How Iblís awakened Mu‘áwiya may God be well-pleased with him!—saying, “Arise, it is time for prayer.”

Tis related in Tradition that Mu‘áwiya was asleep in a nook of the palace.

2605. The palace-door was fastened from the inside, for he was fatigued by people's visits.

2606. Suddenly he was awakened by a man, (but) when he opened his eyes the man vanished.

2607. He said (to himself), “No one had entrance to the palace: who is he that has shown such impudence and boldness?”

2608. Then he went round and searched in order to find the trace of that one who had become hidden (from sight).

2609. Behind the door he espied a luckless man who was hiding his face in the door and the curtain.

2610. “Hey,” he cried, “who are you? What is your name?” “(To speak) plainly,” said he, “my name is Iblís the damned.”

2611. He (Mu‘áwiya) asked, “Why did you take pains to awaken me? Tell the truth, don't tell me what is reverse and contrary (to the fact).”

How Iblís gave Mu‘áwiya, may God be well-pleased with him, a fall, and practiced dissimulation and pretence, and how Mu‘áwiya answered him.

2612. He said, “The time for prayer is (all but) come to an end: you must run quickly to the mosque.

2613. Mustafá (Mohammed) said, boring the pearl of the idea, ‘Make haste to perform your devotions before the time is past.’”

2614. He (Mu‘áwiya) said, “Nay, nay; ’tis not thy purpose to be my guide unto any good.

2615. (If) a thief come secretly into my dwelling-place and say to me, ‘I am keeping watch,’

2616. How shall I believe that thief? How should a thief know the recompense and reward for good works?” How Iblís again made answer to Mu‘áwiya.

2617. He said, “At first I was an angel: I traversed the way of obedience (to God) with (all my) soul.

2618. I was the confidant of them that follow the path (of devotion): I was familiar with them that dwell by the Throne of God.

2619. How should (one's) first calling go out of (one's) mind? How should (one's) first love go forth from (one's) heart?

2623. I have seen good days from Fortune: I have drunk the water of (Divine) Mercy in (my) spring-time.

How Iblís told truly his hidden thought to Mu‘áwiya—may God be well-pleased with him!

2764. Iblís spoke many words of deceit and treachery, (but) the Amír hearkened not to him and strove (against him) and showed fortitude.

2765. (At length), with the bitterest pangs he (Iblís) said: “O such-and-such, know that I awakened you for the purpose.

2766. That you might join the congregation (of Moslems) in praying after the Prophet of high estate.

2767. If the time of prayers had passed, this world would have become dark to you and without a gleam of light;

2768. (And then) from disappointment and grief tears would have flowed from your two eyes in the fashion of (water from) water- skins,

2769. (Because) every one has delight in some act of devotion and consequently cannot bear to miss it (even) for a short while.

2770. That disappointment and grief would have been (as) a hundred prayers: what is (ritual) prayer in comparison with the (spiritual) glow of humble supplication?”

A certain man was going into the mosque (when) the people were coming out of the mosque.

2771. A certain man was going into the mosque (when) the people were coming out of the mosque.

2772. He began to ask (one of them), saying, “What ails the congregation that they are coming out of the mosque (so) soon?”

2773. That person said to him, “The Prophet has prayed with the congregation and finished (his) communion.

2774. How art thou going in, O foolish man, when the Prophet has given the blessing?”

2775. He cried, “Ah!” and smoke issued from that (burning) sigh: his sigh was giving forth the smell of blood from his heart.

2776. One of the congregation said, “Give me this sigh, and my prayers are thine.”

2777. He answered, “I give the sigh and accept the prayers.”

2778. He (the other) took that sigh with a hundred yearnings (towards God). At night, whilst (he was) asleep, a Voice said to him, “Thou hast bought the Water of Life and salvation.

2779. In honour of this choice and this appropriation the prayers of all the people have been accepted.”

Conclusion of the confession made by Iblís to Mu‘áwiya of his deceit.

2780. Then ‘Azázíl* said to him, “O noble Amír, I must lay my deceit before (you).

2781. If you had missed the prayers, you would then from heartache have uttered sighs and lamentations,

2782. And that regret and that lamentation and that (sorrowful) yearning would have exceeded (in value) two hundred litanies and prayers.

2783. I awakened you in fear lest such a sigh might burn the veil (of formality),

2784. In order that such a sigh should not be yours; in order that you should not have any way to it.

The story of the Hypocrites and their building the Mosque of Opposition.

