vi. 5.
After the rank of being a prophet, no rank is higher than the being a deputy for a prophet, to call men, by the path of Muhammad, to God.
The word shaikh signifieth being a khalifa; hence its degree is excellent, as, in respect of the shaikhs of Sufis, is in the hadis stated.
The shaikh's purpose is to cleanse, from the rust of lust and of nature, the murid's heart, so that in it, by attractions and inclinations, may be reflected the rays of the beauty of unity and the glory of eternity; so that, by beholding them, his eyes may be attracted; and so that, thus, divine love may rest in his sincere heart.
The rules of being a shaikh are fifteen.
1, The purifying of resolution and the searching for the cause.
First he should seek out of himself that the cause be not the desire of precedence, the desire of being a shaikh, the desire of being followed — wherein are born the lusts of sons of Adam; this he should do, though he may see his own lust at rest and the fires of nature extinguished.
When he seeth some of the seekers, with sincerity of desire, turn to him, and from him seek guidance, hastily he should not be their director, but should delay till, with penitence, true submission, and supplication to God, he discovereth the truth of the state and with certainty knoweth what God's purpose is to him in regard to their charge.
If he see that the charge of the crowd of the seekers is trial, he knoweth caution to be necessary, and is engaged in comprehending the hidden cause.
If he see that God's purpose is that he should instruct the seekers, he followeth God's order.
2. The knowledge of capacity.
The shaikh must regard the capacity of the murid. If, in him, he see capacity for treading the path of those near to God, he inviteth him with skill, and by elucidating the states of him who is near to God,
[A short passage is illegible in the source scan at this point.]
If he see that he has not much capacity for the path of the pious, he inviteth him by admonishing, by inciting, by instructing, and by mentioning paradise and hell.
The shaikh urgeth the capable ones to deeds of the heart (murakiba, observance of mystery, distinguishing thoughts), and to pure devotion.
Thus, if he see the murid's welfare in abandoning the world's chattels, or in holding to them, he ordereth as may be suitable to his state.
Who acquireth not knowledge of the different kinds of capacity, and discrimination as to the forms of understanding, hath no true power over the murid.
3. Being pure (having no lot or part) in respect of the murid's property.
The shaikh must show no greed for the property, or for the service, of the murid. With a gratification, he should not make vain his instructing and directing, which are the best of alms (for God).
When, by divine information or by true knowledge, he knoweth that, for the general good, he should take the property, he may do so.
If the murid desire at once to give up his property, the shaikh may accept; because, in return for it, he can give to the murid that state (for which he is fit) which is the cause of tranquillity of heart.
If he knoweth that the murid will look with regret at his property, he will allow him to spend a portion.
Once, one of Junid's murids wished to give up all his property. Junid refused, saying: —
“Keep what is sufficient and thereon subsist; the surplus, give. For, after the expending of all thy property, safe from the demands of thy desire, I shall not be.”
4. Offering.
Delights of offering and of severing attachments are incumbent on the shaikh, so that, by observing their effects, the sincerity, and the conviction of the murid may be greater; and the severing of attachments, easier; and the desire of celibacy, overpowering.
By offering, becometh sifted the murid's suspicion as to the shaikh's state, and, as to the truth of his sway.
According to necessity, he should distribute the excess among the poor.
5. Concordance of deed with word in invitation.
When the shaikh wisheth to invite the murid to a practice, or to an abandonment, it is necessary that, in his own state, this (practice or abandonment) should be evident, so that, without suspicion, the murid may accept.
Upon persons, the mere word has no great effect.
According to the hadis the murid should choose fakr (poverty), which is the wealth of Sufism, and the condition of tarikat (the path to God), although to him, poverty and riches are, as 'Umar hath said, one.
6. Compassion for the weak.
When, in the murid, the shaikh seeth weakness of resolution; and knoweth that against lust and the abandoning of accustomed things, he hath no true resolution, he should display kindness.
