CHAPTER II
THE MORALS OF DERVISHES
Story 1
One of the great devotees having been asked about his opinion
concerning a hermit whom others had censured in their conversation, he
replied: ‘I do not see any external blemishes on him and do not know
of internal ones.’
Whomsoever thou seest in a religious habit
Consider him to be a religious and good man
And, if thou knowest not his internal condition,
What business has the muhtasib inside the house?
Story 2
I saw a dervish who placed his head upon the threshold of the
Ka’bah, groaned, and said: ‘O forgiving, 0 merciful one, thou
knowest what an unrighteous, ignorant man can offer to thee.’
I have craved pardon for the deficiency of my service
Because I can implore no reward for my obedience.
Sinners repent of their transgressions.
Arifs ask forgiveness for their imperfect worship.
Devotees desire a reward for their obedience and merchants the price
of their wares but I, who am a worshipper, have brought hope and not
obedience. I have come to beg and not to trade. Deal with me as thou
deemest fit.
Whether thou killest me or forgivest my crime,
my face and head are on thy threshold.
A slave has nothing to command; whatever thou commandest I obey.
I saw a mendicant at the door of the Ka’bah
Who said this and wept abundantly:
‘I ask not for the acceptance of my service
But for drawing the pen of pardon over my sins.’
Story 3
I saw A’bd-u-Qader Gaillani in the sanctuary of the Ka’bah with
his face on the pebbles and saying: ‘O lord, pardon my sins and, if
I deserve punishment, cause me to arise blind on the day of
resurrection that I may not be ashamed in the sight of the righteous.’
With my face on the earth of helplessness
I say Every morning as soon as I become conscious:
O thou whom I shall never forget
Wilt thou at all remember thy slave?
Story 4
A thief paid a visit to the house of a pious man but, although he
sought a great deal, found nothing and was much grieved. The pious
man, who knew this, threw the blanket upon which he had been
sleeping into the way of the thief that he might not go away
disappointed.
I heard that men of the way of God
Have not distressed the hearts of enemies.
How canst thou attain that dignity
Who quarrelest and wagest war against friends?
The friendship of pure men, whether in thy presence or absence, is
not such as Will find fault behind thy back and is ready to die for
thee before thy face.
In thy presence gentle like a lamb,
In thy absence like a man-devouring wolf.
Who brings the faults of another to thee and enumerates them
Will undoubtedly carry thy faults to others.
Story 5
Several travellers were on a journey together and equally sharing
each other’s troubles and comforts. I desired to accompany them but
they would not agree. Then I said: ‘It is foreign to the manners of
great men to turn away the face from the company of the poor and so
deprive themselves of the advantage they might derive therefrom
because I for one consider myself sufficiently strong and energetic to
be of service to men and not an encumbrance. Although I am not
riding on a beast, I shall aid you in carrying blankets.’ One of
them said: ‘Do not be grieved at the words thou hast heard because
some days ago a thief in the guise of a dervish arrived and joined our
company.’
How can people know who is in the dress?
The writer is aware what the book contains.
As the state of dervishes is safe, they entertained no suspicion
about him and received him as a friend.
The outward state of Arifs is the patched dress.
It suffices as a display to the face of the people.
Strive by thy acts to be good and wear anything thou listest.
Place a crown on thy head and a flag on thy back.
The abandoning of the world, of lust, and of desire
Is sanctity, not the abandonment of the robe only.
It is necessary to show manhood in the fight.
Of what profit are weapons of war to an hermaphrodite?
We travelled one day till the night set in during which we slept
near a fort and the graceless thief, taking up the water-pot of a
companion, pretending to go for an ablution, departed for plunder.
A pretended saint who wears the dervish garb
Has made of the Ka’bah’s robes the covering of an ass.
After disappearing from the sight of the dervishes, he went to a
tower from which he stole a casket and, when the day dawned, the
dark-hearted wretch had already progressed a considerable distance. In
the morning the guiltless sleeping companions were all taken to the
fort and thrown into prison. From that date we renounced companionship
and took the road of solitude, according to the maxim: Safety is in
solitude.
When one of a tribe has done a foolish thing
No honour is left either to the low or the high.
Seest thou not how one ox of the pasturage
Defiles all oxen of the village?
I replied: ‘Thanks be to the God of majesty and glory, I have not
been excluded from the advantages enjoyed by dervishes, although I
have separated myself from their society. I have profited by what thou
hast narrated to me and this admonition will be of use through life to
persons like me.’
For one rude fellow in the assembly
The heart of intelligent men is much grieved.
If a tank be filled with rose-water
A dog falling into it pollutes the whole.
Story 6
A hermit, being the guest of a padshah, ate less than he wished when
sitting at dinner and when he rose for prayers he prolonged them
more than was his wont in order to enhance the opinion entertained
by the padshah of his piety.
O Arab of the desert, I fear thou wilt not reach the Ka’bah
Because the road on which thou travellest leads to Turkestan.
When he returned to his own house, he desired the table to be laid
out for eating. He had an intelligent son who said: ‘Father, hast thou
not eaten anything at the repast of the sultan?’ He replied: ‘I have
not eaten anything to serve a purpose.’ The boy said: ‘Then likewise
say thy prayers again as thou hast not done anything to serve that
purpose.’
