^{page 219 note 1} JRAS. July, 1935, pp. 499–507.

^{page 219 note 2} In the text, C = Cairo majāmī', 75; I = Istanbul Şehid Ali, 1374.

^{page 219 note 3} On fols. 57b, 60b.

^{page 219 note 4} Equally striking divergences are exhibited by the Kitāb al-Luma' in those passages which are common to it and the Istanbul MS.

^{page 219 note 5} For the “vision” of God, literally understood, is a conception abhorrent to orthodoxy.

^{page 219 note 6} Cf. Massignon, , Essai, p. 28, n. 2Google Scholar.

^{page 219 note 7} A similar meditation on a Qur'anic passage occurs on fols. 58–9 of the Istanbul MS.

^{page 220 note 1} C + I +

^{page 220 note 2} C

^{page 220 note 3 -3}C —

^{page 220 note 4} C

^{page 220 note 5} C

^{page 220 note 6} C

^{page 220 note 7} C —

^{page 220 note 8} C

^{page 220 note 9} C —

^{page 220 note 10} C

^{page 220 note 11} I

^{page 220 note 12} C

^{page 220 note 13} C

^{page 220 note 14} I +

^{page 220 note 15} , I

^{page 221 note 1} C

^{page 221 note 2} C

^{page 221 note 3} C —

^{page 221 note 4} C

^{page 221 note 5} C

^{page 221 note 6} C

^{page 221 note 7} C

^{page 221 note 8} C +

^{page 221 note 9 9}C —

^{page 221 note 10} C —

^{page 222 note 1 -1}I —

^{page 222 note 2} I +

^{page 222 note 3} C

^{page 222 note 4} C

^{page 222 note 5} C —

^{page 222 note 6} I^marg

^{page 222 note 7} C —

^{page 222 note 8} C +

^{page 222 note 9} C

^{page 222 note 10} C +

^{page 222 note 11}

^{page 222 note 12} C —

^{page 222 note 13} C

^{page 222 note 14} C

^{page 222 note 15} C —

^{page 223 note 1} C

^{page 223 note 2} C

^{page 223 note 3} C

^{page 223 note 4} C —

^{page 223 note 5} C

^{page 223 note 6} C

^{page 223 note 7} C

^{page 223 note 8} C

^{page 223 note 9} C

^{page 223 note 10} C

^{page 223 note 11} C

^{page 223 note 12} C

^{page 224 note 1} C

^{page 224 note 2 -2} C

^{page 224 note 3} I

^{page 224 note 4} C

^{page 224 note 5} C

^{page 224 note 6} C+

^{page 224 note 7} C

^{page 224 note 8} C —

^{page 224 note 9} C —

^{page 224 note 10} I¹

^{page 224 note 11} C

^{page 224 note 12} C

^{page 224 note 13} CI^marg

^{page 224 note 14} C

^{page 224 note 15} C

^{page 224 note 16} I

^{page 225 note 1} I

^{page 225 note 2} C

^{page 225 note 3} I¹

^{page 225 note 4} C

^{page 225 note 5} I¹

^{page 225 note 6} C —

^{page 225 note 7} C

^{page 225 note 8} C

^{page 225 note 9} C

^{page 225 note 10} I

^{page 225 note 11} I

^{page 225 note 12} C + I +

^{page 226 note 1} Such descriptions of the indescribable nature of God are commonplaces in Ṣūfī literature; see the well-known definition of Ḥallāj quoted (anonymously) in Kalābādhi, Kitāb al-Ta'arruf, p. 13.

^{page 226 note 2} Sc. of setting bounds to the illimitable nature of God.

^{page 226 note 3} Q. xx, 43. This and the following quotations in their context refer to Moses; here they are given a universal application.

^{page 226 note 4} Q. xx, 40.

^{page 226 note 5} Q. xx, 39.

^{page 226 note 6} Literally, “they have no foot (cf. Q. x, 2) of a knowledge…” The meaning of this and the following phrase is, that the mystics pass on continuously from revelation to revelation, so that their minds are in a state of flux.

