[700] _Ibid._, iii, 422, 19 sqq.

[701] _Cf._ the saying "_A?rafu mina 'l-Zindiq_" (Freytag, _Arab.u.m Proverbia_, vol. i, p. 214).

[702] As Professor Bevan points out, it is based solely on the well-known verse (_Aghani_, iii, 24, l. 11), which has come down to us without the context:--

"_Earth is dark and Fire is bright, And Fire has been worshipped ever since Fire existed._"

[703] These popular preachers (_qu??a?_) are admirably described by Goldziher, _Muhamm. Studien_, Part II, p. 161 sqq.

[704] The Arabic text of these verses will be found in Goldziher's monograph, p. 122, ll. 6-7.

[705] See a pa.s.sage from the _Kitabu 'l-?ayawan_, cited by Baron V.

Rosen in _Zapiski_, vol. vi, p. 337, and rendered into English in my _Translations from Eastern Poetry and Prose_, p. 53. Probably these monks were Manichaeans, not Buddhists.

[706] _Zaddiq_ is an Aramaic word meaning 'righteous.' Its etymological equivalent in Arabic is _siddiq_, which has a different meaning, namely, 'veracious.' _Zaddiq_ pa.s.sed into Persian in the form _Zandik_, which was used by the Persians before Islam, and _Zindiq_ is the Arabicised form of the latter word. For some of these observations I am indebted to Professor Bevan. Further details concerning the derivation and meaning of _Zindiq_ are given in Professor Browne's _Literary Hist. of Persia_ (vol. i, p. 159 sqq.), where the reader will also find a lucid account of the Manichaean doctrines.

[707] Ibnu 'l-Athir, vol. viii, p. 229 seq. (anno 323 A.H. = 934-935 A.D.).

[708] _Ibid._, p. 98.

[709] _Ibid._, p. 230 seq.

[710] See p. 192.

[711] _I.e._, he is saved from h.e.l.l but excluded from Paradise.

[712] Ibn Khallikan, ed. by Wustenfeld, No. 440; De Slane's translation, vol. ii, p. 228.

[713] The clearest statement of Ash'ari's doctrine with which I am acquainted is contained in the Creed published by Spitta, _Zur Geschichte Abu 'l-?asan al-Ash'ari's_ (Leipzig, 1876), p. 133, l. 9 sqq.; German translation, p. 95 sqq. It has been translated into English by D. B. Macdonald in his _Muslim Theology_, p. 293 and foll.

[714] _Op. cit._, p. 7 seq.

[715] Schreiner, _Zur Geschichte des Ash'aritenthums_ in the _Proceedings of the Eighth International Congress of Orientalists_ (1889), p. 5 of the _tirage a part_.

[716] _Z.D.M.G._, vol. 31, p. 167.

[717] See Goldziher in _Z.D.M.G._, vol. 41, p. 63 seq., whence the following details are derived.

[718] See p. 339 seq.

[719] I have used the Cairo edition of 1309 A.H. A French translation by Barbier de Meynard was published in the _Journal Asiatique_ (January, 1877), pp. 9-93.

[720] These are the Isma'ilis or Ba?inis (including the Carmathians and a.s.sa.s.sins). See p. 271 sqq.

[721] _A Literary History of Persia_, vol. ii, p. 295 seq.

[722] _The Life of al-Ghazzali_ in the _Journal of the American Oriental Society_, vol. xx (1899), p. 122 sqq.

[723] _Herrschende Ideen_, p. 67.

[724] _Idee und Grundlinien einer allgemeiner Geschichte der Mystik_, an academic oration delivered on November 22, 1892, and published at Heidelberg in 1893.

[725] The following sketch is founded on my paper, _An Historical Enquiry concerning the Origin and Development of ?ufiism_ (_J.R.A.S._, April, 1906, p. 303 sqq.).

[726] This, so far as I know, is the oldest extant definition of ?ufiism.

[727] It is impossible not to recognise the influence of Greek philosophy in this conception of Truth as Beauty.

[728] Jami says (_Nafahatu 'l-Uns_, ed. by Na.s.sau Lees, p. 36): "He is the head of this sect: they all descend from, and are related to, him."

[729] See 'A??ar's _Tadhkiratu 'l-Awliya_, ed. by Nicholson, Part I, p. 114; Jami's _Nafa?at_, p. 35; Ibn Khallikan, De Slane's translation, vol. i, p. 291.

[730] _Muruju 'l-Dhahab_, vol. ii, p. 401 seq.

[731] The _Influence of Buddhism upon Islam_, by I. Goldziher (Budapest, 1903). As this essay is written in Hungarian, I have not been able to consult it at first hand, but have used the excellent translation by Mr.

T. Duka, which appeared in the _J.R.A.S._ for January, 1904, pp.

125-141.

[732] It was recognised by the ?ufis themselves that in some points their doctrine was apparently based on Mu'tazilite principles. See Sha'rani, _Lawaqi?u 'l-Anwar_ (Cairo, 1299 A.H.), p. 14, l. 21 sqq.

[733] This definition is by Abu 'l-?usayn al-Nuri ( 907-908 A.D.).

[734] See Professor Browne's _Lit. Hist. of Persia_, vol. ii, p. 261 sqq.

[735] The _Diwan of 'Umar Ibnu 'l-Fari?_, ed. by Rushayyid al-Da?da? (Ma.r.s.eilles, 1853).

[736] _I.e._, New and Old Cairo.

[737] The _Diwan_, excluding the _Ta'iyyatu 'l-Kubra_, has been edited by Rushayyid al-Da?da? (Ma.r.s.eilles, 1853).

[738] _Diwan_, p. 219, l. 14 and p. 213, l. 18.

[739] Ibnu 'l-Fari?, like Mutanabbi, shows a marked fondness for diminutives. As he observes (_Diwan_, p. 552):--

_ma qultu ?ubayyibi mina 'l-ta?qiri bal ya'dhubu 'smu 'l-shakh?i bi-'l-ta?ghiri._

"_Not in contempt I say 'my darling.' No!

By 'diminution' names do sweeter grow._"

[740] _Dwan_, p. 472 sqq. A French rendering will be found at p. 41 of Grangeret de Lagrange's _Anthologie Arabe_ (Paris, 1828).

[741] The words of G.o.d to Moses (Kor. vii, 139).

[742] _Diwan_, p. 257 sqq.

[743] This refers to Kor. vii, 171. G.o.d drew forth from the loins of Adam all future generations of men and addressed them, saying, "_Am not I your Lord?_" They answered, "_Yes_," and thus, according to the ?ufi interpretation, pledged themselves to love G.o.d for evermore.

[744] _Diwan_, p. 142 sqq.