The Gulistan of Sa'di - Text PDF

j L - r
■:•
- 6«UÛ4L
ANO
‘. •> - *f PCj^jiaN UMTk?U
\VlTJJ
Vi?c:A&UL&K.Y
T£M3LJ\TF£7fJ E>
v4t
f.iV^ V * W "KHU'JI
The Gulistan
(Rose Garden)
of Sa‘di
Bilingual English and Persian Edition
with Vocabulary
by
Shaykh Mushrifuddin
Sa‘di of Shiraz
New English Translation by

Wheeler M. Thackston
A
Ibex Publishers,
Sethesdci, Maryland
The Gulistan (Rose Garden) of Sa'di
by Shaykh Mushrifuddin Saadi of Shiraz
New English Translation by Wheeler M. Thackston
Detail from miniature on dustjacket courtesy of Freer Gallery of Art.
Copyright © 2008 Ibex Publishers, Inc.
ISBN-10: 1-58814-058-X
ISBN-13: 978-1-58814-058-6
All rights reserved. No part of this book may be reproduced or retransmitted in any manner whatsoever
except in the form of a review, without permission from the publisher.
Manufactured in the United States of America
The paper used in this book meets the minimum requirements of the American National Standard for
Information Services—Permanence of Paper for Printed Library Materials, ANSI Z39.48-1984
Ibex Publishers strives to create books which are complete and free of error. Please help us with future
editions by reporting any errors or suggestions for improvement to the address below or:
corrections@ibexpub.com
Ibex Publishers, Inc.

Post Office Box 30087
Bethesda, Maryland 20824
Telephone: 301-718-8188
Facsimile: 301-907-8707
www.ibexpublishers.com
LIBRARY OF CONGRESS CATALOGING-IN-PUB LI CATION INFORMATION
Sa'di.
[Gulistan. English Sc Persian]
The Gulistan (rose garden) of Saadi : bilingual English and Persian edition with vocabulary / Shaykh
Mushrifuddin Sa'di of Shiraz ; new English translation by Wheeler M. Thackston.
p. cm.
ISBN 158814058X (alk. paper)
Thackston, W. M. (Wheeler McIntosh), 1944- II. Title.
PK6541.G2 T43 2008
891’.553 22
2007061330
Contents
The Gulistan
Prologue.1
Chapter One: The Conduct of Kings.12
Chapter Two: The Character of Dervishes.46
Chapter Three: The Superiority of Contentment.75
Chapter Four: The Benefits of Silence.98
Chapter Five: Love and Youth.104
Chapter Six: Feebleness and Old Age.124
Chapter Seven: The Effects of Education.130
Chapter Eight: The Art of Conversation.148
Manuscript Variants.174
Glossary of Proper Names Occurring in the Gulistan.178
Bibliography of Sa‘di’s Gulistan.182
The Persian Vocabulary of the Gulistan.190
The Arabic Vocabulary of the Gulistan ,247

Translator’s Preface
Sa'di’s Gulistan must be one of the most widely read books ever produced.
Almost from the time it was written it was the first book studied by school
children throughout the entire Persian-speaking and -reading world—from
Constantinople to Bengal and from Central Asia to East Africa. Quota¬
tions from the Gulistan appear in every conceivable type of literature, and
in Persian-speaking countries today it is the source of numerous every-day
proverbial statements, much like Shakespeare in English. In modem times,
now that Persian is no longer the international language it once was, the
Gulistan has been translated into the language of every country in which it
used to be read in the original, including Arabic, Baluchi, Kurdish, Turk¬
ish, Kazakh, and Uyghur. In Europe it was one of the first works of eastern
literature to be translated: a French translation appeared in 1634; German
versions were made in 1636 and 1654; and the first translation into English
was done by Stephen Sullivan in 1774*
Of Sa'di’s life practically nothing is known. That he was bom and died in
Shiraz is agreed upon by all sources, but neither the year of his birth nor the
year of his death is known for certain. The Gulistan was completed in 1258,
and the Bostan a year earlier, in 1257. He was quite old when he died, and
he was probably bom around 1200, and he died, most likely, in the early
part of the last decade of the same century, circa 1290. No more than that
is known. This has not kept biographers from cons true ting elaborate biog¬
raphies of Sa'di and his travels based entirely on the fact that he mentions
having been in those places in the Gulistan or Bostan. It might be nice to
assume that when Sa'di says, “Once in the mosque in Baalbek I was...,” he
means it literally. However, if we do not believe for a moment that Sa'di
could have been a student of the Hanbalite jurist Ibn al-Jawzi, who died in
1200, the presumed year of Sa'di’s birth, and attribute Sa'di’s statement,
“No matter how much the great Shaykh Abu’l-Faraj Ibn Jawzi told me to
give up music” (Story 30 of Chapter Two), to the construction of an anec¬
dote, why then should we believe that he was in Baalbek, India, North
Africa, Kashgar in Chinese Turkistan, Diyarbekir in Upper Mesopotamia,
the trenches of Tripoli, or any of the other places he says he was in? He did
not have to go to the ends of the earth to gain first-hand experience of
every type of human being that exists. That would have been just as easy to
acquire in a quarter of Shiraz. He may have been everywhere he claims to
have been, but one should take such an assumption with a large grain of
salt.
IV
Regardless of how far afield Sa‘di went, he presumably saw much of the
world, but he could just as well have stayed in Shiraz and written about the
people he knew there. Sa‘di recognizes people for what they are. Every type
that exists is found in his Rose Garden, the good, the bad, the weak, the
strong, the pious, the impious, honest folk, and the most conniving of
cheats. Hypocrites abound, stupid kings appear with their wily viziers, wise
rulers vie with their malevolent courtiers, boastful young warriors turn tail
and run away. Of all the types that inhabit the pages of the Gulistan, the
sahibdil is the most difficult to capture in English. The word literally
means ‘possessor of heart,’ and such a person listens more to his heart than
to his mind;1 he responds on a level of sympathy and empathy with others,
not on a rational or intellectual level. The Romance sympathique and
simpdtico capture much more of the Persian sense of sahibdil than does the
English ‘sympathetic,’ although occasionally ‘sympathetic’ fits the bill.
In Chapter One, The Conduct of Kings, it is clear that Sa‘di favors pru-
dence and prudent conduct above all else in kings—except perhaps justice,
which is the first duty of a Persian ruler. The word Sa‘di uses for ‘prudent
conduct,’ maskhat, which occurs ten times in Chapter One, means
the correct course of action or the course of action in one’s best interests
under any given circumstances or in any given situation.
The heading of Chapter Two is the morals of darveshes. While the word
darvesh means both ‘poor’ and ‘dervish’ (i.e. an adherent of Sufism), it is
clear throughout the chapter that dervishes are meant and not the poor in
general. The main characters of this chapter are religious types of differing
stripes, JuC ‘abid, darvesh, L^Jjparsd, dASL* salik, xalj zahid} and
salih. Of these, the cabid is a ‘worshipper,’ i.e. one who is attentive—usually,
in Sa‘di’s judgment, overly so—to the minutiae of worship. But this punc¬
tilious person is more concerned with the external trappings of worship
than he is with the real, inward meaning of his acts. (Finding no ready
equivalent to cabid in English—although we have plenty of this type around
and normally call them hypocrites or over-zealous—I have translated it
generally as ‘ascetic.’) This leads us to a relative of the idbid1 the zdhid, the
ascetic who practices a rigorous asceticism and denies himself all the pleas¬
ures of life in the hope of a heavenly reward. In the traditional view of
Sufism, the “dry” ascetic is so desiccated that he spends most of his time
disapproving of and criticizing others, and so he too winds up worshipping
nothing but his own asceticism. The pdrsd, which I have usually translated
as ‘hermit,’ is one who generally avoids converse with society and devotes
’This ‘heart’ (dil) is the seat of understanding, not the organ that pumps blood,
and is located in the gut. For Sa(di, the ‘mind’ ({ac[l) is the organ of ratiocination
and seat of the intellect.
Sa'di’s Gulistan
niiself to religious practice and contemplation. Not a reclusive hermit in

the Christian monastic sense of eremitism, which does not exist in Islam,
the pdrsd is mostly a sympathetic character for Sa'di. Salih means simply
pious’ and ‘righteous’ and generally has a very positive sense for Sa‘di
Darvesh, which has given the anglicized ‘dervish,’ and sdlik are Sufis The
original sense of darvesh is ‘poor’ and is equivalent to the Arabic fatfr but it
is spiritual poverty that dervishes embrace and not necessarily a divestment
of all worldly goods. Sdlik is the word for ‘wayfarer,’ and it refers to the path
of spiritual enlightenment (tariq) that Sufis tread.
Chapter Three, on the Superiority of Contentment, teaches one when to

be content with the little one has and not to covet more.
In Chapter Four, the Benefits of Silence, Sa'di expounds on the profits

bility or holding one’s tongue.
Chapter Five is entitled “On Love and Youth.” Here it should be under¬
stood that Persian has no gender distinction whatsoever—not in nouns
pronouns, or anywhere else, and there is absolutely no way, short of using a
pointedly gendered noun like “boy” or “girl,” of indicating the sex of the
referent of a noun or pronoun. This gives Persian poetry a marvelous
ambiguity that can never be captured in English. The “beloved,” the
friend, the “charmer,” the “adored one” of Persian can be masculine, fem¬
inine, neuter, or nothing at all. It all depends on how the reader wants to
interpret the words. English forces grammatical gender on pronouns; and a
translator must use “him” or “her” in a given context. All through the sec¬
tion on love, there is no doubt that Sa'di’s “beloveds” are male and young
a fact that is ,n accordance with the society and mores of the time. One’
could well ask oneself where, in the Muslim milieu of Sa'di’s time, a young
man could have found a girl to fall in love with? Where would he have seen
such a person? In a strictly sexually segregated society, the only females a
young man would normally have seen would have been his mother, his
stepmothers (if his father had more than one wife), his aunts, and his sisters
and half-sisters. Professional ladies would certainly have been available, but
one would not have become smitten with them, much less written love
poetry to or about them.
In Story 20 of Chapter Five, the object of the cadi’s love is unam¬

biguously a blacksmith’s boy, since it would be farfetched indeed to imagine
a blacksmith with a female apprentice in Hamadan-not to mention that
he is actually called ‘boy’ (pisar)—a word that is not ambiguous in the
s lghtest. In Story 17 it would be difficult to imagine that Sa‘di encountered
a young girl studying Arabic grammar in a mosque in Kashgar. There are
certainly stories that are unambiguously about heterosexual love. Story 15
involves a man and his wife, and Story 19 is about the well-known star-
VI
F
crossed Arab lovers, Layla and Majnun. These aside, in Story 2, although
the slave could be male or female, the discerning reader will immediately
recognize that the slave’s conduct is more indicative of a spoiled adolescent
male than it is of a female; and the last line of the illustrative poetry finally
makes this quite clear, for one would not expect a female slave either to be
carrying water and making bricks as her “proper” tasks or to be boxing her
master’s ears when she is not indulged as she would like to be. If Story 4
were somehow to take place in a medieval European chivalric setting, one
might imagine a princess as the object of the poor man’s fascination, but in
Sa'di’s world there is no such possibility: princesses in thirteenth-century
Shiraz did not play polo with their companions, or, if they did, they did not
do so in public.
Although the Persian reader is free to transform the genderless, and
therefore sexless, pronouns of the original into whatever he or she wants,
English speakers have grammatical constraints that force us to give a gen¬
der to every pronoun. I have opted, as did the strictly gendered Urdu when
it took over the form and content of the Persian poetic tradition, to render
everything in the masculine by convention. (Even today in the subcon¬
tinent no one is bothered in the slightest by female entertainers who sing
about themselves in the masculine or by males who sing lyrics that are
unmistakably female in sentiment but masculine in gender.) For Sa'di, most
of the “beloveds” should be envisioned as young and male anyway, but that
aside, the modem English reader may feel free to change the genders ad
libitum to suit the mood, inclination, or preference.
Chapter Six, Feebleness and Old Age, deals with the fading of youth, the
approach of old age, children’s treatment of their aged parents, and the
folly of old men who take young wives, a topic the medieval world found
endlessly amusing.
In Chapter Seven, the Effects of Education, Sa'di expounds on nature vs.

nurture, education, and up-bringing. In one of his best known lines, on the
folly of trying to educate the uneducable, he says, “If Jesus’ ass is taken to
Mecca, when it comes back it will still be an ass.”
Chapter Eight, the Art of Conversation, contains pithy sayings, anec¬
dotes, &c. of a sort to enliven conversation. A potpourri of apt and witty
bon mots for any and every occasion, the chapter appears to be a random
collection of aphorisms, but actually the topics emerge one from another.
The real beauty of Sa'di’s wisdom is its timelessness. Little is expressed in
a setting so remote and alien to modem experience that it becomes irrele¬
vant. Much of Chapter Three could have been taken straight from Amer¬
ica s experience with welfare and the homeless. One need only substitute
vii
Sa'di’s Gulistan
“the welfare bureau” for “the king” or “the shelter” for the “charitable
hand.” Sa‘di has even provided the perfect slogan for the IRS:
3 “O—*-"} ij' * ,j*a> ddghi jSc Jd

(If a person doesn t pay his taxes willingly, they will be taken from him by
force—plus collection charges).
All of Sa di s pithy sayings and aphorisms have an element of rhyme in

them, either true poetical rhyme or the prose rhyme called » saj‘ (about
which more later). An example from the last chapter is the aphorism about
the two people of have gone to a lot of trouble in vain: one is “he who
amassed and did not consume” (jJ5_k j andokht u nakhward) and the
other is one who “learned and did not act” (^Sd j dmokht u nakard).
Here it can readily be seen that andokht and dmokht form a rhyme as do
nakhward and nakard.
Saj is rhymed prose, Le. phrases that rhyme with each other but lack the
meter that would make them poetry. An example from Story 20 of Chapter
Five. j. j j j 3 y
rozgdr-'e. dar talabash mutalahhif bud u poyan
u mutarassid u joydn
u bar hasbd vaqia goyan
Another of Sa'di’s favorite rhetorical flairs is the figure tarsi', which
literally means ‘studding with jewels.’ It consists of parallel phrases in
which the sequence of vowels is identical—only the consonants change. In
Story 3 of Chapter One, the father gazes upon his son 3 bi-
kardhat u istihqdr ‘with loathing and contempt,’ and the son realizes what
his father is doing jUa2C,l 3 bi-firasat u istibsar ‘with perspicacity and
insight. It is easy to see that, in addition to the rhyme, the sequence of
vowels in the two phrases is nearly identical. I might also add that it is
easier to do than it may seem, given the manner in which Arabic words are
formed; to do it well takes a master of eloquence like Sa'di.
This translation is intended primarily to be read along with Sa'di’s
original Persian, wherein all the artistry is contained. Particularly with
regard to the poetry, I have chosen to translate the surface meaning into
modem English prose, but in the transition from thirteenth-century Persian
to twentieth-first-century English the artistry of the original inevitably gets
lost. Even if I were able to produce rhyming couplets in English to match
Sa'di’s poetry, I would not do it. The genre has long since become hope¬
lessly old-fashioned if not irretrievably archaic. I therefore claim no artistry
for the translations of poetry. I can only hope that they will have the virtue
of communicating to the modem reader the meaning, if not the form, of
Sa'di’s poetry.
viii
Almost every anecdote in the collection contains a pun of some sort.

Occasionally they are reproducible in English, but more often than not, the
puns will have to remain on the Persian side of the page. A good example is
a line in Story 36 of Chapter Two, where the learned theologian says that
food accepted from a charity for peace of mind (jamHyyata khatir) is all
rwht, but if people gather (jam'} only for the sake of food, it is not. This
aives what is called in rhetoric tajmsa ndqis, a pun in which the
first part of the pun has an extra ending, i.e. jam'iyyat ‘collectedness’ is
paired with jam‘ ‘gathering,’ In this instance nothing of the pun can be
reproduced in English since a literal translation as ‘collectedness of mind’
would convey nothing of the meaning of ‘peace of mind.’ The nearly
perfect puns are usually the nicest. In Story 13 of Chapter Seven, the wise
man tells an Indian who has taken up fire-throwing that this is not his
game because his house is made of reed: j-J Aj (jjL jwJ 4jL> Cf \y
turd hi khana nayin ast, bazi na in ast,
The brevity of expression of which Persian is sometimes capable usually
defies English. As an example, what I have freely translated as “one who
doesn’t know where his next meal is coming from has nothing but worries”
in the last section of Chapter Seven is only two words in Persian:
J\vpardkandarozf parakandadil It could also be translated as “one who
has to spend all day running around to scrape together enough to eat is one
whose mind is distracted.”
There is also a lot of Arabic in the Gulistan. Sa‘di was a good poet in
Arabic, and he knew Arabic extremely well, as did all highly educated per¬
sons in his milieu. He would not have hesitated to use Arabic any more
than a pre-modem European would have hesitated to quote something in
Latin, when every educated person would have known Latin as a matter of
course. Times have changed, and it cannot be assumed any longer that
anyone is capable of reading Latin any more than it can be assumed that all
educated Iranians can read Arabic. For those who know neither Persian nor
Arabic, it makes little or no difference which language Sa‘di is using at any
given point. Those who know Persian can readily recognize the Arabic;
those who know both can enjoy the text as it was meant to be appreciated.
I have translated Persian and Arabic without any distinction. Koranic quo¬
tations, on the other hand, have been set in italics (with chapter and verse
numbers) to make them as immediately recognizable in the translation as
they are in the original.
It is not my intention to provide a definitive critical edition of the
Gulistan, but among the available editions there are slight differences that
occasionally need to be taken into consideration since no one edition is
ideal. From the point of view of translation, most of the variants can be
ix
Sa‘di’s Gulistan
safely ignored. Rarely does a variant reading make much difference in the
ultimate meaning of a phrase; the diction may vary slightly, and this is of
concern when considering Sa‘di’s writing from a stylistic point of view, but
not for translation. A good example of a range of variance among editions
is the following, the king’s famous reply from the first story of Chapter One.
InNafisi’s 1341 [1963] edition it is as follows:
jT \jA :CJlTj XyZfZ ji$^ jj j\ ijjj dAU
jbj-ojji- A^f\ JLp- J, jd (jL) j Ijj (Jjj \y \ A$"* JLdfy
t—jl Aj JpsI
In Iranparast’s 1348 [1970] edition it is this:
""^b l>' j' ^ jT \y>» :CJi5"J jj j\ dAC
J y Lj \J{y\ J Sy Jy>A*2_* IjjT ASTjdi^y
J^<XX3 j\ Aj ya \ ddj>eAô yp
Furughi’s edition has:
yO j*j ]y> Ju*\ yO^,3 jT d^ddfj X*\ ^jp jj\ ^ dAU

^Pjj^ : JdUju£* jUcO^- J c jLo- ^ jd <jU j jT jjj A^T^jLofT
•Oj^ÂiXs ^ Jr^0 ^1
In Aliev’s edition it is as follows:
Affb^b drb o' ^ j&Xix^y £^p jT \y> CJiTj j^ jd j\ ^ dAU
AjUju^, j\xx*3yX J <JLp~ jd jU j Jijj j3 (Jjj \pT y
• j^d^^S jl Aj Jps \ O-^tUaa
In the text given in Sudi’s commentary it is:
^~"b d' ^ jToJj £jlP o' U° J f^p j^ oU' cCo cAC>
A5UdAxi5\$U- J y U b(jti' 0 4^ JUÛâ-* (Jjj IpT a5^p a5^
♦ j^dA^XS lP-uuIj j! Aj JP>\l
No two are the same, yet in none of them is there anything that would
make the slightest difference to a translation. They all mean exactly the
same thing; only the diction differs. All editions but Furughi’s have dAC
-ViOo^“ 1>' j'- Furughi has the meaningless j^T&ji y y y Jô; if
he had kjdAi—«instead of dAL-<>, it would at least have been grammatically cor¬
rect for Sa di s time. In the next phrase there is a variance in the placement
of \j-0, which makes no difference to the basic meaning even if the place¬
ment of -o after the verb brings it into high relief, and some have ^p jT
that lie while others have jj o' That lie of his’—again without
prejudice to the meaning. In the next phrase it is fairly clear that Sa'di’s
text would originally have had U hrf with the genito-dative -rd,
as in Iranparast’s edition, instead of the iz&fa construction jT ^
of Furughi’s edition, which is clearly a later “correction” of the text to bring
Sa'di’s archaic grammar in line with modem Persian. Nafisi’s edition has
the mixed which tries to hedge its bets with one archaic
and one modem construction. Next, versions have not been able to decide
whether and should have the -e termination or not. Without the
ending die phrase means “the prudent lie (perhaps referring to the particu¬
lar instance in the story) is better than the seditious truth. With the termi¬
nation it means “a prudent lie is better than a seditious truth (in a generic
sense).” Finally, there is a variance between Furughi’s 4jT<u and the j\ of
all other editions for ‘better than.’ Sa'di uses both constructions indiscrimi¬
nately, and it is my impression from a search through the text that îs a
bit more common. It is certainly more archaic, and a later scribe may well
have substituted the normal modem j\ 4—> for 4—5^4—which might have
sounded “wrong.”
A Glossary of Persons is provided at the end of the book. Rarely is the

identification of an individual actually important to an understanding of
the Gulistan, but a few of them, like Alexander, Solomon, and Joseph, have
legends or characteristics associated with them, a familiarity with which is
necessary for understanding their function. Most of the kings, sultans, and
Sufis are there simply to act as such.
4>-L
V ♦-
“bj-* I 3 b—bj_9 ^>-j-ft l^Lplb 4if J^-j JP IJ{j}x>- CJji
tOli î/» «b l^y> jj U^>- j C^-wJL^ Xâ î j<bf .o_<kju
V^"l-9 O-oJO J c^jni j-> (Jô
*b> I j -b o *b$P Xj IOb J j C-—j ^ JI
4 jJCll' ($&& y 341? iJCi 3jb JT lji£^
~ij3 ^ <S ^ ‘■b- 0 ^^J *b J -*-p j *3 4j O bjfc A Jjj
^J3 ^ ^ ^ ^-* \q^j —i^3 ^-b- j^3 ^ ^ j3
L?- 4^ b^_*J o\ji- j s-b-^j I^x* Lw^-^ c—^>-j oljL)
^LLj^j e^jjj j ^>jbj oUiC ulfbjo ^j_*b ojj toJUwbS"
^^-*J
^jb L»j5 j jS 4JIjl 45"(jl
(^jb jlubO l <L$^ ^ l>£ I
o^yfijS Ij^jL^ ^ I bb j ^^bvbC ^j b <cbf* IjL^> :>b ^1j3
j-r* tbW-9 u>j3jy boJjbj IjObb-j^ j Cx^3 3^ oLj
j** j-i e^S* ^jj ^J-bL> Ij£~bi JbLbl j t4JL9^5^ j-J ^3jJ
j*j?t-) j to*bb li -bgb< j I Oj3uij Jb ojL^3-P j
•b) j lb" <^bob ^ X****> j^>- ^ tLa 3 $ b ^ I
{£jy*-* j ^j I obo L^ '-J y
j b^b 1—«j d—bb^>. y ^ JI 4—
iSj^ bb^3 jj <£* Jb<bj t_?L_v^> I -b^_ X

PROLOGUE
Obligation is due to God, for obedience of him is a cause for proxinv

ity, and with gratitude comes an increase of benefits. Every breath
that goes in is an extension of life; and when it comes out it is a
relief to the individual. Therefore, in every breath there are two
benefits, and for each and every benefit thanks are necessary.
Who is capable, by word or deed, of discharging his obligation of
gratitude?
Work righteousness, O family of David, with thanksgiving; for few of my
servants are thankful [Kor. 34:13].

It would be better for a servant to apologize for his shortcomings before
God’s court,
For no one is capable of rendering service worthy of his Lord,
The rain of his incalculable mercy falls upon all, and the table of his
unstinting bounty is laid everywhere. He does not rend the veil of
his servants' honor because of unspeakable sin, and he does not es¬
chew the duty of providing sustenance for any grievous offense,
O bountiful one from whose unseen treasure house both Zoroastrian
and Christian are fed,
How could you, who gaze with favor upon your enemies, deprive your
friends?
He tells the custodian of the zephyr to spread a carpet of emerald,
and he orders the wet-nurse of the springtime cloud to nurture the
daughters of plants in the cradle of the earth. He clothes the trees in
a green raiment of leaves with the robe of spring, and he places caps
of blossoms on the heads of the children of the branches with the
arrival of the vernal season. Through his power the nectar of a reed
becomes superior honey, and a date seed turns into a towering palm
through his nurturing*
Cloud, wind, moon, sun, and celestial sphere—all are at work so that
you may obtain a loaf of bread and not eat it in heedlessness.
All their heads are spinning and they are obedient: it is not fair for you
not to be obedient.
4^>“Lo
OJ jLiLp ) J CpI jS>zJL£ jj oLjLS" jl
ife
-^^2 (O U j j j) ^ <uJo j O i ^ I
^y-^j fy*^ fy-y~ ^y^ ^
0 j^j Lj^—^ Jj 1^ a5^ l^ci^_a I ^ I^j ji ^p 4j>-
I—J^^J L aS^ I ^_?o jA i i ^ L A>-
4j? a4p 1^1_*£? t ^|Ua>- Lulo- 41^: (_5^--i oJLujJc 4lJ4 ^.l
cô L>-1 -L^» L c^ Li I c-^*» ^ j lijj jOULj^j j i4jjf 0 LTjjj j I ^50 aS"" o LT^
<0J Ij^ ^pjj tXx£j iS3 ^jl ijl^j jUj o[f ;Ju
JUjj (jJl^kj c^jUi ^jL; jô Î^pI jl>
<4 Cîp ii (jj^p ij 4 jiSj tP~p 0-? Ji L JuUj3
fi-Uj <_£j Ij j LcO j I 4jT jj l^j ^JL>-L>- j ÔO-t i-l Ij^joÔ
Lvv^^j^ ^ i ^ ^-Ajj 4î jliJo jj I -L>- <_ q\o\ jj ô C'
J «< ijijp UljÛP U» a5^ isCoLp jâjio ^LJLAj*- (jLoiIp
« oii9Â>s j^>- UU9jp» U aS-" t,—j<o>co Lop^ iJL>- (j LLp> I j
J4 Jl J\^ j® jjl oiv’j ^S jS
jljT jl_tzs^ j j_jl_j jj Jj3 yjjju* o 1 ""^ j) LiL^j l p
oJ^Lji J ^jp 0^ Jjj Oj'ljA ^ j^JLÛ? jl
1?L^j I (jLu^j^ j \ I jL oJU- jn*.jl ^ I .oX*i
*■“ ^ 0-^4 l^f-i 4^jU>t_J 4j>- I j ja 4„$^ (j O I j I Q^_4_^ I
L^W3 I 4j »XAi ji-^ L5^ ^ ^ J ^4^j 4^ I Ji L>o
<i^3 jj j jI I ^ aS^ o*-wî o Uj>- (Sy ^ jj
jy ^^ ^ by j i*Lp tjj>=^ ^ja ^ I

PROLOGUE 2
There is a saying of the leader of all things, the pride of all beings,
mercy to worldlings, purest of mankind, culmination of the epoch of
rime, Muhammad the Chosen—

Intercessor, obeyed, noble prophet; partner, prodigious, graceful breeze.
What worry can the wall of the community have when it has one like
you as a supporter? What fear of the waves of the sea harbors he
who has Noah as his captain?
He attained the heights with his perfection; he unveiled the dawn with
his beauty. All of his qualities were beautiful: pray for him and his
house—
“When one of God’s distraught, sinful servants raises his hands to
God’s court in repentance, hoping for a response, God does not look
at him. Again he calls upon him, and again He turns away. Again he
calls out in humility and distress. God says, ‘My angels, I am
ashamed before my servant since he has no lord other than me, and
therefore I forgive him. I have responded to his call and granted his
wish, for I feel shame before my servant’s much prayer and crying.’ ”
See the lord’s generosity and kindness: his servants have sinned and he
is ashamed.
Those who worship at the Kaaba of his majesty confess their short"
comings in their worship, saying, “We have not worshipped you as
you ought to be worshipped,” and those who describe the catalogue
of his beauty are perplexed, saying, “We have not known you as you
ought to be known.”
If someone asks me for a description of him, what does one who has
lost his heart say of one who is without trace?
Lovers are killed by the beloved, and no sound comes from the killed.
A man of understanding went into a trance, drowned in the sea of
discovery. When he came to, one of his friends asked him cheerfully,
“What gift have you brought us from the garden you were in?”
“I had in mind,” he said, “when I came to a rose bush, to fill my
skirt with roses as gifts for my friends. However, when I arrived, the
scent of roses so intoxicated me that I lost my skirt.”
Bird of dawn, learn love from the moth, who was burned to death
without making a sound.
PROLOGUE 3
People who claim to be seeking Him know nothing, for those who do
know are never heard from again.
You are beyond imagining, comparison, or thought; you are beyond
anything people have said or anything we have heard or read.
The assembly will be over and life will have come to an end, and we
will still be at the beginning of our description of you.
The good things people say about Sa‘di and the renown of his poetry
that has spread across the face of the earth, the candy cane of his
stories that is devoured like sugar, the copies of his works that are
carried about like leaves of gold—none of these things can be
attributed to his great learning or rhetorical skill. Rather, the Lord of
the World, Axis of the Wheel of Time, Vicar of Solomon and
Succor of the Faithful, Magnificent King of Kings, Most Mighty
Atabeg, Salghur Sultan, Victorious One of the World and Religion,
Abu-Bakr, son of Sa‘d, son of Zangi, Shadow of God upon His
Earth—O Lord, be content with him and grant him contentment—
honored me with a favorable glance, praised me greatly, and showed
true affection. As a consequence all people, elite and common alike,
are inclined to love him, in accordance with the dictum, “People are
of their kings1 religion.”
Ever since you gazed upon poor me, my works have been more famous
than the sun.
Although all faults exist in this humble servant, every flaw the sultan
deigns to approve is a virtue.
One day in the bathhouse, a sweet-smelling rose was handed to me by
a loved one,
“Are you musk or ambergris?” I asked, “for I am intoxicated by your
enchanting fragrance.”
“I used to be just mud,” it said, “a mere nothing, but I sat for a time
with the roses,
And the perfection of my companions had an effect on me. Otherwise
I am nothing but dust.”
O God, let the people enjoy long years of his life, multiply the
<*o- Lo
04J5 ^ jT^ll j ^Js Lc gliij sSljet Jc jJ5j

<Jj—!•' ol:—IjIj slii ^b Ai 1-jjjl ljui &
jX^\ fjf'je jfjH\ CjL 14j_C- jA i J "UjS klLUS'
oUU c-â j JÛ oLi'U Ijjlî ^_Tb ^Lb- ^ju;j JbJ ->jjl
jljlo^Sb c^>“>iL- 0LoI côLi ol»j b J»U
c^™j yo y-^\j\ ^ Ij^jb jjil
l^b- 4jl-y b
>_S^b>- b....j jz a&aj obb ._$”" jjôl

p
Jj-OJ-> cM-^ I JUJ 1_0
j olTjLô ^LU- CwJi jj
l^r Jo*lc)l—^ ^^ ^ j L» ^
^j V. j I -^-$o <ux$ ^ LJ J ti^jU
UL IjÎj j I j^_S^l->- 4^_! I JLj>-

PROLOGUE 4
reward for his good deeds, elevate the degree of his friends, confound
his enemies and detractors in accordance with the verses that have
been recited from the Koran* O God, make safe his city and preserve
his offspring.
The world has been made happy by him—long live his felicity—and
may the lord assist him with banners inscribed with victory.
Thus grows a myrobalan tree of which he is the root, and the beauty of
the plants of the earth is from the nobility of his seed.
May God keep the pure region of Shiraz through the might of its just
rulers and the high-mindedness of the learned until the day of resur¬
rection.
The realm of Fars will suffer no grief from the vicissitudes of time as
long as a shadow of God like you is over it.
Today no one can show anywhere on earth as secure as your threshold.
Your duty is to reassure the poor; our duty is to be thankful; it is the
duty of the god who created the world to reward.
O God, preserve the ground of Fars from the wind of sedition for as
long as earth and wind continue to exist.
6
<_> oJU
J Ij 0-^>j5^jJu ^ J ^^ ^J>o
-ij->- (J^>- v Uw« L^~U ij-> I J ^ "■<? O-Lj I âjL^J L) 4j>- IJ^» **_5C^
r
^ »-\_i l-<sJ ^f. ■f^' :y& A_SCj ^ l—*.vjlj> ^ ^
' J' f° —A j
^1—ij* JiJ g~i J—J. I j—^ ^ j 0-9j a l
1—«<o j} Ij ^ —Lj jf ^yj CÛ j\f J 0-9j a5^ t Jyy*-
^J.-J IjO^l-O ^}l_J1 J-yj :>I~uIj -^yy vLp“
^■—'•‘'P’-1 ^—' «*\j ^ (fc«^-9 j C-O-l-^ y ^JjLi-P J,-a I a5*"Â
^_5~^ J—“■! — u—’J l^j* u—c^. .Z3 A Ij
j|j-e Jjl J-jLxJ IJls^.j^ j I -A—a C—~»j i jljL _>L)U jL.
Vi -A -L> lo ^-oJfc U^>- -^J J
l$A^ ^y.
•M * 0 ^
jy& aj£ A>*1 y>- J *Aj l_a _j -\j I jyo^ -^9 I j C.j-<sP
jl—:ô lSjJ1—? ji c -*-~V ->0'-J 4-
-L> J_ C---9j -A-3 y- y>L> Jy~ ^Jjy° ^j&
J C-Jj-P j ^ 4^T ja J_j i O lJA>- ^^ (j^ I Lj j I JL*j
-L^j^yi j OLio^lAAXiS^ jl j Ij3 O-ow? ^ b
^ ^ 0Al/ AL.; J
I Ij j} ■X^to*j L*o aS^* ^ t^-wsS^~ I 4j
1 oj a5^ jI Ij
C^-pt-Lo Ji>LwO j ^C—l?Ltj aSo I Jjj>- .wLo jl ^_) Jl9

PROLOGUE 5
The Reason for Composing the Book
One night I was contemplating days past and regretting my wasted

life, piercing the rock of the little fortress of my heart with diamonds
of tears, and I composed these lines as descriptive of my state:
Every moment another breath of life goes by. Now that I look, not
much is left.
Fifty years have passed while you have been dreaming: perhaps you will
wake up during the five days left.
Let him who has gone without doing anything be ashamed: the drums
of departure have been sounded, and he has not packed up.
Sweet slumber on the mom of departure keeps the traveler from the
road.
Everyone who has come here has built a new structure; each departed,
turning over his dwelling to another;
And that one also had desires and whims, but no one has completed
this structure.
Love not an unstable friend: this treacherous one is not worthy of love.
Since both good and bad must die, happy is he who carries off the ball
of goodness.
Send a leaf of pleasure to your grave. No one can send anything back,
so send it ahead.
Life is snow, and the midsummer sun shines. Little is left, and the
gentleman is still duped.
You who go empty-handed into the market, I fear you will not bring
your basket back full.
He who eats his crop green will have to pick gleanings at harvest time.
After contemplation of these things I thought it best to withdraw
into isolation, to gather up the skirts of conversation about me, and
to wash irrelevant words from my notebook, henceforth to speak no
nonsense.
He who sits in a comer, tongue cut out, deaf and mute [Kor, 2:18], is
better than one whose tongue is not under control.
Finally one of my friends who was a companion in the litter and
confidant in the chamber, came in as was his wont. No matter how
much he joked and acted lighthearted, I did not answer him or lift
?
$ 3JB Ooj ob—>oj .Ob) j~{ ]yr
,L_^f oLSCol aTi
03 j3 ju j C-Jjjj *-So*cj J>l t_Ssô y>- 13jB 43
p 3p ObÔ 43 -U I 3 jJ *S\u* 4_*_9 I 9
J 11 °v
5^ 4_5o I PjlbjpJO J pjL_>^ ^3 JL9 <0
p^3 03 jj I 43 J t_jy bo 303 Ip
j3 jULil Iji 45" ^Jj

Jjl c5^J J bO-~j I>^ o I j j <U-^
plS j3 juj j pi
^ J-* Oy- ^£1 OLA3

)b&3 ;3 Ob
43 -*3 J_j 13 4j>- X3> l
*0 -i I ^javO
j3 43 4j O I
J-bo Jj-B ^3 tC-^JuiP 0j—.A
Ob0'—^y. u-^-? u-^^y.
I 9 jI 1 C9 I ^ I *X-) L 0^-9 ^3 *X^w^J ^ ^ I L$1p j I oL> j 4JLo^>cJ I
J 3jjj y3 I^p ju 43 3bj 1Oj 30^ j# O -Lo I
jtr V. *y. (S3 jl ^ b ^ jJ I Osb*- y-
^j-v2-9 j3 *00O^^-o 0I3S bOjJ^*3>
93 Pbl J 03-31 j I 3y cJj-35
—Op 4^0 i ^»~ 0^ a^>- y ^ y u^ jy.
1 lb) jJ> oBj.JjS' LJL

PROLOGUE 6
my head from the knee of contemplation* He looked at me, of¬

fended, and said,
Now while you have an opportunity to speak, speak kindly and nicely,
brother,
For tomorrow, when the harbinger of death arrives, you will have to
hold your tongue forever.
One of my attendants informed him of my decision, saying, “He is
determined to be a hermit for the rest of his life and practice silence.
If you can, be on your way and avoid him,”
“By the great respect I have for him and for the sake of our old
friendship, I will not utter, a sound or budge unless he speaks as was
his custom, for to hurt one's friends is an act of ignorance and to
atone for breaking an oath is easy. It is contrary to the correct path
and against the opinion of the wise for Ali’s sword to be in its scab¬
bard or for Sa‘di's tongue to be shut up in his mouth.”
What is the tongue in the mouth, wise one? It is the key to the door of
the treasure house of the skilled.
When it is held, how can it be known whether one is a seller of jewels
or a peddler of junk?
Although in the opinion of the wise silence is decorum, at the right
time it is better to speak.
Two things are contrary to intelligence: to hold the tongue when it is
time to speak and to speak when one should be silent.
In short, I did not have the power to hold my tongue from speak¬
ing to him, and I did not consider it virtuous to refrain from con¬
versing with him, for he was an agreeable friend and sincerely ami¬
able.
How can you fight in rancor with a person whom you can avoid?
Of course we spoke, and then we went out for a walk in the spring¬
time, when the intensity of the cold had abated and the halcyon
days of the flowers had arrived.
The leafy shirts on the trees were like the holiday garb of the rich.
The first of the Persian month of Urdibihisht, nightingales singing on
pulpits of long, slender branches,
V -L>:
0 ^ ^ ^
3 3 cr1^ <^^rr° (JjLO I Ob**>jA j\ ^^5o Ob*-*>J^J IJ(w^»
0r^"Jb* J bô -bip 3 4^-Ooj tjbO"b>- j->m b^ 6^jJ>- 45" ^yjO" tjtJfcj-i ObO-y
Ijî
OjOb0 bjy b>y (Jbddj by £.b
Ojf\jjf J y (jjj ^-5jj15jj ^LgJb jl y oT
Oj-o-b^ (yy ^ ^_> b>-jA 4j l_^ y 0_j
j I j-?. ^ it_x~J* *^-) ^ I t^-5 b yd^dio ^ I j 0 d>> I ^ b jb b>- 4.5 Obi JLo L)
yOO" .6^yb j I j oyy I jt-^ lj-9 01j-<h-^-0 j J_y-^ j 0L>o j j JO"
bd>b- j t xOLj ^ lij IjObdOO" -i^_p j y* bO b 4^0 b_>- Ij0b™> JO"
(_0J-j ^■^dO". ^-0 bbO" . w\_) bio J^l—5b-wwb ji wAo bo 4_>*—d14 ^ t?0"
5 4O" 0 <wI^j b*dO" t,_3 bS" 0 l^-s4? b>- tJl-o>c-w«3 ^ 01^-b b
yb-bj j cOb^- Obj ^yojf 3 -LOLo Jj Ikj C~*0 j I (Jjj I j0ly>-
-AjOb 5-doa 1_AjjJ>-
<J?J3 j—H 0—A ^-dviTjl (jObb J5" j OJ-J jbof 4j>o
cb-^ ObvJjb xbb ^jbd j J5"
45"oo>^jjT jôi b j Cotj^ JO" ^ya 1^ jt-OOo OolOC^ yj I 4O"
I 3 b^j-^b^ y> jA ^bi I Lo ybjl jjj 0Uj!i y ^J^23 .(jj jOj bl
* "b —^0b IÔob-^yoi ^ -\o I jl5o J0bbL5Loi 4S" bJ l" 1 !>-yp
^bo Ob*JO^tôbS"4O" odJb yyD Obdvo JO"jl 4j_<,oOI ^
obi tOLg_>- obi olOjb Ju I o-L>JLa*vO dcOO^ ^y33 4^0o I ^»bo j . JLd
tObal Ô-gO" J Ob j ^jj>b r 6 jiobjjô (_0y yjJt 3 jbbj0"4ob^ coboOb^-
Jly coybJ^ 2&i! 3lj^ J^ cpJbJl J-O JoÔ

PROLOGUE 7
Pearls of dew fallen on red roses like sweat on the face of an irate
beauty.
We chanced to spend the night in the orchard of one of our friends.
It was a beautiful and splendid location, thick with trees—you'd say
that little bits of colored glass had been sprinkled on the ground and
the Pleiades were hanging from a trellis above.
A garden with water in channels like snaky chains; a large tree with
birds rhyming harmoniously.
One full of colorful tulips; another full of various fruits.
The breeze had spread out an iridescent carpet in the shade of its trees.
At dawn, when the thought of returning overcame the desire to
remain, I saw my companion with an armful of roses, basil, hya¬
cinths, and herbs, ready to return.
“Orchard flowers, as you know, do not last, and the garden has no
fidelity. The wise have said, ‘What does not last is not worthy of
attachment.' "
“What is to be done?” he asked.
“I can compose, for the delight of spectators and the enjoyment of
those present, a book called Rose Garden, upon the leaves of which
the chill wind of autumn will make no inroads and the springtime
harmony of which the vicissitudes of time will never transform into
the stridency of autumn.”
Of what use to you is a natural rose? Take a leaf from my rose garden.
A rose may last for five or six days, but this garden is always fresh.
Immediately I had said this, he dumped his armful of roses and
clung to my skirt, saying, “When a nobleman makes a promise, he
keeps it.”
That very day was made a clean copy of one chapter on the beauty
of conviviality and the art of conversation in a form that may be of
use to speakers and increase the grandiloquence of correspondents.
In short, there was still a remnant of the orchard flowers when the
book of the Rose Garden was completed, but in truth it will be
finished when it is approved and read with lordly kindness at the
court of the king of the earth, asylum of the world, shadow of the
Creator and ray of the Provider's kindness, treasure house of the age
and cave of safety, who is assisted by heaven, the victorious over his
enemies, Pillar of the All-Vanquishing State, Lamp of the Superior
A Aj>-Lj -
coLiAjiLi t^laP <J*LfeY\ ^ A*-<_u cj>^L/^ j£*jla
£ (^T'.Ai^ Lji-\J\ ^JlLxo £ OjIj c jtlS\ ^jliaL^ £ u-Jjjt]! 4^3-° y°
(1C$_JU ^(J.J (J^rj W'^W- j>bl) (^43 (j-: axjj j.;
Aj Loj-9 AjJ Ua/o j I Jj>- alol luC**j^->J
—o _?sjj1jC l"jL .kS\ ^
OJ1 3 C5^r Aj l
—44>o J*>b 4^ C^vjfc J_ôl
'wS^l -i [ ^ Aj ^ i_T^ -J ^
(J-^-s^jLÂ Aj>-1--_0 A^ I îp
J^ ^-*■** ^-4
(^L OCo jl oJ-O J ^ jl Jja ^.9
^j-b*e-OJ S' aJxj I jS-A ^-lj>e_*->i oi ~C_2»- 0j-^J 3 ^3 ^ *Aj j-> CJ \s*lJ>-
3 ^-SlzS y„jr^* ‘ jJSla Xjja JÛ j^S â I Jy3 jjjJj H£
cpLjij^h oo>e-o ^J-« iÎjJJlSI iÛ c^\j_a_iJ\ t, a^> cO-^lL^ j^j> JLj ^_CCa
(^^Lou)' ^SjaSI J-3- <.jf\j^\ <iIL« tj^-t jLciii
°jAj 4)i\ j**3-1 (j3 ^ J^<3^ 4^*^ oS^
Jj*>W ^jLâ j O-wvili I jjlTl ~U>» a5" (ajs^ ajjL^>
c—j I Co Lp aj 1_^ a5â
1 ^ <^>~^ aS*"" c^vvwL*.^ ^4^ *a^“ o IT-Cj jj Lv*< j I £. ^) ^-^_)
js j -Co I Ûz->- ^jj?jju> ji ajo Ijjb jjj b Ijj Jw^L^J j OjLgJ 01
j c^wo>-lj jLij^j j£~3> <S*OLcjjjj> ajuLL? ^jj \ jSa t^lcp
j-5 ^lt0*-^ t>^- <-$1-^1 j j Jt^r
.oj yw c-oU>-l) j jji Ct^j’ j I ^ I j cCj p ^CaCj

oîJj âj jl a5"
PROLOGUE 8
Nation, Beauty of Humanity, Pride of Islam, Sa£d son of the Most
Mighty Atabeg, Magnificent King of Kings, Possessor of the Necks
of the Nations, Lord of the Kings of the Arabs and Persians, Sultan
of Land and Sea, Heir to the Kingdom of Solomon, Victorious in
the world and religion, Abu-Bakr son of Sa‘d son of Zangi—may
God make their fortune last forever and multiply their magnificence
and reward them for every good deed*
If it is adorned with lordly attention, it will be a portrait gallery of
China and an Arzhangid painting*1
There is hope that a frown of boredom will not be produced by these
words, for a rose garden is not a place of doldrums,
Particularly when its regal preface is in the felicitous name of Abu-
Bakr son of Sa‘d son of Zangi*
Furthermore, the bride of my thought is too unlovely to lift her head
and too despairing to raise her eyes and come out from behind her
bashfulness and appear in the ranks of persons of understanding
unless she is bedecked with the finery of acceptance by the great and
victorious prince, ornament of the throne of rule and advisor to the
realm, refuge of the poor, asylum of strangers, patron of the learned,
lover of the pious, pride of the house of Fars, right hand of the
kingdom, king of the elite, pride of the state and religion, succor of
Islam and the Muslims, pillar of kings and sultans, Abu-Bakr son of
Abu-Nasr—may God grant him long life, glorify his power, expand
his breast, and multiply his reward—for he is praised by the great
across the horizons and a repository of all good qualities.
The faults of all who enjoy the shadow of his favor are virtues, and all
their enemies are friends.
Every servant in his retinue has his assigned task, and, if anyone is
slack or remiss in the discharge of any portion of his task, he will
assuredly come under reproach and chastisement—except for us der¬
vishes, who are obliged to show gratitude for the bounty of the great.
A good mention and appreciation of them for the discharge of any
service they may render is more fittingly done in their absence than
1The “portrait gallery of China” was the legendary repository of the most
beautiful paintings in the world. The Arzhang was the magnificently illustrated
book produced by Mani, the paintings in which were so beautiful that they seduced
legions into the Manichaean heresy.
ljj»U I j^L u
cJikJ ji'l i
Îo-Uj X
ÛjÔ C^-9 L> ~L>J)lj>- C-Jjj.}
IjÛ 0 »Xj ^^
lJî3 Jjfcl -UJ^J jj Jjj^ Ijj <^jupj

<jj
*J 4JSM_Xji C-O-l_>■
jj> L^j <j^-U j l-L>- olfjLt Cj« J->- Ijô aS* ^wLpUu j j^fiuu
■ j Jj ^Jw> Lâi) j^ -\jjfc (_£jl^l4jlj 11? aS' O^vJ I
Jt; 3^ LT*^
^ (S3 O "^^J -A_t lj ^ t_/> ^ g*vj I ^^>JLvkJl ^ ■A_a_S^" c_/> ^ lw*—vwsj
U>-*-ô j I 4j jS* 4j?- 45*"" o^j5"" 4_jLj -UI c^SS* j jj . jlx5*"
p-^55*"" l^>- ^S"" O-ij^>-
_) j5o A_| J Jj*-0 ^ o^jj^j jl-
^ (jijf iSj—^ J—^ f, oj—«
O^3. ^.3^ ^ if o~^. (j~d. ^J3 cr^ J?I/f “-(_r—
^\y*£> ^Jj_5o jS* Aj jj j\ i^)\j 2 vljJ> jl - _^J ^1
j C~J-> Jjfcl £*j>u> 4jT (o^<aj jp) oj*#*- OLpI JSS j2 ^jlSLb
3 <oJ> (Sj-^^ Jr^*' 3* ^jj=*-J^° (J^LJLp j5^>
j^> iSj^T j^3^ j-1 J I JjJp oU~ 1 Llsj
-U^J I ojj-S"" (J^->i I^ ~Li_L) oj^ I J_) (S3-3j-3. t*-r'>^ ^1jS>- j
J_) L<^j
PROLOGUE 9
in their presence, for the former is closer to ingenuity and the latter
is void of artificiality and certain to evoke a response.
The bent back of the celestial sphere straightened with joy when
Mother Time gave birth to a son like you.
It is pure wisdom if the kindness of the workhcreator elevates a servant
to nobility for the common good.
He who lives with a good repute acquires everlasting fortune, for after
his time every remembrance for good gives new life to his name.
Whether people of learning mention you or not, a charming face has
no need of a coiffeur.
Any shortcoming or dilatoriness that occurs in the careful execution
of service at the lordly court is based on the following story. A group
of wise men in India were discussing Buzurjmihr’s accomplishments.
In the end, the only fault they could find with him was that he was
too slow to speak, that is, he hesitated long and kept his listener
waiting forever before he spoke. Buzurjmihr heard of this and said,
“To think of what Pm going to say is better than to regret having
spoken.”
A well-educated speaker of advanced years thinks and then speaks his
words.
Do not expend your breath in speaking without reflection. Speak well,
and if it takes you a long time to speak, what of it?
Reflect and then speak, and be done with it before everybody shouts,
“Enough!”
By speech is a human better than the beasts; but beasts are better than
you if you do not speak the truth.
How then will it be in the view of the luminaries of my lord’s court,
which is an assembly of the discriminating, a center of learned
erudites? If I am too bold in my speech, they will make fun of it, and
it will be like shoddy goods brought before a regal presence. A pot¬
sherd has no worth in the jewelers’ market; a lamp sheds no rays in
the face of the sun; and a tall minaret appears low at the foot of
Mount Alvand.
O-Lj j
_j* jjj ljb jl ^
oil_3 1 Ojl-J 0^ IJ I O-vw) Icol--

^ ^ > wJ
jlyO ^jC^Jb*ICw^^lj. j1—^L54ÎJ4
.jbcbT aJ j-9 y-Ufcbb J tOb—> b y> ^ J-^
juu-wJ y L>- b bT 0 b b~o b JI obb" V yj>y> I bT j I o-bx>- xxxS' I jO bbJ
J} oj b>b lj y UjL> Cj^y> . ^SjJ^ 3^ £JU^ <-£^.
XX J X u~~^, J—‘j ^ '-Xsy ^3X *y.
lt£j 4j yf
er^ cr^jf J*
j juj^j ji^^jv_^>i^p ji y>- *5"oiTjijj c-°i^' ^
Jlijil _j jl j 1 ^W> ^ 14-9-lS^ 0 ^ ^yr c£ ^
_j p_oÎxT jjji (M {Xj) ^^ 3 £->\->X*- j 3
<&l)j *y jjJ XX <Jsy~A> ‘&X 3ji- Xj*9 ^ Xj-
<oLil X\±- oji j& U j y 3 <X Je.' -Li^J
\_2zj ^ :. 1 ^ ^ 4_S^ -Li L° ^jlj \a ^ <L—**w^~~il> -0y
J>U J j>—ijJji jlT C^>-^ L$J3J J -*-r^ ^
Lj Ji_0 O^JU^0 JLsej I I *-r~J j-g-» -? '~X>y J~“ X* jLxjol
^jjl t^bjl jjLijl i_^>V_j c~iwgj o^gj j>>- LJ-^ ‘'-j-1-^ J jj a-^,3j cn.y.
*A>1 L>cjwO b *X>J 1
bb-Jbjji <yb Obibwib Oj-y Jj*
yj b>- 1 jB j ^ jb bb i ^ c-j b
3 J: 1 x ,b
PROLOGUE 10
All who lift their heads high in self-aggrandizement will be attacked by
enemies from every direction*
Sa‘di is fallen and thus free, for no one comes to do battle with the
fallen*
First thought, then speech* The foundation comes before the wall*
1 know how to make lace, but not in a garden; and I sell beauties,
but not in Canaan. Luqman was asked from whom he learned wis¬
dom. He replied, “From blind men, who do not put their feet where
they can’t see.” Make sure you can get out before you go in. Test
your manhood and then take a wife.
Although a cock is clever in battle, how could it vie with a brazen
hawk?
Cats are lions in catching mice, but they are mice when fighting
leopards*
With reliance on the expansiveness of character of the great, who
avert their gaze from the faults of their underlings, and who do not
exert themselves to disclose the failings of their inferiors, we have
included in this book a few short words comprising anecdotes, pro¬
verbs, poetry, stories, and tales of past kings—may God have mercy
upon them—and we have expended a portion of our precious life
thereupon. This was the reason for composing the book, and
through God is success.
For long years this poetry and arrangement will remain when every
particle of us has turned to dust and been scattered abroad.
Our intent was a design to remain after us, for I see no permanence to
being*
Perhaps one day a sympathetic person will mercifully make a prayer for
the labor of dervishes*
When we looked closely at the arrangement of the book and its
chapters, it was thought best to be brief, so in this rich garden and
exalted grove were made eight chapters, like the number of heav¬
ens,2 and thereby it was kept short lest it result in boredom:
Chapter One, On the Conduct of Kings; Chapter Two, On the
Character of Dervishes*
Chapter Three, On the Superiority of Contentment; Chapter Four, On
the Benefits of Silence*
Chapter Five, On Love and Youth; Chapter Six, On Feebleness and
The ( “eight heavens” are the seven planetary spheres of the Moon, Mercury,
Venus, the Sun, Mars, Jupiter, and Saturn plus the eighth sphere of the fixed stars*
\ 4j>-L-0
J'lj* p rt-lfl
ft ^ ^bi o
ii
^^jj^ <" cb*-^
„ * rw * 7
o
ijj ^jjL^ j o L?eJj j -Wa^-^ OJ
^ i ^
zi Lo j>I
j p—iP" '-^ ^11—P

PROLOGUE 11
Old Age,
Chapter Seven, On the Influence of Education; Chapter Eight, On the
Art of Conversation.
At the time we completed it, of the Hegira it was six hundred fifty-six.3
Our intent was advice. Entrusting you to God, we departed.”
3
A .H. 656 is equivalent to A.D. 1258.
UjUJ
cJL^ oT^ ojU>c-o ôjUi
jl c~*o 4ifj& Jul‘Cj^ *£ iz-La 3 9c5“^y
JL)^_ô I^ &s>-j&> Juyy OL>-
yj jJl^ j^ ^_-J^ o~o yj> AJ LJ ^ Ojj^ C^3
c^JsCj\ Jj^j. jy-^ ^—*-4 3^ jLûi^ jLL
jujIjl>- ^1 o-LT cgljJj jl L5^j. ^ ^ ^-Li
^ J1 i -La I Vj^LS^
.iif 31 o^p-
jL&LioL Oâ>- -L>L£J IjU (J^>- I C*Jo£ 3y 31 3^> <Lf j&y yj3
.C-if Ij—U J \jJ>1* fijjl .JîT L^-
|^_a Xa I yoX LvwJ_ O I C-^5^ J ^*T~^ <^3^ CjtJ^ *S3j L-'^J
y fLo IjjA 3 ±y ji ^<S3J \jd \ 4? y 45"oÎj Jjj
.y^j 14X3 \j £ 4j 3 j} *~L \<cj£' olx/o^p- j
Jb/ô j_>- 4$*" xi l_) ^_Jip- XjjT j I ^ o I o Li 45â
:ijj <C33J j^Xji jl^jl JjlL ^
^*0 j jjo j-^xTol-$>■ j-Ll J-5 cr^4 ^^^ J^y. l£^ ^—&?
LX-LL" ^ ijp Ljjp 0r^” j L-^ ^ '^-^3. 3 ^—rr5 ^ t^-^L y 4 r^4
^LL ^ ^-^y1 Cî y 4^7 ^L ->■

Chapter One
The Conduct of Kings
(£) Story 1
I heard tell of a king who indicated that a prisoner should be killed.
The poor fellow, in a state of desperation, began to curse and revile
the king, as has been said: “Whoever washes his hands of life
unleashes whatever is in his heart/'
At the time of urgency, when no escape remains, the hand will grab
the sharp point of a sword.
When a man despairs, his tongue grows long—like a cornered cat
attacking a dog.
“What is he saying ?” the king asked.
A good-natured vizier said, “O lord, he is saying, And those who
bridle their anger and forgive people [Kor. 3:134].”
The king had clemency and spared his life.
The other vizier, who was the opposite of the first one, said, “It is
not proper for people like us to speak anything but the truth in the
presence of kings. This man has cursed the king and spoken with
impropriety.”
The king frowned at these words and said, “His lie was more
pleasing to me than the truth you have spoken, for the former was
indicative of the best course of action, while the latter was based on
viciousness. The wise have said, 'A prudent lie is better than a
seditious truth/ ”
It would be a shame for anyone upon whose words the king acts to
speak other than well.
On the arch of Faredun was written:1
The world, O brother, does not remain for anyone. Set your heart
upon the world-creator, and that is enough.
Rely not on the kingdom of this world, for many like you has it
nourished and then killed.
When a pure soul is about to depart, what difference does it make
whether it dies on a throne or in the dust?
'For Faredun and all other proper names occurring in the Gulistan, the
Glossary of Proper Names.
^f jl&Liilj y Jjl
iaL*p- aT Jbi OIa^- t_’!y*J IOLxl^p- *J) j^J* j\ l_5^V.
O;U-„JL^- ji oL^t_«j(i aJT j\ oL>-^-=r

>- J- j£-» n>-xJ> j ^j-> <cl*->j jl
JU JjUj<jjl Jjjlj* jl Lxsi^^L- -V^JT* ^
.o 5 I\j>\ U ^jUJu afT O-wJ Ij£j jC-J£* j ^
Jjlo^—f JB* jr1-5
jj Loj o 1—u» jj jr-^1 j UJj-!
jf^J Ajj,-aT Ij
ju Uj oII jjS" ^jj^> jU>-
JAjo jljJ—^-’ C^l oAjj
jj L>j o I j j iy?**y ^ jS“
ji—«~i c~*-y j o*^ ^1 tSj^r
jjLj juT^j ^>^—>. ^j-~~y. alj
rc^t^
lSJj1—LP" _j JuJu jljily j^3? 3 j3 *y. ^3> ^ IjlS^L/^*
)L^s^\ j 0^1^ j~~j ..>Jj-5 jLi=,^’l 3 J-4 x5j^
- a 1 fl* A^-Â A? • *AjJL) tl)13Ij AT Aj -VAa ^JT*~ ^3^ <* J^. <j\ 3 *'JJ^
«. >1 .tl «.
J4iu^- UJsaj oUU
VjUj \jj5 ali\ 1^ jU^ JU-
4jj_9 L5^ ^ _J Oji5^ 1-3 U ^^
aj a_L j i 01"*>! ^ c5j ^ ^
r *
)l O j Q
. Ju-Lw*cjjj> oUo oL ■
Chapter One: The Conduct of Kings 13
(£) Story 2
One of the kings of Khurasan dreamed of Sabiiktegin’s son Mahmud,
all of whose body had disintegrated and turned to dust—all except
his eyes, which kept on turning in their sockets and looking around.
None of the wise men was capable of giving an interpretation to this
dream, but a dervish spoke out and said, “He is still worried that his
kingdom is in the hands of others.”
Buried beneath the ground is many a renowned person of whose
existence upon the earth no trace remains.
That old carrion they have entrusted beneath the clay has been so
consumed by the earth that not even his bones remain.
Noshirvan’s splendid name still lives for justice, even though so much
time has passed since his sweet soul ceased to exist.
You do good and make the most of your life before the cry goes out
that you are no more!
(£) Story 3
I have heard of a prince who was short and inconsequential, while
the other brothers were tall and good-looking. Once the father gazed
upon him with loathing and contempt. The boy, with perspicacity
and insight, spoke out and said, “O father, a wise short man is better
than a tall fool. Not everything that is greater in stature is better in
value.”
The sheep is clean, but the elephant is carrion.2
The least of the mountains of the earth is Sinai, but it is the greatest in
worth and station in God’s sight.
You have heard that a skinny wise man once said to a fat fool:
“An Arabian horse, although it is slender, is still better than a whole
string of asses.”
The father laughed out loud; the ministers of state expressed their
approval; and the brothers smarted to the quick.
Te. a sheep, with its relatively small size, is still ritually clean, but an elephant,
despite its enormity, is unfit to eat.
(jl&Liolj j^ (JjI
*\J*\j b. j^>- XL 4T Jdl ^JLgj jâ obb^" ^*wo
Jy~ . cbj V _‘._0 jii > l_j 3 oI j-i lj^_5sl>i
,}jj jjI jwT_p ji j^sj £^jS Jjl t (_jjj 3^
y c~~’- ls^
•^>- i S f^’^’ - v* ^ <-)'
(_£Â. Oy>~ _3 ^SL>- jLfl J^l £ OI
,_5jl) Jyy- Oy*j' b
^Ld up=j ->J—b b olJ^> j3j
aj iSjÔtajj> 1^' 3 S ilr^0 6b" d
Cva-b- , 'r^° J *bs I , r
ij^>~
h, 9ir 4j <(jl-b/» \a il£o jl-*/>
. ju ! o b-> I 3 -ij-> j b_*~j 43 JU loJi J3 I
jU \ 4_>i L> l_t
4S%JLjd .jJjjjT<Ju^ jLb 3 c~iTo^bj j^' jl b^bl
jld' J-5 j JnJL° . ajjls! ; j-di (3-0-^-^ j-> j3a
j? b jbj J*J3j 3
;b
.ij 4_>^> ji t-bb> 43^ \y- .XiZj? Aj*j 3
|ju»yjt S'o—JUe» cSiS'j -*SS'jl c~ô j c-jIjj-1.
.b ~bo ubb! /cb- oI b
Lojk
ijb bj$>- j\ (J^bd )3 aj) 4_> L*^ “b Ld
^ >! ^ bb* i -b ^y*^. t^l _> .JUib .vJ J* 'JJ^.
U ^
Until a person speaks, his faults and virtues are hidden*
Don’t think that every spotted thing is a pillow: it might be a sleeping
leopard.
I have heard that around that time the king was faced with a dif¬
ficult enemy. When the armies of both sides clashed, the first person
to charge into the field was this son, who said:
“I am not one whose back you will see on the day of battle. If
you see a head in the midst of the dust and gore, it is mine!
He who wages war gambles with his own blood on the day of
battle, while he who flees plays with the blood of the
soldiers.”
This he said as he charged the enemy and unhorsed several warriors.
When he came before his father, he kissed the ground in servitude
and said,
“You to whom my person appeared despicable, beware lest you
think grossness a virtue.
A slender-girthed horse is useful on the day of battle, not a
fatted cow.”
It has been related that the enemy army was large while these were
few. A platoon started to flee. The boy cried out, saying, “O men,
either strive or put on the clothing of women!” By his saying this,
the horsemen’s courage increased and they all charged together. I
have heard that on that very day they achieved victory over the
enemy. The king kissed his son’s head and eyes and embraced him,
and every day his regard for him increased until he made him his
heir apparent. The brothers grew jealous and put poison in his food.
Their sister saw this from an upper chamber and slammed the
window. The boy perceived and withdrew his hand from the food,
saying, “It is absurd that the virtuous should die and the unfit should
take their place.”
No one would come under the shadow of an owl—even if there were
no huvnay in the world.
The father was informed of this situation. He summoned the
brothers and gave them a suitable chastisement. Then he awarded to
each of them a portion of the outlying districts so that the sedition
x£ oLIjjj^ J-b \^>- ^y* ^jj>- j> ^y ^ ^
^bb ôwsli I bb jJ> bbj*^& objob ^j^> c-^°
f ojL^>-
C~pJ J <CJ~o jljjbT Jjuji 3 bOjj b^Jb y* Ji V/
4-^j I 0U2-L* j <yj&y* b)bb>l *b>lbb» j! oI-Uj
o!y ^ .bb-L* ^ J b>J» j j!
6 a %\ U ^ I /l 4^ JU .iOjjLb» Obb) I Oj-b^ b^j-b b ^
.JO^Ûj» O^jbb -b_>bb C*j®jl-b» {SJ^J3J cH tX/!
Û- j JU.T* ^5-^^ b£J^ <5^. ^
Juv^J ^ j! J& <Sj^j3j bL-^jfc S J>J3
Jô jj-bii" -bbb jJ- ^ J-o Cr3^ —“° <U~JTy*
ol^J > j Joûfx bbb>! U-^ L5^. ^ ^ bX* eX1^ cX*^
JUj>* ^3 to-b b> Û- ^»U/> J -b-^ 6-b \j J+* y *&\j^3 ^ *^3*\'Xy
. Jb jl£ oL^jo J~>- t_-sjL^ b jJ j>bjî_> IjoJ>j^jT^SCo>- 0X04*3Ij ol^j-4
jj jl ^v>L^- toJ>jjTojLp j <0^xxJ Jb> olojo 4^^LiC>Lw^
^Jj?-b bbb I y <& . Jj JiL^Jj 0-<>-w^P j b^>-j J Jb JibLô
xxofp 1 JI b 4^sJ I JU>- . Jijj *»-b l^>- ^ J3 I
JbJ< ^y*>b» lX_&0 J-b I ‘bb j^b' J-i Xv
J JubbwO uJtbf jj jbS^j Obô CXX J -LU-w->- jX jl J3^^
ijbbl o^»ji OjbiI Ij4^ . Jj^jjTijCbi olTjbj o!^l-b>b
ObLwbb"*S°yr^ 3 J J~* lXX olj-i-LP ^j-^° ‘-'J-J ^ bbwfl OI

died down and the quarrel ceased, for ten poor men can sleep in one
rug but two kings cannot fit into one clime.
If a man of God eats half a loaf, he will give the other half to the poor.
A king can seize the territory of a whole clime, but he will still crave
another.
(£) Story 4
A band of Arab bandits sat atop a mountain, blocking passage to
caravans. The peasants of the area were quaking in fear of their
dastardly deeds, and the soldiers were at a loss because the bandits
had seized an impregnable asylum at the top of a mountain and
made it their refuge. The administrators of the kingdom in that area
sought advice on how to repel the danger posed by the bandits,
saying, “If this band continues long in this manner, opposition to
them will be impossible.”
A tree that has just taken root can be pulled up by the strength of a
single person,
But if you leave it alone for a while, you cannot uproot it with a winch.
A spring can be stopped up with a shovel; when it is full it cannot be
crossed on an elephant.
It was decided that someone would be assigned to spy out the
bandits, and they kept watch until, when they had gone on a raid
against a tribe and the place was empty, several experienced, battle-
scarred men were sent to hide themselves in the mountain crannies.
That night, when the bandits returned, having gone on expedition
and taken plunder, they took off their arms and laid down their
plundered booty. The first enemy that attacked them was sleep. As a
portion of the night passed—
The disc of the sun went into blackness: Jonah went into the fish’s
mouth—
the brave men sprang from ambush and bound the bandits’ arms to
their shoulders one by one. The next morning they were taken
before the king, who indicated that they should all be killed. By
chance, there was in their midst a lad, the fruit of the full bloom of
whose youth was just coming to maturity and the greenery of whose
.>ta 4—^> IjdCL oJO' <_£b IjjJ J' (_r’j'-'-p
Oboj jl 3 o-5j>^> j-; ÎbbUj ^-! jy* s~~?, c/i^ 3 Cr^jy

dj>- O-O00i<— ^''c—jT (jpU-l 3 ^Sjj' £-*-> ^ Lp"
^ jiij» j j-~iTjjI J1 l$3j ‘-^ •■Hj C^1 aJ^ y. ^
c—j XoLJ
O—Ju ^blbb iZ"J& *o'—
O—y_ olTbÔj>- lj(_}A"-> O-wJ^
^ tOijjT>j oLL>l jLO J o~—^Jjl O-^^bio objl iLi J-~>
oIjUjO^ jlT 4^> j jxzS iJx*\3 J OOJLU
ji j^ yy *y y^j y y y ^
<sy**'—uy. lj y y yj3j ^—*y ^
(y_y\ cs' j ir~^ y 5 j^,.j-:^^ ^y 5 ^y ■j^xj~-1- cy* y yy

ji jf\ So—l oJLi=- ty^ *3*j$ (&i* fb) oJjIaj*- 4^jTioi5"j Jjl^p-
^jLi oIojJ jl j ôUL.1 c—i~J=> c^y.y <-5^. oTi—v>
oIjujo> i5>- j a^ Jb c~»^ oUJU> c~»^ £o-jljo-l 0-Lb U
J.5 j 0-LOJ yy* 31 bl^j j* jLp 3 ^Ju Oj-— J o—j-al» jy~sfc ■Vtr^"
AiLu^sj 4y .3 °y y y ^y
Jbi ^ yXiyj OlO_) I->■ -b_yl >—'■“5' j\ J (jl Jj lj
xi j>iy j osô'—^ Jo>- iSj3j <jy> '-^,
jl *J>lL> lJ Ju J— jIj bOpliO; <_£J b i_Î» ^LoJj jl (_£ldjijUp J (_j.il
.^JuJb O^Ju^ <»^/!| (»-OOOw oiT j OO-iijb jl Oy-

garden was newly sprung. One of the viziers kissed the foot of the
king's throne, placed his head on the ground in intercession, and
said, “This boy has not yet tasted the fruit of the garden of life or
enjoyed the freshness of youth. It is expected from my lord's nobility
and generosity that he will place me under his obligation by granting
him to me.”
The king frowned at these words, for he did not agree with his
high opinion, and said:
uOne whose base is evil will not catch a ray from the good: to
educate the unworthy is like throwing walnuts on a dome.
It would be better to exterminate their evil race and eradicate their
line, for to quench a fire and leave smoldering embers, or to kill a
viper and keep its offspring, is not an act of the wise.”
Even if the clouds rain down the water of life, you will never eat fruit
from the branch of a willow.
Don’t spend your time with the base, for you won’t get sugar from a
mat reed.
The vizier heard these words. Unwillingly but obediently he
approved them and applauded the king's good opinion, saying,
“That which my lord has said is truth itself, for if he were raised in
the companionship of those evil men, he would take on their nature
and become one of them; however, I am hopeful that he will be
raised in the companionship of pious persons and take on the habits
of the wise, for he is still a child, and the habits of rebelliousness and
contentiousness have not yet taken firm root in his constitution. In
the sayings of the Prophet it is said, ‘Every newborn is bom with an
innate disposition to Islam, but his parents make him a Jew, a
Christian, or a Magian.' ”
Lot’s wife joined the evil people, and the prophetic lineage was lost to
her.
The dog of the People of the Cave followed good people for a few days
and became a person.3
This he said, and a group of the king’s intimates joined him in
interceding until the king spared the lad’s life, saying, “I give him to
you, but I do not think it is the best course of action.”
3See Sleepers of Ephesus in the Glossary.