To the limit of his power, he should abridge the austerities, so that the murid may not shun him; and so that, in time, and by intercourse, he may gain kinship with fukara (fakirs).
Possibly, after resolution shall have been incited in him, he may gradually reach from the abyss of license (to disregard austerities) to the height of resolution.
Once one of the sons of favour (a rich man) joined the society of Ahmad Kalansi; and severed himself from the world.
In him, Ahmad found a weakness, whereupon, when a few dirhams were gained he used to purchase for him bread, round cake, roast meat, sweetmeat; and to say: —
“ Out from the world's favour and from association therewith, this man has come; then fit it is to tread with him the path of compassion; and not to forbid him delights.”
7. The purifying of speech.
Pure of the pollution of desire must be the shaikh's speech, so that its effect upon the murid may be seen.
On the heart the effect of speech is like to seed: if the seed be bad, there is no fruit; iniquity of speech is in entering into, and associating with, desire.
Into speech desire falleth:—
(a) either for attracting the hearts of hearers, which is unfit for the state of shaikhs.
(b) or from pride of himself on account of the beauty of his own speech, which (in the opinion of men of hakikat) is pure sin.
With the murid the shaikh should winnow his speech from the pollution of desire; should plant it in the heart's soil, and entrust it to God to be preserved from the bird of forgetfulness and from the power of shaitan.
On account of the pride of self, sincerity appeareth not save by observing the lights of God's excellence and the effects of His boundless favours, — in the splendour of which lights the glance of lust becometh dimmed; and the darkness of pride, extinguished. Then in the buffeting of the waves of the ocean of perpetual bounty, he regardeth his own existence, much more his speech, — less than a drop.
8. Exalting the heart to God in the state of speech.
When the shaikh wisheth to speak to the murid, he should turn his heart towards God, and from Him ask sense, that he may be the perfecter of time and the comprehender of the welfare of the hearer's state; that his tongue may be the speaker of God; and that his speech may be true in rendering benefit. Thus they say: —
In the hearing of his own speech he was equal to the other hearers.
Although sooner than the spectators on the shore, the diver in the sea collecteth pearl-shells and bringeth with himself the pearl, yet, as soon as he issueth from the sea and openeth the shell, he is only equal to the spectators on the shore.
9. Speaking ambiguously.
When in the murid, the shaikh seeth something detestable; and wisheth to admonish him thereto, so that he may strive to remove it, he should not speak fluently
Nay, ambiguously he should cast the matter before the assembly, that to its object, its tenour may lead.
Thus if, in the murid's soul, he should see
i. a pride of his own deeds and states.
ii. a claim to nearness (to God) and to perfection,
iii. a crookedness and a turning from the path of firmness.
He should relate to the assembly, in respect of it, an hadis, or a tale, of shaikhs; and briefly should hint at the abomination, so that those present may be profited. In this way, counsel is nearest to courtesy and to hikmat.
10. Preserving the mysteries of the murid.
The shaikh should preserve the mysteries of the murid, and not reveal his manifestations and miracles. By speaking to him in private, he should render them contemptible, saying
Although circumstances like these are the favour of God, yet, expecting and looking for them, is the cause of the murid's path being closed. In thanks for them, they should make return; from them, take off their glance; and, in observing the Benefactor (God) through observing His favour, be engaged. Otherwise, in loss they remain.
11. Pardoning the murid's blunder.
If, in the murid, the shaikh should see a defect in abandoning a service, or in neglecting a rule, he should forgive him; and thereto by kindness, by courtesy, by indulgence, and by grace incite him.
12. Descending from (passing over) his own right.
Of the murid, the shaikh should have no hope, although it is his right; and to his right, the keeping of the murid is a most important rule. But the shaikh's expectation of it is not approved; and his descending from his right is best.
Waki' says: —
Once, in Egypt, with an assembly of fukara, I was in a masjid, where Abu Bakr Wirak stood before a pillar and prayed.
