Story of the Sadr-i Jahán's Wakíl (minister), who fell under suspicion and fled from Bukhárá in fear of his life; then love drew him back irresistibly, for the matter of life is of small account to lovers.

3686- In Bukhárá the servant of the Sadr-i Jahán incurred suspicion and hid from his Sadr (prince).

3687- During ten years he roamed distractedly, now in Khurásán, now in the mountain-land, now in the desert.

3688- After ten years, through longing he became unable to endure the days of separation (from his beloved).

3689- He said, “Henceforth I cannot bear to be parted (from him) any more: how can patience allay (the lover's) state of abandonment?”

3690. From separation these soils are nitrous (barren), and water becomes yellow and stinking and dark;

3693- The penetrating intellect, through separation from its friends, (becomes) like an archer whose bow is broken.

The appearance of the Holy Spirit (Gabriel) in the shape of a man to Mary when she was undressed and washing herself, and how she took refuge with God.

3700- Before the slipping away of your possessions, say to the form (of created things), like Mary, “(I take) refuge from thee with the Merciful (God).”

3701- Mary in her chamber saw a (spiritual) form that gave increase of life— a life-increasing, heart-ravishing one.

3702- That trusted Spirit rose up before her from the face of the earth, like the moon and the sun.

3703- Beauty unveiled rose up from the earth (in) such (splendour) as the sun rises from the East.

3704- A trembling came over Mary's limbs, for she was undressed and was afraid of evil.

3705- (’Twas) such a (spiritual) form that if Joseph had beheld it plainly, he would have cut his hand in amazement, like the (Egyptian) women.

3706- It blossomed from the earth like a rose before her—like a phantasy which lifts its head from the heart.

3707- Mary became selfless (beside herself), and in her selflessness she said, “I will leap into the Divine protection,”

3708- Because that pure-bosomed one had made a habit of betaking herself in flight to the Unseen.

3709- Since she deemed the world a kingdom without permanence, she prudently made a fortress of that (Divine) Presence,

3710- In order that in the hour of death she should have a stronghold which the Enemy would find no way to attack.

3711- She saw no better fortress than the protection of God: she chose her abidingplace near to that castle.

3745- O slave (to your lusts), you have understood bread, not wisdom, (to be meant) in that (text) which God hath spoken unto you—Eat ye of His provision.

3747- (If) you have closed this (bodily) mouth, another mouth is opened, which becomes an eater of the morsels of (spiritual) mysteries.

3748- If you cut off your body from the Devil's milk, by (thus) weaning it you will enjoy much felicity.

3749- I have given a half-raw (imperfect) explanation of it, (like) the Turcomans' illboiled meat: hear (it) in full from the Sage of Ghazna.

3750. In the Iláhí-náma that Sage of the Unseen and Glory of them that know (God) explains this (matter).

3751- (He says), “Eat (feel) sorrow, and do not eat the bread of those who increase (your) sorrow (hereafter), for the wise man eats sorrow, the child (eats) sugar (rejoices).”

3752- The sugar of joy (hereafter) is the fruit of the garden of sorrow (here): this (sensual) joy is the wound and that (spiritual) sorrow is the plaster.

3753- When you see (spiritual) sorrow, embrace it with passionate love: look on Damascus from the top of Rubwa.

3760- For the sake of your death-day be dead (to self), now, so that you may be (united) with everlasting Love, O fellow-servant.

3767- When Mary was all at once dismayed, like those fishes on land.

How the Holy Spirit said to Mary, “I am sent to thee by God: be not agitated and do not hide from me, for this is the (Divine) command.”

3768- The Exemplar of (Divine) Bounty cried out to her, “I am the trusted (messenger) of the Lord: be not afraid of me.

3769- Do not turn thy head away from the exalted (favourites) of (Divine) Majesty, do not withdraw thyself from such goodly confidants.”

