How the ambassador of Rúm found the Commander of the Faithful, ‘Umar, may God be well-pleased with him, sleeping under the palm-tree.
He came thither and stood afar off; he saw ‘Umar and fell a-trembling.
An awe came upon the ambassador from that slumbering man, a sweet ecstasy lodged in his soul.
He said to himself: “I have seen (many) kings, I have been great (in esteem) and chosen (for honour) in the presence of sultans:
I had no awe or dread of kings, (but) awe of this man has robbed me of my wits.
I have gone into a jungle of lions and leopards, and my face did not change colour because of them;
Often where the ranks are arrayed on the field of battle have I become (fierce) as a lion at the time when the affair is grievous (desperate);
Many a heavy blow have I suffered and inflicted, I have been stouter in heart than (all) the others.
This man is asleep on the earth, unarmed, (and yet) I am trembling in my seven limbs (my whole body): what is this?
This is awe of God, it is not from created beings, it is not awe of this man who wears the frock of a dervish.
Whoever is afraid of God and has chosen fear of God (as his religion), the Jinn and mankind and every one who sees (him) are afraid of him.”
Thus meditating, he folded his hands reverently. After a while ‘Umar sprang up from sleep.
He did homage to ‘Umar and salaamed: the Prophet said, “(First) the salaam, then the talk.”
Then he (‘Umar) said, “To thee (greeting),” called him (to come) forward, reassured him, and bade him sit down by his side.
When any one is afraid, they make him (feel) secure; they soothe (his) fearful heart.
How should you say “Fear not” to one who has no fear? Why give lessons (to him)?
He (‘Umar) made that disturbed mind (be) of good cheer and made his desolate heart (be) flourishing (happy).
Afterwards he addressed to him subtle discourses and (spoke) of the holy attributes of God—how good a Friend is He!— And of the loving kindnesses of God to the Abdál (saints), in order that he (the ambassador) might know (the meaning of) maqám (permanent station) and hál (passing state).
The hál is like the unveiling of that beauteous bride, while the maqám is the (king's) being alone with the bride.
There is many a one of the Súfís who enjoys hál, (but) he that has attained to maqám is rare amongst them.
He (‘Umar) reminded him of the stages traversed by the soul, and he reminded him of the journeys of the spirit,
And of the Time which has (ever) been void of time, and of the Station of Holiness which has (ever) been majestical,
And of the atmosphere wherein the Símurgh of the spirit, before this (material life), has flown and experienced (the bounty of Divine) grace,
Every single flight thereof (being) greater than the horizons (of this world) and greater than the hope and greed of the longing lover.
When ‘Umar found the stranger in appearance a friend (in reality), he found (that) his soul (was) seeking (to learn) the (Divine) mysteries.
The Shaykh (‘Umar) was adept and the disciple (the ambassador) eager: the man (rider) was quick (dexterous) and the beast belonged to the royal court (was nobly bred and docile).
That spiritual guide (‘Umar) perceived that he (the ambassador) possessed (the capacity for receiving) guidance: he sowed the good seed in the good soil.
