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The Book of the Cure of Souls Author(s): A. J.

Arberry Source: Journal of the Royal Asiatic Society of Great Britain and Ireland, No. 2 (Apr., 1937), pp. 219-231 Published by: Royal Asiatic Society of Great Britain and Ireland Stable URL: Accessed: 17/08/2010 06:05
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Moses?and the principle of istinbdt indicates by applying their significance for the ?ufi in his dealings with God. 1935. 4 are exhibited al-Luma* Equally striking divergences by the Kitdb in those passages are common which to it and the Istanbul MS. literally understood. 676. He " on the familiar theme.1 subject translation print the text and translation little treatises of what is one of the most interesting of the both a former number in the Istanbul preserved of its contents. 1 For the " vision " of is a conoeption abhorrent God. text.The TN Book of the Cure of Souls By A. The Cairo manuscript of the Kitdb Dawd* aharwah exhibits variants roughly ninety as compared with the Istanbul in the space of manuscript. The author takes a handful of Qur'anic passages in or to of as appearing?to Muhammad. n. 58-9 of the meditation passage Istanbul MS. 1374. 28. work is well knit treatise. * Cf. or perhaps more properly. derived and with such an author as Junayd the work of emendation is necessarily because with countless pitfalls. as an announce to make that famous personage ment of my intention the It will be useful at this stage to of a monograph. the knowledge of God. to orthodoxy. 606. majamt*. Kssai. C = Cairo . from a very faulty archetype. p. pp. attended The present is in reality a meditation on the opuscule 6 theme of the vision.8 true that the Istanbul It is unfortunately as the copyist himself is at pains to admit. 7 A similar on a Qur'anio occurs on fois. and also for the manuscript. 1 On fois. and forms independent 499-507. The whole and July. 2. rather less than 2J folios.7 together. reason that it is the only work of Junayd for which we have a second authority." a separate 1 JRAS. ' In tho I = Istanbul Sehid Ali. ARBERRY of this journal I published a specimen of one of the Rasd'il of Junayd.9 is manuscript. Massignon. J. concludes with a meditation the which God is spoken true ?ufi.4 In by far the majority of places the Istanbul manuscript appears to be the more correct. 75.

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the Merciful. that meaning phrase are in a so that their minds from revelation to revelation. xx. x. upon " " came into being. Who has made clear with manifest Praise belongs to the people of gnosis and revelation. here they are given application. making that is this: them His love from Himself and of Himself. not fixed 6 in one place.l by making of His unification. when there was before eternity. He in pre-eternal bestowed them. of nature to the illimitable of God. the Compassionate. who had passed away from the pretence of attaining His limita special before tion. . in Kalabadh!. 13. gnosis be These are would first step wander taken favours In the Name times pass away.2 For they were chosen for Himself. . 39. " " " " " " " nor nor nor when neither where how there ". bewilderment constricted. in bewilderment. 43. * xx. Q. bounds setting refer in their context and the following This Q. they have no foot (cf. state . quotations a universal to Moses . and on them He cast a love from Him and of Him: " 3 and " that thou be and I chose thee for Myself" mayst " made under My eye ". at the description of the 1 Suoh places of God are common nature of the indescribable descriptions see the well-known of IJallaj quoted in ?ufi definition literature. nor does their their knowledge stays nor intellect accord with a fixation of a certain intelligence. to God. Q.'* The Literally. and casting on for Himself. Q.* Now one of the qualities of those whom God has fashioned them under His eye. p. continuously of flux. (anonymously) * Sc. what demonstration.226 the book of the cure of souls Translation of God. whither aim. and the separation of His isolation. Kit&b al-Ta'arruj. 40. " . of a the accomplishment towards is their resolve directed single gnosis infinite purpose. " " " " nor and when there was neither not-when not-where " " " nor nor them worthy not-how not-there ". by they who are transported an never transported them?to knowledge Intellects would shrink. 2) of a knowledge on the mystics of this and the following pass is. xx.4 and I cast on thee a love from Myself". minds perish. and made under His eye.

