How Shaykh Abu ’l-Hasan, may God be well-pleased with him, heard Báyazíd's announcement of his coming into existence and of what should happen to him.
1925. It came to pass just as he (Báyazíd) had said. Bu ’l-Hasan heard from the people that
(Namely), “Hasan will be my disciple and my true follower (umma), and will receive lessons from my tomb at every dawn.”
He (Abu ’l-Hasan) said, “I have also seen him in a dream and have heard this from the spirit of
Every dawn he would set his face towards the grave and stand (there) in attention till the forenoon,
And either the apparition of the Shaykh would come to him, or without anything spoken his difficulty would be solved,
1930. Till one day he came auspiciously (to visit the grave): the graves were covered with new-fallen snow.
He saw the snows, wreath on wreath like flags, mound (piled) on mound; and his soul was grieved.
From the shrine of the (spiritually) living Shaykh came to him a cry, “Hark, I call you that you mayst run to me.
Hey, come quickly in this direction, towards my voice: if the world is (full of) snow, (yet) do not turn your face away from me.”
From that day his (spiritual) state became excellent, and he saw (experienced) those wondrous
things which at first he was (only) hearing (knowing by hearsay).
How the slave wrote another letter to the king when he received no reply to the first letter.
1935. That evil-thinking one wrote another letter, full of vituperation and clamour and loud complaint.
He said, “I wrote a letter to the king; oh, I wonder if it arrived there and found its way (to him).” The fair-cheeked (king) read that second one also, and as before he gave him no reply and kept silence.
The king was withholding all favour from him: he (the slave) repeated the letter five times. “After all,” said the chamberlain, “he is your (Majesty’s) slave: if you write a reply to him, tis fitting.
1940. What diminution of your sovereignty will occur if you cast looks (of favour) on your slave and servant?”
He (the king) said, “This is easy; but he is fool: a foolish man is foul and rejected of God.
Though I pardon his sin and fault, his disease will infect me also.
From (contact with) an itchy person a whole hundred become itchy, especially (in the case of)
this loathsome reprobate itch.
May the itch, lack of intelligence, not befall (even) the infidel His (the fool’s) ill-starredness keeps the cloud rainless.
1945. On account of his ill-starredness the cloud sheds no moisture: by his owlishness the city is made a desert.
Because of the itch of those foolish ones the Flood of Noah devastated a whole world (of people)
The Prophet said, ‘Whosoever is foolish, he is our enemy and a ghoul who waylays (the traveller).
Whoso is intelligent, he is (dear to us as) our soul :his breeze and wind is our sweet basil.’
(If) intelligence revile me, I am well-pleased, because it possesses something that has emanated from my emanative activity.
1950. Its revilement is not without use, its hospitality is not without a table;
(But) if the fool put sweetmeat on my lip, I am in a fever from (tasting) his sweetmeat.”
If you are goodly and enlightened, know this for sure, (that) kissing the arse of an ass has no
He (the unsavoury fool) uselessly makes your moustache fetid; your dress is blackened by his kettle without (there being) a table (of food).
Intelligence is the table, not bread and roast-meat: the light of intelligence, O son, is the nutriment for the soul.
1955. Man has no food but the light: the soul does not obtain nourishment from aught but that.
Little by little cut (yourself) off from these (material) foods— for these are the nutriment of an ass, nQt that of a free (noble) man— So that you may become capable of (absorbing) the
original nutriment and may eat habitually the dainty morsels of the light.
It is (from) the reflexion of that light that this bread has become bread; it is (from) the overflowing of that (rational) soul that this (animal) soul has become soul.
When you eat once of the light you will pour earth over the (material) bread and oven.
1960. Intelligence consists of two intelligences; the former is the acquired one which you learn, like a boy at school,
From book and teacher and reflexion and (committing to) memory, and from concepts, and from excellent and virgin (hitherto unstudied) sciences.
(By this means) your intelligence becomes superior to (that of) others; but through preserving
(retaining in your mind) that (knowledge) you are heavily burdened.
You, (occupied) in wandering and going about (in search of knowledge), are a preserving
(recording) tablet; the preserved tablet is he that has passed beyond this.
The other intelligence is the gift of God: its fountain is in the midst of the soul.
1965. When the water of (God-given) knowledge gushes from the breast, it does not become fetid or old or yellow (impure);
And if its way of issue (to outside) be stopped, what harm? for it gushes continually from the house (of the heart).
The acquired intelligence is like the conduits which run into a house from the streets:
(If) its (the house’s) water-way is blocked, it is without any supply (of water) Seek the fountain from within yourself!