the Umayyad period, and rapidly develops in the early ‘Abbásid age under the influence of foreign ideas and, in particular, of Greek philosophy. Leaving this later development to be discussed in a subsequent chapter, we shall now briefly consider the origin of Ṣúfiism properly so called and the first manifestation of the peculiar tendencies on which it is based. As regards its origin, we cannot do better than quote the observations with which Ibn Khaldún († 1406 A.D.) introduces the chapter on Ṣúfiism in the Prolegomena to his great historical work:-- [Sidenote: Ibn Khaldún's account of the origin of Ṣúfiism.] "This is one of the religious sciences which were born in Islam. The way of the Ṣúfís was regarded by the ancient Moslems and their illustrious men--the Companions of the Prophet (_al-Ṣaḥába_), the Successors (_al-Tábi‘ún_), and the generation which came after them--as the way of Truth and Salvation. To be assiduous in piety, to give up all else for God's sake, to turn away from worldly gauds and vanities, to renounce pleasure, wealth, and power, which are the general objects of human ambition, to abandon society and to lead in seclusion a life devoted solely to the service of God--these were the fundamental principles of Ṣúfiism which prevailed among the Companions and the Moslems of old time. When, however, in the second generation and afterwards worldly tastes became widely spread, and men no longer shrank from such contamination, those who made piety their aim were distinguished by the title of _Ṣúfís_ or _Mutaṣawwifa_ (aspirants to Ṣúfiism).[443] [Sidenote: The earliest form of Ṣúfiism.] From this it is clear that Ṣúfiism, if not originally identical with the ascetic revolt of which, as we have seen, Ḥasan of Baṣra was the most conspicuous representative, at any rate arose out of that movement. It was not a speculative system, like the Mu‘tazilite heresy, but a practical religion and rule of life. "We derived Ṣúfiism," said Junayd, "from fasting and taking leave of the world and breaking familiar ties and renouncing what men deem good; not from disputation" (_qíl wa-qál_).[444] The oldest Ṣúfís were ascetics and hermits, but they were also something more. They brought out the spiritual and mystical element in Islam, or brought it in, if they did not find it there already. [Sidenote: The difference between asceticism and Ṣúfiism.] "Ṣúfiism," says Suhrawardí,[445] "is neither 'poverty' (_faqr_) nor asceticism (_zuhd_), but a term which comprehends the ideas of both, together with something besides. Without these superadded qualities a man is not a Ṣúfí, though he may be an ascetic (_záhid_) or a fakír (_faqír_). It is said that, notwithstanding the excellence of 'poverty,' the end thereof is only the beginning of Ṣúfiism." A little further on he explains the difference thus:--