O thou who showest virtues on the palms of the hand
But concealest thy errors under the armpit
What wilt thou purchase, O vain-glorious fool,
On the day of distress with counterfeit silver?
Story 7
I remember, being in my childhood pious, rising in the night,
addicted to devotion and abstinence. One night I was sitting with my
father, remaining awake and holding the beloved Quran in my lap,
whilst the people around us were asleep. I said: ‘Not one of these
persons lifts up his head or makes a genuflection. They are as fast
asleep as if they were dead.’ He replied: ‘Darling of thy father,
would that thou wert also asleep rather than disparaging people.’
The pretender sees no one but himself
Because he has the veil of conceit in front.
If he were endowed with a God-discerning eye
He would see that no one is weaker than himself.
Story 8
A great man was praised in an assembly and, his good qualities being
extolled, he raised his head and said: ‘I am such as I know myself
to be.’
O thou who reckonest my virtues, refrainest from giving me pain,
These are my open, and thou knowest not my hidden, qualities.
My person is, to the eyes of the world, of good aspect
But my internal wickedness makes me droop my head with shame.
The peacock is for his beauteous colours by the people
Praised whilst he is ashamed of his ugly feet.
Story 9
One of the devotees of Mount Lebanon, whose piety was famed in the
Arab country and his miracles well known, entered the cathedral mosque
of Damascus and was performing his purificatory ablution on the edge
of a tank when his feet slipped and he fell into the reservoir but
saved himself with great trouble. After the congregation had
finished their prayers, one of his companions said: ‘I have a
difficulty.’ He asked: ‘What is it?’ He continued: ‘I remember that
the sheikh walked on the surface of the African sea without his feet
getting wetted and today he nearly perished in this paltry water which
is not deeper than a man’s stature. What reason is there in this?’ The
sheikh drooped his head into the bosom of meditation and said after
a long pause: ‘Hast thou not heard that the prince of the world,
Muhammad the chosen, upon whom be the benediction of Allah and
peace, has said: I have time with Allah during which no cherubim nor
inspired prophet is equal to me?’ But he did not say that such was
always the case. The time alluded to was when Gabriel or Michael
inspired him whilst on other occasions he was satisfied with the
society of Hafsah and Zainab. The visions of the righteous one are
between brilliancy and obscurity.
Thou showest thy countenance and then hidest it
Enhancing thy value and augmenting our desire.
I behold whom I love without an intervention.
Then a trance befalls me; I lose the road;
It kindles fire, then quenches it with a sprinkling shower.
Wherefore thou seest me burning and drowning.
Story 10
One asked the man who had lost his son:
‘O noble and intelligent old man!
As thou hast smelt the odour of his garment from Egypt
Why hast thou not seen him in the well of Canaan?’
He replied:
‘My state is that of leaping lightning.
One moment it appears and at another vanishes.
I am sometimes sitting in high heaven.
Sometimes I cannot see the back of my foot.
Were a dervish always to remain in that state
He would not care for the two worlds.’
Story 11
I spoke in the cathedral mosque of Damascus a few words by way of
a sermon but to a congregation whose hearts were withered and dead,
not having travelled from the road of the world of form, the physical,
to the world of meaning, the moral world. I perceived that my words
took no effect and that burning fire does not kindle moist wood. I was
sorry for instructing brutes and holding forth a mirror in a
locality of blind people. I had, however, opened the door of meaning
and was giving a long explanation of the verse We are nearer unto
Him than the jugular vein till I said:
‘The Friend is nearer to me than my self,
But it is more strange that I am far from him.
What am I to do? To whom can it be said that he
Is in my arms, but I am exiled from him.’
I had intoxicated myself with the wine of these sentiments,
holding the remnant of the cup of the sermon in my hand when a
traveller happened to pass near the edge of the assembly, and the last
turn of the circulating cup made such an impression upon him that he
shouted and the others joined him who began to roar, whilst the raw
portion of the congregation became turbulent. Whereon I said:
‘Praise be to Allah! Those who are far away but intelligent are in the
presence of Allah, and those who are near but blind are distant.’
When the hearer understands not the meaning of words
Do not look for the effect of the orator’s force
But raise an extensive field of desire
That the eloquent man may strike the ball of effect.
Story 12
One night I had in the desert of Mekkah become so weak from want
of sleep that I was unable to walk and, laying myself down, told the
camel driver to let me alone.
How far can the foot of a wretched pedestrian go
When a dromedary gets distressed by its load?
Whilst the body of a fat man becomes lean
A weak man will be dead of exhaustion.
He replied: ‘O brother, the sanctuary is in front of us and brigands
in the rear. If thou goest thou wilt prosper. If thou sleepest thou
wilt die.’
It is pleasant to sleep under an acacia on the desert road
But alas! thou must bid farewell to life on the night of departure.
Story 13
I saw a holy man on the seashore who had been wounded by a tiger. No
medicine could relieve his pain; he suffered much but he
nevertheless constantly thanked God the most high, saying: ‘Praise
be to Allah that I have fallen into a calamity and not into sin.’
If that beloved Friend decrees me to be slain
I shall not say that moment that I grieve for life
Or say: What fault has thy slave committed?
