________________ 431 Shaikh Muhammad Qazin Shuttari of Basarh revengo, and false display of piety etc. As the prayer of a man'with an unclean body but pure clothes can never be acceptable, even so one whose heart entertains evil thoughts, though one's body is clean and pure, can never have a true concentration on God. For want of space we cannot consider the chapters devoted to Ishq, * Mashrab-i-Shuttar etc., but his observations regarding the ways of many of the so-called Sufis who subordinate the code of the Prophet to the prejudices, manners and customs of the age are well worth our attention. "Such men", he says, "never wish that the people should detect their faults; never will they dare go to the bazar with the long vest, turban and caps on nor will they ever disgrace themselves by going personally to a weaver or cobbler. Self-worsbippers, as distinguished from God's worshippers, sit in a corner so as to display themselves as men of rectitude, venerable shaikhs and leaders living retired life. To impress people they put on a sad countenance and make a show of moving their bodies, have sighs crying Ah' and then begin to talk of Suluk (advancement in a spiritual life); and like a Mulla who has read only a few pages and a little about the principles of divorce, manumission of slaves, purchase and sale etc. they seem to unfold this thing in such a way as to display their power to explain clearly subtle things. They speak in a subdued voice so that the people may realise that owing to austerities and self-mortifications and reduced dietary, the Shaikh's strength of speech has become diminished and his face has become pale. What a perfect austerity? They make a show of keeping the Tai fasting for a few days to show that the Shaikh bas voluntarily cut down his meals. If they bave to join a feast, they lift their morsels with only two forefingers and observe absolute silence to make people think that the Shaikh is engaged in deep contemplation and meditation. His Eminence the Shaikh is found, day and night, with rosary in hands and with the Quran on the Rehal, in front, and with few books on mysticism all around him; on the Sajjadah he is sitting on while the devotees are respectfully standing by. Having erected a sort of platform like an idol temple he is seen seated on a tiger skin or an extended prayer carpet, garbed in mystic dress such as a broad-sleeved Pairahan (long robe) or Hazarmekhi (a Darvesh's habit closely stitched) or Mushdandant (a garment made of shreds and patches), pallet or a blanket, with a big Dastar (turban) on his auspicious bead in such a way as to look like a spiritual leader and attract people towards his great self. Men of ordinary run and even gentries kiss the band of the Shaikh who is beside himself with joy as he considers concourse of people around him as a sign of his greatness, perfection, and nearness to God. His self-deception is like that
