Story of the poor Arab of the desert and his wife's altercation with him because of (their) penury and poverty.

2252. One night a Bedouin woman said to her husband—and she carried (her) talk beyond bounds.

2253. “We are suffering all this poverty and hardship: all the world are (living) in happiness, we (alone) are unhappy.

2254. We have no bread, our (only) condiment is anguish and envy, our (only) water is the tears (that flow) from our eyes.

How the Bedouin bade his wife be patient and declared to her the excellence of patience and poverty.

2288. Her husband said to her, “How long wilt thou seek income and seed-produce? What indeed is left of (our) life? Most (of it) is past.

2289. The sensible man does not look at increase or deficiency, because both (these) will pass by like a torrent.

2313. I march with stout heart towards contentment: why art thou betaking thyself to revilement?”

In this fashion the contented man, moved by sincerity and ardour, was talking to his wife till daybreak.

How the wife counselled her husband, saying, “Don't talk any more about thy merit and (spiritual) rank—‘why say ye that which ye do not?’—for although these words are true, yet thou hast not attained to the degree of trust in God, and to speak thus above thy station and devotional practice is harmful and ‘exceedingly hateful in the sight of God.’”

2315. The wife cried out at him, saying, “O thou who makest reputation thy religion, I will not swallow thy spells (deceiving speeches) any more.

2316. Don't talk nonsense in thy presumption and pretension: begone, don't speak from pride and arrogance.

2322. This contentment is the soul's treasure: do not thou boast (of possessing it), O (thou who art) grief and pain to my soul.

2223. Don't call me thy mate, don't flap so much. I am the mate of justice, I am not the mate of fraud.

2391. O wife, take leave of quarrelling and waylaying, and if thou wilt not, (then) take leave of me!

2393. If thou keep silence, (’tis well), and if not, I will so do that at this very moment I will leave my house and home.”

How the wife paid regard to her husband and begged God to forgive her for what she had said.

2294. When the wife saw that he was fierce and unmanageable, she began to weep: tears in sooth are a woman's lure.

2395. She said, “When did I imagine such (words) from thee? I hoped of thee something different.”

2396. The wife approached by the way of self-naughting (self-abasement). “I am thy dust,” said she, “not (worthy to be) thy lady-wife.

2397. Body and soul and all I am is thine: the entire authority and command belongs to thee.

2498. If because of poverty my heart has lost patience, it is not for my own sake, but for thine.

2399. Thou hast been my remedy in afflictions: I am unwilling that thou shouldst be penniless.

2400. On my soul and conscience, this is not for my own sake: this wailing and moaning is on account of thee.

2401. (I swear) by God that at every moment my self would fain die for thy self before thee.

2412. Since I have made (for myself) a lamp of thy forgiveness, I repent, I cast away (abandon) opposition.

2413. I am laying before thee sword and winding-sheet: I am bending my neck towards thee: smite!

2414. Thou art talking of bitter separation (from me): do whatever thou wilt, but do not this.

2418. In this fashion was she speaking graciously and winningly: meanwhile a (fit of) weeping came upon her.

2419. When the tears and sobs passed beyond bounds—from her who was fascinating even without tears.

2420. There appeared from that rain a lightning-flash (that) shot a spark of fire into the heart of the lonely man.

2421. She by whose beauteous face man was enslaved, how will it be when she begins to play the (humble) slave?

2422. She at whose haughtiness thy heart is trembling, how wilt thou fare when she falls aweeping before thee?

How the man yielded to his wife's request that he should seek the means of livelihood, and regarded her opposition (to him) as a Divine indication. (Verse): To the mind of every knowing man it is a fact that with the revolving object there is one that causes it to revolve.

2438. The man became as sorry for that speech (of his) as at the hour of death a tyrannical officer (is sorry) for his tyranny.

2439. He said, “How did I become the adversary of (her who is) the life of my soul? How did I bestow kicks on the head of my soul?”

2440. When the (Divine) destiny comes, it muffles the sight, so that our intellect cannot distinguish foot from head.

2441. As soon as the destiny is past, it (the intellect) devours itself (with grief): rending the veil (without regard for appearances), it tears its bosom.

