One thousand and one nig.., p.208
One Thousand and One Nights, page 208
Be as thou wilt and banish dread and care, For God is bountiful
and debonair;
So of two things, the doing hurt to men And giving God a partner,
thou beware.”
And how well saith the poet:
If thou neglect with pious works for death to furnish thee And
after meet with one equipped with store of piety,
Thou wilt, when all too late, repent that thou wert not like him
And didst not for the other world make ready as did he.’
Then the second damsel withdrew and a third came forward and spoke as follows. ‘Indeed, the chapter of piety is a very wide one; but I will mention what occurs to me thereof, concerning pious men of old time. Quoth a certain holy man, “I rejoice in death, though I am not assured of ease therein, save that I know death interposes between a man and his works; so I hope for multiplication of good works and cessation of evil ones.” Itaa es Selemi, when he had made an end of an exhortation, was wont to tremble and weep sore. It was asked him why he did this and he replied, “I purpose (or am about) to enter upon a grave matter, and it is the standing up before God the Most High, to do in accordance with my exhortation.” In like manner Zein el Aabidin was wont to tremble when he rose to pray. Being asked the reason of this, he replied, “Do ye not know before whom I stand and to whom I address myself?” It is said that there lived near Sufyan eth Thauri a blind man who, when the month of Ramazan came, went out with the folk to pray, but remained silent and hung back (in repeating the prayers). Said Sufyan, “On the Day of Resurrection, he shall come with the people of the Koran and they will be distinguished from their fellows by excess of honour.” Quoth Sufyan, “Were the soul stablished in the heart as it befits, it would fly away, for joy and longing for Paradise and grief and fear of hell-fire.” It is related also of Sufyan that he said, “To look upon the face of a tyrant is a sin.”’
Then the third damsel retired and a fourth came forward, who said, ‘I will treat of sundry traditions of pious men. It is related that Bishr el Hafi said, “I once heard Khalid say, ‘Beware of secret hypocrisy.’ Quoth I, ‘What is secret hypocrisy?’ He answered, ‘When one of you, in praying, prolongs his inclinations and prostrations till a cause of impurity come upon him.’” Quoth one of the sages, “The doing of good works expiates evil deeds.” Quoth Ibrahim ben Adhem, “I sought assiduously of Bishr el Hafi that he should acquaint me with some of the theological mysteries; but he said, ‘O my son, it behoves us not to teach this knowledge to every one; of every hundred, five, even as the poor-rate upon money.’ I thought his answer excellent, and when I went to pray, I saw Bishr praying: so I stood behind him, inclining myself in prayer, till the Muezzin made his call. Then rose a man of poor appearance and said, ‘O folk, beware of truth, when it is hurtful, for there is no harm in beneficial falsehood, and in compulsion is no choice: speech profits not in the absence of good qualities nor is there any hurt in silence, when they exist.’ Presently I saw Bishr drop a danic so I picked it up and exchanged it for a dirhem, which I gave him. ‘I will not take it,’ said he. Quoth I, ‘It is a fair exchange;’ but he answered, ‘I cannot barter the riches of the world to come for those of this world.’” It is reported also that Bishr’s sister once went to Ahmed ben Hembel and said to him, “O Imam of the Faith, we are a family that work for our living by day and spin thread by night; and oftentimes, the cressets of the watch of Baghdad pass by and we on the roof spinning by their light. Is this forbidden to us?” “Who art thou?” asked Ahmed. “I am the sister of Bishr el Hafi,” replied she. “O household of Bishr,” rejoined the Imam, “I shall never cease to quafl full draughts of piety and continence from your hearts.” Quoth one of the learned, “When God wills well to any man, he opens upon him the gate of action.” Malik ibn Dinar, when he passed through the bazaar and saw aught that he wished for, was wont to say, “O soul, take patience, for I will not accord to thee what thou desirest.” He said also (may God accept of him), “The salvation of the soul lies in resistance to its desires and its ruin in submission to them.” Quoth Mensour ben Ammar, “I set out one year on the pilgrimage and was making for Mecca by way of Cufa, when, one overcast night, I heard a voice crying out from the womb of the night and saying, ‘O my God, by Thy power and Thy glory, I meant not by my disobedience to transgress against Thee, for indeed I am not ignorant of Thee; but my fault is one Thou didst foreordain to me from all eternity; so do Thou pardon me my sin, for indeed I disobeyed Thee of my ignorance!’ When he had made an end of his prayer, he recited aloud the verse, ‘O ye who believe, keep yourselves and your households from the fire whose fuel is men and stones!” Then I heard a fall, but knew not what it was and passed on. On the morrow, as we went our way, we fell in with a funeral train, followed by an old woman, whose strength had left her. I questioned her of the dead, and she replied, ‘This is the funeral of a man who passed by us yesterday, whilst my son was standing at prayer. The latter recited a verse from the Book of God the Most High, when behold the man’s gall-bladder burst and he fell dead.’”
