The best rule in this matter is set forth in the maxim that liberality consists in following one’s first thought, and that it is a sign of avarice when the second thought prevails over the first; for the first thought is unquestionably from God. I have read that at Níshápúr there was a merchant who used regularly to attend the meetings held by Shaykh Abú Sa`íd. One day a dervish who was present begged the Shaykh to give him something. The merchant had a dínár and a small piece of clipped money (_quráḍa_). His first thought was: “I will give the dínár,” but on second thoughts he gave the clipped piece. When the Shaykh finished his discourse the merchant asked: “Is it right for anyone to contend with God?” The Shaykh answered: “You contended with Him: He bade you give the dínár, but you gave the clipping.” I have also read that Shaykh Abú `Abdalláh Rúdbárí came to the house of a disciple in his absence, and ordered that all the effects in the house should be taken to the bazaar. When the disciple returned he was delighted that the Shaykh had behaved with such freedom, but he said nothing. His wife, however, tore off her dress and flung it down, saying: “This belongs to the effects of the house.” The husband exclaimed: “You are doing more than is necessary and showing self-will.” “O husband,” said she, “what the Shaykh did was the result of his liberality: we too must exert ourselves (_takalluf kuním_) to display liberality.” “Yes,” replied the husband, “but if we allow the Shaykh to be liberal, that is real liberality in us, whereas liberality, regarded as a human quality, is forced and unreal.” A disciple ought always to sacrifice his property and himself in obedience to the command of God. Hence Sahl b. `Abdalláh (al-Tustarí) said: “The Ṣúfí’s blood may be shed with impunity, and his property may be seized.” I have heard the following story of Shaykh Abú Muslim Fárisí: “Once (he said) I set out with a number of people for the Ḥijáz. In the neighbourhood of Ḥulwán we were attacked by Kurds, who stripped us of our patched frocks. We offered no resistance. One man, however, became greatly excited, whereupon a Kurd drew his scimitar and killed him, notwithstanding our entreaties that his life might be spared. On our asking why he had killed him he answered: ‘Because he is no Ṣúfí and acts disloyally in the company of saints: such a one is better dead.’ We said: ‘How so?’ He replied: ‘The first step in Ṣúfiism is liberality. This fellow, who was so desperately attached to these rags that he quarrelled with his own friends, how should he be a Ṣúfí? His own friends, I say, for it is a long time since we have been doing as you do, and plundering you and stripping you of worldly encumbrances.’”[157] A man came to the house of Ḥasan b. `Alí and said that he owed four hundred dirhems. Ḥasan gave him four hundred dínárs and went into the house, weeping. They asked him why he wept. He answered: “I have been remiss in making inquiry into the