^{page 227 note 1} Sc. the heart of man, which is the locus of God's love.

^{page 227 note 2} The knowledge that sweeps over the mystic is not of himself, but of God, and never leaves Him.

^{page 227 note 3} Q. lxxxi, 26: man cannot escape from God.

^{page 227 note 4} “Folding up what He displayed” is man's non-existence from the time of the creative kun until his birth in time; “revealing what He concealed” is the knowledge of God, which was taken from man when he was disobedient.

^{page 227 note 5} Q. liii, 10–11. This passage is usually taken by the commentators to refer to a vision of Gabriel; it seems that Junayd interprets it as a vision of God Himself.

^{page 227 note 6} Q. liii, 8.

^{page 227 note 7} Sc. of other than God.

^{page 227 note 8} By speaking before God spoke to him, as if eager to claim Him.

^{page 227 note 9} Q. xxiv, 53; the burden of Prophethood.

^{page 228 note 1} For there only God could make revelation in space, as explained later.

^{page 228 note 2} Q. liii, 16.

^{page 228 note 3} The heavenly tree was able to withstand God's glance, which otherwise destroys all upon which it falls.

^{page 228 note 4} Q. vii, 139–140. This is the story of Moses, who asked God to let him see Him: the mountain turned to dust before the vision of God (not being preserved, as was the lote-tree).

^{page 228 note 5} Speaking of it as a mystical experience.

^{page 228 note 6} For the experience of God is ineffable.

^{page 228 note 7} So the Ṣūfis ever draw back from writing of their highest experiences.

^{page 228 note 8} Sc. Muḥammad.

^{page 228 note 9} Q. liii, 13: this is usually taken to refer to the mi'raj.

^{page 228 note 10} In the mystical sense of the word.

^{page 228 note 11} The two “revelations” described in Q. liii: the first “two bows' length off or nearer still”, an earthly visitation, the second “at the lotetree”, in highest heaven.

^{page 229 note 1} Permitting converse with God, a feature of much Ṣūfi experience, as the Maiwāqif of Niffarī exemplify.

^{page 229 note 2} So. phenomena, the “natural” mysticism.

^{page 229 note 3} Q. xlii, 50.

^{page 229 note 4} Literally, “places.”

^{page 229 note 5} Sc. with God.

^{page 229 note 6} Sc. the Ṣūfis.

^{page 229 note 7} Since they rest not in any goal, but take each achievement as a starting point for higher things.

^{page 229 note 8} Their souls are as other men's bodies, for by and for them they live.

^{page 230 note 1} They observed adab in their behaviour towards God.

^{page 230 note 2} Sc. created things, the guides to natural religion.

^{page 230 note 3} The intellectual guides to God's religion.

^{page 230 note 4} Whatever they suffer or undertake, they do it for God alone, with no other motive.

^{page 230 note 5} The variant reading would mean “others addressing them”, which less appropriate to the context.

^{page 230 note 6} They continue to listen to God, and are not puffed up by their position as counsellors of others, into imagining that what they do is by their own power.

^{page 231 note 1} As in the well-known Tradition, “no monkery (rahbānīyah) in Islam” which Junayd thus explains.

^{page 231 note 2} Religious theory—the law, and its ramifications in religious practice.

^{page 231 note 3} That is, knowing what God's purpose was in prescribing certain duties to man. This passage is obscure, and perhaps the reading of I¹ is correct.

^{page 231 note 4} This is the true purpose of Ṣūfī discipline.

⁵ Literally, “places.”

^{page 231 note 6} Q. i, 21.

^{page 231 note 7} A play on words— ḥadīd and ḥudūd.

^{page 231 note 8} Literally, “their courses.”

^{page 231 note 9} In the context, heaven and earth.

^{page 231 note 10} Q. ii, 256. The foregoing translation is of necessity somewhat tentative, and I should welcome any suggestions for emendation or clarification.