3770. He was saying this, and (meanwhile) from his lips a wick (ray) of pure light was going up to Simák (Arcturus) step by step (uninterruptedly).

3771- “Thou art fleeing from my existence into non-existence (the Unseen World): in non-existence I am a King and standard-bearer.

3772- Verily, my home and dwelling-place is in non-existence: solely my (outward) (spiritual) form is before the Lady (Mary).

3773- O Mary, look (well), for I am a difficult form (to apprehend): I am both a new moon and a phantasy in the heart.

3776- I am of the light of the Lord, like the true dawn, for no night prowls around my day.

3777- Hark, do not cry Lá hawl against me, O daughter of ‘Imrán, for I have descended hither from Lá hawl.

3778- Lá hawl was my origin and sustenance—the light of that Lá hawl which was prior to the spoken word.

3779- Thou art taking refuge from me with God: I am in eternity the image of (Him who is) the (only) refuge.

3780- I am the refuge that was oft (the source of) thy deliverance. Thou takest refuge (from me), and I myself am that refuge.

3781- There is no bane worse than ignorance: thou art with thy Friend and dost not know how to make love.

3782- Thou art deeming thy Friend a stranger: upon a joy thou hast bestowed the name of a grief.”

How that Wakil, (moved) by love, made up his mind to return to Bukhara recklessly.

3789- Leave the candle of Mary lighted, for that aredent (lover) is going to Bukhara,

3790. Mightily impatient and in the blazing furnace (of love). Go, make a transition to the (story of the) Şadr-i Jahan.

3791- This “Bukhara” is the source of knowledge; therefore every one who has that (knowledge) is a native of “Bukhara.”

3792- In the presence of a Shaykh you are in “Bukhara”: see that you do not look on “Bukhara” as lowly.

3793- Save with lowliness (shown by you), its difficult ebb and flow will not give (you) entrance into the “Bukhara” of his heart.

3795- Separation from the Şadr-i Jahan had shattered (the Wakil’s) foundations to pieces in his soul.

3796- He said, “I will rise up and go back thither: if I have become an infidel, I will believe once more.

3797- I will go back thither and fall before him-before its (Bukhara’s) kindly-thinking Şadr (Prince).

3798- I will say, ‘I throw myself before thee: revive (me) or cut off my head, like a sheep!

3799- Tis better to be slain and dead before thee, O Moon, that to be the king of the living in another place.

3800- I have put it to the test more than a thousand times: I do not deem my life sweet without thee.

3804- He said, “Farewell, my friends: I have set out towards the Şadr who commands and is obeyed.

3805- Moment by moment I am being roasted in the flames. (of separation from him): I will go thither, come what may!

3806- Although he is making his heart like a hard rock (against me), my soul is bound for Bukhara.

3807- It is the abode of my Friend and the city of my King: in the lover’s eyes this is (the meaning of) love of one’s native land.”

How a loved one asked her lover who had travelled in foreign countries, “Which city didst thou find the fairest and most thronged and the most magnificent and rich and charming?”

3808-A loved one said to her lover, “O youth, thou hast seen many cities abroad.

3809- Which of them, then, is the fairest?” He replied, “The city where my sweetheart is.”

3811- Wherever a Joseph (beautiful) as the moon may be, ’tis Paradise, even though it be the bottom of a well.

How his friends hindered him from returning to Bukhárá and threatened him, and how he said, “I don't care.”

3812- A candid adviser said to him, “O imprudent man, think of the end (consequence), if thou hast (any) skill.

3814- How art thou going to Bukhárá? Thou art mad?

3815- He (the Sadr-i Jahán) is champing iron in his wrath against thee; he is seeking thee with twenty eyes.

How the lover, impelled by love, said “I don't care” to the person who counselled and scolded him.

3830- He said, “O counsellor, be silent! How long, how long (wilt thou chide)? Do not give advice, for the bonds (on me) are very grievous.