as if eager to claim Him. appointed by God for and of Himself. xxiv. For ah ! that. time of the crcativo kun until his birth what Ho revealing " concealed is tlio knowlcdgo of God. Q.9 and he bore it. 26: man Q. covert gratification of a lust.1 because degrees of knowledge. or a because of any secret yearning jealously.THE BOOK OF THE CURE OF SOULS to accord them with 227 of the various the quality of a locus for a love. 8. * before God spoko to him. of other than God. ? 4 Of how He he for a single " He revealed instant unto him consider any personal " " then what He . God. chose whom He chose to receive " the secret of His revelation ? He revealed unto His servant " 6 what He revealed. which 1 The is not of himself. or a commerce with a glance. He revealed unto him " " : for space then the highest horizon what He revealed?at was too narrow. or traffick with. it as a vision it seems that Junayd refer to a vision of Gabriel. the heart belied not what he saw " to him that he at the highest He testified horizon ".a he did not stake a claim by thought7: nor outstrip the just claimants by a spoken word. but of that sweeps over tho mystic knowledge leaves Him. 10-11. By speaking * of Prophethood. and chose bestowed " on him him for a certain matter. utterance. the burden 53. man. liii. escape " * " is man's from the non-existence up what He displayed Folding " in time. before suffering 1 So. lxxxi.8 neither did advantage. and created things shrank. which isHis. which was taken from man when he was disobedient. 1 to is usually This passage taken by tho commentators Q. 7 Sc. interprets of God Himself. and never * cannot from God. for a desire. liii. the heart of is tho locus of God's lovo. what burden he laying " " has to bear ". isHis through passing " " Him being with Him2: whither then will ye depart ? 8 Hast thou not heard what He Himself self concealed of the knowledge of His folding up and His revealing what He Him displayed. which continued through Himself over them. * Q. was His servant therefore God did not use him alone. revealed "?He made his intellect ready for that which He on him when He took him to Himself.

he said." imply : it only implies the moment of revealing the knowledge place " moment ". length tree ".* when them.228 the revelation or over there THE BOOK OF THE CURE OF SOULS that was made to him to pass through them " " at the highest horizon ".8 " Consider also the mountain. "He made and it dust. I return to ask of Thee the vision: after experiencing this station. and the other below. when there covered it what did falling upon cover it. ? For the experience of God is ineffable. the one being on high.10 Consider of the of the then the excellence " two moments. and how two stations differed.11 So excel the intellects of the gnostics who the there only God could make revelation in space. and despite the fact that. liii. and the variety of the two places.7 it is not appropriate with Consider also how God relates concerning His Beloved:8 and he saw him yet another time. : the mountain see Him turned to dust before the vision of God (not being as was the lote-tree). 7 So the of their highest ?ufis ever draw back from writing experiences. Glory be to Thee ! I have turned " unto Thee 4?that is. and which there is to put in writing. save cover it" a?a glance covered the lote-tfee what did from the majesty of His glance. the second at the lote visitation. Sc. tree was able to withstand The heavenly God's glance. and it withstood that which did cover it. liii. as explained later. at the lote-tree of the 9 The word " at" here does not utmost boundary.6 been permissible in this station Now a knowledge which may not be inscribed. Q. had knowledge met have in the time of asking. when He revealed Himself" to it. vii. when he recovered. Q. 13 : this is usually 10 In the sense of the word. and Moses fell swooning. in highest heaven. 16. preserved. liii: described the first" two bows* " an earthly off or nearer still". words would not reality or appropriate. which has no object of glance. the lote-tree. mystical " " II The two revelations in Q. 139-140. which otherwise all upon which it falls. I For . of it as a mystical Speaking experience. Muhammad. who asked God to let him Q.5 in spite of knowing how enor mous his petition was. destroys 4 This is the story of Moses. taken to refer to the tni'raj.

