he answered, "my paternal tenderness was aroused. But immediately I heard a voice, 'What, Ibrahim! Dost thou pretend attachment to Us while all the while thy heart is engaged with another person? How can two loves co-exist in one heart?' On hearing this, I prayed to the Lord and said, 'O my G.o.d, if my love to this child makes Thee withdraw from me, take his soul or mine.' My prayer was heard, and He has taken the soul of my son." On one occasion Ibrahim is reported to have said, "Many nights in succession I sought to find the Kaaba unoccupied. One night when it was raining very hard, I at last found it so. I entered it, and lifting my heart to G.o.d, I said, 'O G.o.d, blot out my sins,' upon which I heard a Voice, which said, 'O Ibrahim, all over the world men ask Us the same thing; but if We blot out everyone's sins, whom shall We cause to share in the ocean of Our mercy?'" On another occasion he was asked, "Why hast thou given up thy rank and thy kingdom?" "One day," he said, "When I was seated on my throne, I looked at a mirror. I saw reflected in it my last resting-place, which was an obscure tomb, wherein I had no one to keep me company. The road whereby to reach the other world was long, nay infinite, and I had no provision for the way. I saw besides an upright judge, who questioned me so rigorously that I could return him no fit answer. Behold why my rank and my kingdom lost all value in my eyes, and why I abandoned them." "But why," continued the questioner, "didst thou flee Khorasan?" "Because," he said, "they kept on questioning me." "And why dost thou not marry?" "Is there any woman who would marry a man like myself, who am always hungry and naked? If I could, I would divorce myself; how then can I attach anyone to myself?"

Once Ibrahim asked a dervish, "Have you a wife and children?" "No,"

answered the dervish. "It is all then well for thee." "Why so?" asked the dervish. "Because," said Ibrahim, "everytime a dervish marries he is like one who embarks on a vessel, but when children are born to him he is like one who is drowning."

Seeing a dervish groaning, he said, "Doubtless thou hast bought this position of dervish at a low price." "What, Ibrahim," answered the other, "can the position of dervish be bought?" "Certainly," answered Ibrahim; "I have bought it at the price of royalty, and I find I have made a good bargain."

One day a man brought to Ibrahim a sum of a thousand pieces of gold, which he had vowed to offer him. "I do not take anything from the wretched," the latter said. "But," said the other, "I am a rich man."

"What," answered Ibrahim, "you are as rich as that, and still seek to increase your wealth?" "As a matter of fact, I do." "Well then, you are more wretched than anyone," and he added, "Listen! I possess nothing, and I ask nothing of anyone. I have aspired after the condition of a dervish and found riches in it; others have aspired after riches and found poverty." Another person also offered Ibrahim a thousand pieces of gold, which he refused, saying, "You wish doubtless by means of this gold to erase my name from the list of dervishes."

Every day Ibrahim worked for hire, and whatever he earned he spent on provisions to take to his companions; then they all broke their fast together. He never returned in any case till he had performed his evening devotions. One day when he had been absorbed in them, he returned later than usual. His companions, who were waiting for him, said to themselves, "We had better break our fast and all go to bed.

When Ibrahim sees what we have done, he will come earlier another time, and not keep us waiting." Accordingly, they all ate and lay down. When Ibrahim came and saw them asleep, he said to himself, "Perhaps they have gone to bed hungry." He had brought with him a little meal, which he made into dough; then he blew up the fire, and cooked supper for his companions. They then rose and said to him, "What are you doing, Ibrahim?" "I am cooking something for you, for it has occurred to me that perhaps you have gone to bed without taking anything." They looked at each other, and said, "See, while we were plotting against him, he was engaged in thinking for us."

One day a man came to Ibrahim and said, "O Ibrahim, I have done myself a great deal of harm (by sin). Give me some advice." "Listen then," said Ibrahim, "here are six rules for you. First: When you have committed a sin, do not eat the food which the Lord sends you." "But I cannot live without food," said the other. "What!" exclaimed Ibrahim, "is it just that you should profit by what the Lord supplies while you do not serve Him and never cease to offend Him?" Second: "When you are on the point of committing a sin, quit the Kingdom of the Most High." "But," said the man, "His Kingdom extends from the East to the West; how can I go out of it?" "Very well, remain in it; but give up sin, and don't be rebellious." Third: "When you are about to sin, place thyself where the Most High cannot see you." "But one cannot hide anything from Him."