My grief will be for having offended thee.
Story 14
A dervish who had fallen into want stole a blanket from the house of
a friend. The judge ordered his hand to be amputated but the owner
of the blanket interceded, saying that he had condoned the fault.
The judge rejoined: ‘Thy intercession cannot persuade me to neglect
the provision of the law.’ The man continued: ‘Thou hast spoken the
truth but amputation is not applicable to a person who steals some
property dedicated to pious uses. More over a beggar possesses nothing
and whatever belongs to a dervish is dedicated to the use of the
needy.’ Thereon the judge released the culprit, saying: ‘The world
must indeed have become too narrow for thee that thou hast committed
no theft except from the house of such a friend.’ He replied: ‘Hast
thou not heard the saying: Sweep out the house of friends and do not
knock at the door of foes.’
If thou sinkest in a calamity be not helpless.
Strip thy foes of their skins and thy friends of their fur-coats.
Story 15
A padshah, meeting a holy man, asked him whether he did not
sometimes remember him for the purpose of getting presents. He
replied: ‘Yes, I do, whenever I forget God.’
Whom He drives from his door, runs everywhere.
Whom He calls, runs to no one’s door.
Story 16
A pious man saw in a dream a padshah in paradise and a devotee in
hell whereon he asked for the reason of the former’s exaltation and
the latter’s degradation, saying that he had imagined the contrary
ought to be the case. He received the following answer: ‘The padshah
had, for the love he bore to dervishes, been rewarded with paradise
and the devotee had, for associating with padshahs, been punished in
hell.’
Of what use is thy frock, rosary and patched dress?
Keep thyself free from despicable practices.
Then thou wilt have no need of a cap of leaves.
Have the qualities of a dervish and wear a Tatar cap.
Story 17
A bareheaded and barefooted pedestrian who had arrived from Kufah
with the Hejaz-caravan of pilgrims joined us, strutted about and
recited:
‘I am neither riding a camel nor under a load like a camel.
I am neither a lord of subjects nor the slave of a potentate.
Grief for the present, or distress for the past, does not
trouble me.
I draw my breath in comfort and thus spend my life.’
A camel-rider shouted to him: ‘O dervish, where art thou going?
Return, for thou wilt expire from hardships.’ He paid no attention but
entered the desert and marched. When we reached the station at the
palm-grove of Mahmud, the rich man was on the point of death and the
dervish, approaching his pillow, said: ‘We have not expired from
hardship but thou hast died on a dromedary.’
A man wept all night near the head of a patient.
When the day dawned he died and the patient revived.
Many a fleet charger had fallen dead
While a lame ass reached the station alive.
Often healthy persons were in the soil
Buried and the wounded did not die.
Story 18
A hermit, having been invited by a padshah, concluded that if he
were to take some medicine to make himself weak he might perhaps
enhance the opinion of the padshah regarding his merits. But it is
related that the medicine was lethal so that when he partook of it
he died.
Who appeared to thee all marrow like a pistachio
Was but skin upon skin like an onion.
Devotees with their face towards the world
Say their prayers with their back to the Qiblah.
When a worshipper calls upon his God,
He must know no one besides God.
Story 19
A caravan having been plundered in the Yunan country and deprived of
boundless wealth, the merchants wept and lamented, beseeching God
and the prophet to intercede for them with the robbers, but
ineffectually.
When a dark-minded robber is victorious
What cares he for the weeping of the caravan?
Loqman the philosopher being among the people of the caravan, one of
them asked him to speak a few words of wisdom and advice to the
robbers so that they might perhaps return some of the property they
had plundered because the loss of so much wealth would be
lamentable. Loqman replied: ‘It would be lamentable to utter one
word of wisdom to them.’
The rust which has eaten into iron
Cannot be removed by polishing.
Of what use is preaching to a black heart?
An iron nail cannot be driven into a rock.
Help the distressed in the day of prosperity
Because comforting the poor averts evil from thyself.
When a mendicant implores thee for a thing,
Give it or else an oppressor may take it by force.
Story 20
Despite the abundant admonitions of the most illustrious Sheikh
Abulfaraj Ben Juzi to shun musical entertainments and to prefer
solitude and retirement, the budding of my youth overcame me, my
sensual desires were excited so that, unable to resist them, I
walked some steps contrary to the opinion of my tutor, enjoying myself
in musical amusements and convivial meetings. When the advice of my
sheikh occurred to my mind, I said:
‘If the qazi were sitting with us, he would clap his hands.
If the muhtasib were bibbing wine, he would excuse a drunkard.’
Thus I lived till I paid one night a visit to an assembly of
people in which I saw a musician.
Thou wouldst have said he is tearing up the vital artery
with his fiddle-bow.
His voice was more unpleasant than the wailing of one who
lost his father.
The audience now stopped their ears with their fingers, and now
put them on their lips to silence him. We became ecstatic by the
sounds of pleasing songs but thou art such a singer that when thou art
silent we are pleased.
No one feels pleased by thy performance
Except at the time of departure when thou pleasest.
When that harper began to sing
I said to the host: ‘For God’s sake
Put mercury in my ear that I may not hear
Or open the door that I may go away.’
In short, I tried to please my friends and succeeded after a
considerable struggle in spending the whole night there.