mysticism. consult with has been set between for narrow of the fact does knowledge able to do this : with them God makes they be on high or below. aware them Some unto Him: of them can utter intimate with 229 how near He isWho whether converses converse. knowledge except a man or occupy those who enjoy neighbourhood. rest not Literally. Do not pause or that God may speak with him. and no man is permitted Him. in They vie with one another acting in obedience good works. in that they are manifest. each achievement for by and as a starting they live. Their souls are as other men's they but take bodies. Permitting of Niffari the Mawaqij exemplify. " the Sc. ends are for them beginnings. speaking to Him. being them and draws 8 secondary causes so that through these they are a means to understanding. ?ufis.* of the winding ways that lead himself with the knowledge to the sciences of the elect.6 who are solitary even from their and are free of all their desires. whence they drew the pure fear no mischief water of life.8 the preservers of They are the trustees of God's revelation. neither of any end: nay rather. to reveal from behind a veil. hastening beforehand to perform of much them: ?ufi in the as 1 converse with God. His secret. 7 point 8 Since the a feature experience. swept along by they were brought down to the seas of wisdom. and answer " at God's saying. natural" 4 Q.1 Others are not them and the objects of their lusts: the winds of understanding. performing His command. in any goal. save it be by revelation. ? Sc. when God addresses to understand able them. the not veil them. for higher things. For a barrier solitudes. 60. for them . or that He sendeth a messenger." 8 These by His vast to comprehend. " places. in other men What and they are hidden in that in which other men are manifest. They thereof. are matters4 too leave what He wills. with Sc. of His truth.THE BOOK OF THE CURE OF SOULS believe. phenomena. xiii. no visitation are they avid to seek the attainment they expect.7 is hidden." God.

into imagining that what they do is by their own power. No reproach and the sciences8 no fear hinders them at gives them pause at any visitation. They 1 Sc. for when they perform any do not turn from seeking refuge in turning to duty. they do it for God other motive. of the elect These are the qualities friends. in them any them. which to the context. gave all to come to Him.230 THE BOOK OF THE CURE OF SOULS of their course excellent very beginning they preserved manners in their dealings. they may suffer some of their dues. No wise counsel is there. of God in them abound.4 They preserve and to it bear witness.1 whatever might be the due which they were required to pay to God. " * The variant mean others reading would addressing alone. appreciable of the nature of the command. was greater far than all that their liberally God's manifest payment had of merit.6 so long as there remains addressing : for they fear lest. leaving nothing. which due. without sharp. 4Whatever they suffer or undertake. they ask God's help. with no them ". His beloved on the saying. no means God's favour. God's Book which was entrusted preparation. knowing vestige of the life that is in Him what they are required to do for God. which has observed adab in their behaviour towards God. 1 Their they have not employed. created to natural the guides religion. and reserving seeking that what they owed.8 vain conceit to enter into the performance to run forth eagerly when do not hesitate Therefore they ever the command comes. things. as would not be whose eye is ever fixed of God. signs2 to them point. Their to God others does not diminish their listening counselling to them. to winning which they have not put into practice. that follow command. * Tho to God's intellectual guides religion. at rather. in paying His first their strength souls act may such division. to complete what they set out to do. no covetousness incites them in making any any calamity. . and are not puffed up by their position They continue as counsellors of others. zealous. less appropriate * to listen to God. they considered nothing: the time of their payment.

10 somewhat is of necessity translation Tho ii. failing to practise * The souls of practitioners take hastily the knowledge they so of that knowledge have. without performing their obligations it. heaven In the context. giving them power. for He No constraint is there in is High. clarification. for the Creator uncovers them.4 and they remain beneath their covering. Then. and light of creation in which He clothed them. concentrating " movement8 It tires Him not to keep them and reality.8 So veil the revelation of the sciences of upon veil. theory?tho Religious * That certain duties what God's purpose was in proscribing is.5 " Thou to them the sciences of the unveiling of the covering."10 reveals the the beauty 1 As in tho well-known Tradition. hiding the veils. which was manifested them and separating them. foregoing tentative. Mighty. 256.THE BOOK OF THE CURE OF SOULS 231 to them.'* Literally. * and earth. 4 This of ?ufi discipline. and are veiled by the thought that they do not know what tho knowledge of that know in revealing ledge means to them or what God's favour means to them thickens when the knowledge of what that knowledge is. " a man understands and thy sight to-day is keen 6?such the limits 7 of things. * 21. play on "words?fuidid 8 their courses. Q. and we uncovered thy covering. and its ramifications praotice. impressing the duty of servanthood in application true discipline?a which is only condemned1 in discipline the case of those who undertake it. " no monkery {rahbanfyah) in Islam " which thus explains. Junayd * in religious law. Q. both. i. 326. This passage is obscure. there appear they have emerged from these conditions. 7A and ^udud. and I should welcomo any suggestions for emendation or . wast in heedlessness of this. and in His pervading of will. under it. knowing the reading of I1 is correct.9 the faith : guidance has become clear from error. is the true purpose " * places. and perhaps to man." Literally.