2442. The man said, “O wife, I am repenting: if I have been an infidel, I will (now) become a Moslem.

How the eyes of (external) sense regarded Sálih and his she-camel as despicable and without a champion; (for) when God is about to destroy an army He makes their adversaries appear despicable and few in their sight, even though the adversary be superior in strength: “and He was making you few in their eyes, that God might bring to pass a thing that was to be done.”

2509. The she-camel of Sálih was in (outward) form a camel: that bitter (graceless) tribe hamstrung (and slaughtered) her in their folly.

2510. When they became her foes on account of the water (which she shared with them), they were blind to bread and blind to water (ungrateful for the blessings of God). 2511. God's she-camel drank water from brook and cloud: they (really) withheld God's water from God.

2512. The she-camel of Sálih became, like the bodies of righteous men, an ambush for the destruction of the wicked.

2513. That (you may see) what (the Divine command), Let God's she-camel have her portion of water, wrought against that people, through the ordainment of death and woe.

2514. The vengeance, which is God's minister, demanded from them an entire town as the blood-price of a single camel.

2515. His (the prophet's or saint's) spirit is like Sálih, and his body is the she-camel: the spirit is in union (with God), the body in want (distress).

2516. The Sálih-spirit is not susceptible to afflictions: the blows fall on the camel (body), not on the essence (spirit).

2517. No one gains victory over their (the saints') hearts: harm comes (only) to the oystershell, not to the pearl.

2518. The Sálih-spirit is not capable of being hurt: the light of God is not subject to infidels.

2519. The Soul (God) attached to it (the spirit) the earthly body, that they (the infidels) might hurt (it) and suffer tribulation.

2520. Not knowing that to hurt this (body) is to hurt (offend) Him: the water in this jar is joined with the water in the river.

2521. God connected (the spirit) with a body, in order that he (the prophet or saint) might become a refuge for the whole world.

2522. Be a slave to the camel, which is the saint's body, that you may become the fellow servant of the Sálih-spirit.

2523. Sálih said (to the people of Thamúd), “Inasmuch as ye have shown this envy, after three days the punishment will arrive from God.

2524. After three more days there will come from the Taker of life a calamity that hath three signs.

2525. The colour of all your faces will be changed, (they will be of) colours different to look at.

2526. On the first day your faces will be like saffron, on the second your faces will be red like arghawán (flowers of the Judas-tree).

2527. On the third, all your faces will become black: after that, the vengeance of God will arrive.

2528. If ye desire from me the sign of this threatened chastisement, the she-camel's foal has run towards the mountains.

2529. If ye can catch him, there is help (for you); else the bird of hope hath surely escaped from the snare.”

2530. None was able to overtake the foal: he went into the mountains and vanished.

2547. God said (to me), ‘Have patience with their iniquity: give them counsel, not much remains of their (allotted) period.’

2548. I said, ‘Counsel is barred by ill-treatment: the milk of counsel gushes forth from love and joy.

2549. Much ill-treatment have they bestowed on me, (so that) the milk of counsel is curdled in my veins.’

2550. God said to me, ‘I will give thee a boon, I will lay a plaster on those wounds (of thine).’

2551. God made my heart clear as the sky, He swept your oppression out of my mind.

2552. I went (back) once more to admonition, I spake parables and words (sweet) as sugar.

2553. I produced fresh milk from the sugar, I mingled milk and honey with my words.

2554. In you those words became like poison, because ye were filled with poison from the root and foundation.

From Solomon have come the words, “O Lord, give me (a kingdom that it behoves not any one after me to obtain),” that is, “do not give this kingdom and power to any but me.

2603. If the saint drinks a poison it becomes an antidote, but if the seeker (disciple) drinks it, his mind is darkened.

2604. From Solomon have come the words, “O Lord, give me (a kingdom that it behoves not any one after me to obtain),” that is, “do not give this kingdom and power to any but me.

2605. Do not bestow this grace and bounty on any but me.” This looks like envy, but it was not that (in reality).

2606. Read with your soul the mystery of “it behoves not,” do not deem the inward meaning of “after me” (to be derived) from his (Solomon's) avarice.

