Abu al-Abbas al-Qasim ibn Mahdi al-Sayyari of Merv was the founder of the Sayyariyya, described in Kashf al-Mahjub as the one Sufi school named after an individual that survived to the author's own day. His teaching turns on the paired terms *jam'* (union, gathering) and *tafriqa* (separation, dispersion):

- **Tafriqa** is the servant's ordinary condition of multiplicity, where creation is perceived as other than God and the self stands apart in worship and striving.
- **Jam'** is the state in which the heart witnesses only God, so that everything other than Him (*ma dunahu*) is effaced from awareness.

This underlies al-Sayyari's definition of *tawhid*: unity is that nothing other than Him should cross your heart. Because any thought of the 'other' affirms its existence, and once the other is affirmed the ruling of unity lapses, the aim is the passage from tafriqa back to jam'. The Sayyariyya circles of Merv and Nasa preserved this vocabulary of gathering and dispersion in their c...

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## Original content
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<p>و منهم: خزینهٔ توحید و سمسار تفرید، ابوالعباس القاسم بن مهدی السیاری، رضی الله عنه<br />
از ائمهٔ وقت بود و عالم به علوم ظاهر و حقایق. صحبت ابوبکر واسطی کرده بود و از مشایخ بسیار ادب گرفته اظرف قوم بود اندر صحبت و ازهد ایشان اندر آفت. وی را کلام عالی است و تصانیف ستوده.</p>
<p>از وی می آید که گفت: «التوحید ان لایخطر بقلبک مادونه.» توحید آن بود که دون حق را بر دلت خطر نبود، و خاطر مخلوقات را بر سرت گذر نباشد و مر صفو معاملتت را کدر نباشد؛ از آن چه اندیشهٔ غیر از اثبات ایشان باشد و چون غیر ثابت شد حکم توحید ساقط گشت.<br />
و اندر ابتدا وی از خاندان علم و ریاست بود، و از اهل مرو اندر جاه، کس را بر اهل بیت وی تقدم نبود. از پدر میراث بسیار یافت. جمله بداد و دو تاره موی پیغمبر صلی الله علیه بستد. خداوند تعالی به برکت آن وی را توبه داد و به صحبت ابوبکر واسطی رحمةالله علیه افتاد، و به درجتی رسید که امام صنفی از متصوفه شد و چون از دنیا برون خواست شد، وصیت کرد تا آن موی ها اندر دهان وی نهادند و امروز گور او به مرو ظاهر است و مردمان به حاجت خواستن آن جا روند و مهمات از آن جا طلبند و مجرب است. والله اعلم.</p>

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## English translation
And among them: the treasury of unification and the broker of isolation, Abu al-Abbas al-Qasim ibn Mahdi al-Sayyari, may Allah be pleased with him.

He was one of the imams of his age, learned in both the outward sciences and the inner realities. He kept the company of Abu Bakr al-Wasiti and acquired much refinement from the masters. He was the most elegant of the group in companionship and the most abstinent of them in avoiding affliction. He has lofty discourse and praiseworthy compositions.

It is related from him that he said: 'Unification (tawhid) is that nothing other than Him should pass through your heart.' Unification is that what is other than the Real should have no passage upon your heart, that the thought of created beings should have no traversal through your mind, and that no turbidity should sully the purity of your dealings; for the thought of the other is the affirming of its existence, and once the other is affirmed, the ruling of unification falls away.

In his beginnings he was of a household of learning and leadership, and among the people of Merv in dignity no one had precedence over his family. He inherited much from his father. He gave all of it away and took in exchange two strands of the Prophet's hair, peace be upon him. By the blessing of that, God Most High granted him repentance, and he came into the company of Abu Bakr al-Wasiti, may Allah's mercy be upon him, and reached such a rank that he became the imam of a division of the Sufis. When he was about to depart from this world, he left instructions that those hairs be placed in his mouth. Today his grave is manifest at Merv, and people go there to seek their needs and request the fulfillment of important matters from there, and it is tried and proven. And Allah knows best.

بخش ۶۰ - ۶۰ ابوالعبّاس القاسم بن مهدی السّیّاری، رضی اللّه عنه / Section 60 - 60 Abu al-Abbas al-Qasim ibn Mahdi al-Sayyari, May Allah Be Pleased with Him

## Original content
تولا سیاریان به ابی العباس سیاری کنند، رضی الله عنه و وی امام مرو بود اندر همه علوم، و صاحب ابوبکر واسطی بود و امروز اندر نسا و مرو از اصحاب وی طبقه ای بسیارند و هیچ مذهب اندر تصوف بر حال خود نمانده است الا مذهب وی؛ که به هیچ وقت مرو یا نسا از مقتدایی خالی نبوده است که اصحاب وی را بر اقامت مذهب وی رعایت می کرده است تا الی یومنا هذا.
و مر اهل نسا را از اصحاب وی با اهل مرو رسایل لطیف است و سخن ایشان میان یک دیگر به نامه بوده است و من بعضی از آن نامه ها بدیدم به مرو، سخت خوش است و عبارات ایشان را بنا بر جمع و تفرقه باشد و این لفظی است مشترک میان جملهٔ اهل علوم، و هر گروه اندر صنعت خود مر این لفظ را کار بندند مر تفهیم عبارات خود را، اما مراد هر یک از آن چیزی دیگر است؛ چنان که حسابیان به جمع و تفرقه مراد اجتماع و افتراق اعداد چیزی خواهند و نحویان اتفاق اسامی لغوی و افتراق معانی آن، و فقها جمع قیاس و تفرقه نص و یا بر عکس این و اصولیان جمع صفات ذات و تفرقه صفات فعل؛ اما مراد این طایفه بدین، نه این جمله بود که یاد کردیم.کنون من مقصود این طایفه بدین عبارات و اختلاف مشایخ بیارم تا تو را حقیقت این معلوم گردد، ان شاء الله تعالی.

## English translation
The Sayyaris give their allegiance to Abu'l-Abbas al-Sayyari, may Allah be pleased with him. He was the imam of Merv in all the sciences, and was a companion of Abu Bakr al-Wasiti. Today in Nasa and Merv there are many ranks of his followers, and no school (madhhab) in Sufism has remained in its original state except his school; for at no time have Merv or Nasa been devoid of a leader (muqtada) who has looked after his followers in maintaining his school, up to this day of ours.

The people of Nasa among his followers have subtle letters (rasa'il) with the people of Merv, and their discourse with one another has been conducted by way of letters. I myself saw some of those letters in Merv; they are exceedingly fine. Their expressions are based on 'union' (jam') and 'separation' (tafriqa). This is a term shared among all the people of the sciences, and each group employs this term in its own craft to convey its own expressions, but the intent of each of them is something different. Thus the arithmeticians mean by 'union' and 'separation' the aggregation and separation of numbers; the grammarians mean the agreement of nouns in their lexical form and the difference of their meanings; the jurists mean the union of analogy (qiyas) and the separation of the explicit text (nass), or the reverse of this; and the legal theorists (usulis) mean the union of the essential attributes and the separation of the attributes of action. But the intent of this group (the Sufis) by this is not any of the things which we have mentioned.

Now I shall set forth the intent of this group by these expressions, and the disagreement of the shaykhs, so that the truth of this may become known to you, God Most High willing.

بخش ۳۲ - اما السّیاریّة / Section 32 - As for the Sayyariyya

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