I said to myself, when the shaikh finisheth his prayer, I will salute him. When he had returned the salam of the prayer, he came and preceded me in salutation.
I said: — “Best it would have been if I had first stood in respect.”
The shaikh said, “I have never been bound with the expectation that any one should do me honouring,” and conspicuously.
13. The allowing of the murid's rights.
In sickness and in health, the shaikh should not delay in allowing the rights of the companions.
14. The distributing of times in respect of khilvat (retirement) and of jilvat (rapid circular motions).
The shaikh's time should not be plunged in intercourse with the people. His power of hal, his perfection, his tamkin, and his presence (with others) should not be the excuse.
With perfection of hal, and of tamkin, Muhammad was not, all day, in men's society. For asking the aid of God's bounty, of mercy, he chose khilvat; for diffusing the mercy on the people, he chose society.
For the shaikh is necessary a special khilvat, wherein he may be employed: —
(a) in portions of devotion.
(b) in humbling himself and in supplicating God for his own sake and for others.
(c) in asking aid so that his khilvat may be secure from being employed with people.
By the opposition of man's composition, displaying assiduity to God is difficult; and languor in deeds is expected, and at such times, it is proper that he should pass his time in society and thereby dispel that languor.
Again, through shauk and zauk, he may incline to khilvat and to devotion; men may be benefited by his nature; and he may escape from languor.
15. The increasing of the works of supererogation (nawafil).
The boiling of his hal should not hinder him from repairing time with good deeds. For, with perfection of hal, assiduous in respect to nawafil, was Muhammad: — in the namaz-i-tahajjud, prayer of midnight; in the namaz-i-chasht, prayer between sunrise and noon; in the namaz-i-zawal, prayer after noon; in the ruza-i-tatawwu, fasting during good deeds; and in other nawafil.
At night so long used he to stand in prayer that his auspicious feet became swollen.
vi. 4.
For the murid, in the society of the shaikh, the observance of manners (whereby love of hearts is attracted) is most important.
When he is possessed of manners, he taketh in love a place in the shaikh's heart; and is agreeable to God's sight. Because, with mercy, favour, and care, God ever looketh at the hearts of His own friends (the darvishes),
Then by dwelling in the shaikh's heart, the constant blessings of God's mercy, and of His endless bounty, comprehend his existence; and the shaikh's acceptance becometh his mark of the acceptance of God, of Muhammad, and of all shaikhs.
Save by manners, one cannot gain the rights due to the shaikh's instruction.
The honouring of 'Ulama and of shaikhs is a great right, the non-performance whereof is exceeding disobedience as is stated in the hadis: “Whoever performeth not the shaikh's rights is defective in the performance of God's rights.”
The shaikh, in the midst of the munds, is as Muhammad in the midst of his ashab (companions); for inviting the people to follow Muhammad, he is in the Inn of the Khalifa.
There are fifteen rules of conduct, which it is necessary the murid should observe.
1. Perfect faith in the shaikh as regards his instructing, directing, and purifying murids.
If he regard another more perfect, love's bond becometh weakened; and the shaikh's words affect him little.
For the means whereby the shaikh's words and actions take effect is — love.
As his love is greater, so is his readiness for the shaikh's instruction greater.
2. Perfect resolve in respect to attendance upon the shaikh.
To himself, he should say: —
Save by attendance on the shaikh no door can be opened. Then at his threshold I will either surrender my life, or reach my object.
Its mark is that, by the shaikh's driving and rejecting, he turneth not away.
Abu 'Usman-i-Hairi went to Nishapur with the intention of visiting Abu Hafaz Hadad.
When he beheld the light of his holiness, he was attracted: and asked permission to stay. Abu Hafaz drove him away, saying: — “Not in our assembly, shouldest thou sit.”
Abu 'Usman retreated till he was hidden from sight: then he resolved to dig a pit at the house-door; to sit therein and therefrom not to come forth till Abu Hafaz should consent to receive him.