^3 jlô iy^J^ *j^ ^ JU i-Jif *>■ <& y
^^ j'_> 3 ^ -L»T^Lo V" v* ^ lT^ (t-^-~Lo
*>/ *—-w^J 3 3 -^Jj l/J 4“^>J^ ^ C55
^Jij ^ -UJo ly yjf>^° *y 1-^ J ^lyr -^J 3 V’^L^' 0“**^ ^
t, ^ Jt’.JJ L$J^ . J^ToAjJ^-~j jL_C^
jJu 3! cJL>- jl j^ji J^>- 3 Cî 0,/y I Jji
i" - ^ X° I ^-~~0 ljfc_^b> .OJ^J
^jTjJj yo I ^
_^/ ^ j'/ojIjJjfLU-iU
C-Jl9 1•A_ip 3 ■^—*“* j jJL> cJl^° ^bjl iijUa .Axl^j J-iLSJ'-^
1 3* j* 3 Jij5 C^,J' ^y. 'J ■X^~J.
C~-0 *_£_L° . JLJJ ^^bf- J C—~JLl> jJj (^b»Lj (jl-SjJ 6jl^° y3
t" - a^ ^ Ô b) I -L>
^jS t{^ «^l c~j>» ^b j\S^j~i~i
i- P*0J>S j-> J Jbj J ^ £bj jJ C-J »_9*>bL oiUa] Ji ■£ jljb
obJ-o-t j jj-1 -~?y. (Jr-- °jyJ Cr^j
oljyXj (Ûo oj^_T Jj £ c—;b>- Oi/’oIjj b
j , gQ j 3 JbLp ^ (*J-i-i (_^J-«_Lf-l (^lj-^*

Ijlu. jl w1^ y^fjy. -*** j1 (** ‘^'l■:,'-^^, ■x^|jLr--,^
(^JuJb Ojb— LU9l-i(_y> (_£-L^>JijA j c^^b
_J C-wil-i JU5" J Jb^ <bT A»T(jlkL. ^Jii Jj-bb> ^lL^JI ^

Aj (C~—I JbbiJ t^jy. 3 ‘J^ 43 •—J_)l<CLfl5"(jlj-L>0^
You know what Zal said to the hero Rustam: “An enemy should not be
reckoned as vile or helpless*
We have often seen that the water of a small spring, when it increased,
carried away camels and loads.”
In short, they brought the boy up in luxury and ease and set
masters to educate him until they had inculcated in him good
speech, repartee, and the manners of royal service, and he turned
out pleasing in the view of all. Once the vizier was recounting some
of his good qualities in the presence of the king, saying, “The
education of intelligent people has had an effect on him and
eliminated the old unruliness from his nature.”
The king smiled and said, “In the end, a wolf cub, even if it grows
up among humans, will become a wolf.”
A year or two passed. A band of hooligans in the quarter joined
the young man and were his constant companions until, when the
opportunity presented itself, he killed the vizier and his two sons,
carried off untold wealth, took up residence in the bandits’ cave in
his father’s place, and became a rebel. The king marveled and said,
“How can anyone make a good sword out of bad iron?”
A nobody will not become a somebody through education, O wise one.
In the subtlety of the nature of rain there is no dispute, yet tulips grow
in the garden, and weeds grow in brackish earth.
Brackish ground does not bring forth hyacinths: waste not seed and
labor thereon.
To do good to the evil is just like doing evil to the good.
(£) Story 5
At the gate of Oghulmish’s palace I saw an officer’s son who pos¬
sessed intelligence, sagacity, understanding, and perspicacity beyond
description. Even from his childhood the signs of greatness were
evident upon his brow.
Above his head shone a lofty star indicative of intelligence.
In short, he attracted the attention of the sultan, for he possessed
both outward and inner beauty, and the wise have said, “Wealth is
in virtue, not in money; and greatness is in intelligence, not in
^ yr -US y \J*** 3' a^
jji 4jU ji c~if ?c—^

y y tLf~
js- j~ oi~>j l5^2=;‘ yyy ^ yyy k-^“
y\j a^~ I /o£ t'j^b ^^b) ijj-'-i _?!-*->-
Ij j! a>- C-J j-i (J .• 3 1 ji^ ^
jjjjJ I fjij^
*> j$-7t-> J 4j -i^>-
t) J ’.-O 5 c L5*^
Jl yJ O j-oJ U I *—■-a~~A ^
J JljJ ljO*>^^ X&\y- 3^
0*_0> 4j>- lj<_1 *: 6y* J3S.
£ s-v. L5^ 3^ ^^'3
9 C*ol£s>-
0^£ jly c~pj J^h J

^ .^
s A 4^f -LuiT C-o lixj- *-^tP ^La j I U(^5^.
Sj l^>» jI ^S*" ^>U>cj Ij o^j3 jLp ! O~ol 3 jy 3 ^5*.
■\Jl>j! JLi Jt-T C~pJ 0^ C^ji- olj j' J 3^jy
y>±jf\ j3j Ob^Jo j JjU yi ajly j c^Sjj-L oLôju C~>X?
0Al_p- C--~wa» jjJ -i3 ^y
yjZ(*'—i1 y/
>3y. ‘<sj^yj J u^j-^y—^°-u?
liCu (^JikJ ^JiU
SL>w^ c*£Lj« JIjJ y -*-> 33 jI c^jî

years*” His peers, jealous of his position, accused him of treachery

and strove in vain to have him killed—but what can an enemy do
when one’s friends are kind?
The king asked, “What has caused their enmity toward you?”
“In the shadow of my lord’s fortune,” he replied, “I have made
everyone happy except the jealous, who cannot be made happy
except by my loss of wealth and by the turning of regal favor to
him.”
I am capable of not doing anyone internal harm, but what am I to do
with a jealous person, who is pained by himself?
Die in order to escape, O jealous one, for this is a pain from whose
agony one can escape only through death.
The misfortunate wish the fortunate would lose their wealth and
position.
If a bat-eyed person cannot see by day, what fault is it of the wellspring
of the sun?
If you want the truth, a thousand such blind eyes are better than the
sun’s turning black.
(£) Story 6
They tell of one of the kings of Persia who extended an aggressive
hand against his subjects’ property and began to be so cruel and
tormenting that the people ran away from his oppression and chose
exile over the calamity of his cruelty. When the number of peasants
declined, the revenues of the country decreased, the treasury stood
empty, and enemies began to press.
Let anyone who wants a helper on a day of misfortune strive to be
generous during the days of prosperity.
If you do not curry favor with a servant he will leave. Be so kind that
even a stranger will become your slave.
Once the Shahnama was being read in his assembly, about the
\\ o \jt> Li ^ L> j^ I >L
j 4^(jjJbji 4^1^ oIjj Iy.j$ .oôî ^
^JujO 4jxj bj>jT O^LS^ V JLi j^-o* jl OkJU 4jj_^>- ooIaj j,o>- j c-5n-U
(j: I .oj L> ^liol? j jJ j^5" cyyu j J3 o> I
4>- ^1 y jUL>y Ij^*^- jj Ow~~aIOoU jU JOa I Ijf* y^ 4<-JkL>
?^jl Jj (j^ÂLioU J*» j-5Ca
cSjJL oLLlU 45" iSj3jf. jôJ £ 4j oUa
J
^j> 'j°UÛo-if ?joL> 4j?- O—-P j oLw^ OOa I î_P-Jâ Owii^ k—^wLa
OJ (jOJj-> oLj jJ L>* 0-*4>-J J -Aol Jj-T \J Ol)

J* oi* L/5 -?
UÔ: '-fjfj -Vi'-j ^ LS* ^

JsJl A 4ivOjJ> JUô
JU-$o k-^si-a jlÔ ^L) -0$3 I L5^^^
pjfcjJ {j-^M \ <S3J • XaLJ t_jJLâ ^_L? ^j3 lâ ^W?U jJ'jJ Ij^SCU
^jljwo_) oliaJL- jt-P ^-J-) 4_S"' -Lâ l—o ^-***-> jlo<^9 3 3-yiS*
j I 4$"^ ^-a^3 , .XjJO* 1^^* j ,Xj *-_^Jja ^ l^j I ^.^.wJ C1~*~A J Lii»a-> ^ Lî
J Ju JU» I Ô UL> I y a XJa <J UL>jj j AJ Jjj 0 0> I O L>cj j I Jj Ua.)
. JO JjAA OL) I y ^ 03 j jO ^y I (Oj^3J JI t-^La 3j
O^Jj->jy pO bjjf ^
UiJ oT^-^ 33J
I ^ ./?>■ l5j> jJ <~*'^'3 ^-J
o^^SoJ Os-^pj IjJÛ q\—OÂLi 4—^01 j

decline of the Zahhak’s realm and the reign of Faredun. The vizier
asked the king, “Can one know how the kingship came to be settled
upon Faredun, who possessed no treasure, kingdom, or retinue ?”
“As you have heard,” he replied, “a group of people gathered
around him in cohesion and strengthened him, and he attained the
kingship.”
“Your Majesty,” the vizier asked, “inasmuch as the gathering of
people is a cause for kingship, why do you drive your people away?
Don’t you desire to rule?”
Better to nurture the army with your life than for a ruler to lead the
army.
“What causes soldiers and subjects to gather?” the king asked
“The king should have generosity in order for them to gather
around him,” he replied, “and he should have clemency so that they
may rest secure in the shadow of his fortune. You have neither.”
A cruel person cannot be a sultan, as a wolf cannot be a shepherd.
A king who lays a foundation of cruelty knocks the footing out from
under the wall of his own kingdom.
The vizier’s advice did not suit the perverse nature of the king. He
frowned at these words and sent the vizier to prison. It was not long
before the sultan’s cousins rose up and arrayed their forces in con¬
tention over the ancestral kingdom. Those who had suffered from
and been driven away by the king’s aggression gathered around them
in support until control of the kingdom was lost to him and went to
them.
If a king allows oppression of the weak, on the day of difficulty his
supporters will become pressing enemies.
Make peace with your subjects and be secure from battle with
opponents, for a just king’s subjects are his army.
ol&lColj
>{£>•
j oOjOo IjUj^ 3 O'-wOj îJiS'j2> l_> ^&LioL>
. .slc_9 j I ^jOaI Oj I j-> oj^J 3 ^Lg_> Ij J 4_jjjT • jL*-> ^-00$"'" 0%J^>^
. JO ^/2jOo I Ôp Ij^JkJla j OCSj-^Ls-o-j |»lj I Jj ^^S"" 4_ô IOj>-
^jiO Ol^1^-9 ^5^1 OulS^ I j(*_^Ji>» . O I . -OOj I Oj ojl>-
|»*Ap Is* J>^>sjJU . OC> Ij ^J O^ O^ Ip CîT . pj I ■ijJ""" jj-O \ J3 ^
ÎLCiS' i ^ 0jO9 ^_5C> U^-3 3^ * ■^J^5’" Oo>- (_£j b * 00_>- I Oj I L) j J_j
O-OCJ ^14.^JU» Ijj Oj^- .Oo?*j j I ^CCjT 0-^0 3 Jo . Jj 5jj I
I JI OîT" V 2>jj 0-<i^j>- 4j>- -O* ji' l Jm I oj>tP I j(^5CU .0-9 L> j 1^.9 j
.0-**o ^XoS""0^>Am^ j03 3 ^-J oOOC>-lj 0-0* ABjS- O^-^c-d
. Oo I j La3^S^" ^ 4^"" ,Aj I ^ ^ Lp j -A_9
ol-<o L*"* 4 ^r-*' c£^
OOij jJ oJÔJJJ 4^0 I O-wJâ f^jjZ+ju*
^ J>
t_9l^pl ij-> ^
oôo-^j oj1j& I ^S' ^j-^j—* o ^—^j3 ^ j ^
jO jj I Ôj>- 4^Cj I Ij jj j2> ^jjjL) 4^sj I OL-4 0^w3jB
A Ool£o-
Uaj?-0*-i5^ ^_9 Oj <5^ Ôj^ LLl>- 4j>- IjjOj olj-?j3 OOjiS^
Og_P jj j 0-*vJ I(jf OLO) I Jji jJi (/jj> Co 4^ ^y£-Jj
• -Cs^S""" L Î ^j^wsJ J^*~ Oj (^**^ ^ ^ ^ . Oo I Ju L_^ ^ LqCP I
*Xj I aS* ^|CwJ j LS^ J^-9
c_5Ci?o ^jj I jj -O5 L> j_5"j Î j-* j-> OI j I

(£) Story 7
A king sat in a boat with a Persian slave. The slave had never seen
the sea before or experienced the discomfort of a boat. He began to
cry and moan, and his body began to tremble. No matter how they
tried to comfort him, he would not calm down, and the king was
annoyed. No one knew what to do. There was a wise man in the
boat, who said to the king, “If you so command, I know a way to
silence him.”
“That would be the utmost of kindness and generosity,” the king
replied.
Thereupon he ordered the slave thrown overboard into the sea.
He went under a few times, and then they grabbed him by the hair
and pulled him over to the boat. He clung to the rudder with both
hands, and when he got on, he sat in a comer and calmed down.
The king was amazed and asked, “What was the wisdom in this?”
“In the beginning,” he replied, “he had not tasted the tribulation
of being drowned, and he did not appreciate the safety of the boat.
Thus it is that only one who has experienced calamity appreciates
well-being.”
O satiated one, barley bread does not look good to you: the one that
you think is ugly is my beloved.
For the houris of paradise, purgatory would be hell; ask the denizens of
hell if for them purgatory would not be paradise.
There is a difference between one whose beloved is in his arms and
one whose eyes are expectantly upon the door.
(£) Story 8
Hurmuz was asked, “What fault did you see in your father's viziers
that you had them imprisoned?”
“I did not discover any particular fault,” he said, “but I saw that
dread of me in their hearts was boundless and they did not have
complete confidence in my ability to rule. I was afraid that, in fear of
being stung themselves, they would try to destroy me. Therefore I
put into practice the saying of the wise:
Fear him who fears you, O wise one, even if you can overcome in
battle a hundred like him.
Y^ oj I
*4-> ^ ^jg^* i.J~> ^ 1 •* ^jA _J ^ ^ Ol
t^sjJu rt «V»>- Ji_^>JP»eJ IjJ ■ijJ*' ^
^ C*o lô-
oi^ ^&B 1$"""Jj J -Up I j (__£j+j C-J b>- jj^cj J -J ^ L5^*
j j*-oUL^ Jj j I J_>- cJ^-U IjAjJlS 0^3 4jT ^b ojbJCo ^ -U> \j$ j} jl (^jlj^
. Jcsj^f o Laji ^^Ju->ij ■ <sjb o I <JU-Pj j o j Jj Jm I I o b-*^ ^
iC^ljjtJ Lu-£o tC~~J I^p <Ojp ^jj I OpT J jjT^j cs*^
.CJJ*Ju>p oUjIj
-U I j IjB 5 j I <JU—*^<>J ^ 4j>tj I aS^ ^jJp ^>-oP ^ *Up *A ^ (^ji. "M
-U I j l_j 4J_p *\S* ^<>P aS""" O-mvJ -Up I I ^ o -U 1-9 4^- -Ui \y 4U—j -Up I
Jlj_^ c$l J^l CÔ C-3j£j oJLp-j
-UpSo j5ÂSo £_O^J 4-ojh -> J Jp-U^ J CJ*-**0
hL*.*^\j cj^ ^*p^ ><s \j—>-T e'S’j-^z 0^-y ^
J'^^~ L-^ y y’ -Uwlo

^ f> Sj3j
\ * 0-> t^5>“
a5^ ^juo ^pL?- j^> (îSupp 4^) jj
j Uj j Jp I Oj LjJj Li Loj I By. ^->j-wvJL<s L*2j 4j aS"" jI
.0-^(1 ^>- C^?-U“ j ^/ l-CO J
Jj Ju ^j^JP aS^ _» IJ Jj lj>- JjJ I 6-Uj J j-1
tO^—^41 L*p ^-Lv5 3 O'—o-A 4_S^ Lj>c_> I j I I^p 4_^_> I
t—-- -- ^ ^> ^-i>-*_Q-^** > ^^,'" *â I ^ -~ * ^ ^ ^ I aS^" »x_<s-^S^ ^ U>

A snake bites the shepherd’s foot because it fears he will pound its
head with a rock.
Don’t you see that when a cat is desperate it will claw out a leopard’s
eyes?
(£) Story 9
An Arab king was sick in old age and had lost all hope of living
when a rider came in through the gate and announced good news,
saying, “Such-and-such a fortress has been conquered through our
lord’s fortune. The enemies have been taken captive, and the sol¬
diers and subjects of that territory are all obedient to your com¬
mand.”
The king sighed in despair and said, “This good news is not for me.
It is for my enemies—that is, the heirs to the kingdom.”
Alas, my precious life has come to an end in hopes that what was in
my heart would come to be.
My fondest hope has come true, but what is the use? There is no hope
that past life will come again.
The hand of death has beaten the drum of departure. O my two eyes,
bid farewell to the head.
Palm, forearm, and arm, bid farewell one to another.
In the end, O friends, pass over me, who am fallen as my enemies
would desire.
My time has passed in ignorance. You beware. I didn’t.
(£) Story 10
I was in contemplation at the tomb of the prophet John in the
mosque in Damascus,4 when one of the kings of the Arabs who was
known for injustice chanced to come for a visit. He performed his
ritual prayer, prayed extemporaneously, and made a request.
Rich and poor alike are slaves of the dust of this threshold, and the
richer they are, the needier they are.
Then he said to me, “Inasmuch as dervishes have psychic ability and
can effect things, make a thought that will accompany me, for I am
worried by a difficult enemy.”
“Have mercy on your weak subjects,” I said, “that you be not
4The purported tomb of John the Baptist is in the Umayyad Mosque in

Damascus.
VY Ol&Lioli y2> I
•ijh? <Jj2 jl Lj
C^^ ^ Oj_9 j 1-> I^j oljjU
o I j~j L> y^Lâ 4->jj 1-by
Ju 1_jL?e_o 015^2> 1-X3 I jj 4ô I X*»Jsj
c~-o :>j-jTp C5^. j/ ^

t-"-^j*
O-wt Jbl_> J ^-a^
aOj jU ib j jTjj^ 4—
<_pb j3j >> j-0
J6j&jf J>L>r y *T Jj^-bzpl
jlî Jj 1-J IjI-&^2P i jlTjjJ ->jjT ^>-
^>o I -u-£> c_* l—> aS""" -l> Lio ^ j5"" jp
> > c^l&-
. JU 2>I^_h _ Ass* yj ^ «Aj >-0 ^ I -LAj y^ GyP *XJ I L>t*^vwG ^-w_)JJ yS
.oLô ^ b>- L> !-*->■ ,y^ y# yj y^>- y^-^ j
. 1^0 b L^JLwQ 4JLo>j>- y Iyj ÎpO <sJ£* Vci—*Îp ■> ^,J^* j&. J1
jlj^ itf) -Ûj ^ b ^j> jljTc~*Oj->j c^^yj y\
yy\f\^y-£ 4_S^ 4j cJ:>yx yy\^> l$>- ojlJ jliT 4j>o
U 0->l^
?c~^yj Jw^ Li ^ I JjT tgj ^ Lp j I Xyxjj I j^y L* j L> l3U^ 1^ j I <^5^.
• yy IjLo *—■Ij ''\yz>" \y->

vexed by a powerful enemy.”

It is a mistake to crush with your powerful arm and strong hand the
fingers of a poor weakling.
Let him who shows no mercy to the fallen be under no delusion that, if
he is brought low, anyone will take him by the hand.
Anyone who plants the seed of evil expecting good has hatched a
useless thought and fantasized in vain.
Take the cotton out of your ears and give justice to the people, for if
you do not give justice, a day of reckoning will come.
The members of the human race are limbs one to another, for at
creation they were of one essence.
When one limb is pained by fate, the others cannot rest.
You who are unsympathetic to the troubles of others, it is not fitting to
call you human.
(£) Story 11
A dervish whose prayers were answered appeared in Baghdad. Hajjaj
ibn Yusuf was informed. He summoned the dervish and said, “Pray
for my welfare.”
“O God,” the dervish said, “take his life.”
“For God’s sake,” he said, “what kind of prayer is this?”
“It is a prayer for your good and for that of all people,” he replied.
You with the upper hand who torment your underlings, how long do
you think this market will be brisk?
Of what use to you is world rule? It would better for you to die than to
torment people.
(£) Story 12
An unjust king asked a hermit, “Which act of devotion is the best?”
“For you,” he replied, “it would be to sleep at noon so that during
that one moment you won’t vex the people.”
ubfcbiob OJj) I c_^b
\y>- O-*^ I A. -1* AÂ>‘ 'Ajt^—^
aj bTjj J-b (jl t I jI \j>~ 4ô IJ
\ r c^>t£o-
OL)L) j-> J ^ ^ jJj O(^5^ 4jT f JL^- ^ ^ ^J ^ L?^‘
c—
c~wj ô ^ji J^y>m Jb-gô ^.J—a
c~~J ^ JI J <lL> -b I Jj j j^
Câf j <Cj&~ O^y U^-~o J->
O-^-wa-o ^J bp y Jl-*3 b 4—I (j£ I
(j_a I :> Ooii^ j C—^ I ^ Ojj-j OjJj JI jLj ^ j lj-& {£ I I
ljt-^Jb» .^jl Jj 4^»b>- I b>J** jl ^j£ l:> C^JiS* *iyy.3cJ jl-L
.->LLa<ji j J>/ -LJ^» J I ^ ^-*b>- J -Li O-^bj LL9 J JI Jb>-
. Ju I jb j J>JbiojJ J s>- J Juv

(jbij ^_TJj b lj^*Js^- -bb o J*
O IJ-*
JU ^j—^j d\f>\j\<j£y jlj—9
Jb^P I 4j 4^^1p J^ *b
3j\ <S3J 3 “^* Lr! p# .-Llifsj Jb?- jl <S^3ji J^-bo *&j*
C^jy^ J ) o.jJg-i ~L I
j^ I C^bxJ^2j*-*-> tjbiu I C~—o-fr 4_J Lp £ O^y Aj b jX>- y (jb&Liob>
. JUô ^b?-^jl j -Lib JLoi
o b^j I -\J ^ £ b^sA 4J" 01_^ 1U^1 ^-/:>-
<j~Lp- J^ j-r4 cr^ o:i3^. u^, J L5^ Jr^

I saw a tyrant sleeping at midday. I said, “He is trouble, and he’s better
asleep.”
A person whose life is so evil that he is better asleep than awake would
be better off dead.
(£) Story 13
I heard tell of a king who spent all night in revelry. In utter drunk¬
enness he kept saying,

“For us there is nothing in the world better than this one
moment, for we have no worry over anything and no con¬
cern for anyone.”
A poor man was lying outside in the cold. He said,
“Oh, no one in the world is as fortunate as you. I take it that you
have no cause for concern: you have none for us.”
The king was pleased by this and held out a purse of a thousand
dinars, saying, “Hold out your skirt, poor man.”

“Where would I get a skirt from,” he replied, “when I have no
clothing?”
The king took more pity on his miserable state and added a robe of
honor he sent out to him. The poor man squandered the cash and
goods in a short time and then came back.

Money cannot rest in the hands of the free: neither can patience in a
lover’s heart nor water in a sieve.
The situation was related at a time during which the king was pre¬
occupied with something else. The king got annoyed and frowned;
and this is why they say that those of perspicacity and experience
should be wary of the acerbity and fury of kings, whose attention is

usually focused on great affairs of state and who cannot tolerate the
importuning of the hoi poloi.

The king’s bounty is denied him who does not watch for the right
moment.
Before you find the right moment to speak, do not detract from yourself
by talking idly.
Tf jl&LjoL> oj^ Jj I ^L
tXJw>-1 ~Xj I jj XJ>-X^ ^jj wLXj>c_> C-*-o-*_) jl Jj-?- ^S' Ijj-L^ (^j-* I cjf
. JâL? Ljxj I (j I jp- 1 4_<>j*_L? 4j C-^*vJ^S^l*wfl <WiiJ ^J LJ I XX~J 4j l^p- 4^ -Lo Ijj
-*-gj <-£j_X J J-~*Jj JjJ 3 i_rS^ '
'(\fr. j-5 J u*3j 'r~~J. J~^\jr?. -^J
I j 3 Lwj”"* 4^""" ^_*_o I XXaJ^-La^2jQ 4 -Xj ^ I *X^~ ^ ^ I Li ^ ^ I jj3 _j I ^Ssj
^£Xjp^9 ou I La I . *XJJsSd> i, 91j*s* I 4_dji> L> Jjjb ^j>t>a J>jLoX) 11 ^LdS"" 4j?-j
jl^-Lâl t,_& \o L lj^_5dj c—wwo (XJ—ojk 'L)jl (JL>- 3 j-^j j ^
• 3 ^^ c, j^j j L ^ {3 -Xaj I
Xj> 3>\j3 j\jB ^3><jJj wXXj jb jp- ■i^S*"' jlj3 jL) j$ .ijp- t_S>3j*,
J-aJ I ^J^ -J 3 ****, ^*““^ ^ wJ j*t^“ L^CXaaaJ 4^^ »X_A_AÔ
-Xxj I x^-T jy> j j ^ ÂA>* ^ I 4_^*AA\i^' L^*tS^
^^j>c-avo ^ ^p^5" ^X-Ww^ <xjo Lp^j ^_A-<x_A_t jL&LLoLj j\
. J_oljj C-a-Xj iUsA .xLgJ ojw? ^JXq*JO ^j>-^ .^xx»I^
^Xo jxijj <XJ-**0 ^XJj I ^_j jX ^&Laaa< 31 J^ ^9^
J '"*3^ {^5^*3“* ^ <y ^ ^ ^j<3 jXb- 4S' (jL) I jl I
j\ JL>- j-^Jtj JU Lj 4„S^^jLxaX^j^-Lj j 4JLj» j j c^-~Jjx
c5j ^ ji ^-*-XJ j I oj-T . jjj ji LgJ La> (XU^jo (J,j-i>- j xx^_T^_) -xi
jj jJj 4^ jUa-Lw j .jjjo ^jj j ^j>-^j 4j*_9 \j I 4^"' -Xj Lj
. j Ij3 j_oj l^j»- j L>i) j I l) .-xxS^ ^^JLj>cj La^
jJLp *X_^j j*n ^>3j jj ^j^J ^ o-bJ JJ
j\Ji\i /jddXL i^J^J Lu>l"2t (J|

“Drive this impudent, wastrel beggar away! He has squandered so

much bounty in such a short time, and the commonweal treasury is
meant for morsels for the poor, not tidbits for the ‘brethren of
devils/ ” said the king.
A fool who lights a camphor candle in broad daylight will soon find
that he has no oil in his lamp by night.
One of the advising viziers said, uO lord, I consider it prudent that
such persons be allotted a sustenance allowance in installments so
that they will not be extravagant in their expenditures. As for the
pain and deprivation you have ordered, it is not becoming to the
high-minded to make someone hopeful by an act of kindness and
then to wound him by dashing his hopes.”
One should not open one’s door to the greedy, for once it is open it is
difficult to get it closed again.
No one sees the thirsty of the Hejaz gathering around a brackish well,
But wherever there is a spring of sweet water, there assemble people,
birds, and ants.
(£) Story 14
One of the ancient kings was lax in shepherding his kingdom and
kept the army in dire straits. Of course, a difficult enemy appeared,
and everyone turned his back.
When a soldier is refused treasure, he will refuse to wield the sword.
One of those who mutinied was a friend of mine. I chided him and
said, “He is low, ungrateful, mean, and lacking in gratitude who
turns away from his old master on account of a slight change in
situation and does not recognize the obligations that accrue over
years of bounty.”
“If in your generosity you would excuse me,” he said, “it would be
proper, for at the time my horse was without barley and my saddle
was in hock. When a ruler is stingy with his soldiers, one cannot
fight wholeheartedly for him.”
Give gold to a soldier that he may risk his head; if you do not give him
gold, he will betake himself elsewhere in the world.
When a soldier is full, he charges bravely; one whose stomach is empty
will exercise his intrepidity only to run away.
Y 6 o Li ^ L> O’^*** j ^ (J1> L
^ 6 Oj L£o-
OLLj I O*—I . -X>» lj^ OLLjJj^ 4jlL>cj j -Li* (JjJjco IjjJ jl ^S\_>
^ jL ^-5^JL> . ^ 1^ o*«a*o ji^L>- O'-^xxo*- j ^^5"" oo I3j“*
A^ 'jl*. J I -X-a-^ ^^-a—) ^ ^ ^ -X.^ La-) ^jLJ^-a—9 * ^ ^^S""'
•Jy^
Oo j* OIa^ 3 OI-X_o -JXa-> («11»a_"3 Lp' ^la^j a^* i*3 L
aXa^-a** J O oLj o-~*o Jj o> ^Jj j jj JbjJL) ApIT
. J-j UL> IjC-*-^JL>-a j-o .xj 4^ .Xj L> ^9 IS" (_£-Ooj->- IjLo 4_o ILui" ^_^JLa
^j-> Lfcj IS" 4_S" Caa>^j o I j_>- ^.9 IS" j_Ljo -^j4>- o Lo> t (_5CLa ^ I o-LS"
.jufcjJ
I ^ o>o I ^ I 0 Lp4-o-& ^ L>j&
1^ Lo l_^ ^ jy~ b I 4S"
L a—aS" ^ ^ L-91 L^ I 3 1 ■* -* ^ xi-*1^-) -XaXjiS" !j^
. ^*^5"L"-bj j I oJ^-*^ 0L) oL-o-**»2 jI j jy~[^ ‘^-*^23
<lP^" ^ ^1 ^j.A*-A-A>-XJ ^-^\»*AaJ ^ -X/Q IJ 3 ^jX-A-) LoJ“ ^|âL) A^ i3^-A^"" I ^pAJ
?^jLiî c yaJLt/i OL^jjo jl j lj^ Caj L^Ll LaJL>^) L Li ^jj I
• âaaaa) ^ j-Ow) I ^ I ^âa^Lj I ^} ^
»A-Afc9 I ^^*b) 1 3^^ ^33_^^ , ja*a**) I f j L* -X^yi?
L^_^->- ^ t ^3y j~** *b*vL ^ b_) Lo Ijpl-LJL^ j-*&->- ^-> bj 4_S^ j^lb I
^^'^Lwj 45""" Lb^j <Xj L j Jj>- jj Ol^Li^L o^JL J! -b l4jxjz5^"
jX& d>/ jLj X1a-9 Ij_L> aS* Jj L^jJ I j . JjjiO OjJj>- ^»L-L»-b 0-9 j ^j
. O L»-*5^>- <â^p
*3^ o«j L>j -X)
jl-i^j jLjO o^ljipj c5j>-! J*3 3 cr^.. ■ i~X9 ^ fi c3

(£) Story 15
A vizier was discharged from office and joined a circle of dervishes*
The blessedness of their companionship had an effect on him, and
he experienced peace of mind* Once again the king found favor with
him and ordered him back to work, but he did not accept, saying,
“In the view of the wise it is better to be out of office than in*”
Those who sit in a comer of well-being have closed the teeth of dogs
and the mouths of men.
They have ripped up their papers and broken their pens, and they have
escaped from the clutches of cavilers’ tongues*
“Certainly we need a person who is sufficiently wise to administer
the kingdom,” said the king*
“Your Majesty,” he replied, “a sign of one who is sufficiently wise is
that he would not submit to such a job*”
The humay is superior to all other birds because it eats bones and does
not vex any animal*
A jackal was asked, “For what reason did you choose to serve the
lion?”
“In order to eat the leftovers from his prey,” he said, “and under
the protection of his ferocity I live safe from the threat of enemies.”
“Now that you have entered the shadow of his protection,” they
said, “and acknowledge your gratitude for his bounty, why don’t you
get closer so that he can take you into the circle of his elite and
count you among his sincere servants ?”
“Then I would not be safe from his fury either,” he replied*
A Zoroastrian can tend his fire for a hundred years, but if he falls in for
an instant, he will bum up.
It happens that a courtier at the king’s court may get gold, but he
may lose his head* The wise have said that one should be wary of the
fickle nature of kings, for once they inflict pain for a hello and
another time they will bestow a robe of honor for a curse* It has been
related that wittiness is reckoned a virtue among courtiers but a fault
among the wise*
You maintain your station and dignity* Leave games and wit to
courtiers.
oU>l3ol>
^Sjj \ «5" jjjT ijj-> j_pLwÛ j^jiJ 3
lj Juo ! p-h l&jL> j ^-33 ^ 3 J (JW^ 3 f J^-1
_5 ^jLi IZy* o}J> iTjJj Oj>^ jTâ jj lj Ji
. jl^Lj ^jU?l j* *b
Cv^J 4J C~J I^J ^r-S 3 0^>- 4â>^5 oro
^ 3-* • ^ lT^
I3 3j 3j3cj j/1 c5^ ^ p“> 3J ^ y I Ap i OJ L)-^ jl J^J
jjo^s^3 jjj5^ *^3y* ^y cy
^Jj -WO X&\y>zj 'J& *&
3jjy 3 Oj >30^.3^ l^1-^^
g ->" Lo_3> oL*U j5"1 .j|-> iSj^y 4_$VJ Ll>- j%-ip j3 3
J3ji jlo-cgp jl j*s- c^jij xib ÛU- ^yry ^ yy*
^jXjnj (jt-o J X^l bjli ^3Û 3^ tjÎ^j C^l toUolj J-<*P piT ^ J^T
jj! JLÎ jlJb JUib jljJôj>- fj\j c_3">^-3 . 3 oU 3^1
.(J3_3| ^-o
oju ^—> 3 j j—>■ *£ 0^.33O ^

uyjy 4J l_>c)
^ -b l
^? a~^
£lj (Jbo JUj^-1!>■ 1-; ^ -wap 3 0^.3^ ^
^^lo-bbJ jlj^* v'3^3 (Jp^ cr3 C^' c^
V^j^Ju (^Lv^ jl ^jj3 cJL^- ^
C-^lj oj jl 3_3< ^,3^£ ^-U3j ^ OÎ3j>- {C,\-J?j
j jl u~^ j^-j' cr^3^r 3Jl^wiTL^-3
^Lv^- 4_S^ IjoTj jl 3 jL<K-p jl (J^Li j jL-^L jl

(£) Story 16
One of my companions brought before me a complaint of his un¬
lucky lot, saying, “My livelihood is small, and my family is large* I
cannot bear the burden of poverty* I have often thought of moving
to another region so that, however my life might be lived, no one
would know anything about me.
Many a hungry person has gone to sleep and no one knew who he was;
many a person’s life has come to an end and no one has wept over
him.
Also, I am worried by the gloating of my enemies, who laugh in
derision behind my back and attribute my striving on behalf of my
family to a lack of manliness and say,
‘Do not even look at that dishonorable one, for he will never see
the face of prosperity*
He chooses ease for himself and leaves his wife and children in
dire straits*’
Of accounting, as is well known, I know a little something* If,
through your connections, a situation could be obtained that would
put my mind at ease, I would be incapable of discharging my obliga¬
tion to you to the end of my life*”
“To labor for kings, my brother,” I said, “has two sides: hope of
bread and fear for one’s life* It is contrary to the opinion of the wise
to expose oneself to the latter for the sake of the former*”
No one comes to a poor man’s house asking him for land and orchard
taxes.
Either be content with hardship and grief, or expose your beloved child
to the ravens.
“What you have said is not applicable to my situation,” he said,
“and you have not responded to my question. Haven’t you heard
that only one who commits treason needs to tremble at the reckon¬
ing?
Honesty gives God pleasure. I haven’t seen anyone get lost on the right
road.
And the wise have said, Tour people smart at the sight of four
people: the bandit at the ruler, the thief at the watchman, the
abominator at the informant, and the harlot at the morals officer*
What fear of an audit has he whose accounts are honest?”
\j>lA 3 I L)
J-®^ -9 u-^1
Jl^« -! y '—*23 ^
Xl> jÎ^j (jl (j-i" jl jl j ,jiL; >>
3J OI33 l ,U Jul Jjj
3 00-91 3 OJjjj^" ~lo 4_S^ o-~J JO- oLj 3j 0 I
OLaO" ? O—vJL9 Ot-a ^jj -Aj^>- *_^ I C-3 I ^^7 (
Ll>0 4^* 3J Ij 3^ I O^Pk^vJ I 33-A^ ^S""" ^lo»A_y«/u^
JUojf jjo o\^j^j>- jf \ <& ^3/10- O-iJ" LIj* 4->- jXj \jJ 3 I
3 x£ jy> JU- (j^^' 0 ?^ 0“* jO I3^ ‘ jtjJ jOi3^" J I 3^

^ -0 ^ ’-'
3 I ^J-jii) ^3-* • 3^ °,^J^Jâ ^3-^ °-* j3 ^ l3^j^ c3^^h ^
/' .^yOJ 4O3^ oLpju 3 jJ I iy^S 00jl*x>> 01 cJ Ul 3 <£y& 3 ^ Lo
0IO0O <^>Wi>- j*j* jji 3 x^jSj-iy& 0I l_9*>Ocj c^J I
4^ ^jwo^yi 01 c-^->cJL/2>i ^*0 9 j^»1_) c lULa J0>c-« I ^ c—10- 0 I 3^ ;c_?^ ^
.^3^ c-^L)j ^3 0-^13?~ I 30-pOi
O-^jLS""3) j^3 O-^Ôa tji 1-4j_b
3 J~OOT ^3^ jy> C-jli^ jl ^33 3 3ui \jj 3 jr^ c3^^
3 t g q 3 c^_*vJL> Li5^ 3 I ^ C^jS* iyXaS' j-31 J l$' 6 *
4^ -Ajl> I 3IS0 01-U3 3^ 00^3*^ IÔT 4^ »X» I 0-**>3-} Lo-^?" J35 ^Cl-O 13^
. JUj LdJ 0^3^ OLu>-^*^ 4^>Jfci 03J
^-Xj 13^-3^ Ij_) 3 XJ3 O-o^J 3^ 4^0 I 31 oJLa 0-*»3^
^^JUU3^ 3 _?-OI_.I43J 3^ 0-^3^ ^3O" 45" J b oT0-^3^
m 34. 3 ■i3-*^(fc_5>) 3^*-^ ^ ^Xj5

Chapter One; The Conduct of Kings 27
Do not overextend yourself in your job if you want your enemy's scope
to be narrow when you are under investigation*
Be pure and have no fear of anyone, O brother: it is only unclean
clothes the washermen beat against a rock*
“Applicable to your situation,” I said, “is the story of the fox that
was seen running away pell-mell* Someone asked him what had
happened that had occasioned such terror* ‘I have heard/ he replied,
'that camels are being seized for forced labor*’ ‘You fool,’ the other
said, ‘what do camels have to do with you? In what way do you
resemble them?’ ‘Hush,’ he said, ‘for if the envious say maliciously
that I am a camel and I am seized, who would care enough to effect
my release? By the time an investigation of me is made—“by the
time the antidote is brought from Iraq, the victim of the snake bite
will have died*” ’ You are learned, religious, pious, and trustworthy,
but the malicious are lying in ambush, and false claimants are lurk¬
ing in every comer* If your conduct is misreported and you are
exposed to chastisement by the king, who then would be able to
speak on your behalf? Therefore, I think the best course for you is to
maintain the realm of contentment and abandon all thoughts of
being an executive*”
There are innumerable profits in the sea, but if you want security, it lies
on the shore.
Listening to these words, my friend got upset and knitted his brow
at my story. Then he started speaking spitefully, saying, “What sort
of intelligence and competence is this? What sort of understanding
is this? The wise men’s statement is true that real friends are those
who are useful when you are in prison, for around the dinner table
even enemies look like friends*”
Reckon not as a friend him who speaks of friendship and brotherhood
when you are rich.
I consider him a friend who takes his friend by the hand during times
of distress and hardship.
I saw that he was getting angry and attributing my advice to selfish
motives. I went to the bureau chief, based on our prior acquaint-
YA oUbiob y
C~JLfcl 3 ^5" Obo ^^Jb*- OJJV3 J ^ ^ bty 3^ ^ ls^9>*j0 ^ ^~"! (^J
.Jl»T^ .JJÂ Li piio J
jljl lT j J_i J-j J-^~-~j I Jfj^j-y1, -'-, (j—'s-?‘ 3 -'-’ "O "M Oi_r-*"b 1—
,jLôL^ ^ J— i J . 3J3 (j I j I ^->*^b 3(fc-^*' *a5^j^
)C ^
<u!p x<»jjco j aJ I jLLo ^ o^yu* 3 ^yy 0^ (7J ^ ^ *y. ^y
^Lof*3 Ô£ ^y Lobi ^jZJU- C^y^K** j> .^yf
jI 3 ^15"" j
cUw-ôjU i>3y ol^>- 4—o-^b>- ^
JU jL^ *&il >t cJk V ^
^b ^—-i ^ y~^3 ^^ ^ ^f^J y/3 uV <>^
j L» aSv>i Qjjb j j I oy- * bjs I yL^> ^bb I o I jb ^ I 4jl> b \y* ^~yy o I j^
uLi 3 jL^JjJ Ij<j^Jb>- jA\^£> JL: a « **\ j%Jj-^ I
JLOy Ju~>- ^lAblb jj aô bj^j I 0-i5^ ?O^Jb>- a>- .ublj^j.}
l .✓> I b) 11 a -a -d ^ t^jL>b5**' (a$1* ^b) o-^-La ^ ^^3j b->co 3
C^j>c-s/3 3 Jb JL->» b>- ^y>- ^:ôb5,,,, j I ^w<>j>- O b^>> ^ ^ 3 <*~?. ^ 0 ^1 3 ^yy*->
* Jj sjZ J^y \j3
Jl 1 y y C'^î ^ tb b5",^j^—> bo 0 L>* *A) 3 ^ aS"" ^jg^-O
-UjJ ^ ^ ci^. jbJU ^b j >f\y yj^j3j J^3
^b>«j>- o^J>i a5" AliA b‘ jLxiÔjjJLp b aL^JI ^
Cj ji OI jtb*JJJ^1 ^-5^-b1 j ^ 6
^^ i j-a ^ Oy->" ob^Lw*^^bj ^J—^-p \j* b^—> (J\^-*-B i^y* 'bo^bbl
-iSjtry ^ y>j^fy ‘(^ 3
jb5" y ^3>- yS' 3* j&. 33 ^

ance, and explained my friend’s situation and spoke of his worthi¬

ness and capability, and finally he was appointed to an insignificant
job. Some little time passed. They saw how nice his temperament
was and were pleased by his ability to organize, and he advanced and
was promoted to a higher rank. His lucky star kept climbing until it
reached the zenith of his hopes and he became a courtier, a trusted
advisor, and a confidant of the king. I rejoiced over his well-being
and said,
“Do not fret over a difficult labor, and do not let your heart be
broken, for the water of eternal life is in the darkness.”
One who is afflicted need not pray fervently, for the Merciful has
hidden kindnesses.
Don’t sit around sour at the turn of events, for patience is bitter but it
bears sweet fruit.
Around then I chanced to go on a trip with a group of friends.
When I came back from visiting Mecca, he came out two stages to
greet me. I saw that he was patently in distress and in the garb of the
poor. “What has happened?” I asked.
“Just as you said,” he replied, “a group of people grew envious of
me and accused me of treason. The king—may his kingdom last
forever—did not order an investigation to discover the truth of the
matter, and my old comrades and fast friends refused to speak a word
of the truth, having forgotten our old friendship.
Don’t you see that before a person of high rank flatterers put their
hands on their breasts?
But if fate brings him low, all the world will place their feet on his
head.
In short, I was in the grip of all sorts of torment until just this week,
when the good news of the pilgrims’ safety arrived and the king
released me from heavy chains and expropriated my hereditary
property.”
“Back then,” I said, “my advice was not acceptable when I said
that the service of kings was like a sea voyage, perilous but
profitable—you either get riches or die in a whirlpool.”5
Either the merchant clasps gold to his breast with both hands, or, one
5The Persian has “talisman” here. Talismans were commonly placed at dangerous
river crossings and in sea lanes where dangerous eddies and whirlpools formed.
n olftLioLi o 1 J31
j\jSS' aSjA JjJolI b
gjA Li
i_£L*J j OJwwiljS- o-o*>L*_> (jLJjjb ,_r-r! Ln’.J^ f-'-d-*-’
^ j'lô-I <uiS"" jjj.b . Ub-JiL
bjj J^Lj C« jb (_^l-J bjj ^jbO ^b*vJ I bJ
f ^ £Jj>- b-5 C~LiL 'j^ ^y*-o t 9 LL? {^_i ^ ®^ ^
^ V c-oLô-
j . <c-^ Ij I ^>L^> OLjL) I y^Lt 4-U y* c^-^w3 j-i OLfjJ j j jl -Uj>-
Jr^ cSjljbl J bbbilb LSbii j—?- <LajlL ,y \ jp- jb oLTjJj jl l?£o
b.b (j I .oLLjjjb (Jl?- * ^Lji 4j i^S""^^j>- (jLb I jl L> abj5^
~>rl ... >3 y^L) t._ ÛS" ^-d-t^ 1^ * Ij ^jl*j ly*- * LS*"" OUlj I jljL> 3 -bJ* -l^Ls
aS"** I^ ij^j3 Ajco . ^Li>- j y^j La j y Ij I •
jU OLisLJ
j i ' *3v> I jO^_LJL 3 jiJ3 3.

c/1 ]jî
yob o I 4^y^> uyp y> i t—o^p -U^s u y>*

JjLXSlj uuj^
a>- (L>L O j5
^ Ij0> L) -UJL9 L> ^3^-9j y>» JL>- jj jy> 01 Oj »/? >■ OIj 4_$o I ~laj>-
j jtÛwô y> lyo U> I 4 jJ j*yt 3 j3 ^
j^w*.«.-y».) 1_TbA_<0 t iL^ Lj ^^1.^^'*' 0 I
^y I 4>- <Jjl Jill cî5"
j li 4^ cjbj l ■ j U ^ ^y
oL» oljL> C-Jj (Oo-b>- Ij ^ypt-** l^j-^j ^JLvJjy 4JUj>JI
piT j 0»T
^y 1_jJ^|jj>- Jj^ f-^*"

day, a wave casts him up dead on the shore.

