Explaining the ruinous cause of the fat and sweet things of the World and how they hinder one from the Food of God, as he has said, “Hunger is the Food of God with which He revives the bodies of the true,” i.e. in hunger the Food of God is; and he has said, “I pass the night with my Lord and He gives me food and drink”; and God has said, “being provided for, rejoicing.”

(1743) If you are delivered from this provision of gross scraps, you will fall to dainty viands and noble food.

(1744) If you are eating a hundred pounds’ weight of His viands, you will depart pure and light as a peri;

(1745) For they will not make you a prisoner of wind and dysentery and crucify you with gripes.

(1746) If you eat little, you will remain hungry like the crow; and if you eat your fill, you will suffer from belching.

(1747) If you eat little, ill-temper and anemia and consumption; if you eat your fill, your body will incur indigestion.

(1748) Through the Food of God and the easily digested nutriment, ride like a ship on such a ocean.

(1749) Be patient and persistent in fasting: always expecting the Food of God;

(1752) The foodless man is always asking, “Where is it ?” and expecting it hungrily and seeking and searching.

(1754) Expectation, O father, expectation, like a man, for the sake of the dishes from above.

(1755) Every hungry man obtained some food at last: the sun of fortune shone upon him.

(1758) Lift up your head like a mountain, O man of authority, in order that the first rays of the Sun may strike upon you;

(1759) For the lofty firm-based mountain-peak is expecting the sun of dawn.

Reply to the simpleton who has said that this world would be delightful if there were no death and that the possessions of the present life would be delightful if they were not fleeting and other absurdities in the same style.

(1760) A certain man was saying, “The world would be delightful, were it not for the intervention of death.”

(1761) The other said, “If there were no death, the tangled world would not be worth a straw.

(1762) It would be a stack heaped up in the field and neglected and left unthreshed.

(1763) You have supposed death to be life: you have sown your seed in a barren soil.

(1764) The false reason, indeed, sees the reverse: it sees life as death, O man of weak judgement.”

(1765) Do You, O God, show us everything as it really is in this house of illusion.

(1766) None that has died is filled with grief on account of death; his grief is caused by having too little provision;

(1767) Otherwise he has come from a dungeon into the open country amidst fortune and pleasure and delight;

(1768) From this place of mourning and narrow vale he has been transported to the spacious plain.

(1769) It is a seat of truth, not a palace of falsehood; a choice wine, not an intoxication with buttermilk.

(1770) It is the seat of truth, and God is beside him: he is delivered from this water and earth of the fire-temple.

(1771) And if you have not led the illuminative life, one or two moments remain: die like a man !

Concerning what may be hoped for from the mercy of God most High, who bestows His favours before they have been deserved— and He it is who sends down the rain after they have despaired. And many an estrangement produces intimacy, and there is many a blessed sin, and many a happiness that comes in a case where penalties are expected, in order that it may be known that God changes their evil deeds to good.

(1772) In the Traditions it is related that on the Day of Resurrection every single body will be commanded to arise.

(1773) The blast of the trumpet is the command from the Holy God, namely, “O children, lift up your heads from the grave.”

(1774) Every one’s soul will return to its body, just as consciousness returns to the body at dawn.

(1775) At daybreak the soul recognises its own body and re-enters its own ruin, like treasures.

(1776) It recognises its own body and goes into it: how should the soul of the goldsmith go to the tailor ?

(1777) The soul of the scholar runs to the scholar, the spirit of the tyrant runs to the tyrant;

(1778) For the Divine Knowledge has made them cognisant, as the lamb and the ewe, at the hour of dawn.

(1779) The foot knows its own shoe in the dark: how should not the soul know its own body, O worshipful one ?

(1809) His rascal behaviour, thieving and Pharaoh-like expressions of self-glorification.

(1810) When that odious man reads his scroll, he knows that he is on the road to prison.

(1811) Then he sets out, like robbers going to the gallows; his crime manifest, and the way of excusing himself barred.

(1812) The thousands of bad pleas and speeches have become like an evil nail on his mouth.

(1815) The angels that were hidden, as custodians before and behind have become visible like policemen.

(1816) They take him along, prodding him with the goad and saying, “Begone, O dog, to your own kennels !”