When Abu Hafaz beheld such proof of sincerity of desire, he called him, welcomed him, made him of the number of his special companions; married him to his daughter; and appointed him khalifa.
On the death of the shaikh, thirty years after, he, Abu 'Usman, sat as shaikh.
3. Being obedient to the shaikh's sway.
In respect to his soul and his wealth, the murid should admit the shaikh's sway; and be obedient to his orders. For, save this, his object is not reached; nor his sincerity known.
4. The abandoning of opposition.
Neither outwardly nor inwardly, should the murid oppose the shaikh's authority. When, on the shaikh's part, something becometh difficult to him; and its truth is not revealed to him he should remember the tale of Musa and Khizr.
Despite his power of prophecy, his knowledge, and his great love, Musa refused obedience to Khizr's absolute commands; but when the mysteries and their hikmat were revealed, Musa returned to obedience.
5. The rejection of his own will.
The murid should begin no matter of faith or of the world, wholly or partly, without reference to the shaikh's will.
Without the shaikh's permission, he should not
eat, take,
drink, give,
sleep, look.
Without the shaikh's appointing, he should not begin
(a) fasting,
(b) breaking the fast
(c) many of the nawafil such as-attaching one's self to precepts, to?ikr, to meditation, and to murakiba.
One night, Muhammad passed by Abu Bakr's tent; and heard him reading with low voice the prayer of tahajjud.
Afterwards he passed by 'Umar's tent; and heard him reading with loud voice the prayer of the Kuran.
In the morning, he asked Abu Bakr: — “With low voice why readest thou the tahajjud?”
Abu Bakr replied: — “Those who desire salvation, hear it.”
He asked 'Umar: — “With loud voice why readest thou?”
'Umar replied: — “To drive away Shaitan.”
Muhammad said: — “Read ye neither with low voice nor with loud voice. Nay, preserve ye the middle way.”
This showeth that, with the existence of a shaikh (Muhammad), to be one who doeth aught alone is not proper.
6. The observing of the shaikh's thoughts.
To no matter, which is abhorrent to the shaikh's heart, should the murid proceed; nor, having regard to the shaikh's excellence of character and of kindness, should he consider it a small matter.
7. Referring to the shaikh's knowledge in the explanation of dreams.
In the explanation of dreams, whether in sleepiness or in wakefulness, he should refer to the shaikh's knowledge.
For, possibly, the source of that dream may be an evil desire, whereto his knowledge reacheth not, and wherefrom injury may arise. He should present it to the shaikh, that with it, the shaikh may become acquainted.
8. Purity of custom in respect to the shaikh's speech.
The murid should recognise the shaikh's tongue, as the link of God's speech; and should know for certain that he is the speaker of God not of lust. He should regard the shaikh's heart as a boisterous sea, filled with the pearl of 'ilm (knowledge), and with the jewel of ma'rifat, which, at times, from the furious blowing of the winds of favour of the Eternal, casts some of those jewels on the shore of the tongue.
Thus, he should ever be expectant and present that he be not excluded from the advantages arising from the shaikh's speech.
Between the shaikh's speech and his own state, he should seek the suitable way; and with himself commune.
At God's door, with the tongue of readiness, he should seek rectitude of state; according to his readiness, arriveth an address from the hidden.
With hypocrisy and the manifestation of his own 'ilm and ma'rifat, he should not come; for thus he putteth far from himself his desire and becometh deaf to the shaikh's speech.
9. Lowering the voice.
In the shaikh's society, the murid should not raise his voice; for the doing so is the abandoning of good manners and the removing of the veil of dignity.
In the Kuran is reproved both the raising of the voice and the lowering of it beyond limit.
10. Forbidding nafs from ranging at large.
Neither by word nor by deed, should the murid tread the path of mirth with the shaikh- By mirth, the veil of reverence becometh rent; and the way of grace, closed.
He should say: — O my Sayyid! O my Maula!
At first, the sahaba (companions) used Irreverently to say to Muhammad: — O Muhairmad! or O Ahmad!