The muezzin shouted the call to prayers out of time,
Not knowing how much of the night had elapsed.
Ask the length of the night from my eyelids
For sleep did not enter my eyes one moment.
In the morning I took my turban from my head, with one dinar from my
belt by way of gratification, and placed them before the musician whom
I embraced and thanked. My friends who saw that my appreciation of his
merits was unusual attributed it to the levity of my intellect and
laughed secretly. One of them, however, lengthened out his tongue of
objection and began to reproach me, saying that I had committed an act
repugnant to intelligent men by bestowing a portion of my professional
dress upon a musician who had all his life not a dirhem laid upon
the palm of his hand nor filings of silver or of gold placed on his drum.
A musician! Far be he from this happy abode.
No one ever saw him twice in the same place.
As soon as the shout rose from his mouth
The hair on the bodies of the people stood on end.
The fowls of the house, terrified by him, flew away
Whilst he distracted our senses and tore his throat.
I said: ‘It will be proper to shorten the tongue of objection
because his talent has become evident to me.’ He then asked me to
explain the quality of it in order to inform the company so that all
might apologize for the jokes they had cracked about me. I replied:
‘Although my sheikh had often told me to abandon musical
entertainments and had given me abundant advice, I did not mind it.
This night my propitious horoscope and my august luck have guided me
to this place where I have, on hearing the performance of this
musician, repented and vowed never again to attend at singing and
convivial parties.’
A pleasant voice, from a sweet palate, mouth and lips,
Whether employed in singing or not, enchants the heart
But the melodies of lovers of Isfahan or of the Hejaz
From the windpipe of a bad singer are not nice.
Story 21
Loqman, being asked from whom he had learnt civility, replied: ‘From
those who had no civility because what appeared to me unbecoming in
them I refrained from doing.’
Not a word is said even in sport
Without an intelligent man taking advice thereby.
But if a hundred chapters of wisdom are read to a fool
All strike his ear merely as sport.
Story 22
It is related that a hermit consumed during one night ten mann of
food and perused the whole Quran till morning. A pious fellow who
had heard of this said: ‘It would have been more excellent if he had
eaten half a loaf and slept till the morning.’
Keep thy interior empty of food
That thou mayest behold therein the light of marifet.
Thou art empty of wisdom for the reason
That thou art replete with food up to the nose.
Story 23
A man had by his sins forfeited the divine favour but the lamp of
grace nevertheless so shone upon his path that it guided him into
the circle of religious men and, by the blessing of his association
with dervishes, as well as by the example of their righteousness,
the depravities of his character were transmuted into virtues and he
refrained from lust and passion. But the tongues of the malevolent
were lengthened with reference to his character, alleging that it
was the same as it had ever been and that his abstinence and piety
were spurious.
By apology and penitence one may be saved from the wrath of God
But cannot be saved from the tongues of men.
He could no longer bear the reviling tongues and complained to the
pir of the Tariqat. The sheikh wept and said: ‘How wilt thou be able
to be sufficiently grateful for this divine favour that thou art
better than the people imagine?’
How long wilt thou say: ‘The malevolent and envious
Are searching out the defects of my humble self.
Sometimes they arise to shed my blood.
Sometimes they sit down to curse me.’
To be good and to be in spoken of by the people
Is better than to be bad and considered good by them.
Look at me whom the good opinion of our contemporaries deems to be
perfect whereas I am imperfection itself.
If I were doing what I speak
I would be of good conduct and a devotee.
Verily I am veiled from the eyes of my neighbours
But Allah knows my secret and my overt concerns.
The door is locked to the access of people
That they may not spread out my faults.
What profiteth a closed door? The Omniscient
Knows what I conceal or reveal.
Story 24
I complained to one of the sheikhs that a certain man had falsely
accused me of lasciviousness. He replied: ‘Put him to shame by thy
good conduct.’
Be thou well behaved that a maligner
May not find occasion to speak of thy faults.
When the harp is in proper tune
How can the hand of the musician correct it?
Story 25
One of the sheikhs of Syria, being asked on the true state of the
Sufis, replied: ‘In former times they were a tribe in the world,
apparently distressed, but in reality contented whereas today they are
people outwardly satisfied but inwardly discontented.’
If my heart roams away from thee every hour,
Thou wilt find no tranquillity in solitude
But if thou possessest property, dignity, fields and wares,
If thy heart be with God, thou wilt be a recluse.
Story 26
I remember having once walked all night with a caravan and then
slept on the edge of the desert. A distracted man who had
accompanied us on that journey raised a shout, ran towards the
desert and took not a moment’s rest. When it was daylight, I asked him
what state of his that was. He replied: ‘I saw bulbuls commencing to
lament on the trees, the partridges on the mountains, the frogs in the
water and the beasts in the desert so I bethought myself that it would
not be becoming for me to sleep in carelessness while they all were
praising God.’
Yesterday at dawn a bird lamented,
Depriving me of sense, patience, strength and consciousness.
One of my intimate friends who
Had perhaps heard my distressed voice
Said: ‘I could not believe that thou
Wouldst be so dazed by a bird’s cry.’
I replied: ‘It is not becoming to humanity
That I should be silent when birds chant praises.’