2607. Nay, but in sovereignty he saw a hundred dangers: the kingdom of this world was (has ever been), hair by hair (in every respect), fear for one's head.

2608. Fear for head with fear for heart with fear for religion— there is no trial for us like this.

2609. Therefore one must needs possess the high aspiration of a Solomon in order to escape from these myriads of colours and perfumes (enticing vanities).

2610. Even with such (great) strength (of spirit) as he had, the waves of that (worldly) kingdom were stifling his breath (choking him).

2611. Since dust settled on him from this sorrow, he had compassion for all the kings of the world.

2612. Hence he interceded (with God on their behalf) and said, “Give this kingdom (to them) with (accompanied by) the (spiritual) perfection which Thou hast given to me.

2613. To whomsoever Thou wilt give (it), and (on whomsoever) Thou wilt confer that bounty, he (that person) is Solomon, and I also am he.

2614. He is not ‘after me,’ he is with me. What of ‘with me,’ indeed? I am without rival.”

2615. Tis my duty to explain this, but (now) I will return to the story of the man and wife.

The moral of the altercation of the Arab and his wife.

2616. The heart of one who is sincere is seeking (to find) a moral for the altercation of the man and wife.

2617. The altercation of the man and wife has been related (as a story): know that it is a parable of your own flesh (nafs) and reason.

How the wife specified to her husband the way to earn daily bread and how he accepted (her proposal).

2684. The wife said, “A sun has shone forth, a (whole) world has received light from him

2685. The Vicar of the Merciful (God), the Khalífa of the Creator: through him the city of Baghdád is (gay and happy) as the season of spring.

2686. If thou gain access to that King, thou wilt become a king: how long wilt thou go after every (kind of) misfortune?”

2687. Companionship with the fortunate is like the Elixir: indeed, how is an Elixir like (to be compared with) their looks (of favour)?

2688. The eye of Ahmad (Mohammed) was cast upon an Abú Bakr: he by a single act of faith became a Siddíq.

2689. Said the husband, “How should I go to meet the King? How should I go to him without a pretext?

How the Arab carried a jug of rain-water from the midst of the desert as a gift to the Commander of the Faithful at Baghdád, in the belief that in that town also there was a scarcity of water.

2703. The wifè said, “When people with all their might (endeavour to) rise up entirely purged of self-existence—that is veracity.

2704. We have the rain-water in the jug: ’tis thy property and capital and means. 2705. Take this jug of water and depart, make it a gift and go into the presence of the King of kings.

2706. Say, ‘We have no means except this: in the desert there is nothing better than this water.’

2707. If his treasury is full of gold and jewels, (yet) he does not get water like this: ’tis rare.”

2708. What is that jug? Our confined body: within it is the briny water of our senses.

2709. O Lord, accept this jar and jug of mine by the grace of “God hath purchased (from the believers their lives and wealth in return for Paradise).”

2710. (’Tis) a jug, keep this water pure (and safe) from out side dirt.

2711. That there may be from this jug a passage to the sea, and that my jug may assume the nature of the sea.

2712. So that when you carry it as a gift to the King, the King may find it pure and be its purchaser;

2713. (And) after that, its water will become without end: a hundred worlds will be filled from my jug.

2715. His (the husband's) beard was full of wind (he was puffed up with pride): “Who (thought he) has such a gift as this? This, truly, is worthy of a King like him.”

2716. The wife did not know that in that place (Baghdád) on the thoroughfare there is the great stream (of water) sweet as sugar.

2717. Flowing like a sea through the city, full of boats and fishing-nets.

2718. Go to the Sultan and behold this pomp and state! Behold the senses of (those for whom God hath prepared gardens) beneath which the rivers flow!

2719. Our senses and perceptions, such as they are, are (but) a single drop in those rivers.

How the Arab's wife sewed the jug of rain-water in a felt cloth and put a seal on it because of the Arab's utter conviction (that it was a precious gift for the King).

2720. “Yes,” said the husband, “stop up the mouth of the jug. Take care, for this is a gift that will bring us profit.

2721. Sew this jug in felt, that the King may break his fast with our gift.

2722. For there is no (water) like this in all the world: no (other) water is so pure as this.”

2723. (This he said) because they (people like him) are always full of infirmity and half-blind from (drinking) bitter and briny waters.