For their reproof, descended a divine address; and they afterwards said: — O sent one of God (the salutation and the safety of God be on thee) !
In the shaikh's presence, he should not cast down his prayer-mat save at the time of prayer; should in samS' keep himself from moving and from za'ka (calling out) ; and should (so long as power of refraining and of containing himself shall be) keep himself from moving and from laughing.
11. Knowledge of times of speech.
When, on an important matter of faith or of the world, the murid wisheth to speak to the shaikh, — he should first ascertain whether he hath leisure. Not hastily nor abruptly, should he approach the shaikh.
Before speaking, he should display penitence; and, for grace of manner of speech, should (as the Kuran saith) seek aid from Muhammad.
With much questioning, men importuned Muhammad; and wearied him. Then descended a divine address whereby concord with hypocrites was severed.
12. Preserving the limit of his own respect.
In questioning the shaikh, he should guard his own respect; and, from his own state, should not discover every state (of the shaikh's) that may be closed to him. On a matter, that is neither his makam nor his hal, he should not speak.
Of the necessary matters of his own state, he should not ask much. The profitable word is that which they utter to the degree of the hearer's understanding; the profitable question, to the degree of the hearer's rank.
13. The concealing of the shaikh's mysteries.
Every state (of miracles, dreams, &c, &c.) which the shaikh keepeth concealed, and of which the murid learneth — for its divulging, he should not seek permission.
Because in concealing it, the shaikh hath seen the profit of faith and of the world whereto his 'ilm reacheth not; and in revealing it. great calamity may be caused.
14. The revealing of his own mysteries to the shaikfc.
From the shaikh, the murid should not conceal his mysteries. Every miracle, and gift that God may have bestowed on him, he should plainly present to the shaikh's judgment.
15. Speaking of the shaikh to the degree of the hearer's understanding.
That matter wherein is un-intelligibility, and whereto the hearer's understanding reacheth not, the murid should not utter.
From such speech, no profit ariseth; and possibly the hearer's faith in the shaikh may become languid.
If the murid observe this collection of rules of manner, his object (from the acquisition of the splendours of God's mercy and from the descending of His boundless blessings) becometh, by means of the shaikh's society, revealed openly and secretly.
v. 5.
The men of the khankah form two parties—
i the travellers,
jt „ dwellers.
When Sufis intend to alight at a khankah they try to reach it before the afternoon. If, for some reason, the afternoon cometh, they alight at the masjid or in some corner.
The next day, at sunrise, they proceed to the khankah and make
(a) two rak'ats (of prayer) as salutation to the spot. (b) salam (peace-wishing).
(c) haste to embracing and to hand-shaking those present.
The sunnat is that, to the dwellers they should offer some food or something as a present.
In speech, they make no presumption; so long as they ask not, they speak not.
For three days, for the business that they may have, beyond the visiting of the living and of the dead, — they go not from the khankah until the inward form, from the alteration caused by the accidents of travel, returneth, to its own ease, and they become ready for the interview with the shaikhs.
When from the khankah they wish to go out, they prefer their request to the men of the khankah.
When three days have passed, if they resolve to stay, they seek service whereby they may stay.
If their time be engaged in devotion, no service is necessary.
The dwellers of the khankah meet the travellers with (a) tarhib (ye are welcome). (b) regard. (c) affection. (d) expansion of lace (through joy).
The servant should offer light food, and be present fresh of face, sweet of speech.
If a traveller, unaccustomed to the customs of Sufis, reach the khankah, they should not look at him with contempt, nor should they prevent him from entering. For many of the holy and pious are ignorant of the customs of this assembly (of Sufis).
If through contempt injury reach them, their heart may possibly be vexed; and its effects may injure faith and the world.
Kindliness to man is the best of manners; ill-naturedness is the result of ill nature.
If to the convent reach some one who hath no fitness therefor, him, after offering victuals, with kindness and fair words, they remove.
