Inasmuch as the writer is a suppliant before the servants of God and the love of them is innate in his heart, he concludes this work with a notice of such among them as have been either born or have their last resting places in this country. He trusts that this course will be pleasing to many minds and a source to them of eternal bliss. For himself he will inhale fragrance from the garden of truth and receive the meed of his abundant toil.
Awliyá is the (Arabic) plural of walí which is interpreted as signifying ‘nearness,’ by which is intended spiritual proximity. Some authorities ascribe to wiláyat with a kasra of the wao, the meaning of diversity of appearance, and to waláyat with a faṭḥa, that of authority. Others assert that the idea of a lover attaches to the first, and the state of the beloved to the second. The possessor of the former quality is called walí, that of the latter, wálí. Another opinion is that the word (waláyat) with the faṭḥa, betokens the proximity (to God) of the prophets, and with a kasra (wiláyat), of the saiuts.* In ancient works many significations have been given, the outcome of which is that it means one who has attained to the knowledge of the Supreme Being; a lofty soul will indeed love God alone. To me the wonder is, what connection can exist between a dust-mote of creation and the self-existing sun, and what bond lies between the finite and infinity? A walí, in my opinion, is one who acquires four great virtues and avoids eight reprehensible actions. He should always wage a victorious war by circumspect conduct against the myriad disorders of the spirit, and never for an instant relax his attention from its deceits. This lofty station is attainable by the grace of God and the guidance of fortune, and is sometimes to be reached through the spiritual powers of a mediator, and sometimes without it. The latter state they call Uwaysí with reference to the example of Uways Ḳaraní;* and some say
The former, who possess the power of revealing things not manifest to the senses, are classed under twelve orders, of which two are regarded as unorthodox:—
(1). Muḥásibí. (2). Ḳaṣṣár. (3). Ṭayfúrí. (4). Junaydí. (5). Núrí. (6). Sahlí. (7). Ḥakímí. (8). Kharrází. (9). Khafífí. (10). Sayyárí. (11). Ḥulúlí. (12). Ḥallájí.
I. The source of grace to the FIRST-NAMED was Abú Abdu'llah Ḥáritḥ* b-Asad Muḥásibí, a native of Baṣrah. He mastered all secular and speculative science and was thoroughly acquainted with the inequalities of the spiritual road. He was the teacher <Greek> of his time and the author of many works. He died at Baghdad in A. H. 243 (A. D. 857). As he ever judiciously wielded the moral controlling authority of his age, he received this name of Muḥásib.
The SECOND follow Ḥamdún, the son of Aḥmad-b-Ammár, Ḳaṣṣár or the Fuller, his patronymic being Abú Ṣáliḥ. He studied under Tḥaurí* and acquired many spiritual benefits from Salm-b-Ḥusayn Bárúsí, Abú Turáb Nakshabí and Alí Naṣrábádí, and was a disciple of Abú Ḥafṣ. He attained a high degree of perfection though the world gave loose to the tongue of slander against him. He died at Níshapúr in A. H. 271 (A. D. 884).
The THIRD revere Ṭayfúr-b-I'sa Bisṭámí whose patronymic is Báyazíd. One of his great ancestors was a Magian called Sharoshán. His earliest education was received from the elders of Bisṭám under whom he studied science and reached the rank of a mujtahid.* Next, having mastered the ordinary subjects of knowledge, he attained to the highest grade of intellectual distinction. He ranked equal to Aḥmad Khaẓrawaih, Abú Ḥafṣ, and Yaḥya-b-Mạáẓ, and was contemporary with Shaḳíḳ of Balkh. He died in A. H. 261 (A. D. 874-75), or according to another account, A. H. 234 (A. D. 848).
The FOURTH are adherents of Junayd Baghdádí whose patronymic is Abu'l Ḳásim and who is styled Ḳawárírí, the flask maker, and Zajjáj, the glass manufacturer, and Khazzáz, the raw-silk merchant. His father sold glass and he himself traded in silk. His ancestors were from Naháwand, but he was born and bred in Baghdad. He studied, for a time, under Saríy Saḳaṭiy, Ḥáritḥ al Muḥásibí and Muḥammad Ḳaṣṣáb, and his connection is authoritatively traced with Kharráz,* Ruyam, Núrí, Shiblí and many others among the chosen servants of God. Shaykh Abú Jaạfar-b-Ḥaddád says that if wisdom could be incarnate, it would assume the form of Junayd. He died in A. H. 297-98 or 99 (A. D. 909-10-11).
The FIFTH are called after Abishkhwur Núri Serábdil. His name was Aḥmad-b-Muḥammad or according to some, Muḥammad-b-Muḥammad. He was commonly known as Ibn-i-Baghawí.* His father was from Khurásán, but his own birth and origin are of Baghdad, and he is among those distinguished for wisdom and virtue. He was in friendly intercourse with Saríy Saḳaṭiy,* Muḥammad Ḳaṣṣáb, and Aḥmad Abú'l Ḥawárí, and contemporary with Zu'n Nún* of Egypt. He is considered equal in authority with Junayd, but somewhat more impulsive. He died in A. H. 295 (A. D. 907-8) or 286 (A. D. 899).
