)
f

*\
U,

BCL

'

VI

It

*
H Jus

Ul

(i

M-

(v

RS

***

***"*'

-^

l>eM

O'O

lJ^i

U-i
d ^ 4>.
-7

O^^,.^'

AJ1 At

NO
('

'

ls_,*5

CLj^y

Ijj.v

C-M!>'

:j_J;

Ut

Uiv-

U?_^.

(\

(r)
(i)

HCL

^j

(y.

o.U

|{

(o)

ji.

UUiJ

BOL

^c

cS\)

(;

jJ*>"

j\>)l

a^

'

BCL*.

BC ^^-

l^

(r)
^

r)

(i)
V
(

BOL^i

c.

C ojij

BCRL

(^\)
o^j

^l

r
( \
)

*lil

|S

J^.,

cill^i

Jj
8

:i^^4)j

(A)

j&

(\)

A-iM

j*
4^1

( \

J15

rsjL^l

*A!J

*&

l>

,mLl>

S I .iC

IH'LS

wL^l

U\

r-l

(e)

(o.v)
(v)

SJC

Ul_^

J3

BCL

J*

>*

J\

*-

U>

v^^

(i)
,-

K.

t
'

v-r-

L_

fr~

7-ULU

49

>

j\gf

7-b J

^L^

JU 6.M^

ol 4*^

U5

c-U)

ASll-1^

jc-'J

Je

7"'9;V'

.Jj

7-lAiV^

^- i
:

^)

r-U M

'

O^

'i;

l*J

lf

U;

i*Ej

Brl

ItfLJiJl

H('
S
!

H juj>
\)

1'

uVI= fUV
:

C4j

^^
:

I'.^c^

;.;

^^^il)

>r^-

(f)

0^

o^

'J

r
:

LJi)

u;^ :U'k3
"

irl

BO^b
!

I'JL-

H LJ

(o)
(l)
(v)

(r)

(A)

J;

(\

14.*

(\T)

<^> -.!!

d jUu^

;j

JjJ
Uli

Ju^Jl jUi V^

^ U /JuJ

U* U

IJ

**

oLo

_.

^s

VI ^-Jr

i-^Jl,

SJtf:

Uj

l^'Ll^

*ll

(r)

(i)

It-U^.

H
(A)

H 4<;

U S^

J^

li

H
s

\s

\s

r r

T f

r i

3\

oUH jr

L^J\

*tA\

r-L-M

*\

t Z

\_4C-\

JJ j

r r

u->Uj j

*)

lU

Alt

t 6

Jl

b;l

r t

ol;U.V>

4j

cJic.

r o

wA

J:f U$CJ\

ol

^ ^o \jxJl

r o
r

*\

rv
\>

rx
i:

4),..

>

Jl-

...

JU

i jLJl

-J O*i JU tJ

-\

"V

\v

(\

(r)

(t)

_li5Jt,

Jll

J&

4,

U U

*L

JIL)

t,

(i)

(c)

&

(v)

(A)
S

oU\T

H
ii

y&\ JlU
(\ r)

JUJ

HOLS

^.
:

eA A

(UN

'il

li

d^tl^li

"""*^

L5

^^J*^^

dji\>

4-ift

^J

J^l (r)

(i)

I>,<

(v)

(A
S

:U15

(\\)

^t

:4
*1

HCL

4i!l

4151

VI

( N

j J&~
r

lj

juJ\

S jl

jl

'<
)

j*. Jl

'Ly

yaJ\,

J (\r)

Ujl

LlJl

Lfc

s-Llc

JJ liu

BO

BC

(r)

V,

(r)

>

R 1^51^

l^U*

S Jj'U,

jo li

ouayi jo;

UJJ
8-Uxc.

L>-

IS*

Jo^^lJl

O^V^

>UUU Olili

Jwj

^lb

J>

V ^j

A;!

juJui jljJJl
~*

iii

J3

\i

li\

U>

^1

^ Ol^-^llaJ\

<

J\3

^i

4J

^i

J-ua>ti

BCLRS^bU

:*-bl*

(>

BCL
BO

3\

it

^li.
\^\

i^-uuu

C ^J\
BCLS

ob>

g^\
U(

L Ju^.

