How Luqmán's master tested his sagacity.
(Was it) not (the case) that (this happened) to Luqmán, who was a pure (unselfish) slave, and day and night was brisk in service?
His master used to prefer him (to all others) in the work (of service) and deem him better than his own sons,
Because Luqmán, though he was slave-born, was the master (of himself) and was free from sensual desire.
A certain king said to the Shaykh (spiritual Director) in conversation, “Ask me to bestow some bounty upon thee.”
He answered, “O King, are not you ashamed to say such a thing to me? Come higher!
I have two slaves, and they are vile, and those two are rulers and lords over you.”
Said the King, “What are those two? That is a mistake.” He replied, “The one is anger and the other is lust.”
Regard as a king him that is unconcerned with kingship, him whose light shines forth without moon or sun.
(Only) that one whose essence is the treasury (of spiritual truths) possesses the treasury: (only) he that is an enemy to (his own) existence possesses (real) existence.
Luqmán's master (was) like a master outwardly; in reality his (Luqmán's) master (was) Luqmán's slave.
In the topsy-turvy world there is many a one of this (kind): a pearl is less than a straw in their sight.
Every desert has been named mafáza (place of safety): a name and specious form has ensnared their understanding.
In the case of one class of people, the dress makes (a man) known: (if he is dressed) in a qabá, they say that he belongs to the vulgar.
In the case of one class of people (the distinguishing mark is) the hypocritical appearance of asceticism; (but) light is needed, that (any one) may be a spy on asceticism (and detect its true character).
Light is needed, (a light) purged of cant and noxiousness, that he may know a man without (the evidence of) deed or word,
And enter into his heart by way of the intellect, and behold his real state and not be confined to tradition.
The chosen servants of (God) the Knower of things unseen are, in the spiritual world, the spies on hearts.
He (such a one) enters within the heart like a fancy: the mystery of the (real) state is unveiled to him.
In the body of the sparrow what power and faculty is there that is hidden from the intellect of the falcon?
He who has become acquainted with the secrets of Hú (God), what to him is the secret (inmost consciousness) of created beings?
He whose walk is on the spheres, how should it be hard for him to walk on the earth?
Since iron became wax in the hand of David, what should wax be in his hand, O man of iniquity?
Luqmán was a slave in appearance, a master (in reality): servitude was (only) a frontispiece on his outside.
When the master goes to a place where he is not known, he puts (his own) clothes on his slave.
He (himself) puts on the slave's clothes and makes his slave the leader.
He goes behind him on the road, as slaves do, lest any one should recognise him (as the master).
“O slave,” says he, “go you and sit in the place of honour: I will take (your) shoes, like the meanest slave.
Treat (me) roughly and revile me; do not bestow any respect on me.
I hold neglect of service to be your (proper) service, since I have sown the seed of contrivance by dwelling in a foreign land.”
Masters have performed these slavish offices in order that it might be thought that they were slaves.
They saw their fill of masterdom and were sated (with it): (hence) they have made ready for (doing) the work (of slaves).
On the contrary, these slaves of sensuality have represented themselves as masters of intellect and spirit.
From the master (the spiritual man) comes the practice of self-abasement; from the slave (the sensual man) comes naught but slavishness.
So topsy-turvy, then, are the arrangements between that world and this world. Know this (for sure).
Luqmán's master was aware of this hidden state (of Luqmán); he had seen signs (thereof) in him.
That traveller (Luqmán's master) knew the secret, (but) quietly pursued his way for the sake of the good (which he had in view).
He would have set him free at the first, but he sought to content (comply with the wish of) Luqmán,
Because it was Luqmán's desire (to remain a slave), in order that none might know the secret of that brave and generous youth.
What wonder (is it) that you should hide your secret from the evil (one)? The wonder is this, that you should hide the secret from yourself.
Hide your work from your own eyes, that your work may be safe from the evil eye.
Yield yourself up to the snare of the (Divine) reward, and then, (being) beside yourself, steal something from yourself.
They give opium to the wounded man, in order that they may extract the point (of a spear or arrow) from his body.
At the hour of death he is torn with pain; he becomes preoccupied with that, and (meanwhile) his spirit (life) is taken away.
Inasmuch as, to whatsoever thought you give up your mind, something will secretly be taken away from you,
(And inasmuch as) whatsoever you may cogitate and (whatsoever) acquisition you may make, the thief will enter from the side where you feel safe,
Become occupied, therefore, with that which is better, in order that the thief may take away from you something that is less (in worth).
When the trader's bales fall into the water, he lays his hands upon the better merchandise.
Since something will (certainly) be lost in the water, take leave of the less (worse) and gain (possession of) the better.