"Very well then," said Ibrahim, "is it right that you should live on what He supplies, and that you should dwell in His Kingdom, and commit evil actions under His eyes?" Fourth: "When Azrael, the Angel of Death, comes to claim your soul, say to him, 'Give me a respite, I wish to repent.'" "But how will Azrael listen to such a prayer?" "If it is so,"

replied Ibrahim, "repent now, so as not to have to do so when Azrael comes." Fifth: "When you are placed in the tomb, dismiss the angels Munkir and Nakir,[11] who will come to examine thee." "But I cannot."

"Very well, live such a life as to be able to reply satisfactorily to them." Sixth: "On the Day of Judgment, when the order goes forth to conduct sinners to h.e.l.l, say you won't go." "It suffices, Ibrahim, you have said enough." The man repented, and the fervour of his conversion lasted till his death.

Ibrahim is said to have told the following story. "One day I went to glean, but as soon as I put any ears of corn in the lappet of my robe they were shaken out. This happened something like forty times. At last I cried, 'What does this mean, O Lord?' I heard a Voice say in reply, 'O, Ibrahim, in the time of your prosperity forty bucklers of red gold were carried in front of thee. It was necessary that you should be thus molested as a requital for the luxury of those forty golden bucklers.'"

Once Ibrahim was entrusted with the charge of an orchard. The owner one day came down to visit it, and told Ibrahim to bring him some sweet pomegranates. Ibrahim went and gathered the largest he could find, but they all proved to be bitter. "What!" said the owner, "you have eaten these pomegranates so long, and cannot distinguish the sweet from the bitter?" "Sir," replied Ibrahim, "you told me to take charge of the orchard, but you did not tell me to eat the pomegranates." "Ah," replied the other, "to judge by your austerity, you must be no other than Ibrahim ben Adham." The latter, seeing that he was discovered, left the orchard and departed.

A story told by Ibrahim was as follows. "One night I saw in a dream Gabriel, with a piece of paper in his hand. 'What are you doing?' I asked him. 'I am writing on this sheet of paper the names of the friends of the Lord.' 'Will you write mine among them?' Ibrahim asked. 'But you are not one of His friends.' 'If I am not one of His friends, at least I am a friend of His friends.' Immediately a Voice was heard, 'O Gabriel, write Ibrahim's name on the first line, for he who loves Our friends is Our friend.'"[12]

Once while Ibrahim was walking in the country, a horseman met him and asked him who he was, "I am," answered Ibrahim, "the servant of the Most High." "Well," said the horseman, "direct me to the nearest dwellings."

Ibrahim pointed to the cemetery. "You are jesting at me," the other cried, and struck him on the head so severely that the blood began to flow. Then he tied a cord round his neck, and dragged him forcibly into the middle of the neighbouring town. The people cried out "Madman, what are you doing? It is Ibrahim ben Adham." Immediately the horseman prostrated himself before Ibrahim and implored his pardon. "O Ibrahim,"

he said, "when I asked you where were the nearest dwellings, why did you point to the cemetery?" "Every day," he answered, "the cemetery becomes more and more peopled, while the town and its most flourishing quarters are continually falling into ruins."

When Ibrahim's last hour arrived, he disappeared from sight, and no one has been able to say exactly where his tomb is. Some say it is at Bagdad, others at Damascus, others at Pentapolis. When he died, a Voice was heard saying, "The man who excelled all others in faith is dead; Ibrahim ben Adham has pa.s.sed away."

[11] According to the Mahommadan belief every man as soon as he is buried is examined by these two angels.

[12] Leigh Hunt's well known poem refers to this:

"Abou ben Adhem (may his tribe increase!)"

Awoke one night from a deep dream of peace, And saw within the moonlight in his room, Making it rich and like a lily in bloom, An angel writing in a book of gold.

Exceeding peace had made Ben Adhem bold, And to the presence in the room he said: "What writest thou?" The vision raised its head, And with a look made all of sweet accord, Answered "The names of those who love the Lord,"

"And is mine one?" said Abou. "Nay not so,"

Replied the Angel. Abou spoke more low But cheerily still; and said: "I pray thee then Write me as one that loves his fellow men."