(v)

>

^U
:

J^^

45\

L ^

(\

BCLR o/i Vlj o/jJ

:

UCLRS

lijn

Mi y'u

(\ i)

BCLy'UJt

\jJJ\

(s r )

D v\

L?jJl

BOL

J5CJI

IJCL^i

S^^:

l^

(r)

oL

(i)
(> N.v)

BCL
(v)

V^

BCL

J\ (\

Vfl.Ua*

C-0 j

U^Jl ^)Uo

JU

A)

A_io Jilil

BCL

(r)

BCL

(0
C

1JOL

(t)
:

BC

4l

HS

(e)

BOL

CS

BCLRS

j**\

(v)

\r

Jl

S
S

&

BOL

S *J

J^

J\

'

BCL

(i)

BCL
L

BCL

jl

BCL

_,.J\

la*

L U,

BC jj

BCL
l*

(\ \)
r)

\*f.

y^

Jd\

Jue.

j&-

Jft

i*

c-o

y>

IA

'

o>_j

Ju

VI

CL

(\ )

(r)

BCL
rt

UUJl

j,_jj

(i)

(o)

....

ULi5\

(v)

BCLR
BCL c^T ^5"
:

p-

jj

BO

C U

U
i

(A)
(\

N)

ij

i-ii-1

iil-V^

dlL

Jw

VI

Jo

BCL

B<!LK
(l)
S OuJ, BCTj

S dlL

4Z.U-

dALj

(A)

S *:\*

4J*

OL

^ :>
S c

(NT)

-ikJ!

ll

a)lj

^U-i J-JI

<r

-Uil

'VJl

ili

*~i;

JiLidl

iT

J^UH

JiUl

))

^>-

jc lii^

Ul

"-

iJJbLl>

"4-JUi 41

JLjLjl

VI

*j

3^Jl>

J^

Ul

<

j^JU

"<u~*N

"^J^Jl

(r)

:'J

(A)

L ^ul B
C

4\i

(v)

LC iU,

LS

CORRIGENDA IN THE ARABIC TEXT,

<\

t\^\

\ o
r

read

foot-note

(v) 3L^ ^\ read

delete

4UL>- read

>

irt^* rea< ^

N <\

dUi.L read

C-M* jU)\

^>

read

;^^

**\Jwai **bXfrj
*

read

^frUi

dluK read
cs#J\ read

\
N

read

jjj^^

*J

no ^ c ^ ear

read

to

me

i*

-?

^ J^ '^ ^

*5~*

^y

cj

(r.r)
(i)

AA

C-O 4*d

^S

ob>L
^0

13

"^ jai ^

_A)

o^b J^>c-d

Jjl

ju>b

jy>-

3!

c^L^

4*f

Ui! j

^jL
jl>

4X-

<aS

lj

^L^
-A>

^o

^iiu

^*\ 7-^J^ J^

AV

u AiLo
-?

3!

>^jA&

^
A*

^.

^j
jjo 4** ^*\ v,>

I*

^ ^-lllj 4** j>\

c^-.*>

^^^

AIIA^

I?

& 0^*

\j*

&>

l*ylil

l
\

^>\*

^9 JA

OlJofe

3*

^Jo

O
3 dlii j

till*

^^II*

dlli

ciUi

3\

4,5

jjio

*
C*o

Ji\

<o

<5j>i

3^

^
,^4j

ilij

^ \*j^?

yi>

c^a-->

c~JL-\^

C*AJ ^A

OLL

&

$ c+~3

pSo

^^^

}*

*>*

JUi

>^j

3L* ^

iv ^i

c--U-j

31 jjo^*

JUx oYyU*

31

l5^U> 4J

4;

^j
3' f

f U?

1;

-^

ij

Lj

U*J

C*AJ

+ \j>(>\
L \j? 45"

JT

ji^

JT

^3^

.*J

J^^J^

U j^* ^-

jtf

4*wl

45"

jj

c
j

(r)

3^

jjl^p

j^5

ju

43

l*U

JJJul\L*X

Iiw

Ju3

5j *K#

-40

^3U5^
r-

<^

3!

4J

^1*)

(U
y

fit*

^J

j^

&

j^^ J^

li

0^

C*AJ

wl-O 4^Jl v
J
*

*>

3
(^

4J

illj^l

4x*

45"

^r

3^* Jl

j>

^1

JLO 4J 4Ulc J^>-^

iUi^

*r^

3!

^jb

45"

^j^

Jilp ^ jj

J^ji

31*

J-Xi j

( \

Ai

c->UiT

4J

\o

>-

B>

:*

^^

j>**L

c*-^

^\

>^ o

c*>

++*

O
O ^^^
^y

oV ^^
<yV

3^> ^-r*
->

^JJ

r-

3^^ ^r^^-V^
O^J3
^>J

,jl

ljj

J**^

-k*

ov

L/ ^

4 -^ *^-"^

iSoL

^\

\j

ji'

-?

i>*J

r^C^ ^ ^^-^

^IjlAi

jUw

>j>-

4>-

*w

&\j+ 4J
43

>* c/*^

-r

'

4JJ

^^

-?

l;

3>*j j

^ j^-^ ^

jjly ^ij
<

JL5" U

^U^><

3!

j^

-?

