TALES OF THE DERVISHES

Books by Idries Shah

Sufi Studies and Middle Eastern Literature

The Sufis

Caravan of Dreams

The Way of the Sufi

Tales of the Dervishes: Teaching-stories Over a Thousand Years

Sufi Thought and Action

Traditional Psychology, Teaching Encounters and Narratives

Thinkers of the East: Studies in Experientialism

Wisdom of the Idiots

The Dermis Probe

Learning How to Learn: Psychology and Spirituality in the Sufi Way

Knowing How to Know

The Magic Monastery: Analogical and Action Philosophy

Seeker After Truth

Observations

Evenings with Idries Shah

The Commanding Self

University Lectures

A Perfumed Scorpion (Institute for the Study of Human Knowledge and California University)

Special Problems in the Study of Sufi Ideas (Sussex University)

The Elephant in the Dark: Christianity, Islam and the Sufis (Geneva University)

Neglected Aspects of Sufi Study: Beginning to Begin (The New School for Social Research)

Letters and Lectures of Idries Shah

Current and Traditional Ideas

Reflections

The Book of the Book

A Veiled Gazelle: Seeing How to See

Special Illumination: The Sufi Use of Humor

The Mulla Nasrudin Corpus

The Pleasantries of the Incredible Mulla Nasrudin

The Subtleties of the Inimitable Mulla Nasrudin

The Exploits of the Incomparable Mulla Nasrudin

The World of Nasrudin

Travel and Exploration

Destination Mecca

Studies in Minority Beliefs

The Secret Lore of Magic

Oriental Magic

Selected Folktales and Their Background

World Tales

A Novel

Kara Kush

Sociological Works

Darkest England

The Natives Are Restless

The Englishman’s Handbook

Translated by Idries Shah

The Hundred Tales of Wisdom (Aflaki’s Munaqib)

TALES OF THE

DERVISHES

Teaching-stories of the

Sufi Masters over the past

thousand years

Selected from the Sufi classics, from oral

tradition, from unpublished manuscripts and

schools of Sufi teaching in many countries

Idries Shah

ISF PUBLISHING

Copyright © The Estate of Idries Shah

The right of the Estate of Idries Shah to be identified as the owner of this work has been asserted by them in accordance with the Copyright, Designs and Patents Act 1988.

All rights reserved

Copyright throughout the world

ISBN 978-1-78479-077-6

First published 1967

Published in this edition 2016

No part of this publication may be reproduced or transmitted in any form or by any means, electronic, mechanical or photographic, by recording or any information storage or retrieval system or method now known or to be invented or adapted, without prior permission obtained in writing from the publisher, ISF Publishing, except by a reviewer quoting brief passages in a review written for inclusion in a journal, magazine, newspaper, blog or broadcast.

Requests for permission to reprint, reproduce etc., to:

