Story of Shaykh Muhammad Sar-razí of Ghazna.

(2667) In Ghazna there was an ascetic, abounding in knowledge: his name was Muhammad and his title Sar-razí.

(2668) Every night he would break his fast with vine-tendrils (sar-i raz): during seven years he was continually in one quest.

(2669) He experienced many marvellous things from the King of existence, but his object was the beauty of the King.

(2670) That man who was surfeited with himself went to the top of a mountain and said, (O' God) “Appear, or I will fall to the bottom.”

(2671) He (God) said, “The time for that favour is not come, and if you fall down, you will not die: I will not kill you.”

(2672) He, from love, threw himself down: he fell into the depths of a body of water.

(2673) When he was not dead, on account of the shock that man who was sick of life made lament over himself for having been parted from death;

(2674) For this life seemed to him like a death: in his view the thing had become reversed.

(2675) He was begging death from the Unseen, he was crying, “Verily, my life is in my death.”

(2676) He had embraced death as life, he had become in full accord with the destruction of his life.

(2677) As Alí, the sword and dagger were his sweet basil, the narcissus and eglantine were his soul’s enemies.

(2678) A Voice came, “Go from the desert to the city”— a wondrous Voice transcending the occult and the manifest.

(2679) He cried, “O You that know my secret, hair by hair, tell me, what service am I to do in the city ?”

(2680) The Voice said, “The service is this, that for the purpose of self abasement you should make yourself Abbas (the seller) of date-syrup.

(2681) For a while take money from the rich and then deliver it to the lowly poor.

(2682) This is the service you must do for some time.” He replied, “To hear is to obey, O You who art my soul’s refuge.”

(2683) Many questions and answers and much conversation passed between the ascetic and the Lord of mankind,

(2684) Whereby earth and heaven were filled with light: all that is recorded in the (Book) Maqálát;

(2685) But I will cut short that dialogue, in order that every worthless person may not hear mysteries.

How after many years the Shaykh came from the desert to the city of Ghazna and carried round the basket in obedience to the behest from the Unseen and distributed amongst the poor all that was collected. “When any one possesses the spirit of the glory of Labbayka, letter on letter and messenger after messenger are,” as the window of a house is open, sunbeams and moonbeams and rain and letters and so forth never cease coming in.

(2686) That obedient to the command turned his face towards the city; the city of Ghazna became illumined by his face.

(2687) A multitude joyfully went out to meet him; he entered in haste and furtively.

(2688) All the notables and grandees rose up and made their palaces ready to receive him,

(2689) He said, “I do not come from self-advertisement: I come not save in humility and beggary.

(2690) I have no intention of talking and discoursing: I will go about from door to door with a basket in my hand.

(2691) I am devoted to the edict, for it is commanded by God that I should be a beggar, a beggar, a beggar.

(2692) I will not use choice expressions in begging: I will tread the way of none but the vile beggars,

(2693) That I may be completely overwhelmed with abasement, and that I may hear abusive words from high and low.

(2712) God had offered to the Shaykh the treasures of the earth down to the seventh tier;

(2713) The Shaykh said, “O Creator, I am a lover: if I seek aught but You, I am impious.

(2714) If I should bring into view the Eight Paradises, or if I should serve You from fear of Hell,

(2715) I am a believer seeking salvation, for both these are concerned with the body.”

How the Shaykh, in obedience to the intimation from the Unseen, went with his basket four times in one day to the house of a certain Amír for the purpose of begging; and how the Amír rebuked him for his impudence, and how he excused himself to the Amír.

(2749) One day the Shaykh went four times to the palace of an Amír, in order to beg like a dervish,

(2750) A basket in his hand, crying, “Something for God’s sake ! The Creator of the soul is seeking a piece of bread.

(2751) It is preposterous, O son: it makes even Universal Reason giddy-headed.

(2752) When the Amír saw him, he said to him, “O impudent man, I will tell you something, do not fasten on me the name of miser.

(2753) What callousness and effrontery and behaviour is this that you come in four times in one day ?

(2755) You have brought beggars into contempt and disgrace: what abominable importunity, worthy of Abbas, is this that you have shown !

(2756) Abbas, the seller of date-syrup is your groom: may no freethinker (mulhid) have such an ill-starred soul !”

(2757) He replied, “O Amír, I am devoted to the command. Be silent ! You are not acquainted with my fire: do not boil so much !