2724. The bird whose dwelling-place is the briny water, how should it know where to find in it the clear (and sweet) water?

2725. O thou whose abode is in the briny spring, how shouldst thou know the Shatt and the Jayhún and the Euphrates?

2726. O thou who hast not escaped from this fleeting caravanseray (the material world), how shouldst thou know (the meaning of) “self-extinction” and (mystical) “intoxication” and “expansion”?

2727. And if thou knowest, ’tis (by rote, like the knowledge) handed down to thee from father and grandfather: to thee these names are like abjad.

2729. Then the Arab man took up the jug and set out to journey, carrying it along (with him) day and night.

2730. He was trembling for the jug, in fear of Fortune's mischiefs: all the same, he conveyed it from the desert to the city (Baghdád).

2731. His wife unrolled the prayer-rug in supplication; she made (the words) Rabbi sallim (Save, O Lord) her litany in prayer, Crying.

2732. “Keep our water safe from scoundrels! O Lord, let that pearl arrive at that sea!

2733. Although my husband is shrewd and artful, yet the pearl has thousands of enemies. 2734. Pearl indeed! ’Tis the water of Kawthar: ’tis a drop of this that is the origin of the pearl.” 2735. Through the prayers and lamentation of the wife, and through the husband's anxiety and his patience under the heavy burden.

2736. He bore it without delay, safe from robbers and unhurt by stones, to the seat of the Caliphate (the Caliph's palace).

2737. He saw a bountiful Court, (where) the needy had spread their nets;

How the Caliph's officers and chamberlains came forward to pay their respects to the Bedouin and to receive his gift.

2773. When the Bedouin arrived from the remote desert to the gate of the Caliph's palace.

2774. The court officers went to meet the Bedouin: they sprinkled much rose-water of graciousness on his bosom.

2775. Without speech (on his part) they perceived what he wanted: it was their practice to give before being asked.

2776. Then they said to him, “O chief of the Arabs, whence dost thou come? How art thou after the journey and fatigue?”

1782. I am a stranger: I have come from the desert: I have come in hope of (gaining) the grace of the Sultan.

1783. The scent of his grace covered (took entire possession of) the deserts: even the grains of sand were ensouled (thereby). 1784. I came all the way to this place for the sake of dinars: as soon as I arrived, I became drunken with sight (contemplation).”

The story of what passed between the grammarian and the boatman.

2834. Of all these various kinds of knowledge, on the day of death the (best) equipment and provision for the road is the knowledge of (spiritual) poverty.

2835. A certain grammarian embarked in a boat. That self-conceited person turned to the boatman.

2836. And said, “Have you ever studied grammar?” “No,” he replied. The other said, “Half your life is gone to naught.”

2837. The boatman became heart-broken with grief, but at the time he refrained from answering.

2838. The wind cast the boat into a whirlpool: the boatman spoke loud (shouted) to the grammarian.

2839. “Tell me, do you know how to swim?” “No,” said he, “O fair-spoken good-looking man!”

2840. “O grammarian,” said he, “your whole life is naught, because the boat is sinking in these whirlpools.”

2841. Know that here mahw (self-effacement) is needed, not nah? (grammar): if you are mahw (dead to self), plunge into the sea without peril.

2842. The water of the sea places the dead one on its head (causes him to float on the surface); but if he be living, how shall he escape from the sea?

2846. We have stitched in (inserted) the (story of the) grammarian, that we might teach you the grammar (nahw) of self-effacement (mahw).

2848. That jug of water is (an emblem of) our different sorts of knowledge, and the Caliph is the Tigris of God's knowledge.

2849. We are carrying jugs full (of water) to the Tigris: if we do not know ourselves to be asses, asses we are.

2850. After all, the Bedouin was excusable, for he was ignorant of the Tigris and of the (great) river.

2851. If he had been acquainted with the Tigris, as we are, he would not have carried that jug from place to place;

2852. Nay, had he been aware of the Tigris, he would have dashed that jug against a stone.

How the Caliph accepted the gift and bestowed largesse, notwithstanding that he was entirely without need of the gift (the water) and the jug.