The Permissions Department

ISF Publishing

The Idries Shah Foundation

P. O. Box 71911

London NW2 9QA

United Kingdom

permissions@isf-publishing.org

In association with The Idries Shah Foundation

The Idries Shah Foundation is a registered charity in the United Kingdom

Charity No. 1150876

To My Teachers

Who Took What Was Given

Who Gave What Could Not Be Taken

Contents

Preface

The Three Fishes

The Food of Paradise

When the Waters Were Changed

The Tale of the Sands

The Blind Ones and the Matter of the Elephant

The Dog, the Stick and the Sufi

How to Catch Monkeys

The Ancient Coffer of Nuri Bey

The Three Truths

The Sultan Who Became an Exile

The Story of Fire

The Ogre and the Sufi

The Merchant and the Christian Dervish

The Golden Fortune

The Candlestick of Iron

Strike on This Spot

Why the Clay Birds Flew Away

The Gnat Namouss and the Elephant

The Idiot, the Wise Man and the Jug

The Wayward Princess

The Bequest

The Oath

The Idiot in the Great City

The Founding of a Tradition

Fatima the Spinner and the Tent

The Gates of Paradise

The Man Who Was Aware of Death

The Man Who Was Easily Angered

The Dog and the Donkey

Carrying Shoes

The Man Who Walked on Water

The Ant and the Dragonfly

The Story of Tea

The King Who Decided to Be Generous

The Cure of Human Blood

The Dam

The Three Dervishes

The Four Magic Treasures

The Dreams and the Loaf of Bread

Bread and Jewels

The Limitations of Dogma

The Fisherman and the Genie

The Time, the Place and the People

The Parable of the Three Domains

Valuable—and Worthless

The Bird and the Egg

Three Pieces of Advice

The Mountain Path

The Snake and the Peacock

The Water of Paradise

The Horseman and the Snake

Isa and the Doubters

In the Street of the Perfume-Sellers

The Parable of the Greedy Sons

The Nature of Discipleship

The Initiation of Malik Dinar

The Idiot and the Browsing Camel

The Three Jeweled Rings

The Man with the Inexplicable Life

The Man Whose Time Was Wrong

Maruf the Cobbler

Wisdom for Sale

The King and the Poor Boy

The Three Teachers and the Muleteers

Bayazid and the Selfish Man

The People Who Attain

Wayfarer, Strangeness and Savetime

Timur Agha and the Speech of Animals

The Indian Bird

When Death Came to Baghdad

The Grammarian and the Dervish

The Dervish and the Princess

The Increasing of Necessity

The Man Who Looked Only at the Obvious

How Knowledge Was Earned

The Lamp Shop

The Chariot

The Lame Man and the Blind Man

The Servants and the House

The Generous Man

The Host and the Guests

The King’s Son

Appendix

Authors and teachers, in chronological order

A Request

Preface

THIS BOOK CONTAINS stories from the teachings of Sufi masters and schools, recorded during the past thousand years.

The material has been collected from Persian, Arabic, Turkish and other classics; from traditional teaching-story collections, and from oral sources which include contemporary Sufi teaching centers.

It therefore represents work material in current use as well as significant quotations from literature which has inspired some of the greatest Sufis of the past.

Teaching material used by Sufis has always been judged solely by the criterion of its general acceptance by Sufis themselves. For this reason no historical, literary or other conventional test can be applied in deciding as to what may be included and what left out.

In accordance with the local culture, the audience and the requirements of the Teaching, Sufis have traditionally made use of appropriate selections from their unparalleled riches of transmitted lore.

In Sufi circles, it is customary for students to soak themselves in stories set for their study, so that the internal dimensions may be unlocked by the teaching master as and when the candidate is judged ready for the experiences which they bring.

At the same time, many Sufi tales have passed into folklore, or ethical teachings, or crept into biographies. Many of them provide nutrition on many levels, and their value as entertainment-pieces alone cannot be denied.

The Three Fishes

THREE FISHES ONCE lived in a pool. They were: a clever fish, a half-clever fish and a stupid fish. Life continued for them very much as it is for fishes everywhere until one day came—a man.

He was carrying a net, and the clever fish saw him through the water. Calling upon his experience, the stories he had heard and his cleverness, he decided to take action.

There are few places to hide in this pool, he thought. I shall therefore play dead.

He summoned his strength and jumped out of the pool, landing at the feet of the fisherman, who was rather surprised. But as the clever fish was holding his breath, the fisherman supposed that he was dead, and threw him back. This fish now glided into a small hole under the bank.

Now the second fish, the half-clever one, did not quite understand what had happened. So he swam up to the clever fish and asked him all about it. Simple, said the clever fish, I played dead, so he threw me back.

So the half-clever fish immediately leaped out of the water, at the fisherman’s feet. Strange, thought the fisherman, they are leaping about all over the place. And, because the half-clever fish had forgotten to hold his breath the fisherman realized that he was alive and put him into his satchel.

He turned back to peer into the water, and because he had been slightly confused by the fishes jumping on to dry land in front of him, he did not close the flap of his bag. The half-clever fish, when he realized this, was just able to ease himself out and, flipping over and over, got back into the water. He sought out the first fish and lay panting beside him.

Now the third fish, the stupid one, was not able to make anything at all of this, even when he heard the first and second fishes" versions. So they went over every point with him, stressing the importance of not breathing, in order to play dead.

"Thank you so much, now I understand," said the stupid fish. With these words he hurled himself out of the water, landing just beside the fisherman.

Now the fisherman, having lost two fish already, put this one into his bag without bothering to look at whether it was breathing or not. He cast the net again and again into the pool, but the first two fish were crouched into the depression under the bank. And the flap on the fisherman’s bag this time was fully closed.

Finally the fisherman gave up. He opened the bag, realized that the stupid fish was not breathing, and took him home for the cat.

It is related that Hussein, grandson of Muhammad, transmitted this teaching-story to the Khajagan (Masters) who in the fourteenth century changed their name to the Naqshbandi Order.

Sometimes the action takes place in a world known as Karatas, the Country of the Black Stone.

This version is from Abdal (The Transformed One) Afifi. He heard it from Sheikh Muhammad Asghar, who died in 1813. His shrine is in Delhi.

The Food of Paradise

YUNUS, THE SON of Adam, decided one day not only to cast his life in the balance of fate, but to seek the means and reason of the provision of goods for man.

