Charles Reed Peers.

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son of Shaikh Abdullah, who descended in the seventh
generation from Shaikh Sirdi-eddin Ansdri, and that, in
the latter time of the dominion of the Afghans, he was born
in the town of Jalendher in the Panjab. A year after
this event, the blessed Lord Z.ahir-eddtn Bdber Pddskdh,
having obtained a victory over the Afghans, conquered
Hind. In the history of the Moghills it is recorded that,
in the year of the Hegira 932 (A. D. 1525) the blessed
Lord B^ber Padshah defeated Ibrdhim Khdn Afghdn. In
the before-said Halnameh is to be found that the mother
of Mly4n Bayezid was called Bdnin, and that the
father of Banin and the grandfather of Abd ullah were
brothers, and had their residence in the town of Jalendher.
Miyan Bayezid was born in this place. The father of Abd-
ullah asked Banin, the daughter of Muhammed Amin, in
marriage for his son Abd ullah. The father of Bdyezid
Abd ullah resided at Kanigaram, which is situated in Kdh-
istan (the hilly country) of the Afghans. When the con-
quests of the Moghiils began to extend, Banin also came
with Bayezid to Kanigaram. Abd ullah, had no liking for
Banin, on which account he repudiated her; and Miyan
Bayezid experienced many sufferings from the enmity of
another wife of Abd ullah, and from the son of the wife
of Yakub, besides the carelessness of his father.

It was the custom of Miydn Bayezid that, whenever he
went to tend his own field, he took care also of the fields
of others, and guarded them. From his infancy he felt a
disposition toward the first cause, so as to investigate — "the
heavens and the earth are here ; but where is God ? *^ When
Khdjah Ismail was blessed in a dream by a revelation, he
devoted himself to austere practices of piety, and many
persons who partook in his exercises, derived benefit from

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346 THE DABISTAN

them. B^yezid wished to become his disciple; but Abd uUah
forbade it, saying : ** It is a disgrace to me that thou shouldst
be the disciple of the meanest of our relations ; go to the
sons of Shaikh Bahd-eddin Zakar'id.^^ Bayezid replied:
"The character of a Shaikh is no inheritance.^' Finally,
Bayezid was called by a mysterious influence to sanctity,
and passed through the gradations of sher'idt, "external law";
haklket, " reality *' ; fndrifet, " true knowledge * ; kurbet,
" proximity ** ; vdsalet, " union *' ; and sekujiat, " dwelling in
God.'' Many men joined him, at which the envious were
vexed, and he invited to him the crowd which had not at-
tained the same degree. With Bayezid lineage obtained no
respect, but only knowledge and virtue were valued, as,

« Paradise belongs to the servants of God, let them
Be kabskis, ^negroes,* and hell is for the depraved,
Let them be sdids of Koresh extraction. >^

He saw God manifest : —

>

His friends saw in a night dream, and he himself heard
the voice, that Bayezid should be called Aliydn R6shen,
and he obtained eternal life, according to the words of
God : —

"Say not of him who is slain in the way of the Lord, that he is
dead, but that he is alive; but you cannot distinguish the deaf, the
dumb, and the blind; nor can they reply to you; for they are deaf
in hearing the truth, dumb in speaking the truth, and blind in see-
ing the truth.>>

He made himself free of the crowd of such description ;
and frequently divine inspiration came upon him. Now,
according to the prophetic saying: —

« Inspiration is a light which descends into the heart, and displays
the real nature of the things according as they are.'^

And Jabrll also descended to him ; we read in the Koran: —



God Almighty elected him also for an apostle, and con-
ferred upon him the gift of prophecy: —

" I have sent none before thee, excepting those persons who have
received revelation.®



348 THE DABISTAN

The lord ^Mi'yan R6shen, that is, Bayezid, was extremely
righteous in his conduct, as it is said: —

>

Miyan Rdshen, that is, Bayezid, said to the learned:
"What says the confession of the faith? '^ The reply was:
" We bear testimony that there is no god but God '* ; that
is: we testify that there is no god worthy to be worshiped
but God Almighty. MIyan Bayezid said : " If one is not
acquainted with the Lord Almighty, and says: *I am ac-
quainted with him,* he is a liar; as it is said: —

>

And again: —

" Hearts bear witness of hearts.*^

M6ul^na Zakari£ said to him: "Thou takest thyself for a
master of opening the tombs ; let us go together to a bury-
ing ground, that the dead may converse with thee.** Miyan
Bayezid replied : " If thou didst listen to the voice of the



