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1
1432-1456

  • He (‘Umar) made that disturbed mind (be) of good cheer and made his desolate heart (be) flourishing (happy).
  • Afterwards he addressed to him subtle discourses and (spoke) of the holy attributes of God—how good a Friend is He!—
  • And of the loving kindnesses of God to the Abdál (saints), in order that he (the ambassador) might know (the meaning of) maqám (permanent station) and hál (passing state).
  • The hál is like the unveiling of that beauteous bride, while the maqám is the (king's) being alone with the bride. 1435
  • The unveiling is witnessed by the king and by others as well, (but) at the time of being alone (with the bride) there is no one except the mighty king.
  • The bride unveils before nobles and commons (alike); in the bridal chamber the king is (alone) with the bride.
  • There is many a one of the Súfís who enjoys hál, (but) he that has attained to maqám is rare amongst them.
  • He (‘Umar) reminded him of the stages traversed by the soul, and he reminded him of the journeys of the spirit,
  • And of the Time which has (ever) been void of time, and of the Station of Holiness which has (ever) been majestical, 1440
  • And of the atmosphere wherein the Símurgh of the spirit, before this (material life), has flown and experienced (the bounty of Divine) grace,
  • Every single flight thereof (being) greater than the horizons (of this world) and greater than the hope and greed of the longing lover.
  • When ‘Umar found the stranger in appearance a friend (in reality), he found (that) his soul (was) seeking (to learn) the (Divine) mysteries.
  • The Shaykh (‘Umar) was adept and the disciple (the ambassador) eager: the man (rider) was quick (dexterous) and the beast belonged to the royal court (was nobly bred and docile).
  • That spiritual guide (‘Umar) perceived that he (the ambassador) possessed (the capacity for receiving) guidance: he sowed the good seed in the good soil. 1445
  • How the ambassador of Rúm questioned the Commander of the Faithful, may God be well-pleased with him.
  • The man said to him, “O Commander of the Faithful, how did the spirit come to the earth from above?
  • How did the infinite bird go into the cage?” He replied, “God recited spells and incantations over the spirit.
  • When He recites spells over the non-existences which have no eye or ear, they begin to stir.
  • Because of His spells the non-existences at that very moment are dancing joyously into existence.
  • When, again, He recited a spell over the existent, at His word the existent marched (back) post-haste into non-existence. 1450
  • He spake into the ear of the rose and made it laughing (blooming); He spake to the stone and made it a cornelian of the mine.
  • He spake to the body a sign (message), so that it became spirit; He spake to the sun, so that it became radiant.
  • Again He breathes into its ear a fearful saying, and upon the face of the sun fall a hundred eclipses.
  • Consider what that Speaker chanted into the ear of the cloud, so that it poured tears from its eye, like a waterskin.
  • Consider what God has chanted into the ear of the earth, so that it became regardful and has (ever since) remained silent.” 1455
  • Whosoever in perplexity is sorely troubled, God has spoken the riddle into his ear,