on amassing unlawful or dubious lucre, they fancy that aspirants to Ṣúfiism behave in the same manner, or that this is the doctrine of the Ṣúfís themselves, whereas, on the contrary, the Ṣúfís act in obedience to God, and speak the word of God, and keep the love of God in their hearts and the voice (_samá`_) of God in their ears, and the beauty of Divine contemplation in their eyes, and all their thoughts are fixed on the gaining of holy mysteries in the place where Vision is vouchsafed to them. If evildoers have appeared among them and have adopted their practices, the evil must be referred to those who commit it. Anyone who associates with the wicked members of a community does so through his own wickedness, for he would associate with the good if there were any good in him. 4. SA`ÍD B. AL-MUSAYYIB. It is said that he was a man of devout nature who made a show of hypocrisy, not a hypocrite who pretended to be devout. This way of acting is approved in Ṣúfiism and is held laudable by all the Shaykhs. He said: “Be content with a little of this world while thy religion is safe, even as some are content with much thereof while their religion is lost,” i.e. poverty without injury to religion is better than riches with heedlessness. It is related that when he was at Mecca a man came to him and said: “Tell me a lawful thing in which there is nothing unlawful.” He replied: “Praise (_dhikr_) of God is a lawful thing in which there is nothing unlawful, and praise of aught else is an unlawful thing in which there is nothing lawful,” because your salvation lies in the former and your perdition in the latter. CHAPTER XI. CONCERNING THEIR IMÁMS WHO LIVED SUBSEQUENTLY TO THE FOLLOWERS (_al-Tábi`ún_) DOWN TO OUR DAY. 1. ḤABÍB AL-`AJAMÍ.