Page:Arabic Thought and Its Place in History.djvu/203

 traditionally described as a prince of Balkh who left his throne to become a darwish. On closer examination, however, it does not appear that Buddhist influence can have been very strong, as there are essential differences between Sufi and Buddhist theories. A superficial resemblance exists between the Buddhist nirvana and the fana or re-absorption of the soul in the Divine Spirit of Sufism. But the Buddhist doctrine represents the soul as losing its individuality in the passionless placidity of absolute quiescence, whilst the Sufi doctrine, though also teaching a loss of individuality, regards everlasting life as consisting in the ecstatic contemplation of the Divine Beauty. There is an Indian parallel to fana, but it is not in Buddhism, but in the Vedantic pantheism.

It is generally accepted that the first exponent of Sufi doctrine was the Egyptian, or Nubian, Dhu n-Nun (d. 245–246), a pupil of the jurist Malik b. 'Anas, who lived at the time when there was much percolation of Hellenistic influence into the Islamic world. He was indeed nearly contemporary with 'Abdullah, the son of Maymum, whose work we have already noticed. Dhu n-Nun's teaching was recorded and systematized by al-Junayd of Baghdad (d. 297), and in it appears essential doctrine of Sufism, as of all mysticism, in the teaching of tawhid, the final union of the soul with God, a doctrine which is expressed in a way closely resembling the neo-Platonic teaching, save that in Sufism the means