It is not the way of the Ṣúfís to abandon their customs. If they seldom wear garments of wool at the present day, there are two reasons for this fact: (1) that wools have deteriorated (_pashmhá shúrída shuda ast_) and the animals (which produce wool) have been carried off from one place to another by raiders; and (2) that a sect of heretics has adopted the woollen garment as a badge (_shi`ár_). And it is praiseworthy to depart from the badge of heretics, even although one departs at the same time from a traditional practice (_sunna_). To take pains (_takalluf_) in sewing _muraqqa`as_ is considered allowable by the Ṣúfís because they have gained a high reputation among the people; and since many imitate them and wear _muraqqa`as_, and are guilty of improper acts, and since the Ṣúfís dislike the society of others than themselves—for these reasons they have invented a garb which none but themselves can sew, and have made it a mark of mutual acquaintance and a badge. So much so that when a certain dervish came to one of the Shaykhs wearing a garment on which the patch had been sewn with too wide stitches (_khaṭṭ ba-pahná áwarda búd_) the Shaykh banished him from his presence. The argument is that purity (_ṣafá_) is founded on delicacy of nature and fineness of temperament, and undoubtedly crookedness in one’s nature is not good. It is natural to disapprove of incorrect actions, just as it is natural to derive no pleasure from incorrect poetry. Others, again, do not trouble themselves about clothes at all. They wear either a religious habit (_`abá_) or an ordinary coat (_qabá_), whichever God may have given them; and if He keeps them naked, they remain in that state. I, who am `Alí b. `Uthmán al-Jullábí, approve of this doctrine, and I have practised it in my journeys. It is related that Aḥmad b. Khaḍrúya wore a coat when he visited Abú Yazíd, and that Sháh b. Shujá` wore a coat when he visited Abú Ḥafṣ. This was not their usual dress, for sometimes they wore a _muraqqa`a_ and sometimes a woollen garment or a white shirt, as it might happen. The human soul is habituated to things, and fond of custom, and when anything has become habitual to the soul it soon grows natural, and when it has grown natural it becomes a veil. Hence the Apostle said: _Khayr al-ṣiyám ṣawm akhí Dáwud `alayhi ´l-salám_, “The best of fasts is that of my brother David.” They said: “O Apostle of God, what kind of fast is that?” He replied: “David used to keep his fast one day and break it on the next day,” in order that his soul should not become accustomed either to keeping the fast or to breaking it, for fear that he might be veiled thereby. And, as regards this matter, Abú Ḥámid Dústán[46] of Merv was the most sound. His disciples used to put a garment on him, but those who wanted it used to seek him out when he was at leisure and alone, and divest him of it; and he would never say to the person who put it on