3833- Do not thou threaten me with being killed, for I thirst lamentably for mine own blood.”

3834- For lovers, there is a dying at every moment: verily, the dying of lovers is not of one sort.

3835- He (the lover) hath two hundred souls (lives) from the Soul of Guidance, and those two hundred he is sacrificing at every instant.

3836- For each soul (life) he receives ten as its price: read from the Qur’án “ten like unto them.”

3837- If that One of friendly countenance shed my blood, dancing (in triumph) I will strew (lavish) my soul (life) upon Him.

3838- I have tried it: my death is (consists) in life: when I escape from this life, ’tis to endure for ever.

3839- “Kill me, kill me, O trusty friends! Lo, in my being killed is (like Al-Hallaz) life on life.”

3840- O Thou that makest the cheek radiant, O Spirit of everlastingness, draw my spirit to Thyself and generously bestow on me the meeting (with Thee).

3841- I have a Beloved whose love roasts the bowels (of my heart): if He wished to walk upon mine eye, He would walk (upon it, and be welcome).

3842- Speak Persian, though Arabic is sweeter: Love indeed hath a hundred other tongues (besides these two).

3843- When the scent of that Charmer of hearts begins to fly (abroad), all those tongues become dumbfounded.

3845. Since the lover has repented, now beware (of misapprehension), for he will lecture, like the adepts (in mystical love), on the gallows.

3846- Although this lover is going to Bukhárá, he is not going to (attend) lectures or to (learn from) a teacher.

3847- For lovers, the (only) lecturer is the beauty of the Beloved, their (only) book and lecture and lesson is His face.

3855- That man of Bukhárá had not the vexation of knowledge: he was fixing his eyes on the sun of vision.

3857- When he has become a boon-companion to the beauty of the Soul, he will have a disgust of traditional learning and knowledge.

3858- Vision is superior to knowledge: hence the present world prevails (over the next world) in the view of the vulgar,

3873- Like the man intoxicated (with love) who (in imagination) flies to heaven: the Moon embraces him and says, “Embrace (me)!”

3877- Thou wert the Sadr-i Jahán's constable and a noble; thou wert the trusted and master- engineer (in his affairs).

3878- (Then) thou didst act treacherously and flee from punishment: thou hadst escaped: how hast thou let thyself be caught again?

3884- He said, “I am dropsical: the water draws me, though I know that the water too will kill me.

3885- None afflicted with dropsy will flee from the water, even if it checkmate and ruin him two hundred times.

3886- If my hands and belly become swollen, (yet) the passionate desire for the water will not abate (and depart) from me.

3888- Let the water-skin, my belly, be burst by the waves of the water: if I die, my death is acceptable.

3889- Wherever I see the water of a stream, jealousy comes over me (and I wish) that I might be in its place.

3890. (With) hands (swollen) like a tambourine and belly like a drum, I am beating the drum of (I am proclaiming) "my love for the water,"

3891- If that Trusty Spirit spill my blood, I will drink draught on draught of blood, like the earth.

3901- I died to the inorganic state and became endowed with growth, and (then) I died to (vegetable) growth and attained to the animal.

3902- I died from animality and became Adam (man): why, then, should I fear? When have I become less by dying?

3903- At the next remove I shall die to man, that I may soar and lift up my head amongst the angels;

3904- And I must escape even from (the state of) the angel: everything is perishing except His Face.

3905- Once more I shall be sacrificed and die to the angel: I shall become that which enters not into the imagination.

3906- Then I shall become non-existence: non-existence saith to me, (in tones loud) as an organ, Verily, unto Him shall we return.

How that lover reached his Beloved when he washed his hands of (gave up) his life.

3916- Prostrating himself on face and head, like a ball, he went with wet eyes towards the Sadr (Prince).

3917- All the people were waiting, their heads in the air, (to see) whether he would burn or hang him.

3918- “Now” (they said) “he will show to this simpleton that which Time (Fortune) shows to the unfortunate.

