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5
2675-2699

  • He was begging death (as a gift) from the Unseen, he was crying, “Verily, my life is in my death.” 2675
  • He had embraced death as (other people embrace) life, he had become in full accord with the destruction of his life.
  • As (with) ‘Alí, the sword and dagger were his sweet basil, the narcissus and eglantine were his soul's enemies.
  • A Voice came (to his ear), “Go from the desert to the city”— a wondrous Voice transcending the occult and the manifest.
  • He cried, “O Thou that knowest my secret, hair by hair, tell me, what service am I to do in the city?”
  • It (the Voice) said, “The service is this, that for the purpose of self abasement thou shouldst make thyself (like) ‘Abbás (the seller) of date-syrup. 2680
  • For a while take money from the rich and then deliver it to the lowly poor.
  • This is the service thou must do for some time.” He replied, “To hear is to obey, O Thou who art my soul's refuge.”
  • Many questions and answers and much conversation passed between the ascetic and the Lord of mankind,
  • Whereby earth and heaven were filled with (spiritual) light: all that is recorded in the Maqálát;
  • But I will cut short that dialogue, in order that every worthless person may not hear (such) mysteries. 2685
  • How after many years the Shaykh came from the desert to the city of Ghazna and carried round the basket (as a beggar) in obedience to the behest from the Unseen and distributed amongst the poor all (the money and food) that was collected. “When any one possesses the spirit of the glory of Labbayka (devoted service), letter on letter and messenger after messenger are (sent to him),” as (when) the window of a house is open, sunbeams and moonbeams and rain and letters and so forth never cease (from coming in).
  • That (Shaykh who was) obedient to the (Divine) command turned his face towards the city; the city of Ghazna became illumined by his face.
  • A (great) multitude joyfully went out to meet him, (but) he entered (the city) in haste and furtively.
  • All the notables and grandees rose up and made their palaces ready to receive him,
  • (But) he said, “I do not come from (motives of) self-advertisement: I come not save in humility and beggary.
  • I have no intention of talking and discoursing: I will go about from door to door with a basket in my hand. 2690
  • I am devoted to the (Divine) edict, for ’tis commanded by God that I should be a beggar, a beggar, a beggar.
  • I will not use choice expressions in begging: I will tread the way of none but the vile beggars,
  • That I may be completely overwhelmed with abasement, and that I may hear abusive words from high and low.
  • God's command is my (very) soul, and I am its follower: He has commanded me to be covetous, (for) ‘base is he that covets.’
  • Since the Sultan of the Judgement desires covetousness from me, dust on the head of contentment henceforth! 2695
  • He has desired covetousness: how should I be ambitious of glory? He has desired beggary: how should I exercise sovereignty?
  • Henceforth beggary and abasement are my (very) soul: in my wallet are twenty (consummate beggars like) ‘Abbás.”
  • The Shaykh would go about, with a basket in his hand, (saying, “Give) something, Sir, for God's sake, if He prompt you (to be generous).”
  • His inward experiences were higher than the Footstool and the Throne (of God); his (external) business was (to cry), “Something for God's sake, something for God's sake!”