(1817) He drags his feet on every road that perchance he may escape from the pit.

(1818) He stands expectantly, keeping silence and turning his face backward in a hope,

(1819) Pouring tears like autumn rain. A mere hope, what has he except that ?

(1820) At every moment he is looking back and turning his face to the Holy Court.

(1821) Then from God in the realm of light comes the command— “Say to him, ‘O never-do-well destitute,

(1822) What are you expecting, O mine of mischief ? Why are you looking back, O giddy-headed man ?

(1823) Your scroll is that which came into your hand, O offender against God and worshipper of the Devil.

(1824) Since you have seen the scroll of your deeds, why do you look back ? Behold the reward of your works !

(1825) Why are you tarrying in vain ? Where is hope of light in such a pit as this ?

(1827) No nightly prayers and vigils, no abstinence and fasting in the daytime;

(1840) I had hope in the pure bounty from Your spontaneous loving kindness, O Gracious Disinterested One.

(1841) I turn my face back to that pure grace: I am not looking towards my own actions.

(1842) I turn my face towards that hope, for You have given me existence older than of old.

(1843) You gave existence, free of cost, as a robe of honour: I have always relied upon that.”

(2113) He replied, “I know that this is your gift; otherwise I am those rustic shoes and that sheepskin jacket.”

(1844) When he recounts his sins and trespasses, the Pure Bounty begins to show munificence,

(1845) Saying, “O angels, bring him back to Us, for his inward eye has been towards hope.

(1846) Like one who cares about nothing, We will set him free and cancel all his trespasses.

(1848) We will kindle up a goodly fire of grace, in order that no sin and fault, great or small, may endur,

(1849) Such a fire that the least spark of the flame thereof is consuming sin and necessity and free-will.

(1850) We will set fire to the tenement of Man and make the thorns a spiritual garden of roses.

(1851) We have sent from the Ninth Sphere the elixir; He will rectify for you your actions.”

(1927) The fire was aflame in the soul of the fool (Eblis), because he was of fire: the son is the inward nature of his father.

(1958) But Adam brought forward the rustic shoes and sheepskin jacket, saying, “I am of clay.”

(1959) By him, as by Ayaz, those shoes were visited: consequently he was lauded in the end.

(1965) Assume, indeed that you have never licked this pálúda (honey cake); assume that you have never seen the kitchen which you have seen,

(1966) Because from this pálúda intoxications arise, and the sheepskin jacket and the shoes depart from your memory.

(2035) A Pharaoh said “I am God” and was laid low; a Mansur said “I am God” and was saved.

(2036) The former “I” is followed by God’s curse and the latter “I” by God’s mercy, O loving man;

(2037) For that one was a black stone, this one (Mansur) a cornelian; that one was an enemy to the Light, and this one passionately enamoured.

(2038) This “I,” O presumptuous meddler, was “He” in the inmost consciousness, through oneness with the Light, not through the doctrine of incarnation.

(2039) Strive that your stony nature may be diminished, so that your stone may become resplendent with the qualities of the ruby.

(2040) Show fortitude in self-mortification and affliction; continually behold everlasting life in dying to self.

(2044) If you are a man, dig earth, like a well-digger, from this earthen body, that you may reach some water;

(2045) If the inspiration of God comes, the running water will bubble up from the earth without your well having been dug.

(2046) Always be working, do not pay heed to that hope of being enabled to dispense with work: keep scraping away the earth of the well little by little.

(2047) To everyone who suffers a tribulation there is revealed a treasure: everyone who makes an earnest endeavour comes into a fortune.

(2048) The Prophet has said that acts of genuflection and prostration are knocking the door-ring of attainment on the Divine Portal.

(2049) When any one continues to knock that door-ring, felicity peeps out for his sake.

(2113) He replied, “I know that this is your gift; otherwise I am those rustic shoes and that sheepskin jacket.”

(2114) Hence the Prophet expounded this, “Whoever knows himself knows God.”

(2115) The seed is your shoes, and your blood is the sheepskin jacket: the rest, O master, is His gift.

(2116) He has given it to you in order that you may seek more: do not say, “He has only this amount.”

(2143) If you break yourself, you will become a kernel and will hear the tale of a goodly kernel.