Therewith the fourth damsel retired and the fifth, coming forward, spoke as follows: ‘I also will repeat what occurs to me in the way of devotional anecdotes. Meslemeh ben Dinar used to say, “The making sound the secret thoughts covers sins, both great and small, and when the believer is resolved to leave sinning, help comes to him.” Also, “Every piece of good fortune, that does not draw one nearer to God, is a calamity, for a little of this world distracts from a great deal of the world to come and a great deal of the first makes thee forget the whole of the latter.” It was asked of Abou Hazim, “Who is the most fortunate of men?” “He who spends his life in the service of God,” replied he. “And who is the most foolish of mankind?” asked the other. “He who sells his part in the world to come for the worldly goods of others,” answered Abou Hazim. It is reported that Moses (on whom be peace), when he came to the waters of Midian, exclaimed, “O my Lord, indeed I am in need of that which Thou sendest down to me of good!” And he asked of his Lord and not of his folk. There came two damsels and he drew water for them and gave not precedence to the shepherds. When they returned to their father Jethro (on whom be peace!) they told him, and he said to one of them, “Haply, he is hungry: go back to him and bid him hither.” So she covered her face and returning to Moses, said to him, “My father bids thee to him, that he may reward thee for having drawn water for us.” Moses was averse to this and unwilling to follow her. Now she was a woman large in the buttocks, and the wind blowing upon her gown, discovered this; which when Moses saw, he lowered his eyes and said to her, “Do thou walk behind me.” So she followed him, till he came to Jethro’s house, where the evening meal was ready. “O Moses,” said Jethro, “I desire to reward thee for having drawn water for them.” But he answered, “I am of a people who sell nothing of the fashion of the next world for earthly gold and silver.” “O youth,” rejoined Jethro, “nevertheless thou art my guest, and it is my wont and that of my fathers to do honour to the guest by setting food before him.” So Moses sat down and ate. Then Jethro hired Moses for eight pilgrimages, that is to say, eight years, and appointed to him for hire the hand of his daughter, and Moses’ service to him was to stand for her dowry. As says the Holy Writ of him (quoth Jethro), “I am minded to marry thee to one of these my daughters, on condition that thou serve me eight years, and if thou serve out the ten, it will be of thine own will, for I do not wish to press hardly on thee.” A certain man once said to one of his friends, “Thou hast made me desolate, for that I have not seen thee this long while.” Quoth the other, “I have been distracted from thee by Ibn Shihab; dost thou know him?” “Yes,” replied the first; “he hath been my neighbour these thirty years, but I have never spoken to him.” “Indeed,” rejoined his friend, “thou forgettest God in forgetting thy neighbour! If thou lovedst God, thou wouldst love thy neighbour. Knowst thou not that a neighbour has a claim upon his neighbour, even as the right of kindred?” Quoth Hudheifeh, “We entered Mecca with Ibrahim ben Adhem, and whilst making the prescribed circuits about the Kaabeh, we met with Shekic the Balkhi. Quoth Ibrahim to Shekic, ‘What is your fashion in your country?’ ‘When we are vouchsafed [food],’ replied he, ‘we eat, and when we suffer hunger, we take patience.’ ‘This is the fashion of the dogs of Balkh,’ rejoined Ibrahim. ‘But we, when we are blest with plenty, we do honour to God, and when we suffer famine, we praise Him.’ And Shekic seated himself before Ibrahim and said to him, ‘Thou art my master.’” Quoth Mohammed ben Amran, “A man once asked of Hatim el Asemm, ‘What maketh thee to trust in God?’ ‘Two things,’ replied he, ‘I know that what God has appointed for my daily bread shall be eaten by none but myself; so my heart is at rest as to that; and I know that I was not created without God’s knowledge and am abashed before Him.’”
Then the fifth damsel retired and the old woman came forward and kissing the earth before thy father nine times, spoke as follows: ‘Thou hast heard, O King, what these all have said on the subject of piety; and I will follow their example in relating what I have heard of the famous men of times past. It is said that the Imam es Shafi divided the night into three portions, the first for study, the second for sleep and the third for prayer. The Imam Abou Henifeh was wont also to pass half the night in prayer. One day a man pointed him out to another, as he passed, and said, “Yonder man watches the whole night.” Quoth Abou Henifeh, “When I heard this, I was abashed before God, to hear myself praised for what was not in me; so, after this, I used to watch the whole night.” Er Rebya relates that Es Shafi used to recite the whole Koran seventy times over during the month of Ramazan, and that in prayer. Quoth Es Shafi (may God accept of him!), “For ten years I never ate my fill of barley-bread, for satiety hardens the heart and deadens the wit and induces sleep and enfeebles one from standing up (to pray).” It is reported of Abdallah ben Mohammed es Sekra that he said, “I was once talking with Omar, and he said to me, ‘Never saw I a more God-fearing or eloquent man than Mohammed ben Idris es Shafi. I went out one day with El Harith ben Lebib es Suffar, who was a disciple of El Muzeni and had a fine voice, and he read the saying or the Most High, ‘On that day, they shall not speak nor shall it be permitted to them to excuse themselves.’ I saw Es Shafi’s colour change; his skin shuddered, and he was violently moved and fell down senseless. When he revived, he said, ‘I seek refuge with God from the stead of the liars and the fate of the negligent! O my God, the hearts of the wise abase themselves before Thee. O my God, of Thy goodness, accord to me the remission of my sins, adorn me with Thy protection and pardon me my shortcomings, by the magnanimity of Thine essence!’ Then I rose and went away.” Quoth one of the pious, “When I entered Baghdad, Es Shafi was there. I sat down on the river-bank, to make the ablution before prayer; and as I was thus occupied, there came up one who said to me, ‘O youth, make thine ablution well and God will make it well for thee in this world and the world to come.’ I turned and saw a man, with a company of people after him. So I hastened to finish my ablutions and followed him. Presently, he turned and said to me, ‘Dost thou want aught?’ ‘Yes,’ answered I; ‘I desire that thou teach me somewhat of that which God the Most High hath taught thee.’ ‘Know, then,’ said he, ‘that he who believes in God the Most High shall be saved and he who is jealous of his faith shall be delivered from destruction, and he who practices abstinence in this world, his eyes shall be solaced on the morrow (of death). Shall I tell thee any more?’ ‘Assuredly,’ replied I. ‘Abstain from the things of this world,’ continued he, ‘and be greedy of the good of the world to come. Be sincere and faithful in all thy dealings, and thou shalt be saved with the elect.’ Then he went on and I asked about him and was told that he was the Imam es Shafi. Es Shafi was wont to say, “I would have the folk profit by this wisdom (of mine), on condition that none of it be attributed to me.” Also, “I never disputed with any one, but I would that God the Most High should give him the knowledge of the Truth and aid him to expound it; nor did I ever dispute with any, but for the showing forth of the Truth, and I recked not whether God should manifest it by my lips or his.” He said also (may God accept of him!), “If thou fear to grow conceited of thy learning, bethink thee Whose grace thou seekest and what good it is thou yearnest after and what punishment thou dreadest.” It was told to Abou Henifeh that the Commander of the Faithful Abou Jaafer el Mensour had named him Cadi and ordered him a present of ten thousand dirhems; but he would not accept of this; and when the day came on which the money was to be paid, he prayed the morning-prayer, then covered his head with his cloak and spoke not. When the Khalif’s messenger came with the money, he went in to the Imam and accosted him, but he would not speak to him. Quoth the messenger, “This money is lawfully thine.” “I know that it is lawfully mine,” replied the Imam; “but I abhor that the love of tyrants should take hold upon my heart.” “Canst thou not go in to them and guard thyself from loving them?” asked the other. “Can I look to enter the sea, without wetting my clothes?” answered Abou Henifeh. Another of Es Shafi’s sayings is as follows:
O soul, if thou be fain to do as I shall say, Thou shalt be free
from need and great of grace for aye.
