How an enemy spat in the face of the Prince of the Faithful, ‘Alí, may God honour his person, and how ‘Alí dropped the sword from his hand.

Learn how to act sincerely from ‘Alí: know that the Lion of God (‘Alí) was purged of (all) deceit.

In fighting against the infidels he got the upper hand of (vanquished) a certain knight, and quickly drew a sword and made haste (to slay him).

He spat on the face of ‘Alí, the pride of every prophet and every saint;

He spat on the countenance before which the face of the moon bows low in the place of worship.

‘Alí at once threw his sword away and relaxed (his efforts) in fighting him.

That champion was astounded by this act and by his showing forgiveness and mercy without occasion.

He said, “You lifted your keen sword against me: why have you flung it aside and spared me?

What did you see that was better than combat with me, so that you have become slack in hunting me down?

What did you see, so that such anger as yours abated, and so that such a lightning flashed and (then) recoiled?

What did you see, that from seeing (only) the reflexion thereof a flame appeared in my heart and soul?

What did you see, beyond (material) existence and space, that was better than life?— and (so) you gave me life.

In bravery you are the Lion of the Lord: in generosity who indeed knows who (what) you are?

In generosity you are (like) Moses' cloud in the desert, whence came the dishes of food and bread incomparable.”

The clouds give wheat which man with toil makes cooked (easy to digest) and sweet as honey.

(But) Moses' cloud spread the wings of mercy and gave cooked and sweet food that was (ready to be eaten) without trouble.

For the sake of those (beggars) who partook of its bounty, its (the cloud's) mercy raised a banner (displayed itself) in the world.

During forty years that ration and largesse did not fail the hopeful people (of Israel) for a single day,

Until they too, because of their vileness, arose and demanded leeks and green herbs and lettuce.

O people of Ahmad (Mohammed), who are of the noble, (for you) that food is continuing till the Resurrection.

When (the Prophet's saying), “I pass the night with my Lord,” was uttered, (the words) “He gives (me) food” and “He gives (me) drink” referred metaphorically to (spiritual) food (and drink).

Accept this (saying) without any (perverse) interpretation, that it may come into your throat (as agreeably) as honey and milk.

Because interpretation (alteration of the meaning) is a rejection of the gift, since he (the interpreter) regards that real (original) meaning as faulty.

The view that it is faulty arises from the weakness of his understanding: Universal Reason is the kernel, and our reason is like the rind.

Alter yourself, not the Traditions (of the Prophet): abuse your (dull) brain, not the rose garden (the true sense which you cannot apprehend).

“O ‘Alí, thou who art all mind and eye, relate a little of that which thou hast seen!

The sword of thy forbearance hath rent my soul, the water of thy knowledge hath purified my earth.

Tell it forth! I know that these are His (God's) mysteries, because ’tis His work (way) to kill without sword.

He that works without tools and without limbs, He that bestows these profitable gifts,

Causes the intelligence to taste myriads of wines in such wise that eyes and ears are unaware.

Tell it forth, O falcon of the empyrean that findest goodly prey, that (I may know) what thou hast seen at this time from the Maker.

Thine eye has learned to perceive the Unseen, (while) the eyes of bystanders are sealed.”

One man is beholding a moon plainly, while another sees the world dark,

And another beholds three moons together. These three persons (beholders) are seated in one place, yea (verily).

The eyes of all three are open, and the ears of all three are sharp (attentive); (they are) fastened on thee and in flight from me.

Is this an enchantment of the eye? (Or) is it a marvellous hidden grace? On thee is the form of the wolf, and on me is the quality (beauty) of Joseph.

If the worlds are eighteen thousand and more, these eighteen (thousand) are not subject (accessible) to every eye.

“Reveal the mystery, O ‘Alí, thou who art approved (by God), O thou who art good fate after evil fate.

Either do thou declare that which thy reason hath found, or I will tell that which hath shone forth on me.

From thee it shone forth on me: how shouldst thou hide it? Without tongue thou art darting rays of light, like the moon.

But if the moon's orb come to speech, it more quickly leads the night-travellers into the (right) way.

They become safe from error and heedlessness: the voice of the moon prevails over the voice of the ghoul.

Inasmuch as the moon (even) without speech is showing the way, when it speaks it becomes light upon light.

Since thou art the gate of the city of Knowledge, since thou art the beams of the sun of Clemency,

Be open, O Gate, to him that seeks the gate, so that by means of thee the husks may reach the core.

Be open unto everlasting, O Gate of Mercy, O Entrance-hall to None is like unto Him.”

Every air and mote is indeed a place for vision (of God), (but so long as it is) unopened, who says “Yonder is a door”?

Unless the Watcher open a door, this idea never stirs within.

When a door is opened, he (on whom this idea has dawned) becomes amazed, grows wings, and begins to fly on (the wings of) the idea.

A careless man suddenly found the treasure in the ruin: after that, he was hastening to (search in) every ruin.

Till you gain the pearl from one dervish, how should you seek the pearl from another dervish?

Though opinion run with its own feet for (many) years, it will not pass beyond the cleft of its own nostrils.

Say, are you seeing aught except your nose? Say, how will you see if you turn up your nose (in self-conceit)?