“Some have abstained from food and drink, fancying that when a man’s body is weakened it is possible that he may lose his humanity and be invested with the attributes of divinity. The ignorant persons who hold this erroneous doctrine cannot distinguish between humanity and the inborn qualities of humanity. Humanity does not depart from man any more than blackness departs from that which is black or whiteness from that which is white, but the inborn qualities of humanity are changed and transmuted by the all-powerful radiance that is shed upon them from the divine Realities. The attributes of humanity are not the essence of humanity. Those who inculcate the doctrine of _fanā_ mean the passing-away of regarding one’s own actions and works of devotion through the continuance of regarding God as the doer of these actions on behalf of His servant.” Hujwīrī characterises as absurd the belief that passing-away (_fanā_) signifies loss of essence and destruction of corporeal substance, and that ‘abiding’ (_baqā_) indicates the indwelling of God in man. Real passing-away from anything, he says, implies consciousness of its imperfection and absence of desire for it. Whoever passes away from his own perishable will abides in the everlasting will of God, but human attributes cannot become divine attributes or _vice versa_. “The power of fire transforms to its own quality anything that falls into it, and surely the power of God’s will is greater than that of fire; yet fire affects only the quality of iron without changing its substance, for iron can never become fire.” In another part of his work Hujwīrī defines ‘union’ (_jamʿ_) as concentration of thought upon the desired object. Thus Majnūn, the Orlando Furioso of Islam, concentrated his thoughts on Laylā, so that he saw only her in the whole world, and all created things assumed the form of Laylā in his eyes. Some one came to the cell of Bāyazīd and asked, “Is Bāyazīd here?” He answered, “Is any one here but God?” The principle in all such cases, Hujwīrī adds, is the same, namely: “That God divides the one substance of His love and bestows a particle thereof, as a peculiar gift, upon every one of His friends in proportion to their enravishment with Him; then he lets down upon that particle the shrouds of fleshliness and human nature and temperament and spirit, in order that by its powerful working it may transmute to its own quality all the particles that are attached to it, until the lover’s clay is wholly converted into love and all his acts and looks become so many properties of love. This state is named ‘union’ alike by those who regard the inward sense and the outward expression.” Then he quotes these verses of Hallāj: