Shaikh ‘Alāī, who was the most orthodox of the sons of the Shaikh, the tablet of whose forehead was from early boyhood distinguished by the marks of nobility and uprightness, and the evidences of a youth to be spent in the worship of God and in following the ordinances of the prophet of God, may the peace and blessing of God rest upon him, in the service of his venerable father devoted himself to the acquirement of exoteric and esoteric sciences, and to the improvement of his character, disposition, and behaviour, and in a short time* having read all the routine works by the aid of his natural quickness of apprehension and clear intellect, engaged in tuition and instruction. 395.
Verse.Continual learning is requisite with application and exertion,
Always by day argument and by night repetition.
Piety, asceticism, worship and reverence,
Without these, all acquisitions are wondrous vain.
After the death of his revered father, having abandoned the ordinary conversation and giving up all connection with the delusive phantoms of the world, he set himself to follow consistently the paths of obedience and austerity, firmly occupying the prayer carpet of the Shaikhs, and used to engage in the direction and instruction* of seekers of the right way. Nevertheless he still retained a residue of evidences of worldly desires, and in accordance with the saying, “The last thing to leave the head of the just is the love of glory,”* seeking as he did to claim superiority over his fellow-men, he was unwilling that any other Shaikh in that city should share his dignity; this he carried so far that on the day of the festivals, from his excessive jealousy* and envy, he caused one of the leaders of the contemplative* and ascetic* Shaikhs of the Sūfī party to descend from his litter, thus inflicting a grievous blow to his dignity. He used to arrogate to himself alone the dignity of Shaikhdom. His other brothers, who in respect of years and experience were his superiors, used also to yield submission to him and pride themselves upon it.*
In the meanwhile Mīyān ‘Abdu-llah, a Nīyāzī* Afghān, who was at first one of the most noted lieutenants of Shaikh Salīm Chishtī of Fatḥpūr, and who eventually with his permission proceeded on a pilgrimage to the sacred city of Makka, and performed various kind offices and favours for him, taking part with Mīr Saiyyid Muḥammad of Jaunpūr,* may God sanctify his holy resting-place, who had claimed to be the promised Mahdī, and adopting the manners of a Mahdī, on his return from the Ḥijāz took up his abode in Biānah, and making his dwelling in the corner of a grove far from the haunts of men on the borders of a tank, used to cast water upon his head; and when the times of prayer came round, used to gather together certain of the labourers, hewers of 396. wood and drawers of water who had to pass by that way, and compel them to form an assembly for prayer,* with such a degree of enthusiasm, that if he met any man disinclined for the meeting he would give him a few coins* and encourage him, thus not allowing the reward of the assembly* to escape him.
When Shaikh ‘Alāī saw his conduct he was greatly pleased,* and said to his own followers, This is religion and true faith which Mīyān ‘Abdu-llah Nīyāzī has, whereas the path in which we are held is nought but idolatry and infidelity.*
So long as a hair's breadth of existence remains to thee*
The danger of idol-worship still remains for thee;
Thou sayest I have broken my idols and my Zunnār, I am free,
This idol however, thy slavery to self-conceit, remains to thee.
Abandoning the customs of his forefathers, and giving up his
claims as a Shaikh and a leader of religion, trampling under foot
his self-esteem and conceit, he devoted himself to the care of the
poor of his own neighbourhood, and with the utmost self-mortification
and humility gave himself up to the service of those whom
he had formerly*
vexed, and abandoning his madad-i-maāsh*
and his alms-house and monastery,*
entering the valley of self-
Follow my fortunes, or else depart far from me
She of her own accord was highly pleased with this determination of his.*
397. There are some women who perform perhaps even better than
men the duties of religion,
Just as in boldness the lioness surpasses the lion.
Then approaching Mīyān ‘Abdu-llah, with all respectful submission to him, he took instruction in the ceremonial observance of Ẕikr* in the manner which obtains among that sect.
The interpretations of the Qur‘ān, and the delicate points and minutiæ and true meanings of that sacred book were easily revealed to him, and a large number of the friends and companions who were in accord with him, and believed in him, some of them unmarried and some with families, chose companionship with him even at the risk of their lives, and following the path of his guidance with the foot of reliance in God, three hundred householders, abandoning all other source of gain and traffic, agriculture and skilled labour, spent their time with him. And whenever anything was given by Providence they used to divide it justly, apportioning to each individual an equal share. If nothing came,* comforting themselves with the sacred word, “Men whom neither merchandise nor selling divert from the remembrance of God,”* even had they died of hunger, they would not have uttered a sound, and if any person abandoning his vow made according to their mutual compact engaged in any lucrative occupation, of a surety he would expend a tithe of it in the service of Almighty God. Twice daily after the morning prayer and another prayer, great and small would gather in that assembly, and listen to an exposition of the Qur‘ān. Shaikh ‘Alāī had such a marvellous power of attraction that when he was expounding the Qur‘ān almost every one who heard him, of his own accord withheld his hand from all worldly occupation, and elected to join that assembly,* abandoning his family and relations and children, enduring the hardships of poverty, hunger and religious warfare never troubled himself again about his work or gains; and if he had not that degree of fortitude, his penitence and repentance of his sins and iniquities would certainly have availed nothing, while many a one thought it his duty to empty his cooking vessels at nightfall of all the necessities of life even to salt and flour and water, and let them remain upside down, and 398. they kept nothing in the way of means of existence by them, from their extreme faith in the providence of Almighty God, and the saying “Each new day brings a new provision” was the basis of their practice.
A short account of this sect is given in the Najātu-r-rashīd* which should be consulted.*
In spite of this they were in the habit of keeping arms and implements of war always with them* as a protection against their enemies, so that anyone who was unacquainted with the truth of the matter would be apt to think they were wealthy; The ignorant think them to be rich because of their modesty.* And whenever they saw any irreligious or forbidden action either in the city or the market, they went and called the offenders to account by main force,* and admitted no investigation by the governor, and on most occasions they got the best of it; they aided every magistrate of the city who acted in conformity with their religious tenets and principles* in carrying out his measures, while no one who was opposed to their views could [stand against them. Matters came to such a pass that fathers left their sons, brother left brother, and wife left husband]* and entered the charmed circle of the Mahdī, voluntarily submitting to poverty and extinction. Mīyān ‘Abdu-llah when he saw that Shaikh ‘Alā'ī had lost his influence with rich and poor alike, and that his day was over, was much vexed, and speaking with gentleness and moderation, said by way of advice, The time cannot away with affairs of this kind, and truth nowadays has become more bitter than colocynth. It were wiser for you to quit this vale (of iniquity) and either retire into obscurity or determine upon a journey to the Ḥijāz.