2825. It is fit if you will hearken to another parable concerning perversity (taken) from the narrative in the Qur’án.

2826. The Hypocrites played against the Prophet (just) such a crooked game.

2827. Saying, “Let us build a mosque for the glory of the Mohammedan religion”; and that was (really) apostasy (on their part).

2828. Such a crooked game were they playing: they built a mosque other than his mosque.

2829. They constructed (well) its floor and roof and dome, but they desired to disunite the (Moslem) community.

2830. They came to the Prophet with (guileful) entreaty: they knelt as camels before him,

2831. Saying, “O Messenger of God, wilt thou for kindness' sake give thyself the trouble (to walk) to that mosque,

2832. To the end that it may be made blessed by thy approach— may thy days flourish until the Resurrection!

2833. It is a mosque for muddy and cloudy days, a mosque for days of sore distress in times of poverty,

2834. That a (poor) stranger may get charity and room (to shelter) there, and that this house of service may be frequented, 2835. So that the rites of the Religion may be multiplied and abound; because a bitter plight is sweetened (by being shared) with friends.

2836. Honour that place (by thy presence) for a short while: declare us to be sincere, and give a good account of us.

2837. Show favour to the mosque and its founders. Thou art the moon, we are the night: comply with us for a moment,

2838. LIn order that by thy beauty night may be made like day, O thou whose beauty is a night-illumining sun.”

2839. Alas! would that those words had been from the heart, so that the desire of those folk might have been accomplished!

How the Hypocrites cajoled the Prophet—God bless and save him!—that they might take him to the Mosque of Opposition.

2848. They chanted spells over (spoke deceitful words to) the Messenger of God: they were driving (hard) the steed of cunning and craft.

2849. The kind and compassionate Messenger proffered (in reply) nothing but smiles, nothing but “Yes.”

2850. He expressed (his) thanks to that company (deputation): he gladdened the envoys in (by) assent.

2851. Their deceit was apparent to him, point by point, in the same way as hairs in milk.

2861. Their aim is to cause disunion amongst the Companions of the Prophet: how should any vain fool understand the grace of God?

2862. (They have built the Mosque) in order that they may fetch hither a Jew from Syria, with whose preaching the Jews are intoxicated.” 2863. The Prophet said (to the Hypocrites), “Yes (I will do as ye wish), but (just now) we are intending to march and starting on a campaign.

2864. As soon as I return from this expedition, I will then set out to that Mosque at once.”

2865. He (thus) put them off and hurried to the field of war:

He played a game of trickery with the tricksters.

2866. When he came back from the campaign, they returned and sought (the fulfilment of) that past promise.

2867. God said to him, “O Prophet, proclaim the treachery (with which they have acted), and if war be (the consequence), say, ‘Let it be!’”

2868. He (the Prophet) said, “O false people, be silent! Hush, lest I tell your secret thoughts.”

2869. When he had declared (to them) a few indications of their inmost thoughts, they were in evil plight.

2870. Thereupon the envoys turned back from him crying, “God forfend! God forfend!”

2871. Every Hypocrite, by way of fraud, brought a Qur’án under his arm to the Prophet,

2872. In order to take oaths—for oaths are a shield; (this they did) because (taking) oaths is a custom followed by the wicked.

2877. Again those people, the Qur’án in their hands and the seal of fasting on their lips, swore another oath,

2878. Saying, “By the truth of this holy and true Word (we swear) that the building of the Mosque is for God's sake.

2879. In that place there is no contrivance of deceit: in that place there is (only) commemoration (of God) and sincerity and calling unto the Lord.”

2880. The Prophet answered, “The voice of God is coming into my ear like an echo.

2881. God hath put a seal upon your ears, so that they make not haste to (hear) the voice of God.

2882. Lo, the voice of God is coming to me distinctly: it is filtered clear for me, like the pure (liquor) from the dregs.

2883. Even as Moses from the direction of the Bush heard the voice of God saying, “O thou of blessed fortune!”

2884. From the Bush he was hearing (the words), “Lo, I am Allah,” and together with the words there appeared (Divine) lights.

2885. Inasmuch as they (the Hypocrites) were left in the lurch by the light of (Divine) inspiration, they once more began to recite oaths anew.

