By A.J. Arberry
Originally released in 1969.
This quantity was once composed via an eminent Sufi mystic while in felony in Baghdad, watching for execution, in a useless try and overthrow his sentence; he was once positioned to demise in advert 1311 on the age of 33. This apologia is a rfile of serious poignancy, composed in so much dependent Arabic and translated with the popular ability and magnificence for which A J Arberry turned so famous.
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Extra info for A Sufi Martyr: The Apologia of 'Ain al-Qudat al-Hamadhani
48 Theologians are not ignorant of the fact that every department of learning has its own technical vocabulary agreed upon by those who specialize in it; the terms used in each department are only known to those who follow that path. Thus, it may well be that the grammarian does not know the technical terms of the genealogist, such as people, tribe, sub-tribe, 51 sub-sub-tribe, family, subdivision, appendage, and female heredity. The genealogist similarly may not know the technical terms of the grammarian, such as declinable, indeclinable, subject, predicate, clause compounded of verb and agent, determinate noun, indeterminate noun, intransitive, transitive, simple, compound, curtailed, object, associated accusative, inflected nouns, and uninflected nouns.
Yet how can the adversary allow the like of such procedures, seeing that God’s Messenger (God bless him and grant him peace) said, ‘You people who believe with their tongues, and whose hearts faith has not yet entered, do not backbite the Muslims, and do not ferret out their secrets. ’ Moreover, how can it be permissible for scholars to say such things, and to follow these paths in dealing with a fellow-Muslim, much less a scholar like themselves, seeing that the Lord of the Prophets Muḥammad (God bless him and grant him peace) said, ‘Who reports what his eyes have seen and his ears have heard, God will inscribe him amongst those who desire that turpitude should spread abroad amongst the believers.
Most of his discourse touched upon defects of actions, whisperings of the breasts, hidden qualities, and lusts of the carnal soul. He was once asked, ‘O Abū Sa‘īd, we observe that your discourse is such as is not heard from anyone else. ’ He replied, ‘From Ḥudhaifa b. 69 Now Ḥudhaifa discoursed in a manner not heard from any other Companion. ’ He used to be called ‘The man with the secret’. He was unique among the Companions as possessing the science of ‘hypocrisy’70—a science which comprises, according to our savants, seventy chapters, knowledge of the subtleties and profundities of which is reserved exclusively to those ‘travellers’ who are ‘firmly rooted in knowledge’.