3919- Like the moth, he (the lover) deemed the (fiery) sparks to be the light: foolishly he fell in and was cut off from (deprived of) life.”

3920- But the candle of Love is not like that (external) candle: it is radiance in radiance in radiance.

3921- It is the reverse of the fiery candles: it seems to be fire, while (in reality) it is all sweetness.

The meeting of the lover with the Şadr-ı Ĵahan.

4377- The man of Bukhárá also cast himself upon candle: because of his passion that suffering had become ea to him.

4378- His burning sighs went up to heaven: kindness (for him) came into the heart of the Sadr-i Jahán,

4379- (Who) said, (communing) with himself at dawn, “O (Thou who art) One, how fareth that distraught wanderer of Ours?

4380- He committed a sin, and We saw (it), but he was not well acquainted with Our mercy.

4381- The sinner’s heart becomes afraid of Us, but in his fear there are a hundred hopes.

4382- I frighten the impudent man who has lost the (right) way: why should I frighten him who is afraid?

4384- I frighten the unafraid by (My) knowledge; I take away the fear of the afraid by (My) clemency.

4385- I am a patcher: I put the patch in (its proper) place; I give drink to every one in due measure.”

4393- No lover, in sooth, is seeking union without his loved one seeking him;

4395- When the lightning of love for the beloved has shot into this heart, know that there is love in that heart.

4396- When love for God has been doubled in thy heart, without any doubt God hath love for thee.

4397- No sound of clapping comes forth from one hand of thine without the other hand.

4398- The thirsty man is moaning, “O delicious water!” The water moans too, saying, “Where is the water-drinker?”

4399- This thirst in our souls is the attraction exerted by the Water: we are Its, and It is ours.

4437- The desire of the soul is for Life and for the Living One, because its origin is the Infinite Soul.

4439- The desire of the soul is for ascent and exaltedness; the desire of the body is for gain and the means of procuring fodder.

4440. That exaltedness too hath desire and love towards the soul: from this (fact) understand (the meaning of) "He loves them and they love (Him)."

4448- Leave this (topic). The love of that thirsty-mouthed man shone (was reflected) in the breast of the Sadr-i Jahán.

4449- The smoke of the love and pain of the fire-temple (his burning heart) entered his lord (and) turned into compassion.

4451- His mercy had begun to yearn after that lowly man, (but) his majesty hindered (him) from (showing) this kindness.

4452- The intellect is bewildered, wondering whether this one (the Sadr-i Jahán) attracted him (the lover), or whether the attraction came from that quarter (from the lover) to this side.

4472- “Come against your will” is the toggle for the intelligent; “come willingly” is the spring-time of them that have lost their hearts.

Commentary on the Tradition that Mustafá (Mohammed), on whom be peace, said, “Do not declare me to be more excellent than Yúnus ibn Mattá.”

4512- The Prophet said, “No preference is (to be given) to my ascension as being superior to the ascension of Yúnus (Jonah).

4513- Mine was up to heaven, and his was down below (in the belly of the Fish), because nighness unto God is beyond calculation.”

4514- To be nigh (unto God) is not to go up or down: to be nigh unto God is to escape from the prison of existence.

4515- What room hath non-existence for “up” and “down”? Non-existence hath no “soon” or “far” or “late.”

4516- The laboratory and treasure of God is in non-existence. Thou art deluded by existence: how shouldst thou know what non-existence is?

2/3140- This world is a sea, and the body a fish, and the spirit is the Jonah debarred from the light of the dawn.

2/3141- If it be a glorifier (of God), it is delivered from the fish; otherwise, it becomes digested therein and vanishes.

How the Beloved attracts the lover in such wise that the lover neither knows it nor hopes for it, nor does it occur to his mind, nor does any trace of that attraction appear in the lover except the fear that is mingled with despair, though he still perseveres in the quest.

