At that time it was the custom, when friends had been separated and met again, on meeting, their first inquiries were about the health, wealth, and children of each other. But the friends of Miyán Róshen Báyezid first inquired about each other’s faith, religious thoughts, zeal, love, and knowledge of the All-Just, and afterwards about their health and welfare. When they made inquiry about any other person, it was in the following manner: “How is he with respect to religion and faith? does he keep the affection of the friends of God?” and in these things they rejoiced. The words of the prophet are:
“Verily, God does not regard your forms nor your wealth,
But he regards your hearts and your actions.”
Miyán Báyezíd, 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 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:
“Verily, 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 knowledge 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 attain the knowledge of me by ardent meditation, and, by obedience, a man becomes perfect.”
Thus far from the Hál-námeh of Miyán Báyazid.
[21] Anśar signifies “protectors, defenders,” and is a word particularly applied to the citizens of Madína who assisted Muhammed when he was obliged to fly from Mecca. Herbelot mentions as one of the most illustrious who bore this surname Abul Abbas Ahmed ben Abdallah, without the date of his birth or death, a Spaniard who wrote a Commentary upon the Moâllakat, or poems suspended in the temple of Mecca; another who wrote upon physiognomy; and a third who composed a treatise upon coffee. The last was, according to Silvestre de Sacy (see Chrestom. ar., t. I. p. 441), originally from Madina, a native of Jejireh, and wrote in the year of the Hejira 966 or 996 (A. D. 1558 or 1587). The family and native place of the above-mentioned Anśari, were in the Panjab, although his ancestors might have come from Arabia.
[22] This was in 1526.—See vol. II. p. 249.)
[23] The district of Kanigaram is on the borders of Kandahar.
[24] This Shaikh was born A. D. 1169, in Kot-Karor, a town in Multan. After having travelled, and acquired celebrity as a saint, he returned to Multan, where he made a great number of disciples. His posterity preserved the fame of their ancestor to the times of Bayazid.—(See Mémoire sur la Religion muselmane dans l’Inde, par M. Garcin de Tassy, p. 98.)