Put far away from thee ambitions and desires, For lo, how oft a
wish to death hath led the way!
Among the sayings of Sufyan eth Thauri, with which he admonished Ali ben el Hassan es Selemi was the following, “Look that thou practice sincerity and beware of falsehood and treachery and hypocrisy and presumption for God annuls good works with either of these things. Borrow not but of Him who is merciful to His debtors and let thy comrade be one who will cause thee to abstain from the world. Let the thought of death be ever present with thee and be constant in asking pardon of God and beseeching of Him peace for what remains of thy life. Give loyal counsel to every true-believer, when he asks thee concerning the things of his faith, and beware of betraying a believer, for he who betrays a believer betrays God and His apostle. Avoid dissension and litigation and leave that which awakens doubt in thee, betaking;, thyself rather to those things that will not disquiet thee; so shalt thou be at peace. Enjoin that which is just and forbid that which is evil, so shalt thou be beloved of God. Make fair thine inner man, and God shall make fair thine outer man. Accept the excuse of him who excuses himself to thee and hate none of the true-believers. Draw near unto those that reject thee and forgive those that oppress thee; so shalt thou be the companion of the prophets. Commit thine affair to God, both in public and in private, and fear Him with the fear of one who knows that he must die and be raised again to stand before the Almighty, remembering that thou art destined for one of two dwellings, either Paradise the glorious or the flaming fire.”’ Having spoken thus, the old woman sat down beside the damsels.
When the late King thy father heard their discourse, he knew that they were the most accomplished of the people of their time and seeing their beauty and grace and the greatness of their learning, he showed them all favour. Moreover, he turned to the old woman and entreated her with honour, setting apart for her and her damsels the palace that had been the lodging of the princess Abrizeh, to which he let carry all that they needed of the best. Here they abode ten days, and whenever the King visited them, he found the old woman absorbed in prayer, watching by night and fasting by day; wherefore love of her took hold upon his heart and he said to me, ‘O Vizier, verily this old woman is a pious soul, and reverence for her is strong in my heart.’ On the eleventh day, the King visited her, that he might pay her the price of the five damsels; but she said to him, ‘O King, know that the price of these passes the competence of men, for I seek for them neither gold nor silver nor jewels, be it little or much.’ The King wondered at this and said, ‘O my lady, what is their price?’ ‘I will not sell them to thee,’ replied she, ‘save on condition that thou fast a whole month, watching by night and fasting by day for the love of God the Most High: but if thou wilt do this, they are thine, to use as thou pleasest.’ The King wondered at the perfectness of her piety and devotion and abnegation and she was magnified in his eyes, and he said, ‘May God make this pious old woman to profit us!’ So he agreed to her proposal, and she said to him, ‘I will help thee with my prayers.’ Then she called for a gugglet of water and muttered over it words in an unknown language and abode awhile, speaking over it things that we understood not. Then she covered it with a cloth and sealing it up, gave it to the King, saying, ‘When thou has fasted ten days, break thy fast on the eleventh night with what is in this cup, for it will root out the love of the world from thy heart and fill it with light and faith. As for me, I purpose to go out to-morrow to visit my brethren of the invisible world, for I yearn after them, and I will return to thee when the ten days are past.’ So the King took the gugglet and setting it apart in a closet of his palace, locked the door and put the key in his pocket. Next day, the old woman departed and the King entered upon his fast. When he had accomplished the first ten days thereof, he opened the gugglet and drank what was therein and found it cordial to his stomach. Within the next ten days, the old woman returned, bringing sweetmeats wrapped in a green leaf, like no leaf of a tree. She went in to the King and saluted him; and when he saw her he rose to meet her, saying, ‘Welcome, O pious lady!’ ‘O King,’ said she, ‘the spirits salute thee, for I told them of thee, and they rejoiced in thee and have sent thee this cake, which is of the sweetmeats of the other world. Do thou break thy fast on it at the end of the day.’ The King rejoiced greatly at this and exclaimed, ‘Praised be God who hath given me brethren of the invisible world!’ And he thanked the old woman and kissed her hands and entreated her and the damsels with exceeding honour. Then he fasted till twenty days were past, at the end of which time the old woman came to him and said, ‘Know, O King, that I told the spirits of the love that is between thee and me and how I had left the damsels with thee, and they were glad that the damsels should belong to a King like thee; for they were wont, when they saw them, to be strenuous in offering up effectual prayer on their behalf. So I would fain carry them to the spirits, that they may benefit by their favours, and they shall surely not return to thee without some treasure of the treasures of the earth, that thou, after the completion of thy fast, mayst occupy thyself with their dress and help thyself to the fulfilment of thy wishes with that which they shall bring thee.’ The King thanked her and said, ‘But that I fear to cross thee, I would not accept the treasure or aught else: but when wilt thou set out with them?’ ‘On the seven-and-twentieth night,’ replied she; ‘and I will bring them back to thee at the end of the month, by which time thou wilt have accomplished thy fast and they will have had their courses and be free from impurity. Then they shall become thine and be at thy disposal. By Allah, each one of them is worth many times thy kingdom!’ ‘I know it, O pious lady,’ replied the King. Then said the old woman, ‘If there be any one in thy palace who is dear to thee, thou wouldst do well to send her with me, that she may find solace and seek a blessing of the spirits.’ Quoth the King, ‘I have a Greek slave called Sufiyeh, by whom God hath vouchsafed me two children, a son and a daughter: but they were lost years ago. Take her with thee, that she may get the spirits’ blessing: it may be they will pray God for her, that her children may be restored to her.’ ‘It is well,’ replied the old woman; for indeed this was what she most desired. The King gave not over fasting till the seven-and-twentieth night, when the old woman said to him, ‘O my son, I am about to go to the spirits; so bring me Sufiyeh.’ Accordingly, he sent for her and delivered her to the old woman, who placed her with the other damsels. Then she went in to her chamber and bringing out a sealed cup, presented it to the King, saying, ‘On the thirtieth day, do thou go to the bath and when thou comest out, enter one of the closets in thy palace and drink the liquor that is in this cup. Then sleep, and thou shalt attain what thou seekest, and peace be on thee!’ The King was glad and thanked her and kissed her hands. Quoth she, ‘I commend thee to God;’ and he said, ‘When shall I see thee again, O pious lady? Indeed I love not to part with thee.’ Then she called down blessings on him and departed with the five damsels and the Princess Sufiyeh; whilst the King fasted other three days, till the end of the month, when he went to the bath and coming out, shut himself up in a closet, commanding that none should go in to him. Then he drank what was in the cup and lay down to sleep. We sat awaiting him till the end of the day, but he did not come out and we said, ‘Belike he is tired with the bath and with watching by night and fasting by day, and sleepeth.’ So we waited till next day; but still he did not come out. Then we stood at the closet-door and cried aloud, so haply he might awake and ask what was the matter. But nothing came of this: so at last we lifted the door off its hinges and going in, found the King dead, with his flesh torn into strips and his bones broken in pieces. When we saw him in this case, it was grievous to us, and we took up the cup and found in its cover a piece of paper, on which was written the following, ‘He who does evil leaves no regrets behind him. This is the reward of him who plays the traitor with kings’ daughters and debauches them: and we make known to all who happen upon this scroll that Sherkan, when he came to our country, debauched our Princess Abrizeh; nor did this suffice him, but he must take her from us and bring her to you. Then he (Omar ben Ennuman) (debauched her and) sent her away, in company of a black slave, who slew her and we found her lying dead in the desert. This is none of kings’ fashion, and he who did this is requited with nought but his deserts. So do ye suspect none of having killed him, for none slew him but the cunning witch, whose name is Dhat ed Dewahi. And behold, I have taken the King’s wife Sufiyeh and have carried her to her father King Afridoun of Constantinople. Moreover, we will assuredly make war upon you and kill you and take your land from you, and ye shall be cut off even to the last man, nor shall there be left of you a living soul, no, nor a blower of the fire, except he serve the Cross and the Girdle.’ When we read this, we knew that the old woman had cheated us and carried out her plot against us: so we cried out and buffeted our faces and wept sore. However, weeping availed us nothing and the troops fell out as to whom they should make Sultan. Some would have thee and others thy brother Sherkan; and we ceased not to wrangle about this for the space of a month, at the end of which time certain of us drew together and agreed to repair to thy brother Sherkan. So we set out and journeyed on till we fell in with thee: and this is the manner of the death of King Omar ben Ennuman.’
