cloak (_`abá_).’ During our residence in Níshápúr I conceived a strong desire to associate with Abú Ḥafṣ, but was restrained from devoting myself to attendance on him by my respect for Sháh Shujá`. Meanwhile I was imploring God to make it possible for me to enjoy the society of Abú Ḥafṣ without hurting the feelings of Sháh Shujá`, who was a jealous man; and Abú Ḥafṣ was aware of my wishes. On the day of our departure I dressed myself for the journey, although I was leaving my heart with Abú Ḥafṣ. Abú Ḥafṣ said familiarly to Sháh Shujá`, ‘I am pleased with this youth; let him stay here.’ Sháh Shujá` turned to me and said, ‘Do as the Shaykh bids thee.’ So I remained with Abú Ḥafṣ and experienced many wonderful things in his company.” God caused Abú `Uthmán to pass through three “stations” by means of three spiritual directors, and these “stations”, which he indicated as belonging to them, he also made his own: the “station” of hope through associating with Yaḥyá, the “station” of jealousy through associating with Sháh Shujá`, and the “station” of affection (_shafaqat_) through associating with Abú Ḥafṣ. It is allowable for a disciple to associate with five or six or more directors and to have a different “station” revealed to him by each one of them, but it is better that he should not confuse his own “station” with theirs. He should point to their perfection in that “station” and say: “I gained this by associating with them, but they were superior to it.” This is more in accordance with good manners, for spiritual adepts have nothing to do with “stations” and “states”. To Abú `Uthmán was due the divulgation of Ṣúfiism in Níshápúr and Khurásán. He consorted with Junayd, Ruwaym, Yúsuf b. al-Ḥusayn, and Muḥammad b. Faḍl al-Balkhí, and no Shaykh ever derived as much spiritual advantage from his directors as he did. The people of Níshápúr set up a pulpit that he might discourse to them on Ṣúfiism. He is the author of sublime treatises on various branches of this science. It is related that he said: “It behoves one whom God hath honoured with gnosis not to dishonour himself by disobedience to God.” This refers to actions acquired by Man and to his continual effort to keep the commandments of God, because, even though you recognize that it is worthy of God not to dishonour by disobedience anyone whom He has honoured with gnosis, yet gnosis is God’s gift and disobedience is Man’s act. It is impossible that one who is honoured with God’s gift should be dishonoured by his own act. God honoured Adam with knowledge: He did not dishonour him on account of his sin. 34. ABÚ `ABDALLÁH AḤMAD B. YAḤYÁ AL-JALLÁ.