I did not see any use in scratching open and pouring salt into his
inner wound by chastising him, so I cut it short with these words:
Didn’t you realize, when you wouldn’t listen to people’s advice, that
you would see chains on your legs?
In other words, if you can’t stand the sting, don’t put your finger into a
scorpion’s hole.
(£) Story 17
In my circle of acquaintance were several dervishes who were out¬
wardly adorned with pious rectitude. A great man thought extremely
well of them and assigned them a stipend; but when one of them did
something unsuitable to dervishdom, the benefactor's good opinion
turned sour, and their market suffered a setback. I wanted to get my
friends' stipend restored somehow, so I set out to visit the great man.
His gatekeeper refused me entry and reviled me. I excused him, for
the witty have said:
Do not hang around the gate of a prince, a vizier, or a ruler unless you
have influence.
When a dog or a gatekeeper finds a stranger, one seizes his collar and
the other his skirt.
As soon as the great man's confidants became aware of me they
escorted me in with honor and showed me to a high position. How¬
ever, I sat humbly in a lower place and said,
“Let me, who am but a humble slave, sit among the ranks of
slaves.”
“Goodness gracious,” he said, “what do you mean by saying such a
thing!?”
If you sit above our head and eyes, I will bear your weight, for you are
dear to us.
In short, I sat down and rambled on about this and that until the
topic of my friends' “slip” came up and I said,
“What fault did the lord of past generosity see that he views a
slave so meanly?
T* cIaLloJ oI *,_jIj
j l^_>- j^>- o-Cj aS**
^>- 3 tSj'J^'.)j. ^-™a j<j,\3->-
C-C* jIL ./ j J—f>=r
g-LpU jj L> O IjL) i,_;L^v I J Xj y^ \ ^l>.
y^J j ^-cLSo lij J-Jajo ^L> I cJ j 3^ j j Ij> Lô
o>J-<a I ^33 C-J L?“ 3^3 ^ Lvj- tX^ ^ ^-C^j^-O C-**-^«x^“
-L^*j jLo j\ -CC tc-^-l_>■ ^_La a^xS"""^>-
CCy ^ jl cC- J—’Jj
^Ju\_O La (J1_Col Ju^êJ Ijj
jJ ^3 jj Jjjj 7f>& £
N A ccolô-
^ I -i J ^LcjT^j ^-S"* JC~**0 . JC_9 Lj tColj-^-£ j3^> j I O 3 Ij3 ^jjT"' ^_£lo^ ljt^_^JLa
.(Cicj^j CC-sPj 3 aL^*> jj O-ojJ j ^l-b OjUt*^
-U^*J j-CP O^’ aS""" Ao ^jCJ I jj ^j& wJlJsj JI ^Lco Aj l_Lj
Ajj^J -JLoJ J aJI:> <jT J> OAjIj ^jJj
IjJC-o^rj ^JCo ^^ 3^ I ^jCCj>t «y?» jj^y ^LJL- jl
aS"* y^ oLc^j>- ^_>jl Cj<^ .o^L^j ^c*tJLj jJ Iac>-j jj I ^juj
Loj^b c—>-L>- accj aS""" -L> Lj :ô j I oLc-Jo j cj^*«jco jj> Iaa*3 I j
(^^cjjj I jôljj>-j5^ jA j-OLooLp jj
^J>^S C~3j jA Ijj J »T ^jf £ (\-y^ kS>3^ ^

3 {_$* L^vj ]yr
*3*3 s?j 3 -îlj (ji C j p_§j jjijl (_jjj CL
J ^ I a I cCj_w> I CCl L« J L»j (_J I -Lp- IO-C j

Greatness and command are certainly the Lord’s, for he sees

faults and still allows daily bread*”
The governor was highly pleased by these words and ordered my
friends’ livelihood restored to what it had been, as well as making

recompense for the time missed* I thanked him for his bounty, kissed
the ground in servitude, apologized for my audacity, and, as I was
leaving, said,
“Since the Kaaba has become the direction to turn in need,
people go many leagues from far away to visit it*
You must tolerate the likes of us, for no one throws a stone at a
tree that has no fruit*”
(£) Story 18
A prince inherited a huge fortune from his father* He opened his
hand in generosity and gave lavishly as he distributed boundless
wealth to his soldiers and subjects*
The nostrils derive no pleasure from a lump of aloe* Put it on the fire so
that it will smell like ambergris*
If you want greatness, be liberal, for a seed will not grow unless you sow
it*
One of his imprudent companions began to advise him, saying,
“Former kings have assembled this wealth with great effort and
stored it up against the day of need. Cease this action, for there are
battles ahead and enemies behind* You must not be in want when
there is need*”
If you give a treasure away to the common people, every villager will
get a grain of rice.
Why don't you take a bit of silver from each one so that you will amass
a treasure every day?
The prince frowned at these words, for they did not suit his nature,
and chastised the companion, saying, “God made me lord of this
kingdom so that I could consume and give away, not a watchman to
guard it.”
oULSoL o
£ oL-Ij ^
c-J^h *j\>- J^>- o^jli
oJ*llf ^-J ^ ^3jCr^y
^ ^ C~jI£o-
>_Cj j _loj5'v>L5' -W> Ji AJlaJjjT
jI•:„,,,! c-w«-JL> Jw C~i5^•■^fc-^lJ ^ ,--®J l?0*^ "5-^J
jLjj C-4^** ? Jb I ^JJl?- ^*7 J-^ (jJjl > I4,5 3 ■5_^'~> {J*>**J ^
Jj Ju Li- eJji" ^/* oijj ' Ji' ^J'-S-=r J-5
.o-L^j C-oIp
^ j! OLÂp L5^ *jj>- *■&* ^->

£y> jljA -Uij ^ ijj ^ oUaL. ^
0!j>L> I <*-> \j>- ^ iS^j-*' **7^y*~ ^^ ^
\j *ÎjLo 3ej j* Ijl^^\<£jif <& OL-i^ Jy jl
jl jLo Lj ^jLojTIJ<J-L> OLxkJ^
JU^jJUw0 JU^T <*->^T ^ Olj^ <j^ I
4j ^jL> ^ 3 ij>- o\jy U“ Jil 3 ^-> ^Jtr* <L^JT
*-Pf V ^ ^
C^J_)Jp
jlj 1^0J-A 0^-£>0 I J 4J —! ^L>—^ 3 —**

Korah perished though he had forty houses of treasure. Noshirvan did

not die because he left a good name.
(£) Story 19
It has been related that some prey was being roasted for Noshirvan
the Just in a hunting ground, and there was no salt. A slave boy
went into the village to get some. “Pay for the salt,” said Noshirvan,
“lest taking it become a custom and the village be ruined.”
“What would be the harm in so little?” they asked.
“The foundation of tyranny in the world was very small at first,”
he replied, “but everyone who came added to it until it reached its
present enormity.”
If a king eats an apple from a peasant's garden, his slaves will rip up the
trees by the roots.
For five eggs the ruler allows unjustly, his soldiers will put a thousand
chickens on spits.
(£) Story 20
I heard of a heedless vizier who drove the subjects to ruination in
order to enrich the king's treasury, unmindful of the words of the
wise, who have said, “If anyone annoys God in order to curry favor
with a human being, God will deliver him into the hands of that
same person to bring him to ruin.”
Blazing fire does not do to me what the smoke of a destitute person’s
heart can do.
They say the chief of all animals is the lion and the most miserable
is the donkey, but by general agreement a load-carrying donkey is
better than a man-eating lion.
Even though the poor donkey is without discrimination, when it
carries burdens it is dear.
Oxen and donkeys that bear burdens are better than humans who vex
people.
rr oIaLôIj 1 Jj'
jJyL j\ jl \jS±* -JsUjjJj c^liLo
.cJi^ LUj^p L) 3 xj£ j* . ^3!**
ol—T-Uj ->- 1j oUaL* c£^J J—
^jjb j—rj-^ ^ y y (j^ £^y~
3 .vj" J-ab 31 oLo JU- ji 3 3^J ji (^^b. & lo^T
cjf
^jb {S3J^-y °y 4—O*44
t_3ljô jboJl—a ^J3î C^JaLvj
C3»J^ O^jJ 3j3 Jljj*
eJlj jjb 1 :>j*£>m Oy^ $j3j ^Jbj ^3
1 Jb L C-JjJ 3 ^ 3—5 lw j1^j3j3j Lsj
Y ^ c*j
Jl^. -*j y. Ai'Ij^Jj'fV
(_£^_£LxJ jl^ !ji_5La> a5Ûj Li oliJ Ij^J—< ^>LioI
'cjf ,C^3J> J J -1-aT j->J I cr^ J-5 3 I p”5"
0-~^—< jLjfc j^l 3 C-iT ?<_pj !>>■ ^J-1' JrJ L4 3 l_^'-~J’,3-*
jl ?eP>! '-^ J^J3J t>’-'Ujr -tP3 a* S" S- C:J^ ^
■!--)• .c o-a5^>-J-o *—^Lr j-1 4^" 03-^1 i'-~3.^
jl_^-l X>y yj o^Lp jUc^j ^y-o aT \jJ>\}—-Li
tjjtf ^ £ J jTjbi l> je oJ->ji cSj'-'j
.53"dj>sjj lji^>- |iy^w Apl—— ■>_/^4—3 J—\^y... ^
j\j> L'—^3-i u~-!! j'Jj3j eJL**0 <_r^ ’■

Chapter One; The Conduct of Kings 32
Let us return to the story of the heedless vizier. The king was
informed of his wretched characteristics by his peers, and he was put
to torture and killed with all sorts of torment.
The king’s pleasure cannot be gained unless you cultivate good will
among his subjects.
If you want God to forgive you, do good to God’s people.
It has been related that one of those who had been oppressed
passed by him and gazed upon his downfall, saying,
“Not everyone who possesses the strong arm of office can use his
power to consume the people’s property with impunity.
It is possible to get a large bone down the throat, but when it
gets stuck in the belly it will rip the stomach to shreds.”
No evil oppressor lives forever, but curses upon him last
eternally.
(£) Story 21
They tell the tale of an oppressor who threw a stone at a pious man.
The poor fellow did not have a chance to take revenge, but he kept
the stone until such time as the king got angry with the soldier and
had him thrown into a pit. The poor man came around and hit him
on the head with the stone.
“Who are you?” he asked. “And why have you hit me with this
stone?”
“I am So-and-So,” he replied, “and this is the very stone you hit
me on the head with once upon a time.”
“Where have you been all this time?” he asked.
“I was afraid of your position,” he answered, “but now, seeing you
in a pit, I have made the most of the opportunity.”
When you see an unworthy person enjoying good fortune, the
intelligent have chosen to submit.
If you don’t have a sharp claw to fight with, it would be better not to
tangle with beasts.
Anyone who boxes with someone with a steely arm will only damage
his own poor hand.
Wait until fate ties his hands, and then rip out his brains to the delight
of your friends.
YT jULiiL
rr ooiiU
J<uL>lU >LjJjl OioTO-akl *5* jjj JjLa y>j* \j*S>L» jl
^^yoTeJ*j C—b y ^ 0^ oi^ ^ bLy (kLabk-
jT^ -U3l> ^^—ijlkto .ji/” t-kk • J-il; i_9yy C~ivs jJ-bô
j Ij£Lo C* ■> « '-1 J Jli I^?eJ I y b J J J_i_ . Jj ZjJ AjJlS' jLa-^^^" OjjîS
câ*>L- Oyj jl Oy- ib (Jjî i^Ls j jJ J-J b_^
3 ^JiL-i oU-kl,^ _y j—j -sj> -Ua9 .J-iL; Ijj lyLSob I_r~i>
jU ok/* ?o—> jl>Juk- (_sl>- 07 oJU- jjji ^ ly-kyy i-^L> p—y
aL2ol> jl ab j ^j-kli jji-jj i_£y^ 3 -^L> ulyb j bljAj ^ ol Jj jî
L?j>lj j jj Oj^-> ly LJ j ^lk?- oX*j yb j jJj jyTl ..UAly-
J_>j . jjja k-TjL* jj-j I Jjijy ^!Uâ jlkLa _J ib (jjy-5 jt-'-'-'bb

lW ^
•f^LT*-5 L5*W
ib J)y 0^^ jl y ^-tjP J ^J3 ^ ji ^ U~~^t
cJif $ -lj hj-£o 3 Lh (^ cP6^ cn^ 0^^^
jL^ji j V>H cr-^7 3 ^ jl J*
Lli oiA oT j:> ^ .U-m^
.oi L>
^1_<*_J jj 1-Jbo O-i^*" aS""' OI
J-o t5b j-^J ^ ^ ^ v^°—^
rrooi^
jL> j XsS3y> ijL.JLp oLvJ'" .»^wJ joL^X-jj jl

(£) Story 22
A king had a horrible disease it would be better not to mention. The
assembled Greek physicians were agreed that there was no remedy
for this ailment other than the gall from a person of a certain
description. The king ordered a search made, and a village boy was
found who answered to the description the physicians had given.
The boy’s mother and father were summoned and appeased with
immeasurable wealth, and the judge issued an opinion that it was
licit to shed the blood of a subject for the sake of the king’s health.
The executioner was about to act when the boy turned his head
toward heaven and smiled.
“In such a situation, what is there to smile about?” asked the king.
“A child owes affection to its father and mother, claims are made
before a judge, and justice is sought from kings,” he replied. “Now,
my father and mother have given me over to be killed for the sake of
the chattel of this world, the judge has issued a writ for me to be
killed, and the ruler sees his best interests in my death. Other than
God I can find no refuge.”
To whom shall I complain of you? You are the one before whom and of
whom I take my plaint.
The ruler was moved by these words, and his eyes filled with tears.
“My own death would be better than to shed the blood of such an
innocent,” he said as he kissed the boy’s head and eyes and took him
in his embrace. He bestowed untold wealth upon him and set him
free. They say that the king regained his health that very week.
I am reminded of the verse an elephant keeper said on the banks of the
Nile:
If you would know the condition of an ant beneath your feet, it would
be like your own condition beneath the feet of an elephant.
(£) Story 23
One of Amr b. Layth’s slaves had run away. People went out after
him and brought him back. The vizier ordered him killed as an
example so that other slaves would not do such a thing. The slave
rt
j ypj y 3j-** (j~tt j** .-A-Jjl-bJ Ijj yyp
C~* 13 J <S^¥, ¥ 0¥5 ^ ¥. J ¥:j&
C-^ I j Ju j I^<S¥^
ya jytj o*^ Lj y! jS l>- y-> 1 c-^-«J ^ VP"0 ^
<yUyb jl y^LÔj b$0l Ijyjj 0^ ^ ojL?-l .yjjlî/
P tzJtf Iyjj .oijf oJcJ- IjciX» .^Lj <££$' \j y^jj

0 y^j lj»
ly> Op-
Op-
Ijo-bo^p yO <yl-*0- y-> jl <OLp Jjjl-L>- yl ^05^ O^>0-va>i
Jji J O-wJwfl jl 0\sf . JjJ>0LJ y% ly» IJ yS" iljT J-U oli-U^j
JuloiS^ 4S"Uô-
y~i>0i y hi-u Iyy- y jh*p jl-*J l^jOT Lj <yy—^p-
,y~Jb Jp-UT jX> 15*" Oh yyp y^° <S3j j* j^ jz* ¥Z
Yfc^l&-
4p!y y IjOU-â ^yz->c^Lj (jÔJI jp^S" ^ ylp-l/ IjOjij OShO
oUoJl*a< Jl&j jS>- j jl IjLij I .^ybiS^yj-^j o_*-p j iS^j^ (-^-a-^0-
CwojJ y> j y50u OLâ.:>Ôoyip j yji ojÛ^ -^1
c^.fl k>*>0» j ysj -9 ^ (J-^p o-ba jji .y^_jj* 01 jSl*p j xi ^j_) jI
.y-bbbO-b \jj O-OL*^ jpj j <yJJ.y5"
Ijj <£ 4^j& i I ^p" y-a**^^ ^ ^hs>
y^ Uir^ J'J* ^ ^ ^
I jtS’>¥i 01a-b j->■ I jp^
y^ c^
yijjj ypOo j jlO jju ^y_?o oj^p jl ^ i-SO-a Oj-w^ pj I
placed his head on the ground before Amr b. Layth and said,
“Whatever happens to me is licit since you approve. What claim
has a slave? It is the lord’s to command.
However, inasmuch as I have been nourished by the benevolence of
this dynasty, I do not want you to have my blood on your hands on
doomsday. Command me to kill the vizier, and then order my blood
shed in recompense for his so that you will have had me killed
rightfully.”
The king burst out laughing and said to the vizier, “What do you
think the best course of action would be?”
“O lord of the world,” he said, “for God’s sake set this impudent
man free as an act of charity on your father’s grave lest he embroil
me in calamity. The fault is mine.”
As the wise have said,
If you fight with a clod-thrower, you will get your own head broken in
ignorance.
When you shoot an arrow at an enemy, know that you are sitting in
his sights.
(£) Story 24
The lord of Zozan had a eunuch who was generous by nature and of
good character. He was polite to all in their presence and spoke well
of them in their absence. By chance, an act of his displeased the
ruler, who ordered his possessions confiscated and him punished.
The lord’s officers, however, acknowledged his past kindnesses and
their indebtedness to him. During his confinement they were kind to
him and did not allow him to be tortured or tormented.
If you want peace with your enemy, praise him to his face every time
he reviles you behind your back.
A reviler’s words have to pass through his mouth: if you don’t want his
words to be bitter, make his mouth sweet.
He managed to pay off some of the ruler’s fine, but he remained in
Y'A
^ *-y^~ j* ^3^ ^ L5^* ^ ^ ^^33 i
sj* (jlj/\ .jj*J* 3 j^~j\jj '*<sJjfjy. ^
o-~jjb ^j^>\J~ c—)Lpj s jlx5" ^LiJI L» ^ ^«-» <4-^^ ^
^>1 ^1 y>- 3 36j^cjia j\ j!xjX> o^-Lwo jjjl OLpI j
JU jj> j jlJLj JLj I jl j cilj <3^3 CrLri ^3^ .J*3xj> l>-V>-
.sjZ 0^3 j 3 OJLJ <jjj (J^ s ^
U p ^ S IjU^ks *£ Ûl IjSl* 3 ^ <-3^b OUIxJa jl
.j>p>p Jjl U^S3 X*\jj p-fcj eilb> 41^1^
^Lo !sSjs Cj^ Cr^ ^ ^y •3JJJIoJL^j 3 lj-w?li
Oj L>-l OLô0 I IjoXj*_> XJ loJ>pjj ^ 3 ^-4^
L» j-Ju 4j L» ^5"xj U j tC^^J I -U l-^- jj-> I cx^->u o$j3jj 4ô I
X IaX^ 4^Jlx>- jl>o O^joJj
-US' j\ ii, J^j-Xs- fV> C—J ^ L^
jJu j -U-î-o 0-*JU J OjJk- J -LaT -U„J jjl Cj^ IjXU
o-Uj iJjjljJ- <^1 Câf . O-ijjT Lk=^ j (V^ri 1^'f ^ lk^ ^ C~-1^
(jrL/^1 -^J ^ L*J JL>jlX>- ^jXaj \]a>- ljXijlx>-^>» C-JU»-
oJ_o O-O^J Ij^. ^>'^1 y C—-.U ^ --U^ u*jS» UaJ^
JL> l4j-i5^ Lo^s5»- ^ (LIXj* (J?^^! 3 L
4j t^jl>- j -L*a)j LX?“Ij 4j aS*" ^X* ‘Q^ 3 J-^3 OXj^r jf
1 l3j-1 j& (J-5 Cx^ ^ ^1^ l-^“ jl
$s>~ ^J^l 3-s jl“^ I-^ jl j>.xf^ ol—jl

jail for the remainder. It is told that one of the neighboring lords
sent him a message in secret, saying, “The rulers of those parts have
not appreciated the worth of such a great person, and they have
dishonored you. If your mind is favorably inclined in our direction,
everything possible will be done to placate you, and the nobles of
this realm would be honored to see you and await your reply to this
letter.”
The eunuch learned of this and, fearing the consequences, imme¬
diately wrote the best short reply he could think of on the back of
the page and sent it off. One of those attached to the ruler learned of
it and informed the ruler, saying, “The person you ordered impris¬
oned is in correspondence with the rulers of neighboring territories.”
The ruler grew angry and ordered an investigation made. The
messenger was seized and the message was read out. What he had
written was: “The good opinion of the great is more than we
deserve, but I am unable to accept the kind offer made because I
have been nourished by the benevolence of this family. One cannot
be unfaithful to one’s benefactor just because of a slight change in
circumstances, as has been said: ‘Forgive him who always does well
by you if once in his lifetime he commits an act of oppression.’ ”
The lord was pleased by his sense of gratitude and bestowed upon
him a robe of honor and other good things, as he apologized, saying,
“I was wrong to torment you when you were not at fault.”
“O lord,” he said, “your servant does not see his lord at fault. It was
God’s destiny that I should experience difficulty. Therefore, it would
be more fitting for you to continue your former kindness to me, for
the wise have said,
If you are harmed by people, be not pained, for neither pleasure nor
pain comes from people.
Know that the difference between enemy and friend is from God, for
both of their hearts are at his disposal.
Although an arrow flies from a bow, the wise see that it comes from an
archer.
r? (jl&b>ob p I
YAc^l&-
a£> Ix^ Ij LTAi c-ii""_y>jA IjOliU^> ^ f •V-i s-L/1 k-0^1 J' lj^1-
3 tjL»ji -U*^> j o-~-Alfp £p^> *£ -L~-^ c~~^
^J Ju^-Lâ . jjLîo c~«-Xj- ^lil ji j jJ I '-r~*J j >6-4 Îjl^-*-^
^jy> c-if ^jlo **; x>-^‘S... ■Jj^jj. J' 5 •'^4

.ijli JLu ,j^-»A JUi -U j I Jj>- alTj-'-; ij'S'xx
oL^J ^JdaL iS3 J-14-bib ^ aLi c^JA; x>\ J? >\x*\j' ji
W<JI jbu-T j I Jo ^j£j J-ylL <^l j^jâUto O—A -U<l
C_> La>>■ OLaji i_S””> J1—aji Jj^3 ji
ijli jl_i-> I y c—_^< s .U ,M-:.J
Y 9 c-jIS4-
^pli Ijjl1y 3 i_iyaJ fjr^ ^
Cj£ 3 * 3^3J. J JÛa -Qâj
^yiC UaT/> aS' ^ L. <Jy Jy, 1 jfj* £y
S$y jlit_-_JP Jtjjlj-?- L LaLiJj-~a j I OjJ j
ijy jL-aTy ^yl-Pi Li <j^j J-*l J. LS-^JjJ
oLodl JjJ 3 X-xS ^ji jl O^waj jl l£Jj J -V^j-! jr5*-" Lr’.j'
j ilxi I (_/laÂ jLi I ji £pJaa ij~^ LS^ 4^ i_^5o
jloji liliJl .JjLtj j»^5"__^-jTU=-> yXfiy jx~j jl j c^j>-y~> uiS''9u>\ y}^*
Ujf jl JjI |V> l-*j i_yaA jljL). 4 ^ 3 c-~v-^4 3S.

.jLiojji Ji jl oif .ilîl ja t^lj-a Ji
x£J*» CU-iU Ojji y^-iJ ^ <J~i3 C^W’iJ-5 -^J-5 j jb

(£) Story 25
I heard of an Arab king who was saying to his retainers, “Make the
emolument of So-and-So double what it is, for he is attendant upon
the gate and waits upon our command, while our other servants are
involved in frivolity and play and are negligent in discharging their
duties.”
A sympathetic man heard this and let out a cry from the depths of
his soul.
“What did you see?” he was asked.
“The wages of servants at God’s court are exactly like this,” he
said.
If a person comes to serve a king two mornings in succession, on the
third he will certainly be looked upon kindly.
Sincere servants have hope that they will not be turned away from
God’s threshold with their hopes dashed.
Advancement lies in obeying orders; disobedience of orders means
deprivation.
All who have honest countenances place their heads on the threshold
in servitude.
(£) Story 26
The story is told of a tyrant who bought kindling from the poor for a
pittance and gave it openhandedly to the rich. A compassionate
man passed by him and said, “You are a snake, for you bite everyone
you see, or else an owl, for you ruin every place you live.”
If your force gets you somewhere with us, it does not go far with God,
who knows all hidden things.
Don’t oppress the people of the world lest a prayer rise up to heaven.
The ruler was offended by these words, frowned at the man’s ad¬
vice, and paid no attention to him, for, as has been said, “Power led
him to sin.” Then, one night, the kitchen fire spread to his kindling
storeroom, and all of his possessions were burned up, taking him
from his cozy bed to a pile of warm ashes.
By chance, that very person passed by him and saw him saying to
his friends, “I don’t know where the fire that fell upon my house
came from.”
“It came from the hearts of the poor,” the man said.
Beware of the pain of internal wounds, for an internal wound
<0^—a <J3 I
^y. p# ijL=r ^^ lJ*iJ^y u^*s'- p#

* ‘L^vvv'J
jlji Îai oljl^ ÎgJI-^ &
CJJ -LfcIpo jr-Ajyl ^ ^ J> C^ ^
Loj c-^JU l_—a Xa I o-a-l c-s-o aSo Uj>-
Ci j -X& \y>rj cS^-S—A-b
YVojI^
j>-li -LJo O i-wA 3 0-La I^
JUj>- U aJjjS' j£j> ^^3j-ToT jl j3j j& 3 ^
j^ji C^->-jJ* lj^ ^Xi-LLj ^ 3 oL>cJa 3 -LvS-^0 *L-*-a I ^ ^-LwA 0 jI
jj> ^-vo aJu^JI ^ .^pji" 3 ^5^^ I OT p ^ -Ll» <-SCj

. - wJ „
L> .:>j_J OajULa oLâ I 31 0 j I 01aj p I3 -La Ij-a O^J-v7 3 *pp
jl lu~ja jj <&L?JLjii IpLlaI ijj <ciTj\S*j3j oT^JOa uL^ <&l£-l>j
j \ L> C^fCâj j J^cS 3j I Oji aJ^-5^ ^ ^P cP* 3 ;p iS3 J
£~La Ûa . JjjS' C-^pjUâ U :>jap . JaT j lpî Oi. ^ *fp !p
j*i>\>- iy^j c5jj 01 jjTj^j j OLpI 3 cJp oL^jl j -Lo^S" pPp
jl °3^ ^^La-L^zj -LaT j-Ll 0~~a J-o 0^>-j^ .Jj-Li
jlj 01-l .c-n-aJ*j*. 3j\ Olp~ aS"c-n-~->I^ ÎxaI .^-l5^"jj <^0*
. jlaT^j c-s-^wJ l-L) ol j—j lj^> jl U -ij-j AjLib 0I4J jjl a5"
^jJL?- jl .l^-9j-S" jj-i ^ ^»j-a j-*^ îLÂj jl ^-Lj ^Ll*aI
OaÂa j Uv^0 3 O-il-i C.--^^* j OaJj>- Ij^LLaI ^jajB ^_^Ja .C.**a
^1 j—a j <S^luajUa ^j-p^ 0 ^^

eventually surfaces.
Insofar as you are able, do not vex a heart, for one sigh can destroy the
world.
On Kay-Khusraw’s crown was written:
For how many years and lifetimes long will people tread on the ground
over our heads?
Just as kingship was handed down to us, so too will it be handed to
others.
(£) Story 27
There was a man who was expert at wrestling and knew three
hundred sixty master moves, with a different one of which he
wrestled every day. In a comer of his mind he was attracted to the
beauty of one of his pupils, and he taught him three hundred fifty-
nine moves, but one move he kept back and did not teach him. In
short, the boy was number one in terms of strength and skill, and no
one in his own time was capable of opposing him. This continued
until he said in the presence of the king of the age, “The superiority
my master has over me is due to his greatness and what I owe him
for training me. Otherwise, in strength I am no less than he, and in
skill I am equal to him.”
These words were hard for the king to believe, so he ordered them
to wrestle. A vast space was arranged, and the viziers and grandees of
court, as well as the strong men of the face of the earth, were
present. The boy entered like an enraged elephant with such force
that, had his opponent been a mountain of brass, he would still have
carried him away. The master realized that the young man was
superior to him in strength, so he resorted to that one arcane move
he had kept secret. The boy did not know how to defend himself
and was bested. The master picked him up from the ground with
both hands, held him over his head, and then threw him down. A
cry went up from the people.
The king ordered a robe of honor and wealth given to the master,
and he chastised and blamed the boy, saying, “You claimed to be
able to oppose the one who trained you, and you failed.”
tl)Ul£o\j Oy Jjl
y 4jL35 jlJb *y* ^ ^ o-Xj[^
OtTyj *£ ^1-^ al^J ^jjj J^j jl .-UjTc-JLp j*
4^ ÎdJLJw^J .Jbljj' JuS" jb" I *& o-^° Oj3 bl-U_>- Xj\aJjS'
? JLO Lb- o-5 JI ^ C-i5^ 4>-
->J>3 b Uj ^bT jbb L> jjb j-> \-9j W.
.^^bo 44 Lw4 d-''-*-S t/ j* C-J"4/1'-^ a"^"
Y A Colbb-
jl iJyjy ^biob .*y *S—L> (j\<L^jJy 5y>u> ^Ljjy
L>J I jl blhib^ •$oLbJI j> 2 jj\-^ J*. J** ^\j2 <& L>cj I
olJb>» j> blL-bLlb jr^ 45"
tJ>Iy>- y\ O-iTj JâT^jbSbojJ ^jjj . Jjjl JJ C~>oT J C^-LaI j -b1
î )&j2> 3 c5->L^r y y uyj <bjj oUlU
jj j I C^JO ^By 4$f j b j I O-a -b- ^3y <Jjbo ^ O-iS^ jJ
c^-pLb j-§-> jl c^pj b i jJ I o-n^-j ^L j“6“! ^ ^ ol*X4 j-5oj> j ^jb
.bT”
c~^jl cJj^^ ^—ab d——i
jj l -X?" ^ l^-j o *>—■■* '>,<|* * * b ^—ty? ^5 ^^
^jy j o-XAbt^ j\ Ucij-^.-5 i^y -a\£ j$y \ (^^5o
Jj I JLo- j*# jjt» >wSÎ—>- ^JJî ^ L5^
J-4 I 4^LJ (^1—ja3 by^ C^'b-jj -Uj j
^ 9 j-^> I V ^-»L^j *\jS* o^^-° v_5"l—z*~ j^~

“O emperor of the face of the earth,” he replied, “he did not

overcome me with strength, but there was one move in the art of
wrestling kept from me all the while. Today, with that subtle move,
he overcame me.”
The master said, “I kept it for the sake of just such a day, for the
clever have said, ‘Do not give a friend enough strength that, if he
becomes a foe, he will be stronger than you.’ Have you not heard
what was said by someone who suffered cruelty from his own
protege?
‘Either there is no fidelity in the world or else no one practices it
in this age.
No one ever learned the art of archery from me who did not, in
the end, make a target of me.’ ”
(£) Story 28
A dervish was sitting destitute in a comer. A king passed by.
Inasmuch as freedom from possessions engenders contentment, the
poor man did not even lift his head or pay any attention. Inasmuch
as rulership means power, the ruler was offended and said, “These
wearers of patched cloaks are like animals: they are good for nothing
and do not possess common civility.”
A vizier approached the poor man and said, “Sir, the mler of the
face of the earth passed by you. Why did you not make an obeisance
and fulfill the obligation of courtesy?”
“Tell the king to have expectations of servitude from one who has
expectations of good things from him,” he replied. “Otherwise, know
that kings are for protecting subjects; subjects are not for obeying
kings.”
A king is a shepherd of the poor even if he cows them with his glory.
Sheep do not exist for the shepherd. It is the shepherd who exists for
serving the sheep.
Today you see one person enjoying luck and another miserable in his
striving.
Wait a few days until the earth devours the brains in the heads of
dreamers.
The difference between kingship and slavery disappears when one’s
destiny is fulfilled.
If you open the grave of a dead man, you can’t tell whether he was rich
o Li ^ L j t L
^•jlc^-LT ..u>l j\y^>\o_a-fljXb>
<CXiT .oX ^Xl> Ij» CXiS"* .^ykX <CX>jvJ jL <0T ^ lysL^jfc
nJ aS^ o
b bXÔ t^JU j cJj:>
Y \ Col5o-
3 JiJ ^cx<-& j cxjj (j:(j^>. Ijjj jl ^s-^.
Oj-Jlji .oL^jJ ^jXojJlp jl j jljXy>l ^j/ê-) J yJcX« pll?lCXaXX>
11jOLLlLx y <Lf ^X^^J iji^T, J^TJ j* I3 bX^jîC
OLLX^ aJL^- jl
(J^jj dsb jJ (JL>^J^ ^1-j £>J J CXÎj pO J -UaI Aj^
*w53ja (i^^sJLo OLsJ»cXfe ^jJb lx>- jl j->j3 j3
r* coi^
aS"" ^yXb>- t»w^s-L» ^1 cxiS^ oLa^9 ^xcSo ^&L>oL)
^ bj I bi^)^j2-p I aS""" ^ Ij I C - - v * ^ jj I
. .Aj LoJ y> jl. J_J J 0 I Ojj
c~iA& ly>c-s^ ^1_> ^>" Li) 0^3^
O^-iô L>j _5 C~^j _5 J L5itij
^/^s. ’— tf aJT* L - I _bo
bx^xô U jj j xl_<kj jl o^jS*
• CX^L^J I Oy>- J*» jl J Xa I XX/Oyjt JI X3W2J I

or poor.
What the dervish said seemed reasonable to the king, who said,
“Ask me for something.”
“What I want,” he replied, “is for you not to bother me anymore.”
“Give me a piece of advice,” he said.
“Realize now, while you hold these good things in your hand,
that fortune and kingship move from hand to hand.”
(£) Story 29
A vizier went before Zu’n-Nun of Egypt and asked him to project his
psychic power.
“Day and night I am in the king’s service,” said the vizier, “and I
am hopeful of his good will yet fearful of his power to inflict pain.”
Zu’n-Nun wept and said, “If I feared God as you fear the king, I
would be among the ranks of the righteous.”
Were it not for hope of comfort and fear of pain, the feet of dervishes
would be higher than the celestial spheres.
If viziers feared God as much as they fear their sovereigns, they would
be angels.
(£) Story 30
A king ordered an innocent man to be killed.
“O king,” he said, “do not inflict torment upon yourself for the
sake of the wrath you have for me, for my torture will end in an
instant, while the recompense for it will remain upon you for all
eternity.”
Eternity passes like the wind over the desert; bitterness, pleasure, ugly,
and beautiful all pass away.
The thoughts of an oppressor who has been cruel to us remain around
his neck forever, but they pass over us.
His advice had a good effect on the king, who spared his life.
'f * o Ia Li ^ L j ^ (Jj 1L
T\
»X> I ^J Î 0 ^ ^ jj3
■ ^xij *^J ^ c^L^ “L^ ^-_5\-Lo ^ j_> ^ I j &j> ^^ OLjLj I j I
4j>- I j^5s-U ^1 j -lxxLT" Lgj olj>j$ • -X/» I jL^>-l ^5s-U ^lj I j^-g-oj>-jjj
^^-L*î LfcjLT I 4jxi I c*Jl5^ ?jtt^>- y_> -Xl>- (_£-Xo C-o^
ja (jô
iS I j C-Jl5 I J>1
(_£ (j-wO . Uo>-
ILiP- L> -L) I (^>1
t^>\ y^> O oL^âJk ■"~ww->
OL^Â / cl i 39 C1^-wa-o
cr^. ^ v-"wr-t jI jI Lx» cJ*_> -Xj I ^ I t_l9*>L>- j£ I Ij c—**y^J 31
yi-^ c~*o xiL (j^j^>- o^pcj c£t> oL.. i?L» ^1 j ^j^K>-
^y,3y. 3 ^ <—*3^ «ul—o ^jj I •Xj^' \jj3j ^y~
TV c*jL^>-
jl ^ -X/» \y (Sj-fry ^-Ls^ L> j j*jj1p <lTc^L <j\j~~f <_pLJi<
J -L^V® îjL^ .^l<C_i5^ 4^" t*_^Lo (j^Xo 10 x + ./7, 9 J I^JO
6-La I L> jjl~» j I (JL^ o I 4^"" aLi^L) ^L> -u j I L> ^^5"^ I I
.C—ô *£ xjx 0J^3-! J* -L^p Ijjl ^ya O-iS^ $jj
c-AJj^* jl .4^LlLj ji ^ Ij^6 jXj C-Jif (j;
j i JjJ X Lj
11 ^ a>! J t_^JUa . JUU3 L>Jj^ C^JJ4 I ol^j Xj I J
‘-^v. ‘u^j (5Jj ^\ Câf .iZJif \j>- pjbj} ^X^\J JjjS"
£ j_gj -XiaLo o^- j_So^ ojl>^»
.XU™j>- ul lj ^SCj C-îS^
3 I ^ U-o ^jjJ^yxo c^l-a ojf

(£) Story 31
Anoshirvan’s viziers were thinking about a certain matter in the
interests of the realm, and each one offered a different opinion. The
king also thought up a plan. Buzurjmihr chose the king’s plan. In
private the viziers asked him, “What advantage did you see in the
king’s opinion over those of so many wise men?”
“Because,” he said, “the outcome of things is not known, and all
men’s plans are up to the divine will as to whether they come out
right or not. Therefore agreement with the king’s plan is better, for
if it doesn’t turn out right, I will be safe from chastisement because I
will have followed him.”
To offer an opinion contrary to that of the ruler is to wash one’s hands
- with one’s one blood.
If he says day is night, one should say, “And lo and behold, there are
the moon and the Pleiades.”
(£) Story 32
A charlatan braided his locks, claiming to be an Alid. And he
entered a city along with the Hejaz caravan, claiming to be coming
from the pilgrimage. And he offered an ode to the king, claiming to
have composed it. The king bestowed much wealth upon him and
did him honor. Then one of the intimates at the king’s court who
had returned that year from a sea voyage said, “I saw him in Basra at
the Feast of the Sacrifice.” It was obvious then that he was not a
pilgrim.
Another said, “His father was a Christian in Malatya.” How then
could he possibly be a descendant of the Prophet? And then his
poetry was found in the works of Anvari.
The king ordered him beaten and ostracized until he confessed
why he had told such lies.
“O lord of the face of the earth,” he said, “let me say one more
word in your presence. If it be not true, I will deserve any
punishment you may mete out.”
“Speak,” said the king, “and say what it is.”
He said,
“If a stranger offers you yogurt, it will be two cups of water and a
spoonful of whey.
T^ ol&LioL> (Oy* I )\j
^3jJ -0^5" jl-^*vj o-L_OOl-£>■ yJJ» ^jA j\ C~*Ij j-n
-00<L> <0^_> j \ j-*-& Ij j-)0-^lj ^jjjl O-ii"" J C^SjS' aJ^Jo- \j<^JlA
. -9 -O j b bg>» JJ**»3 I (Jô b 4j>o I Ij ^yyb .IAjJi^j
rrcois^
•(_£-^j-*~> j-^-j Ij(jLl_»l Â-s^ j ^“J obooyy. ^jJj is^
jI I <—>-\yA . Ju* I jLj)jS' t_^sJLo < US15_> I
Oj^ j£jx> o\Sjy j jJ^yoJ ob_L>*>b» ^yjooL*.^ jj> o*A5"y* j jj j>J
Iy Jô U,^ • O* *■*■* jSj -i ^ i bp y^ J 1 t»—^-b U* >XJOj3_fKj o lî) U 3^
ObA" j C-O U £ÂUI

o —
 1_j
4j <£j>-y» C-—I4j>-I jO 1_(fc Iy*&Lo t^5o ^ y "O i
4j 4îL ^_5b* _ao ^^5"" ^j^SsJ ^_a ju IjL) L)
Vf Col^>-
I jc-5Câ^-^> obb aS* 1^’l>- Ju* I j-^-j jl I 03 jIa o 1^-wJ j I ^5U
^•*^—*■*'U s-L^ (y\\o- .^b IjA
24 j 6jJ>Loz-o-> j O-Ujj Objj (_£j_^Lo j ji^S"" ^JLô ojLiI
^}y y ^ ^ 3 y*£ o^jT ^1 c-i5ÔjjIa
j J^Li jj (^j-U j \ ^JLL? oLSo I aS* ijjS*Jo- jl ^Lio 14^\J l_o>- 4J taj> j^La
*(^ J1
J^tj>■ jLS^-o (jl-JwO l» 45"" JjOO^>- *- 5^ ^j:» O I 0-*>04j
î3^-> L» I jt-*^ ^yr, Jy^»' c5j j JI o*™50 T jiâ

If you want the truth, hear me: worldly men speak many lies.”
The king could not keep from laughing and said, “No one has ever
spoken anything truer than this.” And he ordered his wishes granted
and let him depart happily.
(£) Story 33
A vizier was merciful to his underlings and treated them charitably.
By chance, he was chastised by the king. All endeavored to get him
released, his jailers exacted his punishment with kindness, and the
nobles spoke up in gratitude for his good conduct, finally the king
relented of his punishment. A sympathetic man was informed of this
and said,
“In order to win the good opinion of your friends it would be
better to sell your father’s orchard.
To cook a potful of food for your well-wishers it would be better
to bum all the furnishings of your house.
Do good to one who wishes you evil: it is better to keep a dog’s
mouth closed with a morsel.”
(£) Story 34
One of Hamn al-Rashid’s sons came to his father in anger, saying,
“An officer’s son called me a bad name.”
Hamn asked his viziers, “What punishment should such a person
receive?”
One of them indicated that he should be killed. Another thought
his tongue should be cut out. Another opined that expropriation of
his property and exile would be appropriate.
Hamn said, “My son, nobility means that you should forgive him,
and if you can’t, then call his mother a bad name—but not so bad
that your revenge goes beyond all bounds, for then the injustice
would be yours and your adversary would have a claim against you.”
In the opinion of the wise he is not manly who picks a fight with a
raging elephant.
Yea, he is manly in truth who, when angered, does not speak nonsense.
o Ia Li ^ L (Oj .i (Jj I L
w j
■> b 4^ I O-iS^ ÂI ^>- 4$^ .
rôuii^
-PLh jj --Li (jj^ U ^ ^j3j -^y <c~jy> oLTjjj 4j1>IL> L
^ Ijj lj^ Â I j-jC O^lT Ij^*>U jLTjJj jl . JLotii lj^ ^ b
o I -L^-> LAj-J Ib* j J>b_9 I I jJ> *jt-A-U Ojb-O ob*Jo
j1 y/^ Lrb^ '^y* bJ cPll-JL .-Li v_S^*>Ia ^_ô
Lr^V, (^5-^-^>* ^ j -L Jjj>o ^*>b> .J-ûL* OI jJ> 3 ^^j>-lJ
b j~^~y Cy. ^ b.Lo Lr^1 j^b*- <3^° j^^ 3 I
^1 ct^jj^- (j;l||ir -^-1a)o
Xib lAjI-ôljjjjJjlT djji^jly t>‘
-Li L Ia -O IjJ aS^ jI 1 cT^Jj-5
r?£*j\&»
bL Jjb Jjj^ jbLo 3 cPj^ oUaJLv C-^-L>- . JU^jj jJ>l
b-^X J^TÂLi jl Li* LL-a-LL Iy>- 4jf Ij{JX>Jj$ LL^lTj£> Iy ^jL
^{j-> b> ^ J <fc-^-4 j I Li* j IT Ij->- j-> O-i-T* V ^jAjJ
Cy.jj ^y j O-i-L) l4_ii_S^ ol j»>-
j^° ^ cry. *yy y <-***> ^ j I ^ <ljij ^_5sa ! jl
3 <~yy ^33^ b -Li I

A mean character cursed someone. He bore it and said, “My good man,
I am worse than you could say. What I know is that you do not know
my faults as I do.
(£) Story 35
I was seated in a ship with a group of nobles. A boat behind us sank,
and two brothers fell into a whirlpool. One of the nobles said to the
sailor, “Get those two, and I will give you fifty dinars for each.”
The sailor dove into the water, but by the time he had saved one,
the other had been lost.
“He was not fated to live longer,” I said, “and that is why the sailor
was slow in saving one but hastened to save the other.”
The sailor laughed and said, “What you said is true, but I had more
inclination to save one of them because once I was lost in a
wilderness and he seated me on a camel, while I was whipped by the
other when I was a child.”
I said, “God has truly said: He who doth right, doth it to the advantage
of his own soul [Kor. 41:46]. And he who doth evil, doth it against the
same’’ [Kor. 45:15].
Insofar as you are able, do not scratch anyone’s insides, for in this path
are thorns.
Help out an indigent poor man, for you too may be in need some day.
(£) Story 36
There were two brothers. One served the ruler, and the other earned
his daily bread by the strength of his arm. Once the rich one said to
the poor one, “Why don’t you serve too so that you can be freed of
the hardship of working?”
“Why don’t you work,” replied the other, “so that you can be freed
from the indignity of service? The wise have said that to sit down
and eat one’s own bread is better than to gird a gilded sword in
service.”
Better to knead quicklime with your bare hands than to stand before a
prince with one’s hand on one’s breast.
My precious life was spent wondering what to eat in summer and what
to wear in winter.
dbldol) OJ^l
o d-dd b* J L~o 1 L) 4 o<S ^
tV d^>t£>-
0^3 <bf d*-^ d I J^Lp I (J-Ô Olj-A l^~S'
^d~d»l jS' JJb\j>- \â £ ^-Ldd ,d~dbJ> Jj>-J Jp (J?l-^>
^ b> ^ ^ bold (Û- tj JU ^^1
Y' A ojL^>-
^^4^J>> J (j^da-*-; (Jlj-~r LS^-
‘dT cT^ ^ '-i Lr? ;ju*if ■^

^j oLio
jLiol __^>
jt-dj 0^>- *I “b 3 J b ^ J dJ I L-U I (J Lto j-> OIjj jj

* -^**>< Lj OI j*# ji d* »<o l^-y^ L-a^*J |^
-bldo {J^ y>^ <J>3 [/? J* J^-oS (_£jl^^>-
d^~Alb''pj^djj ^jd^lb-jbl d~vAb>- j L-o l> 45"""
ncoisU
bI Ld-ib -dd jJLô j-s^z-d jLo i_^JU d^>- IjJLwi^JI OjjLa
j-^j* Ijd^-^J-â yj I ^j^ ^jl-d>- (_£^_CO i SvwL>a jjjju
iSy. ^_A ^L» .J^>- d^Lp jl o-db .olf-Lo
bbbp>- (J^4jL) LU 4jf ^ Ij j I c^j I3 JJLp Jd_>yf j .<d*_db ^ IJjl

dAJj 3 d» I oljLj ddilif <ujj 4b*" ^JLj^jj I d^L^Ci
• ^J-*-**1 L> j^d-t . d**1
c5^ j-*<jj3j^^ dl-^LJ j ji —J b j?\

You glutton, make do with a loaf of bread rather than bowing your
back in service.
(£) Story 37
Someone brought good news to Anoshirvan the Just, saying, “I
heard that God has removed an enemy of yours.”
“Have you ever heard,” he replied, “that He will leave me?”
If an enemy dies it is no cause for rejoicing, for our lives are not
everlasting either.
(£) Story 38
Some philosophers were discussing a matter at Chosroes' court.
Buzurgmihr, who was the chief among them, was silent.
“Why don't you speak during our discussion?” they asked him.
“Viziers are like physicians,” he replied, “and a physician gives
medicine only to the sick. Therefore, when I see that your opinions
are correct, there is no wisdom in my speaking further.”
When something comes out right without my interference, there is no
profit in my speaking about it,
But if I see a blind man and a pit, it would be a sin for me to remain
silent.
(£) Story 39
When the king of Egypt capitulated to Harun ahRashid,6 Harun
said, “In contradistinction to that tyrant who was so deluded by his
kingdom that he claimed to be a god, I will give this realm only to
the meanest of my slaves.” He had a black slave named Khasib, who
was extremely ignorant. He awarded the kingdom of Egypt to him.
They say that his intelligence and comprehension were of such a
degree that when a group of cultivators in Egypt brought a com¬
plaint before him, saying, “We planted cotton, but untimely rain
came and it was lost,” he said, “You should have planted wool.”
If daily bread were in proportion to knowledge, there would be no one
with less to eat than the ignorant.
6For Harun ahRashid, see Glossary. The “king of Egypt” here is equated with
Pharaoh, who is depicted in the Koran as claiming godhood.
(j Li ^ L> j$ Jj L
Xj l—oj OI^j>- ol jXi I U b aS"''' Xj 1—O^—i>- jlibLj
O-w-J ^y 1_<>w*a> I X*j Lo J >■ C~~J ^y I J> j L$\j cJj J> J Oj>o
j ly>-^J_9 Lp j Xo^jl j—^-o->^y jl-pi .^.y- j.3 <Q-»/olX9^ I
*03 l_> 4 ->> l^>-

Iy>- J
jX> I^ aJu
^^ I ^jjj j
J o:
0 .iyâ 4 ^tkj j> 1 ^-ow^S^
f * Oj>1^>-
00 b O-J ^ j-^ Lj C—^ Ijp- . XJ jj I ^Ly>- yyJ$ ^5"^L* j I I j
■-Owi^cj ^ L^wj I I * o.'O ^-vvs^ ^ oa) Lo-a k«_S,^-^sS**" * Xj I
t aO*A 3 O L-o^J^j j-) j ^ ^3^ ^—'3** ^ ^ ^^<vj o^»j ^ ^ 3 ^”-
* *Xi -O-SCj I^ o ^ I ^j-^P ^ [J~f *X*«A^y ^ jlI (j-^JII yw? a5^

aT ^
^y^SO ^Jla^j y j C-0>- Jy ^yjjO-ij C-aLi lJ y
Xj I a3j& 0\J&jlb aSo lx>-
^1 Ji (j\jj jy- J I 1^33j J ^ jJiXA A_>^5^ OLp>- A)
^l^yA t jl-19 L jljij—a cAHL 3yu t^L*j 4_I
.t_J l_P Oj-^-O j 5j-> {_J LU tj*^2-> OXa O I IjA-^J a5" Xj lolijJ I
.c^9 Lj j d—w->- IJ^_S J-^-^ v_SsJua. 0tl>l-Ojlj

jblJu>L> .O-wi!^y>
.c-il: J-%-^ 3
J -0 Xjlo jlyl^l \*S*jyS* L> IjoLâ< Lj ji j 0-9jt-ip*' -XXliô Cj1^j>-
<S3j XXh cÛjJ lt^L . Xj j I Xj I j ^ y XJL>- j-X-£U ^y^y>- ^ l_t j I
L*A» aT
y L*a< 4_S^ O-vs-j li2_>- IjojL>c-^ O-iS^ J O-pLaX
0_i_S^c_5nJlo . Xj ^yjtXa ^XJ j IXj>- îjljJo 0IjL^01aXj>- j oLS^xju
dl
O-o-s3 j I OjJ3 I IjJ I aS^ V^XO< Aj>- j^>-L> J I O’J l-A*
AS^ÎcXyoO txJjlx>- ^1 oi5^ .^j^T
, J! .‘. .. * ^
Xv^j AO> AJ^yj^ AXlo
He gives the ignorant such sustenance that the wise are left astonished.
Luck and good fortune are not according to competence: they are only
through heavenly assistance.
It has often happened in the world that an imprudent person has been
rich and an intelligent man miserable.
An alchemist dies in grief and misery; a fool finds treasure in a ruin.
(£) Story 40
A Chinese slave girl was brought to a king. While drunk, he wanted
to copulate with her. The slave girl refused, and the king grew angry.
He gave her to a black whose upper lip curled up over his nostrils
and whose lower lip hung down to his collar. He had a such a form
that Sakhr, the king of the djinn, would have run away from the
sight of his face, and essence of pitch would have putrefied in his
armpit.
You would say that until the day of resurrection he is the epitome of
ugliness as Joseph is of beauty.
As the elegant have said:
There is no one so ugly in mien that one could speak of his hideous¬
ness,
And an armpit, God forbid—like carrion in the midsummer sun.
They say that the black became aroused and was overcome by lust.
His love was stirred, and he took away her seal. The next morning
the king sought the slave girl but couldn’t find her. They told him
the story. He became angry and ordered the black and the slave girl
both to be bound tightly and thrown from the roof of the palace to
the bottom of the moat. One of the good-natured viziers placed his
head on the ground in intercession and said, “The poor black was
not at fault in this, for all slaves and servants are accustomed to
royal favor.”
“What harm would there have been if he had delayed intercourse
with her for just one night,” said the king. “I would have appeased
him with more than the girl is worth.”
“O lord,” the vizier replied, “have you not heard that
When a parched, thirsty person arrives at a limpid spring, don’t think
O L& Lio L) I
-Lio X> I O ^_A ■*■ * j I 4S”* j I y
O I Jp“ y ^—>■ 4»> L>- J 4—^jS* -L>JLa
XXLj Jo I <jl-^laj ^ Jx£j jjLt Jjip
j~> 1^ oL^ jj-LTI C^T J -O) I Jj-j 4 0.1?! I jl Ijv^JsJU
. -U Li IJ
tjjJ It j*A
pA Jj I 0^
o^j^>*ô
jy~^y <& ljoL*» 'j-y^ C*Jl^ 4>-
6-L)iJ-~oL (_£l_>■ 4^ -U*î IjjTjiy>
o xj o iao ^jj>- f iS^j C-4 t -LaI^j>cj IjAJiLj
>Lo a5^ ?lsjl93 j^.-5 j-j
. -Lij yi ^ I o^j^j jp j I ^lL*j ^LJ ^ l^>- l^^j-s-iwO
jIaLSoL ^L j |0jjLJ j ^j^ j& 3*3 j£ oy>
■ijj ty~^y ^ -L^ ly^jy
j\* 3 J^ V1^ 3
V*i J '0^‘ ^>e-sA W ^.1
4^ ^ : 1 |
jl JuL c—^1—j i-5 Uj L_j

jl-bL _SO ^1 ^ oL^xbj ^_J pLj
that he will be worried by monsters.
A hungry heretic at a table in an empty house—no one would believe
he would be concerned about Ramadan”
The king approved of this anecdote and said, “Now I give the
black to you. What should I do with the girl?”
“Give the girl to the black,” he said, “for what he has eaten half of
belongs to him.”
Do not ever be content to have a friend go where you wouldn’t like to
go*
A thirsty person does not want pure water that has been half drunk by
a putrid mouth.
(£5 Story 41
Alexander the Greek was asked, “How did you take the orient and
the Occident, when ancient kings had more treasure and soldiers
than you but could not accomplish such conquest?”
“With God's help,” he said, “in every country I took I did not vex
the peasantry, and I only spoke well of their kings.”
The wise do not call him wise who speaks ill of the great.
All these are nothing when they pass away: throne, fortune, the power
to command and forbid, and the ability to give and take.
Do not sully the good name of those who have gone, and thus your
own good name will remain forever.
j-*
^ C^l£o-
(j!<£ Ju l_P 0^3 ^>- wiA Ij^y L-jb CîfOLTjJj jl c_s-S^-t
J*1 J ^ C—i5^" ? Jj 14JLaS^ L^jl>^» 4_l*Jqj <_£j
jL5o I js^_5ho j oh L-jL ^-o - jh 4» '—^ '»
4j 10- Ojj^ 1^ J-5 ^ ur*^ j3
r oîi^
j L| jy1^ Lj O-aS"’j -LJL^ôjb yjtS' olx»*1 a5" ^»-LO
. -U I 4j>- jl ^^l-i jj
O-pUsj ^j!-0 & ^J3 I Oj>-1>^ôjsj jJLp
I tOO hp j I oL_9^Lp cUS^j! oLv^Lp
-Owo I o-Uj ^jja .0-pLh2-> (Û^J oh LTjjLj j -XjÂ Ijj>- CO-pLU (_£ljj>- oI Jl> Lp
.aW OO lo ^ .OjU>Oj 4j ^loX*l oj^jjJb j tO-pLh 
jh I jJ ^ 4—-Oil—^ OLoy IjO-Uj
a*’-?3'' LS~00 J ^ —y ^1-- “—y> J* y
(_r—y j—&■ £—L9 j—j.Lj ê-\—U 4$~j,—

Chapter Two
The Character of Dervishes
(£) Story 1
One of the great asked a hermit, “What say you of a certain pious
man about whom others have spoken in revilement?”
“I see no fault in him externally,” he replied, “and I am not a
mind-reader to know what is going on inside him/’
Consider a hermit anyone you see clad in the garb of a hermit and
think well of him.
If you do not know what is hidden inside him, what business has the
guardian of public morals inside a home?
(£) Story 2
I saw a dervish rubbing his head on the threshold of the Kaaba and
saying, “O All-Forgiving, O Merciful! Thou knowest what comes of
a foolish little tyrant [Kor. 33:72].
I apologize for my shortcomings in service, for I have nowhere to turn
for help in my religious acts.
If the sinful repent of their faults, mystics seek forgiveness for their
worship.
Worshippers want a reward for their worship, and merchants a price
for their goods. I, thy servant, bring hope, not worship, and I have
come as a beggar, not to barter. Do with me what is worthy of you.”
Whether you kill me or forgive my crime, my head and face are on
your threshold. A slave has no power to command; I will obey
whatever you command.
At the door of the Kaaba I saw a beggar who was weeping and saying,
“I do not say accept my worship. Just draw a line of forgiveness through
my sins.”
46
j^-l ^3^
r
oj>1^ kS$j (*S^ j) j^^ll-^-^
^JLaLJ) j3j jJ 3^ <—op-y-ô* a^j IÂ 3 ^l_wj>t^j Jo31 Jj*~ (^\ <.—-j^Â
. ^yio j j (J?3 J J ^ ^ ^y j-^-J U
.uT^y* $\—> *£ <&j& y* ^y l$3j
Jo l^y» ->L> aJ—fo jl C-J^\j3 j-fj& *& (j\
f c^l^>-
. l cJ~^ • **—^-3 «*»~^~ aô 1 * -L>i 1^^ ^y ^ L^tj
^3jO*u± lj <JJ*o>-I Jo I olj ji .ijp aJjl>- j t jj dS“ . -L~*> j-y~ IjL-jIj
i^Ôo ^ ‘v> l^jjl_^-o-**0 (^|JL>- cl j jbj—* a5" -~J>
o$y>- 3 oî jb- cj [^03 ^ Ij ^ ^ I-- 4j i LcJ) 4j>- j iS3j jJ ^T, I C-'O^-a
• Jo ^yJ-O ^-'■'-w-O
j 13~*~^y* 1-^3 Jyô ^ y^ j-> \y jJ
Syj* 3 }jJ I y fj^-y, o Ijf $ <£j&
5y Jjfc Iy- jlJj J y ^j j*-^y
6 Cj l^>-
j^LojI.C-^-lj 3 o£ojJJi 3 jl5^-Ujj jl *^>-
£-> Jo j 1_Tjy y*y~>-1 J ^ jH ^ —£-9 l^-4 • l^j-4 ^

CHAPTER TWO: THE CHARACTER OF DERVISHES 47
(£) Story 3
Some people saw Abdul-Qadir Gilani in the sanctuary of the Kaaba
with his face on the gravel, and he was saying, “O lord, forgive me,
but if I am irretrievably worthy of punishment, on the day of resur¬
rection resurrect me blind so that I won’t have to be ashamed in the
face of the good.”

With my face in the dust of helplessness I say every morning at dawn
when the breeze comes,
“O you whom I will never forget, do you remember me at all?”
(£> Story 4
A thief entered a hermit’s house. No matter how hard he searched,
he couldn’t find anything. He became disappointed. The hermit,
becoming aware of him, threw the rug on which he was sleeping in
the thief s path so that he would not be deprived.
I have heard that men who tread God’s path do not disappoint their
enemies.
When will you, who argue and fight with your friends, attain this level?
The affection of the righteous, whether to one’s face or behind one’s
back, is not such that they speak ill of you after you are gone or fawn
all over you in your presence.
In your presence like a sheep ready for slaughter; behind your back like
a man-eating wolf.
Everyone who recounts others’ faults to you will undoubtedly carry
your faults to others.
(£) Story 5
Several travelers were journeying together and sharing in pain and
pleasure. I wanted to accompany them, but they would not consent.
“It is heresy in the code of noble character of the great to turn
one’s face from companionship with the unfortunate and to deny
fA t,_
kZ^S'y j) o>AjI_9 j) L> uL^*_^Lw-a 0-s-*->-Lya^1 j\ y>^j C-s-wnI
jL) OI5jA C-+j*X>- j5 ^ C—Pj-^ j Oj-W I yî.y^ (j-*
.^1? U-jIj 4j ^ L ^L> Li
t^'j^' S^°- p> t^L' 44b ^ 51
L^j3j jjj^ aS""" jl^-/j J:> aS'j^jjl c-~i5ôL» o I jt
La t^JLx jJ> IjJi^p- O-Lfl IjJ OLijJj^ ^JjypJ
0-«^J>- 4»L jJl 4T J J Iji 0-U*vO y 0 -^ 4»L>- jJi 4T JjL Iji <L>-
(^5jLo
^jLo 33 -U ^jy .iJyjzj oL*-Tc-—~J Lio^j^ JL?- o^LL^ L^cJ I jt $
j-> cSJj ^ j-^—9 <y~ c~Jih jl_9 JL- o
f *J^“ J** j*
^ ^ ^4a l. Sy 4j ,J>\—^jL u^j—* 3 vJ 9-^ 9 1-J ^ >
5y> p~ c_^sJJ>- ^>A-o -4pe>i ^j_) J ) 1_) a JjS'\j—B
yy I yy <£j&- jL/a>- ^Lj <l^L L-^» j ^j$y <C3j tw'-iCo Li yj^j
. OJ) Oj L*-> j ^p Oj Lg-L-J 4T C^-4a I ^p y3 j
5J} y?- ^Jj>- IjApS"" 4j*\->- ^J} y 4Jy>- <& yy L^jL
jJj Li . -LOj-U y>-j3 j \^3jy y>-jy \ 0 Lp OLLj^ j-Lu JI 4ô I Jjl>~
. ^s~as>- oLiS'^y oLo_*_9j j 5y> <cl9j ctj ôjL> L)! jy>
<-^y 4^ I j I • -i^5^ OI y 3 -L ^>Jj j -U tj^ 4jJLi> tjû^ 01-^1 Xa L
• AôLLjuJ|j ^ ^P ^
IjÛ 4j Jj l-a oJjJ4a Ij45" 4j ^
tjo^ Ot^^* ^—o jl^p-^Jilp c^3
^ »A«j L<>_j ^ Lw»j ^ ^ J1 ^ J_p tj^l-L>- 04^ 3 jt-^-^

them benefit and profit,” I said, “for I recognize within myself the
ability and quickness to be a welcome helpmate in the service of
men, not a burden to their minds.”
I may not be a rider of animals, but I will run to bring you your cloaks.
One from among them spoke and said, “Do not be aggrieved by
the words you have heard, for recently a thief appeared in the guise
of a dervish and attached himself to our company.
What do men know of what in inside the garment? Only the writer
knows what is in the letter.
And inasmuch as trust is a characteristic of dervishes, they did not
suspect him of untoward designs and accepted him as a friend.
The external sign of mystics is a patched cloak. Only this much is
shown to people.
Strive in your labor and wear whatever you want. Put a crown on your
head and shoulder a banner.
Being a hermit means to abandon the world and its desires and whims,
not just to take off your clothes.
It takes a real man to be in armor; what is the use of arming an
effeminate for battle?
One day we had traveled until evening, and we had lain down for
the night at the foot of a fortress when the wretched thief picked up
his companion’s ewer, saying, ‘I’m going for ablutions,’ and he ab¬
sconded with it.
See the hermit wearing a patched frock: he has turned the covering of
the Kaaba into a saddle-cloth for a donkey.
As he disappeared from the dervishes’ sight, he went up into a tower
and stole a jewel casket. By the time it was daylight the wretch was
long gone, having left his innocent companions asleep. At dawn we
were all taken into the fortress, beaten, and thrown into prison.
From that time on, we have forsworn companionship and chosen
the path of solitude, for ‘safety is in isolation.’ ”
When one of a tribe commits an act of ignorance, neither elder nor
youth is left with honor.
You have heard that one cow in a meadow can infect all the cows of a
village.
I said, “Thanks be to God that I have not been deprived of the
blessing of dervishes even though I have been divested of their com-
^ C^->U>o>- ^jJ-O .^lli I jl OJJ-V2-J 4j>-
.JbT^v^^ jy I J-<sP !^d (Jl^d I J
01 j^j£> «A y ^ o»A^*^> I^j 1' ■ J
i^3^hsyA JjS* i J33 I (_£^ <—->*A^ J I jj {C, I aS'y jS*\
9 c^»L£o-
*£ *jy~ j I J I *w*—V^ «xjl> ^L*_Lj_> <3y>- ,^>y âLôL) jL^-^ âaIj
(j^> lj* t j I oo L^ <5^ ^j-S^ o I JI ij^y L>-j-> J LgjL» Oj->- j Jtjj j I o^ I j I
lO Oûjjl^jp’ j-
o-wj IjLvvsSô jâ y aS' o j jjj l-S^" Ij.^ I ^ I t *—(^5*^^ j»—**y
Cw-J ILj* lj* C^W**> I^>- 0j_£L**J Jjo I ^>- Ûuo (j^>-
jJjj jJi Oja5^ ^L*_ls> j-iOU^JL* crJL>t^j cjj^ Jj-> (J>l O-i^ .C**-j»l^
(SJ^r? ^ Cr> IjJL<k_> o-jL$^ . J-j I jLô 4^ ^j^_?c_) oLjjl
.-Lj I jlô aS' j£j
Jjj J^jj a-X5jf y l-g-~P C~*0 y o^LgJ Ia<j!
l/'J-JiJ J3j** <j\ i^Lp"
V c-j> l^>-
wJ >f
j -XAj jj ^ ^>0^-1 -L*-*JLd C^-JjjjLb ^Lj I j^) O *\->
<CU~-J Âjj a-Lo Û>Jh j <CL*«*io (<cip <Uil A-^j) jJj O^1-X>- i^s^1
O Li-) I j I ^JiS* \jj iXj . <C_d>- Ld jf I Ajjj Qp ^ &Z3jf j \jS* y y^j^ ^
aS' jJ laJij-) oJjiP i ^1 y>- OL^- L5^J> aS* J>jI^^>s~> y>
.JjloJi^dAS^ Jj \a^JL>zJ
pany* I have benefited from the story you have told, and it will serve
as good advice to the likes of me forever.”
Because of one unshaven person in an assembly many a sober person is
offended.
Even if a pond is filled with rose water, if a dog falls in, it will be
polluted.
(£) Story 6
An ascetic was the guest of a king. When they sat down to eat, the
ascetic ate less than was his desire, and when he rose to pray, he
prayed more than was his custom—all in order that he might be
thought more pious.
I fear you will not reach the Kaaba, O Arab, for the road you are
traveling goes to Turkistan.
When he returned home, he asked for the table to be laid so that he
could partake of food. He had an insightful son, who said, “Father,
didn’t you eat at the sultan’s assembly?”
“While they were watching, I didn’t eat anything that would
count.”
“Then make up your missed prayer,” he said, “for you didn’t do
anything that would count.”
You who hold your virtues in the palm of your hand and keep your
faults under your arm,
What will you buy, O deluded one, with your counterfeit coin on the
day of need?
(£) Story 7
I remember that during the days of my childhood I was religiously
observant, arising at night to pray, and eager in my ascetic practice
and abstinence. One night I was seated in the presence of my
father—God rest his soul—and all night long I never closed my eyes
but held the Koran in my embrace while a group of people around us
slept. I said to my father, “Not one of these people will lift his head
to pray two cycles of prayer. They are so fast asleep in the slumber of
heedlessness that you’d think they were not asleep but dead.”
“My dear son,” he said, “it would be better for you to be asleep
than to be criticizing others.”
A * j* ^3^
.^3 I J^l>- J^dd3i. J^ I jl d> ^j&kj J) I Jo jj jX> (j[>- O-iS^
s0* ^
^do ji jIjuj aSj_> d—S Ij(yJL>j>- j>- ^-U -*-
Ip =-^J 1 -^>’ £- dd*-
A <dol£o-
<l*J Lw0 I j jJ j-L) I dli*"jj-j j I IJl5&
^ J ^jjTy ^ .Jj^^y.
U ji—5 jlj liA ^*Ûco jJu L (jit d-Ji^
Cd*^ I Ô ^-*-oJ ^-P ,
tjjLo 6^1_3
{d-^-wA d ^
iSî J ^ (JS?^~ 3 ^ 3 3u^ iyy.
% <dol£o-
dd La IîT ^ ^y-* jy^ -da ***t")j-^ j L^ ^ j ^ 3 ^ dd L^ LiL^ dS"" o IjwJ (j LpcJLs^ ji^
.d^^L^<^-<sA d-’^L^-L? jj j\jS*jj y da ^-*30 âL-j*c-? cjjj g a
d^>- ,d3 Lj dô L>- d I jl d-^dd> y Îdi ljJ> ^j&y>zj> y -OjjLb (jd L>
Oj L>- I I d-*-wÂ ^JL^ld_a Ij-# d*-a_5*" I j 1 ^J>o ^ ^j L*>-> j l
l^*>i (jL> j2> t^yj j-> ^-p*^ ^ ^ -^L> d-s^d^vwo>- d I c oS* .(d^wj
V_S"*Aa j I ; I ^dald pjj dS^ ^jj d-J L>- dj>- JjjA I . UdL) jj (j-do -L9 J C 9jJ
j-^ jLwwo 3 J 3i^ O^ ^
*y d» ^>-1 j>- dS^ (jlcJddd dîS^y 5jy I^
di^ J^_dJ>- ^d9^ .plj dJ I ^jJLp dl—a_^-J J 5 ^J <dpLo iiiL0 ^JLd)

An arrogant person sees only himself, for he has a veil of his own
wishful thinking before him.
If you are given an eye to see God, you will not see anyone more
miserable than yourself.
Story 8
One of the great was being praised at a gathering, and his good qual¬
ities were being greatly exaggerated. He raised his head and said, “I
am that which I know.”
You have annoyed me enough, you who recount my good qualities. My
appearance is thus, but you do not know what is hidden within.
My person appears beautiful to the people of the world, but I bow my
head in shame over my hideous interior.
People praise peacocks for their beauty and colorfulness, but they are
ashamed of their ugly feet.
(£) Story 9
A pious man of the Lebanon, whose mystical states were well known
in the realm of the Arabs and whose saintly miracles were re¬
nowned, entered the Damascus mosque and was making his ablu¬
tions beside the Kalasa pool. His foot slipped and he fell into the
pool, and he was rescued only with great difficulty.
When prayer was over, one of his companions said, “I have a
problem, if you will permit me to state it.”
“What is it?” he asked.
“I remember when the shaykh walked on the sea in North Africa
and his foot did not even get wet. What happened today that you
almost drowned in such shallow water?”
The shaykh sank into thought for a while, and, after much con¬
templation, he raised his head and said, “Have you not heard that
the lord of the world said, T have a time with God in which neither
confidential angel nor message-bearing prophet can fit’? He did not
say that state went on continuously. During the time he spoke of, he
J J 4_*^2_L>* L) C-a_9j j-^Cj LT^^v’-r’ -5 JC’j-^! ^J-V^
. JUoLjâ J -UjLj^yi cjlzLuuVlj j£ J^' SAaL^ jJ>
LT^L^ j* ^ LT^J cAlP1 ^lj“^
li^L? J*c>\ ,jl—Jti <J>3^ j® j^Lil

lljtj IdJ->L J\j; iJU iiji <^5 p ^-i £*-}&
^ * Co l^>-
jljo^>- ô j <j;l aS^ Jj J^ co^ cr^.
(_£.Aj Jj (jCj oL>- IJ->■ j^j—-o

^ l£>? ^J*3J■^ZA J
j
OwwJ 1 g*» ^ ^—SCo j 1-Lot ^yO CUwJ

cc^wJ Ip- Jjô L Jlj—?-l CUiiC
JI j—>■ I cuLSC
*3> <S^-i {-~~i ji l5^" (•—tr^ ^’fJ1-

