Sufi authors, such as Abū Naṣr al-Sarrāj (d. 378/998) and Ruzbihan Baqlī (d. 606/1209), were concerned to explain the shaṭḥiyyāt, often translated as “ecstatic utterances”, of earlier mystics and defend them against the condemnation they received from those who had neither the experience nor the purview to understand them. Among the shaṭḥiyyāt explained by these two authors are a number of the most infamous utterances of Abū Yazīd al-Bisṭāmī. Yet the controversial speech of Abū Yazīd (or Bāyazīd) appears not to have been limited to that which he uttered in a state of ecstasy, nor were those who objected to such speech solely the scholars of outward knowledge, as is commonly held. Drawing on the corpus of sayings attributed to Bāyazīd and anecdotes about him as recorded in some of the earliest available sources, this essay will look more closely at reports of his engagement with his contemporaries and reasons why he may have been at odds with certain groups in the community. It will consider the significance some of his most controversial and paradoxical sayings, as well as the contradictory nature of some of his own statements about himself, bombastic and apparently boastful on the one hand, and extremely self-critical on the other. Lastly it will consider the shatḥ (plural shaṭaḥāt or shaṭḥiyyāt), its definition by Sufis and the aptness of its translation by French scholars, starting with Henri Corbin, as “paradoxe”.

苏菲派作家，例如AbūNaṣral-Sarrāj（卒于378/998）和RuzbihanBaqlī（卒于606/1209），担心解释早期神秘主义者的shaṭḥiyyāt（通常被翻译为“狂喜的话语”）并为之辩护。他们受到那些既没有经验也没有能力去理解他们的人的谴责。在shaṭḥiyyāt中两位作者所解释的是阿布·亚兹德·德·比沙米（AbūYazīdal-Bisṭāmī）最臭名昭著的话语。然而，有争议的阿卜杜·雅济德（或巴耶兹德）的演说似乎不仅限于他在狂喜状态下发表的演说，也不是那些反对这种演说的人仅仅像外表常识的学者那样普遍。根据最早的一些可用资料中记载的巴耶兹德和他的轶事的语料库，本文将更仔细地研究他与他的同时代人订婚的报道，以及他为何可能与某些地方的某些派别发生分歧的原因。社区。它将考虑他一些最有争议和矛盾的说法的重要性，以及他自己关于自己的某些陈述的矛盾性质，一方面是夸张的，显然是自夸的，另一方面是极端自我批评的。最后，它将考虑shatḥ（复数shaṭaḥāt或shaṭḥiyyāt），由苏菲斯（Sufis）定义，以及法国学者对其翻译的适当性，从亨利·科宾（Henri Corbin）开始，为“悖论”。