He was held in honour by the Ṣúfís and was (called) the sweet basil of hearts (_rayḥán-i dilhá_). He is distinguished by his severe austerities and acts of self-mortification. He was versed in the science of “time” (_`ilm-i waqt_)[71] and in knowledge of the cankers of the soul, and had a keen eye for its hidden snares. He spoke in subtle terms concerning the practice of devotion, and the watch that should be kept over the heart and the limbs. It is related that he said: “When hope predominates over fear, one’s ‘time’ is spoilt,” because “time” is the preservation of one’s “state” (_ḥál_), which is preserved only so long as one is possessed by fear. If, on the other hand, fear predominates over hope, belief in Unity (_tawḥíd_) is lost, inasmuch as excessive fear springs from despair, and despair of God is polytheism (_shirk_). Accordingly, the maintenance of belief in Unity consists in right hope, and the maintenance of “time” in right fear, and both are maintained when hope and fear are equal. Maintenance of belief in Unity makes one a believer (_mu´min_), while maintenance of “time” makes one pious (_muṭí`_). Hope is connected entirely with contemplation (_musháhadat_), in which is involved a firm conviction (_i`tiqád_); and fear is connected entirely with purgation (_mujáhadat_), in which is involved an anxious uncertainty (_iḍṭiráb_). Contemplation is the fruit of purgation, or, to express the same idea differently, every hope is produced by despair. Whenever a man, on account of his actions, despairs of his future welfare, that despair shows him the way to salvation and welfare and Divine mercy, and opens to him the door of gladness, and clears away sensual corruptions from his heart, and reveals to it the Divine mysteries. Footnote 71: See note on p. 13. Aḥmad b. Abi ´l-Ḥawárí relates that one night, when he was praying in private, he felt great pleasure. Next day he told Abú Sulaymán, who replied: “Thou art a weak man, for thou still hast mankind in view, so that thou art one thing in private and another in public.” There is nothing in the two worlds that is sufficiently important to hold man back from God. When a bride is unveiled to the people, the reason is that everyone may see her and that she may be honoured the more through being seen, but it is not proper that she should see anyone except the bridegroom, since she is disgraced by seeing anyone else. If all mankind should see the glory of a pious man’s piety, he would suffer no harm, but if he sees the excellence of his own piety he is lost. 18. ABÚ MAḤFÚẔ MA`RÚF B. FÍRÚZ AL-KARKHÍ.