Ibn al-Jallá[38] says: _Al-taṣawwuf ḥaqíqat^{un} lá rasm lahu_, “Ṣúfiism is an essence without form,” because the form belongs to mankind in respect to their conduct (_mu`ámalát_), while the essence thereof is peculiar to God. Since Ṣúfiism consists in turning away from mankind, it is necessarily without form. And Abú `Amr Dimashqí says: _Al-taṣawwuf ru´yat al-kawn bi-`ayn al-naqṣ, bal ghaḍḍ al-ṭarf `an al-kawn_, “Ṣúfiism is: to see the imperfection of the phenomenal world (and this shows that human attributes are still existent), nay, to shut the eye to the phenomenal world” (and this shows that human attributes are annihilated; because the objects of sight are phenomena, and when phenomena disappear, sight also disappears). Shutting the eye to the phenomenal world leaves the spiritual vision subsistent, i.e. whoever becomes blind to self sees by means of God, because the seeker of phenomena is also a self-seeker, and his action proceeds from and through himself, and he cannot find any way of escaping from himself. Accordingly one sees himself to be imperfect, and one shuts his eye to self and does not see; and although the seer sees his imperfection, nevertheless his eye is a veil, and he is veiled by his sight, but he who does not see is not veiled by his blindness. This is a well-established principle in the Path of aspirants to Ṣúfiism and mystics (_arbáb-i ma`ání_), but to explain it here would be unsuitable. And Abú Bakr Shiblí says: _Al-taṣawwuf shirk^{un} li´annahu ṣiyánat al-qalb `an ru´yat al-ghayr wa-lá ghayr_, “Ṣúfiism is polytheism, because it is the guarding of the heart from the vision of ‘other’, and ‘other’ does not exist.” That is to say, vision of other (than God) in affirming the Unity of God is polytheism, and when “other” has no value in the heart, it is absurd to guard the heart from remembrance of “other”. And Ḥusrí says: _Al-taṣawwuf ṣafá al-sirr min kudúrat al-mukhálafat_, “Ṣúfiism is the heart’s being pure from the pollution of discord.” The meaning thereof is that he should protect the heart from discord with God, because love is concord, and concord is the opposite of discord, and the lover has but one duty in the world, namely, to keep the commandment of the beloved; and if the object of desire is one, how can discord arise? And Muḥammad b. `Alí b. al-Ḥusayn b. `Alí b. Abí Ṭálib—may God be pleased with them all!—says: _Al-taṣawwuf khulq^{un} fa-man záda `alayka fi ´l-khulq záda `alayka fi ´l-taṣawwuf_, “Ṣúfiism is goodness of disposition: he that has the better disposition is the better Ṣúfí.” Now goodness of disposition is of two kinds: towards God and towards men. The former is acquiescence in the Divine decrees, the latter is endurance of the burden of men’s society for God’s sake. These two aspects refer to the seeker (_ṭálib_). God is independent of the seeker’s acquiescence or anger, and these two qualities depend on consideration of His Unity. And Abú Muḥammad Murta`ish says: _Al-Ṣúfí lá