Schabli disappeared for some time from Baghdad, and no one knew where to find him. He was sought in many places, and someone at last discovered him in a house of eunuchs. There he sat, with moist eyes and dry lips, in the midst of that coarse company. “O Thou who study the divine secrets!” they said to him, “is this truly Thy place?” He replied: “These people, like the libertine on the path of religion, are in truth neither men nor women. I am like them; for on the path of religion there is neither man nor woman.”
I have lost myself in my inertia, and am ashamed of my manhood. Whoever makes his soul wise turns his wound into a cloth spread upon the table of the path (that leads to God). He has chosen abasement, like the men of the spiritual way, and has honoured those wretched men who have failed. If you wish to show yourself in the least to men’s eyes, will you be better than an idol? If one makes a distinction between praise and blame, one is a maker of idols. If you are truly a servant of God, be no maker of idols. If you are a man of God, be no Azur. Neither among the higher ranks nor among the lower is there any station above that of service (to God). Apply yourself to this duty and make no other claim; be a man of God, seek your glory nowhere else. When you hide a hundred idols beneath your frock, why show yourself a fool before men? You who are a eunuch, wear not the garment of the men of the spiritual way, or henceforth abandon your frivolity.
QUARREL BETWEEN TWO SUFIS.
Two individuals, clad in the robe of penitence, quarrelled and reviled one another before the tribunal. The judge sent them away to a corner, saying: “It is not seemly that Sufis should quarrel. You have placed upon your breast the vest of resignation; why have you taken it into your heads to contend? If you are men of combat and vengeance, cast this garment far from you. If, on the contrary, you are worthy of this garment, renounce this foolish dispute. I, who am a judge, and no man of spiritual insight, feel true shame on account of the robe you wear. It is better that you content yourselves with remaining at variance in opinion than that you quarrel while wearing a robe.”
Since you are neither man nor woman in the matter of love, how will you be able to unravel its secrets? If you are subjected to trials on the path of love, protect yourself with the proper armour. If you presume to make your way towards that abode, you must give your head to the wind and abandon your life. Henceforth, do not raise your head in presumption, lest you be obliged once more to submit to disgrace.
Two individuals, clad in the robe of penitence, quarrelled and reviled one another before the tribunal. The judge sent them away to a corner, saying: “It is not seemly that Sufis should quarrel. You have placed upon your breast the vest of resignation; why have you taken it into your heads to contend? If you are men of combat and vengeance, cast this garment far from you. If, on the contrary, you are worthy of this garment, renounce this foolish dispute. I, who am a judge, and no man of spiritual insight, feel true shame on account of the robe you wear. It is better that you content yourselves with remaining at variance in opinion than that you quarrel while wearing a robe.”
Since you are neither man nor woman in the matter of love, how will you be able to unravel its secrets? If you are subjected to trials on the path of love, protect yourself with the proper armour. If you presume to make your way towards that abode, you must give your head to the wind and abandon your life. Henceforth, do not raise your head in presumption, lest you be obliged once more to submit to disgrace.
There was in Egypt a celebrated king, with whom an unfortunate man fell truly in love. When this news reached the king, he immediately summoned the misguided man and said to him: “Since thou art in love with me, choose one of the two courses I am about to offer thee: either to leave this city and this country, or to have thy head cut off for love of me. I shall put the matter to thee in a word; so choose to have thy head cut off or to emigrate.” This unfortunate man was no man of action; he preferred to leave the city, and, beside himself, was preparing to depart, when the king ordered that his head be cut off. A chamberlain then said: “He is innocent; why has the king ordered that his head be cut off? — It is,” replied the king, “because he was not a true lover and was not sincere in the path of my love. For, had he been a man of action, he would have preferred to have his head cut off here rather than leave the country. It would be a crime to love one who prefers his life to the object of his love. Had he consented to have his head cut off, I would have girded my loins to serve him and would have become his dervish. But since he had only pretensions to love, it was fitting that his head be cut off. He who, in his love for me, still cherishes love for his own head has neither true nor pure love. I gave this order so that no man lacking firm resolve might come falsely to boast of feeling love for me.”