(*—L5^ ^ ^^^
y. ^
^Jj 1—jJIp jl C~*0 j+m Lo ^1-?- /I
\ ^ CCo [£>*
I A Jipj ^jjiaj (j^ûAS^ <L^-Aju ^ A>* ji
J .6^j-«J t^S^* ^JJ-^7 jl Oj t<0
jI^
J-> <Jj\*4-uj J Olj^c^
jlJjl^ CyJ^M ^1 ji\ J> p-CJl
jri1^ Lsca aL-Ju* j îjj jL> {tj^ji j^
*? ^jj 6-Lo La>j ^jL>o {y>=-^ ^ ^3^^ J4^“ j? o^~i ^ ^^
(‘Ji-^ J1 Lr^ ^ J^1 °c>H Lr^ J*^—

ajj^-g>a ^ AJ _A jl_'S' £ C_0^ OljJ aS*" L
CHAPTER TWO; THE CHARACTER OF DERVISHES 51
paid no attention to Gabriel or Michael, while at other times he

joked with Hafsa and Zaynab* The visions of the pious vary between
open manifestation and obscurity; sometimes they appear, and
sometimes they are taken away*”
You appear, and you avoid appearing: you make your market and our
fire hot*
I see the one I desire without intermediary, and then I am attacked by
a state that makes me lose the way.
He fans the flames of a fire and then quenches it with a sprinkle;
therefore you see me burned and drowned*
(£) Story 10
That one who had lost his son was asked, “O wise and aged one
of luminous essence,
You detected the scent of his shirt all the way from Egypt* Why
could you not see him in the well in Canaan?”
“Our states are like lighting in the world,” he said* “Sometimes
they are manifest, and sometimes they are hidden*
Sometimes we sit atop the highest dome; sometimes we cannot
see behind our own feet*
If a dervish were to remain in one state, both this world and the
next would shake him from their sleeves*”
(£) Story 11
Once in the mosque at Baalbek I was saying a few words by way of
admonition to a group of unfeeling, dead-hearted people who could
never find their way from the world of external form to the realm of
inner meaning. I saw that my words were having no effect, that my
fire was making no impression on wet kindling* It pained me to be
trying to educate animals, to be holding up a mirror in the quarter of
the blind, but the door of meaning was open and the chain of words
long. In explaining the verse, We are nearer unto him than his jugular
vein [Kor* 50:16], I had reached a point at which I was saying,
“The beloved is closer to me than I am to myself, but here is the
problem: I am far from Him.
What am I to do? With whom can I speak? for the beloved is
next to me, while I am separated from Him.”
jLjf 4jfc~*o iJUai j c—» a*1 J1 <y
o ^ &A o l—^ I o^—*—j ^ I ^ ^ ^j-^~ 1 ^ ^^ 3 3jA ^p^-Li^g_4
ÂsA . ^yyz^j ^jAs^ O L» L>- ^ 3*j <X^ I 3^ 3 ^
.jjs jôj^ olôjj 3 jjA&“ <j\
^y>y ^JlÔo JI Oj-9 ^li^ji -Uô Ojy j*-$-9
J>y1 J3y L> jlo O^ljl 01 -
^ Y cj l^»-
I1>^-X^> j ôLg-u . Jj Lj pjJL9j l^-^> jl oL)L j:
*J,a-? or* J 1
.-oA 0 ^jjj JjL>- coLo
A*i c^ -(_ri. lT5^ -? c-vl l/A f>^ A A
■liV lA*
Oji>- 4_o L> oljj OÂ-^0 ^-*j
cAoA -L>Lo l)L>- ^-S""y-» cJrr^J (
^ f ca~>1^>-
.4j g) J ^SCJL) ^J>-j bj.i JâS""" J-i ^J^-> ^JÂ

y^ 1^ J> ^ ^
.^yj&3 lWj J^ JÂ3 (jL^>c-4-^ J JJ->C-) j O I Lg_J-U>
4j ^ ^■•—■«—■s-«Q^-Ow3 4jxj T 0-i5^ ? ^ 4j>- jA-Jjt aA i^y3j> y
AA' J^£ ^ J J .
I was intoxicated by these words, with the remnants of a goblet in

my hands, when a traveler passed by the assembly. The last words
had an effect on him and he let out such a cry that the others joined
him in shouting, as the “uncooked” ones of the assembly began to
boil-
praise be to God,” I said, “those aware and far away are present,
and the sightless ones at hand are far,”
When a listener does not understand the words, don’t look for great
poetic talent in the speaker.
Bring the expanse of the field of devotion so that the speaker can strike
the ball.
(£) Story 12
One night in the desert near Mecca I could not walk any farther
because I had been deprived of sleep for so long, I laid my head
down and said to the camehdriver, “Leave me alone,”
How far can a poor walker’s foot go when he has become a camel laden
with fatigue?
By the time a fat body becomes lean, a skinny person will have died
from hardship.
“Brother,” he said, “the sanctuary is ahead, and thieves are behind.
If you go, you gain; if you sleep, you die.”
It is pleasant to sleep under brambles on a desert road on the night of
departure, but one must forfeit one’s life.
(£) Story 13
On the seashore I saw a hermit who had a leopard wound that would
not heal with any medicine. He had been suffering in pain for a long
time, but he still thanked God constantly.
“Why are you thankful?” he was asked.
“I am grateful I fell prey to a calamity,” he replied, “and not to dis¬
obedience.”
If my beloved hands me over to be miserably killed, do not say that at
that moment I was concerned for my life.
Ar j^LXl
jJ*\j 1->■ j*p ô OI ^
JjX Ls^ <ujb 4j>- flJjJ jl ^->jf
J^T ^ ijji jl j-i Oljj IJi <f
^ f c->Lk>-
L ^^3 Û- .-Loj-U <_£jL 4j lb- jl J^. ^J3j^

^x''' ^
-f^ J^°. 1^21 lj-pLAw^ .-\-j^_a_) ^xll*o
lj-Îj (S^ya4j^ I LJ-ib" jlxô jji -L?-^j* c^LLjj
4j>-j& .dlLc V juiiJ\ 4jr -L> LJ ^jN ^j-L) cjj-^->- t-J*-9j JL* jl ‘Lr
J> 3 o-blJu jjl ^L>- .c^JU-Lx^ c^ljjULtjj^
4_> Lb jl Nl (JP^-$vj <_£.>jX> 4^ 0 -L« I ijCjJ jJ jJ oLg_?- 4^ cj^_T
j_j 0 Ll* j 5 4_> Lb Jj_j^ aS' <_£ I a J--J-XL) t -L) j IJ-?- (_£ I C^JiS* ^(Sj Lj
L)Lw0-**O
oXd J JJ I j^cju jjJ I—^L>e^J bj^>-
IjbbL^jJi ^jOLloô
^ 6 Oj Lô»-
<bT r4_S^jfc ^JL o-ii^ ?-L> 1^® x>L La jl cj-ib" Ij^L^jL âLxoL
•(J^y <_AJj
jj Ijj tjj->^>-^ j (j^x^ ol ^ j&
JL) 1^ JL) -bT" j-L J-J ljpt> bf Ijj 1^

I will ask what sin was committed by this poor slave that he was
offended by me—that is what I worry about.
(£) Story 14
A poor man in need of money stole a rug from a friend’s house. The
ruler ordered his hand cut off. The owner of the rug interceded, say¬
ing, “I absolve him.”
“I cannot disregard the law simply because of your intercession,”
said the ruler.
“What you have ordered is right,” he replied, “but one who steals
something from a pious trust does not necessarily have his hand cut
off because (a poor man does not possess.’1 Everything dervishes have
they hold in trust for the needy.”
The ruler acquitted him and began to chide him, saying, “Was the
world pressing you so much that you could only steal from the house
of such a friend?”
“My lord,” he replied, “have you not heard it said, ‘Sweep the
houses of your friends, but don’t knock on the doors of your ene¬
mies’?”
When beset by difficulties, don’t give in to misery: rip the skin from
your enemies, and take the coats from your friends’ back.
(£) Story 15
A king asked a hermit, “Do you ever think of us?”
“Yes,” he replied, “every time I forget God.”
Anyone He drives from Himself runs around in all directions, but He
never drives to another’s door anyone he summons.
lA variant of the common Sufi aphorism DJ_c Vj Cll_c V jj ^ N ‘a Sufi does not
possess and is not possessed.’
At r
Ijlo c-jljL>JL^> 4-Lsj>- jl
4_$" ?4_>- oT ol$"jb 3 0-~-^ On*J ^ '^Ji^
o lb .} L> ^1
Olbjjjb Obi jL> oOob ^jj I ^ -b> I I -b . bOOcj
.^Jji jb Ol&l^blj ^>jju> jbJ I O-bfrj

L*jIj Î j O-*Î j-
£V 3 LT^ 3 -0,^ 4j>cJ O^-db
jib \£j>. oOA^j —$lo J
0-~~J ooblb o*>^> o~^-l->-
jl^/‘ ^3 J^.
^ V ool^*-
J JO> La olj-Ofc J ~U> I jXj *3y> j\ jO*->- ol3L 4bAjJ Ljj-^ (Îo^Lj
OOf^ J Ob JL5^ 00 I .ObObj
^>jl jjj jXJZ*\ y>j O'-'S'J bj ^ I Jo~ Aj
plbJ Â*a tj 1—^ 3 >3-^:3* p*
pi05"^ iSj^ 3 obÎjO
• (Sj^t ^ ^<S3j^> cS' ^Sj\y^j3J^\
\jj^> Ij-> -O^jjb bôJ>cja 0->bj 0^>" *Ob^j 3 ^^ 3 OOb
jj jj 3 0 oiTj OsTjlî îbjjb *-o^j lî Lj^“l
Jji""' jlo_*J jj O
0 Story 16
One of the pious dreamed of a king in paradise and a hermit in hell*
“What caused the one to be so high and the other so low?” he
asked* “It is contrary to what people would have thought*”
A cry came, saying, “This king is in paradise because of his devo¬
tion to dervishes, and the hermit is in hell because of his attachment
to kings.”
Of what use is all your dervish paraphernalia? Free yourself of blame¬
worthy deeds.
There is no need for you to have a sheepskin cap* Be dervish-like, and
wear a Tatar hat.
(£) Story 17
A man set out bareheaded and barefoot from Kufah with the Hejaz
caravan and became our comrade. He had no supplies but walked
merrily, saying
“I am not riding a mount; I am not under a load like a camel. I
am not a lord of peasants; I am not a slave to a prince.
I have no worry for possessions; I am not concerned about what
I don’t have* I breathe easy and pass my life.”
Someone riding a camel asked him, “Dervish, where are you go¬
ing? Turn back! You’ll die of hardship.” He refused to listen and,
stepping into the desert, continued on.
When we reached Mahmud’s oasis, the rich man died* The dervish
leaned over his pillow and said, “We did not die of hardship, and
you died riding a Bactrian camel.”
Someone wept over a sick person all night long. At dawn he died and
the sick man lived.
^ji 00- ^-501 j_>- <& -0 Ljo £3jjd* l,T“^ ^ <-J
Jyo o^jy-^j 3 p-OJ> JSS JOt^jJ-b jf\J- jJ & yo
^ A Col^>-
O’ 0 ^jjj>v-> 3j I 45" J-*J3o -L) I . '*—00* 0*o 0 Jc5 O

fJ^
Jjjl_9 <j?3j\$ 4-5" a_> lo^jj I .Jj^ O-Ôj iya (3^ ^ (_£^L£LlpI j-50
• V"H 3 *33^.
jL_> yy^ Jy <^6w ^y y tZ~*y J^° 4^Jt 4l~o 03^ A"*° ^
jLj 4-OJ y jJ l5-?J 01-r^jO
Ju Iju IjO*^>o 45" J-jO Jo\y- Jy^y- ^3^
\ % C^l^>-
j 4^ 00 \fjjO . JJ ^ ^00^ C^*l 3 Jo Jy 00 JJ j j* 3

\ j\f
.$yo flJuli ^ j l-^>* j ^■^5"iSj^j
d\3j\^40'Jf ji ->j0 ^ *->■ o\3j*jO JjJ 33yi.J^r
1 jOO-> I j-50 00—) J jl.5" jl ^j0-1ji5" ^^J^,, , 01 jJo I 00-0
yy *f jJjI-u c~o U JO jl 0 ^^5"j
j o-*J^ Oi5"cOS" ..^0 ^l0> 45"o~o-*i -OO
t_50j ^JJLyaj jjl Oij—■*J3^y 4j 1-iJ3^ ^ ^3\y^ ^
^_y& \ yy J3y )e£'3 {JJ^ Jy* 4>- J^4^ 0
. O-*^ 0 09J& jI ^y- 4^ 0 Oa
01 3^^33y,
Jb 0jOO *% /j-JOwO jOI->■ JS~>- 4^

How many a fast-running horse has gotten stuck when a lame ass has
made it in safety.
Many well people have we buried in the ground, and the wounded
have not died.
(£) Story 18
A king summoned an ascetic into his presence. The ascetic thought,
WI will take some medicine to make me lean. Perhaps the good opin¬
ion he has of me will increase.” They say he took a lethal dose and
died.
He whom I saw like a pistachio, all kernel, was actually like an onion,
skin on skin.
Ascetics who try to please people pray with their backs to the kiblah.
When a worshipper calls upon his god he ought not to mean anyone
other than God.
<£> Story 19
A caravan was beset by bandits in the land of the Greeks, and un¬
told riches were carried away. The merchants wept and wailed, call¬
ing upon God and the Prophet to intercede, but it was to no avail.
When a villainous bandit is successful, what concern has he for the
weeping of the caravan?
Luqman the Wise was in that caravan. One of the members asked
him, “Why don’t you advise these people to give us back some of our
money, for it would be a pity for so many riches to be lost?”
“The pity would be to speak a word of wisdom to them,” he
replied.
The rust of iron that has oxidized cannot be removed by polishing.
Of what use is sermonising to a person with a black heart? An iron nail
will not go into stone.
“Actually,” he added, “it is our own fault.”
In days of safety come to the aid of the poor, for the power of a poor
person’s mind can avert disaster.
iSj^pr. ^ y yv
j^Tj o-u
Y * cu>l^>-
^Lo^» <S*y> (4_Ac 4)i\ iSjyr* 3h ^ ci-^ 4^-)
<jÂ» I * J Ip j*-| L^ O\jJi^& OjLi I oJjê- j Oj-l3c_> J <JP^pji
J jl J ^-3LS^J^ <-^J jLÛ .(w-JLU ^jj-A j
*xp I ^ L> i» o^~

o^>- ^
j y ^-^>-^~ L>tâ
.*xJ U L>' J1
ljO-v^> ijb jjj** *jy-,y J>
. ^ -LO O L>j O I j-i J ^ ^
^P>j ^ *xJlo l>- ^
^_Ty> ojljTjl^j’^j—>-L;
.îjÛ- *5"^ ^ j u*jf J* 3j\ I

cL^Laj t ci-iCuj c^j*-° C-olj l^JbJ
^1 jl>-jl ^ Ijla3-jlS^ <j;I^ oI -l» I jlj I o^>-
pj ^3j—^ ^ ^L^lSC L> lJ r îj^Tf—^jj
* ^ 33 y, 33^>^ (^5^° 3 ^^ ^
c~^~*s3*jS' j I Jcs>- £ jj c~*J31^j_> I* oiJ>*
*- pj-^l) 4^
, |Avj ^ ^ J) Liwi-^sj jicj3 I L_^ ) ^ ^ 3^ ^ ^ _j L«s«*p ^ t- 131 L)
3^ J* Cr* OJiU^ -J^-^(^j-vo 3 Jl33jf 3

When a beggar asks you for something with a moan, give it to him;
otherwise an oppressor will take it by force.
(£) Story 20
Ho matter how much the great Shaykh Abu’l-Faraj Ibn Jawzi told
me to give up music and advised me to practice isolation and retreat,
the fervor of youth overcame me, and desire and lust were undeni¬
able. Helplessly, I proceeded contrary to my mentor’s advice and
took pleasure in music and conviviality. When I remembered my
master’s advice, I would say
If a cadi sits with us, he will clap his hands. If a public morals inspector
drinks wine, he will excuse a drunk.
This continued until one night when I came upon a group assembled
together, in whose midst was a singer.
You’d say his voice was a jagged wound ripped in the vein of the soul,
more painful than the announcement of a father’s death.
Sometimes his companions would put their fingers in their ears, and
sometimes they would put their fingers to their lips to say, “Silence!”
We are excited by the sound of the songs because of their beauty, but
while you are singing, we’d be pleased if you were silent.
No one takes pleasure in your music—except when it’s time to go and
you stop singing.
When the lute player started to sing I told the host, “For God’s sake!
Put quicksilver in my ears so I won’t hear, or open the door and let me
go outside!”
In short, I joined in to please my friends and spent the night in such
tribulation.
The muezzin has cried out at the wrong time: he doesn’t know how
much of the night has passed.
Ask my eyelashes how long the night is: not for one moment has sleep
come to my eyes.
At dawn, I took my turban from my head and a dinar from my
pocket and laid them before the singer, whom I embraced and
ol—1oL*-A o 3 ^.3_) . >xj ^J—a_^- Li_p hs>- jj> j) »-LjdôLp <wb%^>-
ul juô^ Îj c_~^La cjT^ jjI 43" jUT ô^*A» j $jZ j\j* y?yZ
t^j3" ji y3^ 33.} i^stj^2-* U-^H £^3La ^(JPj3j
.<_3.} (^\a^>\^3 j) C^-vÎ
<_£^ j* •V.-'-’ <_r^ lsIt* ‘^*~^- (jijl jj-1 ^
c—-1—(-)J-; j>. tSy bc^ '^-*,'jv? JAiJ'‘-^ c“*,l>'

-P
j—.> j jj 3p“ (3^** $ ^ 3 3*^ -*—lk^ j I j 3Ij—j I —«
y2s>*J^ (j_> I Osj* 1j3 IjA 43" ^3" 0^j3" 43" C*,«™* I C^->J-vaj« ^j0yj> OIj j jûT
j LaJ <^>^jl> j*A ^jZÂ Lj bj£j I j 0 I 0-V.L3" IjA C*Jtf . jA It
Ujb 1 4„3j I oJL*j ^Jb pJ-fl3" ^|*->j3" j 1 <?*« ^ I Ôj3" 43" ^Lo Uajo jj
.dwLaLo ^ya (Ja3* J aSjS*^JL> 4Jos-ja j C—3 o$jAj£ ^L->_*aj »3"jb^>
4jI C-~^ Jj Ij ^^3 (_£^-Aj 4*jL> ^Vjj Jj 0^> LaA 0->e-> J Uj-a-â It 1
.Ô_/3l) C**tJ 3ta j ^La-^< ^^ l33j j C^*Jl) £
ijij~* 3 oL&i j jl (jip- jlj I
-i -^jQs 3^ jj3o jj j_3" j3"
I j\>^ ^ 03>< Iy- ^
J-ojj-SCa yJÂ Oj-^ jl
Y \ oj133-
ot-^-> I jl 4j>-â 43" <jLo l^» j I c^-&3" V^y>-jA 143" j I I wLllc3" IjoLa-d
^3 JÂo I Jl»3 j I Jla I -U-*vO li ^jHu
^ ^1^-3" ^ <L^cJI j -J ^ * 1
^j>j^3" —14_^tj ^ L) <«\_) I (aA_>o l^^cj cJ I -i j ^ j*wj ^ -* ^l -j j ^3^3

thanked greatly* My friends saw my esteem of him as contrary to my

custom and attributed it to a mental aberration* One of them loosed
his tongue in revilement and blame, saying, “You have acted con¬
trary to the opinion of the wise to give a shaykh’s garment to such a
singer> who, in his whole life, has never had a penny in his palm or a
pittance on his drum*”
A singer—far be he from this happy spot—whom no one has ever seen
twice in the same place,
When his voice emerges from his mouth, people’s hair stands on end
on their bodies.
Birds on the roof fly away in fright; he has driven us to distraction and
tom his own throat.
“It would be better,” I said, “to curb your censorious tongue, for
the good turn this individual has done me is obvious.”
“Will you not enlighten me how that could be,” he said, “so that I
too may draw near him and apologize for being facetious?”
“Yes,” I said, “the reason is that my great shaykh has often ordered
me to give up music and spoken eloquently so advising me, but I
refused to listen to him. Tonight a lucky star and good fortune led
me to this spot so that by means of this man I have repented and
will avoid music and conviviality for the rest of my life.”
A good voice from a sweet throat, mouth, and lip will enchant the
heart regardless of whether it sings a song or not*
Whether it is the Ushshaq mode, or Khurasan or Hejaz, it won’t come
out beautiful from a bad singer’s throat*
(£) Story 21
Luqman was asked from whom he had learned his manners.
“From the rude,” he replied, “for I avoided doing everything I saw
them doing that displeased me.”
Not a word is spoken in jest from which a sober man does not learn a
lesson*
If a hundred chapters of wisdom are recited before an ignorant person,
he will take it as jest*
YYo^lbU
J_>^> b* j ^L*-L> ^jjo 6^ ^-O ^ Ojb" CjL^> Ij<_£blp
jLwj (^3^ j <jpj>^ ^ Lj O-iT j 00 Jop-Lp* .^^$0 jUj
■lP>! j^jl
oi^> jy Jj-> LJ jb ,JU- fbJo jl OjjAil
u ^—*Jp ji & oTcXo ji
itcJ6*-
4-AL>cj U OO b olj lj-9 ^lj->- ^j(^lobO<>-5^ I (jO bb>o

J> —
Ô^bb ^jLo Obbl JOp j (jLbjj:> f ^ ••Ô-5 <jbb*J
j^ O IjLP Lli? O L) J 0^0 Uj^ ^xjA J {^jA ^ ^ ^ • *>—'bb^' 3 b^J bj L^PeJ
. Jjjoilj 4jJL^pLL? j bAj j 0-*Jj I abplj jJ <b^ jlj^ ObpôA j I (J>-
Îbp- 4^_pI —Lp- jl ^^jOj (jlj-> 4jjj j-l*.j
C_01->j jl t*bbJj
^ ^b I^p- obL^Jp jbj Ow>lbo j ^jjLJ L^j b j j^jp- oÛp
?ObJ jl Jjjl5Â 4if jl ^b£i ^ c£j^‘Ly^r ^jj I jbb
yl, j . *\ . ^. jQ 01 . ^- -- C- J ^ j-vO bj I bj ^b^ ^ b»*P"
JLuOO ^_:LO I jp- bo 4_*) b! j-p-^jj ^-bpo j Ojp*j ‘b**
O_^0 j ^bL> ^^ jjb- Ôb j ^b<L> ^-bb>
tOU^JiJ jp j O-JUbo jjj® ^jp- obblÂ jjJp ^ Iy*
. 3Lo—O ^ L,^ "^4 4^wJ i-\-) I L) IjJ
LxjL j oj—^vj^sj £ l^jTjf
(j^lcl j {Jijir^l A cil?^ 03P 0^ (ji

(£) Story 22
The story is told of an ascetic who ate ten maunds of food in one
night and recited the entire Koran during his prayers before dawn*
A man of understanding heard of this and said, “If he had eaten
half a loaf and gone to sleep, he would have been much better than
he is.”
Keep your insides free of food so that you may see the light of gnosis
therein*
You are devoid of wisdom because you are full of food.
(£) Story 23
God’s mercy held a lamp of guidance for a wayward sinner until he
joined a circle of mystics* Through the blessed influence of the der¬
vishes and their true words, his bad traits were transformed into
laudable ones* Even though he had ceased to follow his lusts and
desires, the tongues of his critics remained as long as they had been
before* “He is just as he was,” they said, “and his so-called asceticism
is not to be depended upon*’
Through repentance it is possible to be rescued from God’s torment,
but one cannot escape the tongues of men.
He could not bear the cruelty of his critics and took his complaint to
the elder of his order* He responded, saying, “How can you ever
properly express your thanks for being better than they think you
are?”
How long do you think the malevolent and envious will find fault with
poor me?
Sometimes they rise up to spill my blood, and sometimes they sit down
to wish me ill.
Be good and let people speak ill of you—it’s better than your being bad
and having them think you are good.
Yet it would be fitting for me, about whom everyone thinks the best
while I am totally deficient, to fret and worry*
If I did all the things I say, I would be a good ascetic*
I am hidden from my neighbors’ eyes, but God knows both what I hide
and what I show publicly*
^_>l_»
, ,. .
Ijl_a JoJ - >o t_\—) j# j —>- iS3y. j^
j>
iji^—ji ^1_) b I J A>~ 4JO) jJ
Yf OoliU
0-i5"" .0—1 o.ib (j-* 0*>b j\
(JUtA Jo \_J -ZjiJ JJ ^3JVJ (JL5— Jo \j
(JL<—jfi'1o—^ j\ rt—jjj J2—

J jj b
±2 _)ij.
_) p
jJ I
Y 6 OolSo-
^L> ^ JI o-iT ?Ow™>- oobL_d>- 4b" jJ o—LLo JI I
jj OjjjTI j Ojjw^4 IoLgj>- JJ jjj LL>
. 0 oS^ Ijj j O jj^tj -OOA
L5^ L?5'-^ ^ ^ LS^ y J'
^jvOCo O jj) 1 <0**vj I 0>- L> j^>- 0>^b>o ^ 3 Ov-**J b 3 0>jj>
YFc-*l&-
^loLo jib" jJ y*^> 3 ^J ji> LT5 J* LT^ ^
oL»Lo olj ^ \jo 10l>* 0jjL^ oI jJ ^10ojj— ■
? ^j_j oJ L>- <L>- O I L/OOa_T J— jjj ^j>- . C—9 Lo ^ I j I 3 t-"^
j 0jb" jl oL^-b*" j ojJ jl JL) oOj \jj ^zJLxj aS' {*JoJ IjO*>b-b C^JiS"
<UsA J—Lj Oj 4^ ^40)-U I .4JLo J OlS^P
.<Cji>- q.1 djo ^y> j

We sit at home with the doors closed against the people lest they
spread our faults abroad.
What is the use of closing the door when he who is aware of
everything knows both hidden and manifest?
(£) Story 24
I complained to a shaykh that somebody had borne witness to my
impiety.
“Shame him by being righteous,” he replied.
Be of good conduct so that those who hate you will not have an
opportunity to detract from you.
If the lute’s tune is right, why should it receive a beating from the
player?
(£) Story 25
One of the shaykhs of Syria was asked, “What is the reality of
Sufism?”
“Formerly they were a group physically scattered throughout the
world but really together. Now they are a tribe physically together
but inwardly scattered.”
When your heart wanders off to a different place every moment when
you are by yourself, you will not experience calm.
Even if you have dignity and wealth, farms and commerce, when your
heart is with God, you are seated in isolation.
(£) Story 26
I remember that once we had traveled all night in a caravan, and at
dawn we went to sleep next to a thicket. A distracted person who
was with us on that trip gave a shout and headed out into the desert
without a moment’s peace. When it was day I asked him, “What was
wrong with you?”
“I saw that the nightingales had started singing in the trees,” he
replied, “and so also the quails on the mountains, the frogs in the
water, and the beasts in the forest. I thought it would not be manly
of me to let all of them praise God while I slumbered in heedless¬
ness.
p
-C'-’ls* lfS*
•*—?*j J* Jb^j—^ bo*^* ^3* 3 iî.

jÂ -Lfl d_3" jfi L) Ij-> j3 L> C**j£
J^y*
JO q>JL_^
\_>~ J*
, *OJ 30 Ol
OI 4>7C-v^*vJ S' *» O^-w-O (JJ---wO I \? Jjs
lûd1
I ^3jS
Y V col^
. ^-XJLoJk 3 -^-J^Jy1 ^»-LoJk JJcÛ? olJ lyj*- (^louLL? jl_?ej>- jJl** ^333
Jj Lp .(_£-CoJLti^j 4j LaiL>t>i Ôj 3 iS$j^-> Îdyyij L^J-93
^ ^|—> l—) . L-JO—) I .^3 ^ 3 I <_j 3 ^3-> L-i—) 33 ^ J i-^-

'*J3 ^3-^ 3^ £3-* ^ Lh C^3^3^3 I 3“M <-y3^ lT5" °W-^ i^^3^
^1 ^ 0 S .0-9jj 3 Co-13-0 Ij-Xj Lp 3 -La I jJj I ^^3y S' j»3_0 I3 Jo Lp yjOO I
. OsS^ôo O3 Li oLc?t-ojfc ly 3 5jS**y I lyy- 3-1
^£jJ>l*» ^J-Jb L) 1 1y» <3SS <K>- S ^y 12i
3 l>" 3 ^ y- yO ^30 ^
lSj3 3 ‘ 3 c'-~^ <J-C j—^
cjoiSl J»il V jU\ yâP Jii <^^4 (J^ s^l/4^ s-y* ^3
c~"' J-2 urri J'^fXl.
c~‘-' *3\j^> Jtj* 3-1
I
^ -«■ ■■** * I ^ - ^-.i J 4_)
Last night a bird was wailing in pain. It drove me mad, and I could
bear it no longer.
My cry must have reached the ear of one of my closest friends,
Who said, “I wouldn't have thought the cry of a bird could drive you to
distraction.”
I said, “It is not part of being human to let a bird praise God while I
remain silent.”
(£) Story 27
Once on a trip to the Hejaz a group of sympathetic young fellows
were my companions and comrades. Many times they sang and
recited mystical poetry. There was also an ascetic who did not
believe in the states of dervishes and was unaware of their pain.
When we arrived at Khayl Bani Hilal, a black child came out from
the Arab encampment and sang so beautifully that it brought the
birds from the sky. I saw the ascetic’s camel begin to dance, throw
the ascetic off its back, and run away. “Old man,” I said, “it has had
an effect on an animal, but it has made no difference in you.”
Do you know what the nightingale said to me at dawn? It said, “What
kind of human being are you that you are unmoved by love?”
Camels go into mystical trances and sing with the Arab's poetry: if you
have no desire, you are a crooked-natured animal.
As the cloud-scattering winds blow over the plain, myrobalan branches
bend—hard rocks do not.
Everything you see is crying out in recollection of Him: a heart that is
all ears knows this.
Not only does the nightingale sing praises to Him on the rose, but
every thorn is also a tongue extolling Him.
?\ y>k-l
Y A Oj
dS' ^ o^>j .obljJ ^yULayli j bb <JL^ s** ^3^ J'
j juy jj yfcLi ^lj y I j-*J I ^4^ y jI ^ o IÎXol»
<UJfc ^ ^y I j£ JboTji *£ ^S Jjl li Uj I . ~buj" 3 -b C^-U^
u5s_U Cww?j Oj-^>- oLpI J cJj^> 0\£j\ .dCJ-yi 4_*_9j 3 bk-j-b I 4_^_aJ
lj Ju I j yjU y -b> . -b yj^ j y y> lj->* j yAs ^-> LAa j ^j3 ^ <S
i_3j\? jjb j I <^S"3 -b -b*j L>e^-j 3 I c—p Ik j I cbj£ <oJ3^ iS ^
^ g i Ow^P J 3 0 1—tW 4_L>J>tJ • -b-O IJ I O^J) 3 b-^-P J Ll^j
JjI ji J~>Jj* *^jjA J1 ur^ J' ^ L5^ j
^ybjj^ oJL>- y *£ yuj jj jl yC lj J&\J-<c~S- 4jJIj
IJ(jIju>- oj^> o^lT .yy:> 4-Jy» oly- y j -b>TjL> ^5jl jl
ojuJl> o_y j o«T jXj jl Ojlk- j -oT^j jlk- jl oAk"4^ j-p
ykAI ô y ^ .(_£-b^j yL> y-> y lj A oo Lx-^ 3 cJl-y ^ J ^j^ iSj-y^j
6 -bb^>* 0 IT ^ O-'-**' I 4jk^**> 0 lj*"" 43^—
o-bb C3 3 3 O ^ I <UAjj 03 J 0^>-
^ cj-b ^ y 4-j^ I •*>
*y 3 y^
^ i_J >XJ^> lj J "^3 I' i. ,^w<1 ^ 'bb I *J I-^ J -^1
c~o j3 o*^ jl o^y?ij- ^ j>V^ crfJ
O-ôJj 4T O—p U J>- ^ 13>- {£J-ly y^ (^-Ak*
jl -j j* J&-> lj* -^1-AjI j^l-b jj ^yp/
ysP Jjb £ 4j ^y f Jj*. j^

(£) Story 28
The term of a king’s life had come to an end, and he had no suc¬
cessor* He stipulated that the first person to come through the door
the next morning would be crowned king and the kingdom would be
turned over to him* By chance, the first person to come in was a
beggar who, in his entire life, had only managed to scrape together a
morsel and stitch together a patched frock* The ministers of state
and the nobles of court carried out the king’s will and turned over
the keys to the fortresses and treasure houses to him.
He ruled the kingdom for a time until some princes rebelled
against his authority, throwing the lords of all regions into strife
with one another as they arrayed their armies in opposition*
In short, the army and subjects fell into chaos, and part of the
outlying districts of the country went out of his control* The poor
man was worried by this situation when an old friend of his who had
been his companion in his days of poverty returned from a trip and
came to see him.
“Thank God,” he said, “that your ‘rose came away from the
thorns,’ ‘the thorn came out of your foot,’ good luck has become
your guide, and felicity and fortune have smiled on you that you
have arrived at this station.” Difficulty shall be attended with ease [Kor*
94:5]*
Sometimes a flower is in full bloom, and sometimes it is withered.
Sometimes a tree is naked, and sometimes it is clothed.
“My dear friend,” he replied, “give me condolences, for this is no
time for congratulations. Back then when you saw me I was worried
about a loaf of bread, and today I have to deal with the turmoil of a
whole realm.”
If we do not have worldly goods, we are in pain; if we do have, we are
bound to love of them*
There is no catastrophe worse than the things of this world, for they
are burdens on the mind whether you have them or not*
If you want to be wealthy, seek nothing but contentment, for only that
is a blessed wealth*
If a rich man throws gold onto your skirt, beware lest you look upon his
reward,
For I have often heard from the great that a poor man’s patience is
better than a rich man’s generosity*
(Sjy j ^ ^ ^ (-£33—^ ^ L? ^ ■ 3jS" ^
VScJ&>-
.^>LLiJ ijLjJu^ jliiM ^-to .^/ ‘jL*^ ^ ^ ur^ btî
IjUks .^jw~_> ^ IjJ I .^-O-U 4jf jJi* ^>: IjOYAi cîT
I O-LO jl (J^0 I oJ>j^ Uo>- 4>- C-JtS* .3jj j^yl>- j I oLwi^ j!
-UiL» JjJ-^1 *& ~Lo Olj-J ^-9j ^l5^ L?£^ I 0-**wJ C-îS^
.JjU jl £>j J ^y-c^lj ly> j
^^<jr*l/* ^j1^1—J jS33 J>3?. ^
X>j\ ^yLo J:> ^ ijjy** 3 3j>Uj$ j3j
V * Oo Lô-
ojjjb U 1j c~Ji5^ I ^glg^?.^ Jjj j& (aIp iyfj) 6y^y I
jcsjl>* Ij^-Lo-U^ o^L>J c~->^ Ij L^> jj<&>- ^y ^ <3j3
j c~^l <C3Ijjl *&c-^l ^Lxi I <5^
aj j-50i *x_o olj-i-^1 Jjj 4_^_j I y}j~>' o_ii^ .o^jj I (j-*^
(^ro Jjo ji^ 4ô! juj>- 4j yîj c~~J ojJ*

j_) lj o*A» ^S** -A^[ja
n cî^>*
t_jJL>Cja OlTjJj j\ I
If a Bahram roasts an onager, it is not like a locust’s leg from an ant.2
<£) Story 29
A man had a friend who worked in the bureaucracy he had not seen
for a long time. Someone said, “You haven’t seen So-and-So for a
very long time.
“I do not desire to see him,” he replied.
By chance one of the bureaucrat’s people was present, and he
asked, “What fault has he committed that you are averse to seeing
him?”
“There is no aversion,” he replied, “but bureaucratic friends should
be seen when they are out of office, i.e. when I will not be looking
for relief and he will not be pained to see me.”
Those who are embroiled in the inffighting of the bureaucracy take
their leisure away from their acquaintances.
On the day of distress and discharge they bring their woes to their
friends.
(£) Story 30
Abu-Hurayra used to go see the Prophet every day.
“Abu-Hurayra,” he said, “visit me every other day, and you will be
loved more,” i.e. don’t come every day so that love may increase.
A man of understanding was told, “Despite the beauty the sun
possesses, we have never heard that anybody has taken it for a friend
or fallen in love with it.”
“That is because it can be seen every day,” he replied, “except in
winter, when it is hidden and longed for.”
To go to visit people is no fault, but do not do it so much that they say,
“Enough!”
You may chide yourself, but you shouldn’t hear harsh words from
anyone else.
(£) Story 31
A great man’s stomach began to rumble with gas. He couldn t
control himself, and it came out involuntarily. “My friends,” he said,
2See Solomon in the Glossary of Persons.

r otxj ^j
tjr^bj ^^3^ ^y ^ 3 ->>y l£jW^ ^J>
. Xjjlj jjXx# ^
-AJj jJ jlj ^Jj>Lp tt^sA Jjla-> XJj«JjJ>- y} I jL> olxjj
<Jj j* Om. )jL jXJ I jlj aS"" (Jjfc 3jB J >lo jX I jl>
*» 3 o xi x& 1^ ^>- j iTj L
rr
j ôLgJ ^xs oULo jj j^> ,5jj ox I XjXj ^JLiLo oljL lX?wj jl
b (j^Jj IjJ^ Jjxjj>- jj .^xx> ^SbjB I aT y^3 Is ^X9j5^(j*j I ols l^>* L>
L® 0L-® ajLU aT__L>- jl .xjxxlx ^JjTj[& pJ I j^^>-
V yjf x>- j*xi^ ^ c^wwjJ L>* a>- jjj I o*>V9 ^ I c^JjS' j cx>- IxX j jj xT j^
CX X j o^S\j oL° Jj->° Ji (*xX
C-o>-l J(_£j_So X) j»Jj^J x>- JI aT
ymy j^ jJU- a>- a5"^5^ ^Li
C-o>-L» X)l_*j ^Jja\j aL^Jp jJ aT
jJ OLô IXj l> aS" Aj OlX^j J ^j-i-o ^*_>J J jJ _>
Jj->- Lj J ^L> jB J^B JI jLo J oX) j Jjj I C-o*>-j <Jj*i cJ

oJL?-
l>- jj
X>> . j 1-L) J X*/^ li^ JjJ I j J ^LS\Jw> C—^ IJ a5" (_£^X>-J J

J Jjj
J^ <^JL>cj
O
C-*3jS* OJ(_^jljJ 0L> j OL®j-9 lj j ^jjoJXX*' j (_^jj>-Xj yX>-J . X>> Ijj
JI J CX*wJLp j^jjJ Jj-o _<** jJ X> OJ
jl-Jl O'J—^ ^3 -M J*
X-sJ JI Ij-> ^j Xj aS^ ^_X*wO O I j-> —oS*6J^-S"" jljj CXJoo O Ij j (Sj ^

“I had no control over what I did. I have not been charged with a
crime, and I am greatly relieved. You too be kind enough to forgive
me.”
The stomach is a prison for gas, O wise one, and no one keeps gas in
chains.
When gas writhes in the gut, let it out, for gas in the gut is a burden on
the heart.
When a sour-faced, incompatible fellow wants to leave, don’t hold up
your hand to stop him.
(£) Story 32
I became bored with the company of my friends in Damascus, so I
headed off for the desert of Jerusalem and became intimate with the
animals until I was captured by the Franks, who put me to work with
Jews in the mud of the trenches in Tripoli. One of the chiefs of
Aleppo with whom I had a prior acquaintance passed by and recog¬
nized me.
“What is this situation you’re in?” he asked.
“What should I say?” I replied.
I fled from people into the mountains and wilderness, where I did not
have anyone to distract me from God.
Compare what a state I am in now, when I must get along in a stable of
ignoble men.
Better to have one’s legs in chains in the presence of friends than to be
in a garden with strangers.
He felt sorry for me, ransomed me from the Franks for ten dinars,
took me with him to Aleppo, and married me to a daughter he had
with a dowry of a hundred dinars. Some time passed. The woman
was ill-tempered, sour-faced, and shrewish. She began to nag and
make my life hell.
A bad woman in a good man’s house is hell on earth.
Beware of a bad mate, beware, and preserve us, O Lord, from the
torment of the fire!
Once she was taunting me by saying, “Aren’t you the one my
father ransomed from the Franks?”
9f oLOjj^
j L-O J-v2j j Ajjr- J L> jt_5o j3 AbJ j I ja j Lj A o Aj ^1j ? Ajjj>- J 0 *—jB
. Aj^ j lX3^5^ O-** Jb
J'ao*o j ol—&a jl bj l&j jy. ^^
a_J l^_£jj j I aj—**»o Ijj a_J 1—<hj aÎS"" Lo
iS^y ^ -^p" boi Ip ^ Aj a ^>- jj-* ^^^ Jj ^ ^
ytcî£>
oLsjl ô-aIa OL/0_p 4L" b>^_> lj^b_)l_p OL&LaoLj jl
Jjj J oL-l>- ^Lo ja jj>t^ j oL>b> ja <^~a ojk oLT" ^ 4jj_^>-
4j>-J Lj A^J*^3 .CAALS^ ^j-L*-3 Aj Lp 0jpa~s<2^ ljt*^s-La . 0>L>-I^J>j Ajj jA
. jI (Ja JI (JUp jIj lj Aj j IA Jj^jca (_£j (OLaS""
J L>- AJJj> A^_«w I A (_] L-P" *b*J L J j 1^c, I
JA j^1 J I bbj Lj <Oj>-9 3 4>a L>- J) (jU J) Aj j^3
^»jIAj_) ÎAj»- L> oAj 4A (J)l-^ I jJj
I* Ai J^3 A IA_a L> Ajy>- 4>* |»Ajj^yo jl_<>j Aj£P 3^- (Ô*
rt
•cPjjO- OLo-jA ^jfjJ J cÂ^f ^ylTAJj OOj jA |»LA ol^-jbbi jl
j-g-Ao Oj>LL<2ji jS*I C—iT" j 0-9 j OjLjJ âLA<aIj
^ 01j-SC)A j AJtO O-Â 4j J,jl OaL-P ^1j3 <& ^jL-wj âliLa jj ^1jj j Aj I
IjA&lj .AjuS" I a*â I L^-fc^* L<>-p I ^ Aj —bj2Mvj LowL^y L^j I "j**}
jb\S- ^âajlToIjjjj jl L550 .cjLj^j (5jj j -^Lb Jj^9 ^jjl
|»ljLa bAwO-O*" ^ I jAj I j_^_Ao (^J^J AJL>- <l5^ A-A»L) Ijj Ijt^^JLa
“Yes,” I said, “for ten dinars he ransomed me from the Franks, and
for a hundred dinars he made me captive to you!”
I have heard that a great man rescued a sheep from the mouth and
clutches of a wolf.
That night he put a knife to its throat, and the sheep wailed soulfully,
“You snatched me from the wolfs clutches, but in the end I see that
you yourself were the wolf!”
(£) Story 33
A king asked an ascetic who had a family how he spent his time*
“All night I am in intimate conversation with God,” he replied,
“at dawn I pray for my needs, and all day long I am plagued with ex¬
penditures*”
The king understood what the ascetic meant and ordered that he
be assigned a stipend so that the burden of his family would be lifted
from his mind*
You who are burdened by family, never again dream of ease.
Worry for your children, food, clothing, and nourishment will bring
you down from sailing through the realm of the divine.
I spend all day working so that I can turn my attention to God at
night,
But I spend all night praying for what my children will eat upon the
morrow.
(£) Story 34
A hermit in Syria lived in a forest, eating leaves from the trees* A
king went to him on a visit and said, “If you think it's all right, let
me build you a residence in the city so that you will have more
leisure to perform your devotions and also in order that others may
benefit from the blessing of your words and imitate your pious
deeds*”
This suggestion was not acceptable to the ascetic, who turned his
face away* One of the viziers said, “In order to please the king, it
would be proper for you to come into the city for a few days and see
what living there is like* Then, if you are annoyed by the company
jLbol -o»Lj jj x£ jL-p I o~*_>w? j I I jO l^-jj-p oj> 3 ^\ h jf\(j*o
3 Xj I\j**>oLo-* 3 Xj* t jXj I j-fy+X) *b Lp ^ jJ t .coj\j
.ûToljj ^Ll^b iXjss^\zj)
.Lo* oL^>- ^>-
J3*& 4-> I J ^JAL ^J3~*~ ^ j~^^* 33^3^ t—.j t O ^
jlj OÎp jLU- \_(J^jI-stj
bio^9 jOj J^ '*-â
LS^.ju-J^’ ‘i^jj-b°J-i** CfX
IjOl_>L^jL ^3^3 ^-U-o Oj^> ^Jo JLO j\ X*j <&*
• I XXf***! 11 Q - L»l J u^>j I <»b ^^gÂp" Ôj2P ^-â->c*oA ^
^L«-u3 (j>A LjL* 3^9 IjtJflp L-ILa
^ â**^^**^ <■—j 1^3 3^ iX 11.1 j***** ^ ^ jJo "^—* ^ 3 I »Aj J
3 ^ 1^9 j I 3 b "b^** jp '_ ^ - L> I (_£ L^J^-w^,," ^ bJ*-9O ->j^>- -b jJ (_£ L^q L*_b Jb l_P
3 .LbjLA^lT j ^*A^ JLo-?- J e}-^-9 W. oIj*Ap>- j ^j_^JLo
. j ^^ 3 **“_v,Ajip (^L j^->j OL 3>~ i_iJj Xj I bjiA" j I -b*o
^/L !-> ‘UA L J J-i y j\£
3 jjy11 p—^ ^jij £j*
Xj j& Li 4^C> Lj>- .bo I (J 13 j j$j*. ^3^^^ t*-^3 ^3 ^ t ^9
^J3j^S'\î oblol-_) j 33 Xj 3 j3 3 ^ ‘O-w-sA 4^Â
^^ L »A > Uj 3 ^ ^ j I 53j3 {X3 ^ l_^ Lo »b (X3^^
oXjSj£j jOLtj oLsA jl Xj 3 IjJb Ip ^5"" Opj jl O-b Jb t^vJU j£j5 jL
J o^j 4^^sj L)^ ^^jJL jj 3 aXjj 4jjB 3 aX« Ijj X^^j 3 ^\j+* 3
jA j\ 3 $^^ LoLi ^jJl?- c jj .o^Lbvo I j** <^L ^£**34j>~3jji L

of others, you will be free to do as you please.”

It has been related that the ascetic went into the city, where the
king’s private garden, an enchanting and restful place, was put at his
disposal.
Its red roses like the cheeks of beauties, its hyacinths like the tresses of
beloveds.
Not yet plundered by the cold of midwinter, like an nurse whose milk
no child has yet drunk.
Branches with pomegranate blossoms upon them, like fire hung in
green trees.
And immediately the king sent him a beautiful handmaiden.
As beautiful as a piece of the moon, one to enthrall ascetics, a face like
an angel, as gorgeous as a peacock.
After seeing her there would be no patience in the bodies of hermits.
And on her heels, he sent a slave boy of extraordinary beauty and
proportion.
People died of thirst around him: he is a cup bearer who is seen but
does not give to drink.
No eye could ever see him enough, like trying to drink the Euphrates.
The ascetic began to eat delicious foods, to wear fine robes, to enjoy
fruits, melons, and sweets, and to gaze upon the beauty of the slave
boy and handmaiden. The wise have said that the tresses of beauties
are chains on the legs of the mind and a snare for clever birds.
I put my heart and religion at your service, in full awareness. I am truly
the clever bird today, and you are a snare.
In short, the auspiciousness of good times approached the day of
decline, as the poet has said:
Whoever is a jurisprudent, a guide, or a disciple and whose reputation
is not sullied by detractors' tongues—
When he comes down to the lower world, the fly's foot gets stuck in
honey.
Once again the king desired to see the ascetic. He found him
transformed from his former appearance. Now he was flush and
fleshy, he had grown fat, and he was reclining on a brocade pillow
with a beautiful slave boy waving a peacock-feather fan over his
head. The king rejoiced at his health, and they spoke on every topic
?? <jlIj^j3 j3 ^-jL
IjaJu H> j3 jj I jj> <& j-J3>- ^L>J ^ <Sâ L> -*-LLiT j^*-*< (jjp '
(Sj-Lj3 * ^j-^L^j j-^-?,^ 3 Lr^^. t3jl-Lj (j—L)Lg_p- j3 ^jb c*_^j3
^jl^j3 J?^-3< t jJ j I-Lp- ^1 ci-^_i5^ jij_> j I Lj 4_S**" JjiLp- a -l_> jJ L_£j>- <^j-~JL_9
J JUi I jJ^J j£j 3 L> 0o-L> jO U Lp . ^S* ^J^SsJ 4-ij LL J3 jA L> 45^ C—wvj |
jj IIjOL<JLf
-L> JJ
. JUjUj -LAlj L a-L*1 IjOI-LAlj
Ij(_^JjoJ-*3 L Ojjv^^j>- jyl>
e/L* £ ajjô J^> 3
-i3j^
^j:L_yj jf ojjjjs *—ojJ j l?Lj oLJ
-L>LI 4^ JLA lj JjJ IjJ»J ^ -L>Lj ^jio^ j C..*.wA IjA L)
V A cloLô-
c-JLp- j_> I ^LpcJ I I 0-15^ . -La I (j-2wo (j^. ^ cH
j_U j JLo I^_> (jZS^~ Lp- 0^>- . IjI)I-LaIj Â3 ^j3 Jj -L3j>- -U Ijj Jja 31^-<>j
^yp[>- I)L$"LLj jl Ij^So . Jm I 3jp-jj ^jj-U (jlij iL3JJj
. 3jj jL^LA j ^J-9 Lp -L3_>j_$^ . I)I-LaIj^j -L^S** c-9j-*/? Ij 3I3 j»j3 4—vÎ""
J 3 L^3j ^*3_o ^ 3 13 4-*^jj l_£/a j3 ^ -La I j L 4_^j L*«*^ ^ -L) 3^_^j j3 J 4*£t&
Jji 4j>cJ I ?C^v33 l^p- 4j>- ^jj I .^JL9 Lj j»-L>3^5^" 4ô 13jj>- I jQ IIj C.^ 0^
-LA Ij 4-^j I (jLp- -Lj^ I Jj>- 0^3,5^ .uvi I -LA Ij -Ls4> jL^j>- <* ^CjLa j3 13
IjOLw —Lj ^ —Lj • ^ * k—^1^ T ^.1 - ■ v -■ ^ —LA Ij —Lj L_m—4ô I j —Lj I—*—*s*-*w<j ^ I
I jo -Lj 3^j-3> Jj I ^ j I^0 I ^ C 31 j I L)Ll*a>^j I -L>- j3 I jj> 4„^j I -LLp- vlÎ5^
I < o L>cj ^ I J j I-Lp
j I L3w^ -Lj ^ j-* -LA I j j Lj 3 ^ L-^3 -LA I j

at the end of the conversation, the king said, “No one in the
world loves two groups as much as I do: one is the learned, and the
other, ascetics.”
A philosopher vizier much experienced in the ways of the world
who was with him said, “My lord, a concomitant of your love is that
you do good to both these groups. Give gold to the learned that they
may study more, and give nothing to the ascetics that they may
remain ascetics.”
Tell a beautiful lady not to make herself up or wear turquoise rings.
Tell a dervish of good conduct and pure character not to eat a
hospice’s bread or a morsel obtained by begging.
As long as I have and need more, it is not fitting to call me an ascetic.
(£) Story 35
Also on this topic, a king was faced with a serious problem. He said
that if it turned out according to his wishes, he would give a certain
amount of money to the ascetics. When he got his wish and he was
relieved of the turmoil in his mind, it was necessary for him to fulfill
his vow. He gave a purse of money to one of his elite to distribute to
the ascetics.
They say the lad was intelligent and clever. He went around all
day, and that night he returned, kissed the money, placed it before
the king, and said, “No matter how hard I looked, I couldn’t find any
ascetics.”
“How can this be?” asked the king. “I know that there are four
hundred ascetics in this realm.”
“O lord of the world,” he replied, “those who are ascetics won’t
take it, and those who will take it are not ascetics.”
The king laughed and said to his companions, “As much as I have
devotion to and belief in the worshipers of God, this impudent one
harbors antipathy and disbelief, and he is right.”
If an ascetic takes dirhems and dinars, go find another more ascetic
than him.
c>,a^ H 3 yy- { IjO ^
0—1 I j QjjJjS 4^>jll j (jl.
Vt/^-5 -H 3 <S3S.3=~ C~1^J I 3
‘I J-*'-i «Jj^ J _jJ
jl uU /1c—iS"” Vi_ji3j 0L> j.S i^jiJ^ isT. 1J^-*" ^3 JI
(jli j-£> jl _/^l J C.».wJ*)l>- Aj Llvâ _Û- C.»-.i>.».'>- jfy

s' 9,
-AJ 14X3 p /"tO (Î^j j! Jl_5
O^Lp ^5^ 4> tC.
rvv^>i^
t J-X4 .ijJ>* -^-, ^~sj2jJ ^ ^~Lj^ ^ ^ t—•->■ Ly£> ‘^S"" J->1 IJ .5 ^_4 lJL<*_> ^_XXj J J ^
4^0 Ll>- 4fl--J^J J 4J Ju ^S\J *3 1 C^-ê-s^ (O-PÂj J ^Ja3 I y! 4j2j LL>
j cJUU j 5y oîoL> Lo o Ij (jZ_j. JjlXjL$^-<>J^ ~L*X> L oLa_>^_L?
-L) Lo !^-> O-iS^ C^_9 !j_L? ^jj-L-> oLâ 0 I JI ^_$o -6-^jy>^> yyy-
^_^-o 4 ^ I o Jj Iy*L> yj-y^ j O-wJ y x> I j OIj£-> x> Oy>- Iy
i - 0^ . •A-^XjlS*"" ***£*~y dX-'-P L*^ I t.* —-^
jU j £>lo->- ^ j—:y*& oU 0yu* ^y Iy 4Jâ»y y
. -Lj ^ j 3 I (j-^_;;__) 0J-JL+* J *\J> Xj Xj-vwU (jjljL9 IJ_L? J JU JLJ O I jLj
ol)j-> &Z3y) ^ \j\s^y aS* yS' (_Jl9y U»J t jL> Î O-iS^ O
J y .ojjUy&
C-*x I <C3 oU I j ^1-^ yf y oy» y <ci /

One whose conduct is good and has a secret with God is an ascetic
without the bread of charity or morsels from begging.
The finger of a beauty and the earlobe of a charmer are lovely without
baubles and rings.
(£) Story 36
One of the erudite ulema was asked, “What do you say about food
from charitable institutions ?”
“If the food is taken for peace of mind, it is licit,” he replied. “If
people gather for the sake of food, it is illicit.”
Men of understanding have taken bread for the sake of retirement in
worship; they have not taken up retirement in worship for the sake
of bread.
(£) Story 37
A dervish entered a place, the owner of which was generous and
wise, and a group of learned and eloquent people was being enter¬
tained by him. Every one of them was telling a joke or an anecdote,
as is the custom of the witty. The dervish, having crossed the desert,
was exhausted and hadn’t eaten anything. One of the group said as a
pleasantry, “You must say something too.”
“I have no learning or wit like these others,” he replied, “and I
have not read anything. You will have to be content with one line
of poetry from me.”
All said eagerly, “Say it.”
He said:
“I am hungry, and before me lies a table of food. I am like a
bachelor at the door of the women’s bath.”
The friends laughed and praised his wit, and then the food was
brought. The host said, “Friend, wait a moment. My servants are
making roasted minced meat.”
The dervish raised his head and said,
“Let there be no meat on my table: for a hungry man bread
alone is meat enough.”
9A
YA ca>L£>-
OjLjJ_> 4Lfjl ^jAJ I J-^ ?pA3d>- 11JC-iTc£Aj^*
<a>-C-s-ii^ . JwÛ^-a Âj>-^-)* 0LAj I jojJ jl Iol-9j I j A_j_> l^gj^
0 l^>cJ O LwJ I I AÔ l^j-^Cj l^_> iO*cJ I ^ 6 Aj ^ Â 3 3^ LvA) I Aj*J LAo^^j^
Lj ^ jl
HcolSi-
1 O Lo-L^-Aa J_^Jj OLlAx^ JI CA-dd" \jjJ^ ^ d_Q
. jLiT ^3 _j I I ^jO Lja I jA a^j I *\jS*â->
Aj Jj Aj I ■ u—-^Lp" jj» I I-3 s ^y
P ~^-J ^ v\__i p p~Q ^ 1_) l - Q ^ ‘ I ^ ^ p_^jJ !_£■
xA> ^j_>- j Lx X) 4j xA> x ^^ I ^J
4 33^3 <3^ 6j3°^ ^
xT iJj^j c£jJj^. Jr* 3 l3 L>—4 ^ ^ jJ Lp

.^
oL?t-^?lj o-ojJ jl t_^jj ajLaj J3>Ij JLs.?- ^^ ju
Aj lî jl ^j^z*a jJLp t_JiU jj> j oj>aaI^Lsa* IjUJLp j oxJ Ij>j£L>
cS1 CAjj3j-a j oJ ljL9 I ^Jj>-^ j Â*» <d"' ^j Ij-o U ^j>c_^jfc O Aj La ^j>zj* |d-P
^Jj->- ^ jJ CA-iS^ J A^JALj 4j>-j li ^ j . Aj j I ^ 01 j I^3 ^P Ij->- O Lj LJLvâ
Aj ^ A_aJ Lt L>J I i CA^ J I^j <Jd" O^>- Jipj ? Âj dj>- ^1jj>=j ^juJ
. (Sj^ ^^ Ljcc*» (_£j Lj ^j ^ I j I L> lj»cjj I j ^j LaJ diu
Aj L-_ i ^j ^*vJ O L>- ^Lp <>_-«vjl5^
tJLo 4Aa^- A» <bu JLL?L

(£) Story 38
A disciple asked his master, “What should I do? I am annoyed by
people because they come to see me so often, and they put me in a
bad mood with their comings and goings*”
“Give loans to all who are poor,” he replied, “and ask for some¬
thing from all who are rich, and then no one will come to you any
more.”
If a beggar were the vanguard of Islam, infidels would go to the gates of
China in fear of his importuning.
0 Story 39
A legal expert said to his father, “None of the theologians’ eloquent,
charming words has any effect on me because I don’t see that they
act in conformity with what they say.”
They teach the people to abandon the world while they hoard silver
and grain.
When a scholar only says how a thing should be, nothing he says will
have any effect on anyone.
Learned is he who does no evil, not somebody who tells people what to
do and doesn’t do it himself.
Do you command people to be pious and forget yourselves? [Kor.
2:44]
A scholar who has everything and indulges himself is lost: whom will
he guide?
The father replied, “My son, simply on account of a vain thought,
one should not turn away from the instruction of good advisors,
attribute error to the learned, or remain deprived of the benefits of
learning in the search for an impeccable scholar. It is like the blind
man who fell into the mud one night and said, ‘O Muslims, come
hold a lamp for me!’ A helpful woman heard him and said, ‘You
can’t even see the lamp. What will you see with it?’ A preaching
session is like a cloth shop: unless you produce cash, you won’t get
any goods. Here, unless you bring devotion, you won’t get happi¬
ness.”
Listen to the words of a scholar with the ear of the soul, even if he
doesn’t practice what he preaches.
That which a false claimant says is false: how can one sleeper wake
another?
^^ /Lioj J-* o/p-l J^ ■’L
^ >Xo ~J*’^“) ^ ‘-^-1 Lt ^yi
lyyylp I Cw»w? x^p Os-w^Lx o LiL U- j x<> I a^j j Xoj ^J j_sj>- L^
lj<jk> ^1 oljl s^ jL-^l U* ^jj Jy9 ^ xU j pJU OLfl pOiT
IJi^j^ ^ X_^y> X£>- J j ^jX (jXy- L)T cX/
f * Cy l£o-
S3 y, l£X ^ • 43j <x^*o jl jLo-I j j ^jj oip- c^wi yklj j*» jj
j-*» ^X~w<» <^\jj>- j I (j ly>- • ^yS*" j-IX J I ^-*_aJLwwd oJ L>- 0 Ij-i J ^j-$*" jx/
^ ULj^\jja ylSL Ly oi5^ j ly
U^yc ^ pi (_^-o! y> L
cf J^-> (S3 j■> ^x/-jl l5Jj L^jL S^ v'—^
j *31 ^y>-> I y>- Oj>- s* y y j I ->j ^ ^j*31 j>- li or*/1
J X .ijj j JjJLa/" lj^» U oLl>^ j X Xa I jJo i_3%)L>tj jlX j 4ju Up
(^J Lp- yyp^ d/"* .iy Os_a_)^_L> yo ^Xo ^3 LU^ j I Cj U>3 . Xj X-^j Lpo y
Oy~5^ yj I ^/yfc .O-^L/pj 4^L>- 3y>- 6 Jjjî ^1 C—i5^" .CJj
. ^ ly>- j I y 43y>- j 0-™P Xo -USo <jp I
^Ca*vO 0^-0 O 1^ t_*a ^ ^
jiyA C^-wO X>cjy ^5^ cJJjLp
Sy^ ^ ^ yJ-w <:^, ," ^ J-C-^XJji^ j/*
Sj** Lp- 4^j IJI U- L>* 03 Ip y>- lj-j ^ I

It takes a real man to hear, even if the advice is written on a wall
A man of understanding came to a theological school from a dervish
hospice, breaking his vow of companionship with the people of
Sufism.
I said, “What’s the difference between scholars and ascetics that you
chose the one over the other?”
He said, “One saves his own carpet from the waves, and the other tries
to save drowning people.”
(£) Story 40
A man was lying drunk in the street, utterly beside himself. An
ascetic passed by and gazed upon him in that despicable state. The
young man raised his head in his drunken stupor and said, When they
pass by vain discourse, they pass by with decency [Kor. 25:72],
When you see a sinner, be silent and forgiving. You who disapprove of
me, why don’t you pass by in benevolence?
Ascetic, don’t turn your face from a sinner. Look upon him with
forgiveness.
If I am unchivalrous in my deeds, you should pass by me as the
chivalrous do.
(£) Story 41
A group of villains rose up against a dervish, cursing him, beating
him, and injuring him. Driven to desperation, the dervish took his
complaint to the elder of his order and told him what had happened.
“My son,” he said, “the dervish patched cloak is the garb of con¬
tentment, Anyone in this garment who cannot tolerate something
he doesn’t like is a fake, and the dervish cloak should not be on his
shoulders.”
The deep sea will not become turbulent no matter how many stones
are thrown into it; a mystic who can be offended is still shallow
water.
If you are insulted, bear it, for by forgiving an offense you become pure.
Brother, since in the end everything turns to dust, be as the dust before
you turn to dust.
V*
tr
I IjOîy J C-O I j 5 I Xki jl £ yJm Cy l^J>- I
(^L_ip yjb jl l) c^JS* t_^LS^j j o Ij jl c-olj
I_LzL^ olTj^_> 6-Uj j»-JLilj' —& y>3CjA
^"*3*. 3“* J olf" |0^**Lj Ô C-»-aJj>- j y
jl^P J .}£ J ^L) J jl_)Lo4j jL^>- 4j I £>j Aj jJ
O-^ I y o^p j^t bu** ^ L5^ J* f ^
_$a oITjuj y
LS^cr^'-i ^
O I 2>y ^yJ* ^ <-bj L) ^jJlwO 0I ^ O-^-b o-il-î ^
pj I ^ 011 ^ I jj y
jjj y* I ^ J\—I jj y>
puO I ^jj ^>- 4j
4j j>ju
s* y*
U* O.
°^"
I Jj I 0 Jij-So I j^pJL) y>~ $j\j3 \ J-><0yQy j&
TV Ool^s>-
. 4JL>-lb_) I ^Lo iîi-S'''' J o-ba Ij-J b_0 lj^_> ^ 0^b_Aj>-Lvi3 J1 (jr^d-
jlj^ 4jLajy I C-J^ |»L-Lo o^Kb JjjJif* ?o-wjdU- y Ij^jI c^-iS^
. ^5^->l,*,a' <*—*3 ll>jj)jl -L*a y k_5vJw^< ^y>
j I ^l^3^^ 3
^>J 4J>- 4j>- 4j La J ^>-1 P
l>L^ L5^° ^Jji J1
y y>y ^ ^ c5V
CUw^ <JL9 J-^ ^ b ^J-o ^ ^ y sy>- jf\
C^J Jl^Lj ^l_>■ jf\ sS\_>■ jl Owi^