The dwellers of the khankah form three parties: i. ahl-i-khidmat (men of service). ii. ahl-i-suhbat (men of society). iii. ahl-i-khilvat (men of khilvat).
The ahl-i-khidmat are “the beginners,” who, out of love, come to the khankah. They do them service, so that thereby they may become acceptable to the hearts of men of deeds and of stages, and may be regarded with the glance of mercy; may acquire fitness for kinship; and become a slipper out of the garment of alienation and of far-ness.
They gain capability of society and capacity for its advantages; and by the blessing of their society, words, deeds, and manner become bound by the bond of dignity. After that, they become worthy of khidmat.
To the old men, the passing of their time in khilvat is best. To the youths, the house-assembly sitting in suhbat is better than khilvat, so that, with the bond of 'ilm, their lusts may (by the revealing of states, words, and deeds to those present) be bound.
Thus, has Abu Yakub-i-Susi said.
The men of the khankah have — a portion, devotion and a service: and aid each other respecting important matters of faith and of the world.
Fitness for “service” is when a person hath by outward resemblance, and inward and pure desire— acquired kinship with Sufis.
Who hath not kinship with one of these two ways, — him, it is not proper to do “service”; or with him to associate except in compassion.
Because sometimes, through the exigency of human nature, issue from them things that appear ugly in the sight of people of desire and of love.
If from the khankah is the allowance of their victuals; and the bequeather's condition is that they should expend the allowance on the purposes of the Lords of desire, and on the travellers of tarikat, that allowance is not lawful to the habituated, nor to that crowd that, from deeds of body, have not reached the stages of the heart.
If the khankah have no bequest; and in it, be present one possessed of vision, he, according to the exigency of the time and their capacity, instructeth the murids.
If he consider it good to abandon kasb (acquisition) and to remain in beggary, he putteth them on tawakkul (reliance on God), and on the abandoning of the means (of livelihood).
If the men of the khankah be a brotherhood, and no shaikh be present, they choose, as occasion demandeth, one of these three ways:
If they be of the crowd of the strong and of travellers, and resolute as to tawak-kul (reliance on God), and as to patience, their sitting (in reliance) on the revealing (of God's aid) is worthy of their state.
Otherwise they should choose either kasb, or beggary, which they consider the better.
The men of the khankah should, outwardly and inwardly, observe concord to each other; and should, at the time of eating, assemble at one table-cloth, so that outwardly they may not be separated; that the blessing of outward association may penetrate into the heart; that they may with each other pass life in love and purity; and may, in their heart, give no power to alloy and counterfeit (evil thoughts).
If from one to the heart of another, a foul deed should pass, they should instantly efface it; and with him not pass life in hypocrisy.
Every society, the foundation whereof is on hypocrisy and not on sincerity, giveth no result whatever.
When, outwardly to each other, they display reconciliation, and their heart is folded with hate, — hopeless is their good, and expected their destruction.
If an act of treachery appear, in it they should not persevere, but quickly for it make reparation by seeking pardon; and that pardon it is not right that the aggrieved one should withhold. For, in respect to this, promise (of blessing) hath arrived.
Outwardly and inwardly, they should strive to be in agreement with, and in equality to, each other; and to be in respect of all people free from impurity (of wrong).
Then to them may deferred paradise be hastened, and the mere promise of others be their realisation.
In the heart of the Sufi or of the fakir, how should there be the alloy and the counterfeit (of evil thought), the place of return whereof is the love of the world? By abandoning the world and turning from it, are they special and chosen.
After seeking pardon, the pardon-seeker should present victuals; just as doeth he who cometh from journeying.
Because the sinner, who, for sin, shall have come out from the circle of being present and of being collected (of the khankah) ; and shall have entered on the journey of separation and of being hidden, — returneth not to this circle. To re-enter, it is first necessary that he should present victuals, which the Sufis call gharamat (fine).
When a person appeareth possessed of lust, with him they should strive to repel the darkness of lust by the luminosity of the heart.