Story 27
It once happened that on a journey to the Hejaz a company of young
and pious men, whose sentiments harmonized with mine, were my
fellow-travellers. They occasionally sung and recited spiritual verses
but we had with us also an a’bid, who entertained a bad opinion of the
behaviour of the dervishes and was ignorant of their sufferings.
When we reached the palm-grove of the Beni Hallal, a black boy of
the encampment, falling into a state of excitement, broke out in a
strain which brought down the birds from the sky. I saw, however,
the camel of the a’bid, which began to prance, throwing him and
running into the desert.
Knowest thou what that matutinal bulbul said to me?
What man art thou to be ignorant of love?
The Arabic verses threw a camel into ecstasy and joy.
If thou hast no taste thou art an ill-natured brute.
When a camel’s head is turned by the frenzy of joy
And a man does not feel it, he must be an ass.
When the winds blow over the plain
The branches of the ban-tree bend, not hard rocks.
Whatever thou beholdest chants his praises.
He knows this who has the true perception.
Not only the bulbul on the rosebush sings praises
But every bramble is a tongue, extolling him.
Story 28
The life of a king was drawing to a close and he had no successor.
He ordered in his last testament that the next morning after his death
the first person entering the gate of the city be presented with the
royal crown and be entrusted with the government of the realm. It so
happened that the first person who entered was a mendicant who had all
his life subsisted on the morsels he collected and had sewn patch
after patch upon his clothes. The pillars of the state and grandees of
the court executed the injunction of the king and bestowed upon him
the government and the treasures; whereon the dervish reigned for a
while until some amirs of the monarchy withdrew their necks from his
obedience and kings from every side began to rise for hostilities
and to prepare their armies for war. At last his own troops and
subjects also rebelled and deprived him of a portion of his dominions.
This event afflicted the mind of the dervish until one of his old
friends, who had been his companion when he was yet himself a dervish,
returned from a journey and, seeing him in such an exalted position,
said: ‘Thanks be to God the most high and glorious that thy rose has
thus come forth from the thorn and thy thorn was extracted from thy
foot. Thy high luck has aided thee and prosperity with fortune has
guided thee till thou hast attained this position. Verily hardship
is followed by comfort.’
A flower is sometimes blooming and sometimes withering.
A tree is at times nude and at times clothed.
He replied: ‘Brother, condole with me because there is no occasion
for congratulation. When thou sawest me last, I was distressed for
bread and now a world of distress has overwhelmed me.’
If I have no wealth I grieve.
If I have some the love of it captivates me.
There is no greater calamity than worldly goods.
Both their possession and their want are griefs.
If thou wishest for power, covet nothing
Except contentment which is sufficient happiness.
If a rich man pours gold into thy lap
Care not a moment for thanking him.
Because often I heard great men say
The patience of a dervish is better than the gift of a rich man.
Story 29
A man had a friend, who held the office of devan to the padshah, but
whom he had not seen for a long time; and, a man having asked him
for the reason, he replied: ‘I do not want to see him.’ A dependent
however of the devan, who also happened to be present, queried:
‘What fault has he committed that thou art unwilling to meet him?’
He replied: ‘There is no fault in the matter but a friend who is a
devan may be seen when he is removed from office.’
Whilst in greatness and in the turmoil of busines
They do not like to be troubled by neighbours
But when they are depressed and removed from office
They will lay open their heart’s grief to friends.
Story 30
Abu Harirah, may the approbation of Allah be upon him, was in the
habit of daily waiting upon the Mustafa, peace on him, who said:
‘Abu Harira, visit me on alternate days that our love may increase.’ A
man said to a devotee: ‘Beautiful as the sun is, I never heard that
anybody took it for a friend or fell in love with it’, and he replied:
‘This is because it may be seen daily, except in winter when it is
veiled and beloved.’
There is no harm in visiting people
But not till they say: ‘It is enough!’
If thou findest fault with thyself
Thou wilt not hear others reproaching thee.
Story 31
A man, being tormented story by a contrary wind in his belly and not
having the power to retain it, unwittingly allowed it to escape. He
said: ‘Friends, I had no option in what I did, the fault of it is
not to be ascribed to me and peace has resulted to my internal
parts. Kindly excuse me.’
The belly is a prison of wind, O wise man.
No sage retains wind in captivity.
If wind twists thy belly let it out
Because wind in the belly is a burden to the heart.
Story 32
Having become tired of my friends in Damascus, I went into the
desert of Jerusalem and associated with animals till the time when I
became a prisoner of the Franks, who put me to work with infidels in
digging the earth of a moat in Tarapolis, when one of the chiefs of
Aleppo, with whom I had formerly been acquainted, recognized me and
said: ‘What state is this?’ I recited:
‘I fled from men to mountain and desert
Wishing to attend upon no one but God.
Imagine what my state at present is
When I must be satisfied in a stable of wretches.
The feet in chains with friends
Is better than to be with strangers in a garden.’
He took pity on my state and ransomed me for ten dinars from the
captivity of the Franks, taking me to Aleppo where he had a daughter
and married me to her with a dowry of one hundred dinars. After some
time had elapsed, she turned out to be ill-humoured, quarrelsome,
disobedient, abusive in her tongue and embittering my life:
A bad wife in a good man’s house
Is his hell in this world already.