SCHOOL OF MANNERS 349

dead, I should not call thee an infidel.** The author of
this work observed to Miyan, who was attached to the
Roshenian persuasion : ^* If , instead of these words, the lord
Miyan had said : when I hear your voice, it is the voice of
the dead, and proceeds from the tomb of the corporeal
members, it would have been better.'* Being pleased with
this observation, the Miyan wrote down upon the margin
of the Halnameh, that this also is the speech of the lord
Miyan. The Mobed says: —



Miyan Bayezid, in his early years, used to conform to
the five fundamental principles of the Muselman faith, such
as the confession of faith, to say prayers five times a day,
and to keep the fasts ; but as he was not possessor of a
sufficient estate, it was not necessary for him to give the



352 THE DABISTAN

stated alms. He was desirous to perform the pilgrimage,
but he was then too young for it, so it was postponed until
he attained the truth of his religion. The words of God
Almighty are : — •

^* V^erily, I am near to mankind, nearer than their own necks ;
there is no separation between me and mankind ; and I am one with
mankind; but mankind know it not: nor can a man attain the knowl-
edge of me, unless by the means of the assiduous perusal of the
sacred volume, and not by much travel of the feet ; but he may at-
tain the knowledge of me by ardent meditation, and, by obedience, a
man becomes perfect.*^

Thus far from the Hal-n^meh of Miyan Bayazid,



THE ILALIAHS

Appearance of the Khalifkt of the All-Just

/tN ACCOUNT of the lord Khalifet, « Vicar, '> of God,
'^■*- The author of this book lieard from Khdjah Masdud,
the son of Khdjah Makm^id, the son of Khdjah Alir-
shed al hak, who was a pious master of worldly concerns,
what follows : ** My honored father said he had heard from
his noble ancestors, that the lord of the faith and of
the w^orld will appear ; but he knew not whether that
lord's time was already come, or will come ; meanwhile he
saw him one night in a dream ; when he rose from sleep,
he went to ,the country where that august personage was
born, that is on Sunday of the month Rajeb (the seventh
Arabian month), in the year of the Hegira 949 (A. D.
1543), the lord Jclal eddin Akbar, the august son of
Hamdyun Pddshah and of the praiseworthy Bd?tu Begam
was born.'^ The writer of this work heard also in the
year of the Hegira 1053 (A. D. 1643-4), in Lahore, from
Mirzd Shah Aluhammed, surnamed Khaznin Khan, the
son of shah Baigh Khan, with the surname of Khdn Douran,
a native of Arghtin, who is said to have asked from the
Navab Aziz K6ka, surnamed Kdhn Adzem, what observa-
tion he had to make upon the rumor current relative to
the Lord, the inhabitant of the ninth heaven, as to his
being like the Messiah ? He answered : ^^ What the mother
said is the truth, **



On the Dispute of the Peopi^e of Different Religions

In the service of the khalifah were two learned persons,
the one a Sonnite, and the other a Shiah, who both sought
admittance at court. The emperor called them, and by their
desire in his presence they endeavored to establish the truth of
their respective religions. The Shiah said : ** It is evident
23 (353)



354 THE DABISTAN

that the Sonnites are without faith, because they do not ac-
knowledge the prophet's purity, and say that David caused
Urid to be killed.** The Sonnite replied: ** This fact is
equally mentioned in the Koran and in the 775wrf/, * Penta-
teuch,^ explicitly and circumstantially.** A Jew was present,
and affirmed: "It is certainly in the Pentateuch.** Upon
which the Shiah rejoined : " The Pentateuch is altered.** The
Jew retorted : " We may as well, and with a better right,
say that your book is altered, while there is no reason to
be urged that the Pentateuch is corrupted.** The Shidh had
no answer to give, and the author of this book saw in the
treatises of several of the modern learned, that they have
appropriated this answer to themselves. The Shiah again
said : " The godly Ali was a very learned and most excel-
lent man, and never polluted his lips with wine, nor pork,
nor any thing dressed by the infidels.** To which the Son-
nite replied : ■* As with you the hand of an infidel is impure,
and the Koresh all drank wine and eat pork, the prophet,
w^ho associated with them, eat the same food in the house
of his paternal uncles, and so did the lord, the godly Ali.**
The Shiah had no suitable reply to make to this observation ;
he continued however : *^ In the Malul and Nahel^ it is
stated that the pure Fatima declared. The palm-grove of
Fedak is my inheritance, as the lord of the prophetic asylum
committed it to me as a tatnlik (hereditary property) during
his life-time. But the prophet has said : —

«



Online LibraryCharles Reed PeersUniversal classics library (Volume 6) → online text (page 32 of 37)