2886. Since God calls an oath a shield, how should the quarreller lay down the shield from his hand?

2887. Again the Prophet, giving (them) the lie direct, said to them in plain terms, “Ye have lied.”

2910. The Wisdom of the Qur’án is like the true believer's stray camel: every one has certain (intuitive) knowledge of his own stray.

Story of the person who was seeking after his stray camel and inquiring about it.

2911. (If) you have lost a camel and sought it busily, how should you not know, when you find it, that it is yours?

2912. What is the stray? You have lost a she-camel: (she has) fled from your herd into a veil (of concealment).

2913. The caravaneers have begun to load, (but) your camel is lost (and has disappeared) from the midst (of the caravan).

2914. You are running to and fro with parched lips; the caravan is (now) far away, and night is near.

2915. Your baggage is left on the ground, (lying) on the road of peril, (whilst) you are running about in search of the camel,

2916. Crying, “O Moslems, who has seen a camel which this morning escaped from a stable?

2917. Whoever will tell (me) a clue to my camel, I will give so many dirhems as a reward (for the information).”

2918. You are requesting clues from every one: every rascal is making a mock of you on this account, 2919. Saying, “We saw a camel going in this direction, a reddish camel (going) towards yonder pasturage.”

2920. One (of them) says, “It was crop-eared,” and another says, “Its saddlecloth was embroidered.”

2921. One says, “The camel had (only) one eye,” and another says, “It (was suffering) from mange (and) had no hair.”

2922. For the sake of the reward every rascal, (speaking) at random, sets forth a hundred clues.

On being perplexed amidst discordant doctrines and finding (a means of) escape and deliverance.

2923. (This is) even as in the matter of knowledge (of God) every one describes (differently) the Unseen Object of description.

2924. The philosopher gives an explanation of another (a particular) kind; a scholastic theologian invalidates his statement;

2925. And some one else jeers at both of them, while another hypocritically tires himself to death (trying to prove that he has real knowledge of God).

2926. Each one (of them) gives these indications of the Way, in order that it may be supposed that they belong to that Village.

2927. Know the truth to be this, (that) all these (various persons) are not in the right; nor (again) are this herd entirely astray,

2961. Then (again), he that wages the (spiritual) warfare has at one time (joyous) expansion of heart, at another time (grievous) oppression and pain and torment,

2962. Because this water and clay, which is (the stuff of) our bodies, is the denier (enemy) and thief of the light of (our) souls.

2969. Give him milk, O mother of Moses, and cast him into the water: be not afraid of (putting him to) the trial.

2970. Whoever drank that milk on the Day of Alast distinguishes the milk (in this world), even as Moses (distinguished and knew his mother's milk).

2971. If thou wishest fondly for thy child's discrimination (and recognition), suckle (him) now, O mother of Moses,

2972. That he may know the taste of his mother's milk, and that his head may not sink to (desire and accept the milk of) a bad nurse.

Explaining the moral of the story of the person seeking (the lost) camel. 2973. You have lost a camel, O trusty (friend), and every one is giving you a clue to the camel.

2974. You know not where the camel is, but you know that these clues are wrong.

2975. And he that has not lost a camel—he (too) in contention seeks a camel, just like him who has (really) lost it,

2976. Saying, “Yes; I too have lost a camel: I have brought a reward for any one who may find it.”

2977. (He says this) that he may take a partner's share with you in the camel: he plays this trick because of coveting the camel.

2978. If you say to any one, “That clue was false,” he (the pretender), in imitation of you, says the same.

2979. He does not know wrong clues from right, but your words are a cue to that imitator.

2980. When they mention right and likely clues, then comes to you the certainty in which there is no doubt.

2981. That (clue) becomes balm to your sick soul; it becomes (brings) colour to your face and health and strength to you.

2982. Your eye becomes bright, your foot nimble; your body becomes (the vital) soul, and your (vital) soul (the rational) spirit.

2983. Then you will say, “O trusted (friend), you have spoken the truth: these clues are a clear deliverance (communication and message).

2984. Therein are (manifest) signs, sure informations, (distinct) evidences: this is a title-deed and an ordainment of salvation.”

2985. When he has given this clue, you will say, “Go before (me)! It is time for (setting out on) the enterprise: be thou the leader!

2986. I will follow thee, O truth-teller: thou hast got scent of my camel: show (me) where (it is).”

2987. (But) to that person who is not the owner of a camel, and who is (engaged) in this quest of the camel for contention's sake—

2988. His certainty is not increased by this right clue, save through reflexion from the true camel-seeker.

2989. From his (the latter's) earnestness and ardour he (the imitator) gets a scent (inkling) that these wild outcries of his are not (mere) babble.

