Читать книгу The Kashf al-mahjúb: The oldest Persian treatise on Súfiism онлайн
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Answer.
The person questioned, `Alí b. `Uthmán al-Jullábí al-Hujwírí—may God have mercy on him!—says:—
Know that in this our time the science of Ṣúfiism is obsolete, especially in this country. The whole people is occupied with following its lusts and has turned its back on the path of quietism (riḍá), while the `ulamá and those who pretend to learning have formed a conception of Ṣúfiism which is quite contrary to its fundamental principles.
High and low alike are content with empty professions: blind conformity has taken the place of spiritual enthusiasm. The vulgar say, “We know God,” and the elect, satisfied if they feel in their hearts a longing for the next world, say, “This desire is vision and ardent love.” Everyone makes pretensions, none attains to reality. The disciples, neglecting their ascetic practices, indulge in idle thoughts, which they call “contemplation”.
I myself (the author proceeds) have already written several books on Ṣúfiism, but all to no purpose. Some false pretenders picked out passages here and there in order to deceive the public, while they erased and destroyed the rest; others did not mutilate the books, but left them unread; others read them, but did not comprehend their meaning, so they copied the text and committed it to memory and said: “We can discourse on mystical science.” Nowadays true spiritualism is as rare as the Philosopher’s Stone (kibrít-i aḥmar); for it is natural to seek the medicine that fits the disease, and nobody wants to mix pearls and coral with common remedies like shalíthá[18] and dawá al-misk.[19] In time past the works of eminent Ṣúfís, falling into the hands of those who could not appreciate them, have been used to make lining for caps or binding for the poems of Abú Nuwás and the pleasantries of Jáḥiẕ. The royal falcon is sure to get its wings clipped when it perches on the wall of an old woman’s cottage. Our contemporaries give the name of “law” to their lusts, pride and ambition they call “honour and learning”, hypocrisy towards men “fear of God”, concealment of anger “clemency”, disputation “discussion”, wrangling and foolishness “dignity”, insincerity “renunciation”, cupidity “devotion to God”, their own senseless fancies “divine knowledge”, the motions of the heart and affections of the animal soul “divine love”, heresy “poverty”, scepticism “purity”, disbelief in positive religion (zandaqa) “self-annihilation”, neglect of the Law of the Prophet “the mystic Path”, evil communication with time-servers “exercise of piety”. As Abú Bakr al-Wásiṭí said: “We are afflicted with a time in which there are neither the religious duties of Islam nor the morals of Paganism nor the virtues of Chivalry” (aḥlám-i dhawi ´l-ṃuruwwa). And Mutanabbí says to the same effect:—[20]