^ ^e
J

jt->>

K*y

J^

45"

oU>

JfT

jju

3}

us,

(j

Jjl

jUu>\

jjb

\*

j.

0^5-

3!

*p

>;

j\

cJo

Ajjjl

4Xi

j
!

^ U/
C

^^U^>

'V^M^J

3^

O^Lc-

4j

0'

U>

-?

jl*fr

<J^

^^r

0'

AX

olli

ji^J 45"

4\>

o
cJo

<

3'

jji>-

^\

ji.

j*

{*

\+

vl-M-i

j^i

<i

j\

^Li^l

Jk-.)'

lr

'

Uj J-l

J^O

\J
>

AJ

>

>

J^-j^i

NO

1^- Cs*>

U
jJIO

4^j! j

^
X

jJL

U
(r)

(x)

(\)

AN

MI

*j>

4*5"

>y

Jul

^"
o'

J/J

JU*T

3^

4^ 3

^>

&

J^O

3\

^p

47 Jl ^^

^L

3>*^

1^ OO b
1

1)

3^

*l

-?

0^0 J^^

^*^

.9

Julj

OLl>J 45"

J*
*t3

&

J &J*^

^6

OlSjU*

'o^ cA~^

<-*

3^

*^LJ

^^

CAJ

^x>

^0

juJ

Jj'

jT j\

o j,-l J J^
o ^C^ j^-JU ^1 j
jl

o*
j j\

^li

^-

\>

^l> >^>

v^

Od
4*

juU Li
SisU

ilitc

<l*

dL"

o^i
^^p

Ju.l

w^-ljl)

u
3L>

juj

VI

j^a*

j\

^l

Jb-

JuO

^^p

U\

I*

s^i3
-.j

^jUj-

3!

A*>

ju

lj

^^

VA
4XM j

C*0

r*'

>J

j>J

*\j

Ju-* 4

Jl>-

3^*

C**U*

Ju

I*

^Aj

J^Jj>

4^

*--*>

\jj*\

J-*

j
f

j
AX;

<3^>

^"^

0'
>.

-?

J^^>"^

^Xi

'

3^ J^

jj*

>

C^l

^o

(r)

vv

u*

v?

> !..>.

J fl >U
^

^x j^^ *j
\j

yL* V.X*

*Jo

~V

(O
0'

j
-J;

J>

-i

,V^* J
f

Jb-

^ OjT

-^'

*^L-^

4X*O

j CP^r

VI

c-iV

cJ\s

U ^
4^

^ JU>-

VI

>X>

^5"

IjJ

jT

U
Jtj*-

i*

Jj

uU^

31*

Jj

jl

^j

'

-^

b ^
jto

'c^-1

C**,A>-

1^

4^

^D

^L^>

^^p*' J

*
-i

LiL

(f)

vo
X^

f*

JuLIO

C*

<*)l

u ^V\

>*

*r

>^> Jjly

vi^"^
-^

-Jb

LU-i^

.>

Wj

l>

3^

^j 3jb

j^

0^

^>^

<$ JJIO

/^^^

^f**^*

^*

3^ ^>*i
41^-ijl

-^

<^^

c^i^p-

AJ

J3^'

^' V^r f^

f*!

*3r

*j

0'

j ^3^ (S^o^'y,

J^ ^

3 ^L*

^MU

j^

-J

j*

^Jf* y^f

^?

J r^r* *&
T

dAi

u*b- J^Lj\

^^^/

vi

^i

Wj

j^l

jJllo

jJuM

0^^* j
<

JUS

ju*>
^

U&

Uj

\jJ>\

j>

J f ^^?
^jt-a

I*

U U A

/L)

*UIo
li

3'

JT j

*^r
~

*VT
JulO

vr

7*-

lili

Jil

LJ

>l

>

JliJl

A^^j'

3^jl

*j

> fb

C+>*<

^ UU

(r)

juJ5

4^j

^>

(r)

I"

j ^15\
**^?

U
J^i z

ji

VY

iaiVj

ili

U,

J*

l$*U>-

->>"

4*

#jW

Uc>e)l

ll!

*dj

U>UJUli

^^t
)jJ

J*

LLJLP

J\

Ac ei5y

VI

lIAj^I^

^j&

jl> j
,

dUjl
U*
4)

ti

J^b- ^>Jl

JU>- Jgli

JHc-

jLO

ill^l

jui

*
(

r ) dL

pt

wa

^*>

J15

JUi

UUkr

jLJ

ii^-ljJ

Uii

ii

jli

j liVl
\i\ ("V )

dL^Jj

Vj
u>

^>

J
(r)

(r)

(i)
(v)

fUsJl

V*
^

ijj&

'4*4?