(2145) It has a voice, not suited to the ear: its voice is hidden in the ear of ecstasy.

(2146) If it weren’t for the sweetness of a kernel’s voice, who would listen to the rattling voice of a walnut-shell ?

(2147) You endure the rattling of it in order that you may silently come into touch with a kernel.

(2148) Be without lip and without ear for a while, and then, like the lip, be the companion of honey.

(2149) How long have you been uttering poetry and prose and mysteries ! O master, try the experiment and, for one day, be dumb !

Nasuh's story.

(2221) If you have blackened the scroll of your life, repent of the deeds you did formerly.

(2222) Though your life has passed, this moment is its root: water it with repentance if it lacks moisture.

(2223) Give the Living Water to the root of your life, in order that the tree of your life may become verdant.

(2224) By this Water all past sins are made good: by this last year’s poison is made as sugar.

(2225) God has changed your evil deeds, in order that what has preceded may become wholly piety.

(2226) O master, cling bravely to a repentance of Nasúh: strive earnestly both with body and spirit.

(2227) Hear from me the description of this repentance of Nasúh: you have believed, believe afresh.

Story explaining the repentance of Nasúh. As milk that flows from the teat never returns to the teat, so he who has repented like Nasúh will never think of that sin in the way of desire; nay, his loathing will increase continually, and that loathing is a proof that he has experienced the delight of being accepted, and that the old lust has ceased to give delight, and that the former has established itself in the place of the latter, as it has been said: “Nothing breaks off love except another love: why don’t you take a friend fairer than he?” And when his heart desires to sin again, it is a sign that he has not experienced the delight of acceptance, and that the delight of acceptance has not superseded the delight of sin, and that he has not become, “We will surely dispose him to ease,” but that the delight of, “We will surely dispose him to hardship,” is still remaining in him.

(2228) There was aforetime a man named Nasúh: he earned his livelihood by shampooing women.

(2229) His face resembled a female countenance: he was disguising his manliness.

(2230) He was a shampooer in the women’s bath, and very active in fraud and deceit.

(2231) For years he went on shampooing, and no one suspected the nature and secret of his fondness.

(2232) Because, though his voice and countenance were woman-like, yet his lust was at full strength and wide-awake.

(2233) He wore the chador and snood and veil, a man lustful and in the prime of youth.

(2234) In this fashion that enamoured man was massaging and washing the daughters of emperors,

(2235) He often resolved on repentance and was turning his back, the miscreant carnal soul would always tear his repentance to pieces.

(2236) That evil-doer (Nasúh) went to a gnostic and said, “Remember me in a prayer.”

(2237) The holy man knew his secret but, like the forbearance of God, he did not divulge it;

(2238) On his lips is a lock, while his heart is full of mysteries: his lips are silent, though his heart is filled with voices.

(2239) Gnostics, who have drunk of the cup of God, have known the mysteries and kept them hidden.

(2240) Whoever has been taught the mysteries of the action; his lips are sealed and closed.

(2241) He laughed softly and said, “O evil-natured one, may God cause you to repent of that which you know !”

Explaining that the prayer of the gnostic who is united with God and his petition to God are like the petition of God to Himself, for “I am to him an ear and an eye and a tongue and a hand.” God has said, “And you did not throw when you threw, but God threw”; and there are many Verses and Traditions and Narrations on this subject. And an exposition of the way in which God devises means in order that, taking hold of the sinner’s ear, they may lead him to the repentance of Nasúh.

(2242) That prayer traversed the Seven Heavens: the fortune of the miserable wretch at last became good;

(2243) For the prayer of a Shaykh is not like every prayer: he is negated (fání) and his words are the words of God.

(2244) Since God asks and begs of Himself, how, then, should He refuse to grant His own prayer ?

(2245) The action of the Almighty produced a means that delivered him (Nasúh) from execration and woe.

(2246) While he was filling a basin in the bath, a jewel belonging to the King’s daughter was lost.

(2247) A jewel was lost from her ear-rings, and every woman in the search.

(2248) Then they bolted the door of the bath fast, in order that they might first look for the jewel in the folds of the furniture.

(2249) They searched these articles, but it was not brought to light, nor was any person who had stolen the jewel discovered either.