I am, he said to himself, a man. As such I get a portion of the world’s goods, every day. This portion comes to me by my own efforts, coupled with the efforts of others. By simplifying this process, I shall find the means whereby sustenance comes to mankind, and learn something about how and why. I shall therefore adopt the religious way, which exhorts man to rely upon almighty God for his sustenance. Rather than live in the world of confusion, where food and other things come apparently through society, I shall throw myself upon the direct support of the Power which rules over all. The beggar depends upon intermediaries: charitable men and women, who are subject to secondary impulses. They give goods or money because they have been trained to do so. I shall accept no such indirect contributions.

So saying, he walked into the countryside, throwing himself upon the support of invisible forces with the same resolution with which he had accepted the support of visible ones, when he had been a teacher in a school.

He fell asleep, certain that Allah would take complete care of his interests, just as the birds and beasts were catered for in their own realm.

At dawn the bird chorus awakened him, and the son of Adam lay still at first, waiting for his sustenance to appear. In spite of his reliance upon the invisible force and his confidence that he would be able to understand it when it started its operations in the field into which he had thrown himself, he soon realized that speculative thinking alone would not greatly help him in this unusual field.

He was lying at the riverside, and spent the whole day observing nature, peering at the fish in the waters, saying his prayers. From time to time rich and powerful men passed by, accompanied by glitteringly accoutred outriders on the finest horses, harness-bells jingling imperiously to signal their absolute right of way, who merely shouted a salutation at the sight of his venerable turban. Parties of pilgrims paused and chewed dry bread and dried cheese, serving only to sharpen his appetite for the humblest food.

It is but a test, and all will soon be well, thought Yunus, as he said his fifth prayer of the day and wrapped himself in contemplation after the manner taught him by a dervish of great perceptive attainments.

Another night passed.

As Yunus sat staring at the sun’s broken lights reflected in the mighty Tigris, five hours after dawn on the second day, something bobbing in the reeds caught his eye. This was a packet, enclosed in leaves and bound around with palm-fiber. Yunus, the son of Adam, waded into the river and possessed himself of the unfamiliar cargo.

It weighed about three-quarters of a pound. As he unwound the fiber a delicious smell assailed his nostrils. He was the owner of a quantity of the halwa of Baghdad. This halwa, composed of almond paste, rosewater, honey and nuts and other precious elements, was both prized for its taste and esteemed as a health-giving food. Harem beauties nibbled it because of its flavor; warriors carried it on campaigns because of its sustaining power. It was used to treat a hundred ailments.

My belief is vindicated! exclaimed Yunus. And now for the test. If a similar quantity of halwa, or the equivalent, comes to me upon the waters daily or at other intervals, I shall know the means ordained by providence for my sustenance, and will then only have to use my intelligence to seek the source.

For the next three days, at exactly the same hour, a packet of halwa floated into Yunus" hands.

This, he decided, was a discovery of the first magnitude. Simplify your circumstances and Nature continued to operate in a roughly similar way. This alone was a discovery which he almost felt impelled to share with the world. For has it not been said: When you know, you must teach? But then he realized that he did not know: he only experienced. The obvious next step was to follow the halwa’s course upstream until he arrived at the source. He would then understand not only its origin, but the means whereby it was set aside for his explicit use.

For many days Yunus followed the course of the stream. Each day with the same regularity but at a time correspondingly earlier, the halwa appeared, and he ate it.

Eventually Yunus saw that the river, instead of narrowing as one might expect at the upper part, had widened considerably. In the middle of a broad expanse of water there was a fertile island. On this island stood a mighty and yet beautiful castle. It was from here, he determined, that the food of paradise originated.

As he was considering his next step, Yunus saw that a tall and unkempt dervish, with the matted hair of a hermit and a cloak of multicolored patches, stood before him.

Peace, Baba, Father, he said.

Ishq, Hoo! shouted the hermit. And what is your business here?

I am following a sacred quest, explained the son of Adam, and must in my search reach yonder castle. Have you perhaps an idea how this might be accomplished?

As you seem to know nothing about the castle, in spite of having a special interest in it, answered the hermit, "I will tell you about it.

Firstly, the daughter of a king lives there, imprisoned and in exile, attended by numerous beautiful servitors, it is true, but constrained nevertheless. She is unable to escape because the man who captured her and placed her there, because she would not marry him, has erected formidable and inexplicable barriers, invisible to the ordinary eye. You would have to overcome them to enter the castle and find your goal.

How can you help me?

"I am on the point of starting on a special journey of dedication. Here, however, is a word and exercise, the Wazifa, which will, if you are worthy, help to summon the invisible powers of the benevolent Jinns, the creatures of fire, who alone can combat the magical forces which hold the castle locked. Upon you peace." And he wandered away, after repeating strange sounds and moving with a dexterity and agility truly wonderful in a man of his venerable appearance.

Yunus sat for days practicing his Wazifa and watching for the appearance of the halwa. Then, one evening as he looked at the setting sun shining upon a turret of the castle, he saw a