2853. When the Caliph saw (the gift) and heard his story, he filled the jug with gold and added (other presents).

2854. He delivered the Arab from penury, he bestowed donations and special robes of honour.

2855. Saying, “Give into his hand this jug full of gold. When he returns (home), take him to the Tigris.

2856. He has come (hither) by way of the desert and by travelling (on land): it will be nearer for him (to return) by water.”

2857. When he (the Arab) embarked in the boat and beheld the Tigris, he was prostrating himself in shame and bowing (his head).

2858. Saying, “Oh, wonderful is the kindness of that bounteous King, and ’tis (even) more wonderful that he took that water.

2859. How did that Sea of munificence so quickly accept from me such spurious coin as this?”

2864. And if he (the Arab) had seen a branch of the Divine Tigris, he would have destroyed that jug, destroyed it.

2865. They that saw it are always beside themselves: like one beside himself, they hurled a stone at the jug (of their self- existence).

2866. O thou who from jealousy hast hurled a stone at the jug, while the jug has (only) become more perfect through being shattered.

2867. The jar is shattered, (but) the water is not spilled from it: from this shattering have arisen a hundred soundnesses.

2868. Every piece of the jar is in dance and ecstasy, (though) to the partial (discursive) reason this seems absurd.

2859. In this state (of ecstasy) neither the jug is manifest nor the water. Consider well, and God knoweth best what is right.

2870. When you knock at the door of Reality, it will be opened to you: beat the pinion of thought, in order that you may be made a king-falcon.

2871. The pinion of your thought has become mud-stained and heavy because you are a clayeater: clay has become to you as bread.

2872. Bread and meat are (originally) clay: eat little thereof, that you may not remain in the earth, like clay.

2878. Want of food was leading the Arab to that (exalted) court, and (there) he found his fortune.

2879. We have related in the (foregoing) story the kindness shown by the King to that needy one who had no refuge.

2880. Whatsoever the man in love (with God) speaks, the scent of Love is springing from his mouth into the abode of Love.

2881. If he speak (formal) theology, it all turns to (spiritual) poverty: the scent of poverty comes from that man of sweet and beguiling discourse.

2888. If a true believer find a golden idol, how should he leave it (there) for the sake of a worshipper?

2889. Nay, he will take it and cast it into the fire: he will break (destroy) its borrowed (unreal) form.

2890. In order that the idol-shape may not remain on the gold, because Form hinders and waylays (those who seek Reality).

2891. The essence of its gold is the essence of Lordship (Divinity): the idol-stamp on the sterling gold is borrowed (unreal).

2902. We are both the Arab and the jug and the King; we are all.

2927. Therefore every fair form and shape (in the world) is crying, “Good news! good news! Lo, here comes the Spring.”

2928. So long as the blossom is shining like a coat of mail, how should the fruits display their knobs?

2929. When the blossom is shed, the fruit comes to a head: when the body is shattered, the spirit lifts up its head.

2930. The fruit is the reality, the blossom is its form: the blossom is the good news, the fruit is the bounty (given as a reward) for it.

2931. When the blossom was shed, the fruit became visible: when that diminished this began to increase.

2932. How should bread give strength until it is broken? How should uncrushed clusters (of grapes) yield wine?

2933. Unless myrobalan is pounded up with medicines, how should the medicines by themselves become health-increasing (act as tonics)?

2969. When the Pír has accepted thee, take heed, surrender thyself (to him): go, like Moses, under the authority of Khizr.

2970. Bear patiently whatever is done by a Khizr who is without hypocrisy, in order that Khizr may not say, “Begone, this is (our) parting.”

2971. Though he stave in the boat, do not speak a word; though he kill a child, do not tear thy hair.

2972. God has declared that his (the Pír's) hand is as His own, since He gave out (the words) the Hand of God is above their hands.

2973. The Hand of God causes him (the child) to die and (then) brings him to life. What of life? He makes him a spirit everlasting.

2979. When thou hast chosen thy Pír, be not faint-hearted, be not weak as water and crumbly as earth.

2980. If thou art enraged by every blow, then how wilt thou become a (clear) mirror without being polished?