The SIXTH originate from Sahl-b-Abdu'llah Tustarí, who was a disciple of Zu'n Nún of Egypt, and one of the most eminent of those who attained to this sublime vocation. He was among the associates of Junayd and died in the month of Muḥarram, A. H. 283 (A. D. 896), at the age of eighty-six.
The SEVENTH revert to Abú Abdu'llah Muḥammad-b-Ali Ḥakím-i-Tirmiḍi. He was in intercourse with Abú Turáb Nakshabí, Aḥmad Khazrawaih and Ibn-i-Jalá, and was pre-eminent in all secular and speculative knowledge. He is reported to be a voluminous author and to have had the gift of miracles.
The EIGHTH look to Abú Sạíd Kharráz, or the Cobbler. His name was Aḥmad-b-I´sa and he was a native of Baghdad. Through his inclination towards the Súfís he went to Egypt and resided in devout attendance by the temple of Mecca. His profession was that of a shoemaker and he was the disciple of Muḥammad-b-Manṣúr Ṭúsi. He associated with Zu'n Nún of Egypt, Saríy Saḳaṭíy, Abú Úbayd Baṣrí, and Bishr Al Ḥáfí, and derived much spiritual instruction from them. He is the author of four hundred works. Those uninstructed in his doctrine believed him to be an infidel. He died in A. H. 286 (A. D. 899). Khwájah Abdu'llah Anṣárí says that he knew none of the great doctors more profoundly versed in the mysteries of the Divine Unity.
The NINTH invoke Abú Abdu'llah Muḥammad-b-Khafíf. His father was from Shíráz and he himself was the disciple of Shaykh Abú Ṭálib. He was master of secular and spiritual science and had seen Khazraj al Baghdádí and Ruyam, and was a contemporary of (Abú Bakr) Kattání, Yusuf-b-Huṣayn Rází, Abú Husayn Málikí, Abú Husayn al Muzayyan,* Abú Ḥusayn Darráj and many others of note. He wrote many works and died in the year A. H. 331 (A. D. 942-43).
The TENTH trace back to Abu'l Abbás Sayyárí. His name was Ḳásim and he was the son of the daughter of Aḥmad-b-Sayyár. He was a native of Marv and the disciple of Abú Bakr Wásiṭí. He pursued the ordinary curriculum of worldly studies as well as speculative science, and attained to an eminence in the practice of the spiritual life. He died in the year A. H. 342 (A. D. 953).
The ELEVENTH. The founder of this order was Ḥalmán* of Damascus.
The TWELFTH. This order had its origin in a Persian who was one of the disciples of Ḥusayn-b-Manṣúr Ḥalláj of Baghdad, not the celebrated Ḥusayn-b-Manṣúr (of Bayẓá).*
These last two have been the subject of much reviling.
In Hindustan fourteen orders are recounted which are styled the fourteen families and of these twelve only are described, omitting mention of those of Ṭayfúr and Junayd:—
(1). Ḥabíbí. (2). Ṭayfúrí. (3). Karkhí. (4). Saḳaṭíy. (5). Junaydi. (6). Kázrúní. (7). Ṭúsí. (8). Fírdausí. (9). Suhrawardí. 10. Zaydí. (11). I'yáẓí. (12). Adhami. (13). Hubayrí. (14). Chishtí.
They assert that Alí, the Prince of the Faithful, had four vicegerents, viz., Ḥasan, Ḥusayn, Kamíl, and Ḥasan Baṣrí. The source of these orders they believe to be Ḥasan Baṣrí who had two representatives, Ḥabíb-i-Ajamí, from whom the first nine obtain their spiritual fervour, and the other Abdu'l Wáhiḍ-b-Zayd, from whom the last five are filled with consolation. The mother of Ḥasan Baṣri was one of the slave girls of Ummu Salimah,* and he received his name from Omar-b-Khaṭṭáb. He early became an orphan. From the dawn of intelligence his mind was illumined and through this brilliant destiny he chose the path of solitude and emaciated himself by austerities while he became filled with the good things of the spirit. He preached a discourse every week and gathered an assembly around him. When Rábi'ah* was not present, he would not proceed. The people said to him, “Why dost thou desist because some old woman does not come.” He answered, “The food prepared for elephants is of no profit to ants.”
The FIRST order trace their connection with Ḥabíb-i-Ajamí. He was a man of substance and hypocritical in his life. His eyes were opened somewhat by Suhrawardí* and he was directed to the true faith by Ḥasan Baṣrí. Many disciples were instructed by him in the way of salvation. Once when he was escaping from the pursuivants of Ḥajjáj, he arrived at the cell of Ḥabíb. The officers asked him where Ḥasan was. He replied within the cell. They searched, but could not find him and reprimanded Ḥabíb and said, “Whatever Ḥajjáj may do to you, will be deserved.” He answered, “I have spoken only the truth. If you have not seen him what fault is it of mine?” They again entered and made a strict search and returned in anger and departed reviling him; Ḥasan thereupon came forth and said, “O Ḥabíb, thou hast, indeed, truly done thy duty by thy master.” He answered, “O master, thou hast been saved by the telling of the truth. Had I spoken falsely we should both have been killed.” One night a needle fell from his hand in a dark room. A miraculous light shone. He covered his eyes with his hands and said, “Nay, nay, I wish not to search for a needle save by the light of a lamp.”*
The THIRD order derive from Mạrúf Karkhí. They say that his father was a Christian and changed his faith under Imám Riẓá and was honoured with the office of his door-keeper. He associated with Dáúd Ṭáí and practised mortification and through his rectitude of intention and perfected acts he rose to be a spiritual guide. Saríy Saḳaṭíy and many others profited by his instruction. He died in A. H. 200 (A. D. 815). It was about this time that Magians, Christians, and Jews thronged to him and each wished to practise his own faith under his direction, but it could not be carried out. Nevertheless he held a place in the pleasant retreat of universal tolerance.