(2252) Proclamation was made: “Strip, all, whoever you are, whether you are old or young !”

(2253) The lady-in-waiting began to search them, one by one, hoping that the marvellous pearl might be discovered.

(2254) Nasúh, with fear, went into a private place: his face yellow and his lips blue because of his fear.

(2255) He saw death before his eyes: he went, trembling like a leaf.

(2256) He cried, “O Lord, many a time have I turned away and broken my vows of penitence and my promises.

(2257) I have done the things that were fit to be done by me, so that such a black flood has arrived.

(2258) If my turn to be searched shall come, oh, what cruel sufferings must my soul endure !

(2260) May anguish like this not be the infidel’s ! I clutch the skirt of mercy. Help, help !

(2262) O God, do what is worthy to be done by You, for from every hole a snake is biting me.

(2264) The time presses and I have one moment: act in kingly fashion, come to my aid !

(2265) If You will cover me up this time, I repent of everything that ought not to be done.

(2268) Thus was he moaning while a hundred tears flowed. “I have fallen,” he cried, “into the hands of the executioner and policeman.

(2269) Let no European die such a death: may no mulhid (Ismá‘ílí or ‘Assassin’) have this lamentation !”

(2270) He was uttering cries of mourning over his soul; he saw the face of Azrael nearer and nearer.

(2271) He cried “O God, O God” so often that door and wall joined with him.

(2272) He was deep in “O Lord” and “O Lord” from amidst the search came the announcement.

How the turn came for Nasúh to be searched, and how a voice proclaimed, “We have searched them all, search Nasúh”; and how Nasúh became senseless from terror, and how after extreme oppression of spirit the way of deliverance was opened to him, as the Prophet of God: may God bless and save him ! used to say, whenever sickness or anxiety overtook him, “O distress, become severe: then you will pass away.”

(2273) “We have searched them all: come forward, O Nasúh.” Thereupon he lost his senses, his spirit took wing.

(2274) He fell like a broken wall: his consciousness and understanding departed, he became like lifeless matter.

(2275) When his consciousness went without delay from his body, at that moment his inmost soul was united with God.

(2276) When he was emptied and his existence remained not, God called the falcon, his soul, into His presence.

(2277) When his ship was wrecked and every hope had failed, he was cast on the seashore of Mercy.

(2278) His soul became united with God: at the moment when he lost consciousness the waves of Mercy began to surge.

The finding of the jewel, and how the ladies-in-waiting and handmaids of the princess begged Nasúh to exonerate them.

(2287) After that soul-destroying fear, came the good news, “Here is the lost jewel !”

(2288) Suddenly rose a shout, “The danger is past: the single pearl that was missing has been found.

(2291) Nasúh who had gone came to himself again: his eye saw in front the splendour of a hundred days.

(2307) Moreover, Mercy exercised the furrier’s craft on me and bestowed on me a repentance sweet as life.

(2308) Whatever I had done, it took them as not having been done; and my undone obedience it took as having been performed.

(2309) It made me free as the cypress and the lily; it made me glad of heart as fortune and felicity.

(2310) It inscribed my name in the register of the righteous: I was one doomed to Hell; it gave me Paradise.

(2311) When I cried ‘Alas,’ my ‘Alas’ became a rope, and the rope was let down into my well.

(2312) I clutched that rope and climbed out: I became glad and strong and stout and rosy.

(2313) I was lying in misery at the bottom of a well: now I am not contained in the whole world.

(2216) Amidst these gardens and fountains I am crying to the people, (Hadith) "Oh, would that my folk did but know !”

How the princess again invited Nasúh to shampoo her, after his repentance had taken firm hold and was accepted, and how he made an excuse and refused to comply.

(2317) Afterwards someone came to Nasúh, saying, “The daughter of our sovereign graciously invites you.

(2318) The King’s daughter invites you: come and wash her head now, O devout one.

(2319) Her heart desires no shampooer except you to massage her or wash her with clay.”

(2320) He answered, “Begone, begone! My hand is not in practice, and your Nasúh is now fallen sick.

(2321) Go; look for someone else hastily and speedily, for by God my hand has gone out of business.”

Ya Ali Madad