Ui Jtf'sJl

I'

Ui

U? JUi\^ ^*

UiJIj

J--J

d (v)

V jT

U^J?

ijl lL.li

00 ijjji

in)

^1

Aii

\jJia

O r > UUJl ^c
Jb.^
JJJ\
A^uJ

dU^

j\j

f)

;^\J1

J>\ ojXi(^ US)1 U

^Ui ^

U^ J^

\^\

j\

U.

^l^L r^lLi

\^ }

Uj^-j

J^JLjJw*

A^J

;l^\
Vji

j3

^\ J JJ
L^Ju>V

r)

UJj

^jfo

^^

4>e-J ^3

U^J

(A)
(

AJ

IfAfr

4>-j j>
:

4**J ^^
:

<>

( \

(v)
f V

M
[>*]'(

)4*ju-- s>*aljj.!>" uir

O u>/l

Ul

al

J, f UVIT dl'Jji
I,"

(r)

"VA

M\J+ &

cj j

2*"

^^

lij

Ul

1^

J lc

j\

vJUjl

!j jl

jl

oLfl

U\

^JI

J j?

^ ^,JI

J,

L*

^l

3!

*j>t

'

'

>-

^
f L?

^
ii

-*-

\j

Jit

>j

JuJ

UST>

Oji

31*.

Ji

^^p

4-j-JLl

^?

^^

Ij

f jTcXL-

jij

^J^
Ji>

^ CxL
^fl>

\j

JT 4>"1^
JLJj
j

^-^ J^J^- J\

J 3^5

5lJL.\

i^T jfl

C^Jb*

I?

\j

(i)

Is

:A

(r)

*t>-

.*>

<

.3 jf (

^lilj

^ UU

ol^Jl J^UJl

03>" V j^itoJlj (Oiif

>

f l>Jl

y/

A^iJI

JU

(0^- J^U^ UJ1

\ O*

4J

>

.**

Aj

4fitj

(r)

(l)

Jk-y

\j

^jj ^

jujb

^JfT

^^

0^3^

0V?"

O
.ti

31*

JL5" JT c^

SJ^

;U>-j

j^^Jij

tPj*. (Jj****

Jl

co

cri

3^

r ? &\ *
5

3j>

^->-P"

tjl

4>rT

jJjl

^"

^ V^

Ut j ^>

uXjU

oVy*^

3^

Ju J
.

0^ *^

j^ J*

Juo jJJ\

c^Vy

lli

J^^p-

-?

^" duAlj jl C^j^i*

o*J

J^>-

J^

CP^r

crHr

^ b

0*

^J ^^
-?

3\

?iA
t

^^
ia^^l

I*

jkl>w j

JuJ

31

^k Ji>

JULIL.U

jOfU

juit

c^b*

<J

U^ ^^

c5

>^j JL
j^

^^

^"

o'

*^ ^33

o^iL* 4^J^ 3j^-

^1

3^.

\j

^-^

X^^ c^

(J^

^^

'AJ^J

^J

-?

(j\

AX'U>- c*-^

41^

4^-l^p^

JJkJjj

^.

J>

^.

uU^ *j+

*3^p

J\S '^jT j^,Ja

^.

f?

lr

jus

r i

\r

JJL5"

31

o
J JU51
Jl
j

45"

j o?~*

wbl>

oUJl

JuI3

V.f

4J

JS'

o>U-

j\

<>

jl;

J3 J

_,

>y.

e.

^1 j

.>l"

Jj>-

Ij

JUil
j,

(r)

Ij

iS'ty

J jj

jlll

*ij

c-^l

dul.
'

31

\>

^A

0-X;

XII, 102

(f)

tf~

^y**

* i

&

lju*

^5f

\j

3!

Ir

',/m * c5^
\

tl*

&

C~*\ iUlc.

Oi

^LlJ

L j

lU-

3l

>
\3

jj jlj^

^U

*^^
jij

XA 3

^^j

J O^
JJl Jli

13

3usJI

J O^

\*f A*JJ

(J j

T 1

e^
f

Jil

,,-

J>-

^X)

If

^^J^^k *

3\

&

ju>y j

aJoUj p-U^

v^>O ^3 3^p

*J 0^*

'

aliiy 4>

C5

y Off
-J*

XN

o A

*!&

JuJo

\jls3l

JL^5

4&\ J*

'

}1

ol

*i>

_^

1;

3'

-9^

jj

c^-l

>^

O.

jU j ^^y^* ^

(x)

(r)
\

^ '^xUi

jjL3

j^^

ov
i

j"lj

*
?"