(£) Story 42
Hear this tale: in Baghdad a debate occurred between a banner
and a veil.
The banner, covered with the dust of the road and suffering the
soreness of the stirrup, said to the veil by way of rebuke,
“You and I are both slaves, servants at the sultan's court.
“I never rest from my service; time in and time out I am on
campaign.
“You have never suffered discomfort or been surrounded; you
have never seen desert, wind, or dust.
“My foot is further forward through effort, so why do you have
more honor?
“You lie on the breasts of beautiful slaves, with slave boys that
smell like jasmine.
“I am fallen into the hands of foot-soldiers; I am so enslaved to
campaigns that my head spins.”
“I have my head on the threshold,” said the veil, “not like you
with your head in the sky.
“Anyone who stretches his neck in vain cuts his own head off.”
(£) Story 43
A man of understanding saw a muscle man who was upset, sitting
with his head in his hands.
When he asked what was wrong, he was told that someone had
cursed the muscle man. “This idiot can pick up a thousand pounds,”
he said, “but he can't bear one word.”
Leave off boasting about strength and power. One whose soul is weak
is despicable, be he man or woman.
If you can, sweeten the mouths of others. Manliness does not mean
putting your fist in someone’s mouth.
Even though he can rip apart an elephant’s forehead, he is not a man
who has no manliness.
A human being takes his nature from the earth: if he is not as humble
as the dust, he is not human.3
3The pun here is difficult to capture in English. Khaki ‘dusty, earthy’ means hum¬
ble and self-effacing, even in modem Persian. Unfortunately the English ‘earthy’
has a completely different connotation.
o Ij L> jlp L>- IjA 14jww0-S^ c^-iT*. Liv? Ol^p-1 j I ^-Ls-^j-j Ij^5*jjj
4j 0-w~~~J jp- Jjj 4^ J.iljJ Jj Lo^sj- j ->jb ^jJU (j-^^p- ^JUo» jj
,C™JCo^p- 4j J jil^j
ci^-wo I <, jji**> j2> Jjb"" ^5*1
^CnavO -L«A^ Cj^
^ 9 ^ ^ •* J>
^j>j£ O ij-* jl j^> ^p-j iSy^ 3 ^ bp U(j^LP’ ■*3P bp>-
^p- 4li_Tj 3jj cOjp Jj-9 p C~p j-tl p ^J-* *£ pb
^ j I cP J C^ I o^J> ^J £-k3 j I -Lpj» cpb-S" p ^ L*J>
jjJ Ipi *S (jpisJLp .O-wJ T {jjz3 Loa p 4peJp I J o.ipj3
^ U4*M ^ 4j dU jJiS U ^ ilî5 jt Ji> Ullil>- jjiJ C~J Tp
JlJ> Ij L-J IS"* 4j 1_C ^p^sj IJ3 J-J L> i Jj>- j I 4j liCo aS"" ^Zj p>- j IpA
Î^ {£j3 J ZZaSo I j'S'j^z>-2> $ I J^*j p (.^JulaJ -Aj3!.
jlô»cj jj I (jp- Ab"" pj>o *•_I Jjjbu b)b>- <J J_^b"" Jp
îJu^j ci j b_«b (j-^-o ^pJj bb>- j Jj bb j_al>
4j ? b- Jjj>- C~J I Jj ^ p- I - ^ j I J-^> (Jjj_(fc j l_Xa5^ ^jj I "b^xj I^<ij
jl c_5^p ‘J-9^ Jp" J-^J-j c™Jj 4^Jj <Jj->-
L) J a OLj J (_jLa»tj .OwiJ O-J Liu C—i li (_JjS^>-2> g . fl 9 4^ -Li 10.5jj I

(£) Story 44
I asked a great man about the conduct of the “brethren of purity/’
He said, “They put the wishes of their friends before their own self-
interests. The wise have said, ‘A brother who is enslaved to himself
is neither brother nor kin/ ”
If your companion hastens in traveling, you stop. Do not set your heart
on someone whose heart is not bound to you.
When a relative has neither religiosity nor piety, to sever your familial
tie is better than familial affection.
I remember that an opponent objected to my claim in this line
and said, “In the Glorious Book, God forbids severing a familial tie
and commands that one have affection for a relative. What you
have said contradicts that.”
“You are mistaken,” I said. “It is in conformity with the Koran,
where it says, And if two persons endeavor to make you associate with
Me that of which you have no knowledge, do not obey them” [Kor.
31:15].
A thousand relatives who are strangers to God should be sacrificed to
one stranger who is acquainted with God.
(£) Story 45
A kindly old man in Baghdad gave his young daughter to a
cobbler.
The hardhearted fellow bit the girl’s lip so hard that blood
dripped from it.
The next morning the father saw her like that and went to the
son-in-law and asked him,
“Vile one, why do you bite? How long will you chew her lip? She
is not a piece of candy.”
I have not said this in jest. Leave jokes aside and take it
seriously.
When a bad habit takes root in a temperament, it will not be
lost until the moment of death.
(£) Story 46
It has been related that a learned man had an extremely ugly
VY 6LL>3j-> y ^
C~-pj jl Oj*jTIâ 0-<kju 3 j^t ^y?3
L>jt> y 5 yy& Lo J (^yuO -bbL c~bJ
4jf JLi lo^jjT .-LU-wwo ^^_>j_6> L ^jL^LSo jJL*j ojj4-L<^JIL5i
{jî3j L-*j L o-LO £ 5y oX# I jl ^>jL 6 I
V^y5o ^YAp Ij^LL âjliloS Ij4»i$
<_£jjC-«s-^j 6j iSy*1 •-^■^ ^LLL ^J ^j-*>» Lyo 4_S" j_j i—-i^"

o
. 4j Luj lj
f V oL^>
66ja 61 jl 6LjL>jj^ 4_i_3LL> j!JL>jlÎ o-b-b âILoL
j *yyb<6"jj jl ^jLyy Lb ji ^jjj^ U icjCL» ^1 bbi5"3 ijj I c^^-j b^-^»Ijjij
J bb-A Li J jj Ijj i"J JL*»y (jbb*j
_$J bbw^J I._aI$" ^1 JijjiS" J-
^y jl (j-Lo 6L^>“ jl -bjfc> I j_J*j $jj* 61 j jy I -UAI ^>- 4S" bUpLvJ I ji
Â l_b> 3 L j I C~*a I i^-3 I b-5* Â \y- bb-~oy C^5LL>-a

L-^>.^vL>-A j) I ^^3
J1 C^s>~j 3^
y*
j 0-^1 oJu j 61 oLLi- j 3 bb-*x I obJ j Lal?- j^LL
.6^y*
sjy~y <^ssy c-3'jL>- ^6"3 ^yib- JI b-ubo iSy^ y I
5jyy
>- O 0olj
I j jl
j I 4^
45"bU~ijIp
bbvw3 j Ip 4j ^5Lâ I-II xbip
bkL jji ty$" j
JjB 03 j
j bb-pLb* j jLo I j bb-pLL> 3 oÂ-b?- 3 j c—^ Ii j5"^

yi 6 oLio
Lij j^> j^y
C—-v6j-s^j%b_LS^ ^S' 1^6^ yj j-> <£*j& . Jwo^b* j |^LvJ j JL"^ 3
Cbw-lyb jLj^ ^^5" ojyfc UI tbb-^Li yj?3 Cbw^l {Jyjji oii>^
oJLp ^j\y~ JjL" jjj Lfti' 3 O^3^^ bJj jJ> bj I o-b Iaj3j 4S" jL
daughter. She had become a woman, but despite having a dowry and
wealth, no one was desirous of marrying her.
Silks and brocades are both ugly when they are on an ilbfavored bride.
In short, out of necessity, she was married to a blind man. It is
related that on that very day a physician came from Ceylon to heal
the eyes of the blind.
“Why don’t you have your son-in-law treated?” the learned man
was asked.
“I am afraid he’ll regain his sight and divorce my daughter,” he
replied. “Better the husband of an ugly woman be blind.”
(£) Story 47
A king looked with contempt upon a group of dervishes. One of
them rose up with perception and said, “O king, in this world we are
less than you in terms of soldiers but we are happier in life, equal in
death, and better at the resurrection.
If a ruler is prosperous, if a dervish is in need of bread,
At the moment each dies, he will take no more from this world than a
shroud.
When you bundle your goods to leave this realm, better to be a beggar
than a king.
The external aspect of a dervish is ragged clothes and a shaven head,
but the reality is an alive heart and a dead self-will.
Not one to sit at the gate of litigation, and if people oppose him he will
not rise up in battle.
If a millstone comes tumbling down a mountainside, he isn’t a mind-
reader to get out of its way.
The custom of dervishes is recollection, gratitude, service, worship,
giving away what they have, contentment, proclaiming that God is
one, trust in God, submission, and forbearance. Anyone who is
described by the qualities I have stated is actually a dervish, even if
he sports a courtier’s tunic. On the other hand, one who babbles,
does not pray, follows his lusts, gives in to his desires, spends his days
enchained to passion and his nights in the slumber of heedlessness,
j ^ 4j>-^bj CA--*' I Aj j Aj 1 O b j As>-^Jb Aj jJxj j Aj I 0 b/> j -i 4*>-jJb 5 j^j>o ^
. JA^Lp
^jb Lj <ul>- Oj^ j—b iSy^ b 4—JJL^1
^_£jb bj^j 4j l >■ 4b jj jlAbb j C—&& o^j
4A*^0 Aj^>- ojl_> j*_Lo
jj j I Jb j^> b ol_.b ^jj 4_>■ J,_lab
J^y>\J />£ X&> C— _>■ obb j$ olb c-^-wj^b>
pJj I ^-) 6 Lb 4j ^>- I J±j3^£~»* /
j*-o->A3 <jA_ojo o^jjjj'
Aj j I A>- JI J_oo I OvwbbJ
|»j 13_J Îp Lb 4j 1_ajsj* ^»jIAj Îpb/2J 4_& I b
Aj Lj (JZSL^J j Aj b o AXi j lb"" o j l_;>- j I
j_o c AJJ Axjb ^ I j] I cJ O ibl b 4b" (.
( ^ Lwê-O .^f) 1 I,, ^-*«J 6 A-O ^J tbj -p jb ^1
I Ab- 0 j 11 Ab- a I 1—4_«_*b tj iÂx^
Aj bo ^b^ iSj^ ^b J^ q_>J J-1 Lo 4b ^~vb
^4_bo I O, flb ?C—^ | p I Ab C^b>Aa j Oj L>^» JI Aj A~*ajj^
X" O c 0
j>^ ajJj ^ li Jj L»j Jj b lj k_>- J j LL? p_> l?- -Xj Loj

eats whatever comes to hand and says whatever comes to his

tongue—such a one is a villain even if he wears a dervish cloak*
You whose insides are devoid of piety, outwardly you sport a garb of
hypocrisy*
Don't hang a silk-brocade curtain at your window if you have a reed
mat in your house.4
0 Story 48
I saw several bunches of fresh flowers growing among the weeds on a
dome.
I said, “What are these worthless weeds to sit among the flowers?”
A weed wept and said, “Silence! Nobility does not forget companion¬
ship.
If I have no beauty, color, or scent, am I not at least a plant in his
garden?
I am a servant in his noble presence, nurtured of old by his bounty.
Whether I am without skill or whether I am talented, I hope for kind¬
ness from my lord.
Although I have no goods, and I have amassed no capital of obedience,
He knows how to remedy a slave’s distress when no recourse is left to
him.
It is customary for lords of manumission to free an aged slave.
World-adorning court of God, forgive your old slave.
Sa‘di, take the road to the Kaaba of contentment; O man of God, take
the road to God.
Unlucky is he who turns his head away from this gate, for he will not
find another.
(£) Story 49
A wise man was asked which was better, generosity or bravery.
“He who has generosity,” he replied, “has no need of bravery.”
Hatim Tayi exists no longer, but for all eternity his great name will be
renowned for goodness.
4A reed mat is symbolic of poverty and hence dervishdom; the rich had elabo¬
rately woven prayer carpets.
f oL
1 jJjj oL^lj y>- ^jjj 4-Uas <& jJo (JLa i>j^j
j3j lSJj'-! j *?
Give alms from your wealth, for when the gardener prunes the vine it
gives more grapes.
On Bahram Gor’s grave was written: “The hand of generosity is better
than the arm of power.”
^yuu
XpIS CX*a9
^ eXlSo-
U O iX J I X>" ^1 jljlJj j-> o XJM
cjL£>- <Jlj^ j»-^j <x.pLi IjU j ci?-^ I IjLx
o X*_ojo y> (S^j3 ^ Ot-ij_^j-ô Ijp X--P^-'3 ^1
J C—C—J j-^5 II olxJ j1—
Y ojL^>-
A_*_9 Lp .Oj>-j X) I JLa (_£J> j CX>-^-a I j%Jlp ■ X> -ijj IJI
IjJ ^ I . Xi L?^V. L^. ^ J ^>Âp <^>0 J V>li
UlXt^jk y) JJ ^»X*w^j XxbJLwJ J ^ yGJ 4_*_i3 jS i^Pj\jlP>- ^X->eJ
0 AC1*1! y& {£,jL> (Xwo*-*j j* <*—■*•jiS* . ^jj^X> L^j oU.^wwJ3
0^P^9 tX-1 1^-^ i^jj ^ * ^-Lp c,_ lT**~*~) ^ ^ O l^-*-4-*-o CX aS"" j) I
*J~£UJ t-_^sJL<J ^J*JO i X~^J 0^1^ J
xJL> ■> jl 4_T ^fJJ-c-’J

jq-O i 4j xJ L»^ L> aS^ ^>jj—£ o I y*
plj- l5jU JiJ 4—^ X^x yj I ip- [pS
rcoi^>
O^Ji^Xk AijJ>-jJ Aj*3j j Aili ^X> I ji aS" j>XX
CXiS^ Jk>\>- y^L^j $
va
Chapter Three
The Superiority of Contentment
(£) Story 1
A North African beggar in the row of cloth shops in Aleppo used to
say, “O lords of wealth, if you were fair and we were content, beg¬
ging would disappear from the world.”
Make me rich in contentment, for there is no bounty superior to that.
A comer of patience was Luqman’s choice; he who has no patience has
no wisdom.
(£) Story 2
A nobleman in Egypt had two sons. One pursued learning, and the
other acquired wealth. Finally the former became the most learned
man of the age, and the latter became the richest man in Egypt. The
wealthy one looked with disdain upon the scholar and said, “I have
attained the level of regality, and you have remained in poverty.”
“Brother,” he replied, “I am the more obliged to render thanks for
the Creator’s bounty because I have received the prophets’ legacy,
which is knowledge.1 You have received the legacy of Pharaoh and
Haman, which is the kingdom of Egypt.”
I am the ant that is crushed underfoot, not the bee that is complained
of.
How can I express my gratitude for not having the ability to torment
people.
(£) Story 3
I heard of a dervish who suffered the misery of poverty and sewed
patches on his cloak. To assuage his misery he said:
1 Based on a saying of the Prophet, ‘the learned are heirs to the

prophets.’
V9 O^bj CjJL^s3 J} ^y* c^b
Xa\s>- J j*-jjT CUpUi jl-O
^b>- LJ-'J-a jb aS"* <*j .ijp»- LJ*Jj>t>> jb <&
‘<y <J*J> 3 ^ f.J> Ls*^3 uiJ* ^ ^ \s~£
4»5sj bj>- jp (Jb>- LL>jyP y • 4-X*vLJj J-* 3 <^wJ Obbil j 1 CL~j* -Xj>o oLji
.^jUwJ> j Jjlj CJ-« d\yj* jbb>- ^b 4-b L> C—vÂ
.O^jJ <“°"b>- a5" 4j 0^j>» J~* ^
& £ij—It j 4j J^3^ <*&
jLJ o\^y\y>- jj 4j*ij <ub>-^j jS"
OS' b
_) ^JlP u aS"* t o~>-
* LH £Ji-> 1
c-fc jJ
f LU> l^>-
jbj> jJ ^jJb** . jLj^^5 |§§ ^Jlkâ (JiL>-
uLy^ ,c~*\y*J> <S3 j' ^ 3 *j3Lb jl ^J-o iJ^{j*y 3 *ji V>p
jj lo^b^^3 c-^b^c-s^t (51jj Ijo-Xjj ^ ^^ j -L« I
. Jj3 I (Û»cJ LJ'-^JwOt/J 0XL> jJ ^ îfiX>- bt JLLd I 0-X^> ^jj.} j
^J_^>- *_-Jl_P b^JLJ'I L> <l5^ LJ*-w.LLa.>^b> IjûijLb /^_) I C^JiS' ^jz$J (J^-**>j
O^. o_^ . JL> j I Ju L*_b j I LJw^ ^ a£ J_Jj l_) ^3 L) LgJU* I ^ -L) jy>Lj
. ^J-'3^p 3 *- “ ^. a 3. ~>- ^ jÂ^j . ^ ^J*p**^ —Lo <«_t, -»*-i.<.s«0 I
j J 4_oJll LJ^*L5sJ I b jLp I ^5v>- Jub" 4-5C I
_)i Jj t ^jJJ) 5jy>-

*-Xj-» LrbJ j \-‘^jS* 5y {j*j
CHAPTER THREE: THE SUPERIORITY OF CONTENTMENT 76
“We are content with a dry crust of bread and patched clothes,
for it is better to bear the burden of our own affliction than
the onus of obligation to others.”
Someone asked him, “Why do you sit here? There is a man of
liberal nature in the city, and his generosity extends to all. He has
girded his loins to serve free-spirited dervishes and is much admired.
If he were to learn of your situation, such as it is, he would be glad to
help you out.”
“Be quiet,” he said. “It is better to die lowly than to take one’s
need to someone else.”
Even sewing patches on while sticking to one’s comer patiently is
better than signing merchants’ notes for clothing.
To go to one’s neighbors in paradise for assistance is truly equivalent to
the torments of hell.
(£) Story 4
One of the Persian kings sent a skilled physician to the Prophet. He
was in the realm of the Arabs for a year, but no one brought him a
case or asked him for treatment. He went to the Prophet and com¬
plained, saying, “My masters sent me here to treat people, but during
all this time no one has turned to me that I might render the service
I have been assigned.”
“These people’s way of life,” said the Prophet, “is not to eat any¬
thing until they are ravenous with hunger and to stop eating while
there is still some appetite left.”
“This is the reason they are so healthy,” said the physician. He
kissed the ground in servitude and departed.
The physician begins to speak, or points a finger at a morsel,
When not to speak would cause harm, or when the patient would die
from not eating.
Consequently, the physician’s wisdom is in speaking; and the patient’s
eating bears fruit of health.
vv Cb-pUi
&
<Sj3J ^ IJ^>jS- ^^->- 0-^1 oXjQ I jl£j L> Oj-y»
jJL3 ^y> I Owi5^ .OwvJoLiS^ -1^5 0-i5^ ^0-ij^>- -bl_> 4->La4>-
jJJujI ^y-*j 4-?^- bo li (iAS^ ^ L°j dlLyj: jbuiU OwiS^ ? aa.} oy o-
^V ^Ju-^jesly o*jy>
j ^>- j i ^jii^jj <& xiix*^ jp
9 c-ul^-
^ jL* j£jj£o 3*
'USUol *lPjlP“ jL; ^ (jjjj ^ (jy jUaSl J-b yfc 4$"
jJ> J Jj ^/ (J^lb L>eJ I J-A . Jj -La I jllSj-5^ U>-
. Ju ^LbS"" IjjJ ■ JLlaL^S^j <l5^ -LJ< LUiA jb jl -L*-> . -LOjj Ijj ^J-^l>
. Ju Ju U> <_*j>t^p O^^"1 ^*0"1-^ oL>- j ^y* bJ Jj j I
^ bbw^ I c 2y> j i y^J La-wO O1 . 5y> <—_P ^j-J 1 *ws-d-5^
0-^J j!bjJbvvO^_>- o£ .} ^j_> JJ , -b*^ L ^*Â 2»C-Ww) J) ^_A_> ^Jg-* ^ C-bs-9 l_L?
. Jj Loj C-^'^Lvj j ^j-w^ ^yb^p- C-b Lp y tb^jS -^J(_r-*^. I_r^ ^ Jub J-i c^rb
jjsyj ^ O-i L5^ ^
«-b I I 0 <-bw^-wiJ • obvvt^NJ ij-b ^1 CbîS^ .Jj5^

(£) Story 5
In the record of Ardashir Papakan it is related that he asked an Arab
physician, “How much should one eat daily?”
“One hundred dirhems' weight is sufficient,” he replied.
“How much energy can this much produce?” he asked.
“This much carries you,” he said, “while more than that you must
carry.” That is to say, that much keeps you going, but any more than
that is a weight you must bear.
One eats to live and remember God. You think you live to eat.
(£) Story 6
Two dervishes from Khurasan were traveling in each other's com¬
pany. One was lean, breaking his fast only every other evening, and
the other was robust, eating three times a day. By chance, they were
arrested at the gate of a city for spying. Both were incarcerated in a
room, and the door was sealed with mud. After two weeks it was
discovered that they were innocent. The door was opened. The
robust one was found dead, but the lean one had survived. The
people were amazed by this.
A physician said, “The opposite would have been surprising. The
one who ate a lot could not endure deprivation, and so he perished
under the strain. The other had self-control, and consequently he
could forbear, as was his habit, and remained alive.
If eating little is a person’s habit, when he is faced with hardship he
bears it easily.
If one is a glutton enjoying abundance, when he faces difficulties he
will die of hardship.
© Story 7
A physician was advising his son not to eat too much, saying, “Being
full makes people sick.”
“But, father,” he replied, “hunger kills people. Have you not heard
:he witty say that to die full is better than to endure hunger?”
YA
.j\j*& ojlJUl cjfVbSji JL
o \jj 4_-o\il^
L>- (_Ajcs^ j I aS*" oI-ajl>* 4j -UI j C-J1 'S' j qj>o 01 J—^>- 4j
jLjO? j-i I L>
J J3 JI ^s"" I* 1-*1? ^ J3 ^ ^p J
jjS' 01_>j jSLjAS*Jj
^^S^jSSj" (J^ JJ), ' " ^ 4*.^^***^^ L) Jj
0-wO fcA_W^VrfS^l J l——A*wJ ^ ^ I,
A c*->l£c>-
• i-Â ^ 3 A^\J I 4—»^JlS",''" V »Ajfc 4_0 3 J^JJsS' Ij
c~Û- ^ o j.
Y-*
I Jj 3j
O-wJ Ik* 1^ 0*X* 1 .}^_5^" OO-SjJ-y^ j-> J-^S*- l^j^J
jA? 1_>-<cLw^>- o-^*J jl .^-li-T*0 OO^t^ j <_p^
0t-. j. dLajO {J I J^^~0,^ * O^jJ1 J Jj
.|»j-L) Ij^JIjL aS* 0-**<jJo 0* I ^L*k> 0^1 i
0L» \y> (^1_o>~ Jl_î>-lS y^31 00^-14_S^

01j 1 %*23 c~^J (^LolOJ ^ 4_j 0-^j—4 ^5^ (^1 j<jj
“Maintain the middle way/' he said* Eat and drink, but not to excess
[Kor* 7:31]*
Do not eat so much that it falls out of your mouth, or so little that you
die of weakness.
Although the self takes pleasure in the existence of food, food in
excess brings pain.
If you stuff yourself with candy it is harmful; but if you eat a dry crust of
bread when you haven’t eaten for a long time, it is candy.
If you are human, don’t overeat, for that is why dogs are so base.
(£) Story 8
A sick person was asked, “What do you want?”
“Not to want anything,” he replied*
When the stomach cramps and you get a bellyache, it doesn’t help to
have everything you want.
(£) Story 9
Some Sufis owed a few dirhems to a grocer in Wasit* Every day he
demanded repayment and spoke to them harshly. The friends were
wounded by his obstinacy, but they had no choice but to bear it* A
sympathetic friend in their midst said, “It is easier to promise food to
the self than money to a grocer.”
It is better to renounce a rich man’s charity than to bear the cruelty of
doormen*
Better to die wishing for meat than to put up with the threatening
demands of butchers*
£-bb oJbsdtS ^3** t*^b
^ * Oj l£j-
obbb bbAi o of {^j^'•-b^*-*'j J^& j^lb II^>*

biS^j-*-* l>>
bbb^jb o I x^jj^ .^jl jj aS"" j_b»L> âI $>*-> jbj .^>jlji jjljLi^j
i^lxi I (jp^> o^j^ j-b I {jX> b ^1_
j^> (5^-b jXjj jjj c^bbi b
b xS* <X*JiXA i -AA ^ 3 * b-& “b b JA J i ÂIy>- jj I XXy Î xXS^ ,}^--
.0-^1 oXxS' jAj 3 j I ijX^ \y>- t(^jb . Jj^J
jb>- jl 3 (JpJJ3 \ Jj XXy jbJ 3$ jl ^jA
5yXj b lj> j <^b JjbJ 1^9 XX* j>j3 j^\ ob> ^ I X \XjS* bbow^J- 3
.cJJb libli j jl 4j cJjo 05jA
iS3j-£~*s jl jl d—j ^ykXj^- jl (Jjj^ jf\
4-b bbbjjj jl b ,<S* X I cbbiS*" j CU-bb jb-wo oJU jy>- b*Jb jl
J^l jl Jl<J&J-*^ 3 XxS jl (S3J -XJl^j *5y XixÂ 3j5
• >«bl I ^^**0 J ■*> l _J-^ I
jij*’ JW. (_r~ri 0-^X (j-v-’ lSJj C-it) j
ur* b—^ ^3 X 3S. U~—^ X 3j—»
jjjl-L^- o, (^jjojL>' aS"
‘^X’ ^’■^1 jl jl (_£ jLa_*vO j ’J J 1 4_<2_._lo ^_S^J»_t I 4_S^ J_j lo^jJ 1
XjS' JjjX
X j\j$ jJ Ij^JtA CXSjA j3j Xs^ jl OJ>-
(£) Story 10
A cavalier received a terrible wound in battle with the Tatars*
Someone said, aA certain merchant has the panacea for all ills* If
you ask, he might not withhold it from you.”
They say the merchant was renowned for being stingy*
If there were sunlight on his table instead of bread, no one would see a
bright day in the world until doomsday.
The cavalier said, “If I ask for the panacea, either he’ll give it or he
won’t. If he gives it, either it will help or it won’t* But asking him for
it would be mortal poison.”
Everything you ask base people for that puts you under an obligation
adds to your body and subtracts from your soul*
The wise have said that if the water of life were sold for honor, the
wise would not buy it because to die of disease is better than to live
in baseness*
To eat bitter herbs from the hand of a sweet-tempered person is better
than sweets from the hand of a grouch*
(£) Story 11
A scholar had many mouths to feed and a small income* He spoke of
this to one of the nobles who supported him. He frowned at his
asking, as it appeared base to him for a person of culture to be beg¬
ging*
Don’t go to a dear friend with a long face on account of your ill luck,
for you’ll only put him in a bad mood too*
When you go to ask for something, go smiling and cheerful, for having
no frown on your forehead keeps all options open*
It has been related that the benefactor made a small increase in
the scholar’s stipend, but it resulted in a great decrease in his opin¬
ion of him* When, after a few days, the scholar perceived that the
nobleman’s affection was not as it had been, he said,
cJu^9 ^y» tw^b
ijb^ 0^ tjb*M
l^>- Ci^T^X/i jJ'I ^

4j L5d'>^ ^ ^ <*i3y. IJ (4 Lj
Y ^ c^l^>-
^ LT^ .Xa! ^X-o
(j^» C—iT .^jljJ Ijj jj oT ^glâ.9 jX> 4jf L) LÂ JO^ t_i_9 I j y O^-U-
y2->L^ 01 Jj-x-o-> b> o_9 jS* ^jxl^ j> . ^jS' ^j^jb j 0-L» Owi_f . ^ I jj ! jj!
•L^J jpt^ J C^JLfy .4X~JX XJ j XXUbjj3 yJ -Lo
.{>XJ^>' j\ ^[Ai \jj \ fj[JflP cui^ ?^p^ o- JXaf ^S
iS^y s^y*jB yX iSy^ j! <S3y*j* ^-$CojJo C-j>-I—>- j—^
(£3j? 0$y** I J-io ^JXi j\ & \j_ t Ji ^f- X
Wc-AZp*
(_£b&jJ> j Ji^j 4XL9J 0-^J> jl 0-9 Q? oL^jP <Lj j I jJ> ^J Lw^L^>*
• A^lJt^. ^ ^ oi^ j ^ -1 J 4X~o J y O L^ !
jy j j jJp j jl jy L>- JJUJ
îjUil <^1jl J-JLJ J>1b y 4_r
->J-Lb^ ji^ Jj> X>jJ>
^jXj Ijb oJ-.O ^Ly J _*)y I 4_iT
tc~~o! j\ jj> jpt-^ a5"obx^jj> jl jj:> JLo
4-5*" t LLj a5*j^ o I j I JLî> I j obS^jj-) j-*A>~ ^Lv^b?-
^S^-L) I a5^ ^sJ-S,, , j bs4i^91 j ^ iyLj^ * XjS' ^J-oj>- a Xj^> ^ y3^ X. (S ^ <*J2J ^
jl-^J-aJ J -Uib l^jL-o JJx)
L-^-*b5*" -L> bj î Ij^C\j Xi l^jd^-^ta I wL-XX^j ^Xj ^

“How awful is the food one earns when down on one’s luck: the
pot’s on the stove, but the portion is small”
He increased my bread and decreased my self-esteem: destitution is
better than the humiliation of asking*
(£) Story 12
A poor man had an unexpected and urgent need for money* Some-
one told him of a person who possessed unlimited wealth. “If he
learns of your need,” he said, “he will brook no delay in eliminating
it.”
“I do not know him,” he replied.
“I’ll introduce you,” he said as he took him by the hand and
introduced him into that person’s house. There he saw a sourpuss
sitting like a grouch. He turned around and left without saying
anything.
“What did you do?” he was asked.
“I left his bounty to his face,” he replied.
Don’t take your need to a sourpuss lest you be crushed by his ill temper.
If you have to tell someone your troubles, tell them to someone in
whose cheerful face you can find relief
(£) Story 13
During a year of drought in Alexandria the poor could bear it no
longer as the gates of the skies remained closed while the cries of the
inhabitants of the earth continually rose to heaven.
Not a creature remained—beast, bird, snake, ant—whose cries of want
did not rise to heaven.
It is surprising that the smoke of creatures’ hearts does not coalesce and
turn into a cloud whose tears rain down.
During such a year, there was a catamite—may my friends forgive
me, for the mention of such a thing is a breach of etiquette, particu¬
larly in the presence of the great, but to avoid mentioning it would
also not be appropriate because some would attribute it to an inabil¬
ity on the part of the speaker. Let us sum it up with the following
two lines of poetry, for a little is indicative of a lot, and a handful
exemplifies an entire load:
If a Tatar killed this catamite, no other Tatar should ever be killed.
'Lj Py* t^lj
jj I j j—?tj <-*> I 3Jo y~*>- y>; -L^l> J3j>-
<3 (J Î 3 (S “^^,^w^ 3 ^ '*-—*-* 3 I <—3yb c_5\_J aS' y j>-
^_^3j^ -LQj-°~^ L^l3 (Jpl^ 33 3 jt-r^ ^jOL^JlXjJ- .C^b

3 -*—> ^3 I Oj-fO I . J-) 3yJ jL>tJ 4_9 l_9 Jyy jl
3 (°J j^ jl j*» OjjLLa
o.
Jrr* ^33^
) I Jo* 4JLL» Vj1
31-fj~—I j<_5vJU j o-^j*jj ^jj
j lj—J—U j :> JJ—>*^/ J—A IU £c-~J y o I—y
L) c^lo-U^ 0Lg->- jjj jl IJl5jLU pJ>L>-
4jijX> ^*0 -IjV^ cfj-*' (°J-! Ol>^ J-g^- <_Sjjj ^s-L. C—if
U-*~<>-'^ .o^jjT^lî cf 4^0 Ij^yfJ OjjJ y \y>^p
. *Aj I o «A_a I 3 I ^ ^ j3 I^>- L>- 1 ^ g ,> i
-*j -H ^ £-> I-^ ^^ J^p“ (j^^* j I O Li
-\p" 3 ^ lPL^“ J Ijjl j/»
^ A C*ol£o-
.oX3» j3J> I jl J^jJl Ij^JL>JjJ) ^2/ yA
ij^y* I oU*j jl aS* I3^j ^ yf
^ IJ *h--^ 3^ I 3 l-J ^ 333 31 ty**-3 * {^^yi 3 ^^ ^ Hi
j^->- 3cjJif ?C—vvjJL?“ O- I .oJji I J>jf jjj 6yy I J J^33jf

How he resembles a bridge in Baghdad—water underneath and men

on its back.
Such a person, one aspect of whom you have heard described,
possessed, even during that year, untold wealth; and he gave the
destitute silver and gold and provided food for travelers. A group of
poor people who were at their wit’s end with the oppression of
poverty set out to attend his banquet and took counsel with me. I re¬
frained from nodding my head in agreement and said,
“A lion does not eat what a dog has half eaten, even if it is dying
of hunger in its lair.
Give yourself over to misery and hunger but don’t extend your
hand to a base person.
Even if he becomes a Faredun in wealth and kingdom, do not
count a person without virtue as a somebody.
Silk and brocade on the unworthy is like lapis lazuli and gold on
a wall.”
(£) Story 14
Hatim Tayi was asked if he had ever seen or heard of anybody in the
world more high-minded than himself.
“Yes,” he said, “one day I had slaughtered forty camels for Arab
princes. Then I went off to the edge of the desert to relieve a
necessity. There I saw a bramble cutter who had gathered a pile of
brambles.
“ ‘Why don’t you go to Hatim’s banquet?’ I asked. ‘People have
gathered to enjoy his hospitality.’
“He said,
‘No one who eats bread from his own labor has to be obligated
to Hatim Tayi.’
“I realized that he was superior to me in high-mindedness and
nobility.”
(£) Story 15
Moses saw a poor man sunk naked in the sands of poverty.
“O Moses,” he said, “pray for God to give me sustenance, for I can¬
not endure poverty any longer.”
Moses prayed and left. Several days after his prayer he returned to
find the man under arrest with a large crowd around him. “What has
AY O-pLi oJLviS ^y# ^_ob
jLLU j Jj \o5yftj3 ^L&JU by£I .A^XjT Ij^jT 3 fi-ij5" oXj^jP j o^jpL
Jj I<ci5""
^ I Ol^ ^t LS^ ^ *-'.J'
Jo lo^j O t^>-b^ 3 b JJj>jj-9 5 aS^ jjj
^^.^3 !tl)Lp- C^-4-SC>cj ^£tH ^ (3 |5*^ oL*| la /u\
.jLaiXÎ L^Zo^>- j^L>J jl j j>^5^ jl^JI
J&i jl JvoU^ C-vis cJbifc ^Jo- <_j jjâw - b-LsaU-1 ibU
^ Cj>j$jb2-> 3—A l^>- {J*JJ 3 ^-y* 3 ^ 0 b>- ^>- aJLL*
wU!*»l-o iL_5^ 4—j Ol—<*& jy& C-*35^ 4j>- U^labbs 45*" (jl
*^ ^ {J^~^3 *J—*~*^ J b^*-vO ^JJ -^4
Jj I ,} jJ-fc y j I y C.-?tL/a>» j I Jo I J>Oj-5o I aS"" ^3\J I
\9c«i\&~
jJ ^ Ool3o»“ a5" 0jw24 0L>j_>- 4_oJL>- ^-LO Ij^J IJ_p|
^3"bbfc jJ j o3j Lj iSj-y^ b^ bf -^J jl J <0£ ^ otj b bo
(J^b3> j yj^> O I jS'jJb . Jô j \jjJ* jo ^JLB L> Îa.^5" olTlJ ^-o_& A_$"" o$bgJ
aS*" ^J^jay j ^>Jb b) I jb j C—J bjj ^ JjS* ÛJI Jjj <& <+£o Ij3
.C^-^ Jo j\jy* <&
a>- 4j>- oIa^ !j4J-JL) b^l^j ^ c3bx^>- O^_> bo

happened?” he asked.
“He drank wine, started a fight, and killed somebody,” they said.
“Now he has been ordered to make retribution.” The wise have said:
If a poor cat had wings, it would eliminate the race of sparrows from
the world.
There are helpless people who, when they gain power, rise up and twist
the arms of the helpless.
If God should bestow abundance upon his servants, they would certainly
behave insolently in the earth [Kor. 42:27].
Moses acknowledged the wisdom of the world-creator and apolo¬
gized for his audacity.
What made you wade into danger, O conceited one, until you
perished? Would that ants could not fly.
When a vile man attains rank and has gold and silver, he will certainly
need a slap on the head.
Haven’t you heard what Plato said? It is a good thing that ants do not
have wings.
The father has abundant honey, but the son suffers from excessive
heat.2
He who does not make you rich knows better than you do what is good
for you.
(£) Story 16
I saw a bedouin surrounded by jewelers in Basra, and he was telling
the following story:
“I was once lost in the desert. With no supplies left, I was con¬
vinced I was going to die when suddenly I found a sack full of pearls.
I will never forget the joy and elation I experienced when I thought
I had found a sack of roasted grain—or the disappointment and
despair I felt when I discovered it was pearls.”
In the dry desert and shifting sands, what does it matter to a thirsty
2In Galenic medicine, the bodily “natures” (hot, cold, wet, and dry) and the
“humors” (blood, phlegm, choler, and bile) must be in balance to maintain good
health. Foods have “natural” qualities that can be used to counteract an imbalance,
the categorization of foods into “hot” (garm) and “cold” (sard) is still common in
Iran today, although the “wet” and “dry” categories have been largely forgotten.
Honey is “cold,” and the father has plenty of it, yet the son suffers from an excess of
heat.
r o^Li) cAôb i,_jL
4—>• jj 4—z>~ j I j—> —> j I —19^ IT j>^>
^ V C^J 1^3*-
Cj If- j\ L Lo J-
Jlk jjs\ 34^ ^

(J3J9 ^LJ>\ JJt^j
^ A cô 1^j>-
j o-La I j->-L> 3 3 ^3-i ^ iS3^ Lw_a ^l_9 jJ>
^ ..>j^> ^yjLstj oj j ^jL*vo jL» jj -Uj>-
L>- J cotg-> ^Z~o -Aj -U ^ j -U _L^>jj 4ju Lb . -L*^ *A&
^ LT jj aA JJ 5j-A <_£jJLtO- JJ 4^Jb J._
^ 0^Jl> aS"" 4j 4^_>eJ ^JtJLA» Ij43>- j*a j-^3 b\ * Lo
^ S Cj l^>-
j^j* o ^Jbj^ o Lo^*eJ . I -L) Jjf^b C—P U? * ^ I J 6 -U L» 4Jjfcjj pj L) 4^ ^19 J
iS^jj ^s>- o-o-^j .O-Î-Lj 4_S^ ^J_0 IJl5^ -Ji ^Ju» lj^
•f-V JT* LT^3 L5i ^ 3 f->J3 1
j l^p-0^ jl ^-JUJ jÂ J A p 3s>zJ bbjJ ^J A
j1 Jjj ^J A 4_^>o j, AJa CU^-J 0_î J oliCjUO Ij^So Ij

person whether he has pearls or oyster shells in his mouth?

When a man is lost and without supplies, what does it matter whether
he has gold pieces or potsherds in his belt?
(£) Story 17
An Arab who was dying of thirst in the desert was saying:
“Would that, before I die, my wish might be granted—a river
swirling about my knees from which I could continually fill
my water skin*”
(£) Story 18
A traveler was lost in the middle of the desert, and his strength and
supplies had both come to an end* He had a few dirhems in his belt*
He wandered around in circles, and finally he perished miserably*
Some people came across him and saw the dirhems lying in front of
him, and on the ground he had written:
“If there were gold all around, a man without supplies would not
take a step*
For a poor parched man in the desert, a cooked turnip is better
than raw silver*”
(£) Story 19
Never had I complained of the vicissitudes of fate or knitted my
brow at the spinning of the wheel of fortune, until once when my
feet were bare and I did not have the wherewithal to get shoes* In
despair, I entered the mosque in Kufah* There I saw a man who had
no feet* I thanked God for his bounty and bore my shoelessness with
patience*
In the eyes of people who have eaten their fill, a roasted bird is less
than a stalk of leek on a banquet table.
But to one who has no power or strength, a cooked turnip is better
than a roasted bird.
Af P-LiJ P
Y *
ojL_p jl OL~yjj ^yfclLjLL* jj> OL^L- jl x^>- ^jJ lj ^S^JU jl ^^0
Lo I <—3> C—i5^ <L0j» . jJ j_o ^ ULajj aJ L- j*/> lj^> <_^ L .^Lî I
aJ L^cj o-wwj o li ^ L -L9 ci**-&£* I jI Lo Ly*^ L
IjOLaAJl '^•yS' fj^ I J j%-£-> J L*Jo I j*A .0^j^ L>cJ I cis-L"j ^y l_0lO
-A-Jj jJj C-LL" J -Ls-^^-*j 3 3 “*33 ^ 3 ~*^K—°jJ {£• ~L> j-^>-
IjOULL iXjwL) olL&^ j «xjj aL"* 1-Ccc*w l^_>tj «a_Co Lj i._3 1_L 1
^jCJ bl JjoU . 3j$J$ Jii j\ Jj^j olô Li .-to!j I yxif
LULL* *^>L$"j -Uj>- (^y0aL" 33u ci-s-^-jo j
oL^La
^ i^j—*>- C-*-L-£j 01-LL C-L^C*> ^ j33 j
J> Li*o ^1 *01
_xsl 01 JijiO Jm^ oÂS^
'i f
^y UOL y (3j>~ 1 tA^ ^ £U- U a5"
\ \ cJ&»
0\jt>li.>L jl *yy ajO-j jj I yj\j ^Co^hj aS"" jjjLcco15L-1j^J(yIj£
J1 ltV^ L1 -c—* IjL j (^jb 01jiCy (JL aS""" jjjLj ^y>*& (JCCCi^,,
(jJ cLL" .a^LL"j ^\Juj\ 0^>- (S01
O^^ (J Lj d-wQjii ^ .CCj Lj o li ^ L ^ I ^jji^Jj i-L9 ^j l {^jl^ 3 {£33 3 ^ “^"
aT, l£jf. I jtA Iji I -L5o aT 0-i^ I l~0^
^ jLLl oLi-l ^
C-~iL1j O-wL L) 4j ^y I^v2J ol_?>- ty I /

\ ^ LSt^LZ* oJ>^
(£) Story 20
A king and some of his elite had gone far from town while hunting
in winter* As night fell they saw a villager's house*“Let's go there for
the night,” said the king, “so we won't suffer from the cold*”
“It is not appropriate to the king’s dignity to take refuge in a
uncouth villager's house,” said one of the viziers* “Let us pitch tents
here and build a fire*”
The villager was informed. He got together all the food he had
ready and brought it* Kissing the ground, he said, “The sultan's dig¬
nity would not have been diminished, but they did not want a
villager to be distinguished*”
The king was pleased by his words, and they moved to his house
for the night* The next morning the king rewarded him*
As he accompanied the sultan's retinue for several paces, they
heard him say:
“The king’s dignity and station was in no way diminished by his
attention to a villager's guest house.
The villager’s cap reached the level of the sun when a sultan like
you cast a shadow over his head.”
(£) Story 21
The tale of told of a horrible beggar who had amassed tremendous
wealth. One of the kings said to him, “It appears that you have
unlimited wealth, and we have urgent need* If you will assist us with
a bit of what you have, when taxes are levied it will be repaid with
thanks.”
“My lord of the face of the earth,” he replied, “it is not appropriate
to the exalted station of a king to sully his noble hand with the
money of a beggar like me, which I have amassed bit by bit through
begging.”
“Don't worry,” said the king* “I'll be giving it to infidels.”
Vile things for vile people [Kor* 24:26].
So what if the water in a Christian’s well is not pure? You’re only
washing a dead Jew with it.
'Lj C--Xw23 3
^ **
jjrjil M 3-^ lAs jAliaj jj-uJ^\ £f^~
"~^*-"Cr^ ^ C-*3j£ 0^ jJ I C^>tj>- j Xj jLj t^LLa 0La^_9 jl j^> J {>X^xX*
. Jj */ ^-ojj J Jjl ^—-’Ua>- 0j-w*4 L> y*jjd .Lb^
jL>-L J—L5^ j.:?-ô jlS" -LjLJ^j ^>- O-Sl—JaJb
“b LL ^ 3 ^ L_^*v^' 3XvXt-*J 'Xi l*vJ>c^J ^ «*Jj> 4S""JjA
YY^lSU
. jl5jji Jj>- ^ o-Uj ^J-6^7 J C—^» 1^ jL oL>JJ j 45" ^ bj^
j\ X^jijLy ûii bj j lj^ or^Jj_>- o\jJ* LS“^
c^pL/ij L)*>L9 j c—~J LjLwwS'jX> ^JLJ I L)*>L9 J JxhS*
olT 0*>Vi Io*>Vi j L)*>Vi iJLi ^jl j OL^jju^j
(^Lj-> 45" 4j ^_> I^Jfci 45" ^jl-i 4jjJj_55**J
CJ^j2j o .i^5" L) I J* I • CJ-*vJb»o j ^ ^j£ji ^ î 1 ) ^Xfi
pjfc I y>- j L) ^JJ' CJ-i5" ? C-s-wjJL*» ^ I j5" 0 I ^-*55" . ^X^JZXj 4_L»j^L> J^> j^-
3 f3 ^ fiji L5J^' ^^ I jl ^ ^-Jip (Ûw^ ^ Lb^j

jj ^ ^
J ^ ^ J O^H ^5"^" I J t-J->^> ^XxA x^j3 j Xx^j ^3j (JjLÔ
Jr’.jl t-iUaJl ^LTj-) j ^jSOjU=J _p' Oljj -^j^-;
4^Jjc*a> ^1 C^JiS" . Jj UJ c~jIU JLj <S C^jJ jji 01 JL^>- LJ^>-U
L ^lo 45" L^J I j I ^
jjP^ jl .^LjLj (_^j^L^ _) ^ cSU*3 I 45"

O ^ (Jl
(^_5"L>- L jj5" c-^pl_^9 L J 3 kw^Jo ^ fl^''"'

They said, “The plaster is not clean.” We replied, “We’re only filling
the cracks in the privy.”
I heard that the beggar refused to obey the king’s order and started
arguing and being impertinent. The king ordered the amount he had
asked for to be exacted by torture.
When kindness doesn’t get results, one necessarily turns to disrespect.
It is inappropriate to take pity on one who doesn’t take pity on himself.
(£) Story 22
I heard of a merchant who had a hundred fifty camels to carry his
merchandise and forty slaves and servants. One night on the island
of Kish he invited me into his room. All night long he never paused
in his drivel. “So-and-So is my partner in Turkistan,” he said, “and
So-and-So has my goods in Hindustan. This is a bill of hand for
such-and-such real estate, and So-and-So has guaranteed me such-
and-such things.” Sometimes he would say, “I remember in
Alexandria when the weather was pleasant.” Then he would say,
“No, the sea was rough.”
“Sa'di,” he finally said, “I have another trip ahead of me. If it is
successful, I will retire into a comer for the rest of my life.”
“What trip is that?” I asked.
“I want to take sulfur from Fars to China, for I hear it commands a
tremendous price there. From there I will take Chinese goblets to
Anatolia, Anatolian silks to India, Indian steel to Aleppo, Aleppan
crystal to the Yemen, and Yemeni swords to Fars. After that, I will
give up trading and sit in a shop.”
In truth, he spoke so much of this nonsense that I couldn’t bear it
any longer.
“Sa'di,” he said, “you too tell something of the things you have
seen or heard.”
I said:
“You have heard that in the farthest reaches of Ghor, a
merchant’s load fell from the pack horse.
He said, 'The insatiable eye of a rich man will be filled either by
contentment or by the dust of the grave.’ ”
jSt>\}0 ji Ûa j*j'U- *£ *y i_3jJ»* 01a>- Jj^ <bT ljL5j'-bbi
\J 0\±>y*& l5j y L5IrT (_r^j 1:1—^ J W'I * 3 * 5 ^b-
3 ^s»-l Îô-oIl) I jo<i-!j^ J cS^-b jl ^ b*t> (_jj b <*5"
U“^ Ijjl i
(Jy J—
^\sx^> 6jtJ ^ ^JJ^ ^ u~i J' ^
jJ> JLp-J ->>> ôlj ^f
. JOaTy oJUô (jpl> ^ J)J*^ ’ J**
^J^S“ ^y^/ .iyj 4-oA 4—by* ^jL~o -XjS' dj>- c-J^La ^-b b
\yo dJiiill Jj \y5j \iJ3^ .cjji" jJJly^ oX>li,y ^b/i J boc~*o
I 1 '- ~>- ^ o »X^J -iy-*-* 4^- ^y*^2J —*>*
Jjo y oij Lc-j cJj
^—> lylj f—& j-~Jyy~ o'-*y J^b p-^ -5 ■>'■> ^
jJs jj j! ^.Axj- 3 f-^ ^ ls~~^ -bb> ^y^y j> Cfb *^b
3 JLi AA j£> \y jl JU O-JLo .iA~i b <Jyjj* I j*&* j* *& -b bijj!
<ciA jTji ^ . Jj Aj^j y Lyo j y>- 3 -b-'-ij-*-; jl ^^
. jljj ^ ji J bljj bbij11 j! ^Jj-s bts^d
Jj j_-J 3 4_LJ jl_<jx>2jf jL> Oly jS S 0 3
JjjL^sjy>- <S"j# j IjOU*jlj iS^J-i *—■^ *^J

(£) Story 23
I heard of a wealthy man who was as well known for stinginess as
Hatim Tayi was for generosity. To the extent that he was externally
adorned by all the good things of the world, the innate avarice in his
soul was firmly rooted. He was so bad that he wouldn't have given a
loaf of bread to save his life, he wouldn't have favored Abu-
Hurayra's cat with a morsel, and he wouldn't have tossed a bone to
the Sleepers' dog. In short, no one ever saw the door of his house
open or his table laid for guests.
No poor man got anything but the aroma of his food; after he ate, a
bird would have no crumbs to peck.
I heard that he was on his way to Egypt in the Mediterranean Sea
with dreams of being Pharaoh on his mind until, when he was drown¬
ing [Kor. 10:90], an adverse wind hit his ship.
What's a heart to do? It cannot get along with an adverse nature like
yours. Not at all times is the wind appropriate to the ship.
He began to lift his arms in prayer and cry out in vain. When they sail
in a ship, they call upon God, sincerely exhibiting unto him the true reli¬
gion [Kor. 29:65].
What do supplicating hands profit a needy servant? When it is time for
prayer, they are raised to God, but when it is time to be generous,
they are held in the armpits.
Give relief with your gold and silver, and derive some enjoyment
yourself.
And thus put one brick of silver and one brick of gold into this house,
which will remain after you.
It has been related that he had poor relatives in Egypt. They be¬
came rich from the wealth he left, and upon his death they ripped
up their old clothes and had fur hats and Damiettan turbans made.
That very week I saw one of them riding a fleet-footed steed with a
slave boy running at his attendance.
If the dead man were to come back to his kith and kin, to give back
the inheritance would be harder on the heirs than was the death
of their kinsman.
Based on the prior acquaintance we had, I tugged on his sleeve and
said,
S' Jî
Yf c~>l£>-
#
^La .C~ilJu oTiijb- cJUa . JiLxi I jX I |>lx> S3* lji_X*X> lPW5
.cJ^ J ^JJ-5 j1 c'-5 J 1 3j>.
■ijsJ ^Ki- J X I Sj—:> i—jI ->J I Sj^T 't'1 ^ ^ S>'-^ *—'*'
^ fbjoij jb ^ cP^^/1-* J1—
C~»b ji (_£J4-y=> Jrr^T ^ XOj-T3 Xijy>- ££p jliLws pbo
Sj3j \j*
lw S’ Jl
o \y
£ *s>- <oljil >> (3
x- iO\j->\y i_£^ c^js^ ^L'yXb olXi lx j iliiI
J <d>o j-> •■>>! oXiU 3jJj Ij^y*^ 3
J*^S. J3^ l/U
Y A c-jI^>-
OwojT j :>j-LT3y, .oJLô 4. i *■—
Îjj jl -u^J Ij> ^^1 *£3U jlyfc Lj &\
.C™j \yj
oljp «^-l _1 Jj>-I 3Jj^> oLôU- ^J j5?
XJLlT j »l—J —£ oL-<X ‘^r^'j ^ ^
Y P c-jI^>*
J P.J P bJb -? P P tp-P ‘cP*^ f “^P *A^ 1
<_gb_o jj I X^So>- <(_$-U^ c~X ^j-3 ^ Sr■**
.o-~XLJ jj i_jL bfc™xij ^ÎP" (P^” ^ ^Js5"

“Eat and enjoy, my good man, for that unfortunate one amassed
and never consumed.”
(£) Story 24
A big fish fell into a weak fisherman’s net. He didn’t have the
strength to hold onto it. The fish overpowered him, pulled the net
from his hands, and escaped.
A servant boy went to draw water from a stream. A flood came and
carried the lad away.
The net had brought in a fish every time, but this time the fish got
away and took the net too.
The other fishermen made sympathetic noises, but they blamed
him, saying, “Such a catch fell into your net, but you weren’t able to
hold onto it!”
“Brothers,” he replied, “what can one do? It wasn’t destined to me,
and the fish had some days left.”
A fisherman who is not so fated won’t catch a fish in the Tigris,
and a fish whose time has not come will not die on dry land.
(£) Story 25
A man whose hands and feet had been cut off killed a centipede. A
man of understanding passed by him and said, “Praise God! with the
thousand legs it had, when its time came, it was not able to run away
from a man with no hands or feet.
When the life-taking foe stalks you down, the harbinger of death
hobbles the legs of the fastest horse.
At the moment the enemy appears at your heels, you cannot draw the
Kayanid bow.
(£) Story 26
I saw a fat fool wearing an expensive robe, riding an Arabian steed,
and Egyptian linen on his head. Someone said, “Sa‘di, what do you
think of the striped brocade on this ignorant animal?”
“It’s an ugly script written in gold ink,” I replied.
OspLs oJlwi5
j\J>- 4 ^^ jW i£j>3^
Lo ^ ^t_U>- j j I 4j Lo j (ta^Jil>* (*_^j
o ^—> 1 .aJ ^—a d\_fj
jLuj 3 jl-_3 4plji

r~>3j^. lT-4’ -5 J
j I lsi~a 3 v_^JU _j i_^L^ 1“L>a j'5
^ J*>^- (S~^ j-4> ?t*A &
JLLp Jl ji^l .
sJj* jjMp- ( u-uL oLSol-> 4^"
' ^ Jui aa I^>- cjP>fc ^ j-y* OU^
rvcî^
^ j&, c~-o ^ <j;>r J' lSj'-V-’ 'a^'-^ tPJ-1
c--a5^
_j I Jj ^-O ^ 44^j>-
^ Oo ^ ^, J1
j! J’J"
,!,,o^
YAc^lSU
J| ^\ji jb~ J 2jj 0 -La I 0 Utii i il LA» Â i j I a5" -LU^ Ow> Ui_$4 jL. - ■•• a
j»J-P a5" C—alj4>- OjIa>-I _J ij-> j-L> k-^~J
jT<S^ Iji J* !■> jj^ Oji
Jujl—o iJxLL> j -L^j ij2J \ j) ijf- -UjI^jj 13 0-~juU^ j—^ _j (J^13
Câ*>L* b ji LL^lji (^L) 3 J> j-L> jl J^1 Lr~i <^' C^J-^.

An ass that looks like a person, a corporeal calf that lowed [Kor. 7:148].
One beautiful trait is better than a thousand silk robes.
You cannot say that this animal resembles a human—only his
tunic, turban, and his outward finery.
Around his door are all sorts of paraphernalia, but of his
possessions and being you see none as licit except his blood.
Even if a descendant of the Prophet becomes impoverished,
don’t imagine that his exalted birth can be diminished.
Even if his silver threshold is held down by golden spikes, don’t
imagine that a Jew can become a descendant of the Prophet.
(£) Story 27
A thief said to a beggar, “Aren’t you ashamed to put your hand out
to every low person for a pittance?”
He replied,
“Better the hand be extended for a dime than to have it cut off
for a quarter.”
(£) Story 28
The story is told of a boxer who complained of his adversity and
poverty. He took his complaint to his father and asked permission to
leave, saying, “I am going to travel. Perhaps through the strength of
my arm I may have some success.”
Learning and skill are wasted until they are displayed. Aloe must be
- put on the fire, and musk pulverized.
“My son,” the father said, “get impossible dreams out of your head,
and leave well enough alone, for the great have said, ‘As good
/\\ c-pLi xJLx
.X-X XX ojL>- tXXXXj^> 4j cJj^> jJ oLS^j^
'3* J-^xi^T J—»l>^ ^r—^
j>>" c£J^ I ji ‘U-^J °-î
Y*XjX t^jjL-j ^ ^ X-X iS3Jî XXOjjlj X»jjj b-'£ <*->■
XiIj Jb X-X X Lo j\£j $j>- X^>U ^>~ X^ X-o^>
j ^9LbJ ^>- j j_L>L>- x-&j-> jl -x~Î jJl*# x Iji £jX (_^l
^ ~y~ \ ^ *S^>- J tjlbj J C-*0 1J
jljl/jjj cjû' j j!jIj cJ^ j *r—-X» j JU x^y* j X J X
Ju \<cj>f c-JLî> ol^J L<“ *£> b>-
<£y~> lX f
c£A/ ol^>■ jT jj^Tjl or-^(X—^ oL^>- jXl
jJLwj jJxJj x-^jL-x ^ Cf ^
j oL0^-^ xjÔj j Xju j>jj>-J ^ or* ^x^ -X-^* Ij4-ijll?
Ûu-> (wX jA j ^j-^X ^ ^ J
.^x Lo ^*j jl fV* 3
C™J (ôji^ oIj Lo j Xi j
o>Lv oLT;Ij J 4^_.j>- X-9 j £ L>*
X-W-J oL^->- -ilj_a j>t £ lj-> Ij
xXlx U j x-^_j^p ^ Ij
J aS* L>-j& X-P*>b O La J X->-Ly2-9 X^-9 J o^/T^ bT^ ^ ^3^
. XbS^ ^1 ^5^ I j X Lj ^1XI j I XoQ-lX

fortune does not come in proportion to striving, the remedy is to
worry as little as possible/
No one can seize the skirt of good fortune by force. Striving is as
useless as dye on a blind man’s eyebrow.
What can a ill-fated strong man do? Better a lucky arm than a strong
one.Though you have wisdom a hundred-fold on the end of every
hair, all that wisdom will avail you nothing when your luck is bad.
“Father,” said the son, “the benefits of travel are many—diversion
for the mind, acquisition of profit, seeing wonders, hearing strange
things, seeing different countries, getting to know new people,
acquiring status, increase in wealth, acquiring knowledge, making
the acquaintance of new friends, and experience of the world, as
wayfarers have said:
As long as you are pledged to shop and home, never will you become a
real man, O immature one.
Go into the world and look around before the day comes when you
leave the world.
“My son,” replied the father, “the benefits of travel, as you have
said, are many. However, things are assured for five types of person:
first, a merchant, who, with his wealth and riches, possesses charm¬
ing slave girls and boys and nimble apprentices. Every day he is in a
different city, every night he is in a different assembly, and every
moment he enjoys the good things of the world from a different
vantage point.
A rich man is never a stranger, be he in the mountains, on the plains,
or in the desert. Everywhere he goes he pitches a tent and holds
court.
He who has no access to the good things of the world is ever a stranger,
unknown even in his native land.
Second is the scholar, who is welcomed and honored everywhere he
goes for his beguiling speech, great eloquence, and powerful rhetoric.
The existence of wise men is like gold: everywhere they go their value
is recognized and appreciated.
cJi~s<a2 ^
JoU Ij jl.il-J jyt
-\JJ \_IwO ^ ^
jlTjjj *S J^jS' Jww* 3I ^j*jl-L*-?-L^ i~)3J'i ^
ÎgJji ^ja LjJ (jjj x^jf 3 t JU jl o JUkj>- ^X I X
c^>-sj-P (c,L>- d-oJts Ij31 0-^j>c-s^ (j^L&j-i 3 h-'-^l
. JuJ b c^>
JLô OjP 3 X—a->3j A A'
j- 3 j->^ 3 jXv J^j^. ^ A Ji
f-bo (wi>^-s^° JjljJ I j-> j^.
<jA >* J J ^ b^—J^1 jrd I
cA^* ^ A C~*0 3-lA

' j>
>y. tSj—ur*3 '>* J °J-=T
"" *1 f ,|
*y i£j> <S3 J* j^.j—* c-~~^ <u-^“bl
A A YYÂr ^ $\
'j<*-rV. J-
jl_> OljÂ j' 3 tjW^T J' *A ^ csjb 'AA- fJ
*■ jb JI 1 J) Xl^ -b—(1) I—9 l—*-bw<* (j.i d^>. mjj (J^j .ijb
. -uA c^-b>- ^1 ji U 3 x^j L»j p i
jliU JL*. e$i\ \i ^ J^' j^ J'
I-«i/^j-^ -i. lTJT *=?

