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English translation

And among them: the foremost of the predecessors, and successor to his own predecessors, Abu Uthman Sa'id ibn Isma'il al-Hiri, may Allah be pleased with him. He was among the ancients and the most eminent of the Sufis, and in his own age he was unique, and his rank was exalted in all hearts. At first he kept the company of Yahya ibn Mu'adh, may Allah be pleased with him; then for a time he was in the company of Shah Shuja al-Kirmani, and he came with him to Nishapur to visit Abu Hafs, stayed near him, and passed his life in his company. Trustworthy authorities relate of him that he said: 'From my earliest childhood my heart ceaselessly sought a certain truth, and I felt an aversion to the people of outward form; and I knew for certain that beyond this outward form which the common people hold to, there is also an inner secret to the religious law, until I reached the age of discernment. One day I fell into the assembly of Yahya ibn Mu'adh, may Allah be pleased with him, and I found that secret, and my aim was attained. I attached myself to his company, until a group came from the vicinity of Shah Shuja and told his stories. I found my heart inclined to visit him. From Rayy I set out for Kirman and sought his company, but he did not admit me and said: "Your nature has been nurtured on hope, and you have kept company with Yahya, whose station is that of hope. Whoever has found the drink of hope, from him no traversing of the path comes; for imitation founded on hope brings forth sloth."' He said: I entreated much and made great supplication, and I persisted at his threshold for twenty days until he admitted me and accepted me; and I remained for a time in his company, and he was a man of jealous zeal. Until he resolved upon going to Nishapur to visit Abu Hafs. I came along with him. On the day that we entered into the presence of Abu Hafs, Shah was wearing a tunic (qaba). When Abu Hafs saw him, he rose to his feet and came forward to him and said: 'I have found in the tunic what I was seeking in the cloak (aba).' I stayed there for a time, and all my aspiration became fixed upon the company of Abu Hafs; yet reverence for Shah kept me from persisting in his service. Abu Hafs perceived that longing in me, and I was beseeching God Most High in supplication that He would make the company of Abu Hafs possible for me without Shah being grieved. Until the day that Shah resolved to return, and I, in conformity with him, put my traveling garment on my feet, while my whole heart was toward Abu Hafs. Then he, may Allah be pleased with him, out of familiarity said to Shah: 'Leave this youth's company here, for I am content with him.' Shah turned toward me and said: 'Answer the Shaykh.' He departed. I remained there, until I saw what I saw of wonders in his company, may Allah be pleased with them both; and his station was that of tenderness. God, mighty and majestic, brought Abu Uthman past three masters from three stations, and each of these three that he indicated to them was in truth within himself: the station of hope through the company of Yahya, the station of jealous zeal through the company of Shah, and the station of tenderness through the company of Abu Hafs. And it is permissible that a disciple reach his destination through five or six or more companionships, and each companionship becomes for him the cause of the unveiling of a station; but it is better that he not taint the masters with his own station, nor mark their limit as being within that station, and that he say: 'My portion from their company was this; but they were above this, and my share of them was no more than this.' And this is nearer to propriety, for the one who has attained the way of the Truth has no concern with station or states. And he was the cause of the manifestation of Sufism in Nishapur and Khurasan. He had kept company with Junayd, Ruwaym, Yusuf ibn al-Husayn, and Muhammad ibn al-Fadl, may Allah have mercy on them, and no one among the shaykhs had gained from the heart of his masters the share that he did; and the people of Nishapur set up a pulpit for him so that he spoke to them in the language of Sufism. He has lofty books and well-established narrations in the branches of the knowledge of this path. It is related of him that he said: 'It is the right of one whom God has ennobled with gnosis that He not debase him with disobedience.' It is obligatory and fitting for one whom God Most High has ennobled with gnosis that he not debase himself through disobedience; and this is connected to the servant's own acquisition and his striving in perpetual observance of God's commands. And if you run upon that meaning which befits the Truth Most High, know that when He ennobles someone with gnosis, He does not debase him with disobedience; for gnosis is His gift and disobedience is the servant's act, and one whose honor is by the gift of the Truth, it is impossible that he be debased by his own act—just as Adam, peace be upon him, whom He ennobled with gnosis, He did not debase through his lapse.