[236] The Súfis call حجاب “veil,” whatever is opposed to perfect union with divinity. In the life of _Joneid Abú ’l-Kasem_, who was born and educated in Baghdád, and died in the year of the Hejira 297 (A. D. 909), one of the earliest and most celebrated founders of Súfism, we read what follows: “Somebody said to Joneid: ‘I found that the Shaikhs of Khorasan acknowledge three sorts of veils: the first is the nature (of man); the second is the world, and the third concupiscence.’――‘These are, said Joneid, ‘the veils which apply themselves to the heart of the common among men; but there exists another sort of veil for special men; that is, for the disciples of spiritual life, the Súfis: this is the view of works, the consideration of the recompenses due to acts, and the regard of the benefits of God. The Shaikh of Islamism said (relatively to this subject): God is veiled from the heart of man, who sees his proper actions; God is veiled even from him who seeks recompense, and from him who, occupied with considering the benefit, turns his eyes from the benefactor.’”――(See _Notices et Extraits des MSS._, vol. XII.; p. 435, Joneid’s Life, by Jámi, translated by Silvestre de Sacy.) [237] استدراج is also interpreted: “prodigy of chastisement,” that is, extraordinary things may be operated by a man who renounced obedience to God, in order that such a man may be led to perdition. This appears founded upon a passage of the Koran (chap. XVIII. vv. 43, 44): “Let me alone with him who accuseth this new revelation of imposture. We will lead them gradually to destruction by ways which they know not; and I will bear with them for a long time, for my stratagem is effectual.” [238] See vol. III. p. 18, note 2. Monachism was not only disapproved but positively prohibited by the Muhammedan religion, the first founders of which, chiefs of warlike tribes, were by necessity, profession, and habit, continually engaged in military expeditions. But to the Asiatic, in general, so natural is ascetism, seclusion, and contemplation, that Muhammed, in order to restrain a propensity which he felt and now and then showed himself, declared that, for monachism, the pilgrimage to Mecca was substituted by divine order. Even during the prophet’s life, the love of monastic and anachoretic professions gained ascendancy among Muselmans, and easily united with Súfism. [239] See vol. II. p. 390, note 2.