It is inward glow (_ḥurqat_) that makes the Ṣúfí, not the religious habit (_khirqat_). To the true mystic there is no difference between the mantle (_`abá_) worn by dervishes, and the coat (_qabá_) worn by ordinary people. An eminent Shaykh was asked why he did not wear a patched frock (_muraqqa`a_). He replied: “It is hypocrisy to wear the garb of the Ṣúfís and not to bear the burdens which Ṣúfiism entails.” If, by wearing this garb, you wish to make known to God that you are one of the elect, God knows that already; and if you wish to show to the people that you belong to God, should your claim be true, you are guilty of ostentation; and should it be false, of hypocrisy. The Ṣúfís are too great to need a special garment for this purpose. Purity (_ṣafá_) is a gift from God, whereas wool (_ṣúf_) is the clothing of animals. The Ṣúfí Shaykhs enjoined their disciples to wear patched frocks, and did the same themselves, in order that they might be marked men, and that all the people might keep watch over them: thus if they committed a transgression, every tongue would rebuke them, and if they wished to sin while clad in this garment, they would be held back by shame. In short, the _muraqqa`a_ is the garb of God’s saints. The vulgar use it merely as a means of gaining worldly reputation and fortune, but the elect prefer contumely to honour, and affliction to prosperity. Hence it is said “the _muraqqa`a_ is a garb of happiness for the vulgar, but a mail-coat (_jawshan_) of affliction for the elect.” You must seek what is spiritual, and shun what is external. The Divine is veiled by the human, and that veil is annihilated only by passing through the “states” and “stages” of the mystic Way. Purity (_ṣafá_) is the name given to such annihilation. How can he who has gained it choose one garment rather than another, or take pains to adorn himself at all? How should he care whether people call him a Ṣúfí or by some other name? SECTION. _Muraqqa`as_ should be made with a view to ease and lightness, and when the original cloth is torn a patch should be inserted. There are two opinions of the Shaykhs as to this matter. Some hold that it is improper to sew the patch on neatly and accurately, and that the needle should be drawn through the cloth at random,[42] and that no trouble should be taken. Others again hold that the stitches should be straight and regular, and that it is part of the practice of the dervishes to keep the stitches straight and to take pains therein; for sound practice indicates sound principles. Footnote 42: Literally, “in whatever place it raises its head.”