Alas for a bad consort, alas!
Preserve us, O Lord from the punishment of fire.
Once she lengthened her tongue of reproach and said: ‘Art thou not
the man whom my father purchased from the Franks for ten dinars?’ I
replied: ‘Yes, he bought me for ten dinars and sold me into thy
hands for one hundred dinars.’
I heard that a sheep had by a great man
Been rescued from the jaws and the power of a wolf.
In the evening he stroked her throat with a knife
Whereon the soul of the sheep complained thus:
Thou hast snatched me away from the claws of a wolf,
But at last I see thou art thyself a wolf.’
Story 33
A padshah asked a hermit: ‘How spendest thou thy precious time?’
He replied: ‘I am all night engaged in prayer, during the morning in
supplications and the rest of the day in restricting my expenses.’
Then the king ordered a sufficient allowance to be allotted to him
so as to relieve him of the cares of his family.
O thou who art encumbered with a family,
Think no more of ever enjoying freedom.
Cares for children, raiment and food
Restrain thee from the heavenly kingdom.
Every day I renew my determination
To wait upon God until the night.
In the night, while tying the knot of prayer,
I think what my children will eat on the morrow.
Story 34
A man, professing to be a hermit in the desert of Syria, attended
for years to his devotions and subsisted on the leaves of trees. A
padshah, who had gone in that direction by way of pilgrimage,
approached him and said: ‘If thou thinkest proper, we shall prepare
a place for thee in the town where thou wilt enjoy leisure for thy
devotions and others may profit by thy spiritual advice as well as
imitate thy good works.’ The hermit refused compliance but the pillars
of the State were of opinion that, in order to please the king, he
ought to spend a few days in town to ascertain the state of the place;
so that if he feared that the purity of his precious time might become
turbid by association with strangers, he would still have the option
to refuse compliance. It is related that the hermit entered the town
where a private garden-house of the king, which was a
heart-expanding and soul refreshing locality, had been prepared to
receive him.
Its red roses were like the cheeks of belles,
Its hyacinths like the ringlets of mistresses
Protected from the inclemency of mid-winter
Like sucklings who have not yet tasted the nurse’s milk.
And branches with pomegranates upon them:
Fire suspended from the green-trees.
The king immediately sent him a beautiful slave-girl:
After beholding this hermit-deceiving crescent-moon
Of the form of an angel and the beauty of a peacock,
After seeing her it would be impossible
To an anchorite’s nature to remain patient.
After her he sent likewise a slave-boy of wonderful beauty and
graceful placidity:
People around him are dying with thirst
And he, who looks like a cupbearer, gives no drink.
The sight cannot be satisfied by seeing him
Like the dropsical man near the Euphrates.
The hermit began to eat delicious food, to wear nice clothes, to
enjoy fruit and perfumed confectionery as well as to contemplate the
beauty of the slave-boy and girl in conformity with the maxim of
wise men, who have said that the curls of belles are fetters to the
feet of the intellect and a snare to a sagacious bird.
In thy service I lost my heart and religion with all my learning,
I am indeed the sagacious bird and thou the snare.
In short, the happiness of his former time of contentedness had come
to an end, as the saying is:
Any faqih, pir and murid
Or pure minded orator,
Descending into the base world,
Sticks in the honey like a fly.
Once the king desired to visit him but saw the hermit changed from
his former state, as he had become red, white and corpulent. When
the king entered, he beheld him reclining on a couch of gold brocade
whilst the boy and the fairy stood near his head with a fan of
peacocks’ feathers. He expressed pleasure to behold the hermit in so
comfortable a position, conversed with him on many topics and said
at the conclusion of the visit: ‘I am afraid of these two classes of
men in the world: scholars and hermits.’ The vezier, who was a
philosopher and experienced in the affairs of the world, being
present, said: ‘O king, the conditions of friendship require thee to
do good to both classes. Bestow gold upon scholars that they may
read more but give nothing to hermits that they may remain hermits.’
A hermit requires neither dirhems nor dinars.
If lie takes any, find another hermit.
Who has a good behaviour and a secret with God
Is an anchorite without the waqfbread or begged morsel.
With a handsome figure and heart-ravishing ear-tip
A girl is a belle without turquoise-ring or pendants.
A dervish of good behaviour and of happy disposition
Requires not the bread of the rebat nor the begged morsel.
A lady endowed with a beauteous form and chaste face
Requires no paint, adornment or turquoise-ring.
When I have and covet more
It will not be proper to call me an anchorite.
Story 35
In conformity with the above sentiments an affair of importance
emerged to a padshah, who thereon vowed that, if it terminated
according to his wishes, he would present devotees with a certain
sum of money. His wish having been fulfilled, it became necessary to
keep his promise. Accordingly he gave a purse of dirhems to one of his
confidential servants to distribute it among recluses. It is related
that the slave was intelligent and shrewd. He walked about all day and
returning at nightfall, kissed the dirhems and deposited them before
the king with the remark that he had not found any devotees. The
king rejoined: ‘What nonsense is this? As far as I know there are four
hundred devotees in this town. He said: ‘Lord of the world, who is a
devotee does not accept money and who accepts it is not a devotee.’