2990. He (the imitator) had no just claim to this camel, but he too has lost a camel; yes, (he has).

2991. Desire for another's camel has become a veil to him, (so that) he has forgotten what he (himself) has lost.

2992. Wherever he (the owner) runs, this one (the imitator) runs: from cupidity, he becomes a partner in the owner's pain.

2993. When a liar sets out (to journey) with a truthful man, his falsehood turns to truth of a sudden.

2994. In the desert whither that camel had hastened, the other one (the imitator) also found his own camel.

2995. As soon as he saw it, he remembered his own, and ceased to covet the camels of friend and kinsman.

2996. That imitator became a true searcher when he saw his camel browsing there.

3591. Therefore, since Wisdom is the faithful believer's stray camel, he knows it with certainty, from whomsoever he has heard it;

3592. And when he finds himself absolutely in front of it, how should there be doubt? How should he mistake himself?

2997. (Only) at that moment did he become a seeker of the camel: he was never (truly) seeking it till he saw it in the desert.

2998. After that, he began to go alone: he opened his eyes (and went) towards his own camel.

2999. The sincere one said, “You have left me, (although) till now you were paying regard to me.”

3000. He replied, “Hitherto I have been an idle scoffer and, from cupidity, have been (engaged) in flattering (thee);

3001. (But) now, when corporeally I have become parted from thee in the search, I have become sympathetic with thee (in spirit).

3002. I was stealing the camel's description from thee; (but when) my spirit saw its own camel, it had its eye filled (with seeing).

3003. Till I found it, I was not seeking it; now the copper is overcome, the gold overpowers it.

3004. My evil deeds have become pious acts entirely—thanks (to God)! Jest is vanished and earnest is realised—thanks (to God)! 3005. Since my evil deeds have become the means of (my) attaining unto God, do not, then, throw any blame on my evil deeds.

3006. Thee thy sincerity had made a seeker; for me, toil and search opened (the way to) a sincere feeling.

3007. Thy sincerity led thee to seek; my seeking led me to a feeling of sincerity.

3008. I was sowing the seed of fortune in the earth, (though) I fancied it was labour without wages and hire.

3009. Twas not labour without hire; ’twas an excellent earning: (for) every grain that I sowed, a hundred grew.

3010. The thief went underhand (by stealth) to a certain house: when he entered, he saw that it was his own house.

3011. Be hot, O cold one, that heat may come: put up with roughness, that ease may come.

3012. That (subject of my discourse) is not two camels; it is a single camel. Verbal expression is confined, the meaning (to be expressed) is very full.

3013. The expression always fails to reach the meaning; hence the Prophet said, “(Whoso knows God), his tongue falters.”

3014. Speech is (like) an astrolabe in (its) reckoning: how much does it know of the sky and the sun?

3015. Especially, of that Sky whereof this heaven is (no more than) a blade of straw; (that Sky) of whose Sun the (terrestrial) sun is (but) a mote?

Showing that there is in every soul the mischief of the Mosque of Opposition.

3016 When it appeared that that was not a mosque, (but) was a house of intrigue and a trap laid by the Jews,

3017 The Prophet then gave the command (and said), "Rase it and make it a dumping-place for rubbish and ashes."

3018 The founder of the Mosque was false, like the Mosque (itself): 'tis not munificence if you sprinkle grain upon a snare.

3019 The meat that catches the fish on the hook-such a morsel is neither bounty nor generosity.

3020 The Mosque of the people of Quba, which was inanimate- he (the Prophet) did not admit to (equality with) it that which was not its equal.

3021 (Even) in the case of lifeless things such a wrong did not come to pass: the lord of justice (Mohammed) set fire to that unequal (and incongruous Mosque).

3022 Therefore (a fortiori) in the case of the (human) essences, which are the foundation of all fundamentals, know that there (too) there are differences and divisions.

3023 Neither is his (one man's) life like his (another man's) life, nor is his death like his death.

3024 Never deem his (this one's) grave like his (that one's) grave. How indeed shall I describe the difference (between them) in that (other) world?

3025 Put thy work to the touchstone, O man of work, lest thou

3026 build the Mosque of the Opposers. Oft hast thou mocked at those Mosque-makers; (but) when thou considerest (carefully), thou thyself hast been one of them.