From the medieval period down to the dawn of modernity, sufi saints and the discipline of alchemy have had a long and often fraught relationship with one another, reflective of the sometimes positive, sometimes ambiguous position alchemy held in Islamicate societies (and elsewhere in the medieval and early modern world). To contend that a given sufi shaykh was an adept of the alchemical arts, or of other occult sciences for that matter, could be a form of praise or condemnation or caution. The delightful story I’ve translated below represents an interesting juncture in the relationship of alchemy and sufi saint: it comes from a source into which I’ve dipped several times now, the hagiography of the nineteenth century Ottoman Syrian saint Shaykh Muḥammad al-Jsir written by his deeply learned (in both ‘traditional’ and ‘modern’ arts and sciences) son Ḥusayn. The context and ultimate message- the true alchemy is the practice of piety- would have been familiar to generations of sufi devotees before the nineteenth century, just as many a previous shaykh no doubt had to field similar requests for instruction in the arts of material transfiguration of the elements. There is however here I think a more marked sense of irony, the implication that alchemy isn’t just suspect for its occupation of the fringes of proper belief and practice but also that it is really no longer imaginable as a pursuit- which might have been true for Ḥusayn al-Jisr but was not necessarily true for all of his contemporaries, as the copying and presumable use of the treatise illustrated above would indicate. The subtext might well be that while alchemy is outmoded, the true and ultimately alchemy is not, and that devotional piety remains capable of transforming human beings in ways that neither the ancestor of chemistry nor other systems of knowledge could ever hope to do.

And from that is what my aforementioned uncle related to me also: he said: my barber, Shaykh Ḥusayn ‘Alwān used to say to me, ‘Your brother Shaykh Muḥammad knows how to do alchemy, so you ought to get him to teach you its art!’ So I went to your father one day looking vexed, and he said to me: ‘What’s with you O brother?’ I replied, ‘You know how to perform alchemy, so what’s keeping you from teaching it to me, your own brother?’ The shaykh laughed and said to me, ‘Oh Muṣṭafā, I’d like to spend the next three days alone at home in order to prepare an alchemical course—it’s your duty to turn away from me anyone who seeks me out.’ So I said yes, after which he stayed in his home three days, in the uppermost floor, and I made sure that anyone who came to see him was kept away from the shaykh, turning him away politely. And as the shaykh had withdrawn your mother into seclusion [with him] too I did not see her either, as she stayed with him in the upper floor. It was impossible that I go up and see what was going on; however, I asked a servant girl who was serving him and said to her, ‘What is my brother doing?’ She replied, ‘For a while he prays, then he recites taṣliya, then he reads books.’ I replied, ‘He’s not lighting any fire or asking for any specific amounts of substances from you?’ She said, ‘No.’ I was amazed at that and said to myself, ‘How does he perform this alchemy?’ All that was from the vain thoughts of youth.

Then, after the three days were up, I was in the market when the shaykh sent for me. I came quickly and found him sitting in the lower part of the house in the iwān, a satchel of riyāls in front of him. He looked at me and said, ‘O my brother, take them!’ So I took those riyāls, imagining that they were the product of alchemy, it not occurring to me due to the intensity of my happiness that alchemy doesn’t produce minted coin but rather bullion, or so they allege. Then the shaykh grabbed my ear and turned it, saying to me, ‘You and your barber ‘Alwān are nuts! O brother, our alchemy is blessing upon the Prophet, God bless him and give him peace! Don’t listen to the words of the like of this fellow!’ I paid heed to these words and learned that the shaykh did not perform alchemy at all as I had initially supposed, but rather had taken advantage of the secluded retreat of those days in order to be away from people and devoted to worshiping his Lord.

Ḥusayn al-Jisr, Kitāb nuzhat al-fikr fī manāqib mawlānā al-ʻārif billāh taʻālá quṭb zamānih wa-ghawth awānih al-Shaykh Muḥammad al-Jisr (Beirut: al-Maṭbaʻah al-Adabīyah, 1888), 132-133.

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