In the section on Sahl ibn Abdullah al-Tustari, Hujwiri reports the praise of the exoteric scholars that Sahl 'combined shariah and haqiqa' (جمع بین الشریعة و الحقیقة). Hujwiri rejects this framing as a mistake: no one ever truly separated the two, since shariah is nothing other than haqiqa and haqiqa is nothing other than shariah. Because God Himself joined the outer law and the inner reality, it would be absurd for His saints (awliya) to divide them. The scholars speak of 'combining' only because al-Tustari's expressions were easier for ordinary understanding to grasp. The teachable principle is that outer law and inner truth form one indivisible reality, not two domains to be reconciled.

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<p>و منهم: مالک القلوب، و ماحی العیوب، ابومحمد سهل بن عبدالله التستری، رضی الله عنه<br />
امام وقت بود و به همه زبان ها ستوده. وی را ریاضات بسیار است و معاملات نیکو و کلام لطیف اندر اخلاص و عیوب افعال.</p>
<p>و علمای ظاهر گویند: «هو جمع بین الشریعة والحقیقة. او جمع کرده است میان شریعت و حقیقت.» و این از ایشان خطاست؛ از آن چه کس خود فرق نکرده است، و شریعت جز حقیقت نیست و حقیقت جز شریعت نی و به حکم آن که عبارات آن پیر رضوان الله علیه اندر ادراک سهل تر است و طبایع بهتر اندر یابند، این سخن گویند و چون حق تعالی جمع کرده است میان حقیقت و شریعت، محال باشد که اولیای او فرق کنند ولامحاله چون فرق حاصل آمد، رد یکی و قبول دیگری بیاید. پس رد شریعت الحاد بود و رد حقیقت شرک و آن فرق که کنند مر تفریق معنی را نیست که اثبات حد است؛ چنان که گوید: «لاإله إلا الله حقیقة، محمد رسول الله شریعة.» اگر کسی خواهد که اندر حال صحت ایمان یکی را از دیگری جدا کند نتواند کرد و خواستش باطل و در جمله شریعت فرع حقیقت بود؛ چنان که معرفت حقیقت است و پذیرفت فرمان معروف شریعت. پس این ظاهریان را هر چه طبع اندر آن نیفتد بدان منکر شوند، و انکار اصلی از اصول راه حق با خطر بود و الحمد لله علی الإیمان.<br />
و از وی می آید که گفت: «ماطلعت شمس ولاغربت علی أهل وجه الأرض الا وهم جهال بالله، إلا من یؤثر الله علی نفسه وروحه ودنیاه و آخرته.» آفتاب برنیامد و فرو نشد بر هیچ کس از روی زمین که وی نه به خداوند تعالی جاهل بود، مگر آن که وی را برگزید بر تن و جان و دنیا و آخرت؛ یعنی هر که دست اندر آگوش خود دارد، دلیل آن بود که وی به خداوند عز و جل جاهل بود؛ از آن چه معرفت وی ترک تدبیر اقتضا کند و ترک تدبیر تسلیم بود و اثبات تدبیر از جهل باشد به تقدیر. والله اعلم.</p>

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## English translation
And among them: the Owner of Hearts and the Effacer of Faults, Abu Muhammad Sahl ibn Abdullah al-Tustari, may Allah be pleased with him.
He was the imam of his age, praised in every tongue. His spiritual disciplines (riyazat) were many, his conduct (mu'amalat) excellent, and his speech subtle concerning sincerity and the faults of actions.
The scholars of the exoteric say: 'Huwa jama'a bayn al-shari'a wa'l-haqiqa — he united the Law (shari'a) and the Reality (haqiqa).' But this is an error on their part; for no one has himself separated them, and the shari'a is nothing but haqiqa and haqiqa nothing but shari'a. Because the expressions of that elder (may God's approval be upon him) are easier to grasp and natures apprehend them better, they say this. Since God Most High has united haqiqa and shari'a, it is impossible that His saints should separate them; and inevitably, once separation occurs, the rejecting of one and accepting of the other follows. So rejecting the shari'a is heresy (ilhad), and rejecting the haqiqa is polytheism (shirk). The distinction they make is not to divide the meaning, but is the affirming of a definition; as one says: 'La ilaha illa Allah is haqiqa, Muhammad rasul Allah is shari'a.' If someone, in the state of sound faith, should wish to sever one from the other, he could not, and his wish is void. In sum, the shari'a is a branch of the haqiqa, just as gnosis (ma'rifa) is haqiqa and accepting the command of the Known One is shari'a. So whatever these exotericists' natures do not incline toward, they deny; and to deny a fundamental among the fundamentals of the path of Truth is perilous — praise be to God for faith.
And it is related that he said: 'Ma tala'at shamsun wa la gharabat 'ala ahli wajhi'l-ard illa wa hum juhhalun bi'llah, illa man yu'thiru'llaha 'ala nafsihi wa ruhihi wa dunyahu wa akhiratihi.' The sun has not risen and set upon anyone on the face of the earth but that he was ignorant of God Most High, except one who preferred Him over his body, his soul, this world, and the hereafter; meaning: whoever keeps his hand clasped to himself, it is proof that he was ignorant of God, mighty and glorious — for his gnosis requires the abandonment of self-contrivance (tadbir), and abandoning contrivance is submission (taslim), while affirming contrivance arises from i