The king smiled and said to his courtiers: ‘Despite of my wishing to
do good to this class of worshippers of God, this rogue bears them
emnity and thwarts my wish but truth is on his side.’
If a devotee has taken dirhems and dinars
Find another who is more a devotee than he.
Story 36
One of the ulemma of solid learning, having been asked for his
opinion about waqfbread, answered: ‘If it be accepted to insure
tranquillity of mind from cares for food and to obtain leisure for
devotion, it is lawful but if it be taken for maintenance it is
forbidden.’
Bread is taken for the corner of devotion
By pious men and not the corner of devotion for bread.
Story 37
A dervish arrived in a place, the owner of which was of a noble
disposition, and had surrounded himself with a company of
distinguished and eloquent men, each of whom uttered something elegant
or jocular, according to the fashion of wits. The dervish who had
travelled through the desert and was fatigued had eaten nothing. One
of the company asked him by way of encouragement likewise to say
something. The dervish replied: ‘I do not possess distinction and
eloquence like you and have read nothing so you must be satisfied with
one distich of mine.’ The company having agreed with pleasure he
recited:
‘I am hungry and opposite to a table of food
Like a bachelor at the door of a bath of females.’
The company, having thus been apprised of his famished condition,
produced a table with bread but as he began to eat greedily the host
said: ‘Friend, at any rate stop a while till my servants roast some
minced meat’; whereon the dervish lifted his head and recited:
‘Do not order pounded meat for my table.
To a pounded man simple bread is pounded meat.’
Story 38
A murid said to his pir: ‘What am I to do? I am troubled by the
people, many of whom pay me visits. By their coming and going they
encroach upon my precious time.’ He replied: ‘Lend something to
every one of them who is poor and ask something from every one who
is rich and they will come round thee no more.’
If a mendicant were the leader of the army of Islam,
The infidels would for fear of his importunity run as far as China.
Story 39
The son of a faqih said to his father: ‘These heart-ravishing
words of moralists make no impression upon me because I do not see
that their actions are in conformity with their speeches.’
They teach people to abandon the world
But themselves accumulate silver and corn.
A scholar who only preaches and nothing more
Will not impress anyone when he speaks.
He is a scholar who commits no evil,
Not he who speaks to men but acts not himself.
Will you enjoin virtue to mankind and forget your own souls?
A scholar who follows his lusts and panders to his body
Is himself lost although he may show the way.
The father replied: ‘My son, it is not proper merely on account of
this vain fancy to turn away the face from the instruction of
advisers, to travel on the road of vanity, to accuse the ullemma of
aberration, and whilst searching for an immaculate scholar, to
remain excluded from the benefits of knowledge, like a blind man who
one night fell into the mud and shouted: “O Musalmans, hold a lamp
on my path.” Whereon a courtesan who heard him asked: “As thou canst
not see the lamp, what wilt thou see with the lamp?” In the same way
the preaching assembly is like the shop of a dealer in linen because
if thou bringest no money thou canst obtain no wares and if thou
bringest no inclination to the assembly thou wilt not get any
felicity.’
He said: ‘Listen with thy soul’s ear to a scholar
Although his actions may not be like his doctrines.’
In vain does the gainsayer ask:
‘How can a sleeper awaken a sleeper?
A man must receive into his ears
The advice although it be written on a wall.’
A pious man came to the door of a college from a monastery.
He broke the covenant of the company of those of the Tariq.
I asked him what the difference between a scholar and a monk
amounts to?
He replied: ‘The former saves his blanket from the waves
Whilst the latter strives to save the drowning man.’
Story 40
A man was sleeping dead-drunk on the highway and the bridle of
spontaneity had slipped from his hands. A hermit passed near him and
considered the disgraceful condition he was in. The youth raised his
head and recited: When they passed near something contemptible, they
passed it kindly. When thou beholdest a sinner be concealing and meek.
Turn not thy face from a sinner, O anchorite.
Look upon him with benignity.
If I am ignoble in my actions
Pass me by like a noble fellow.
Story 41
A company of vagabonds met a dervish, spoke insulting words to
him, struck him and otherwise molested him; whereon he complained to
his superior and explained the case. The pir replied: ‘My son, the
patched frock of dervishes is the garment of resignation and who,
wearing it, cannot bear injuries is a pretender not entitled to the
frock.’
A large river will not become turbid from stones.
The Arif who feels aggrieved is shallow water yet.
If he injures thee, bear it
Because pardon will purify thee from sin.
O brother, as the end is dust, be dust before thou art
turned into dust.
Story 42
Listen to this story how in Baghdad
A flag and a curtain fell into dispute.
Travel stained, dusty and fatigued, the flag
Said to the curtain by way of reproach:
‘I and thou, we are both fellow servants,
Slaves of the sultan’s palace.
Not a moment had I rest from service
In season and out of season I travelled about.
Thou hast suffered neither toil nor siege,
Not from the desert, wind, nor dust and dirt.
My step in the march is more advancing.
Then why is thy honour exceeding mine?
Thou art upon moon-faced servants
Or jessamine scented slave girls.
I have fallen into prentice hands.
I travel with foot in fetters and head fluttering.’
The curtain said: ‘My head is on the threshold
Not like thine in the heavens.