The angel wrote and vanished. The next night He came again with a great wakening light, And showed the names whom love of G.o.d had blest, And lo! Ben Adhem's name led all the rest."

CHAPTER V

FUDHAYL BEN AYAZ, THE HIGHWAYMAN (D 803 AD)

In the beginning of his career Fudhayl ben Ayaz was a highwayman, and used to pitch his tent on the plains between Merv and Abiwerd. He had collected many other robbers round him; when they brought in booty, he, as their chief, apportioned it. He never neglected saying the Friday prayers, and dismissed any of his servants whom he found neglecting them.

One day his men were lying in wait on the high road when a numerous caravan arrived and fell into their clutches. In this caravan was a merchant who had a large sum of money in his purse. Desirous of hiding it, he fled towards the open plain; there he found a tent and a man clothed in coa.r.s.e garments seated in it. The merchant, having explained the matter to him, was told to leave his money there. He did so, and returned to the caravan. When he got there he saw that the robbers had attacked it and taken all the goods, after having bound and laid on the earth all the travellers. He ransomed them, and helped them to gather together the remains of their property. When he returned to the tent he found the robbers there dividing their booty. Seeing this, he said, "Woe is me! Then he whom I trusted my money to was a robber." He was on the point of departing when Fudhayl called out to him, "What is the matter?"

"I had come," he answered, "to take back my money which I had deposited here." "Well," said Fudhayl, "you will find it where you placed it." The merchant did so. "But," cried Fudhayl's companions, "we did not find any coined money at all in this caravan; how is it that you hand over such a large sum?" "This man," answered Fudhayl, "has trusted me in the simplicity of his heart; now I, in the simplicity of my heart, trust in the Lord; and just as I have justified the good opinion which the merchant had of me, I hope the Lord will justify that which I have of Him."

The conversion of Fudhayl to an ascetic life took place in the following manner. As he was climbing over a wall to see a girl whom he loved, he heard a voice p.r.o.nounce this verse of the Koran: "Is not the time yet come unto those who believe that their hearts should humbly submit to the admonition of G.o.d?"[13] On this he exclaimed, "O Lord, that time is come." He then went away from the place, and the approach of night induced him to repair for shelter to a ruined edifice. A caravan was encamped not far off, and Fudhayl heard one of the travellers say to another, "We must rise and be going, lest Fudhayl should arrive and rob us." Fudhayl then came forward and said, "I have good news for you.

Fudhayl has entered upon the path of penitence, and is more likely to flee from you than you from him." Then he departed, after having asked their pardon for his former misdeeds. For some time he resided at Mecca, where he received instruction from Abou Hanifeh, and subsequently returned to his own country, where his sanct.i.ty became widespread.

It is related that one night the Caliph Harun-al-Rashid said to Fazl the Barmecide, "Take me to a man by whose aid I may rise out of the moral torpor into which I have fallen." Fazl took him to the door of a celebrated ascetic, Sofyan ibn Oyaina, who asked on their knocking, "Who is there?" "The Prince of the Faithful," answered Fazl. "Why did you not send for me?" said Sofyan, "I would have come myself in person to serve him." Al-Rashid, hearing this, said, "This is not the man I seek." They then departed, and knocked at the door of Fudhayl. As they arrived, the latter was reciting the following verse of the Koran: "Do those who have done evil imagine that we shall set them on the same level with those who have done well?" Koran (Sura xlv., v. 20). The Caliph had no sooner heard this verse than he said, "If it is good advice we are seeking, here is enough for us." Then they knocked at the door. "Who is there?"

asked Fudhayl. "The Prince of the Faithful," Fazl answered. "What do you want?" was the reply; "I have nothing to do with you, leave me alone and don't waste my time." "But you should treat the Caliph with honour, and let us in." "It is for you to come in if you must, in spite of me,"

answered Fudhayl. When the Caliph and his attendant entered, Fudhayl extinguished the lamp in order not to see the intruders.

