(_`alá´iq_), while I claim to be a dervish with all this detachment from the world (_tajríd_). How can I agree with this man?’ He read my thoughts, and raising his head cried: ‘O Abú Muslim, in what _díwán_ have you found that the name of dervish is applied to anyone whose heart subsists in the contemplation of God?’ i.e. those who contemplate God are rich in God, whereas dervishes (_fuqará_) are occupied with self-mortification. I repented of my conceit and asked God to pardon me for such an unseemly thought.” And it is related that he said: “Ṣúfiism is the subsistence of the heart with God without any mediation.” This alludes to contemplation (_musháhadat_), which is violence of love, and absorption of human attributes in realizing the vision of God, and their annihilation by the everlastingness of God. I will discuss the nature of contemplation in the chapter which treats of the Pilgrimage. On one occasion Abú Sa`íd set out from Níshápúr towards Ṭús. While he was passing through a mountainous ravine his feet felt cold in his boots. A dervish who was then with him says: “I thought of tearing my waist-cloth (_fúṭa_) into two halves and wrapping them round his feet; but I could not bring myself to do it, as my _fúṭa_ was a very fine one. When we arrived at Ṭús I attended his meeting and asked him to tell me the difference between suggestions of the Devil (_waswás_) and Divine inspiration (_ilhám_). He answered: ‘It was a Divine inspiration that urged you to tear your _fúṭa_ into two pieces for the sake of warming my feet; and it was a diabolic suggestion that hindered you from doing so.’” He performed a whole series of miracles of this kind which are wrought by spiritual adepts. 6. ABU ´L-FAḌL MUḤAMMAD B. AL-ḤASAN AL-KHUTTALÍ.