'^1 b; JJU>. JuJ

^0

Jlp

*\

^J

V
**J

'

^ &

(V J

V
V^

\*\>

J^

'

^
jjj

31

Ju

J
.

Ju\

*jDo

~3

vS^*>VAi*

NY

>*j *\

<LJ

<0

J*

jUu
j>\

>y>
4

3\

Juj

jluX>

cW

^^ u^-L* ^
^ J **J

c-

Jo

^J^

(J*^^ 3jAs-

V ^*>-

j>-

JJLJL3

iluXfrt

Ul ^i
t

^0

*j

.A*

4V
J& j> b j Ol*

\j

Xil

4J

Ul
j

Jl

^y

V aAU o^i
*

jij f >UI

^Jp

\j

Ul

<5j 3!

JUS
Ju*T

OlLa* Jjbly- 4[T

wb

^oT

uX*l^

-*^'

^J^

JJ^J

j>

^f* ^^

<

jTj

Jff J^

Oo I)

^0

jjl

*\j

Jul> ^\

Jia

b ^^

v^-^^

4Ub

'

jj3

J>

c^*

j Jew

3!

45^1 j

*y ^}*y*

^y

3 ->^

j~to tf\

&

^ Al3 JJu C^-U-

J^

^^

^-^^

.r-i

C,~\

^ j*S*

b C*\

jf

3!

^JJ

^U*Z-1 ^1 j

3^j

r-^*^

>

3\

'

*>\

J\?*

C^\s> 4k*l^

\j

& $v

\jj

<

Jl

oV^i> j>^* <-^^ iiL^

Jj^
U

J^"^

j-j>

4^

j*
^1

^o

j\

*y.

^f

^**
jiI> 4^Jl

<

\j

U^^

JXP- jJL3

l?

^t

o^

^^*.

W-IL*\

^J^
"

^>B 0^
*

^^

-3

vXllJ

*'^

Jf

jf

al

45"
is*

>- jjl

ol

*^>.

jj;L

i3-

i>-

rr*

j*.

^'JT
>-

JL^a

fl

Jjbl

dl>^ J)

*y

jtJ

^!

^^

cfi^ ^
--4

or

3UI
I

JU

-ii

:>

U*>

4>-^

di5"

O
O

Jali

^j V?^?

^^>

JuL

*^* ^

3U

(r)

iii^

^5"

^J

J^

or

ju>-

45"

*J*.

ji*l*

jT j *o^LH

^lijj
1^

Ul

j*

J^j*

J^l

uUjlju

Ol

j^L

J>^>1

ocU>

j<j* "Jt

41

wJ,

jjl

jijl

olJ

4.5"

J^l

\T

j-J
1*

'

ol3

cX*

j\J2>>\

31

r?'

3!

Ul LbU

a**

^-IjL

lr

!j

>j*^>

A^II

j> U ul

pi
li*J

'

^j^ ^

3!

45" l^j

j^p^ JU^^I

3!

'

iiy-

*V

JU

^ o^5

45" oAlL ^
-

VP

03 O

jf

*^"

^->*

OjiU-

'^^
<

jT

_,

^ U.

O V

J^^

\j

obu

o\'j\

J.

\JP

r^
u

c->L^l

oVw

j\tj>

JT

dL

<>

ja

3^

0'

Ji'V

-?

J^*"^

j ^P*

^ov

J^**^

J^

-?

^-^kjt

<J~
\

JJ3

f j jJo

^Llj

l^j\

T\

-V

t\

Ju

Utt

j '*}
3)

x"

-^

> 0^*3 0>T J

'^

*U\j*

No

^olr

J*

4J

OU

^)1

**

tA

$
>

4$

Jo

\>i

l^ l^jl
;

uX-il

a^^xi *^>- ^ dlil

U5l 4>

C**

> -?^3

^^kj*.

40

NA
J^

j^t *>>
43

Jujbjf ^J*

\j

J^J,

Ljb joL \j

3vj

t\

l>

dli^

J>

^+ ^ U
m

J+j
VI

JJ^ /J^

j *c^^ +>j

3 j*3

^ ii>

*l^l

L 1^

^'

**j

v>*

$ o^

f'

o^\3

lil

>rj Sj-J^

VI

jTu
N

ss.r

J; ji 4JT

JAi

j\

>

n
-

y cue

i*
lr

ju

k^

juZ^l^^-^p
4

T^r

-?

3* ^y* o^****-^ 3

*-?^

-^

-?

<^V.3

^.j

*^

>^P J\ C^JC^-

L- ^

[201 b]

dli

<j^,

L^AJ^)

\y>

^/

(^^jc>o

'

o^^p

^-P" **

c-^\

'

Ju*i 3^

^4-* ^j

c-^^

JL*

Ojl>

>

Jy&

s^Vl

'

<Ju 3

'

u*-*j

^j!-?

