“Between our friends we saw and we gave
To the searchers of the road a mark without a mark.”
Then the learned said to Míyán Báyezíd: “By what word or deed of thine shall men believe in thee?” Míyán Róshen Báyazíd replied: “Let there be one of your number, the best and ablest, who applies to science and practises devotion; let him join me, and according to my direction perform exercises of worship and piety; if he find a superior advantage, then believe in me.”
A person named Malik Mirzá said: “O Báyezíd, beware of arrogant speech, and call not men detestable; whoever likes, may follow thy path, but if he does not like it, let him remain away from it.” Míyán Róshen Báyezíd answered: “I will propose a simile: if in a house which should have but one door, a great number of persons had fallen asleep, and in that house fire had broken out; if by accident one person should be awake, ought he to awake the others, or not?” His adversaries said: “O Báyezíd, since God Almighty has charged thee with his orders, declare, ‘Jabriyil descended to me, and I am the Mahdi;’ but call not the people infidels and detestable.”
Míyán Róshen Bayazíd did not think it right to eat of the flesh of an animal killed by a person whom he did not know, and who did not adhere to the rule of the unity of God. Báyezíd knew that:
“A worldly wise man, before man, is living, but before God, dead; his form is like the form of a man, but his qualities like the qualities of beasts; whilst a man, knowing God, is living before God; his form is like the form of a man, and his qualities are like the qualities of the merciful God.”
Báyezíd said to his father Abd ullah: “The Arabian prophet has declared:
“Sheríát, ‘the law,’ is like night; Taríkat, ‘religious rule,’ is like the stars; Hakiket, ‘the truth,’ is like the moon; and Mârifet, ‘the true knowledge,’ like the sun; and nothing is superior to the sun.”
Míyán Báyezíd Róshen said: “The matter of the law rests upon the five fundamental principles of the Muselmans.[25]
Pronouncing the words of the faith, and joining to the words the belief in their truth; these are the actions of the law. The tasbíh, “rosary;” the tahlíl, “praise of God;” the being constantly employed in the verbal commemoration of the attributes of God; the guarding of the heart from temptation: this is the business of taríkat, “religious rule.”