He was an Imám in every branch of the fundamental and derivative sciences, and consummate in all respects. He had met a great number of eminent Ṣúfís. His doctrine was based on “annihilation” (_faná_), and his recondite manner of expression was peculiarly his own; but I have seen some fools who imitated it and adopted his ecstatic phrases (_shaṭḥhá_). It is not laudable to imitate even a spiritual meaning: mark, then, how wrong it must be to imitate a mere expression! I was very intimate with him, and he had a sincere affection for me. He was my teacher in some sciences. During my whole life I have never seen anyone, of any sect, who held the religious law in greater veneration than he. He was detached from all created things, and only an Imám of profound insight could derive instruction from him, on account of the subtlety of his theological expositions. He always had a natural disgust of this world and the next, and was constantly exclaiming: _Ashtahí `adam^{an} lá wujúd lahu_, “I long for a non-existence that has no existence.” And he used to say in Persian: “Every man has an impossible desire, and I too have an impossible desire, which I surely know will never be realized, namely, that God should bring me to a non-existence that will never return to existence.” He wished this because “stations” and miracles are all centres of veiling (i.e. they veil man from God). Man has fallen in love with that which veils him. Non-existence in desire of vision is better than taking delight in veils. Inasmuch as Almighty God is a Being that is not subject to not-being, what loss would His kingdom suffer if I become a nonentity that shall never be endowed with existence? This is a sound principle in a real annihilation. 9. ABU ´L-QÁSIM B. `ALÍ B. `ABDALLÁH AL-GURGÁNÍ (may God prolong his life for the benefit of us and of all Moslems!). In his time he was unique and incomparable. His beginning (_ibtidá_) was very excellent and strong, and his journeys were performed with punctilious observance (of the sacred law). At that time the hearts of all initiates (_ahl-i dargáh_) were turned towards him, and all seekers (_ṭálibán_) had a firm belief in him. He possessed a marvellous power of revealing the inward experiences of novices (_kashf-i wáqi`a-i murídán_), and he was learned in various branches of knowledge. All his disciples are ornaments of the society in which they move. Please God, he will have an excellent successor, whose authority the whole body of Ṣúfís will recognize, namely, Abú `Alí al-Faḍl b. Muḥammad al-Fármadhí (may God lengthen his days!),[102] who has not omitted to fulfil his duty towards his master, and has turned his back on all (worldly) things, and through the blessings of that (renunciation) has been made by God the spiritual mouthpiece (_zabán-i ḥál_) of that venerable Shaykh. Footnote 102: _Nafaḥát_, No. 428.