—’
^3jCj^ JjI 3 O—jj Ja>- jT A Jb ^ b-~j A lSJJ ^

-A J* 4—?
jj jl iS3y} ^ -bA 3 A Lr*^

The ignorant son of a noble remains behind in town because no one in
foreign lands will pay anything for him.
Third is the good-looking person, with whom people of sympathy
are innately inclined to mingle, for the great have said, ‘A little
beauty is better than a lot of wealth,’ and they also say ‘A beautiful
face is balm for wounded hearts and the key to locked doors.’ Conse¬
quently, to converse with such a one is considered a coup, and
people are glad to entertain him.
Everywhere a handsome man goes, he is respected and honored—even
if he has been chased off in anger by mother, father, and kinsman.
I saw a peacock feather in the pages of a Koran. “This position is
greater than you deserve,” I said.
“Be quiet!” it said. “He who possesses beauty is welcomed with open
arms wherever he goes,”
When a son has appeal and charm, he has no worries if his father has
disowned him.
When you have the pearl, tell the shell to get lost. Everyone is willing
to purchase a matchless pearl.
Fourth is he who has a good voice, for with a voice like David’s one
can charm water from a stream and birds from the air. With this
talent one can capture the hearts of aficionados, and the cognoscenti
will wish to have him as a companion and serve him in every way
possible.
My ear is on the beauty of the songs. What care I who the player is?
How pleasant is a soft, sad song in the ears of friends intoxicated by a
morning draught!
Better than a beautiful face is a beautiful voice, for the former gives
pleasure to the soul, but the latter reinforces the spirit.
Or else a humble man of skill who makes his living with his hands in
order that his honor not be sullied for the sake of bread, as the wise
^pbi cJLviaS
ju I <cj£ j>- t'^->
>1 j crJ-p’J'
d_c~_^JU>> jl -L-I3 Îj—^ j3
j O-j-L>L>- C.*-*-*-^-^ <*- >■Jjz jJL^ j2> Xj Jj3 (_$l ÔLo 1 g * 0 *0
jlg_?~ JJ^Lj JLw^j w^l Û^r* j^.jl ^^3 ‘u~~^ 4-^-i
oLio 3 ^L> jî.^ 3 -13y.
Ju ^ -L&I jp*j O'-^ I J} ^ ^ iSj^^'r
^b j 4j b <j£j—b’
t3Jj -b I^Col^ <b" Vp-^5" O-aJli*-* 4jj_C>- IjLJx^- <j-^. l£^ (>—
6Jj juLq j ;c~J?^ jl^* oT Jj-42^
jlj^>-l OI J^*"^ I
Uj^ jl j "--^- C—Jlop i?^ (3-U
Ujijl jl_ao ji 3j-- y V -^Lp^ Jp-'i^ o^ y-j3
^ .pîlji aj^~> j jj j--J* j i f>y. ‘-,^°J^. ^ ^°Ji^ jni'
-,V: ^ o^ jd/r^^ -r^. ^ ^1 cû"

<j-b^>- ^b» 3 iS^T J *j—A ^3^
C^s>3 1 Û- jjliT <ua ^^jy- y: jX?
-J-> 3 Jlt^ Lsi L»-^ s* l~r^‘
C^3 * IXj* I L-. L^S"j& J^jj-
^ j_>- L> j JL-*^ j 13 j 3 I y>- < *3 'jj^. 3 '
kXJ^
have said:
If he leaves his own town and goes into foreign lands, a cobbler suffers
neither hardship nor tribulation.
If he suffers devastation outside of his own realm, the king of Nimroz
will go to sleep hungry.
The qualities of which I have spoken, my son, will give you peace of
mind on your travels and let you live enjoyably, but he who has
no share of any of these goes into the world with idle fancy, and no
one will ever hear anything of him.”
He against whom the world rises up in vengeance will be guided by
fate against his best interests.
A bird that is not fated to see its nest again is guided by fate to the trail
of grain leading to the snare.
“Father,” said the son, “how can we go against the advice of the
wise? They have said that although daily bread is divinely allotted to
all, one must learn the means of acquiring it; and although catas¬
trophes are destined, one must mount a guard at the gates through
which they may enter.
Although sustenance will undoubtedly come, an intelligent person will
certainly look for it behind every door.
Although no one will die until his moment comes, don't walk into a
dragon's maw.
In the shape I am in, would I box with champions or grapple with a
raging lion? It would be best for me, father, to travel, for I can no
longer endure the burden of poverty.”
When a man is fallen and has lost his position, what further worry can
he have? The whole world is his.
At night every rich man goes to a palace; whatever place a poor man
comes to by night is his palace.
So saying, he bade his father farewell, asked for his blessing, and
set forth, saying to himself,
^>lj _\jJ I-VJ jX ^3j^j}—=y
XiLj
■^'W' (jXX*l> J>^ j3J
cr~
3 JuoT^jjfc jJ 3 I Oj“>L^5 jl Xx~*t J^X)
■J u-V“
j-^.1 jj-* ^ ^ <j.1
yjX'X
îjUi j! Xx^\X\I ^y Cy.jr^
^ jji^ c^?-j 3 J^XJ> jj (_$l4^5lyL l_£L) ^ t-Ô Ijjloyi
(_£j l> (_jj I j <'-^-> I ■^-'■^ • ^y~X ^ ^ ^ j • ^y. LLlp 0-**0 I jU!^
id)!
4—J ^J3j—! JJ JJ JiJ L5^ ^ L5* JJL5i
c^r j ^jy o-ui»o oj
1_JJ.> jl Jjjj 03j0lj—o <_£jb—>jj
jlo oJ>y> ^ jj j ^r °: JiJ
.XxS ÛLJ I jjl c^l^p- .XjAy 4-Lfci? jl IjOl^
Q_pl : 9 oJL*^»j-j 4_>jL?- Jj-t-L) j-Î C^-i5^ J J>lji jlj I «^j-| <C_9j
. XJ\}jf jl) “J^> 3 $J> .C^j
jLlo ^&Lo 3 £~<*b lj^ Xxs*J*y> Â_o *j-^ 'ij3'^~>.
3 XjX>y itxil b\y oTCU^-b J^\^_J> 3 yy, *X\xy
3 JLo ji ^syA .xXIj ^JjX jl .C~3jf J^jX
~l> 9 Î ^ I L 4jf JuJL*il JJ ojL>- jr^j-^ £*XX
.'&Xi> 3\j\Joo J5^. JjjL>j (_5~~^
jljj'-$" ^ jW; S^3 o^1—
J—e Ofj ;j 9 LS^ ^ UjT jTc-iLkl

“A man of skill, when luck is not with him, should go to a place
where no one knows his name*”
And he kept going until he came to the edge of a sea that was
crashing onto the rocky shore, and the roar of which could be heard
for miles*
A terrifying sea in which a duck would not be safe: its smallest wave
would carry a millstone from the shore.
He saw a group of people seated in a ferry, having paid a small fare,
and their baggage all tied up* The young man had no ability to pay,
but he raised his voice and pleaded* No matter how much he wailed,
they did not help him*
Without gold you cannot use force against anyone; if you have gold,
you have no need of force*
A callous sailor looked around at him in amusement and said,
“Without money you cannot get across the sea by force. What is
the strength of ten men? Bring the gold of one*”
The young man was humiliated by the sailor’s taunt. He wanted to
take revenge on him, but the boat had set sail* He cried out and said,
“If you would be content to take the clothes I have on, they are
yours*” The sailor was greedy and turned the boat around*
Cupidity stitches a sober person’s eyes shut* Greed brings birds and fish
into the net*
As soon as the sailor’s collar came into the young man’s reach, he
pulled him toward himself and began to pound him without mercy.
The sailor’s mate got out of the boat to help, but he too received a
beating and fled* Finally they saw no remedy other than making
peace with him and forgiving him the fare* “Every act of appease¬
ment is alms.”
When you see a fighter, use forbearance, for mildness closes the door of
battle.
With sweet words and kindness you can lead an elephant by a hair*
Be nice when you see rancor: a sharp blade doesn’t cut soft silk.
\T Opbs cJbb3 jJ uob
. JLob 3 j**> jj jjbbj j Jj ilxi jJju
bbj_> Ojb-p jl ^->yL~o ~b -b bljj 3 ~b^j3 L>^ u**i
*S LJ« jl .LU-~w& (^5-U^ \j^XJL^ £*Jl^ .o^bL-w_)l
Ojb>_P
o iL*-p b‘ ^^»j-^j
w*_ô ,^Jbb"
J|bb" f^Lb?-
Lb?- Jj ^Jj-J
jJ 0^-*^
Oy^ 4-^ “bb
-bb ^-^ftjriJ3 Ll9j
\j3j
j JL*JL) AJwJ oJ>jj I Jj> jl c^ b jJ> bT cib^bb Jiv*o bl^>- •p-^b**
^Juib-j J-M j -b<cbf^ôJjIjj U-S^ JyS
blbbo ^ (j^^1 ^ '-by. oT^ybb jl ^ b^ c^lj -w> oT^p
. juUj Ji jj> jljl 3 -V, IjJj jl
^b cj,_*b>I j>- jbo

.iL# *^j I /^^_^l>- .j> cp- , j^bb>- L
^bL^ , ^b^)*
k cT ^
0*33^ ^
JL) I <S^XX J> CXX* J> j Oy^ iS^jJJ>c-^-L) jyy I
xA^S^ jb^ j_$bjj b b/2>- £>jl_) j-)

Oj—J« jbôjb Jj lXJ-
jl Ûj oij <jy^- ^L» ^ j ap-Lw^ Lr^lT^jJU ^Jljj^
j Â_) j ^ iSjJj • b bo 0jbyy * ^ Lr'™-^ “by*^bbjj>
tbo j 0-9jb Obo^b (jJLj \y>- Jjj t>5-^c-'*■* J bb-b"
b^^ .oJo U ^yi^j jl t J>bi I jbiTjf i b^ jl .LJ-j?-l-Xi I
coil; oy ^-Ul b .OJ>jj"i^ obbTô j c-9^5"obbp
j>jf 3ji --b-^J ojUp^ j <ljL> b j bbLo
J Jsc-JLb . J>j-o Ijb \j>- • -â bi I^Â I 3 ^
. JlJJ j jlji O—^ . XOjjbJ C^S^J .^J-<J ^jb^-o
J JL)Jij_) LL>J^ J Jjjs^b" 4»Jp blj^1 .C^-9jb"" Jj_9 Ij-LJj^
* -/,j:*c>i
c^j I S c^bb^ j 1) IjJ-j j—i yr 4—^0
LU^j_» Jjo Ij-L) lj(jl-iJ l9^ —l 3~J^ —A

They fell at his feet, apologizing for the past and giving him several
hypocritical kisses on the forehead* Then they brought him on board
the boat and set sail until they reached a column from a Greek
building standing in the water* The sailor said, “The boat is
damaged* The one of you who is the strongest will have to go to the
column and hold the tether of the boat so that we can fix it*” The
young man, proud of the strength he imagined he had, gave neither
a thought to the malice of the one he had offended nor weight to
the dictum of the wise who have said, “When you offend someone,
even though you should give him a hundred causes for pleasure after
that, you will not be safe from retribution for that one offense, for a
shaft eventually works its way out of a wound, but rancor remains in
the heart*”
How well did Begtash say to Khayltash, “When you have scratched an
enemy, never think you are safe.”
Don’t think you are safe lest you have cause for regret when someone
has been offended by you.
Do not throw a rock at the wall of a fortress, for a stone may come
down on you from the ramparts.
As soon as he had wrapped the tether of the boat around his arm
and climbed on top of the column, the sailor snatched the rope from
his hands and sailed the boat away. The poor fellow was left in
astonishment* One day, two days he bore his affliction and suffered*
On the third day sleep overcame him and he fell into the water.
After another day and night he was cast onto the shore, more dead
than alive* He began to eat leaves from the trees and pull out roots
of plants, and when he had regained a bit of strength, he headed out
into the wilderness, proceeding until, thirsty and unable to go any
further, he came to a well. Around it was gathered a tribe, and they
were paying a small coin to drink water. The young man had no
coin. He begged and indicated how miserable he was. They took no
pity on him* He became aggressive but succeeded in felling only a
few before they overwhelmed him and beat him mercilessly.
When mosquitoes swarm, they will bite an elephant despite its
ruggedness and enormity.
When ants swarm they can make a raging lion tear his hide off.
<*£' ^yoliLoJ X> Xs^j-> *£> bJ* •i*-0^ji J 1 ^ L5^. j"1
^jf*>U j-> j cobijl I j-; oj^J a_o IjOLiIjjbb jba^j jl^j^ jl
\j5y* obxJO LgJJo ^ Uly* jrbP L?^* ^ ^ *—.O^L^J
IjjljjLlT j O-ibb j-jI -XxsS iSj^. <*-& bb j^>bo 3 vL^
^Tj .1^ j i
c-JiU? obp 3 ^y ^jb^blb ^ ^jblyr ••^-^ b
jS Jjj> ^yo j Jjbb ^ .<cij jl
jljjljf oT oJU JJ l$>- ^Jjo J^t .C-iô J -U/ijLo ô b -b^bi* I
.Obj.i jl <bb I Ju>- 4j 6^bJb JJ I U-*^ <jrb^ b/1 ^^ %^y
jl ^lj j ijj o~^T i^-f -U^>- UjrLH^ ^ -U-lS"cUjL^ <iCjU^-
>p- L/*^- b>b-^j.i b' b(jr^ *cbV^ lT^. \yp-
jl Ju^r ..b byfjl jl-4-b Ly'-®^» b ^jj
bblju»b .:>^ji>» j ^jy^ 3 VH b^b ^ ^ "b
d\ ?0-~^ Jb>- -UîT .Ob/^ j jb^ Ij^p -b-b
.:>y 4ijJj 4jbj V C-b5^
O-^ j I c.JL/2^" 1 1 b*
j IJU
r -^~^ J1-“ j J*->Jj—0*
_Xj ^y-^x ^ JI
r^J
b> biby1 j- ^jLou 4b" JLÛ obj-i 4j^<>j>- jl j*-&jyl jb-""! -Lo b
Ijj I jjo ^yj> bl .J-b^ j-^>- IjOljb C^v^j-9 b* o^l
OjXXiji jl ^yo l$» j A>>T jly^l ^^ *(^ Lr! i
4^ C—9 b ^>- 4_^b I . I -L$o I jO \y>- 3 3XXs> I JijJ (^-?“J J
^^vj 0jU^j ^cbj oljjtTj ^ .oib b'j-ijbbl
o^L^J j-j J^» j ^L>- (jjj Ijb^ J ^bbj

Helpless, he followed in the wake of a caravan. He caught up with

it by night in a halting place that was fraught with danger from ban¬
dits. He saw the members of the caravan quivering with fear, certain
of their impending doom.
“Don’t worry,” he said. “I am in your midst, and I can take on fifty
men by myself. The other young men can help too.” When he said
this, the members of the caravan took heart from his boasting, and,
gladdened by his conversation, they considered it a duty to assist
him with food and water. Fire was raging in the young man’s
stomach, and he could scarcely control himself. He ate a few morsels
ravenously and took a few swigs of water until the demon inside him
calmed down, and he went to sleep.
In the caravan was an old man with much experience of the
world. He said, “Friends, I am more concerned by this escort of yours
than by the bandits. As the tale is told, an Arab had managed to
collect a few dirhems, and he was too afraid of robbers to sleep by
himself in his house at night. He brought one of his friends to his
house so that he wouldn’t be alone. The friend remained with him
for several nights, but as soon as he learned of the dirhems, he stole
them and absconded. The next morning some people saw the Arab
weeping and naked. ‘What happened?’ they asked. ‘Did a robber
take your money?’ ‘No, by God’ he replied, ‘my bodyguard took it!’
I never thought I was safe from snakes once I found out what their
character was like.
Worse than an enemy’s bite is that he should appear as a friend in
people’s eyes.
For all you know, he may be one of the bandits and has cleverly
infiltrated among us so that when the opportunity presents itself he
can inform his friends. I think the best thing to do would be for us to
leave him asleep and proceed.”
The old man’s advice seemed sound to the young men. As dread of
the boxer crept into their hearts, they packed up their things and
left him asleep. He awoke when the sun shone on his shoulder. He
raised his head and saw that the caravan had gone. He roamed
around helplessly but got nowhere. Thirsty and destitute, he put his
head on the ground and prepared himself for death, saying,
'Ui oJlXiS 4—»Lj
<Jyj U-OjiU U jjixail p)J iS-^ 0°
^wj cii—x*^L o^jp L aS"" OLj^p L -u5" ^-x>
. 0^ 1X9 I j3 .S 0 L^-^^wJ j I •Xu42_> ^^wj 4_X ^ L aS^ ^jp ^-^'^■A<
^_A LL CXjj-^ ■ -1^j-^-—^ ^X_> 3 X*x^^-<sjk o^L-**o I fj)l[j
Ojj>- 4_^1> L>- Jj-j Xj j L>0^ JI -L^. 0 UL)j_) (jLJ L>- Ojj-*p 3 L>
L ^xxxa oJiljc_5sJU .^>jf ooLp I 4X9 j 31 jj 4j>ej I j I ^>-jj ^(jpLi I
Ojj^)Lj jj j iLa^Li j I jlx>X> jX> . X/i I ^Xj jj>- j g 3+ * L ^Lx^JJ
^ X-J L>- J 1 4XX X5""" J I 4-2*eJ I j I 4j>0 L~i .cîT* (_r-IL>-
j-u L clj OLJ IjjLT jXp j oL>- j_> 0L0Lxjj ^LL>- j j^>-
.X05"""
<j;^Jji cx*o IjOtxo^^gj* <lT Cr^J c^xOiO —j <j;l cXTj-U
?4XXxO ^^ I Aj^wô
jjJ O-^1 «'—^ jl j—^ jj i£p- c—jlcXîp- ^
j-L_^>- 0L>- L j I x>jj ^xT"(Sjy ^j L 4jd Ij& lj x_> (S^
•iSsz&j* îL L^ ^LJît (^4^
4j>- 4^ J Ô^5" C^J>-lj Jww2J>c_) 4j?- jJ £ 4j La ^S-L L
V ÔjJ I J-v^P 4j La
^ Xj l-X> jJLfctT ^ -*—LL» ^ (3JJ J d^T.^
<^J*S*L> 4j LaJ Ij> J ^So jLjA XL"" 4_X) X I /\ ^yP I j&
JcS*, -O-A 01 S' jL

. xL^^-A )L Jwo->j
La-X) ^^>-LI
P P>“LI h>Xa
yxCj* ‘j p j I
Xj$ 4 >- Ijo^lXB I jl-> jLp ojj-** j*y> i^T
^jj o^>- ex L j (X-*^ ^ ^^ l^>- x^ X L>- ^ I]

“Who is there to speak to me when the camels have been tied

up? The stranger has only a stranger as a companion*
A person who has not been long in foreign lands is hard on
strangers.”
The poor fellow was talking like this when a prince, who had
become separated from his soldiers while out hunting, heard him
speaking. Looking at him, he saw that his external form was fine but
he was in dire straits. “Where are you from?” he asked. “And how
did you come to be in this place?”
The young man related some of what had happened to him. The
prince assigned a trusted soldier to accompany him to his own city.
His father rejoiced at seeing him and gave thanks for his safety. That
night he told his father what had happened to him—about the boat
and the sailor’s cruelty, the misery inflicted upon him by the
villagers at the well, and the treachery of the caravan members on
the road.
“My son,” said the father, “didn’t I tell you when you left that
those who are empty-handed have their hands tied against coura¬
geous action?”
How well did the empty-handed soldier put it: “A measly piece of gold
is better than fifty maunds of strength.”
“But, father,” said the youth, “you’ll never find a treasure if you
don’t take the trouble to look for it. If you don’t put your life in
jeopardy, you’ll never achieve victory over the enemy. Unless you
sow seeds, you won’t reap a harvest. Don’t you see what repose I
have gained for the little bit of trouble I took? Don’t you see how
much honey I have got for the sting I received?”
Although it is not possible to eat beyond one’s allotment, one should
not be remiss in the search.
If the diver is worried by the crocodile’s jaws, he will never lay his
hands on a precious pearl.
The lower millstone does not move; consequently it must bear the
heavy weight.
When a ferocious lion eats at the bottom of its lair, what nourishment
does a fallen hawk derive?
As long as you want to hunt while sitting at home, your hands and feet
are like a spider’s.
A9 C-pLJ oJu-saB <^b
aS' (Jb_9l 3 îSj3 b 'bx-bi '*-^J.3J ^y* ij^y. iS^ jX^
^_a^- ^^XbijLo b>- J) -X-—) 1_Xs_>c_aJ y y ^ X^yj y *>—''-^b^
£o-^ j^Xj b jbgiJ o\y> j-^b y 3 xxbI jÛ Jjbil iyy>: 3
.<S*j& (h °j^ ^
5j-L> ^X$bJb Jjj XX9 I .2yy Jb$Cx j\—> j& Aj $\—y^>
i^j L> . o-X 1.5 (j;jxxx£j I y o Loo I^y-^b ^j L> ^yb j I ^bb by*
\3 }y*jj .CJj jtrb*' t£*â-<y bU^Lb *Xx_>- ^yJ b ^y-ij *-^y
(j^yXxSb I 4_oJL>- JI jX aS'j& b* Xj.}j> < X—biP XyS* y I jiSj-XX-So I
Xj j I CX-« Xj>- aS* j IXJ l^^b- X*pj b^>- Ib bb 1 . XX** b ijj I y b>- X_> I jX^j
^3 Jx jJb jl j-Jt OojLo b>bj Îj y aS ^5by$^ Xj 5jS* Uu>- 4_b>y-
3 XXobLb . X_u I jXi^j^ (jyXJX^b I 4jiL>- j I I I L-y£? ^ b iXXob Xj l^y»
Iy>- XXX^ .C*b-yy Ijjbo^ J j-~o .XXX^b ^y I Jjl (_£y y bb J XX-9b
. Xj by ^b>-y y-X^bej y3j b XXb5^ ?^/ yyy-
C$j—^ Xj C-^j^ XjI-*jy <S^Jtj-^3j ^ ^
X_) j (,_3 ^ A y iibo (1) b b Ja£ XX1—> 0 IT
^ ^LJLgy- jl j-> j ^ 4XXwJJ j^jby <bf ^X^y_X. lJcrljjj^
.oXi bw $ iXS'jX J I C^~gjk ^XX>- Ijbyp I J t^b,,,,j|La
^J ) Xx>0 J1 J _s~<*J b i Lxi^ JIy* J-) 5y>- y
^j 1 XjJb ^—o-b^y (J-ij—^ ^ —^-^b $ jlx^b j\
] bj>- OI y* I ^j^-> ^3 y a£ ±Oj bi I <^3JX> (j I î-0 j I

“My son,” said the father, “this time fate helped you and fortune
guided you, for a fortunate person came to your rescue, took pity on
you, and kindly made up for what you had lost. Such things rarely
occur, and one cannot generalize from the uncommon. Beware lest
you have such cravings again.
Hunters do not bag a jackal every time; but many a day it happens that
a leopard tears one of them to bits.
It is like the king of Fars who had a valuable jewel in his ring. Once
he went out for amusement with some of his elite to the festival
grounds in Shiraz. He ordered the ring fastened atop the Azud dome,
and whoever could shoot an arrow through the ring could have it.
As fate would have it, all four hundred of the expert archers who
were with him missed, but a child who was playing on the roof of a
caravansary and shooting arrows in all directions let loose an arrow
that the zephyr carried straight through the ring. He was rewarded,
and the ring was given to him. The boy burned his bow and arrows,
and when they asked him why, he said, ‘So that the first triumph
may always remain.’ ”
Sometimes it happens that an enlightened wise man’s plan goes awry.
Sometimes it happens that an ignorant child hits the target by mistake.
Q Story 29
I heard of a dervish who lived in a cave, keeping the door shut to all
people and disdaining to stand in awe of kings or the rich.
Whoever allows himself to beg will be needy until he dies.
Abandon greed and be a king: he who is without greed can hold his
head high.
One of the kings of the region let it be known that he expected
generously-minded people to share in his bread and salt. The hermit
agreed because it was customary to accept an invitation. The next
W o-pLi cJLvz3
O-vvs^-jj JI X Lp .0-9 j X) jX*j k_^sl>J jj j j-5\-0 .COO OjS-S
jl -CO t o l_P Uj^>- .0*-fli^ IX j A^5"" t^jJkij j 0-9j-S^" jlxS"" jA Ij(-_5sJlo j
jj &S oxX L> Jjjji I o.a k>lfc>L>3 *S Ij^-0> ^L>c_v^l
j-j IX *S ÎfiOOj O«JiS' .^jXjX j O^Lp c0^j>-
O X>o X> I t, OO i?U-^

^ oT^
L5* J J ^ jb ^ AO X Iy j
AjT^wJ J-JÔ J ^ O oX A
>& Aj_3 (J I jj I jp- J u AJ-O Jj
^ J>
_J A A^-o
j-LP’ o^P 1 ■>
£ AjIJu
day the king went to apologize for making him come. The hermit
sprang up from his place and embraced the king, treating him with
kindness and praising him. When the king left, one of the hermit’s
companions said to him, “All that kindness you expended on the
king today was contrary to your habit. We have never seen it
before.”
He replied, “Haven’t you heard it said that it is a duty to serve
anyone who sits at your table?”
The ear may never hear the sound of drum, harp, or flute;
The eye can forbear seeing a garden; the brain can exist without roses
and lilies;
If there is no pillow stuffed with feathers, one can sleep with a stone
under one’s head;
And if a charmer does not share your bed, you can wrap your arms
around yourself;
It’s only this useless, good-for-nothing writhing belly that cannot wait
for anything.
pW s-A
^JÛ- JjjjS jJ
^ Col^>-
4jf o-^l cXa I jLjj3-l o I olu ^LcaI ^-qS*oLcajj> j\ I
<_£~Lt oLb«*Co o-bi j -CL9 I (jLij I -L> j ^_55o J-1 bb>L9j ^ l—*JLp
* >b*AJ ^ ^5^-0 4^” 4j o I ^^ • t-b)
j3i\ oji5$C oj_Juj Vl jM*2j ^ S^Judl ^>-\j
O-^^P Oj I -bP j,-j-Jb
C_OLl<>w*>0 0} (_£.-b*^*< d-S-wd5^
j(^ t*_5l*A jÂ ~bC L) C Cj j4_Cb^
V col£>-
l—) ^p^C-*A I «bj l_0 O^^-OS^ l^J^_*VS—> • j) llb9 I l" - L*W*^" 1—*0 1 ^J l_)
*5"" l^>- *»*aI^j ot>>^9 i j*\-> I ^-—025" o5â ^<^‘•*■5'"
Ij* c-iS"" ?c~~-*j>- (j^rx_bb I j> oL^J Qj>ri^/i 45"" 1^^5" ^l^2/> I obj li jj I j#
. 4j l*vw<>J^ bio L^*a< ^ ^ 4j La o La/2j1) L?^3 4 ^ ^ bl^w^4iA
q) L5"[ ^ j Lb1 jlo j5" 5|^——^* *5 45""" tb La-^)!-*^ i 5 ^ o ij I ^
V Co L5s>-
4ô I Jjsj>- Ij ^ O. d ^ J$\j JL>- ^ â3 Oj-19 JI JbbA j>- Ij>*
b£^ ^jbo <_£jL> • jbj ^cccJ ol-C-^wbJ 1^ L>tA
.<_£jj5o 1^ 4j>cJ I Ô
Chapter Four
The Benefits of Silence
(£) Story 1
I said to one of my friends, “The reason I have chosen not to speak is
that most of the time when one is talking, both good and bad things
are said, and the eyes of one’s enemies fall only upon the bad.”
“Better,” he said, “that an enemy not see anything good.”
An inimical person does not pass by a pious man without criticizing
him for being a horrid liar.
Virtue, in an enemy's eyes, is the worst fault. Sa'di is a rose, but in the
eyes of enemies he is a thorn.
The world-illuminating brightness of the source of sunlight is ugly in
the eyes of a blind mole.
(£) Story 2
A merchant suffered a loss of a thousand dinars. To his son he said,
“You must not speak of this to anyone.”
“Father,” he said, “I will obey you and not speak of it, but I would
like you to explain to me what the benefit is in keeping it secret.”
“Lest calamity strike twice,” he replied, “once with the loss of
capital, and second with the gloating of neighbors.”
Do not disclose your sorrows to enemies, for they will rejoice while
saying, “How terrible!”
(£) Story 3
A wise youth had a large measure of learned accomplishments but a
negative attitude. No matter how much he sat in assemblies of
scholars, he kept his mouth shut. Once his father said, “Son, you too
should say what you know.”
98
L»“ -d I y J^ ’L
.^Jj> <J^jLwO^ J loj 4j>J I jl 4^ CâT”
■Ad^" ^ ^?Ca/1 î-ii. .. J td-di^bb^ ^ ^**£2 4^* <-\_A_AÂ* ^) I
dJJ ^JJ J JO 1 O 4 ^SdACJ _dd*^ I
j Lo —LJ ^ ^xa5^ ^>- ^v^Jj j \-^ L \
f c^l^>-
c^>tô j .(sj^- ^ Jaj\ ^LJ) oJj>-*)Lo jl L?^>t L :>bi I o^tLwo lj
^ ^jJ L 1^j-> ^j*d_A5^" » <■_**S*S*'^J ^ d-*-^ 1 i-d-O " *'^“'° Lj Î L
j j c~*jT,j jja jJlp cî5"?jjLj L <^jb <Lf<_ol
Oo J I j}& O wLd-^> IJ d-*-v*wO jJiXjt/i LgJo -L) J I J t Ld>> J1" dC*
vjbijir
Jj ^jdj l^>- 4^ I J>- O-wO I jj ^J>- J (j Ijjl> 4^ I
6 c^l^>-
«^ ^ (_i ^ -A—■■ —odd) 1^ td Lo^J^*,,,, ^ «A_j ^ ^ ^ i11 j^_*»J
L>eJJ Jj (JL blj L> jib" l£-^Ji Lb ^jJ I d.Â.r'
jlSbo j ^5" JlÛ
Oj^Tc.^*^ c^dd>-^> obU ^5b
urLH"f-b^J {jr~^ ^3'x—r*Jt> ^.y* Jj-0-U45
Jjj*)b^L j_d»l_j ^ .: ^ * J <_<01_>■ y 3
^b“^_9(^_^Lj (^1 d^c5^ ^^ ^b,

r
ÎjJ (^l-5 ^ ‘o^LS^'y-
CHAPTER FOUR: THE BENEFITS OF SILENCE 99
“I fear they will ask me what I don’t know,” he replied, “and I will
be embarrassed.”
You have heard of the Sufi who was pounding a few nails into the soles
of his sandals.
He was grabbed by an officer and told to shoe his horse.
So long as you don’t speak, no one will bother you, but when you do
speak, be ready to back up what you say.
(£) Story 4
A renowned scholar had a debate with a heretic (may God curse
them each and every one). He could not offer an irrefutable proof
against him and, throwing in the towel, retired from the field.
Someone asked him, “With all the knowledge and education you
have, had you no incontrovertible evidence with which to best an
agnostic?”
“My knowledge is of the Koran, the hadith, and the sayings of the
great,” he replied, “while he does not believe in religions and
wouldn’t listen to them. What would be the use of my listening to
his irreligion?”
The answer to one from whose clutches you cannot escape by means of
the Koran and reports of the Prophet is not to answer.
(£) Story 5
Galen saw a fool fighting with a scholar and cursing him.
“If this man were wise,” he said, “he wouldn’t have tangled thus
with the ignorant.”
There is no rancor between two intelligent men; no wise person picks
on a mental lightweight.
If an ignoramus curses vilely, a wise man will seek to appease him with
softness.
Two men of understanding can hold a hair: so too can an obstinate
person and an easy-going one,
But if there are ignorant persons on either end of a chain, they will
break it.
An ill-tempered person cursed someone. He bore it and said, “My good
man,
I am worse than you could say, for you do not know my faults as I do.”
^ ♦ ^P^ja\j>- xl^S j}
9 c*ol^>-
^J*-^ J*» j> <LxjT j*So>o X la^lfri Xo-L/aS j.5 IjJj Ij ulot*«
j_$Lo ^yjLou <jpl^ji I ^LL I uLx:> jS"j Îg3 clr^*'
.o-w^jl v-S"^L° ÛjJ ^Ll 4i^>-

^^ "9 sZ-
5j> ^J^-VV^CJ ^ ^JfJ X*i2_> J \j IJ ^ XjJ JjJÂ* 3 -^-J ^
^*0 x 5jy>- j L5L> j^>- I ^JL- ^S"" ^*0 ^L ^pj^ j 1—^>*
V Xolô-
“■^X jlji I !jLjj>- J-^=j Lr~i"C-iT_y> ^ UX>- jl Ij^X
4_X_5"\j ^l_X> oL^t-Xk XLL Xj-^Lo U^>- ^ CX*I
. XL^ J Lp 1 , *,^6
(1)1-Â (jJ>L^> J3^ J? J xô^ x' bj^
^pj^>- j_L xj^L> ^pj-& j ^S^jjb jB j j^jx xjlx>-
*J3 ^ 1 lo 1 aS*"” I )i^5 >^—*wj LT«A_o I «A«^
jp L 4X I jjjJtS'. x lx flXjj {+& Lx jj cXT ?(X>JLô 0^5 o-a^
ijô 4S'", Xo L 4^01 ^LxpL xX5" xjlx Ijj CJ*^' (Jâ^-> x
-Lx I Xj^l> X Ijj *r
wO J>-
\ Co l^>-
Pfj 1 oL I x^xT jl pÂ .Ôjl J_X ^_) I^_» X_a_P j}

0 Story 6
Sahban b. Wa’il was acknowledged as without equal in eloquence
because once he spoke before a group of people for a year and never
repeated a single word, and if he reiterated something, he said it
using a different expression. This is one of the skills of intimates of
kings.
If speech is pleasant and sweet, it is worthy of belief and praise.
Once you have spoken, do not say it again, for you don’t want to eat a
sweet more than once.
(£) Story 7
I heard of a wise man who used to say, uThe only person who ever
confesses his own ignorance is the one who begins to speak before
the person with whom he is speaking has finished his say.”
Speech has a beginning and an end, O wise one. Do not speak in the
midst of another’s words.
A person of good foresight, courtesy, and sense does not speak until he
sees silence.
(£) Story 8
Several of Mahmud’s servants asked Hasan Maymandi, “What did
the sultan say to you today about a certain matter?”
“It will not be hidden from you,” he said.
“It is not right for what he says to you in private to be told to the
likes of us,” they said.
“Knowing that I wouldn’t tell you,” he replied, “why do you ask?”
Wise people do not tell every word they know: one should not lose
one’s head over a king’s secret.
(£) Story 9
I was hesitating over buying a house. A Jew said, “I am one of the
^ ^ 3-0 L- -L> tj3
<5^ t (j^v^. (j^1 ^ ^ 4_$L> L_>- o LL I Ju?j t
• iS ^ ^ L—o*& 3J 4^0 I Jj>&j ^05''' . ^ j I 3
^jjl jl_«*p p_^ ^-*-*» <0 0-*L 4_> LwoJt 3J Oy>^ <& IjÎ^JL?-
j)jj i j ij—a j_j j—# j i ^*o 4_s^ —j j—£ i—) j i j ^—-y» i — S\j
^ * Oo l^>-
3j I O L- Ij 5jj*j3 . Jj lj)j>-^j Lj j 0-9 J 0 Lj^ j-30 I jO j I ^S\j
( Cj Ij23 j ^ (3 • ^**—9 j^ ^q»A 4»»jfc^j J »Aj 4j ^ jI 3 »A—
^ cj^y1j .O.T ^9:> Ij jl^L^ j ^jbj-j u

Lj* o-*» 13
iy?~
->- .. -L
j-oos ^3
^ l_3 Ii ^3
3 jj lj<_iL* ? juJ Lojja I^>- as>- Î oL5^ . 3~i jj*-L . ^3* 439jZ
3^ ^ (_^ I î5^" £ »A—> »A^ta?cj 3 vj 3 *^“4 3j 43^£* j I j"3° I * <:C—wj IjJL-
d%; j-o Lo?j t^Loî ^L*J I jil -iji- i»l>- ciT .613-?^
LLjjj> j-^ Q.-V.J 0» I 3J IjA LL*o I ^3> j I3 -A_*a I

-UJ-A 3jj 3J Li 3 ^3-flj3 jL 4joL>- 3 JLa I 0-o->j 3jj IjLLj^ JÛ
^ ^ Oj l£c>-
3 .<C-vvwLj 3 I (Jj L -L)^ Ij4j liLj ^^>1 ■ -AjO Ij^ 4j L>o
oLS^ ^3) îi-913 (3^j-) ^", .o>j ^—Jj*** I 3 3 -LS^" L
-ilr* aL" L
. j I J-J aL"
headmen of this quarter. If you ask me for my opinion of the house, I

say buy it because it has no defect.”
“Except that you would be a neighbor,” I replied.
A house with a neighbor like you is worth ten shoddy dirhems,
But one should be hopeful that after your death it will be worth a
thousand.
(£) Story 10
A poet went and recited a praise poem for the prince of thieves, who
ordered the poet to be stripped of his clothing and thrown out of the
village. As the poor man was walking naked in the cold, dogs
attacked him from behind. He wanted to pick up a stone and throw
it at them to chase them away, but the ground was frozen and he
couldn’t. “What kind of bastard people are these,” he said, “who
have set dogs loose and tied down stones?”
The chief saw him from a window and laughed. “O wise man,” he
said, “ask me for something.”
“I want my clothes,” he said. “If you give them to me as alms, I will
express my thanks for your bounty by leaving.”
A man may hope for people’s charity, but I have no hope that you will
be charitable—just don’t hurt me.
The prince of thieves took pity on him and gave him back his
clothes, adding a fur coat and a few coins.
(£) Story 11
An astrologer went home, and there he saw a strange man sitting
with his wife. He cursed and raised a ruckus.
A man of understanding who learned of this said:
“How do you know what is going on up in the sky when you
don’t know who is in your own house?”
\ *r y \j>- ,Xj I jB j2> !-£>■ 'b
^ Y cj tb>-
by o-Ug-o ^L>j 3 3 (^5-^ l-*-y jlj ^03-^ I yv
jiCjl CyT L) Ow^jl uL?JI oyy y-^JI *ylj-* y-y*-> (^bb
.31 OU ^ oljiVl
yjli yb?b y. Oy? a11 (j^3^ y} yba^-l Jr bl
o^>JL/2>j \jJ^l>*\ 3 aj yyby c~^b <byfcb- oX*j ôy>
cb^b y IgJ yjl-U 3 I b - tlib .^L) jy>- t^lo-A-O y Ij-?- I3J O-flb .y-Sy 0 J-A I 3-J
,c^>lj y y y Li> I jl obojA 3 :>y ^yy~ bi ^ ^y ^y>yy oLj>- c-wiT
aS* «Xj ^ ^b c3j*vJ ly>- 1 ^3 y~) I 4—*-&b 3 “^-*b*j ^yêJ y_) 3 -A_) I O^s b.^*
j I jb- 3 b y>y>- U JI31 LoJ / pS-) LT*"-^ °->’

T
~\_j Lw L>j 3 bb^"" ^3! >■ J—a-o (Jl—-ob"3 3—^ —yy
J_> Lw or-î 1_> t^b b b 3b
3JI ÔbuoJL*^ <*b y bb ybb jLb ^bb b ^yky 3b>c_^ Xyvji 3^
I3?- 3 (J^b" ^3J 1 3 Cyy!
yib J-9 ~U~> b ijî l3-L^>t-wvw« yj I 4 ^3-<kJ 13-^" O-ab" . 0^33 I (J^ A-
.(^33 jbj^ ^y L>- b* pjli-Lî 3b->Ji oJi 13-) .Î^CLbb (wôy jbj-^ I
*I jb y I (3*y. jl ^ry j J “byp I J39
(jyjb 3J-) 4jbL) J I jl oJu 4b (j£J>jb y* 3-j 4PJ3 IPb

(£) Story 12
A preacher with a horrible voice thought he was a gifted singer and
chanted in stentorian tones to no good effect. You’d say there were
crows cawing in the melody of his song, or else the Koranic verse, the
most irritating of voices [Kor. 31:19], was applicable to him.
When the preacher AbuTFawaris brays he has a voice that would
cause Persepolis in Fars to cmmble.
The people of the village tolerated him for the sake of the position
he held and saw no reason to hurt him, and this continued until
another preacher in the region, who harbored a secret enmity
toward him, once came to visit him. “I dreamed of you,” he said.
uWhat did you dream?” the other asked.
“I dreamed that you had a beautiful voice and the people were
enjoying your chants.”
Here the preacher thought for a moment and then said, “It was a
good dream you had, for it has made me aware of my fault. It is
obvious that I have a terrible voice and the people suffer from my
loud chanting. I repent, and henceforth I will only chant in a low
voice.”
I suffer from a friend’s conversation because he makes my bad qualities
look good.
He sees my flaws as virtues and perfection: he makes my thorns look
like roses and jasmine.
Where is a vile, impudent enemy who will show me my faults?
(£) Story 13
The person who voluntarily gave the call to prayer in the mosque in
Sinjar did it in such a manner that it made those who heard it
shudder. The owner of the mosque was a prince who was just and
kind. He did not want to hurt the man, so he said, “Sir, this mosque
has had several muezzins of long standing. I gave each of them a
salary of five dinars, but Pll give you ten dinars to go somewhere
else.” This was agreed upon, and he departed.
After a time he met the prince again in the street and said, “My
lord, you shortchanged me when you sent me away from the mosque
for ten dinars, for where I went they offered me twenty dinars to go
(Jj_*_9 J ^ ^ t_5^ ^JL^J i C-vwJ ^ 14JL9 J clS*" L^cJj I O
jLlo ol_>jwo ^fT ^ j^-> j 3 c-Up- jl ^>iI
.jJ-^T lt^L>
<6Jj j -^l/^ 4-
JJjj IJP ^—*■* <'-^) b t'^J ^-*^7
^ f OjI^>-
065"" J o6< JL$o J J-o-lv5 . -*J ^ IW? (-£j IJ ^(j^P*^
Ijs>- y~> Ju->- ^^6- c^-<j^>-J (j*o 066" . ? O-^ I oLl^> ijj
.61y** \j&- j$> jl c*Jtf -j*j l^^y1 1-^" j%> jl
J l—ol~j> y—ijj <jj—o ^ \j>- h+j (jj^j oTy y ^

somewhere else, and I didn’t accept*”
The prince doubled over laughing and said, “Hold out! Eventually
they’ll agree to fifty!”
No one scrapes mud off granite with an ax the way your coarse cry
scratches the heart*
(£) Story 14
A person with an awful voice was reciting the Koran aloud* A man
of understanding passed by and asked, “How much do you make a
month reciting?”
“I don’t make anything,” he replied*
“Then why do you bother?” he asked*
“I recite for God’s sake,” he said*
“For God’s sake,” he said, “don’t*”
If you recite the Koran in this manner, you will disgrace the Muslim
religion.
yb 4S"" Jijl.} OwUj yj-Uj>- J>j-oJ><^ (jlLiLx Ij^Jjwo^yi {J~~>-
3 OULy I <Jy> l> 4jfc~^l o^LJI 4jj_5o>- --*->! y L^>- y^
Yjy ' Jjb <?-y& oui5^ ?^jl jJ ^ c-oLy 4S"" jLj I 5 4^0 L>- y jJ yy*^
. -\j Uj y>o o-Lo Xj I
X3> L> j^sj JuS"" Jw) 4_^j£> X3> \j $ I -by1 jlkU 45""Â
Jijl-U-O 4jbl_J Ij4-5o Ij
^»^>-ljj X&5 XXjy*P Olbb ju5" ol50 yl jL5o 10 j—> -b ^*v5^
’X>l) -b \_oj 0-> l4biy) y>^ ^yi"" 4_^> b-^yt ^
Y cu>l^>-
Y* ^
iSjb-> Cby ) <jy ^ 3 ^ y—j^>L> <ylab_L> \j^\^\y>- Xx>jS
$jb 45""yL>Lo~^ j y-~^ L> ^bj yjl bb-i5"jl ^5o b •cb^ta
<_pb"->3^ ‘■3y. 3 c^' -&j& u^b -? <-£JLbb^

r^^Ju»_a J k_^J la -La I (j La __p yljca $ y* Ip lj^>- ajf j I -La C~a -L>- ^5 jj
■y
*~ 3 (Sj^-3, *^— _/> ly Oy>- -j{£yt 0X0 L> ^-1 y-
t bjj {3^>~ Ij L> b5"" y--b5"" j^ô- 4^- ly>" 3~^*" J^""" 4j
yjc^ji y_y j u o xsj —» ojc^> 3 ^—j l>
^ ♦ Y
Chapter Five
Love and Youth
(£) Story 1
Hasan Maymandi was asked, “Sultan Mahmud has several slaves
who are stunning beauties* How is it that he is not so inclined or so
attracted to any of them as he is to Ayaz, who possesses no great
good looks?”
“Whatever dwells in the depths of the heart,” he replied, “appears
beautiful to the eye.”
Anyone to whom the sultan is attached, even if everything he
does is bad, is beautiful,
And he whom the king drives away is not patronized even by
someone from the stable*
If one looks with the eye of denial, he will give Joseph's face as
an example of unloveliness.
But if you look at a demon with the eye of devotion, it will
appear to you as an angel does in the eyes of a cherub*
(£) Story 2
It is said that a master had a slave of rare beauty, and he looked
upon him with affection* Regarding the slave, the master said to one
of his friends, “With the beauty and features he possesses, if only his
tongue weren't so long and he weren't so ill-mannered!”
“Brother,” he replied, “when you have acknowledged love, have
no expectation of service, for when there is a relationship of lover
and beloved, the master-slave relationship disappears.”
When a master enters into sport and laughter with a beautiful
slave,
It is no wonder that the slave gives orders like a master and the
master must suffer his tantrums like a slave.
A slave should be a water-carrier or a brick-maker, for a
pampered slave will box your ears*
104
^ ♦ 6 iJ\yr 3 v1-:
• jllaS""33 *j _j ^ OjUs> 4j tjlxi__3C*omj ^J-O IjjjjLojlj
^jXa5"" j La> b"y (_JJrj3C~»l3 j (_£-Xo “*& I JU>-
(“J-i/3fJ—t/¥ J* Ûi<> J jl Jjo
< -J Lc- jj-osJ 1_> JLi 4j>- JJLs- j ^_3" l5jL>
cjfj C-^j jO^-i Uj ?J^T
^Jj>cjo I j{^j_flj iS3j ^_} 3J Loj t -Xa I 3p 0 UaJL^ L>t5Â
J-11 ^HJ^ ^ ^3 ^ -A—> J Oj>- L
^_jL>- jJiJ L> /a J o.i^-S** OL>- j~> 3 ^3-J 4jL$j c *0 J 1 3 1,3b
^pj-a L> Xj I ^ lSo 4^ (_£ X^» ^ ^ 14^_aJ 4j 4 L>Lfc 4ip j J j L j\^>-
. JC3 I ^|JL) 4$"
(Oj-J Xi Uj O Lw^sj <_T U»- 3 jj bX j j Xj Lo XA Li £_X>- J ^ 3-j>'
^3^ (^ L5^" ^Lr*" V-^' J^- LnL^ aL-^w^ ^jL
oiT3 jJLj .^j>cjJ ^L 3 xiiSj^y ^
C~^3 I y ob o I4 S”"" 3_^3^ ol X^3-^
bX**<3^ OL3>- 3 3s3i^ IjOLu-ô l_3 4j>cJu j3y L)^ )ys>-^^ss*-
‘Cx^"y. ^ j■&'0 (J.i tol^- 4-isj-Aj L -xi^Lj 3° -L
^L 0j^3t_£j^—>(3—Cx~*jty>‘ ^j->
<J^30 <wJLL O-wJjL 1?O-ij->&j C~u*3 Jb JbLli ^5"
1*3^ (3*^ !3f fi3i 03 Juio«

CHAPTER FIVE: LOVE AND YOUTH 105
(£) Story 3
I saw an ascetic who had fallen in love with someone* His endurance
was at an end, and he was unable to speak* No matter how much he
was taunted and abused, he refused to give up his love and said,
“I will not turn loose of your skirt, even if you strike me with a
sharp blade*
After you there is no asylum or refuge: I take refuge in you if I
flee from you*”
Once I chided him and said, “What has happened to your keen
mind that you let your carnal desires become dominant?”
He thought for a while and said,
“When the sultan of love comes, there is no room for the strong
arm of piety*
How can a poor person live respectably when he has fallen up to
his neck in the mud?”
<E> Story 4
Someone had lost his heart and was ready to give up his life, having
set his sights on a mortally dangerous object—neither a morsel that
could be imagined actually reaching his palate nor a bird that would
ever fall into his snare*
When your gold is of no interest to a beauty, gold and dust are
the same as far as you are concerned*
Once he was being given advice* “Avoid this impossible dream,”
they said, “for many have been trapped and shackled by the vain
wish you have*” He wailed and said,
“Tell my friends not to advise me, for my eyes are set on him in
devotion*
Warriors kill their enemies by force of hand and shoulder, and
beauties, their lovers.
It is not appropriate to love that one should wrest his heart from
love of the beloved out of concern for life.”
You who are chained to yourself are a false lover*
If it is not possible to make your way to your beloved, then it is
consistent with love to die in the quest.
If he extends his hand, I will grab his sleeve; if not, let me go die
at his threshold.
\ • 9
3 Jj ^ Jjo 3 I 3LL333 3 5jj 31 jli" jJJ j-lij d5^ IjOLlLwi
-bLwâ \j^j2jj>- 3*3 -Aj1-*3-^ ^ ^3^
C-*ji5Ljo Îd_X3j C-s>aO jl L C-ul^j -*>< dS""^X^*a» o 1
XX> 1_)^ J XB dj>- O ^rj^. -LA< 1_» i*A—9
1
3> 3>- dS"" -Aj ^jy- ^3^ 3 1 Jxn ^3-<Jbi dS"" Ijo^ljdJ^^L) OI 31 1
dS"" Jj 0^33 I
<uL 3 ‘ L^^â ^-*3 I-a>> ol-A^ ^j-> I 3^ 3
dS*"" 53-^^^ (J_a_L>- . Xj y^XÂ 3j I £>-L> (J^^dJlSo 3 ^J-^"^5^* 04"^
3_> I 3 0-^31 4^03 I(Jji dS*" Cu«j 1^ 3*0 . Jij 3^ 3*^ 3 O-av I d^jLli IJj
^J-P 3 I c_^d 5
d. *"" J-O O3^>- . JJ IJ 3 I t_*J L>o (w^ 5*^jo .3 I d^Jtô I *>L .}^jf"
5
Oui ^ 3 Jijb <JJuT
^ _ ^lA'uld >A^___^d I J l_) I3® d^^ ^ I
3>- <£XlS* 3 C-o-3^ ^zJ ^ dS"" L) Id
C-*dO-y? 4~>~ 3 ^d L dj>- 3 L?t 5^ JI 5

<d "" 3 3 ^^ O.i.LLLd dô I Jjl>-
.c^* I JJ o^J 3^ JL31 o ^3 33 oL>- 3^ 3-3 j*^ j* L
—• p ^
3 I j—; ^Lst^—^ ^ ^ xi ^ (3^ ^3>■ y '
3)3^ dJiJL?- dT Jj LX033^ diiJL>- 3 1 ^ d^" V^3^0 ljj>- ^y> L> \zJs^
2j3 \jJ j*h C^J>iA ^\ 3d I J*J^ ^\j* O Lwd J I 33^ âjLÛa' I Oy2-> d.$C I . ^ Lid I
0^3
X> Ud 3d :>3^-3 5
d " Cd^ 3>"3 ^ Â*wdtP
Jj Ld 3 13d 3 3) I 3 Jj I ^jXa^j y
. ^^ |^_JLwd O L>- 3 ^3) I <ijjo 3 C^Ji^j 3JI
t«_^**AA^3 -i d.^ws,^^ 3 »Ad »ArfAA> l I I -O d^'^ 3 I **S*z£'

His friends who were watching out for him and advising him out
of compassion for his plight had no success*
Alas! the physician prescribes bitter aloes, and this greedy self
has to have sugar.
You have heard that a beauty said in intimacy with one who had
lost his heart,
“As long as you value your own selfhod, what value can I have
in your sight?”
It is related that the prince who was the object of his gaze was in¬
formed that a young man was constantly appearing on the side of
the polo field. “He is talented and fair of speech,” they said, “and he
speaks nicely and tells wonderful anecdotes. It is obvious that he is
mad and crazed by love.” The young prince realized that he was the
one with whom the young man was in love and that he was the
cause of his melancholy. He spurred his horse in the young man’s
direction. When he saw the prince coming toward him, he wept and
said,
“The one who has killed me has come back to me. Could it be
that he feels sorry for the one whose heart he has scorched?”
No matter how the prince tried to allay his discomfiture by asking
him where he came from, what his name was, and what trade he
plied, he was so sunk into the depths of the ocean of love that he
could not even breathe.
Although you can recite the entire Koran from memory, when
you are ill at ease you don’t even know your ABCs.
“Why don’t you speak to us?” the prince asked. “I too belong to
the circle of dervishes and am devoted to them.”
At that moment, because of the power of the beloved’s kind atten¬
tion, from the midst of the crashing waves of love, he raised his head
and said,
“It is amazing that I continue to exist with you here, that I can
continue to speak while you are speaking.”
So saying, he let out a cry and gave up the ghost.
It is no wonder that one is killed at the door of his beloved’s
>1 * V
ijj I j-b i)[>- Oy^ <& o-b J j \ <~yy-
L bb-~JbjjL> ^w*?- 4^ L>b I jl J JL<s5^ (jLalxIjO j\ I
js&J'olTijT^ ^j^rJ j tc^b jl oyb j~>-
<S3 j (^ ^^ l£ ^
5 y> o L_>c) I b
^bT jJ> Laj3 i£(J-* W J-> L^>jTC-iT j-~*J (^jL
jlx^j o I Ijja 4^ ^jwsj L> ji (J-^L j^->
4^j fj\ oiT oT Jw>-bbo L Ûy ^ y tJaLj^jsjb
y& y^ C~~j L \y> <& Jku jT <& ^yy iSjî* J^ Cf***
^Lj J * ^ “b ^ -s-*^1 ibj -b I -b ^-‘■‘b-^*

^ L c JuT^ 4^""" ^*bj
jJjfc <_£o UI J^>o -b_u_J ^ ^^J O?j^ J3
? tlol^>-
^L>- jl oL_>- . j-» lj^ jji jl l£jL 4^ ^jL ^L ^^ -^ 5
> ■b^ 4_*^XnS>" L

^-bS\ 4i*iiaj j__i-£ y> cJuW <Jy—*»
bbf j! C-J ^ ^ y I aS"" j I b> I
4_>lJ ^lj_>- (_£-b>“b> 4_$"" JL> 4_$"" I (w^LbP J O-vv^JLo
4^vj I j_£lo J Jbi I^ t^>bi I 4r OLoL^ S I ^^4

4 0 J-b
tent; what is amazing is how anyone could escape with his life.
(£) Story 5
A young relative of mine was extremely good-looking, and his
teacher—being human after all, and appreciating his good looks—
did not torment him as he did the other boys, and when they met in
private he would say,
“I am so taken by you and your heavenly countenance that no
thought of myself can enter my mind.
I cannot take my eyes from you, even when I look straight ahead
and see arrows coming.”
Once the boy said, “Just as you look at my lessons, look at my
disposition so that, if in my character you see something displeasing
that appears pleasing to me, you may inform me of it and I will en¬
deavor to change it.”
“My son,” he replied, “ask someone else to do this, for the regard I
have for you sees nothing but virtue.”
May the eye of a malevolent be plucked out, for all virtues
appear as faults to him.
If you have one virtue and seventy faults, a friend will see only
that one virtue.
(£) Story 6
I remember a night when a beloved friend came in. Involuntarily I
jumped up so fast that the lamp was extinguished by my sleeve.
The phantom of him who eclipses the dawn with his counte¬
nance came by night. Amazed by my good fortune, I asked
where such luck had come from.
He sat down and began to chide me, saying, “Why did you put out
the light as soon as you saw me?”
“For two reasons,” I replied. “One was that I thought the sun had
\ ‘A
• XX'Xô ^Xo I
i Ijj
3 j-3^ U ^ J^> Jj
V Co l£o>-
c^Jsf ^bcX* a5" VÛJfOwi5"^jj 6-uaJ LîUj ^
* ^4 i^j bC*^
cx**o jl ^y» b ^t-o^xi C-ojj cx~>»jL^j (^1 (j^x» I yj>
XiXo j.^ 4ô I j I ^T j—^ ^ Xx^-o v^. ^ 4-9
j jl 4j$b> I 0-^1 oJco I 0^Li-?tj Xj I oULjj b îf x&Li
.jciLi .Jb-c-oba*
u-jjU^ CCls (3 tCC^- jjj lijjl?1 ?—*——l) (3 3^T
jLpI L) jl_> C-Xt^ \ji £ <j~OD bbo
XCi>o X^J? Oj aS x bo
fj\ Û^*1 4^ oXbeJ
XCJ>0 I
-JLL)j>- 4j 4$" 4->- O I jI \jA
A C-olô-
^bb jXo> 0^j>- j yj* ^bl j^> bf ^jb
c_4lcp Jbo I jlj ^ Xa j I (j~o xlXB I <*-^-^*01 ^bo I olblj • pXX* li <
Jl*/?13 oXo £ ^Xa I j-flj (^Xv?b CoXa ‘b^ 3^” ^
•f Jc/ 3 U^3J y
oX> 4j jj 0^->J-> jb" 1^ -Xf-X
0^y> X& \y>D \jA <r

risen, and the other was that I remembered this line of poetry:
When a dear one appears in front of a candle, arise and
extinguish it in the midst of the group.
If it is a sweet-lipped one with a sugary smile, grab his sleeve and
put out the light!
(£) Story 7
Someone asked a friend he hadn’t seen for a long time, “Where have
you been? IVe missed you*”
“Better to miss me than to be tired of me,” he replied*
You haven’t come for a long time, my intoxicated beauty, but
we won’t soon let you go*
One can never be jaded with a beloved one rarely sees.
A beauty who comes with companions does so to be cruel, for
coming like that is intended to provoke jealousy and to exhibit of
contrariness.
When you come to visit me with companions, even if you come
under a truce you are looking for a fight.
During a single moment my beloved turned his attention to

others jealousy almost killed me*
Laughing, he said, “I am the assembly candle, Sa'di* What is it
to me if the moth kills itself?”
(£) Story 8
I remember that in olden days a friend and I were always together—
like two peas in a pod* All of sudden he went away* After a long
time he came back and began to chide me, saying, “During all this
time you never sent a messenger.”
“I was loathe for a messenger’s eye to enjoy your beauty,” I said,
“while I remained deprived.”
Old friend, tell me not to repent with my tongue, for no sword
will ever make me repent*
i ♦“ y ly 3 cr^ V'H
JjS" JJ j 5 4_bl) J-^ (s_5*vs^" ^ -A-J ^ ^bb*> J
O-ij^ -LfclyJ {j~£ ^ j*->j£ jLj
\ cL->lbb-
jj>" . o^L^3 I *)b> j-> o.iy j I i^j^J 3 bb-y ^-LO I j y -Li—o—.*b b
y ly 4^y b ^Jtf ^'Ukb ^jb -iS*^ S^3 3 &S. bljjly
LS^ cn^ ^ ,C~~^ I^j J"! C-^x^> <^b-> J Jj I uiy
yl C—ab .O^y bloly jy- J b-LJ bjb Ij-^y- -L^Lj LjIp jjJ
ytH y *£ CocLî bfcjb -jI-Xj pLOiJ b-*^ jl C~'°
3 .31 b-Lo jl j~& *£ V(ta5^jfc ^ 31 (J’^T j-J ^jfi 4^Xj I
0 -LA l—3*^ j I *L>- 4_S^" L—***jS-> L^ I b ^ 1—£_> 0 -LA by0 ^y b^ -Lyyb* b>b>s_>»
.iy JbLj -US" y 1_y J> -L1-JcJ 3 ly 4$"Â
jLiLLxl jî5^ jy bT jl -U>- jb^ j ^yL^^C-s^
I jh>U>- 4j>tJ I y ôly Jji 0-**>y j\ jlgyj C—-L-bo
J ;b 3 I -A—51jj ^J-y j-5 ly ,iy ^bblo
\ * CU>1^>-
jt_L^ b ^j ^^y ^-LAbi L> ty b 3 -LL9 I 4_bb Ly ty ly~ bljb-LP
.bo \i\ jjb^^ylb 3 bb/l <^-b> O-^b y!i>- 4S0 I j*bbo
Sjyyji lO^y <—■> 1 j Ip L-jLj 4_^j
y»e—A C-^ b 4b*Â -Lb,, " 4_^1) j^
^ ^ —L—wb^^j ^ ^jl ya b y-L-L™J ^ ^-L-L yby- jl b?bb>cj blio I

I am jealous that anyone should gaze upon you to his
satisfaction. No, I take it back, for no one can ever be sated.
0 Story 9
I saw a scholar smitten by love of someone, and his secret became
known to all. He suffered great torment, but he bore it with incredi¬
ble fortitude. Once I said to him in all kindness, “I know that there
is no deficiency in your love for your intended and that your love
does not rest upon an unstable foundation. However, it is not ap¬
propriate for the learned to lay themselves open to accusation and
suffer torments from the uncultured.”
“My friend,” he replied, “cease your condemnation of me. Many
times I have contemplated the course you recommend, but forbear¬
ance in the face of his cruelty is easier than to be patient when I
don’t see him.”
The wise have said, “It is easier to expect to suffer than it is to stop
seeing one’s beloved.”
If you can’t live without him, then put up with him if he is cruel.
One day I told him, “Beware!” Oh, how I have regretted that
day!
A lover does not caution his beloved: I am ready to take what he
wants to give:
It is his to call me with kindness to his side or to drive me away
in wrath.
(£) Story 10
In the bloom of youth, as you know happens, I fell head over heels
in love with someone who had a lovely voice and a form as beautiful
as the full moon rising.
The herbs of his cheeks drink the water of life: all who gaze
upon his lips eat sugar.
By chance, I saw him do something that was contrary to my
nature, and I disapproved of it. I stopped seeing him and gave up the
game, saying,
°j4/*
jS ^jL> j>- j.** i^jldj U O-b b^yi 3y
oif^ j oiJty £
dA iSo (^1X3 I j I j \_> 3j dA I y>D t_->ld9 I ^ ojy*
"y \ cy ^^ ij^.A.3 >/ y- j Oi1

c-JiUall J*<3 JujJ j-dJL JaU- J-*£>3^ 0^) OJ^3
j* d~do 4J ^jdXj 1 J (j£ I j l—>
Ib^JJ j y jI
^ o »A-*>> (_s ^^ ^^ ^ ^^ (_y 3I 1 ^ ^ I
^3j j dd^dJ ^ Oy>: l-L*J J y j o-Lal ol^ J^"
. 3 ^33 Qj3^ ^3yJj . ^jl^jb
<_£ Jj l^> ^li) JI j-b>jn -_p-L^? d-^dAl_d Ja>- <T Jjj O I
^ ^ »XpJ bwvJ 3 4^*t»s3 ^ _ y*3y ^ j^ ’^‘ ^ ,*,/^ ' L ^ ‘ ^ 33_y^ ^
*A_**< Ji 1>1 _5 IS"" 4_^ *A_d d_^ j3 ^ 0 ^—$4 ^ i
JJ--i^Jj dJjl-) d-J^^ L5*^ J-*-^4 3 (^5^° ^ J-^
Ld—O jljjy>- <£ ^ (J I jJ jU d—wJ jISCJlL? Jj ^gJ3 (j-do