4601- We came to this point (in the tale), that if the attraction of that lover had not been hidden in the Sadr-i Jahán,

4602- How would he (the lover) have been impatient of separation, and how would he have come running back to his home?

4603- The desire of loved ones is hidden and veiled; the desire of the lover is (accompanied) with a hundred drums and trumpets.

4604- Here is (the place for) a story (worthy) of consideration, but the man of Bukhárá has become desperate from waiting expectantly;

4605- (So) we omit it, for he is (engaged) in search and seeking, that before death he may see the face of his beloved,

4611- Whosoever in (this) matter of thine has become death-loving (and desires thy death) without dislike (without being hateful) to thy heart, he is (thy) beloved.

When dislike is gone, verily ‘tis not death: ‘tis (only) the semblance of death, and (in reality) ‘tis a migration.

When dislike is gone, dying becomes advantageous; hence it comes true that death is repelled.

The beloved is God and the person to whom He hath said, “Thou art Mine and I am thine.”

4615. Now listen, for the lover is coming whom Love bound with a cord of palm-fibre.

When he beheld the countenance of the Sadr-i Jahán, you might say the bird, his spirit, flew out of his body.

His body fell like dry wood: his vital spirit became cold from the crown of his head to his toes.

4620. He said, “The lover hotly seeks the beloved: when the beloved comes, the lover is gone.”

4621- Thou art a lover of God, and God is such that when He comes there is not a single hair of thee (remaining).

How the Beloved caressed the senseless lover, that he might return to his senses.

4664- The Sadr-i Jahan, from kindness, was drawing him little by little from senselessness into (the capacity for) clear expression.

4665. The Prince cried into his ear, “0 beggar, I bring gold to scatter o’er thee; spread out thy skirt.

4666- Thy spirit, which was quivering (with distress) in separation. from me—since I have come to protect it, how has it fled?

4667- O thou who hast suffered heat and cold in separation from me, come to thyself from selflessness and return!”

4668- The domestic fowl, in the manner of a host, foolishly brings a camel to her house.

4669- When the camel set foot in the hen’s house, the house was destroyed and the roof fell in.

4670- The hen’s house is our (weak) intelligence and understanding the good intelligence is a seeker of God’s she-camel,

4671- When the she-camel put her head into its water and clay, neither its clay remained there (in existence) nor its soul and heart.

4677- He (the Sadr-i Jahán) took his (the lover’s) hand, saying, “This man whose breath has departed will (only) then come (to life) when I give him (spiritual) breath.

4678- When this man whose body is dead shall become l through Me, (then) it will be My spirit that turns its face towards Me.

4679- By means of this spirit I make him possessed of high estate:(only) the spirit that I give sees (experiences) My bounty.

4680- The unfamiliar (unprivileged) spirit does not see the face of the Beloved: (none sees it) except that spirit whose origin is from His dwelling-place.

4681- Butcher-like, I breathe upon this dear friend, in order that his goodly inward part may leave the skin.”

4682- He said, “0 spirit that hast fled from tribulation, We have opened the door to union with Us; welcome!

4687- When he began to hear the call to union, little ‘by little, the dead man began to stir.

4693- He (the man of Bukhárá) sprang up and quivered and whirled once or twice (in dance) joyously, joyously; (then) fell to worship.

How the senseless lover came to himself and turned his face in praise and thanksgiving to the Beloved.

4695- O Siráffl (Seraphiel) of Love’s resurrection place O Love of love and O Heart’s-desire of love,

4696- I desire, as the first gift of honour thou wilt give me, that thou lay thine ear on my window.

4721- Its religion is other than (that of) the two-and-seventy sects: beside it the throne of Kings is (but) a splint-bandage.

4722- At the time of the sama’ Love’s minstrel strikes up this (strain): “Servitude is chains and lordship headache.”

4723- Then what is Love? The Sea of Not-being: there the foot of the intellect is shattered’

Ya Ali Madad