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“My wonder was great. I asked my host what these preparations might mean, and he answered: ‘I am a disciple of the great Jelālu-’d-Dīn of Qonya, son of Bahā’u-’d-Dīn of Balkh. He is used to pass by here every day. I have therefore pitched this tent for him, and I prepare this food. Perchance, he may honour and bless me with his presence, partaking of hospitality here.’

“As he yet spake, in walked Jelāl. We saluted; and he was begged to partake of the food. He took a little morsel, no larger than a filbert, giving me some also. I fell at his feet, and told him I was from Qonya on pilgrimage, and had missed the caravan by falling asleep. ‘Well,’ answered he, ‘as we are fellow-townsmen, be of good cheer.’ He then bade me close my eyes. I did so; and on opening them again I found myself in the midst of my companions of the caravan. I am now come here, on my return home in safety, to offer my thanks for that miraculous kindness, and to profess myself a disciple of the holy man.”

A man of great learning came once to visit Jelāl. By way of a test, he asked Jelāl two questions: “Is it correct to speak of God as ‘a living soul?’ since God hath said (Qur’ān iii. 182): ‘Every living soul shall taste death!’” and: “If one ought not to call God ‘a living soul,’ what did Jesus mean when he said (Qur’ān v. 116): ‛Thou knowest what is in my soul, but I know not what is in Thy soul’?” The second question was: “Can God properly be called ‘a thing’? If He can be so called, what is the signification of His word (Qur’ān xxviii. 88): ‘Every thing shall perish, save His cause’?”