بخش ۴۰ - ۴۰ ابومحمدسهل بن عبداللّه التُّستَری، رضی اللّه عنه / Section 40 - 40 Abu Muhammad Sahl ibn Abdullah al-Tustari, May Allah Be Pleased with Him

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Hujwiri's Doctrine that Shariah and Haqiqa Are Inseparable, Not Merely Combined by al-Tustari

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<p>تولای سهلیان به سهل عبدالله التستری رحمة الله علیه باشد و وی از محتشمان اهل تصوف بود و کبرای ایشان؛ چنان که ذکر وی گذشت، و در جمله اندر وقت خود سلطان وقت بود و از اهل حل و عقد اندر این طریقت. وی را براهین بسیار ظاهر بود که از ادراک حکایات آن عقل عاجز شود.<br />
و طریقت وی اجتهاد و مجاهدت نفس و ریاضت است و مریدان را به مجاهدت به درجهٔ کمال رسانیدی.</p>
<p>و اندر حکایات معروف است که: مریدی را گفت: «جهد کن تا یک روز همه روز می گویی که: الله الله.» و دیگر روز و سدیگر همچنان تا بر آن خوکرد. گفت: «اکنون شب ها بدان پیوند.» چنان کرد تا چنان شد که اگر خود را به جای خواب دیدی همان می گفتی اندر خواب، تا آن عادت طبع وی شد. آنگاه گفت: «اکنون از این بازگرد به یادداشت مشغول شو.» تا چنان شد که همه روزگارش مستغرق آن گشت. قال بعضهم: «ذکر اللسان غفلة و ذکر القلب قربة.»<br />
وقتی اندر خانه ای بود، چوبی از هوادرافتاد، بر سر وی آمد و بشکست و قطره های خون از سرش بر زمین می آمد نبشته پدید می شد که: «الله الله.»</p>
<p>و پرورش مریدان از روی مجاهدت و ریاضت طریق سهلیان است، و خدمت درویشان و حرمت ایشان طریق حمدونیان و به مراقبهٔ باطن طریق جنیدیان. رحمة الله علیهم اجمعین.<br />
اما ریاضت و مجاهدت جمله خلاف کردن نفس باشد و تا کسی نفس را نشناخت ریاضت و مجاهدت وی را سود ندارد. اکنون من در حقیقت نفس و معرفت آن بیانی کنم تا معلوم شود. آنگاه بیان مذهب اندر مجاهدات و احکام آن فرونهم تا بر طالب معرفت هر دو پیدا شود و بالله التوفیق.</p>

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## English translation
The allegiance of the Sahlis is to Sahl Abdullah al-Tustari, may God's mercy be upon him. He was among the eminent people of Sufism and one of their great ones, as his mention has already passed; and, in sum, in his own time he was the sultan of the age and among the people of authority (ahl al-hall wa al-'aqd) in this path. He had many manifest proofs, such that the intellect is powerless to grasp the accounts of them.

His path is striving, struggle against the self (mujahada of the nafs), and ascetic discipline (riyada); and he would bring disciples to the degree of perfection through struggle.

And it is well known in the accounts that he said to a disciple: 'Strive so that for one whole day you keep saying: Allah, Allah.' And the next day, and the third likewise, until he became accustomed to it. He said: 'Now join the nights to it.' He did so until it reached the point that if he saw himself about to sleep he would say the same in his dream, until that habit became his nature. Then he said: 'Now turn back from this and busy yourself with mindful remembrance (yad-dasht).' Until it reached the point that all his time was immersed in it. One of them said: 'The remembrance of the tongue is heedlessness and the remembrance of the heart is nearness.'

Once he was in a house, and a piece of wood fell from above, struck his head and broke it, and drops of blood came from his head onto the ground, and there appeared written: 'Allah, Allah.'

And the nurturing of disciples by way of struggle and asceticism is the path of the Sahlis; serving the dervishes and honoring them is the path of the Hamduniyya; and by inner watchfulness (muraqaba) is the path of the Junaydiyya. May God's mercy be upon them all.

But ascetic discipline and struggle are, in their entirety, the opposing of the self; and until one has come to know the self, ascetic discipline and struggle will not benefit him. Now I will set forth an exposition of the reality of the self and the knowledge of it, so that it becomes clear. Then I will lay down the exposition of the doctrine concerning the struggles and their rulings, so that both become evident to the seeker of knowledge. And with God is success.

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