L. Aslam. Footnote 58: Kor. vii, 160. My Shaykh had further traditions concerning him, but I could not possibly set down more than this (_andar waqt-i man ḍíqí búd ú bísh az ín mumkin na-shud_), my books having been left at Ghazna—may God guard it!—while I myself had become a captive among uncongenial folk (_dar miyán-i nájinsán_) in the district of Laháwur, which is a dependency of Múltán. God be praised both in joy and sorrow! 4. ABÚ ḤÁZIM AL-MADANÍ. He was steadfast in poverty, and thoroughly versed in different kinds of self-mortification. `Amr b. `Uthmán al-Makkí, who shows great zeal on his behalf (_andar amr-i way ba-jidd báshad_), relates that on being asked what he possessed he answered: “Satisfaction (_riḍá_) with God and independence of mankind.” A certain Shaykh went to see him and found him asleep. When he awoke he said: “I dreamed just now that the Apostle gave me a message to thee, and bade me inform thee that it is better to fulfil the duty which is owed to one’s mother than to make the pilgrimage. Return, therefore, and try to please her.” The person who tells the story turned back and did not go to Mecca. This is all that I have heard about Abú Ḥázim. 5. MUḤAMMAD B. WÁSI`. He associated with many of the Followers and with some of the ancient Shaykhs, and had a perfect knowledge of Ṣúfiism. It is related that he said: “I never saw anything without seeing God therein.” This is an advanced stage (_maqám_) of Contemplation. When a man is overcome with love for the Agent, he attains to such a degree that in looking at His act he does not see the act but the Agent only and entirely, just as when one looks at a picture and sees only the painter. The true meaning of these words is the same as in the saying of Abraham, the Friend of God (_Khalíl_) and the Apostle, who said to the sun and moon and stars: “_This is my Lord_” (Kor. vi, 76-8), for he was then overcome with longing (_shawq_), so that the qualities of his beloved appeared to him in everything that he saw. The friends of God perceive that the universe is subject to His might and captive to His dominion, and that the existence of all created things is as nothing in comparison with the power of the Agent thereof. When they look thereon with longing, they do not see what is subject and passive and created, but only the Omnipotent, the Agent, the Creator. I shall treat of this in the chapter on Contemplation. Some persons have fallen into error, and have alleged that the words of Muḥammad b. Wási`, “I saw God therein,” involve a place of division and descent (_makán-i tajziya ú ḥulúl_), which is sheer infidelity, because place is homogeneous with that which is contained in it, and if anyone supposes that place is created the contained object must also be created; or if the latter be eternal the former also must be eternal: hence this assertion entails two evil