Harun-al-Rashid, having touched Fudhayl's hand in the dark, the latter exclaimed, "How soft this hand is; may it escape h.e.l.l fire." Having thus spoken, he rose to pray. As for the Caliph, he began to weep, and said, "Speak to me at least one word." Fudhayl, when he had finished his prayers, said to him, "O Harun, thy ancestor Abbas, who was the paternal uncle of the Prophet (on whom be peace!) said to him one day, O Prophet of G.o.d, make me ruler over a nation. The Prophet replied, I have made thee ruler over thyself. If thou rulest thine own body and keepest it constant in the service of the Lord, that is better than ruling a nation for a thousand years. Again, Omar, the son of Abd al Aziz, being installed on the throne of the Caliphate, sent for three of his intimate friends, and said to them, 'Behold me caught in the toils of the Caliphate; how shall I get rid of them? Many people consider power a blessing; I regard it as a calamity.'"

Then Fudhayl added, "O Harun, if thou wishest to escape the punishment of the Day of Judgment, regard each old man among the Moslems as thy father, the young men as thy brothers, the women as thy sisters. O Harun, I fear lest thy handsome visage be scorched by the flames of h.e.l.l. Fear the Most High, and know that He will interrogate thee on the Day of Resurrection." At these words, Harun-al-Rashid wept copiously.

Then Fazl said to Fudhayl, "Say no more; you have killed the Caliph with grief." "Oh Haman!"[14] Fudhayl answered, "it is not I, it is thou and thy relations who have misled the Caliph and destroyed him." Hearing these words, Harun-al-Rashid wept still more bitterly, and said to Fazl, "Be silent! If he has called you Haman, he has (tacitly) compared me to Pharaoh." Then, addressing Fudhayl, he asked him, "Have you any debt to pay?" "Yes," he answered, "that of the service which I owe to the Most High. He furnishes me with subsistence, I have no need to borrow." Then Harun-al-Rashid placed in Fudhayl's hand a purse in which were a thousand pieces of gold, saying, "This money is lawfully acquired, I have inherited it from my mother." "Ah!" exclaimed Fudhayl, "my advice has been wasted; my object in giving it was to lighten thy burden; thou seekest to make mine more heavy." At these words, Harun-al-Rashid rose, saluted him, and departed. All the way home he kept repeating to himself, "This Fudhayl is a great teacher." On another occasion the Caliph is reported to have said to Fudhayl, "How great is thy self-abnegation," to which Fudhayl made answer, "Thine is greater." "How so?" said the Caliph. "Because I make abnegation of this world, and thou makest abnegation of the next; now this world is transitory, and the next will endure for ever."

Sofian Tsavri relates the following anecdote. "One night I was talking with Fudhayl, and after we had been conversing on all kinds of subjects, I said to him, 'What a pleasant evening we have had, and what interesting conversation.' 'No,' he said, 'neither the evening nor the conversation have been good.' 'Why so?' I remarked. 'Because,' he said, 'you sought to speak words which might please me, and I sought to answer so as to gratify you. Both of us, pre-occupied with our talk, had forgotten the Most High. It would be better for each of us to sit still in his place and to lift up his heart towards G.o.d.'"

A stranger coming to Fudhayl one day was asked by the latter for what purpose he came. "I have come," he answered, "to talk with you, and to find in so doing calm of mind," "That is to say," broke in Fudhayl, "you wish to mislead me with lies, and desire me to do the same to you. Be off about your business."

[15]But with all his austerity of life, his prolonged fasts and watchings, his ragged dress and wearisome pilgrimages, he preferred the practice of interior virtue and purity of intention to all outward observances, and used often to say that "he who is modest and compliant to others and lives in meekness and patience gains a higher reward by so doing than if he fasted all his days and watched in prayer all his nights." At so high a price did he place obedience to a spiritual guide, and so necessary did he deem it, that he declared, "Had I a promise of whatever I should ask in prayer, yet would I not offer that prayer save in union with a superior."

But his favourite virtue was the love of G.o.d in perfect conformity to His will above all hope or fear. Thus, when his only son (whose virtues resembled his father's) died in early age, Fudhayl was seen with a countenance of unusual cheerfulness, and, being asked by his intimate disciple, Abou Ali, the reason wherefore, he answered, "It was G.o.d's good pleasure, and it is therefore my good pleasure also."