(2758) Had I found in myself any greed for bread, I would have ripped my bread craving belly.

(2759) During seven years, by the ardour of Love that cooks the body, I have eaten vine-leaves in the wilderness,

(2760) So that, from my eating withered and fresh leaves, this bodily colour of mine had turned green.”

(2761) So long as you art in the veil of the Father of mankind, do not look slightingly on the lovers.

How the admonition of the Shaykh and the reflection of his sincerity moved the Amír to weep; and how after that irreverence he gave up his treasury; and how the Shaykh preserved himself and refused to accept and said, “I cannot take any action in the absence of intimation.”

(2772) He said this and began to weep with ecstatic cries, the tears rolling hither and there down his cheeks.

(2773) His sincerity touched the Amír’s heart: Love is ever cooking a wondrous pot full.

(2777) With face turned to face in lamentation, both the Amír and the Dervish had fallen to weeping.

(2778) After they had wept much for a while, the Amír said to him, “Arise, O worthy man,

(2779) And choose from the Treasury whatever you will, albeit you deserve a hundred such.

(2780) The house is yours: choose anything you desire, in truth the two worlds are little.”

(2781) He replied, “I have not been given permission to pick out anything with my own hand.

(2785) He said, “God has so commanded me, saying, ‘Go as a beggar and ask for a piece of bread.’”

How the intimation came to the Shaykh from the Unseen: “During these two years you have taken and given by Our command; henceforth give but do not take; always put your hand under the mat which on your behalf We have made to be like the wallet of Abu Hurayra, and you will find whatever you may desire.” that the people of the world may gain certainty that beyond this is a world where, if you take a handful of earth, it will turn to gold; if a dead man enter it he will become living; if the most ill-starred enter it he will become the most fortunate; if infidelity enters there, it will become faith; if poison enter therein, it will become an antidote. It is neither inside of this world nor outside; neither beneath it nor above it; neither joined with it nor separate from it: it is devoid of quality and relation. At every moment thousands of signs and types are displayed by it. As manual skill to the form of the hand, or glances of the eye to the form of the eye, or eloquence of the tongue to the form of the tongue,: it is neither inside of it nor outside, neither joined with it nor separate. And indication is sufficient for a person of intelligence.

(2786) For two years that man of accomplishment carried on this business; after that the command came to him from the Creator,

(2787) “Henceforth continue to give, but do not beg from any one: We from the Unseen World have bestowed on you this power.

(2788) Whoever begs of you, from one to a thousand, put your hand beneath a mat and produce.

(2789) Listen, give from the incalculable treasure of Divine mercy: in your hand earth will become gold: give !

(2790) Give whatever they ask of you: have no anxiety as to that: know that the bounty of God is more than more.

(2791) In Our bounty there is no retrenchment or reduction; no sorrow or regret for this generosity.

(2792) Put your hand beneath the mat, O trusted man, in order to blindfold the evil eye.

(2793) Fill your fist, therefore, from beneath the mat and give into the hand of the beggar whose back is broken.

(2794) Henceforth give from the wage that is not grudged: give the hidden pearl to everyone who desires it.

(2795) Go; be the Hand of God is above their hands: do you, like the Hand of God, scatter the daily bread recklessly.

(2796) Release those in debt from their responsibility: like rain, make the carpet of the world green.”

(2797) During another year this was his work, that he was always giving gold from the purse of the Lord of the Judgement.

(2798) The black earth turned into gold in his hand: beside him Hatím of Tayyi was a beggar.

How the Shaykh knew the unspoken thoughts of those who begged of him and the sums owed by the debtors without their telling him, which is a sign of, “Go forth with My attributes unto My creatures.”

(2799) If a dervish said nothing about his need, he would give and would know his secret thought;

(2800) He would give that bent-backed one the amount that he had in mind, neither more nor less.

(2801) Then they would ask, “How did you know, uncle that he was thinking of this amount ?”

(2802) He would reply: “My heart’s house is empty: it is void of beggary, like Paradise.

(2803) There is no work in it except love of God: there is no inhabitant except the idea of union with Him.

(2804) I have swept the house clean of good and evil: my house is filled with love of the One.

(2805) When I see in it anything other than God, it is not mine but is reflected from the beggar.”

(2806) If a date-palm or a cluster of dates has appeared in a piece of water, it is only the reflection from the tree outside.