The injurer and the injured both are in sin. Because if the injured one had heartily opposed the lust of the injurer, the darkness of lust would, through the luminosity of the heart, have departed.
The true Sufi is he who striveth in the purifying of his heart; and alloweth no pollution to abide in him.
As our allowance, may God grant us this state.
VI. 9.
Doubtless, in subduing refractory lusts and in softening hard hearts, safar profiteth much.
The being separated from one's native land, from friends and familiar things, and the exercising of patience in calamities cause lust and nature to rest from pursuing their way; and take up from hearts the effect of hardness.
In subduing lusts, the effect of safar is not less than the effect of nawafil, fasting and praying.
On dead skins, by tanning, the effects of purity, of softness, and of delicacy of texture appear; even so, by the tanning of safar, and by the departure of natural corruption and innate roughness, appear the purifying softness of devotion and change from obstinacy to faith.
Hence the master of shari'at (Muhammad) hath incited to safar, although to safar, is not limited the acquisition of the objects of the seekers of hakikat and of tarikat.
For there have been shaikhs who have, neither at the beginning nor at the end, made safar; but God's grace hath been their aid; and the noose of attraction hath drawn them from the lowest to the highest stage, and conveyed them to the stage of being a shaikh, the master of instruction.
Most shaikhs have made safar, — some in the beginning, for the sake of receiving profit; some at the end, for giving profit; and some both in the beginning and at the end, wherein they have regarded their own welfare of season and of hal.
Ibrahim Khwass used not to stay more than forty days in a city; because in this course, he regarded his welfare of hal and of tawakkul.
With isa (Christ), the Sufis are associated because, during the whole course of His life, He was in safar; and for the safety of His faith, never stayed in a place.
Whoever maketh safar must observe twelve rules: —
1. The advancing of proper resolution, and the establishing of honoured purposes—
(a) The acquiring of 'ilm (knowledge). (b) The meeting of shaikhs and of brothers.
Because, on meeting men of salah and obtaining a glance from the Lords of prosperity, many advantages accrue to seekers of tarikat.
He may be worthy of a happiness-giver's glance; and therefrom he may take up advantages of faith and of the world. In respect of the special ones, not far is this sense.
In the glance of some serpents, God hath established a special quality whereby he, on whom they glance, becometh destroyed. Wonder is it if, in the glance of His own special ones, God should have placed a virtue whereby they give the seeker on whom they glance life and happiness according to his capacity!
In the masjid of Khaif at Mina, Shaikh Ziya-u-d-Din Abu-n-Najib was making the tawaf; at all he glanced; and in inquiring as to, and reflecting upon, their state made excess.
They said: — “What seekest thou?”
He said: —
“Slaves of God there are whose glance giveth happiness; their glance, I seek.”
(c) The cutting asunder from familiar things and the swallowing the bitterness of separation from brothers and dear friends. For patience, in separation from one's abode and friends, is worthy of many benefits.
(d) The revealing of the hidden treasure of the soul's state; and the expelling its decorations and claims.
Because many reprehensible qualities (which, being rested in their purpose, are concealed in lusts) — become, revealed, in safar, through farness from accustomed things.
Thus if at the khankah (or at his abode), he see not (by reason of his rest with desire) a perturbation in his nafs, he thinketh that in him are existent, patience and riza.
When, in safar, calamities become continuous; and from his soul, a passion or an abomination appeareth, he knoweth that he hath not these two qualities. Up, he riseth in search of them; and the claim of possessing them vanisheth.
(e) Solitude and abandoning the acceptance (of the people).
The breeze of the hal of the master of hal who dwelleth in a corner reacheth the soul of the true ones and of the seekers of that corner; and he becometh the kibla of prosperity and the master of the people's acceptance.
This state is, for travellers of tarikat, the source of trial; and, to those arrived at the stage, the mark of being chosen.
For travellers (who are afflicted with this calamity of trial) the journeying for solitude and for the abandoning of acceptance (of the people) is of the requisites (of safar).