Who carelessly lifts up his neck
Throws himself upon his neck.’
Story 43
A pious man saw an acrobat in great dudgeon, full of wrath and
foaming at the mouth. He asked: ‘What is the matter with this fellow?’
A bystander said: ‘Someone has insulted him.’ He remarked: ‘This
base wretch is able to lift a thousand mann of stones and has not
the power to bear one word.’
Abandon thy claim to strength and manliness.
Thou art weak-minded and base, whether thou be a man or woman.
If thou art able, make a sweet mouth.
It is not manliness to strike the fist on a mouth.
Although able to tear up an elephant’s front
He is not a man who possessed no humanity.
A man’s nature is of earth.
If he is not humble he is not a man.
Story 44
I asked a good man concerning the qualities of the brethren of
purity. He replied: ‘The least of them is that they prefer to please
their friends rather than themselves; and philosophers have said
that a brother who is fettered by affairs relating to himself is
neither a brother nor a relative.’
If thy fellow traveller hastens, he is not thy fellow.
Tie not thy heart to one whose heart is not tied to thine.
When a kinsman possesses no virtue and piety
Then severing connection is better than love of kinship.
I remember that an opponent objected to the last two lines,
saying: ‘God the most high and glorious has in his noble book
prohibited the severing of connection with relatives and has commanded
us to love them. What thou hast alleged is contrary to it.’ I replied:
‘Thou art mistaken because according to the Quran, Allah the most high
has said: If they both father and mother, strive to induce thee to
associate with me that concerning which thou hast no knowledge, obey
them not.
A thousand kinsmen who are strangers to God
Are the sacrifice for one stranger who knows him.
Story 45
A kind old man in Baghdad
Gave his daughter to a cobbler.
The cruel little man so bit her
That blood flowed from the daughter’s lips.
Next morning the father saw her thus
And going to the bridegroom asked him:
‘O mean wretch, what teeth are these?
Chewest thou thus her lips? They are not leather.
I do not say these words in jest,
Leave joking off and enjoy her seriously.
If ill humour becomes fixed in a nature
It will not leave it till the time of death.’
Story 46
A faqih had a very ugly daughter and when she attained puberty no
one was inclined to marry her in spite of her dowry and wealth.
Bad is the brocade and damask cloth
Which is upon an ugly bride.
At last it became necessary to marry her to a blind man and it is
related that on the said occasion a physician arrived from Serandip
who was able to restore sight to the blind. The faqih, being asked why
he had not put his son-in-law under treatment, replied: ‘I fear that
if he is able to see he will divorce my daughter.’
It is better if the husband of an ugly woman is blind.
Story 47
A padshah was casting a glanced of contempt upon a company of
dervishes and one of them, understanding by his sagacity the meaning
of it, said: ‘O king, in this world we are inferior to thee in dignity
but more happy in life. In death we are equal and in the
resurrection superior to thee.’
Though the master of a country may have enjoyment
And the dervish may be in need of bread
In that hour when both of them will die
They will take from the world not more than a shroud.
When thou takest thy departure from the realm
It will be better to be a mendicant than a padshah.
Externally the dervish shows a patched robe and a shaved head but in
reality his heart is living and his lust dead.
He does not sit at the door of pretence away from people
To fight against them if they oppose him
Because when a millstone rolls from a mountain
He is not an A’rif who gets out of the way of the stone.
The way of dervishes is praying, gratitude, service, obedience,
almsgiving, contentment, professing the unity of God, trust,
submission and patience. Whoever possesses these qualities is really a
dervish, although he may wear an elegant robe, whereas a prattler
who neglects his orisons, is luxurious, sensual, turns day into
night in the bondage of lust, and night into day in the sleep of
carelessness, eats whatever he gets, and speaks whatever comes upon
his tongue, is a profligate, although he may wear the habit of a
dervish.
O thou whose interior is denuded of piety
But wearest outwardly the garb of hypocrisy
Do not display a curtain of seven colours.
Thou hast reed mats inside thy house.
Story 48
I saw bouquets of fresh roses
Tied upon a cupola of grass.
I asked: ‘What is despicable grass
To sit also in the line of the roses?’
The grass wept and said: ‘Hush!
Companionship does not obliterate nobility.
Although I have no beauty, colour and perfume,
Am I not after all the grass of his garden?
I am the slave of a bountiful lord,
Cherished from old by his liberality.
Whether I possess virtue or not
I hope for grace from the Lord
Although I possess no property
No capital to offer as obedience.
He knows the remedy for the slave
To whom no support remains.
It is customary that the owner gives a writ
Of emancipation to an old slave.
O God, who hast adorned the universe,
Be bountiful to thy old slave.’
Sa’di, take the road to the Ka’bah of submission.
O man of God, follow the way of God.
Unlucky is he who turns his head
Away from this door for he will find no other door.
Story 49
A sage having been asked whether liberality or bravery is better
replied: ‘He who possesses liberality needs no bravery.’
It is written on the tomb of Behram Gur:
‘A liberal hand is better than a strong arm.’
Hatim Tai has passed away but for ever
His high name will remain celebrated for beneficence.
Set aside the zekat from thy property because the exuberant vines
When pruned by the vintner will yield more grapes.