(2807) If you see a form at the bottom of the water, that image is reflected from outside, O youth;

(2808) But it is necessary to cleanse the canal, until the water is cleared of scum,

(2809) In order that no obscurity and rubbish may remain therein and that it may become trustworthy and that the reflection of the aspect may appear.

(2810) Where in your body is aught but muddy water, O you who are destitute ? Make the water pure from mud, O enemy of the heart.

(3587) He that is accustomed to the joy of wine, how should he be satisfied with this delight, Khwaja, eh ?

(3588) The prophets abandoned this delight because they were steeped in the Divine delight;

(3589) Since their spirit had experienced that delight, these delights seemed to them play.

(3590) When any one has been united with a living object of adoration, how should he embrace a dead one ?

Story of the infidel whom, in the time of Bayazíd, they invited to become a Moslem; and how he answered them.

(3356) There was a certain infidel in the time of Bayazid: a blessed Moslem said to him,

(3357) “How would it be if you profess Islam, so that you may gain a hundred salvations and sovereignties ?”

(3358) He replied, “If this Faith, O disciple, is that which is held by Bayazid, the Shaykh of the world,

(3359) I cannot endure the glowing heat thereof, which is too great for the strivings of my soul.

(3360) Although I feel no certainty as regards the Faith and Religion, yet I believe mightily in his Faith.

(3361) I hold the faith that, that is higher than all: it is very beautiful, resplendent, and glorious.

(3362) Inwardly I am a believer in his Faith, though a seal is set firmly on my mouth.

(3363) Again, if indeed the Faith is your Faith, I have no inclination or desire for it.

(3364) He that feels a hundred inclinations to believe, that languishes as soon as he sees you,

(3365) Because he sees a name and no meaning in it, like calling the desert a safe place (mafáza).

(3366) When he looks upon your Faith, his love is chilled from professing it.”

Story of the harsh-voiced muezzin who called the Moslems to prayer in the land of the infidels and to whom a certain infidel offered presents.

(3367) A certain muezzin had a very harsh voice: he called the Moslems to prayer in the land of the infidels.

(3368) They said to him several times, “Do not give the call to prayer, for fighting and acts of hostility will be prolonged.”

(3369) He defied, and then without showing caution he gave the call to prayer in the land of the infidels.

(3370) The Muslims were in fear of a general insurrection; however, an infidel came up with a robe.

(3371) He brought candles and halwá and such a robe as gifts, and approached in a friendly pounder,

(3372) Asking again and again, “Tell me, where is this muezzin, whose call and cry increases my pleasure ?”

(3373) “Eh, what pleasure was there from such a harsh voice ?” He replied, “His voice penetrated into the church.

(3374) I have a comely daughter of very high estate: she desired a true believer.

(3375) Never would this passion go out of her head, so many infidels were exhorting her.

(3376) Love of the Faith had grown up in her heart: this grief was like a censer and I like the aloes-wood.

(3377) I was in torment and anguish and continually on the rack lest her passion should lead her.

(3378) I knew no remedy for it until this muezzin chanted the adhán (call to prayer).

(3379) My daughter said, ‘What is this detestable noise? It grates on my ear.

(3380) Never in all my life have I heard such a harsh voice in this Christian convent and church.’

(3381) Her sister said to her, ‘This chant, namely the adhán, gives notice and is the watchword of the Faithful.’

(3382) She would not believe it, and asked someone else: that person too said, ‘Yes, O father.’

(3383) When she became sure, her face turned pale and her heart grew cold to Islam.

(3384) I was delivered from anxiety and torment: last night I slept sound in a peaceful sleep.

(3385) This was the pleasure that came to me from his voice: in gratitude I bring gifts: where is the man ?”

(3386) When he saw him, he said, “Accept the gift, for you have been my protector and saviour.

(3387) Due to the benefit and kindness that you have done to me, I have become your slave perpetually.

(3388) If I were eminent in respect of property, possessions, and riches, I would fill your mouth with gold.”

(3389) “Your Faith is hypocrisy and falsehood: like that call to prayer, it waylays the seeker and prevents him from embracing Islam;

(3390) But many a regret has come into my heart and soul from the Faith and sincerity of Bayazid.”

(3393) Bayazid paid all that is due to the Faith: blessings be on such a peerless lion !

Ya Ali Madad