ticism; and mystic commentaries of the Holy Book exist, which, with total disregard for philological and historical objections, explain the verses of the Revelation as expressions of the profoundest soul experiences. Clear utterances in this spirit were put into the Prophet’s mouth; and, like the canonists, the leaders on the mystic Way to God boasted of a spiritual genealogy which went back to Mohammed. Thus the Prophet is said to have declared void all knowledge and fulfillment of the law which lacks mystic experience.
Of course only "true" mysticism is justified by Ijmâʿ and confirmed by the evidence of Qorân and Sunnah; but, about the bounds between "true" and "false" or heretical mysticism, there exists in a large measure the well-known diversity of opinion allowed by God’s grace. The ethical mysticism of al-Ghazâlî is generally recognized as orthodox; and the possibility of attaining to a higher spiritual sphere by means of methodic asceticism and contemplation is doubted by few. The following opinion has come to prevail in wide circles: the Law offers the bread of life to all the faithful, the dogmatics are the arsenal from which the weapons must be taken to defend the treasures of religion against unbelief and heresy, but mysticism shows the earthly pilgrim the way to Heaven.
It was a much lower need that assured the cult of saints a place in the doctrine and practice of
