Explaining the moral of the story of the person seeking (the lost) camel.

You have lost a camel, O trusty (friend), and every one is giving you a clue to the camel.

You know not where the camel is, but you know that these clues are wrong.

And he that has not lost a camel—he (too) in contention seeks a camel, just like him who has (really) lost it,

Saying, “Yes; I too have lost a camel: I have brought a reward for any one who may find it.”

(He says this) that he may take a partner's share with you in the camel: he plays this trick because of coveting the camel.

If you say to any one, “That clue was false,” he (the pretender), in imitation of you, says the same.

When they mention right and likely clues, then comes to you the certainty in which there is no doubt.

That (clue) becomes balm to your sick soul; it becomes (brings) colour to your face and health and strength to you.

Your eye becomes bright, your foot nimble; your body becomes (the vital) soul, and your (vital) soul (the rational) spirit.

Then you will say, “O trusted (friend), you have spoken the truth: these clues are a clear deliverance (communication and message).

Therein are (manifest) signs, sure informations, (distinct) evidences: this is a title-deed and an ordainment of salvation.”

When he has given this clue, you will say, “Go before (me)! It is time for (setting out on) the enterprise: be thou the leader!

I will follow thee, O truth-teller: thou hast got scent of my camel: show (me) where (it is).”

(But) to that person who is not the owner of a camel, and who is (engaged) in this quest of the camel for contention's sake—

His certainty is not increased by this right clue, save through reflexion from the true camel-seeker.

From his (the latter's) earnestness and ardour he (the imitator) gets a scent (inkling) that these wild outcries of his are not (mere) babble.

He (the imitator) had no just claim to this camel, but he too has lost a camel; yes, (he has).

Desire for another's camel has become a veil to him, (so that) he has forgotten what he (himself) has lost.

Wherever he (the owner) runs, this one (the imitator) runs: from cupidity, he becomes a partner in the owner's pain.

In the desert whither that camel had hastened, the other one (the imitator) also found his own camel.

As soon as he saw it, he remembered his own, and ceased to covet the camels of friend and kinsman.

That imitator became a true searcher when he saw his camel browsing there.

(Only) at that moment did he become a seeker of the camel: he was never (truly) seeking it till he saw it in the desert.

After that, he began to go alone: he opened his eyes (and went) towards his own camel.

The sincere one said, “You have left me, (although) till now you were paying regard to me.”

(But) now, when corporeally I have become parted from thee in the search, I have become sympathetic with thee (in spirit).

I was stealing the camel's description from thee; (but when) my spirit saw its own camel, it had its eye filled (with seeing).

Till I found it, I was not seeking it; now the copper is overcome, the gold overpowers it.

My evil deeds have become pious acts entirely—thanks (to God)! Jest is vanished and earnest is realised—thanks (to God)!

Since my evil deeds have become the means of (my) attaining unto God, do not, then, throw any blame on my evil deeds.

Thee thy sincerity had made a seeker; for me, toil and search opened (the way to) a sincere feeling.

Thy sincerity led thee to seek; my seeking led me to a feeling of sincerity.

I was sowing the seed of fortune in the earth, (though) I fancied it was labour without wages and hire.

’Twas not labour without hire; ’twas an excellent earning: (for) every grain that I sowed, a hundred grew.

The thief went underhand (by stealth) to a certain house: when he entered, he saw that it was his own house.”

Be hot, O cold one, that heat may come: put up with roughness, that ease may come.

That (subject of my discourse) is not two camels; it is a single camel. Verbal expression is confined, the meaning (to be expressed) is very full.

The expression always fails to reach the meaning; hence the Prophet said, “(Whoso knows God), his tongue falters.”

Speech is (like) an astrolabe in (its) reckoning: how much does it know of the sky and the sun?—