Others of his sayings are the following: "To leave aught undone for the esteem of men is hypocrisy, and to do ought for their esteem is idolatry." "Much is he beguiled who serves G.o.d for fear or hope, for His true service is for mere love." "I serve G.o.d because I cannot help serving Him for very love's sake."

[13] Koran, Sura 57, v 15.

[14] According to the Koran, Haman was the vizier of Pharaoh whom he misled by bad advice.

[15] Vide Palgrave: "Asceticism among Mohammedan nations."

CHAPTER VI

BAYAZID BASTAMI (D 874 AD)

Bayazid Bastami, whose grandfather was a Zoroastrian converted to Islam, was distinguished for his piety while still a child. His mother used to send him regularly to the mosque to read the Koran with a mullah. When he reached the chapter "Luqman," he read the verse, "Show thy grat.i.tude in serving Me, and show thy grat.i.tude to thy parents in serving them."

He asked his teacher the meaning of the verse, and had no sooner heard it explained than he immediately ran home. When she saw him, his mother said, "Why have you come home so early, my child? Have they sent you for the fees?" "Mother," answered Bayezid, "I have just read the verse in which the Lord commands me to serve Him, and to serve thee; but, as I cannot serve in two places at once, I have come to propose to you that you should ask the Lord to give me to you in order that I may serve you, or that you should yourself give me to the Lord that I may serve Him."

"Since that is the case," said his mother, "I give you up to the Lord, and renounce all my rights over you." Accordingly, a few years afterwards, Bayazid left his native village Bastam, and for thirty years lived as a bare-footed ascetic in the deserts of Syria. Once during this time Bayazid came home and listened at the door of his mother's house before going in. He heard her saying in prayer, "May G.o.d bless my poor exile, may the hearts of the pious be rejoiced by him and accord him grace." Bayazid, hearing these words, wept, and knocked at the door.

"Who is there?" she asked. "Thy exile," he answered. No sooner had she opened the door than, embracing Bayazid, she said to him, weeping, "O my son, separated from thee as I have been, my eyes have lost the power to see, and my back is bent," and they both mingled their tears together.

Some time after Bayazid said to a friend, "What I ought to have known most clearly is just what I have only learnt when too late--to serve my mother. That which I sought in devoting myself to so many religious exercises, in putting myself at the service of others, and in exiling myself far from my kindred and my country, see, how I have discovered it. One night when my mother asked for water, as there was none in the pitcher, I went to the ca.n.a.l to draw some. It was a winter night, and the frost was very sharp. While I had gone for the water, my mother had fallen asleep again. I stood waiting with the full pitcher in my hand till she should awake. When she did so, she asked for water, but when I wished to give it her, I found that the water was frozen, and the handle of the jug stuck fast to my hand. 'Why,' said my mother, 'did you not put it down?' 'Because I feared,' I answered, 'not to be ready when you asked for it.' That same night the Lord revealed to me all that I wanted to know."

Bayazid used to tell the following story. "A man came to see me, and asked where I was going. 'I am going to Mecca,' I said, 'to make the circuit of the Kaaba.'[16] 'How much money hast thou?' he asked. 'Two hundred pieces of gold,' I answered. 'Very well,' he said, 'give them me and walk seven times round me. By this act of charity thou wilt deserve a greater recompense than thou wouldest obtain at the Kaaba.'[17] I did as he asked, and that year I did not make the pilgrimage."

One day the thought crossed Bayazid's mind that he was the greatest Sufi of the age. But no sooner had it done so, than he understood it was an aberration on his part. "I rose immediately," he said, "and went some way into the desert of Khora.s.san, where I sat down. I took then the resolution of not moving from the spot where I was seated till the Lord should send me someone who would make me see myself as I really was. I waited thus for three days and three nights. On the fourth night a rider on a camel approached. I perceived on his countenance the marks of a penetrating mind. He halted, and, fixing his eyes on me, said, 'Thou desirest doubtless, that in the twinkling of an eye I should cause to be swallowed up the village of Bastam and all its population, together with its riches, and Bayazid himself.' At these words I was seized with an indescribable fear, and asked him, 'Whence comest thou?' 'O Bayazid,' he answered, 'while thou hast been seated here I have travelled three thousand miles. Take care, O Bayazid, to place a curb on thy heart, and not to forget the road; else shalt thou infallibly perish.' Then he turned his back and departed."