The FOURTH follow Saríy Saḳatíy whose patronymic is Abu'l Ḥasan. He is one of the great masters of the practical religious life and was the director of Junayd and many other servants of God. He was one of the associates of Ḥárith Muḥásibí and Bishr al Ḥáfi, and was the disciple of Mạrúf Karkhí. Adequate praise of him is beyond the capacity of my ignorance. In the year A. H. 253 (A D. 867), he gathered up his garment from this dust-heap of a world.
The SIXTH acknowledge Abú Isḥáḳ-b-Shahryár as their head. His father abandoned the doctrines of Zoroaster and embraced the creed of Islám. He was instructed by Shaykh Abú Alí Firozábádí and was the contemporary of many doctors of the faith, and had mastered all secular and speculative science. He was released from the turmoils of earth in A. H. 426 (A. D. 1034-35).
The SEVENTH was founded by Aláu'ddín Ṭúsi, who was united in the bonds of a spiritual paternity with Shaykh Najmu'ddín Kubra.
The EIGHTH invoke Shaykh Najmu'ddín Kubra. His patronymic was Abú Janáb, his name Aḥmad Khíwaḳí, and his title Kubra, or the Greater.* He was spiritually directed by Shaykh Ismáíl Ḳaṣrí, Ammár Yásir and Rozbihán, and he had great repute for his insight into matters of the exterior and inner life. Shaykh Majdu'ddín Baghdádí, Shaykh Saạdu'ddín Hammawíyah, Shaykh Raẓiu'ddín Ali Lálá, Bábá Kamál Jandí, Shaykh Sayfu'ddín Bákharzí and many other religious obtained their eternal salvation through his efficacious prayers. He died by the sword in A. H. 618 (A. D. 1221).
The NINTH is favoured through Shaykh Zíáu'ddín Abu'n Najíb Abdu'l Ḳahir Suhrawardí. He was versed in the knowledge of the world and the spirit, and traced his descent from Abú Bakr aṣ Ṣiddíḳ* by twelve intermediary links. His doctrinal precepts he derived in direct transmission from Shaykh Aḥmad Ghazzálí; and he was the author of many works, among them the A´dábu'l Murídín (Institutiones Discipulorum). He passed to his heavenly abode in A. H. 563 (A. D. 1167-68).
The TENTH follow Shaykh Abdu'l Wáḥid-b-Zayd.
The ELEVENTH acknowledge Fuẓayl-b-I'yáẓ. His patronymic is Abú Alí and he was a native of Kúfah, but according to others of Bokhárá, and other places are also named. He passed his days as a wandering dervish between Marv and Báward (Abiward), and from his natural goodness of disposition, received interior illumination and his virtuous conduct assured his salvation. He passed from the world in A. H. 187 (A. D. 802-3).
The TWELFTH take Ibráhím Adham of Balkh as their guide. His patronymic was Abú Isḥáḳ. His ancestors were of princely race and the star of his happy destiny shone forth from his early youth, for he withdrew himself altogether from the world. He associated with Abú Sufyán Tḥaurí, Fuẓayl-b-I'yáẓ, Abú Yúsuf Ghasúlí and was in intimacy with Alí-b-Bakkár, Ḥuzayfah Marạshí and Silm al-Khawwaṣ. He died in Syria in the year A. H. 161 or 162 (A. D. 777-78-79).
The THIRTEENTH trace back to Hubayrah of Baṣrah.
The FOURTEENTH are connected with Abú Isḥáḳ Shámí who was the disciple of Shaykh U'lúw Dínawarí. When the Shaykh arrived at the village of Chisht, Khwájah Abú Aḥmad Abdál, who was the foremost among the Shaykhs of Chisht received instruction from him,* and after him his son Muḥammad illumined the lamp of sanctity. Following him, his nephew Khwájah Samạání carried on the doctrine, whose son Khwájah Maudúd Chishtí succeeded to the headship. His son Khwájah Aḥmad also reached the same eminence.
There is, however, no exclusive claim in regard to either of these two lists. Any chosen soul who, in the mortification of the deceitful spirit and in the worship of God, introduced some new motive of conduct, and whose spiritual sons in succession continued to keep alight the lamp of doctrine, was acknowledged as the founder of a new line, for besides these twelve and fourteen orders, many another catena of religious schools has a worldwide repute, such as the