J^

^.

(V

-?

ii

>

4^jT u

^ c

>*
^0

* jr^
[102
\j

a]

^,ju

lr

-^^^ *r
* J*

ji-y

O&->

^*

j-i

dlU

.rwOA*

r^*

)y> J^U

^ C*^J

ciu

-j

i\* 0' ^ (*-^^^>

*5

c^^j-

-*>

^*.*

(r)

U
J-.

->

Cfc

\,

U c-a-X jl

b]

NA

it

Jc r Ju^

jT
jjjujJ
jjujJ

^jly^l

g-jfc

^>

Jy*

g^

45"

ji*j\

(i)cj^*

3!

j^

3!

db di5^

4,I^JO

^ 3^
jjts f
J^j

^Pj.*

jl

jJ]*i

'

jb

^j^

oWi ^J

c^^
\

^p\

jjb j jUj^

JU!AJ

fuul Jjj**

0^

3^.

jjb jn ^

jj^^p

jjlo

U ^j ^ ^^
*

cTi

-?

yi*

Jj\ cJl^

ciJi-TO-?^ *3ji"*
>

(v)

o^

ci^l?-

(r)

*-?^

3^

J^ ^v^b

-?

(^)^yu
JJili

U
j*

(v)

iA

b]

**

*"

**

3\ \^?Lij\

^1^

(A) ^j^

^\jJa\ f JOJu

CiJ

ciSl

^o

t5

^^^^^

-^

^J

jl

3'

3^

^^ ^
J

ojl> lj

^"^

^^r

^C

(r)

(0
(o)
(A)

(v)

-?

Li
ij

^^

[lOOa]

^Ci}

j.^ ^

_j>

() jjjU JL /I

4*.^ ^ ijU' iLJ ojT

A^ji

^J

&

($)y~
iU,

(i)ji

ajU

**^i

Jit

'

(i)

(f)

(0)

Jft

JC\

ji

o
O
J**

*l>u

*> ^_^- 3ji

*>

o
o
.

jui

Ui

(r)

fA

^
31

j\

j j^Jo

j\

(r)

tf u

\j *y*.

&j

j*

^l^U
^k j

0*j>J* 3

rv
y*

^^ j

*~

J-iV

Vj

J^y}

t5

jjjt\^>-

( \ )

(r)
A

Li\

c.

&

-j

j-j

(v)

(\ r)

f U? iuJ*

Ijb

;l

JO*

JA

>

JJuU

i^A3

(i)

jj

B j^.<

o-\

IU

B ^

(sic)

jib

c*^ (r)

:j

(c)

(v)

(A)

re

&jj o>

>

U/" JLSC

(0
:

JUT

B j\j/oJJ

(i

A.U :juU

B
B

B
B

(e)

\jj\

(v)
(A)

ft

&

j\

JL>c*

M
}

JU>-

3!

c+~*

"Me

J*^

\J*

f\

(r)

jfo

OU
(i)

B
B

.j^lj

Ul j

jA
li

ji^,

Xolj

^^

^.

B
B

*ju.

B
B

I;

JT

\j

(A)

rr
o*x) oLri

&

>

j>e

3^*

"^^/

i>'

>*

L\}**

**

tj

(r)

ol5i>^

iLi-

1>
|

^^

ft

j>^*

(i)

31

_,!

oL'l

oL*\

("\)

^^
:

j\

*7 ;l

B
j.

(A)

rr
dtti

J\j?\

*>f j*

Ojj*

JUM>

O
S

^)1

j$

(jLoo

Jol>

C^

ojj

f 3Y

rt

jui

(i)

(A)
(v)

oil, 8 ju,

*frs

j.\*>.

juUji

^
I

.xil>

B
I

i
B

JlX
:

*?
\j

^
S

*)

jy,

j (N \-N

T\
li

OJjT

C*JT

3!

O;U %* &

J^

J^L

Ja^

C**>\ t^jf JU>- <5" Ju

Jui

(r)

B jj

J*

rjjjf

U
i

c~.\

JitiM

j\

(^

JS ^

>

J *bjl U
**?* uiJt

^'

JJ j

3V

J^-l jij

^A3

SJL

^j

s.Ll5\

3\

Jjl

43

JiUH

B ib, V
|

(\)

(r)

(f)

(0

oli

ju

\s

.J-^ U

45"

i-

:s;>i

A j3J

1;

Jl^T ***

(N)

(r)
:

j,^

U"

.3

jj

A
B tjg

JUS

(i)

(i )

B S

()
(A.V)

*j

^a

\j

*Tc
\

j,-

*j

VI

JU

^J j ^^y

\A

c-\ VI c-

j,J

'

J/,3^

J*

3*

jti^

>

j^-**^

"\

V
C*jl

J ^'^^ *+3& ***

(t)

(r)

B
B

M-- \

J^

(A)

c^b

\\)

^^y

(^

rv

VI

^51

V\

4!!