Because the stage of acceptance (of the people) is the slipping place of travellers; here, do their feet slip; here, do they turn their face from God to the people— except the person, whom the favour of the Eternal aideth; and who avoideth that abode, and goeth elsewhere, so that, preserved from this calamity, he may remain.
(f) The reading of verses of singularity and unity of God from the books of the world and from souls; and reading the signs of kudrat (power) and of hikmat (God's mystery) and the wonders of created and destined things — so that thereby amplitude may appear to the power of thought; and proofs to the perfection of kudrat and of hikmat increase (in number).
2. Making safar with a friend.
In safar, calamities (which every one in solitude cannot bear) occur. Hence is necessary a friend who may aid.
Some of the strong, having power of endurance against afflictions, have in solitude made safar, yet to every one it is not easy.
3. Of the party (who make together safar) making one amir, so that all shall obey him as in the Hadis.
Greater is the capacity of power of that one who, in austerity, piety, liberality, and in compassion is greater.
It is related that Abu 'Abdu-l-lah-i-Maruzi desired to make safar. His companionship, Abu 'Ali-i-Rabati asked. Abu 'Abdu-l-lah said: — “Only on the condition that thou be Amir, or I.”
Abu 'Ali replied: — “Be thou Amir.”
Abu 'Abdu-l-lah took up his road-provisions; and on his head placed his load. One night, in the desert, it rained. All night Abu 'Abdu-l-lah stood holding his blanket over Abu 'Ali to preserve him from the rain. When Abu 'Ali said: — “Do not,”
Abu 'Abdu-l-lah used to say: — “I am Amir; obedience on thy part is necessary.”
Whoever in power hath his glance over many followers; and hath the desire for rule or for the acquisition of lust's desires, his is no portion in Sufism.
4. The bidding farewell to brothers. He should, as Muhammad ordered, bid farewell to the brothers (of the khankah) ; and on the brothers, it is obligatory that they should pray for him.
For thus, when bidding farewell to travellers, did Muhammad pray.
5. The bidding farewell to the stage (of sojourning).
When the traveller taketh up his chattels, he should perform two rak'ats of prayer; and with them bid farewell.
In the Hadis is a tale by Anas bin Malik that Muhammad never alighted at a stage without performing, at the time of departure, two rak'ats of prayer, after which he used to pray: —
“O God, increase my piety; pardon my sins; turn me towards good — just as Thou wishest.”
6. When he wisheth to ride his steed, camel, litter, or ship, he should say: —
“Praise be to God who made subdued to us this steed. In the name of God. God is great. I depend upon God; save with God, the great and powerful, is neither power nor command. Thou art the rider of all backs; and the aider of all matter.”
7. From the stage, he should start early in the morning on the fifth day (Thursday), because Ka'b-i-Malik relateth that, on that day, Muhammad generally began his safar and despatched his troops.
8. When he cometh near to the stage, he should say: — “O God of the skies, of those that increase; of earth, of those that decrease: of Shaitan, of those that mislead; of the wind, of those that blow; of water, of those that flow! O God, I pray for the good of this stage and of its people; with Thee, I take shelter from the evil of this stage and of its people.”
9. Salutation to the stage.
When he alighteth, he should, by way of salutation to the stage, offer two rak'at of prayer.
10. The arranging of the articles of safar.
With himself, he should keep the staff, the water-holder, and the girdle; because their association with him is the sunnat. Abu Sa'id-i-Khazari relateth that Muhammad, going from Madina to Makka, thus ordered.
11. When he reacheth a city whereat he wisheth to stop and from afar casteth on it his glance, he should make salutation to the living and to the dead; should read some of the Kuran; should send the blessing thereof as a present to them; and should utter this prayer: —
“O God! in it bestow upon us good rest and fair allowance.”
12. Before entering the city, he should, if possible, bathe; because when Muhammad wished to enter Makka, he used first to bathe.
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