After this interview, he became the diligent follower of Kaiván, and resorted to the disciples of the Master of all Sciences.
Mir Abulkasim Fandaraski also, through his intercourse with Kaiván’s disciples, became an adorer of the sun, refraining from cruelty towards all living creatures. It is well known that being once asked: “Why dost not thou in obedience to the law go on the pilgrimage to Mecca?” He replied: “I go not on this account, as I must there slaughter a sheep with my own hand.” At present the author proceeds to describe with the pen of truth a summary of the institutes of the Amézish, “intercourse,” held by the Abadian Durveshes with society. Those who adopt this rule call it the Amèzish-i-Farhang, or “the intercourse of science,” and Mèzchar, or “Stranger’s remedy.” When a stranger to their faith is introduced to one of their assemblies, far from addressing harsh observations to him, they pass eulogiums on his tenets, approve whatever he says, and do not omit to lavish on him every mark of attention and respect: this conduct proceeds from the fundamental article of their creed, as they are convinced that in every mode of belief, its followers may come to God: nay, if those of a different faith should present them a request respecting some object about which they disagree, that is, solicit some act by which they may approach God, they do not withhold their compliance. They do not enjoin a person to abandon his actual profession of faith, as they account it unnecessary to give him useless pain of mind. Moreover when any one is engaged in concerns with them, they withhold not their aid from his society and support, but practise towards him to the utmost extent of their ability, whatever is most praiseworthy in this world and the next: they are also on their guard against indulging in sentiments of prejudice, hatred, envy, malice, giving pre-eminence to one faith above another, or adopting one creed in preference to another. They also esteem the learned, the Durvishes, the pure of life, the worshippers of God in every religion, as their trusty friends; neither styling the generality of mankind wicked, nor holding worldly-minded persons in abhorrence: they observe, “what business has he who desires not this world’s goods to abhor the world?” for the sentiment of abhorrence can proceed from the envious alone. They neither communicate their secrets to strangers, nor reveal what another communicates to them.
A person named Mihráb was among the disciples who followed the son of Farhad, in the year of the Hejirah 1047 (A. D. 1637); the author, who was then in Kashmir, thus heard from Muhammad Fál Hasîrî: “I once beheld Mihráb standing in the high road, at the moment when a Khorasánian, seizing on an old man by force, obliged him to labor for him without recompense, and placed a heavy burden on his head: at this Mihráb’s heart so burned within him, that he said to the Khorasánian, ‘Withdraw thy hand from this old man, that I may bear the burden whithersoever thou desirest.’ The Khorasánian was astonished, but Mihráb, without paying any farther attention to this, took the poor man’s load on his head, and went along with his unjust oppressor, and on his return from that person’s house showed no symptoms of fatigue. On my observing to him, ‘This oppressor has heaped affliction on a holy priest and judge like thee!’ he replied, ‘What could a helpless person do? the load must be conveyed to his house, and he was unable to place it on his shoulders, as it was unbecoming for him; nor was he able to give money (which is difficult to be procured) in payment of his labour: he of course seized on some one to perform his work. I applaud him for granting my request, and feel grateful to the old man for complying with my wishes, suffering me to take his place, and transferring his employment to myself.’”
Hafiz of Shiraz thus expresses himself:
“The heavens themselves cannot remove the weight confided to us;
The lot of labour fell to my hapless name.”
Máh Ab, the younger brother of the above Mihráb, was seen by the compiler of this work in attendance on the son of Farhad, and in the year of the Hejirah 1048 (A. D. 1638) he thus heard from the Mulla Mahdi of Lahóre: “Bahram having one day sent him on some errand to the bazar, he happened to pass by the house of a person in the service of Alim Uddin of Halsub, styled Wazir Khan; the soldier was then chastising his slave, saying: ‘Thou hast fraudulently sold one of my captives.’ Máháb coming near the soldier, said to him: ‘Withdraw thy hand from this slave, and accept me in place of him who has run away.’ Nay, this request was so importunately urged, that the soldier finally accepted the offer and desisted from beating his slave. However, when the soldier had discovered Máháb’s spiritual gifts, he permitted him to return home, but Máháb would not quit him. A week after this event, Farhad said in my presence, ‘I know not where Máháb is;’ on which, resting his head on his knees, he directed his heaven-contemplating attention to the subject, and the instant after, raising up his head, said: ‘Máháb is in the service of a certain soldier, and has voluntarily resigned his person to servitude.’ He forthwith proceeded to the soldier’s abode and brought back Máháb.” Many similar transactions are recorded of these sectaries. Muhammed Shariz, styled Amir ul Umra,[346] a Shirazi by descent, thus says:
“Through auspicious love we make perfect peace in both worlds,
Be thou an antagonist, but experience nothing but love from us.”
It is to be observed that Halsub is a place in one of the districts of the Parjab.