4JJ1

j*

^^ U

^XO

Ju\

***

:^
A

B
B

jl

jjj

B ^U-

A>

\-j

^-j

,j*lj>-

^.

(r)

\^

jjo

c*

(\)

_a

.AV

\i)
(v)

-B
')

43

JJ*l> ^ JP-

.*Z\f>

Ui

JT j

jjl

3!

Ui

o
JlX

b U

C*

B &:

(r)

(0
B

jj,

Ui

olil

(A)

U
B

(\

(\ r)
(\ f)

re

JuU

4JaJLJ\

Jl?-

B cilU

U j

JLLJ

C4

A ^uJ\

(r)

(o)

ALJL5\

oUal*

(i)

J\

(vj

(A)

ti
*UI Jjili

<_>ji

'

XiOi

tfJ

Jji

jO

JU^-

-U, j^- j

"

j>Ja* J

i5_p

ojiaJI

j^Lr

*U

yi

/J.

B
A

B jL^

^^

(\)

J/U (r.\)

(f)

:
,

B
L*. ^

B
B a>Li

^^
B

(o)

(vo)

B
\)

tr
4ju3 j Pl

f li^ 3

Jic

jul 31*

v>^u*j ^^? 3^

^^

^^A

^^

3^

C-l*^-^

O^r
^1 cJjli

>

A
|

&

J^

J^Mi ^

olal

3\

B
f

(v)

(o)

(^)

Aji-B
(\\)

XT

J--i

J\j>-\

fjs C

jj

JU j,l

f\

Ji.

(r)

jj

iMi|

(r)

(o)

(v)

-t

>.

^ UjL.

JJ

jl jf

oT

j,

(t)

(f)

(l)
(v)
B

(A)

B
^,

(N

->^*~; t3jj;

l>l

1*

4$U- Jj.U^* JU-

i3 J>

^r-4*.

j)

f\,\

(r)

141.

r)

(e)

j^Jt

^juil.

(v)

A o-^ '*>

jJ

.-

(A)

^
*

C5

*i-jb

*&

^*~*

jT

'

J^^

3^

l>

cJil^ j^*

43

^O

-tli

0^^

jj^li

^J^

0' f^t6* J

JJ\

^3^J\

AlO

ojc

cJj

CA^.J

oUy

B ^j^y

Ji^i

(v)

> ^^

(\ r)

^y

0> r
-A>

jj

JJ* 43

lw

1>"

j
*

-,j

I*- Jjb\
^J

I"

Ju3

CO

~>

w^-^>

iV

'

^^^-^J-i

(i)

B A!^
"
Ji.

all->
-

JJL. *5^

B
B

a.

I
'

B
B

->

(v)
\
/
(A)

JL

\^ /

(\r)
i)

V
?fZ

J > jAt> <yj v3j-

Jult

I*

CM

?"
1>-

C*^'

(J>^y

J^3

^"

3^ j*

1^-

cy

dJJbl.l>

a j\uU^

^l>-

B
B

^ ob'

'

B ^j> J

(\

\j

(r)

B j?*c

r)

A
B

(v)
li

(A)

N)

N'\

*J
-

.>

f j-

Us

Jo

'

5ji

J>J\C.

j*

jjlfr

AaLi

s.

*J

ja

3!

o^-^

0^-^

J* 3b

(T)

B e

:j
'

:A

^Jsf-'"

^'

'

***->

'

c?^

3^ 0"

(j*"

***

jf- J

U,

B u

V^ V^
:

B w^^

j>

^
j

J^

^i ^

(i)

Ju/" Ji.8 <^U>-

(v)

jjii*

jjajj j

jj\

>

i
43 o^

j o!3

JU

U ^ ob

jl

<il

B
>\

^l^

.b

i-aw

C-A-

^^J

jj\

N )

B
A

'

(v)

uLlJ Ji^

^^

45"

UjU

jjj&j* .....

^U
3

(A)

(\

4*^

j?

<**^;~'

Ul

UTjiJ
B

*S^

:\

j^> Ul

(i)

jj>. :*JUj

(v)

JJ

j(

*-

c^-Ij*-

j*

IL,

JH

ja

>

juiA

*,..,

^ ji>

jjj,

j,

jjT r yy jxi

j> e^

o^\

tP^

^^

vl

jA>

4.

l>-

3\

^p

C*A^ ^)

AJ-U

\j

T^r

J^M^l

Ail

^ Ju^*

44-.J

Jlc.

t-U

C-*f

Ju
(f)

Uii5o

Ul (OVjii*

j>-

^.

