Читать книгу The Kashf al-mahjúb: The oldest Persian treatise on Súfiism онлайн

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Section.

Maxims of Conduct (mu`ámalát).

Abú Ḥafṣ Ḥaddád of Níshápúr says: Al-taṣawwuf kulluhu ádábun li-kulli waqtin adabun wa-li-kulli maqámin adabun wa-li-kulli ḥálin adabun fa-man lazima ádáb al-awqát balagha mablagh al-rijál fa-man ḍayya`a ´l-ádáb fa-huwa ba`ídun min ḥaythu yaẕunnu ´l-qurb wa-mardúdun min ḥaythu yaẕunnu ´l-qabúl, “Ṣúfiism consists entirely of behaviour; every time, place, and circumstance have their own propriety; he that observes the proprieties of each occasion attains to the rank of holy men; and he that neglects the proprieties is far removed from the thought of nearness (to God) and is excluded from imagining that he is acceptable to God.” The meaning of this is akin to the dictum of Abu ´l-Ḥasan Núrí: Laysa ´l-taṣawwuf rusúman wa-lá `ulúman wa-lákinnahu akhláqun, “Ṣúfiism is not composed of practices and sciences, but it is morals,” i.e. if it consisted of practices, it could be acquired by effort, and if it consisted of sciences, it could be gained by instruction: hence it is morals, and it is not acquired until you demand from yourself the principles of morals, and make your actions square with them, and fulfil their just claims. The distinction between practices (rusúm) and morals (akhláq) is this, that practices are ceremonial actions proceeding from certain motives, actions devoid of reality, so that their form is at variance with their spirit, whereas morals are praiseworthy actions without ceremony or motive, actions devoid of pretension, so that their form is in harmony with their spirit.