CHAPTER FIVE; LOVE AND YOUTH 110
“Go about your business. You have no concern for us: go follow
your own whims.”
And as he was leaving, I heard him say
“If a bat doesn’t desire union with the sun, it doesn’t diminish
the sun’s popularity.”
This he said as he departed, yet the distress he had stirred up in me
had an effect.
I have lost the opportunity for union, and no one appreciates
the pleasures of life before calamities strike.
Come back and kill me, for dying in your presence is sweeter
than living after you are gone.
Thank God, after a time he came back. That voice, as angelic as
David’s, had changed, and his beauty, which had been no less than
Joseph’s, was lost. On the smooth apple of his chin sat fuzz as on a
quince, and the brisk market of his beauty had slumped. Expecting
me to embrace him, he was surprised when I drew back and said,
“Back when you had beautiful handwriting, you chased away the
one who would have appreciated it.
Now that you have filled it with vowel marks, you have come to
conciliate him.”1
O new spring, your leaves have turned yellow. Don’t put your
pot here, for our fire has turned cold.
How long will you strut and act conceited? You imagine you still
possess last year’s fortune.
Go to someone who is looking for the likes of you; go curry favor
with someone who is in the market for one like you.
JThis quatrain is filled with Persian puns irreproducible in English, The word for
‘handwriting,’ khatt, also means ‘down on the lip,’ the incipient mustache of an
adolescent boy. The word for ‘beautiful,’ shahid, also means a beautiful boy. The first
line could also be translated as ‘On the day that down appeared on your beautiful
boy’s lip, you chased away all those who would have been interested in looking at
it.’ The ‘vowel marks’ of the second line, which are small marks that sit over or
under letters, are likened to the hairs of a mustache, at which point, classically,
sdhibnazars ceased to be interested in a boy. Sdhibnazar has a very wide range of
meaning; on the positive side it can be ‘connoisseur, discriminating, appreciative’;
on the negative side it means someone who enjoys looking, gazing, or leering at a
beautiful boy. The modem Persian nazarbdz is a derivative of this sense of the
word.
.>- X I 4X5""" L L O 0 L
L93 J J1
^.3 JiS* 3 <jt> ^ ji
~! ui^ (*'-X X-5 X cT'-r ~ <3^ L5^ J3
-bI aS* 1 * o) L I xj^> 1 ^ o Uj ^
Iy (S3j JL^“ yjv 3 ^j-^ Jlj-^
wLâj^>- o La 34^>-jâ ^ XX 4j>-
3 q_> AS* *_>IX k-*>lj>-
a XX qj cl j Loo j-5Ca
^ ^ CXl^s-
La .^-^3 jX- ^ C^JS* ? 5j\J\ ^ (J/j Lo ^t Jjo oL»j-xS~+~wA jl |»wL^jj> IJl5S^
j\j 3 (Xt/J J 4^> IX^>- c<XL?^LiJ (jX>- \iU /iUe^J Lulal ^X-t
(_£jL^L> 4_^J Lj>- XX> <X-Xj3 J CXe.** O3 JuT ^XXj3 O-âl-U I
. X Loj ^^*3 ^ 3 *b5^ i._ .oi?l) (X L>
^>-XL) J jl-Xo5^ ^cL X-~JJj-X J i^^>- 4^ 4.^1) I 3^ja|
{Syrj ^ 3 J—^ I ô^—* xi ojjJu j x* I _j^j L)^>-
^ Y <xol^>-
L&j 4XwXL) (Ojj-L>- jjjt> La L» 4/ x Xw^L<JLp J' XX
J^LSl X^/"" 4/j Lx>- w-J Lp O^g-X j w-J LL> ^~X j aSjl>- (j Lx j j 4JX0
V Xj L->j c--wa*i)L«o jj I Oj4ij <5^ xx L» ,^La ^L
.X Loj L)L/Lb jl X Loj bXa*!^L*j oLja jl /""I C—

They have said that greenery in the garden is delightful He who

says these things knows
That it means that the verdant fuzz on the cheeks of beauties is
looking for the hearts of more lovers.
Your garden is like a leek bed: the more you pick it, the more it
grows.
Whether or not you bear patiently the hairs on your cheek, the
charm of the days of beauty comes to an end.
If I were to lay hands on my own life as you lay your hands on
your beard, I would not let it come out until doomsday
comes.
I asked about the beauty of your face, “What happened that ants
swarmed around the moon?”
“I don't know what happened to my face,” he answered. “Maybe
it has put on black to sit at the funeral of my beauty.”
0 Story 11
I asked one of the Arabized people of Baghdad,2 “What do you say
about beardless boys?”
“There is nothing good about them,” he replied. “As long as one of
them is beautiful, he is cruel; but when his beauty coarsens, he tries
to please.” That is, as long as one of them is beautiful, comely, and
slender, he is mean and cruel, but when he becomes hard and coarse,
at which point he is of no further use, he acts amicably.
When a beardless youth is beautiful and sweet, he is bitter of
speech and quick-tempered.
When he gets a beard and becomes accursed, he is sociable and
friendly.
(£) Story 12
The following case was put to one of the ulema: “Somebody is seated
in private with a beauty; the doors are shut; rivals are asleep; desire
is awakened, and lust is uncontrollable. As the Arabs say, ‘The dates
are ripe and the watchman doesn't mind.' Would anyone have suff¬
icient self-restraint to resist?”
2The Arabized’ person here serves no function other than to allow Sa‘di to ask
his question and receive his answer in Arabic.
\ \ X y \j3» J C_ub>
o^ 0** %y* br° 0^^ ^ oL?
^jP^vJ Ol * J O lj^-t ^.^b ^jlXsXXj ^pwJjp" J \S^ ^^*0 *Xj Lb
^ f c^L^>-
a-L& [s*lA $ I o JJblbLyi ^-*_9 JI ^L^"‘? 3 IJ b> tj^-^-bj-b>
J b^*l» jJiô j OjjUji ob& J C~~jkjC^JLL? 4j>- I obb'j
Ajo ibLbj^ ^ju bbsJ L t (jcJ^ Lb^P li Ôjjj^b Jw)U^»
*}Xy. £ J& y i£3y. £_'-baJ I y
-Lbob 1-*A Jy C^bA-^ jJj _y-P
^JXy\j y <Xy>^p y y>- ^jSs>-\jo
jîL. US' ul$*- ji ^y £ jy>- J3
. 0 X-X J $y> 0 wLfl I o Lu>t_J j^jb ^_b‘'—OJ L^c-a J I i^j IjS- 4_S^j I (^_J>C_P
~lJ bjôjfc j^j .xô jj ^ Uj ^ b^b* ^ j xJ b ^qjh JI o US""J
t i^y* j-b j*y ^ oôJj^ ^b i j Oj^ ^bb> j c^-wj 0-?cj 4j>- i <r
'LSÂjr^ obil^pb ^bb jl^j-U Îj b bf
oljbj 4-Lj^2_<>ji> ^y aS"" 01-b j j -blL> l ^*o \jLvjb
^-L*-** b I C—iytLx-> 4jb^ 4.?*- ^ ‘ub
■c~b oA-o b^5^ *>bu4 bb iyy~^ iSIjôj>- (^54^ I
XjjS* j ISo C—i jy*P O I y <& t^j \jj 5 bo Ju 1_*j ^
JjjS" j\—y>-\ ^j3“* j—^->5 iS^~ *bbb Ij3> j5^
015b j I Ijbj b 4_^" b I-bL^- -Lv3 <5^ I J-j Lb ^jj I b IXj I u(j-4 I
b lJs jl Ijbbb iO-wvJ
^btb AA bi b b-a blj blbj^ j^b<>w»» 1^)

“He may escape from beauties, but he will never escape from
gossips,” he replied*
If a person can survive the evil of his own self, he will never be
free of the suspicions of gossips.
You may get through the worst temptations of yourself, but you
can never stop the tongues of people.
(£) Story 13
A parrot was put in a cage with a crow. The parrot was pained by
the hideous sight of the crow and said, “What ill fate is this? What a
hideous form, accursed sight, and inharmonious features are these!”
O crow of the wild, would that there were between you and me
the distance of east to west!
When one has to wake up in the morning to a face like yours,
the dawn of the day of well-being turns to evening.
You need a companion as ill-omened as yourself, but with the
way you are, where in the world is there such a one?
What is even stranger is that the crow also hated having to share
his quarters with the parrot. He clucked his tongue and complained
of this turn of events, wringing his hands in despair over his ill for¬
tune and bad luck and the vicissitudes of fate. UI ought to be strut¬
ting atop a garden wall with a crow,” he would say.
It is prison enough for an ascetic to be in close quarters with
scoundrels.
“What crime have I committed for fate to have inflicted me with
the companionship of such a conceited, incompatible fool?”
No one sits at the foot of a wall on which your picture is
scrawled.
If you have a place in paradise, others will choose hell.
I have given this parable that you may know that the ignorant de¬
spise the learned a hundred times more than the learned detest the
ignorant.
As ascetic was at a party with rogues. In the midst a beauty from
Balkh said,
> \r <J '>=r 3 Cr* J-3 V1-!
^ 99
^ 0>L* j* <*& y ^ ijiA^ fj^y ‘ ^ j ]>
4x*>»j 0^_Co Ls>j 0^> ^yA a* 4_*^jy ^-$4 4JÎ 3 yr
«C-wj Oy^- *) 14JL*w*io (^jsy» Oy^- (y*3^~ ^ 0*j*9* 3^~ 3 i— ^ 0>eja ^ Ij 0y>*
^ f C-j t^p-
Jjjji>- 01^ <Ojy>- j j*-Oy 6^^5""yi-^ jt-^lj lgJL*> <0^ (yLj>j
j C~^L Ijj jljl *_TJjl (J_*_aJ *_---——> jj>-1 . o XJSt Ow) 10
(Sj3j ^ y cO^-O j& jl > I L> J
. *ajj05^^-$a y*-o4>- JOr4 0)0Oe^v jl Cl—*j
OlCjj C^S>-\jS>- jJ> JU$" OÔj (j^$v-<J 0-CsPO J_> lj^ y>- (J-fl jlOo
0LOj^ci- *** -c> 0L-oy^S""'" ^ 3~^ 0-^ 1 p-ii*** v1 ^1 4p-
Â IÔ*" (ij-C_)yp- (O<j—P- ^4 4jT" 4j yp«e-^ y_) t ._ a U I ^_> 0 ICC**J ^ 4jJ_) LO
J_) ^ (O^5" 4jJLy 4J0*_P- 0 I pA J I J o.i^ 0^/*^ I V J -L> ^j-> 0-O.i^-oA
j»jJL«ca .o^j-w lOIj-CpI Ûaj>cj j o^jjj>- yjy-i Cl—Oj-9
j jolcî Lô yO .c-~a ^îupj j*a jl ^0 jl *T
j —T l—i?- Lij j jl^p 01 -a IjU 4j
4^ Jl_CvvO Jj
CwJ I Aj jl-CwvJ Jj ^)J 01_fy>- jl jl_^Lo
c5^
^ 4^ lj ^4
rr. 0 II ^
0 II J1-J
jO d-N-^Pclv^
c* j—*» jf C~>JÂ
^ 6 c-o L^>-
iy^> 15" oX»o Ojj’ji 0jj-^0 j oci<0i^rr^yr J0>4>-^_^>*Ls^ ^yJ
JI O Jj L>^ jl J (_^-Lo>eJ j 00>O ^ I Oj^2 U>t>» J 1 ^y» . -U Lc^4 ySCoJ-a 4j L>-
j^ ^ 14j^_^p- Lci5^-C« 1 0-Lw^» j*j 00 0w^-

“If you are vexed by us, don't sit around making sour faces, for it
is bitter for us to put up with you/'
Some cling together like roses and tulips; you are a dry weed
sprung up in their midst—
As adverse as the wind, as unpleasant as the frost; sitting as cold
as snow, frozen as solid as ice.
(£) Story 14
I had a friend with whom I had traveled and shared meals for years,
and we were on completely familiar terms with one another. In the
end, to gain a small advantage, he allowed my feelings to be hurt,
and our friendship came to an end. Nonetheless, there were still cor¬
dial feelings on both sides. One day I heard these two lines of my
poetry being recited in a gathering:
When my lovely one comes in with a nice smile, he pours more
salt in the wounds of the suffering.
What if his tress were to come into my grasp—like the sleeves of
the generous in the hands of the poor?
A group of friends were agreeing not so much to the subtlety of
this poetry as to their own good conduct, and they were heaping
praise upon it. That old friend was one of those who were exaggerat¬
ing its worth, and he was regretting the loss of our old friendship,
admitting his own fault. I realized that there was still a desire on his
part, so I sent the following lines to him, and we made up.
Were there not promises and fidelity between us? You wounded
me by breaking your promise.
I set all my hopes for everything in the world on you, not
knowing that you would turn away so soon.
If you still desire to make amends, come back to be more
beloved than you were.
(£) Story 15
A man's beautiful young wife passed away, and for the sake of her
dowry he left her old hag of a mother in his house. The man could
not stand talking to her, but he had no way of avoiding her com¬
pany.
OXj.} *£ Xj l^â*J jl^Ô Ubo>- ^jA j)' Oj UXj-iU C-*Jl5^ ^^jJ_P jb) C3Jbj [ Qâ.
•OJ J^La
X> LoJ jl-a J XjXX I J>^j X> b>J jb>- 3 <*~^3
UXj.} Obx**>o {S3 3 OXo ol-^ j\j jj oXo
XiS Ju 1-J OJU.X ,-So b* X>jj C~»J ^ J IÂ JI CX*~o>- Ij
\9c*>\&*
<Sjy^ j* yj3 y 3 yj^> j~bf^ l>=r fbl *£fjb ->b
<_X«-S j I .(_£ X*j Li»^>cJ (j I jXa ^jXaj-o-^ j (J^XJ b£> j->cJ b)Uo yj3J^
£^JjIa i ^y c$3^yS ‘u^~° L^JI j (OjjlJ t^Lxi I iôU* c*ojXx>
^ -cd-ib j I g LTli aS' Xj bX> 3^y ^ Cy 3 ^ 33^^ y*~
o^L/5 obo j I c^w>-L^9 ob j ^ L<>j>- ^jl*_> t<x-j) bo bx^j j ^laj L>-
jXj cobd-b j I cobo>- i_> I b> Ju Ijj ^y* iSj^ __^ bo*- < Xj I jj>-Lp j I
p-> IxJ . aSSiâ \jj (j}y*-> J 4SJxljj O I jS j^J3 j 0-^0 jJ t—»lijj ^>-X3 t Xj I
. aX-^b>- O I ^jZ-t'j j j I XJ->- {C,\qj\o 9 Lj X-J^bSo

<0^Z_)^>L5o
jl j-<kP J ^J <'-LaJ>JIL?3
\jj£ cyy 3I3 JVJ!\ cJ-ij ^ > SlSc V u£
^ I J-a L) y JC3$ I J ^j—-Jj>- £ IjÛ? 0 3Co-jB (j I ^j>-
Ji I Xa b ^J^ca jj j ^ 1—^ o-«a <^33 rt—o JiJi^ j I Xo â C^-wâ
^ V côlô-
jLx^l y-*^*&A y b*-^ L> d&\ oULajjly>- x^j>â ^Jb^«
Oobg_> J Jlxxpl Oobij ^.^Xa lj^ jJlXLS^âL>o .^1

A group of his acquaintances came to inquire after him* “How are

you, now that you are separated from your beloved companion ?”
asked one of them*
“Not seeing my wife is not so difficult for me as seeing her
mother,” he replied*
The rose was carried off in pillage, and the thorns remained*
The treasure was taken away, and the serpent remained*
To see one’s eye on a spear point is more pleasant than seeing
the faces of enemies*
You’ll have to cut yourself off from a thousand friends in order
not to have to see one enemy.
(£) Story 16
I remember that, during the days of my youth, I passed through a
lane once at midsummer and spied a face when the heat was drying
out the mouth, and the hot wind was causing the marrow in my
bones to boil* With the weakness of the flesh, I was unable to endure
the heat of the sun and took refuge in the shade of a wall, expecting
that someone would cool down the heat of midsummer with cold
water, when suddenly from the darkness of the vestibule of a house a
light shone* A beauty the most eloquent tongue would be incapable
of describing appeared like dawn rising in a dark night or like the
water of life issuing from the black void. In his hand he held a goblet
of ice water into which he had poured sugar and mixed with liqueur*
I do not know whether it was perfumed with rose water or whether
several drops from the rose of his face had fallen into it* In short, I
took the drink from his lovely hand, drank it, and was refreshed*
A thirst in my heart that can scarcely be quenched by a gush of
limpid water, though I were to drink oceans of it*
Lucky that felicitous ascendant star whose eye falls upon such a
face every dawn*
One drunk on wine awakes at midnight; one drunk on the saki
awakes at the dawn of resurrection day*
(£) Story 17
One year Muhammad Khwarazmshah (may God have mercy upon
him) made a truce with Cathay for a certain reason. I went into the
j I JLu I j} 4^j Lj>-
x^ja ^ <j>j—J j 4—^ ^—JL*»
C-0»-â I J (._;1—J j\_) j L_i>-
J*3j 3^3 ijj>- 3 l?°' Cr°
£-*^>-y11 j I &yy ^ I j-SCi 4 ^ I o -A-> Jj
0^5 IjL^ -H) ^>^"(^5-^-^ J XX* I ^ O-*^^ (Sj y>*-> <uj JLcL/j
■'jy L$-Û
oL^c-â 3 a_)J j L^->- j ^JjIjj>- tj—o Î jt-î-T
JI ■J I ^ . -L*-**jj J -Xj ? d-_w^3 L> C ^ gj .jTfL
4>- ^Xx^* d\x^
Jt/**^ (jj ^îc- Jj-*3j C-Ja
j£M JX O’? ’foX^~ l!*J di^5 J—=" (Jc
t-Xj-! JrryJ Or^J-5 jl jLtJol <_JU c—ii" j c~-B J Jjj d_Ljijj L>
f'J^-(’$^' j-^ y ju 1111 |J^". aJ«l> jX?S y>. t^.X. ^

congregational mosque in Kashgar, and there I saw a young gram¬

marian of very fine proportion and beauty—about the likes of whom
is said:
Your teacher taught you impudence and charm; he taught you
cruelty, coquettishness, blandishment, and oppression*
I have never seen a human being with such a form, such a
manner, such a stature, and such conduct* He must have
learned these ways from the peris*
He held the introduction to Zamakhshari’s grammar in his hand,
and he was reciting, “ ‘Zayd beat Amr,’ and the victim of aggression
was Amr*”3
“My son,” I said, “Khwarazm and Cathay have made peace* Are
Zayd and Amr still fighting?”
He laughed and asked me where I was bom*
“On the soil of Shiraz,” I replied.
“Do you have any of Sa‘di’s poetry?” he asked*
I said:
“I have been afflicted by a grammarian who attacks me in anger,
like Zayd battling Amr,
Despite dragging his skirt, he will not lift his head. Can it be
right on the part of one who has done such dragging to raise
his head?”4
He thought for a moment and said, “Most of his poetry in this land
is in Persian*5 If you would quote some of that, it would be easier to
understand. ‘Speak to people according to their understanding*1 ”
3A grammatical pun. The word for Victim of aggression/ muta‘addd, is also a

grammatical term that means the direct object of a transitive verb. Hence, “Zayd
beat Amr, and ‘Amr’ is the direct object of the transitive verb ‘beat.’ ” Zayd and
Amr are the standard “dummy” nouns of Arabic grammar.
4Another line replete with Arabic grammatical puns. On the non-grammatical
level, ‘to drag the skirt’ means to strut haughtily, the opposite of ‘not raising the
head,’ which indicates abject humility. On the grammatical level, ‘dragging’ (jarr)
also means to put a noun in the genitive case; ‘raising’ (raf) also means to put a
noun in the nominative case. In its grammatical sense the line means: On putting
the word ‘skirt’ in the genitive case, the word ‘head’ cannot be put in the
nominative. Can the nominative case be correct in a construction that demands
the genitive ?
5The two lines quoted by Sa'di are in Arabic.
' '' o-*
^ U jl OjJ-$J> J>rJ \3 IjJ £--jj
“V.j 3 3j^ ^ y 3 ^ *x-r^ y <jl-J-> c?l
jÂs <£yzJJijj tC-ajT jj^ p_ow^2>i jJl^ ^js- aS* jWjojL,
\j Ij>- O-Oi ^ ^jy~ <—a***li* j î_oLlv j |
OLo IjjLTj^j
.^ji a£ -bLj jlj I ^ j co^-j L)
^yy*-***^ c-s>1 Jj>ej Lj I <$2z>- yj^ J) I ^4^-1 v gC"
iSj^°. ^ -> j I j—^ o*p 1—'3 (_£jl—j jj I ^ j > :> jy
^yS^y jl (^jL ^ji—j jjj 1 j—qJij Ij>-
0jl-O jL*wO y>- -Ajj_>o (jl_i^j^j UJ I O-sjLSC
• j*j ^-3 3 ^ ci3 J 3 a^jj j <j> I
-3J-*-? t^r*4 4—j—^4j>- j> (_£jjj j^b Aîjj
*jJ 3^ 3 Qr* **y jjjl c53j ■*j
loâlo Jjjll (3 ^ lijt) ^bîl ^jj Oj jl jjl
^ A c^>l^c>“
^ O3I y csly»l jl . j 01j U>tj>- j IjjlT ji
^5"L> j -Li ij OljjL^^j aliÛ ol^J^ . -L^T oL>jj Li- . 1 . ." .A-. jl • . •'
. jjJlj?- j -uiy dsj> (Sjlj j <Ujf OLil^jjU . Jj ^
-Usly^ ^pojlj jj ^L.^5 ^3 J ^r^>'
-0-ULj JjJ1 j^*-> J 0-*J la ^Jijy>- j\ji j) a£ ^Jl^3 (j I ^$la

I said:
“Ever since you got interested in grammar, it has erased the
image of patience from our heart*
Lovers’ hearts are prey in your net: we are occupied with you,
but you are occupied with Amr and Zayd.”
By the next morning, which was the time that had been set for
departure, he had been told that I was Sa‘di. He came running, apol¬
ogized regretfully, and said, “During all that time, why didn’t you say
who you were? I would have been glad to be of service to you.”
“With you there,” I replied, “I couldn’t speak to say who I was*”
“How would it be,” he said, “if you were to rest in this region for a
while so that we might benefit from your presence?”
“I cannot,” I said, “as these lines say:
I saw a great one in the mountains who had renounced the
world and lived in a cave.
“Why don’t you come into town to relax for a while?” I asked.
“There are many irresistible temptations there,” he said, “and
when there is enough mud, even an elephant will slip.”
I said this, and we kissed each other on the forehead and cheeks
and bade each other farewell*
What is the use of giving a kiss on the cheek of a friend when at
that very moment you are bidding him farewell?
You’d say an apple bids farewell to the orchard—one half red
and the other side yellow*
If I do not die of grief on the day of farewell, do not count me as
honest in my affection.
(£) Story 18
A dervish was with us on a caravan going to the Hejaz* An Arab
prince had given him a hundred dinars to make a sacrifice. Without
warning, Khafaja bandits attacked the caravan and carried off
everything. The merchants wept and wailed, to no avail.
Whether you plead or whether you wail, a thief will not give you
back your money*
But the pious dervish remained as he was, and no change appeared
in him.
“Didn’t the thieves take your money too?” I asked.
^ ^ V 3 J->
jLLa ojj jj aS* 5j^-> oL^>- ^LaJ I o I L» I j-# jJ jijj ^l> OwiT"
t> ^ (J-^ 3 j^T, ^ Cj**y ^
(3^1 LT* Ip" ^ L5* Lp" ^ ^ LS^ C—v^> Jl^ lâ jûT
J <S^y 3 ^ ^J-^ £ ^->L>o Ij o^j-^ j ^jj C-JiJLitja
•j I £4â j** 3
J-Xo 4j^j OUs^ I jj 4ô*>U J ‘Ca
$y -iA lji^> ^j j I ojj—*? ij^y
C-^w>w^ jj I -L*j C^-vwa I ^>- £ \J^**3
^ aj -LA l^J>t)
I qJ>cj 3 t1 ^4>- 4_£u2J
q5j>- 4_ali) 70 45
-A 4^
•■^Lh JJUiji jl (3l>9 J^l J-^j ^yr3 <S^,
pifjl (JJ 1^-9 ^4 4XoJ>- j t J ^j) dj>jJ L>e>> (-/*^,, ^ lA jJ j
J^-l jl5- -bi y (^L> J* £ ji/\
j~» y. <S'^ rA^' cPJ—! (_s~^
(*-*-~^ t^-b JJ jl&>- jjj j^P lJ
j** y fS £ y <S\&- j~» y ^ ^jl
C->b <j;Xs Lli> fjij* 3 y5 ijy-5 jJ>£> J^j\jS i-&T
°-*XH cr^^J^y. nOlJjL^- bX^ Jyyj jf jJ? Jzj?
0*3* J*j^ J3L5^"xJJ c~-a-> 45"p.?- C—~J j ^^5"fj-e jl oJjLLi jl Xj«j
O'-wvJl^tA ^^ J
(Zjy j—^ <S~*j—) **-^-*4 ^—*j$ $j—
ji5- Lfxx jf
! J-^ I (s-VJl-;L5<‘ j>3*

“Yes, they did” he said, Ubut I hadn't grown so fond of it that I was
upset when I was separated from it*”
You should not set your hopes upon anything or anybody, for to
sever those hopes is a difficult task*
“What you said is applicable to my situation too,” I said, for in my
youth I chanced to have converse with a young man, and my affec¬
tion for him reached the point at which my eyes were fixed upon his
beauty, and my sole object in life was to be with him*
Be he an angel in heaven or be he human, there is nothing on
earth as beautiful as his face*
I swear by that friendship to end all friendships, that no seed will
produce a human like him*
All at once the foot of his life sank into the mire of death, and the
smoke of separation arose from his house. I spent my days at his
grave, saying of my separation from him:
Would that, on the day when the thorn of death went into your
foot, the hand of fate had cut off my head with the blade of
death
So that on this day my eye would not have seen the world
without you, for here I am at your grave, pouring dust on my
head*6
He did not settle down and sleep until his bed was strewn with
roses and lilies,
And now the revolution of the world has caused the rose of his
face to drop its petals, and thorns and brambles grow on his
grave*
After being separated from him, I decided absolutely for the rest of
my life never to spread the carpet of desire or to involve myself in
society*
Profit from the sea would be good if there were no fear of waves;
converse with roses would be good if there were no prick of
thorns*
Last night, I strutted like a peacock in the garden of union;
6( To pour dust on the head’ is a common Persian expression for mourning.

-A c3'y J*
\ ^ CUj l^>-
lJ aS"* -X^JbiiC 3J JL>- ^J L5^ O^->ej0 CjJ> t^j-P <*5""^-La jl Ij^SLj
cô jl jL_x_?-l ^Loj j o-^l coLgJ oL> Lo o-p*>L j Jwjz-s JL^j"
^_ili I^JjJZ jJ> 4jT CJjS* <JZjS' J -LOjjI^-^>l_>- Ij
OjJLp kSjl j
•ur^fV1 c- p_>lgj iSy^- *£3x0 J!^- 4^- <1>LjI
(jjjjc- ^ ^ji Lj^ ^ <3 3°^ s^jj
3~U Jj-b c J^ ^1 c-ojj 4S" OUT îljT

J—
—l (j-^4-^9 ^ 4_j 3“^° ^ °lj-^ 33-^ Ojj-v3 j-> ^-A_*_o 0-j2_^_fl_>- Lj
(w^->-^-a (*ll^_w->j^_y2 4j>- Ij O^4_j*J l_io .a Û I J.} j.} l^t^^^JL/O ^3
ZZ*-*-*1 —Xj ^ —Xj -X_j .i^^SLj „j^j-£* [ ^ I Z * c.) L^^ jjj 3^»o^-j3j • 4_*_X3
. ^ I C-' Lj^ j 3 i*_^JLo . -AjJb*^ I *\j A>-1 ^j>fL^ j J) i*_^JLo 3 -Xj I
4^0 I Jt^sj>ej ~Lo I îij j3 .^1 Jj l<^_£ojlj ~LO
C *» IjJ2J OjZ->lJ* .^jZW-) C^J->j-> J “X-> Ji^j J-i jjl (JL<J^*tJ j I ^^J>- ^1 Jj>-
Lj C«^ Îjj ^ J L^-^" ^ ^j«kvJ Ij ^L^cJ^j î I Lj^
* w\_A^*" 3I fl ipXiA jtpWj®
^ ^-Z> {jX\ jjj Zjl^1 Z ijZ\ j—î ja j—o u

> t^ 0 >} $
^s?-Lj-Aaj Lo (3j“X> ‘■"^ -^ (3 1*^11 l^l^s ^jî.i.ii.ni..»I'L-13 -*‘*-a L
^J^ ^13^* (S^J^_j_^-*^4J XbjLo Ijcjl_LfcA/jAJo
eAe J"1 ^ ^ J-jAJ J' <jr*Z

today I writhe like a snake in separation from my beloved*
(£) Story 19
An Arab king was told of Layla's Majnun and his distress, how with
all his learning and eloquence he wandered off into the desert in dis¬
tracted madness* The king had him summoned, and he began to
chide him, saying, “What defect did you see in the nobility of the
human soul that you took on the habits of beasts and renounced
human society?" He replied:
“Many a friend has chided me for loving her* If they could only
see her one day, they would clearly excuse me*"
Would that they who blame me could see your face, O stealer of
hearts,
So that instead of oranges, when they see you they would cut
their hands unwittingly.7
Thus the true inner meaning would reinforce the external aspect of
the claim: This is he for whose sake ye blamed me [Kor* 12:32]*
The king then had a yen to see Layla's beauty and find out what
sort of face had caused such turmoil* He ordered that she be brought*
They searched for her in the Arab campsites, located her, and
brought her before the king in the courtyard of his palace* The king
gazed upon her form, and he saw a slight, dark woman* To him she
appeared contemptible, for the least of the servants in his harem was
more beautiful than she*
Majnun perceived this and said, “It is necessary to gaze upon
Layla's beauty through the window of Majnun's eyes for the mystery
of beholding her to be manifested to you*”
If the birds of the wild heard what I hear of my beloved's
meadow, they too would cry out with me:
O assembly of friends, say to him who enjoys good health, “You
do not know what is in the heart of someone in pain*"
Those who are well have no festering wounds. I tell my troubles
to none but him who shares my pain.
It is useless to speak of a bee to someone who has never been
stung.
7See Joseph in the Glossary.

4j 1 Ijj L La (Jl->• L> J-L»l_J L>- Iy L
ijîJ y^ y y 3 ^y jI * ^.<yb—•
Y•
(jiJ i (Jj«J J iy Jjyj~» J-iJmj l> 45" JJJS' C-j t£l?- I j j I J-*A
j OL>j^~ j X+pj^j* j uLj^j 3 ^y ^4-^° J-5 (JO^yJ *0^* I j*
o L jf 4jt9 \j <—**+**>■
^ J-*' a*
JjsÔ y—> j O»**o J j*—b
(J^ J <3^^^ £\3^ —y yJ
Jjwo a-Lo jJ J-1 ^ iy*
j d j <lL>i_*jj Cj*j^ y^y * ^ ^5^^ yy^ L^j"^"" y ^ ^yy**
j j O-a^ b’û J J>b ^y^bej^y ^>L-Lo .aX^j>Lij i_jLs^^J I -b IJ
OL^x-ojfc dS" j-Sju* (_^LoLp ^ I .d^wi^jl ^sA
yjj^y yy I y o aJip Olj yy ysy^ j ^ oI
.v^) v,jl^ yy ^y,j^ ^y y

o jp- 01—a ^ o-^-o c-^-j ^ j 1
o ^jy^~ L) L ^yjy>- «^-> ^ y***y
. -U l^-o-& c^j>-Lc>w^ iSy 31 c^j>-l-9j L LoJfe
^y> ^-*i^^j^j—i q^jJ \y jj-I
^ 3* <Sj3j
j^ <\Sr i3 *j^jJ j I 3j,^^ ^ ^*-0 * tAâ I jL L y2-9 iA_u

Until you experience a situation like ours, our state will be a
fable to you.
Do not compare my pain to anyone else’s: he has salt in his
hand, and I have it in a wounded limb.
(£) Story 20
The story is told of the cadi of Hamadan who was consumed by love
for a blacksmith’s boy. For a long time he sought him out and pur¬
sued him.
Into my eyes came that tall, elegant cypress. He stole my heart
and trampled it under foot.
This impudent eye draws in hearts with a lasso. If you want not
to lose your heart to anyone, shut your eyes.
I have heard that the boy met the cadi in a lane. Having heard
something of the cadi’s attentions, and being insulted beyond de¬
scription, he cursed him soundly, called him vile names, threw rocks
at him, and did everything he could to embarrass him.
The cadi said to a learned man who was with him,
“See that beauty and anger. See how sweet is that furrow on a
sour brow.”
In the Arab countries they say, “A blow from the beloved is as
sweet as a raisin.”
To receive a blow on the mouth from a fist of your hand is nicer
than to eat bread with one’s own hand.
And behold, from the boy’s wounded dignity came the scent of
leniency.
Newly produced grapes are sour in taste. Wait two or three days,
and they’ll turn sweet.
This the cadi said as he returned to his seat of judgment. Several
dignified witnesses who were in his chambers kissed the ground in
3 j*
4S Ju
ojL>-L) y jJ> c
CL*~& Xj>- y+jtj . Xj 2jj y I ^^_>-
I AaJ25^ (3 15*"3 (*—'"-*pW"* ^ 1 'm-S""j) A>-^T I y£j
C~^lk^ _X5J) o\£*jj> jj H^>- C—^l3j <J5j^ <Jx^*j ji A>
c—j 15^-ijj j^jjj d>^ 3i i^»<'-^ i rTî
L) aS"" o~wJ I **_-> Iyyb . -L^ Ij oJ Lo- JI jj xx^J I 3 JjwLu aS-*
^yfc L5o L> L/2-9 0^1 A$^ ^Jjj ^Jj (J^J-® J ^J.y J.wj Jj I
J (JÛ-O 4^ O—~Jw)l J ^ bj-SC) OjJjo ^
• »Lv^ A^^»o I l_1-o<A^*
Lr^<-£-V^^ A-^ L5^ LS?Jji ^ ^ L5~^
JL*jL J-x5^ ^li c_5\j aS"" (J1_^ oL>jj (Sj^-? ^
J 3J Iy>- yy I ^1 j ^ J -to I ^ Jaô OljL> Oj^waJ Ij^^li
^1 j_>-^-) aJLvw* 3 O-avo Ijw^ ^-p y JL>- c^r.l-.vg^ jlj_>j_p jJij 0-i5^
rî
âL^ ^jj jl 0I3A) aS"" ^ybly>- £ Ol-tj>- Iy ^ C—o*>ta
^y*> ^ j%-> \y ^j <tL9 jfi j ^ ^ ^ 3^ ^ 3^ ^ L>( j I
c~*jJ 3 Ijj (^3 Jl>- I JOINS' 3 0-^0 ^1
j^jLujijj aSo I 3 C-^3jb jJi j3j C~^3jIj->

^j_*>jLujj jj l4-^-^'3
.^jl Jj ^ U^ aÂ ^jljJ
Orr^ ' lSJjL’-’ Ji ^ -^Jv^ J*1 ^ JJ ^'jA
ili .JLi
^*Pj-y*“ Ij^Cj^zJ+t OI Â1 3 j-www<> a]_o->J 1^9
y^y j*J3 j,jOj jl i^) 3 J-** j-*^ AÂ
cri1 Lpur*4 .A1
-9 1^5^" j I jy&> o ^j ^ ^
servitude and said, “With your permission we would say a few words
to you, although it may be a breach of etiquette and the great have
said,
Not every word should be debated; it is a mistake to point out
great men’s faults.
However, inasmuch as our lord has always shown us favor in the
past, it would be an act of ingratitude to see where your best inter¬
ests lie and not to mention it. The correct manner of proceeding
would be for you not to set your sights on this lad but rather to roll
up the carpet of enflamed desire. The office of a judge should be an
unassailable position, and you should not sully it with a hideous
offense. You have seen and heard the type of person you are up
against.”
What concern has he for another’s honor who has severely
disgraced himself?
Many a good repute of fifty years has been trampled into the dust
by one bad name.
The cadi approved of his devoted friends’ advice and praised their
good opinion, saying, “Your valued advice on the best manner in
which to proceed is absolutely correct, and the matter cannot be
challenged. However,
Blame me as much as you want, but you can’t wash the black
from a Negro.
Nothing will make me stop thinking of you. I am a snake that
has been hit on the head: I cannot keep from writhing.”
He said this, and it prompted some persons to have him investi¬
gated, and thus he lost boundless wealth. They say that he who has
gold in the scales has power in his arm, and he who cannot put his
hand on a dinar has no one in all the world.
Everyone who sees gold lowers his head—even a scale with its
iron shoulder.
In short, he managed to achieve one night of intimacy, and that
very night the police were informed. All that night the cadi had
wine in his head and the youth in his embrace, enjoying himself and
singing:
Tonight perhaps the cock will not crow at dawn: lovers have not
had enough of embracing and kissing.
I oLT^—>■ jA iS^
4*^^vvO l^-^>o ^L«-9 A ^Pi t_A
O^J"3 J*. JjA ^ A1'-! A-^

<_5Ci L <uj ji I j <jij-AA
^ IjA 1 (J-i^ (*-^ lA Li A
U*3j^ ■
Li j ^_>- ^Â-AAi A^.iS^3 A» IjA oLoI*A>j jl *£ JL>- ijU^
j»$Co Li aJ l4Aib"^jL>- 4-^-» Aj ^sa >■> y. OIaj_**^>- <&y^(_£jIa <Sî
^/L y- I Aj3 4jT IaLjo j,-J LU jji Aj *—>L C~jTAJ) II JjAj*>

^yJt> *T 4JA9
4JA9 ^zJ I
i—* of 3 3^* 33^ ^ * ^3^ Ia*"^ ^ ^3^"
Aj^f i^JnL^ <£ JjS* tO3 \4^- I j^k^y? OA^-_J A y> jA 4 êJ->
x>\-C~*a CAAA JAP Li ^ C~*3$ fj3j jA fj3j
oAA^ LAaL>- (_£j^Lxji y u5vJl>i jA ^ AJ AIA i^^ÂA I jA Ijv_^LU;
4j lA,j pJ b^ ^2-P (5^42-9 jl Ijjl LAlT ^JkLo ^^L*J“^ ^ .0^1
£x,w^ ja Lr^^ Lr^^ • aJ lo^5^^ky~ {C>3 y>- ja olaJL*-« <5^ -l^»L> . ^-&a
Aj \<CjiS' LS^- £ AA^ 4JJ l_Jt4 aS^ 4»^J I ^J_^j0 Aj Lj (J^9
CA-Â C^-Aj Oljb JU A-* C^*-Â ÂjJo
. JUi I jlj3 OUtf?L>- jl Ajj>- L a5^ ^-Aj-A
(^1 ^j?- jA 3 4AAv^b>» J 4AJ*cjj ^>i j 4A-*ALj A^Li j oaLAvjI AjA

JJ
i^y- 4_S^ ^jAA^ I A_o Aj I ^fc_5Â_) I L^.d \q, Jb .Âv^ jI ^jA—-*->
? a>j Ijj L>- a I Ab" JI c_i5^ . Q-^w->- (JL>- 4^*" O-S bjA ^15 . a>j Ijj c^Li I
The beloved’s breasts in the crook of curly locks, like ivory balls
in the crook of an ebony polo-stick.
Beware of one instant when the eye of sedition is asleep. Be
awake lest you live to regret it.
Until you hear the dawn call to prayer from the Friday mosque
or the beat of war drums from the atabeg’s palace gate,
It is foolish to take your mouth from lips puckered like a cock’s
eye just because of the vain cry of the cock.
The cadi was in this state when one of his retainers came in and
said, “Why are you sitting here? Get up! Flee as fast as you can, for
the envious have informed on you—indeed, they have done no
more than tell the truth. Let us quench the fire of sedition with the
water of strategic action while it is still small, before it grows larger
to consume the world tomorrow.”
The cadi looked at him with a smile and said,
“What does it matter to a lion that has put its claw into its prey
if the dogs bark?
Face your beloved, and let your enemies seethe with regret.”
That very night the king was also informed that such an abomi¬
nation had been committed in the kingdom. “What do you com¬
mand?” he was asked.
“I considered him one of the most learned men of the age,” he
said, “and unique in his time. Possibly detractors have maligned him.
I will not believe it of him until the matter is investigated, for the
wise have said:
To put your hand to the sword too quickly means to bite the
hand in regret.”
I heard that at dawn the king went with several of his courtiers to
the cadi’s bedroom. There he saw a candle standing, a beauty sitting,
wine spilled, goblets broken, and the cadi in a stupor of intoxication,
oblivious to the world. Gently he roused him, saying, “Get up! The
sun has risen.”
The cadi realized what a situation he was in. “From which direc¬
tion did the sun rise?” he asked.
^ YY y \j>- 3 JX ^yL
y_> I Xw^jL> OX>c-qJ& 4JJJ aS' Xi X^l X-î^ . (J)j_Xo jl XjX
IljaiX-X <lyyco y> (jbxX jiiaj J^>- iyJl tyl> 3L4 ^ a5^ Xo X>
XUXa
^lX>b JlSp j ^1_>■yL X*>cj XXtXo I alX"*jj

S. ^»jy>- j-i
J^.1jj I
^y& jj ^^>-yXa lls^ ^ J*'
iS^j^ £>Lbl fjZ-tj-?- ^ *S xJL>- xXJ^ <XJLa
4 ^ d Û\ iJG JU^J
ÎS*" y Xw>-IX I XxS^ ^y lyo ^X"" O-ij^ Ajjj Xkj I jl 4j>
jJ C ^ ^ ^ j I X ^jp- Aj ^ A^ C—^ ^ yS""" 0 ^^ J^ J I XJL
y_t I . XX Ojyv? X^> Lb 4^ <yj^jâ y_y->- ^y>-J L> Iy
»wô Ul-bJL^ X—«X>- Ijji tXaS'"'’ . XXX^ I XoyilP U*Â5”y>> 3 iXXxj
x^f ?, vw*j>- yj I xX^ j XyX t_^Ju .X-wX L
X-lil j—* j>' & J*>U ^—X^
Ci_•-*■' ^ IX X*_I ^ ^ I aS* j I Jla ^_oJ^>
x-^lj# a£ 4-Lr yjjl x—JL>oi ^y?*>L>- yfl
X-~A <y j I j ^—y I j I :> j!i £ ^J-S OIX
JL^sja ^Jj .^yijT <w*oj£* 4X^J yy I 3 iS^j3 1 yy I 0-15^ i^^nJLi
^y Lfcj ^jA Xoyi2P t_5oj>-jl j3j^ XsP^L^ ly £'j,X» ^ X^b-flP
C^j>L-«wvaJ (JIj-^-> Lj IX) I jl 1^ aS* jt-y-i O I X^>bLy£i>» . XfcJi
y IX L>- yj I X-4J0 y t O ^>" X 31 X>- I xX5^ . X jS’ Xj*£- 3 X j> X
I jc-^JU . ^Xj-^p L) JI XLy Ij<y^ 1J) yy LgX* X oIX^ yj I 3
yXL^> X^jL>» I aS* joLX)tX ^ (XXX5^"y ^ I y>- ^1 yajo ^ X jf oX
Xoif Xx^^yJh jl
“From the east,” the king said,
“Thank God!” said the cadi, “The gates of repentance are still
open in accordance with the Prophet's dictum, ‘The gates of repent¬
ance will not be closed to God's servants until the sun rises in the
west.' I seek your forgiveness, O God, and I repent!”
These two things instigated me to sin: bad luck and a weak
mind.
If you take me to task, I deserve it. If you forgive me, pardon is
better than revenge.
“To repent when you know you are going to die avails you
nothing,” said the king. But their faith availed them not, after they had
beholden our vengeance [Kor. 40:85],
Of what benefit is it to repent of theft when you can't throw
your lasso over the palace?
If the fruit is too high, lower your hand, for a short person
cannot reach the branch.
It is impossible to release you, given the abomination you have com¬
mitted.” This the king said as the jailers began to haul him off to
extract retribution from him.
“I have one word left to say to the king,” said the cadi.
The king heard him and said, “What is it?”
He said:
“You may shake me off in boredom, but do not expect that I will
let go of your skirt.
Even though release is impossible because of the crime I have
committed, there is yet hope of the generosity you possess.”
“You have produced a novel analogy and spoken a rare anecdote,”
said the king, “but it is logically absurd and contrary to the law for
your erudition and eloquence to get you released from the grip of my
punishment. I think the best thing would be for me to have you
thrown down from the fortress so that others will learn a lesson.”
“O lord of the world,” he said, “I have been nourished by the
benefaction of this dynasty, and I am not the only one to have com¬
mitted this crime. Have someone else thrown down so that I may
learn a lesson.”
The king burst out laughing and pardoned his crime, and to the
detractors who had insisted that he be killed he said,
l O^X-^ jij_S o***o Ij* îXo I £v^>
jSlj—'0 y ^ ^j ^
OjLSwaj J>IXs/i X^- ^ ^xj X^* X-ixTy & J> 0û*^
îy>l^jLj XXT ^ ^jjj^+Sj$ J1_^2J O I I ^yw^'
^y IJ > Ij yXo oî_3 I j 1—$"" j ^y IS"""X> j O t j \—■> X> ^ —X>-
(j;jlj i\jJu aS*" JlJ h Ol_;>■ ^jULLp j,-^j j olj <j;X*^ <*fT
JUJ jy ^JU <uj* jl p—£>■ J—f!a Xy jjJ> J:> ijj\* S LS-AI
^xLJ J_jjl <JU_>X> -* j ^3—

“You who admit to your own guilt, do not taunt others for their
faults.”
(£) Story 21
There was an honest and chaste young man who was pledged to
a fair face.
I have read that they fell into a whirlpool together in the great
ocean.
When a sailor came to take him by the hand lest he perish in
that condition,
From the midst of the waves and maelstrom he said, “Leave me
and take my friend’s hand.”
As he spoke, the waves crashed over him, and he was heard to
say as he perished,
“Listen not to the tale of love from that worthless one who
forgets a friend in difficulty.”
Thus the friends lived. Listen to this worthless one that you may
know,
For Sa‘di knows the path and custom of love as well as he knows
Arabic in Baghdad.
Set your hopes on the beloved you possess, and forget about all
the rest of the world.
If Layla’s Majnun were alive, he would pen the tale of love from
this notebook.
\ 0-> 1^9-
ji *j*\j>- ol-L^>_JL) b aJl>LL> L

3 LP lt5 Lp" ^ fV LT*-* LT^ J-^-5 (^“P- J
<o jL-i I
cr^-i ^J1- JLp V l.b . -** jLj ob j ^S*" ««»& -y3 adJ-
■ Jj L>- jJ> aJ ob>e_L) ^ <X^p .
<L>J J ^j£L> jf\ .JOÛ J ^.J*.
I \j3 ^JO-J L> * JcS'^ *-^-*' ^ -LSi^- V
fj~ji) olj C^Bj£j *£ l-*jji ^3ji j1-~a^' ty>'s
JjSjiS*3 ^-O^j ^/O 3?*~ J*. ^ ^-*^J-^
3 jlj-1 jl 3 jr*-* ^ (_s!^ Ji' LS*^4
l"^ j ^ ?c_IL>- (j^4-*j-^->* p-j-ib". Lo j> oLs_>- j-j oLl>c-<)wA jl ^_JuÎj
As*- a£ Îo-Aj-Aj
IJ_) ^ JjjS^jJo ^j\ 4-^
CA-pLwj Otj-i ^y> d_! b* Ac*- a^ ^
<J1—=r *3j j-M lSJ—0* ^3 j'*-£
a£ Ij^J J jJ_> _/*" jl <A//> JJ-AJ jt^-a^"
^jj?jA j j-> Lxo I j UL ^ LoJs-1 5jj o-j I Îjjq I o Lj^j o li

Chapter Six
Feebleness and Old Age
0 Story 1
I was having a discussion with a group of scholars in the mosque in
Damascus when a young man entered and said, “Is there anyone
among you who knows Persian?”
Everybody pointed to me*
“Yes,” I said, “I do*”
“There is an old man a hundred and fifty years old on the verge of
death,” he said, “and he is saying something in Persian, which we
don’t understand. If you would be kind enough to trouble yourself,
you will be rewarded. He may be making his last bequests.”
When I arrived at his bed, he was saying,
“I said let me say the few words I desire; alas that the path of my
breath is stopped up.
Alas that at the table of the good things of life I ate for only a
moment before they said, ‘Enough!’ ”
I told the Syrians the meaning of these lines in Arabic, and they
were astonished that he had lived so long and was still regretful of
leaving the world.
“How are you in this state?” I asked.
“What should I say,” he replied.
“Have you not seen what pain a person suffers when a tooth is
pulled from his mouth?
Compare that to the state at the moment life departs the body.”
“Put what you imagine about death out of your head,” I said, “and
do not let fear overwhelm your nature, for the Greek philosophers
have said that no matter how sound the constitution may be, one
124
^ Y A iSjct 3
U II ^ Laî jf I . -USo k_5"jJ ^JS' 0-1*5 J JjJ Jj la 4>-^
^ Jj JbJ>J ^ 0 Jj .i »
^_juJ>- ojlxijl JJwO l_3^p- <Jp- l-i^rt» ^J ‘~'-^°
0-wJ I^>j o-wj ^L» JI 4j 1—>■ o-wj i J-b jx> <*—>-lp-
J-J ^<^J~—I J-bj? Oji^—o J-J ^^5 J J
4j Ju5" jj I cJ_<»jJjP ^ ^^ ^ ^ ^2_L>cjO O^p-
V c^L^>-
3 4^° lj I 0J ^-^-> lj^_>- ^^_X_>0 4_5"" •XJ-S' bJ-J L^_>- ^-o
I&4J Jj J ^<>JjL>J J Ijî J t Cj <Jj J 0 J-O 3 J I l> O^Jj>o
a1^>- JI . O-jj>-j j Jp Jj C~J IJa a5^ Lt £^4*^5" L&4jaJaJ J
£ ^ I.X5 I 4^" I JÔ ^ ^ L) ibj 5_lL) t—*-^cJ
OJyAj I Jj J t*_5\-J £0 J—jj>- X)J ^5""" £0 J-aJ»J I £0 Jj JULgp £6^J3j3. lXX>lJ
q\p y>- £Ob jâ j ^joJLa £ Jjj I (_£l>J -WJ Jj I Jj O-pw? 45*"
•^.Jui^ 3
fj'J'-^ pdJ1 Ji fJ 1 A-Jb u
C~X>c5^ ^—^T Jjj J>JX j\> jj
45^ £^lj0^-^>- ££_Oc*>l i^p” bJÂJ Jj (_£jj» I j[XBjf 4j
'*jS^SJ^.J3J j* 3 •V^LSi'Jr -^JLsd'j
jjjLJ L) lij jj _5CJ3 jL*j>-joLja j tS3j*.3>m ^3^
Jjj Ij+m j&jJ ^15"'jJ Ô 45^ —Zj>- 0"lAJL> j\ jij-a
l^p- J Ju^>* ^ lya.X.Q.^j 4j Jjj5^ ^S^JjJ £^jjl J (J5L*^ 45^ ol^-j (—5Â>-
CHAPTER SIX: FEEBLENESS AND OLD AGE 125
can never count on living forever, and no matter how terrible an
illness may be, it does not necessarily indicate death* If you say so,
I’ll summon a physician to treat you*”
He lifted his eyes, laughed, and said,
“The most skilled physician wrings his hands when he sees a
senile old man lying before him.
The master architect is busy painting the portico, but the
structure is defective at the foundation.
An old man was wailing as he was dying; an old woman was
softening his sandals.
When the balance of the constitution is upset, neither
determination nor treatment can have an effect.
(£) Story 2
An old man said, “I had taken a young girl to wife. The bridal cham¬
ber was decorated with flowers, and I was sitting with her in private,
my eyes and heart set upon her. For long nights I didn’t sleep, and I
told her jokes and stories, hoping that she would get accustomed to
me and not be afraid. One night I was saying, ‘You are lucky to have
become the companion of an old man, one who is mature,
experienced, and calm, who has seen all sorts of things and tried
good and bad, who appreciates the value of companionship and will
be affectionate, compassionate, kind, good-natured, and soft-spoken.
As far as I am able, I will try to win you over; and though you injure
me, I will not injure you.
If, like a parrot, you want to eat sugar, my sweet soul will be sacrificed
to nourish you.
You are fortunate not to have fallen into the clutches of a conceited
young man, self-willed, hot-headed, and light-footed, who entertains
a different whim every moment and a different notion every instant,
sleeping in a different place every night and taking a new friend
every day—
Young men are good-looking and attractive, but they do not remain
constant to anybody.
Do not expect fidelity from nightingales, for they sing to a different
rose every moment.
in contradistinction to old men, who live by rationality and deco¬
rum, not in the grip of wildness and youth.’
NY9 3 j*
^^J^ ^ 3 <Jj*r i£j^& *j>-j
JLw^ 3 -La I ^j-a -L-9 jS ^j-Lb ^ ^jj Obb"" aS"" -b-oj i^ji^y, ^-'JiS'
^liixj <& jpc-^ C*Jif 3 ^j3^ji *J^ji, J-^ ^j** tjA
iJî3>- %Lli j\ ^-L^» ^ ijljJ <y*^* b>b ^ ^jj Jr4 J-^ <Sjj\J> j*
.sSj^' £ 4j -L™J jigj <j;y-J IjOl^p- OJ ebb (O-Lj (J^j 0\j liX

i_5ji\ ujj JW ^Jjb (Jj2>
1- j—^ L>
oijl <-&*£*• 3
*l>- -U Ij^j (_£^“ j ^ ^Sj^3..
6 l_ÔJO bl
JLa Iyj t/p Jlp e-’-La 0^p- . -Lâb>o I OLJjLLisJ ^ L!—fl3 Ip1 Obb I 4»L>»>J 1^3
3 J3^T -ciO^-b *>{£3j**y 3 l^T ^ -LU*vo -Lip
■ oLl>^_& ^Jp- 6-«ju j^S* 3 -Lbbb-a Llp j j j -Lj Jws-a Li>*
.^JLw^^-pa jt-p^ J^-L J ^-Lpp I Î-Lp 01 jl ^b <Il -Loj>JI
Lsi^-P" 4—^ (*" b>o *Oj^-» UrL^-U-’ J 4-0-fr4,1 L
O-^ j-> <il/^ ^ £ 4J I -Lp j -L I ^L>-j_*w ^ ^
c~ij ^ JI ^S"" -Xj I 0—AJi J* J'-lSj^
T c-oL$C>*
(^-L) J C^ b Oljlj-9 JOo 4O"jlj^ jJI ^J_J 0L>-â
.O—a I Jpj Jptj (jlL>p* Ijj» ^ -ijb" 0_>L$o-
. -U Jj 1_>J I (j-L-* I^>- O-p-L^cj OLa5jji C-^w^L$ojbj (jp 13 (j-Jj-i

Seek someone better than yourself and take advantage of the
opportunity, for with someone like yourself you will suffer loss.
“I spoke to her so much in this fashion,” he said, “that I thought I
had won her heart and she was mine. All of a sudden she sighed
painfully and said, ‘All the things you have said do not weigh in the
scales of my mind as much as one sentence I heard once from my
nurse, who said, “Better an arrow sit in the side of a young woman
than an old man sit by her side.” ’
When she saw in her husband’s hand something as limp as the lip of a
faster,
She said, “This thing he has is dead; indeed, the sleeper needs a charm
to wake him up.”
When a woman comes away from a man’s embrace unsatisfied, much
trouble and strife will arise in that house.
If an old man cannot rise without using a staff, when will his staff rise?
“In short, there was no possibility of compatibility, and in the end
we parted. When the minimum time after divorce had passed, she
was betrothed and married to a young man of quick temper and sour
disposition, who had nothing to call his own and was of bad charac¬
ter. From him she suffered cruelty and harshness, and she was beaten
and abused, but she thanked God for her good luck and said, “Thank
God I was delivered from that painful torment and given over to this
eternal bliss!”
With all your cmelty and ill temper, I will put up with you because you
are fair.
For me it is better to bum in torment with you than to be in paradise
with another.
The odor of onions from the mouth of a good-looking person is fairer
than roses from the hand of an ill-favored one.
(£) Story 3
I was the guest of an old man in Diyarbekir who possessed abundant
wealth and had a good-looking son. One night he said, In all my
life I have had only this one son. There is a tree in this valley that
people visit when they have requests to make. Long nights I cried
^ YV j ^
Jj jjj Jj I \j* Ij |»l©.XJLj J-> <j\j oT j|J<a
ljC-o>-0 I 4-S^ (JP^j 4->- I OUi-J) j L) <tS*" ^ Ji . • •*.
^ OOj^jplO aj>-\jj>- j b ^_Ijj
.oy^jX> <Tot> j<u*b j^j j c^JjU ^vo
C-^J-O t,_> (_£j-vo ^yjJo

OjAj Ojy jllf' ^ JliC jh^ IgJL,
Oj-~J jl (_5jl-5 Ol*A Ij j*s>- jX) (_jL>u y
TcjK*.
O—^loj^j-^^Lo oL5vL> j oXj I j 0->c_^v ^_> ljj>- jJj-jo {Sj3j
^ *£^r~^- ^ J -^>TLr^ oljjlT^ jl ^Ju*-0> .oJuU
aS"" tj-> I 5^ ?cP_wjJ3j

J (^L»
<^b 44_>J 45""
4^ ajj
j 0_^>-
dy^ rtJui5^ Yc—wjj_i2_>- ^L>-
^L>
. ^ 0*Aj^^ 4^ 4j j (jr^J «Aj I ^CLiS 0b/jL4>-L/?
jÂ I J -Uj jljf ^-A -Uj utji i^JjXA ci1_^ (^1
jjj j ^ I j ^jb c_^l
6 c^l^9-
<lT :>j-> La O^-bp 4-iL>- Ob iOl JjO- <<_a : U I iC-«> Iy-
*£ xJ\jj' <Sj^j3j -Îb 0-UO-jl <_J j c^^LJ ^jj jl
3 b^" 01 *A-> jjB ^ 4JL*>» l^^- 0^ ^y*Aj ^ 0 I ^ I ^ lj3^-o l" jl_9 jb® ^Lflj I
<14>- J (^loj_^ <L>- .6^J-^J-t J CtXjjJ (jjLb0U ^_)
jf* ^jjLj Obo^f Ij ?o-wOU-
1^0 jUJll j<-(^1 jp 4-jJJlj cir^'
jIO^j OUI^j c^l^ j fjj\-, j\ju j
^<h^J I ^-£ b j—S'^ {S>3~?3^ J-3 0 I^j>"

out to God at the foot of that tree until he gave me a son.”
Here I heard the son whisper to his friends, “I wish I knew where
that tree was so I could pray for my father to die!”
The old man, rejoicing, saying, “My son is intelligent,” and the son
grumbling, saying, “My father is senile.”
Many years pass without your visiting your father’s grave.
What good did you do to your father that you should expect anything
of your son?
<£) Story 4
Once, in the folly of youth, I rode hard all day, and that evening I
fell exhausted at the foot of a hill. A feeble old man came from the
end of the caravan and said, “Why are you sleeping? This is no place
for slumber!”
“How can I go on,” I replied, “when I am so tired?”
“Haven’t you heard what men of understanding have said?” he
said. “ ‘To walk and then sit is better than to run and then col¬
lapse.’ ”
You who are yearning for the way-station, hasten not. Put my advice
into practice and learn patience.
An Arabian steed gallops in haste, and a camel proceeds slowly night
and day.
0 Story 5
There was a young man in our circle of friends who was nimble,
kind, cheerful, and soft-spoken. His heart was never infected by
worry over anything, and his lips were never without a smile. A long
time passed during which we chanced not to meet. Then I saw him
with a wife and children, and the root of his cheerfulness had been
cut and the rose of his light-heartedness had withered. I asked him,
“How are you, and how are you doing?”
“Since I had children,” he replied, “I have not been childish.”
What is youth now that old age has changed my features? The change
wrought by time is a sufficient harbinger.
When you are old, stop being childish: leave play and jest to the
young.
-a\
A^T ]j£jj
J*J O I A->jl J J* C-O j!
J3i 3^3 (Sj-y^f. ^3-^ I b <-b-9^> <J>^
jJj4_Z_>^_0 ^SCaU ^1 ^Z_oZjA J>jj oJZ>j—

^ uA-^.
ZZj *jj I O-bZ Zjk ! aJ>cJ
9 c-ol^-
^ J L5^-z$C oijjTj^ .ôj jÛ <J^> b ^ L^~ J^j
brA i o-^3 u^J—y^ lAlP" JA (J 0 îT AA
J* J^j* 1 y?J^ j*
—t/4 J iS^yjiy y ,sr u* y. jJj u- 'cPj—&
V OjL^>“
CZs-wj I ZZotiâji oIa!^_>lSC^j . .ijjj J3>3j J (Sj*^ j_^b Ijj
CîTj c^9j Jji bib Jbb (^XiJ .jb^ J-b b <_SJ j4> jl jT^ ^Z^- A
b—bT j “b^bb ^J-Lo-U^ . jjZ blT" A c^-
.OL>-OL» jZ jjJ C^*vJ b J jj O Ij3 A 3ji I jbzb-l O I <ZzXo (jZ^3>-
b)zb o-*o iS^j-i ° ^j3>j-*> bzlgj c-spLL> o^j—^ 1_*j
bb I X^> ^yfcl jk^j (J-U^cJI Jj 1

OzJ -0J> JjT J>- y>- fjj\ JUj Jb
A <ZZol£o-
3jSjS* . Xk> Lj ^Zb_p j*J Li j ^-o b CZuLS^ V ^bS\j Oj l^>- 3 : V a.C I j(jp^_o
Do not look for the glee of an adolescent in an old man, for once water
has gone it does not return to the stream.
When harvest time comes to the field, it doesn’t wave as it did when it
was newly green.
The time of youth is lost to me. Alas for that happy time!
The strength of a lion’s claw is gone. I am content now with a piece of
cheese like a leopard.
An old woman dyed her hair black. I said to her, “Old woman, ancient
of days,
You may have disguised your hair as black, but this hunched back will
never straighten up.
(£) Story 6
Once, in the folly of youth, I shouted at my mother. Hurt, she sat in
a comer and cried. “Have you forgotten your infancy that you speak
roughly to me?” she said.
How well spoke an old woman to her son when she saw him able to
defeat a leopard and as large as an elephant.
“If you remembered the time of your infancy, when you were helpless
in my arms,
You wouldn’t be cruel to me today, when you are a lion of a man and I
am an old woman.”
0 Story 7
A stingy rich man had a son who was ill. His well-wishers said to
him, “The best thing to do would be either to have the Koran
recited for him or to sacrifice a sheep.”
He thought for a moment and then said, “A recitation of a Koran
at hand is more appropriate than a distant flock.”
A man of understanding heard him and said, “He chose the
recitation because the Koran comes right off the tongue, but gold
comes from inside his soul.”
They refuse to bow their heads in devotion if it necessitates giving
something.
In observance of religion they resemble donkeys in the mud; but if all
you want is a “Praise God,” they will shout it out a hundred times.
0 Story 8
An old man was asked, “Why don’t you take a wife?”
“I don’t take any pleasure in old women,” he replied.
O-aJ I O Li J L> ^^_) I^jo CîS^ . (_£j I ^ OJ^SCi jj>- o I ^j>c_> 1^>.
V ^ Jjj cpjj*p {jr** 3 ^ ^ ^ji? ^ <y ^ ^ ^ ^ I jj I u*°
> (/^$^ '-&Jj Îfl-
(w^ji^j u'-aj/> ji ^j&y (Tjj y
^ L3y (•_j 4^1) Ll>-
^ -^2P Jj I 4-Uj>cJ
c-o-j ^ (j tjSj <& t_3-L& y $jj j jîS* o
O
C_4j
k^JJb 4>»l_■>■ ojJ_j—£j*
C--j>- 1-*>» CO^-j ^j ’ j Ip I <iJu 0 j -Aj
c-o^> <_S^L> oX>$^jj* y I ^jjo oUj 0U>- 4$^
O l—^J>- CO-** l>- 4J09 j <^_Ôj>- Oj o j^j-"0 O L*>i