^
-9

0:> k3

^^

ij>

J<
\

j
>-

\j

4lJI

4JLjl

A3

^lo
^-P

Ij3

ij^Jte
}t\

JT\

^
iftl

(r)

4;

J>j*

NX

AX

oU

NO

(O>U

lil

(r)

(r)
(t)
(a)

(i)

-?

**;

Jrif-J

jjj* vJUl ^ jl^j Uil j*

C*J

IL

jjic. ilftl

o S"

>

t\>

\s

.1

VI JLiL

tp^j ^JU- c>j>

^^

Jai- J

^^

> Jk

j c-JUi

f ,>

>

1^

3^

yj

o-W"

3^

J^

'

:y:

0'

:_.
:

44.;

jj

(i

(r)

jl>

^1 j^A3

^j
t

Lxii5

j&\

?
j*

Liil

^0 ^^J^

jJl

lii\

y^

1x^5

a*

(f)

->llil

^US
U

U5"

P IjuU

jJLiL

^>-

jJl

^^p

jyjjj

*y

jJ3&

>

lj

O
'

o*5

A-L*^

'

(t

JJ

c^i c

-r

^r*

JulO

*~

I*

Ij 3ljt*l*

,?JuJD

jj^

c^lil Jjc*Lu j\

(i)

J U

i?

c^it

ii

Uc

"

V c

dLUJ

(t)

(r)
JU;lJULI

I^i

(f)

AJJ>^ 'j ^>)juc

43

jUJL fUu

c
i^ U
iuxpj

4.?

Jl

3^J

40

3^p

^Ul

jjoi Ui^ U

M*2>-1*

i'LiI j3 jl

^jfaU

j>\ j vj-

j^>-

jljl^

^1

Ol-j

^.^j^ j

i*u^*

^^

^J^r*.

Jt*

^*

^^j U

i>

jjj

*>

>?
US'

c-;^

.>

C?

-^^

^ ,> J ^

>^>

4^^ >^3
*~i j3

(l)

r
L* jl

ay

1^* 3!

~U- ^

Ju<

f j>

oUs

j>- c~j ^j,

3!

*5"

cjf f jU

y VU

jsl^j*

__

Ju-u *J1

C^J f/t^* J^ t/J

C*Mj\

C>3

>

***-*

^^

jfe

'

li

^i\ 4>

v V'
^loi

-^^^l/.
\j

^ v^.

^X!

OJ^\^A
~

JU.IAJ

J*

j*

lj

o--'

^j

^r^*tj 3^

^LJl

^t^*

C*i>-

^r'^

^
^
\

\>* r-^^ j^

^Ad ^C ^Jlt

\3\ *-^5\ i\" J>^>- j

c->\

^j^j^fi u\ j\)jb

5*"

fTU"

j\p

$y\ jjly ^r*^* ^r

^^J^^^ (j^^

**- j) 4\H

^ c*ib
4)

a ^^*

^^>

j^*

^>\

J^^ yU

dipy
jj

j* jo^xl

0^* ^r^ J^" 3 ci-3 "jlOl ^

U j^ vS^ <-^ J^ Ju^^yi p]L>
f
-?

N
*

4-fr

^5

jfta.***

1>-

j*$<j*\ J *5~* J^^" ^>r^ ^f"

15

^*.

>

r ^=*"

I*

>

tX*,*e,*

^L) $Vj J^** j*

^j^

**> pju

j 'c-^jl^l

'jLul^

4.

j>

^l

?"

j^**

db! J^

*j

.j

i j3

\>-J

x^

AllAi

S^xs-

*)

3^ *xiiij
v-*

U-

IAJ

3! jl

J^

^^ j O*** <3>^.
o

^J*~$

^JA Js

xi

*$

* ^Acli

a*^

^~>
^

1;

AUj ^^

^ ^l*

c^Si* ^TJ*

<

c^3 jLuJ
J-^

>Jo*^ >^>-

^1 Ju^l
*

^^J/LP-

** Ju.^1*

^^XL-

4 i>J

^^^w j

c^3 3 ^j^
1

i^y*^

j^ jj3^'l ia->

jL*^ c3j^al> ^;>*

^rr <^3 b cr^y o

pti-*

^.**

wxl>*>

^ jj. r$ ^<*^ s^J^r*j

oil*

|^

^ ^/y^^y^
^3
*L*

l}!

y j*

,J\

3
1

/^J -

^ jL>\

XX, 113

JL'L.