But soon the recoil came. Under the spur of such exercises and thoughts, the ecstatic oriental temperament began to revel in expressions borrowed from human love and earthly wine. Such we find by Ma‘ruf of al-Karkh, a district of Baghdad, who died in 200, and whose tomb, saved by popular reverence, is one of the few ancient sites in modern Baghdad; and by his greater disciple, Sari as-Saqati, who died in 257. To this last is ascribed, but dubiously, the first use of the word _tawhid_ to signify the union of the soul with God. The figure that the heart is a mirror to image back God and that it is darkened by the things of the body appears in Abu Sulayman of Damascus, who died in 215. A more celebrated ascetic, who died in 227, Bishr al-Hafi (bare-foot), speaks of God directly as the Beloved (_habib_). Al-Harith al-Muhasibi was a contemporary of Ahmad ibn Hanbal and died in 243. The only thing in him to which Ahmad could take exception was that he made use of _kalam_ in refuting the Mu‘tazilites; even this suspicion against him he is said to have abandoned. Sari and Bishr, too, were close friends of Ahmad’s. Dhu-n-Nun, the Egyptian Sufi, who died in 245, is in more dubious repute. He is said to have been the first to formulate the doctrine of ecstatic states (_hals_, _maqamas_); but if he went no further than this, his orthodoxy, in the broad sense, should be above suspicion. Islam has now come to accept these as right and fitting. Perhaps the greatest name in early Sufiism is that of al-Junayd (d. 297); on it no shadow of heresy has ever fallen. He was a master in theology and law, reverenced as one of the greatest of the early doctors. Questions of _tawhid_ he is said to have discussed before his pupils with shut doors. But this was probably _tawhid_ in the theological and not in the mystical sense—against the Mu‘tazilites and not on the union of the soul with God. Yet he, too, knew the ecstatic life and fell fainting at verses which struck into his soul. Ash-Shibli (d. 334) was one of his disciples, but seems to have given himself more completely to the ascetic and contemplative life. In verses by him we find the vocabulary of the amorous intercourse with God fully developed. The last of this group to be mentioned here shall be Abu Talib al-Makki, who died in 386. It is his distinction to have furnished a text-book of Sufiism that is in use to this day. He wrote and spoke openly on _tawhid_, now in the Sufi sense, and got into trouble as a heretic, but his memory has been restored to orthodoxy by the general agreement of Islam. When, in 488, al-Ghazzali set himself to seek light in Sufiism, among the treatises he studied were the books of four of those mentioned above, Abu Talib, al-Muhasibi, al-Junayd, and ash-Shibli. [Sidenote: GROWTH OF FRATERNITIES]