“Get a young one/’ they said, “since you are rich enough.”
“Inasmuch as I, who am old, have no inclination for old women,
what love could a young woman have for me?”
Potency is necessary, not gold, for a woman prefers a carrot to ten
maunds of meat.
(£) Story 9
I heard of an old man who got it into his feeble head to take a
wife.
He proposed to a fair young maid named Jewel, who had been
hidden from the gaze of men as in a jewelry box.
She was adorned [on her wedding night] as is the custom of
brides, but at the first attack the old man’s staff withered.
He drew his arrow but did not hit the target, because a mail coat
can only be pierced by a steel needle.
He began to complain to his friends, saying, “This impudent one
has swept my house clean.”
Between husband and wife there arose such trouble and strife
that it wound up in the hands of the police and judge, and
Sa‘di said,
“Other than disobeying you and cursing you, the girl is not at
fault. How can you, whose hand shakes, pierce a pearl?”
j_a a^ 01 b jI ,_5-£y. ■■Zj-; ^■5>^c£’vi_“~d OjJ jl ^Lr^d
3 X/<X oj'^jJj ^^ IjJjI
** Ijjj ly. j JiU jj *T jOy ^pT^Sj-b jLo
-Ui \j J-) I Jji I JO-o jO ^J-j li Î Oj>
X^ ^ j-^4-^" I ^ ^j^ —> I
jjxAj j—o jj j^- <£* 4j L&J& ^L)jju ^1**
xt* L) j>~ jy& —> Lo j—i ^j>-
Y oo l^>-
O-J Ji J O^La 4^ | 6 J Jj OUU- XL) !j(j!j-wO
-^J-5 L> 40^JXl>- Jj>oi^j ^ j5 jj j j JjLu ^L»j^p! IjLJi
t 0 *-L*J b O-J^ i ^ O—*-*J I 01-\-0 t^j ^JsA L° I t iJjJ>zJ U"j <L>- I^>- b i ij~*J
L>-j& . 0-~jJ j i i^>- (wr°2j j* y& ^ xz> Lo -îo cJj j> j I -u-a^5"j
. -U-j ^ 3 X~~* 3 ^XXiS jX& j-5 J -*Jo> *3j &
O^jj jy? 0^>j3 '^r J1 '
*^-*-^j ^! aJ+>j^ j \ ^j~^jA il—^91 {j*$3
JU3 -o^L) y,j-ijy x^Jx li olSîljl_ ^3j
JLU5 —~*3y J^pLraS^-J j—03

^r-
Chapter Seven
The Effects of Education
(£) Story 1
A vizier had a stupid son* He sent him to one of the learned, saying,
“Give him some education. Maybe he will become intelligent.” He
taught him for a long time, but it had no effect. He sent someone to
the father to say, “He will not become intelligent, and he has driven
me crazy.”
When the base is essentially receptive, education will have an effect.
No one knows how to polish iron that is essentially bad.
Don’t wash a dog in the seven seas, for when it is wet it is even more
polluting.
If Jesus’ ass is taken to Mecca, when it comes back it will still be an ass.
f£) Story 2
A wise man was advising his sons. “My dear sons,” he said, “acquire
skill, for there is no reliance upon possessions or good fortune in this
world, and on a journey gold and silver are always in danger—either
robbers will take them in one fell swoop or merchants will consume
them by installments. Skill, however, is an ever-living wellspring
and an unending source of wealth. If a skilled man suffers a reversal
of fortune, he has nothing to worry about because skill, in and of
itself, is a fortune. A skilled man is appreciated and seated in honor
wherever he goes, while a person without skill must pick at leftover
morsels and suffer hardship.
It is hard to be under another’s thumb after enjoying high status; it is
hard for one accustomed to luxury to suffer the oppression of
others.
When a revolution occurred in Syria, and everyone was displaced,
Wise sons of villagers became kings’ ministers,
And ministers’ foolish sons wound up in the countryside as beggars.
130
JJ# I jJu ^Jp OlJ-
J3J ^^3. Oly ^Tj*" J“L (JL* ^jS
T cu> l^>-
j^rj J j L Lô^j uj 0Lja3 jl
I L>* ^ -J *>—^—5 L^C*^ ^3 IJîO I j L) • (^y** L^9 ^
^L-1 01zzJS~j jJ ljJ»o I . a>i Ijj Ijj-l> .O-Î^j
VO-vw^- (w^-w^» .1J-A JuJjJ tS f^j I JL*-oJ \jj ^-o Jj J Lk>- ^yj J~L>- IjO-^Pj
0^^5*" O-U Jjww>j c—S^p- j jiii" x> L> I 0^^ ^ ‘_o05*"
j o-** ^ jj 4_$o 11—^tf>j_v2_>J I^-Lp Ij0 La L0 ib j j>^_^_*J I ^-Lp Ij^JL>
I j^j^LJ I ^ I^Jjl9 j (Jj3 j .AjJjpO o lj^ \j 4JL> IÂ JtjZ* <C3 j 4j>-Â OLLj I 0L> J
• «A-^»* Lo (^ j Ljlp I ^) I ■x.n^^-
•Aô I «A_) <\^^p I ^ L,03j 33 ^ 3-*»waJ L) 3_y? I
jjj 1_ô-JO U ôLO I j I â L0 ^ L) 3 jjL" 0 3j jLj
0L$L\j jj j I jO- (j)*!>L>“l <,_o-Lgj Ijo.ilj40olj |JL>j I <wo-lj
.^l^p ^j>- jz 4^0^j5*"Oljl ^L^l (Ll«j>- LLj
OÛ-j> jjl t^j^l ^jZ- )^>jJ> 4^jA
■ C5^ L^>-
iu j OoJl>- . -Lo I ^ I j ^9 lô j I t^j l^>- 3 ti^3 jsJ -Xj I jlOLJO
. ~Lo LjLL j I c-ô^L, J
f Ool^
‘J I j 4 jLLS^cb t(_^j j-) >jj*j* jLi l>j_o L5" pl^>*

CHAPTER SEVEN: THE EFFECTS OF EDUCATION 131
If you desire your father’s inheritance, acquire your father’s knowledge,
for a father’s wealth can be spent in a day.
(£) Story 3
A learned man was teaching a prince, and he beat him mercilessly
and tormented him beyond description. Finally, unable to endure it
any longer, the lad took his complaint to his father, and when he
removed his shirt from his bruised body, the father was outraged. Fie
summoned the teacher and said, “You do not torment and abuse the
sons of ordinary citizens the way you do my son. What is the reason
for that?”
“The reason,” he replied, “is that to think before speaking and to
act in an approved manner is necessary for all people in general, and
for rulers in particular, because everything they do and say is spoken
of as a matter of course, while the words and deeds of common folk
do not carry such weight.
If a poor man makes a hundred breaches of etiquette, his companions
will not recognize one in a hundred.
But if a king says one thing in jest, it will be related from country to
country.
Therefore it is incumbent upon the teacher of a prince to strive
more to inculcate the moral characteristics of the highborn (may
God cause them to grow well) than he would for commoners.”
No one who is not taught manners in childhood can be set straight in
adulthood.
You can bend a green twig however you like; a dry one cannot be
straightened except by fire.
The good strategy of the teacher and the setting of his reply were
in conformity with the king’s opinion. Fie rewarded him with a robe
of honor and favor and elevated his rank.
(£) Story 4
I saw an elementary school teacher in North Africa—a sourpuss,
spiteful, ill-tempered, malicious, beggarly, and immoderate. The
O»-Lji I3 ^~*~* 3 ^ ^*-b) «-Lj1 OLj L^j«J_a_p aS”"" 1_SÂsy l_> ^^ . [■-> | j
C^-b 0[^>0 J ojjT'<£*£ A~^ f°>®
y?jlp aS*" t (_£l jL> 4j j o-U_>- Oj-A j 4j t jLxi J) j I
jb aS*" ^JLy^ ^wzjiJ I .(jp^S"" 4j>t^Sw» (j^-Ôp y>'jj\j ^L>< a5^ j l£^j 4->J l^j
•Lj 1 ^ ^>-4 I I ^ -Lj 1 3 *'^_l ■^t-^"'" ^^“*-j<1 3 ^ *0 l_-_>- 3
ifcr*j:râ 3 („_5^^j j3yr yj>L^ ^ ^
3 i~3jJ. j^ -^^>1 \jO\S^^j^ -^3y ij^> y j\jl
pip J I jjb>- 2) LoJJp L) . Jj -Li ^ j JjJLO Jj*y>-1 I jyjaj } jjLca
o^SÛc^^jJi j -bsJbvbJj pJfclj3 4j>cljJLj olijl tw-JU-l j JLOfyy*\j3
jljlj J-i Jjjlj^w^ ^>- J IJ I^J ^^4 ^>- J I
<0j5^ ^yj>- (J^ aS*" ^-Lo IjJ^Jj I jjL*» . jO/ j 0 \y <Cjl& j} j| Jj^j
6jL) j_^1) Jl 4^ y-&y (Jy>î J ^ jJ (^3LyaJ I .O^jJ I 4J^-)^LLjO J JL)
3 -b-bJj
-JJj o-u
o-Lj jJ
- L^_>- (jp^_> ? jj ^^ Il-£J*>U jJL*_4 lJa_JL) I
X- -*- 4 ^ <-L>) wL*^tJ
j <Aj aj 4j j 1_b>> I jy*~ jy ALJLo ^ I ^\3^ j_*** y
6 t£c»
3 (_<^vv^ * ^ Zj_9 I LJ^*^ »L_) cJ l_^_p 4Î (^j 1^5"lj^xk^-) I jiy ^ 1^ i—Lj
aS^ y L*< jl Jj Lj aJL>->J 1^ .LU3 jf 4jLo (_^j-Lî J ^^ jlp I
vT 4iS^ (_£j ^ jy>Lj 4^ ^j_^Z*v-xi j
Jjjlj IjtXwô OJ>j^ l)\j Iji ^5^ <OlÎ (jJL^ J O-wb Ijj
mere sight of him spoiled people's pleasure, and his recitation of the
Koran made people wince* A group of innocent boys and girls were
held hostage to his cruelty, not daring to laugh or speak* The
unblemished cheek of one he would slap, and sometimes the spotless
thigh of another he would spank*
In short, I heard that something of the monstrosity of his soul was
made known, and he was discharged* His school was then given to a
pious man of great rectitude, a good and compassionate man who
spoke only when necessary and who never hurt anyone with his
words* The youngsters quickly forgot the awe in which they had
stood of the first teacher, and when they saw the angelic character of
the second, one by one they turned into demons* Confident of his
leniency, they forgot what they had learned, and most of the time
they were engaged in play, hitting each other on the heads with
their uncorrected tablets*
When master and teacher are lenient, children play leapfrog in the
marketplace*
Two weeks later I passed by that mosque. I saw that the first
teacher had been persuaded to return. Truly, I was pained and won¬
dered compassionately why once again a devil had been made a
teacher of angels. A witty old man with much experience of the
world heard me, laughed, and said:
aA king sent his son to school, placing a silver tablet at his side*
At the top of the tablet was written in gold: ‘Better a master's
cruelty than a father's affection*’ "
(£) Story 5
A pious man's son inherited vast wealth from his uncles* He began
to indulge himself in riotous living and profligate ways* In short, it
didn't take long before there was no sin he hadn’t committed and no
intoxicant he hadn't swallowed* Once I advised him, saying, “My
son, income is flowing water, and pleasure is a turning millstone,
that is, spending a lot is fine for one who has an assured income*
\TT Cwjjj‘ jX\5 1 Lj
vJ
Cx** &
<jPjjl_>-'^k* Xoj^L^ 4-^ ^yXX~& I 0~~X cJjo ^>.
^JX?- 55j^ 4 bo ^Jl 5j\-o jl X~Aj£j jljl-> ^5*1
cij?^ C^X j^> 4^ j I -LSsj <—oJ j ^gJ j (_r~-^ p-0 ^ J J-ip
0*3^^ jr*^ Cf- ^ U^y 3 c£^ jl j—J •{Sjy* J cij^
o^* J^-TO^lj oiT j ^^l^pl j* <Jy 3
.OÎXâ5j>- iS^J 05^
fî J1 oJX-o ^ ^L
jjyil Zjjz- -bl-ZJ j*p jjâI-5 jLj C$1 jS"(_giLi
^Lsu I ^5""i j 4jLwj (O-Lip j ^ t, 9
?ojbil |»1^p o 1^31
Jm§-> 45^ x\_X jjo J5 J l?s*J ^-j ^JjP
^ Ij^j (Sjî ^ Ojj* j>: ^
*- _X* " _^4 1 Î .i^**** ^ ^ ^-4 ^5 ^ “^—* L_y^ 4^ ^ »P ^
<S* ^X~-> Jji j ^JLJ b^_£o Cw>l^ jl J jt-3^5^C^w^L^0
. jUs ll l^Laj jl jla jOc- Lo ^t> JU I A3LiS^
Jjj J ^b \jsx£x j ^ I ^ *£>-J& X j5Xj <& ^ I ^ 4__^-^5"*
Xu jjjl o^l_ibj I ^L> jx ^ ^3j
X*.X'X
_JCo 1^ tJ.'s- |>J.
o O_>-L?- , îÎj aS"" Jjj_^4 c^**o jj
6jL) 4^ |»-UJ_> OjJ-^2J ^SvJ jl ^y> 4jL» Jj I 4j>eJ I j I ^j~J> Ij
<+& u^^5" <-*■*-*& jl J*-b .CU?>-jAj l^y-gjb iUulJ 4-gâJ J 0-?“J-L^4 0jL>
j Iy>~ iZ^'^h-*-* \j^jXj^j5 ^jXsj ^JU>- oLx^“ j-^ ^-A_> X> Ojj-» • -^-4 Ij-J
j,JLa^ Lj (i>/v0 . jXJ>lj c_5Coj

|
When you have no income, spend more slowly, for sailors have a song:
If it doesn’t rain in the mountains, in one year the Tigris will be a dry
riverbed*
Be rational and decorous, and forget amusement and play, for when
your wealth is gone, you will suffer hardship and regret*”
The boy, taking pleasure in wine and song, did not heed my words
and turned a deaf ear to what I said* “To destroy the pleasure of the
moment by worrying about far-away tribulation is contrary to the
opinion of the wise,” he said* jj
Why should the fortunate and lucky concern themselves with fear of ,j|
hardship? j;:
Go, be merry, compassionate friend; one should not worry today about i!
tomorrow.
“Why should I worry? I am seated at the head of the table of liberali¬
ty, having pledged myself to chivalry, and with the mention of my j|;
generosity in the mouths of the common people.” j
Anyone who becomes known for generosity and liberality should not j|
tie down his money. If
When a reputation for charitableness has gone out into the street, you
cannot slam the door shut in people’s faces. I
I realized that he was not going to take my advice, and, as they
say, my hot breath was having no effect on his cold iron* I stopped i1,
advising him and turned my face away, heeding the words of the
wise, who have said, “Say what you must, and if they don’t accept it,
don’t worry*” .|
Even if you know they won’t listen, give what benevolent advice you I, J
know. !!:
It won’t be long before you see them lying distraught with both legs in !
chains.
They will be wringing their hands and saying, “Alas, I didn’t heed a
wise man’s words.”
After a time I saw that he had suffered the downfall I had feared,
and he was sewing patches on his clothing and grubbing for morsels.
I felt sorry for his plight, but I did not think it manly, when he was
in such a state, to scratch open his inner wound and pour salt on it I
by censuring him* To myself I said, |
\rf
jJj j B X X-o ^—1 b j-^ 4jLL* <wii-^>*
XU Otx^j x 1x9^ oljlgj jXi I
? Col^>-
^_f OL^jfc (jt^jj .o-X X jî ^1 cX5^ j ^1^ Ij^j-^j ÛoU
j ij^ 3j> Xj^ (J ^ *^j I xp oUj3 c—iT •<wA,.>>' o IX jji j I
*_^JL>a . X XJ* ^_£X_>» X-p*>L) j JXa-9 OIj-w-> 3 Xw^^J ^_>L>o
Uj j ^5" o^>- oXp^ 4_S^ ijjajJ c-XL*^ ^ ^^5" oi^l> b-^Jb
C—o jJ ^ X LoX*J*jj ^j-^j (S3J X>3 ^ X>- iS^Jj-t xXS*’'' *l£^J3
• t,^£dx»e>> ^ LJ^» ^ <X*~*vj l*wô
J JJ X*^< ^-° 4^ j-^ ôJk X ^ JX
j^J J) I L>- t X^Wi OLj I 1_>- -A-> Ijôjk jj Lp 4_*Jfc
V C-ol^>-
^jl*j 4-$o IXj>- I 0-i5""Ol£*'SLt0 Ol^-> ^J(_5^V.
îjjfcX* 3 OjB Xo 4 aUi ^jPj > 4$^ (JL>- O Ij-i -5j-> I ^X_Î^9
J CJj& J (j\j J J-lai j JUj>- S\j>\3 J^ 3 ^ 3 ^ ^ bj
^j^>3^_y <sS*â (Xo^jL> îi5"^ ^^jjq cxtjC I
IjB <Sj3j X-0 ^^ ^ Q" U I I Xj 0y£
L%t . î^\ \iLo 4-oLilJl ij^ ^^0 uAj\ c^J L Ij^vO aS"" Ij^-O
Xjl> C Lcx-P <5^ Xw-*jjj Xj+-&> I ^j>* I j-> L*_> c u-iJuXul (jJC (J^*i
“An ignoble fellow, dead drunk, does not worry about the day of
poverty.
A tree that is radiant in spring is naturally left leafless in
winter.”
(£) Story 6
A king gave a son of his to a teacher and said, “He is like your own
son. Educate him as you would one of your own.”
“I will obey,” he replied.
For several years he strove but got nowhere. The teacher’s own
sons became paragons of learning and eloquence. The king took the
scholar to task and rebuked him, saying, “You broke your promise
and did not keep your word.”
“Let it not be hidden from the mind of the lord of the face of the
earth that the education was the same,” he replied, “but the natures
differed.”
Although both gold and silver come from rocks, there is not gold and
silver in every rock.
Canopus shines on all the world. In one place it produces fine suede
and in another goat’s leather.
(£) Story 7
I heard of a master Sufi who used to tell his disciple, “My son, if
human beings concentrated upon the giver of sustenance as much as
they do on the sustenance, they would surpass the level of angels.”
God did not forget you when you were a drop of sperm buried in the
womb.
He gave you a soul, nature, intelligence, comprehension, beauty,
speech, a mind, thought, and awareness.
He arranged your ten fingers on your hand. He attached your two arms
to your shoulders.
Now do you think, low-minded one, that he will forget to sustain you?
(£) Story 8
I saw a bedouin who was saying to his son, “My son, on the day of
resurrection you will be responsible for what you have earned. You
xzz 4JL0 ^j_r JI 4j jI I 4>il— >
(5jJj C™ô lS^J* b
j_^Lo 4ô Uj>- Ja3-^.*^ 00*^3 aS' Ju Ic^jj I t,_ju_) Lsâj j.}
IjS>z-*p dlj j JU j JU 3 .-U jjj>*-> Ijj^La ^L*isj>-I ^J*j i IjC-jIj I
(jJU-> 4j^sJ I (_£jl) .O-wj I j_j I JJ-Uj U Î 3 i 3^"
j JjJ <>* ^ Jr*-* L /jLrf

?
j2> t-Jj laJ>^.j 0-LoL*â j/J_;Uj>- jJiU» L) (j^J>3_>- oJL>- jJi 4<j-}j-> OI3J0
. j -u!*j&a iyy>: l5^jy
kA_<o ^jj I ^ b l"LS""" .S**" ^JJ* * ^ 3 tA-) I j^^3 «**4
3 ^3jC.-w^J ^ -^3_UJ 1_9j 5y>- —AI L> 4—^j&
4i-Ja)
4^ 4j>- IjLwJ Lo C.^ a i' V ^-> 1^-gJ 3 ^ Ol^-WJjj ljJ>- XU-il5^ I
?^3^
^ *
4_<*_& I j-A 3 0^33 I <JU-Ui • ^3-) 4_Lo!_>■ Û*_>33^
4_9^j>- ^j_w-) I(3^3 _3^ 3-^ C-aaS^ ..S3J (5-LaLo Jj> jj3 3-0^
3 0^33 I l_9 Laj I •^S' OLJU33.} jLxj I O-wJ-a 4j>-j& li o-UUJ3J aS'
jL) jl 4S' Jb**< -Uu- jl 1?^_3< l_^j>-3-<»-j oUL)3j^) cijJL*»
:
-U3af.r
.
3^"* ...11 ^
3^^” 3.1^ J
„.*. :^ .. *.T .. t1
jJ C3-*><3^ (J I C--i!pe-<>->
.r /»Aj« I
will not be asked to whom you are related.” That is, you will be
asked what your deeds were, not who your father was.
The covering of the Kaaba people kiss did not become renowned
because of the silkworm.
It sat with a great one for several days; consequently it became so
precious.
(£) Story 9
In the books of the wise it is related that scorpions have no ordinary
birth as do other animals. On the contrary, they eat their mother’s
insides, tear open her belly, and go off into the desert. The skins that
can be seen in a scorpion’s nest are remnants of that.
Once I was telling this story to a great man.
aMy heart tells me that it is true,” he said, “and it must be so.
Things that act thus with their mothers when they are small are
necessarily so fortunate and beloved when they are big!”
A father was charging a son, saying, “Fortunate one, remember this
advice:
Whoever is not faithful to his own people will not become lovable and
successful.”
Anecdote
A scorpion was asked, “Why don’t you come out in winter?”
“What respect do I have in summer that I would come out in

winter too?” it replied.
(£) Story 10
The poor wife of a dervish was pregnant. The time of birth was near,
and the dervish had never had a son.
“If God gives me a son,” he said, “other than this cloak I have on,
I will give everything I have to the poor.”
By chance, a son was bom, and, as he had vowed, he spread a table
for the poor.
Several years later when I returned from a trip to Syria, I passed
through that friend’s quarter and asked how he was. I was told, “He
C—o jJ U ’L
d-—t-** I 0 5j^>- -*Jli ^ -Ls^J^J • d—'-*' I J $ 4J-3ld

^ OOljL) :
l JL^Jj
j I oX*j I jj-L J 4jj>c_>j5"" Ol~a j I J <Cj>uj (i_5'v~^ ^JP" J d-^ I 0-^5"" o-L> j
j-p j£l-L>- jl Ij*>L> 0^ pdOT -C$0 j-j 01-Lj j c~~jL> 4JLJL*
.c^»l d^ly- J>-j
-Lj IJ jU d-O^J d-9j ji^l jU*tA Jij-a (^1 j I^jLj OUj
juj Ij j IâL 01-0 4^ -do^>- ÔCojjj 0 Ijl
^ ^ Cj l^>-
*Tc-l o-La I jj j? jJi *d-iS** .£jjj jl ^-d*jjj Ijj->t jOjj (JuiL>
•fjZ->j iSy* 0-^ Ijj 3 1 jOCo 3 t^^JOvo^jJ Ij .^jl^ OUj
Jp J>- -Oj 4^' I -(jH 3 *0dOL<^- Ul
^j_>-jj<J d- J3,y? I JI 4»$J IÂ J Ji?- -LJ aS* ^dL) 0 Ijl
.^Jb jUdo ^Jb OOiiâ .5JJJ
jJl* jjJi ^jjj J^-of t-Joâi J-O jjâj
Jb I jp- Ô ' -L> l_d> d~~J <*-ol 3 JOp Ij4JLjJ^>- jJj
jl-^ i_r—^ u-^ i" -■ ^ a ^ | LLwwjjlaJ ^ j ^1 l^p-
ji$jj
j j <d^^»^0d
l£> j ^ <d0-^d* jl
jI j $ L^
Lg—>) Ijp
I jp L) ^5"" 01jpC—>jy*P ^ *A—) Ij
jlj_o Ij I jl 4j>- OLw^l 3 aOLj IjOLvJ I j>j
C^-L ^1^0 JA 1 0^Jj I
^ Y C-O L^>-
ôTj^jtA^b 3 ijj O^LOI oi^Li
Jl j_^ J {jj-~-2 jb j I p_A tSJj 3 j-—* j-2 tjL->a_J I

is in the police prison.” I asked the reason. Someone said, “His son
drank wine, got into a fight, shed someone’s blood, and took flight.
In his stead the father was chained from head to foot.”
“He asked God for this calamity himself,” I said.
My sober man, if pregnant women were to give birth to snakes,
It would be better in the sight of the wise than giving birth to crooked
children.
(£) Story 11
When I was a child I asked an adult about maturity. He replied, “It
has been written that it has three signs. One is to be fifteen years of
age. The second is sexual maturity. The third is the appearance of a
beard. However, in reality there is only one sign, and that is to be in
bondage more to God’s pleasure than to one’s own personal enjoy¬
ment. No one in whom this quality does not appear is reckoned
mature by the wise.”
In form, a drop of water became a human being after remaining forty
days in the womb.
If a forty-year-old does not have reason and decorum, in truth he
should not be called human.
Humanity is chivalry and kindness. Don’t think it is just this material
form.
One needs virtue, because pictures can be drawn on walls with paints
and hues.
When a human being does not have learning and beneficence, what’s
the difference between a person and a painting on a wall?
Acquiring worldly goods is not virtue: capture someone’s affection if
you can.
(£) Story 12
One year a fight broke out among travelers to the Hejaz, and yours
truly was also traveling on that trip. We fell upon each other and
had a real brawl. I heard somebody inside a litter saying to his com-
^ rv yb y v1;
Oy>- £7 Lp ^ I—* i—L> C~Jz^y» <Jy ^ ^ ^ *^0-** ^°J L>tS"*
J Oj-> ^ JOj-^-y O I jl y**j OyiL-yi jyjj-9 Jjyy0 ,/***■! ^ 4^py.
. AJ -LJj> jJo j -U J>y *LO L> ^7 L>- O I5"j Ly
jU”^ l>^ O-r~*L^. J—^ <-£j-^ a* jl
jy-y> j L> j j>jy>ty j L>- oj 1->yo I y, Ijj JI jj y>-L>-
>r
(_£J L> C™J-wJ 4j l>- 4^ \jj C^jiS ^y l(y>ji> i^j IJJ lo-di yj ~UA
tSy*^ C~*oljv=> y lj—5 Li
^j^La C~~J Iy^SyJ 4j 4^ y IJ> 4y*j Ij
Ucol&*
4_>jT jl jLk-y .yiT lj:> 4jTc-^j jLLyy <jLlo .c~*L>- j>I^y
. Jj Jy jj I Ju . J^ jj5^ j JyzS* j I c-L) ^ y* 0L> L> jL>- ^-^7
j>y&jLA .yjy jLLyy ^S-^jy y~ y.I j-^ .o-w-y o\jLi jy
4^0 I L> -U Lay >^S'jy j ^ \y}yj I L> 4ô Iyfc 45"" y I Jj Li C-—I jyj I
.JOjf ywvJj ^lj Oji>j oljUÔy- t_^_OjJJ y C-ÎaJ
j-Aqj*- ^LhjlS"" 4j I_yu ^y\ jy__*A»jj -XAJj
y^ _^>- oLTjLÔ yj-^-i j-y C^*-*^-Ll9 L) 4>-jf\ l3L) L>jy
) 6 Cyi£>-
yjj^ jjj-J-W5 y ^ JU -L-^y *0-9 Lj oLdj ^y 4»^j I oLS^jjj J1 b^>.

panion, “Isn't it strange that when an ivory pawn traverses the chess
board, it becomes a queen, that is, it becomes better than it was,
while travelers to the Hejaz traverse the desert and become worse."1
Say for me to that annoying pilgrim who is bothering people with his
annoyance,
“You are not the pilgrim—the pilgrim is your camel because the poor
thing only eats thorns and carries loads.
(£) Story 13
An Indian learned flame-throwing. A wise man said, “This is not a
game for you, whose house is made of reed."
Unless you know that your words are absolutely correct, don't speak;
and what you know will not have a good answer, don’t say.
(£) Story 14
A fellow had a sore eye. He went to the veterinarian and said,
“Treat it.” The veterinarian put in his eye what he put in animals'
eyes, and the fellow went blind. The case was taken before a judge,
who said, “Go away! There will be no compensation here. If this
man weren't an ass, he wouldn't have gone to a veterinarian."
The gist of this story is for you to realize that if someone gives a
big job to an untried person, regardless of how much he regrets it
later, in the opinion of the wise it is attributable to feebleness of
mind.
An enlightened and wise person does not give important jobs to
unworthy people.
A mat weaver may be a weaver, but he is not hired in a silk factory.
(£) Story 15
The son of a great religious leader died. He was asked, “What should
we write on his gravestone?"
1There is an irreproducible pun involved here, Piydda, ‘one who goes on foot,’ is
the word for ‘pawn’ in chess and for ‘traveler.’
\VA
\jj <5" C~*J Ijl (j-ô ^_J^ 3 OjP IJ^-yy A"S ou

olj I '—-*-<2J
oAA 1 <l>.
j jJjSS* jjj 3 jLS"£ Cx^y u~y^ x
^y> I t -OvOy ^g-& iSj-y^ ‘*—^J J J-'^ ' * “^-*^ ^ Jj-J ^ 1^**
^ya £'">" l)AwJ 4jT" 4—j& dif 0^
J5" jl o~u>o ^y-o oj-5 (_^l j-^So
.>150-
. ^
^L) j 0^0 Ij^loJUo 45" .5^5" ji-TO~o-*J o\Xjj\X>- jl <^50 X L*jL>
jfr ^3 [^3^^ y (^1 C--55^ . Oo^JlP 40vJ jlj)0»l
O*—<>_*j ^ t o ^ b c* 1 *«/? 9 l^-J 3 (*—^-^ I ^ ■Aa* ' ^3^"y XX* ' l\^?3
4j o^li <^b<6" oLi . Jj^vwî <_£j jj Lo^“ ^.4-^ j jl J'-"
< ft yj ft ^*■* ^ Lj 1
_*5v» o Oj y
J'J1- -^* i cX Xy: J1—rX x
(_£-L>j-9 I Oj Xi) 4j <5J-ty~ {j* °-M y Oj'
JJjIj-A jpfjy y jl c^~& 1; 3 J3jp j J4tl
j^j^\j jSO ^ 0j—;bj I j --jl b-iy-î
ol Lj jjj j^j>- ij->j^y'jy o-bA 4^ 4j>-lj^- jl 0-^1 j*>- y
,^-jjJU Ij^j^li b>-ly>- j Ij^JL^ oJJj 45"
^5Co 0j jly Jj>c-o J, Ci>- C^-*o 0-4 Jj>- ^ y1'^p'S.
^y>ci j 4 p-\y>- J Îjl 0 Jjj j\-o-J» jjj-! ^y ^ ii 4T
\ V Ool^»-
4JjJu 4_) Ijj>- ^_j <jLy» Iy>- jl d\j 3 5y ^ Ly Lo ^cL j\ (^Jb*

“The honor and dignity of the verses of the Glorious Book are too
great to be written in such a place,” he said, “for over time they will
be worn down, people will step over them, and dogs will piss on
them. If something must be written, this verse is sufficient:
Oh, how my heart rejoiced every time greenery sprouted in the
garden.
Pass by, friend, so that in springtime you may see greenery
sprung from my clay.”
(£) Story 16
An ascetic passed by a man of great wealth who had bound the
hands and feet of one of his slaves and was punishing him.
“My son,” said the ascetic, “God has put a creature like yourself
under your command and given you superiority over him. Be grateful
for the Creator’s bounty and don’t be so cruel to him. Tomorrow at
the resurrection you don’t want to be ashamed of his being better
than you.”
Do not get too angry at a slave. Do not torment him and wound his
heart.
You bought him for ten dirhems; you didn’t create him with
omnipotence.
How long will you be imperious, proud, and wrathful/ The lord is
greater than you.
O master of Arslan and Oghush,2 don’t forget your own commander.
In narratives about the Prophet, he is reported to have said, “The
greatest regret on the day of resurrection will be that a pious slave
will be taken to paradise and a corrupt master to hell.”
Do not vent your wrath overmuch on a boy who is enslaved to serve
you.
For you will be shocked on the day of reckoning when the slave goes
free and the master is in chains.
(£) Story 17
One year I was traveling from Balkh to Bamian, and the road was
fraught with danger from highwaymen. A young man became my
2Typical Turkish slave names.

L IJj 5jA 6 t t t jl jj Iq^>- tjlj^-^ t -Ui ol
t^J-OjjLo jl <S3J 0\j^\j3j 3 ^g-LOôj jl 0\^S
.0*jJL^ 3 oX> -L> LgJ>- 4j jJ4j Lv J ^ p-*-OLa 4-^-) Lj>- t(j^Jj
.a-OJj oljl^* j_00>0» 3 oX^+^jj j olXs-j
j*j> OljL o-bjLo j ^ '•—-'■^^ jX oÛjLj

^ . t *
^yLo o (^rLw>jJ jlj-O Ol j-& tOlj^ ^ ^ j-i J->ol^>- (jjl j Ja LUjI
4_?eJojjJ_) 0>“*—° Oo-j.5 jJb 3 JO3-jL (O-^11
OU5^>-li’ J (0^-^/J
Jjwo oL^ 0L9J^-i 3 L> jS' (J^>
Jjô oLjA j tîS*" L jS""
L« (JL-9 xâi 3 xJ 5j3 \jj> j^-SL_*» (j^ j I j -OxA 3 j> 45"" oJ L>- iyj I jj> L
4^ IjOl^r ^ J" ^ 3 L5^ LT^- .-U^
jj£j Xa I .}y>- ^Lo ^y^XXX £ j3j 3 (JPjA j ^5jL Ajxo I jLo
.0 l^->o^ I ojjJ ^ o.}Ljj I o l^>* co_**o j I ^-0 ^ I jO L5"" j
<0 LL^/jô j^>- l5lo (Oo^1 ^
^L ^jl-b oljj LLCjj>- 4—L^-
co^LLwo o L>- j *_o^5** La j 4Û- j 7-LL^ j c^_>-j ^ *_) Xj -U o I y>- 0 j L>-
l-0w^S,,, “*3 I^ ^vO"*"** $jA oljf ^LajI^j
xLL (j_^LLo 3 JL^ji 4j3-jL''l ol^>-
L Ôj 4J1 ^ 4^L L>- »Xj 3OjLw-^L I

bodyguard, and he knew how to wield a shield and weapons and was
fully armed and very strong* It would have taken ten powerful men
to string his bow, and all the wrestlers on earth couldn’t have
brought him down to the ground* However, as you have probably
guessed, he had been brought up in luxury and was accustomed to
ease; he had no experience of the world and had never traveled* The
thunder of warriors’ battle drums had never reached his ears, and he
had never seen the lightning of cavalrymen’s swords*
Never fallen into the enemy’s hands as a captive; rain of arrows never
fallen around him*
As it happened, as this young man and I were traveling together,
every old wall he came to he pulled down with his strong arms, and
every ancient tree he saw he pulled up with the strength of his bare
hands. Boasting, he would say:
“Where is the elephant that has seen the shoulders and arms of
champions?
Where is the lion that has seen the palms and hands of real
men?”
We were in this state when two Indians jumped out from behind a
rock and attacked us* One carried a club, and the other wielded a
hoe* I said to the young man, “What are you waiting for?”
Show what manliness and strength you have, for the foe has come on
his own feet to the edge of the grave*
I saw the bow and arrows fall from the young man’s hands as his
body fell to trembling*
Not everyone who can split a hair with an armor-piercing arrow stands
firm on the day warriors attack*
I saw that the only thing to be done was for us to abandon our
baggage, weapons, and clothes and flee for our lives*
Send an experienced man on important jobs, for he will bring in a
raging lion in the loop of his lasso.
Although a young man may have a mighty mane and the body of an
elephant,
In battling the foe he goes to pieces in fright, like a scholar faced with
a legal question.
^ T * O*~oy ^-oL> jA <w->L
\A
o^_L?Lwo L> j 4_x-^jLj j-Ij j>^ j** y ^jci^6-^jj-^-> \y
^l_>-j 3 ij-^^ J ^ 3 ^»jAj C-o^> *£ *^*3yy
^Jh lî ja ^JLL?~ ? AJ L« a>* OjAj J>^ ‘4^5-L^> j oj3jy>" 3 4A>-1 AJ I
oI o 15-
3 ■*“< J °^JJ1
j_*j ^y> jAj JJ*\j aJ^ypyj 5y>- y 0\jf yj OjJj
^LX3j AjS' yo^jy** I iJjL ^ -Â-£j ^y~
A»*Av5"" A-9 L? A^ 1_>3jS AjA
3 cri^l J ■
>tAO
Aj I j I y*Jj* 4S*" Q.-^~-0 ^ <Ujt> ^ j <_rJ 5jA
3J^y (JÂAj J 4-^ iSjy ^ <J^-
-- J'
^ \ Cyô-
. LlJjJA->- oLoiUD aSÂC1 (_£Ac4 45"" AA—> Aj>- I ^)A Â«^v-^^_> ^^jg5"^Jj
AAC~^jA ^^5"" jLw>-l ^3 L) 45*" ^^ô-AO jT jifc <l5oT jt-^4>tJ CîT*
, Aa5"" l" j A L)^ t—L^t/i ^ ^5*" ^j*vJ l^j I Aâ 4^> I AA*^^ 45"" I
OAjj_>p5C» ^yO I Aj-A i^ysÂ-1A>j>
A L^ y>- AAA jû l-£) y>- Ajjp- j-
(A-*AL5"" jp I £^124 c5J Lh 4-AI j-a
A IjA 0-9 lJ AA A o Lo jB aS" t 9*>L>-

(£) Story 18
I saw a rich man’s son seated by his father’s grave having a debate
with a poor man’s son* “The sarcophagus in my father’s tomb is
hewn from stone,” he said. “It has colorful inscriptions, the floor is
paved in marble, and it is made of slabs of turquoise. How does that
resemble your father’s tomb, which is just a couple of bricks slapped

together with one or two handfuls of dirt thrown in on top?”
The poor boy heard this and said, “While your father is still
turning in his grave under those costly bricks, my father will have
reached paradise.”
The less a donkey is laden, assuredly the easier it is for it to walk.
A poor man who bears up under the weight of poverty comes lightly
burdened to the gate of death.
As for one who lives in luxury and ease, there is no doubt that his
dying is all the more difficult because of these things.
Certainly a prisoner who escapes is better than a commander who is
captured.
(£) Story 19
I asked a great man about the meaning of the Prophet’s words, “Your
worst enemy is the self that lies within you.”
“It means,” he replied, “that every enemy to whom you do good
will become your friend, except for the self—no matter how much
you try to curry favor with it, its recalcitrance only gets worse.”
A human can become angelic by eating little, but if he eats like a
beast, he will fall like an inanimate object.
Anyone whose wish you grant will become obedient to your
command—but not the self, which gives orders when it gets what
it wants.
OwOy J^
3 <£j&\y oLj ji ^ t£^*~» Jl-^r
j <C_~Oo ^XO tOLiol OJl^p y dj tOULijj^ Ojyo^ (^Cj
(J_^v .oJ>^ jlpT ol j£j \jj 3 oJ>J? jL> Lyol$lb> ^3^ J <£^jyj} ^ybub*
I jjSj> I jJ j O-^ I 4JL~o Oj-b3 bl~*0 I j^Jyj o~by ^ J ^-bj Jo
• t-J I
^/ 1 jCJ^coo 013_ij l-bO C-*-«.^.o j»j J j JJ I Jj I jOOj^S"'
oij-îy 4jO <yi .a>>Tcj^ y^ yj ^
j 0 Ji Lo» 3 01y Ij -boOO j OLu-^j <0>cy^>o 3 ^ 0LuSs-vw« JOo
*S jl>j-j ^L*_Ll> <b$o I JjOj bbw^j 01 $ c^>-lji 01^0" jO
3 ^jlil j 0Jy 3 (J-«IjL 00L> I 4JLO3 3 $jy*_> 00^*>^yj 3 ^^*b/>
oJ_**>J 01Jy-
y Uâ J jJb 3 bU~0$3 IjO' > \y
y^j3 3 (S^ 3 3 3 J
^y \yj £ ^j O'-bo I cJ^-b ^y
J> Loy Jâj ^ I J C-s_*$"j 3S yy>-
l5j-a JO £ J>yb> ^ JO IJ-* ‘byy^ Oj3 jOj 0-*>0jp~ Oj-0 jOl
t_JukJ 4^JiJ jj C^p10» CyS J .£jO <J-> i 0jo^> y?j* 3 0>0- j JjjO
C-y9 <;'->_ ^J lO o-bt/i j\ ^ I-bo .LÔOaj bby*0*"" bb-i'-y> ooev5 3 bl-—
4_L*»jl j -Li I AJlwj (^0 jl J tOjy 07 L?^-t j\ 3 Xj I
olj rJ ^ -b Ju 4S0 I -bwwO- o-bO^ I
Olji 0 01 JbyLo
^ c^“
4joy>o . 3 -bLo Ojyo3 jJ^ j-i 4. ^ J ^-biyÔ 4_9 li Lt O-P 'j3

0 Sa'di’s Debate with an Opponent on Wealth and Poverty

In an assembly I saw a man in the guise of dervishes but not with
their traits. He began to revile, complain of, and decry the rich.
Finally he came to the point of saying that, in terms of power, the
hands of the poor were tied and, in terms of sincerity, the legs of the
rich were broken.
There are no coins in the hands of the generous, and the wealthy have
no generosity.
This was hard for me, who have been nurtured by the wealth of
the great, to listen to. “My friend,” I said, “the rich are a source of
income for the poor, a storehouse for those retired from the world, a
destination for visitors, and shelter for travelers; they bear a heavy
burden for the sake of the ease of others, and they partake of food
only when their dependents and underlings have eaten and the
excess of their banquets has gone to widows, the old, and their rela¬
tives and neighbors.
The rich have endowments, vows, and parties; they give alms,
breakfasts, manumissions, gifts, and sacrifices.
When will you ever be as fortunate as they, when you can scarcely
perform two cycles of prayer—and that with a hundred
distractions?
Be it the ability to be generous or the strength to prostrate oneself, it
is easier for the rich because they have sanctified wealth, clean
clothes, sheltered honor, and unburdened hearts. The power to
perform an act of devotion lies in having a nice morsel to eat, and
correctness of worship lies in clean clothes. It is obvious what power
comes from an empty stomach and what virtue comes from an empty
hand. What kind of gait comes from a broken foot? And what kind
of charity emanates from the hand of a hungry man?
He spends a restless night who does not know where his meal is
coming from tomorrow.
An ant gathers in summer so that it may have freedom from worry in
winter.
Freedom from worry and poverty do not go together, and comfort in
want is impossible. One ties on his bib for supper, and another sits
? -l> L> o I -l> I t ‘LoLl Llp j l? * ^>o J 40^ Lisp
J->oJLjfljJ Jpt) OJâ X>j\jS-
J jlLo^J 4j 4j_v?L>- J -0*-op- 4jT CÂ) I ^j^Jj I ^

^ri
jl>jS*j& .40-Ljj ooL-p ÎjjL ^ 4jj>-L^ o%o pL-^l ij-LL^d-uS"!
^\j-s-u ^JLfiJ\ t - jj) j 4 L-^ V (j-« j\^>-j L-î\ ^LaJ\ ^j-« 4jdli 3pl
*5* îf ^{jjs^ Jill' oi^ *£ôjoJ LoT.^L^
j-J ^JLj j ju I U^>j o I op ^^ o-vj l4-ij LL> ^HJ 4j>-l^p- OjLi I

. -LOjjB j Ij^l jil j -LO^j j Ijj I 4Bj>- JLjI 4j 4 Lâi
0s^> oij (^5^ -L> p: ^j-LL j-1 ^ -^-L> (JJa <_£ I
gsô o-**o 4j bj lj_& £*.—<S^y J ^ J^* j I £-—iS3 j
£ \yO ^ JapJ^ 3^. -Lal_>J I j-iô ^j-49 L> -La IjLo 0-9
Ll9jf ^p?*)L?»tJO> I j ^ l_j O -0-L><_£ 14-Ofci^_j O—<►_*_> 5j->-j-> Js>- -Lj LJLj
^Jl<L>< Oo LsJlp -Lj j jJ L*^j 4jf" oIoj 1 <u->j-a-j IjLa ^Lj I j .oju^-^T
j-p“ OOgJ Jjfc I jt-^4 JI JuJO *>Lp J Jp (Jp- ^jT ? -Li U 4j>-
oJj^ jl oU5" J^jLLsjo 4_S^^ Iju L> o '^îy
.^jLta ^jijj ^-sô jij 0--P 1^3 is.Ssi^1 $ Ojo^j->La (^_^Lip
I 4_^_iL>- 0>t) ^J Lp 4-^sA t*^ljp- j-U I -L) LoJ IjOlÔ-v-J

dreading the coming evening. How does the one resemble the other?
The possessor of great wealth is absorbed with God; one who doesn’t
know where his next meal is coming from has nothing but worries.
Therefore, these people’s acts of devotion are more acceptable
because they are at ease and attentive, not distracted and worried;
their livelihood assured, they can turn to their prayer beads. The
Arabs say, ‘I seek refuge in God from crushing poverty and being a
neighbor to one who doesn’t love.’ In the sayings of the Prophet is
this: ‘Poverty is ignominious in this world and the next.’ ”
He replied, “Haven’t you heard that the Prophet—upon whom be
peace—said, ‘Poverty is my pride’?
“Be quiet,” I said, “for the Prophet’s allusion was to the poverty of
a group of people who fight in the battlefield of contentment and
submit to the arrows of destiny, not those who wrap themselves in
cloaks of piety and sell the tidbits they receive in stipends.
O loud drum with nothing inside, without supplies what tactics will
you use when troops are mustered?
Turn your greedy face away from the people in manliness, and don’t
fiddle with a rosary of a thousand beads.
A poor man without honor will not rest until his poverty winds up
as infidelity—‘poverty lacks little of being a sort of infidelity’—since
without riches it is not possible to clothe the naked or to endeavor
to ransom a captive. And who will elevate the likes of us to their
level? And how does the ‘upper hand’ resemble the ‘lower hand’?
Don’t you see that God speaks of the ease of the people in paradise
in his revealed word when he says, They shall have a certain provision f
This is so that you may know that those who have to worry about
making a subsistence living are deprived of the luxury of respectabil¬
ity, and the realm of leisure is under the signet of ‘certain provi¬
sion.’ ”
In a dream all the world appears to the eyes of the thirsty as a spring of
water.
3Kor. 37:41. “Certain provision” (rizq-i ma'lum) is iterpreted, in the Sufi sense, to
mean that one has the wherewithal to provide for the day to come. This was always
taken to be a breach of one of the prime pillars of Sufism, trust in God, since if one
knows where one’s daily bread is coming from tomorrow, one does not need to trust
in God to provide.
^ fr CX~oy jX
j CX-^> x JI X CX-9 U? 0 L^p ji1 X* £ 3^
X_o 1^ X ^jA jj ^ Xô L^j»- <C-o>- LJ 01 -LwO j X CCo-1^2-9 I % X^cOTy 0 L J
<& ^xi-SO OLLy j <jpô OLL I ijw’j jx a*J Luo 01 xjj>- o05"" j
ijJj-*-fi j ^XCCa .Îjjl aJ ly>- -Jl-JLS-" 0 Xj I ^L.jy aL"" *\jS* j{+&J
*VI XJjjJxj y>c*J Ojy J ol>- (yX_GA J JO ^JOXCCa tjyJo ca
4_t Ijlyis j XjjL^ u~y~Xj» ^ylxOL IjUJLp .CCXfcl j£o Lll JjJs^J jiaj (Oj^Liwj
aJT L>- OJ-P j XJ j I x <0T ^J La Oj-xj j X_L I x^-T” y^-A>i Lj
Xj j I X jX 0 I Aj ^ XjJ^J A*qJ& J I Aj ljXy>- ^ XJJ^CXj A»<>jfci j I y y Xj j I Xjj
j I cc*-p LL.) A_S"yfc Xj I ajcLS''''’ aL"" L*_^_>- JJx ^ I ^_j>-^y x ^ xy ^^vO0 aL"
-criJj- c^ly <OjJ-v2J J 1 '0j£:
CX-*-*'^-*X-P 3^ jfi'3 jOk**' y>- 0^-^j>- y Xx5^ JLj yA^y j—^
oXjj aT^cLfJOLp c-O.iT'' . Jjwaj5ÔIjLjlxO- aT jl-X-a Ijj OLjI O-Ax>j Jt^05^,, ,
(y-$*"" y j Xjj Ll9 I a»<*jL>- j Jj jL^y>j j JL jlily I 0j->- o-L) li 4j>- .
1 »X-^ j J ^y° -X_3 ^ X<0 yJ ^ ip.X_«0 J 1 1*? V, *w I ^_j . X—O L ^
CwvLu j xJjT cOLLy ^L .xjj^xJ î! j ls*^ $ 4
10- j I ^Juy>cj Xjy} 0 Ljw^^_>- Lj>- . Xj j I X_^j CXy-w^>e_j ^ X_j j IX
‘^3J <^^jîS3^
Xj I tÔO-Ô o-*J ^wL"" ^ y
(Vj 3 L5^L5^ ^ ^ u~^ /*
4jjOj ^y IjlT CxX^j ^1 ^14X3 lo cO^-9j 0-<^jo 01 Xj j \x>- ^j~>tLj y
o-vw> j j aS"" xj I x ^00>cjo j j&
jx y OOIxXa a5*" 01 Coy>cx 1x05^ t^00vw<>^» aS"" xj lx Ix*y J
AJww^j y CXw^ X j X_xA Xj 0 lyJ_P j L L JU j LO^y Xj X_X> 0 LL-JLp j Xj j I ju

The instant I said this, the “dervish's” tolerance snapped and he

could bear it no longer* He drew the sword of his tongue, spurred the
steed of eloquence into the field of gravity, and charged at me, say-
jng} “You have exaggerated so much in describing them and have
said such ridiculous things that one would imagine they were the
universal antidote or the keys to the treasure houses of sustenance*
They are nothing but a handful of conceited, vain, egotistical, nau¬
seating people occupied with property and luxury and seduced by
status and wealth* They do not speak except with stupidity, do not
look except with contempt. They call the learned beggars, and they
fault the poor for their distress* By virtue of the splendor of the prop¬
erty they possess and the distinction of their imagined status, they sit
higher than anyone else, think they are better than anyone else, and
never take it into their heads to have any concern for anyone else,
unaware of the saying of the wise that ‘whoever is less than others in
acts of worship and greater in wealth is externally rich but inwardly
poor*' ”
If a person without virtue prides himself on his possessions over the
wise, count him as a donkey’s ass even if he is a cow that smells
like ambergris.
I said, “Do not belittle them, for they are lords of generosity.”
“You are mistaken,” he replied* “They are slaves to money* What
is the use of their being springtime clouds when they don't give rain?
They do not take a step for God, and they do not give a coin with¬
out placing an obligation and causing hurt* They accumulate money
by hard labor, keep it with avarice, and let go of it with regret* Just
as the wise say, a stingy man's silver only comes out of the ground
when he goes into it.”
With toil and effort a person obtains some wealth; another comes and
takes it away without effort or toil.
I said to him, “You are only aware of the stinginess of the wealthy
because you are a beggar* Otherwise, to anyone who covets what
another has, generous and stingy look alike. A touchstone knows
what gold is, and a beggar knows who is tightfisted*”
“From experience I say they keep retainers at their gates,” he
replied, “and to keep the poor away they station vicious thugs who
put their hands on discriminating people's chests and say, ‘No one’s
O-ojj j'L j2 t_jL>
ajl** L) azjS* Ij ^ L>c-L) I ^jf jlj ^ a *^> o L^?
CA ■>■>■'*> J v^ 3 J —&£- Aj IjO I
jlô^j—> Oji3 ^jZj>-

iSlr" J-
JL>t/> j oL*jL> oLIaTa*3j jl j A> IoA» I oL>cj jUtiyAi jl 4JxJ I jAju j*Ai£"*
. oLIaT" jt-*^7 ^ oL»Lo tJoj o-wJLap
j,J^Xo o L>- aSU bj>tÂ .iÂo Lo (A=> JaI aÔ
^La^jLS"* 6^-jCo ^ 'ii_c I o ^^ i ~c I o ■i+Z
JI <J*)L>- 3 J—0 Ij-§j 2J_> I C > jJLp JI j -^J-^1OI ^ JI 3 ^JI -U I c-9jJ*-*
. A^>* L»vvJ f1^
o-~j \yc+* I jS M*rs. lS^ j J-3 y. {y~j^ jZ
*J I j>-
QJ>- Z~ ^ I -Xjj ^Jj 1 ^_jd
z>jJ L JJ ^J*3 ^ j*' t^j~Z 3 ^ ^3
^1jj>- JI (JÂ-?o 3 ca~Upjj*zL& ^y>- Oo L»p Lo ^ *,_>*L/3 La I
jl c^L/aj I OLo ^ OLfeijj ^ ^2jSL> Cy ^ yy* ^ ^ Lâ
aa~jL> jÔIA>y> ^y1^y L aja~j ycSjj ^Lo o-**o ^lo ao jS~'j& .^»jL
A-L*-J Lll oA_)J-3 ^ >/? *-A jl ^_a_S^ L_> 0-L_)j^ ^Jij-STO-X-jO oJij_J Lj
^ . 4_XjL*^ L^5" ^ Aj I <XZ3L^_aJU j2 ZZ*>J$ IjOb
^jZj\^£2S>-\ ZL>J$ J>- 'S' Ojl '—fi I OLjLjJj ^ j' Uj^. ^
Aj Jj_9 3^ (ta^JtJ fi ^ ^ £-y-9 3 "i"!l"^La^ O Lw2jo a^< Lj
aS""" .ca_«~o L jLLi o I t(A—«-o L>- j-> ^S-> ^j-> I aS ^LLo . aj I
L4 ^ j Lwâ^^fcA* A^NhJ I L . Aa3^^ Aj^ L I^ ^2
Ai A 9 Up ^ ^J ^J ^ A-^-9 4 O U LoJLwwa I
jj* a5" JJ-*-*-<>j>- $ L)jS^ (w^J>-ljJi aLqj>* jJ -^Vl (3 V
^ J—J Z3Z AS 2j*S' j3 j2 ^ ^ ^ Aô I ^ ^S*-3 2^*sJ ^*vwsj^

CHAPTER SEVEN; THE EFFECTS OF EDUCATION 144
at home.' And rightly has it been said that
Of him who has no intelligence, ambition, foresight, or opinion,
well has the chamberlain said that no one is at home.”
“With the excuse that they have been driven to distraction by
people with expectations and by letters from beggars,” I said. “It
would be a logical impossibility, even if the sands of the desert were
pearls, for the eyes of beggars ever to be filled. The expectations of
the greedy can no more be filled by the good things of the world
than a well can be filled with dewdrops. Where you find a person
who has experienced hardship and suffered bitterness, it is because
he indulges himself in terrible things, does not try to avoid the con¬
sequences of his actions, does not fear God's punishment, and does
not know the difference between licit and illicit.
If a clod lands on a dog’s head, it will jump for joy, thinking it’s a bone.
If two people take a funeral bier on their shoulders, a vile-natured
person will think it’s a banquet table.
A rich man is favored by God, and because he has plenty of what is
licit he is preserved from illicit things. I have not stated these things
with logical precision or produced evidence or proof, but I expect
you to be fair. Ffave you ever seen a cheat pilloried, or a destitute
person in prison, or a virtuous woman fallen, or a hand cut off other
than on account of poverty? Lion-hearted men, out of necessity,
have dug tunnels and stacked dice. It is quite likely that a poor man
be seduced by lust. Since he does not have the wherewithal to take a
wife, he falls captive to sin because the belly and the genitals are
twins. That is, they are children of the same womb. As long as one is
down, the other stands up. I have heard that a poor man was
arrested for a vile act with a prostitute. Although he was ashamed,
there remained the fear of being stoned. ‘O Muslims,' he said, ‘I did
not have the ability to take a wife, and I couldn’t bear it patiently
any longer. What was I to do? “There is no monkery in Islam.” ' One
of the causes for the inner peace and serenity that are possible for a
rich man is that every night he can take a beauty in his embrace and
^ CX--J^J j*J> L upL
IjjUlj>- jj jj j \ o^-Ls^ jl c~*o IjOLL •Sjtf jl
*cXj-5 J* cJU^ jl ^L
o.>jS* LgX-Xô I o5jj jjB tjljjjp 0y>^
. A^S*" Lj XâB L J>J>âLl* J> j I C^*ii? j^vo- L ^ CX~J l>â
Ujo j j ÂAgj JJ>- &
^yUjo OLo jJ BjS* ol_alii
AjLaJI p->j j^P cA!i Cl^Lj ^^XXl A> (jjj jô
. jjoLj oU ol^j^Jb j juoÎ c.^.^./2.icoj 0-<w2p oLx^<—ApI
A*»^j-o XXJi Lj C—X ^ o Ai j ^ lAw< Lj^>-
b ^J ^^
xLj ^1j£ J AJ 1^0 Ixi I ^LvJ ^j^P ^^XXjJj^ XxXo <j\jjX~ji du L«<b“
.6^1^j> ^yiLcX-Xj
Aj La-wJ i jI Lp ^ jA3 1 Aj L40 ^ T.^^J * ^ t jB* L
o j Lt>c_o o Lj I xS' ^jb^>- j I ^c,j^j^ j.S' I .ijp o L Lo 4_S"" LL> ^_j L>
.Âi ^j^ ojL ^ I jj djiL>- ^ ^c,xx
. ^jj 0-^-3-j o Lxj I J U- jj> ^ £ dj bjS^
j-^j jb j&i j jLiiS^ I U oj~*s>- OLjLj I (JLa jj aS* 4J
Jj I^j>cj dS* âL^ jA j 0 1 ^5 A> Jj Ijj a5^ ^9 Xo t jLli JT
4_-<>>jii ex -Lj jj ex^jb X_j2_j Lj •,
jl—aX*w> 4^11-^ 01 jj>- Ijj _^
iSjf L^lAek^ <S*ex^Bj*j* j jjj ^jj.}

thereby renew his youth every day* Bright morning salutes his radi¬
ance, and those who strut in pride are stuck in the mud in embar¬
rassment before him*
Hands drenched in the blood of the poor; fingertips dyed purple.
It is impossible that with the beauty of his countenance he would
contemplate forbidden acts or indulge in corruption.
A heart stolen and plundered by a houri of paradise—would anybody
pay any attention to idols from Turkistan?
He who holds in his hands all the luscious grapes he desires does not
have to throw stones at bunches hanging on the vine.
Generally, the poor sully the skirt of respectability with sin, and the
hungry steal bread.
When a ravenous dog finds meat, it doesn’t ask whether it came from
Salih’s camel or the Antichrist’s donkey.
How many secluded females have fallen into corruption and tossed
their precious honor to the wind of ill repute on account of poverty?
With hunger there remains no stamina to abstain; pennilessness
snatches the reins from the hand of righteousness.
Hatim Tayi dwelt in the desert, but if he had been a city-dweller, he
would have been at his wit’s end from the throngs of beggars that
would have tom the clothes from him.”
“No,” he said, “I feel pity for their plight.”
“No,” I replied, “you feel envy for their possessions.”
We were engaged thus in this debate: every attack he launched I
attempted to fend off, and every checkmate he proclaimed, I
countered with a queen. Finally the coins in our purses of high-
mindedness were exhausted, and the arrows in our quivers of argu¬
ment were all shot.
Beware lest you throw down your shield with the attack of an eloquent
person, for he has nothing but his borrowed rhetoric.
Put into practice your religion and knowledge, for a rhyming
—O jJ
o jUpp- j2i 3 -ijU ^ y
o-A_^_> ^ ^yLUl ^ -A_) l-<kj

4 ^ I ci-w^9 Lp L>
UJL- jjj la j j3 jI -U Ojj>- (^-~J 0L& L>- o-^< <5^ j Lp I ^jjLa5^
^L^Lj>cJ -U»Lj L> O-PtPEJ <0^ <jZ>\^)Cj J J I 0j->- . A^L-^PeJ O-Aj^lp-
-Ulj^ JV->U_>_ 5 I ^ rt-jo L_^» .} <S^ OU-a’tOT AjLLj ij |f> aS' l_P*
01-Up- J olj^ la ^ jl ^L>- oO-^ L/1 J L/1 J-1 J ^
jljUJb la ^3 J1 L^1
L> j*j J-i JAp C-~a^^Pej j j*jO^ (Lr^* 0n3 ^ t4-3*ja]l
y>- ^^pli .~l>j-^> (^5j$ OLj 01j-So Iy> OLa j îy^H jÛ-
Jua L> J I J .S^j Jj3 j^JLJ (w^ww>c_) j_*a A-UJLj La ^jJ^-a J Aj Jp La C-Jup-
Ijj Li>- 0UL>j.i y j L5^^ ^ 0^^j-^-* ^JH ^ (j4 J -ijJ 1^ j+* jU**j
£^0" j■** y 3 ^ L«*P- ^j-o.P- L ^ (O-wâ^lp- ^S"" lp-Â 4^_> I ^L)
^jZ^S- C-^-LJ .Cl^wâ^lys*-j>5j-£ l î I j\^JbUL 4S' l_Pe_> I J iC^w^jla
djl^Lo 6j I^J ^ IjO-w-g.) J C-***a I i^~> J^ 4P jJ I jUo
^ Caalip iXwA^l taA^.^^P" ^ ^W*-^ a^
^ ^Li J |t£ J jL^-J jU J £yf
oj-£j ^p" 3 O-wv^Ll-A J„*_) a^"" oll^jj ^4^
.jj JLS^ Up oLljjji iilp- 3 jy&3 »Aj^Li 01jô Iy
^X3i y 3 j I j I jL oâj>- y- (^^-U ÎcJh3 j& 4JIJ j—5^1
^ ^JH ^ CIp»\Jo IIjP *4^0 (3^ 0L^414
jUf a5"o^T OLLjjj^ 0^ 3 ^33^ (j-UiJ-1 ^ C~jT 01 >4 Ijj
^ c^p- LSil ^ 3^3% t0®3 ^ ^j^ ^3*

CHAPTER SEVEN; THE EFFECTS OF EDUCATION 146
rhetorician storms the gate with arms, but there is no one in the
fortress.
Finally he had no more arguments to use, and I humiliated him.
He stretched out the hand of aggression and began to speak absurdi-
ties, for it is the custom of ignorant people, when they are unable to
counter an opponent's argument, to rattle the chain of odium. Like
Azer the idohmonger, who could not best his son in argumentation
and rose up against him in battle, saying, If thou forbear not, I will
surely stone thee [Kor. 19:46], he cursed me.
I said, “He tore my collar. I grabbed his chin,”
He attacked me, and I attacked him—and people ran after us,
laughing.
Everyone was astonished by our verbal exchanges.
In short, we took the disagreement before a judge and agreed to
arbitration, that a judge would seek the best path and pronounce a
verdict on rich and poor. When the judge saw our twists in logic and
heard our reasoning, he pondered and then, after much reflection,
raised his head and said, “You who have spoken in praise of the rich
and vilified the poor, know that wherever there is a rose, there are
thorns; with wine comes a hangover; over a treasure trove sits a
dragon; and where there is a regal pearl, there are also man-eating
crocodiles. Behind the enjoyment of every pleasure in the world
lurks the specter of death, and before the luxury of paradise is a rim
of misfortunes.
What can an enemy’s cruelty do if a lover cannot endure his beloved’s
cruelty? Treasure and serpent, rose and thorn, sorrow and joy—all
come in pairs.
Don't you see that in a garden there are musky willows as well as dry
wood? So also among the rich there are those who are grateful and
those who are ingrates, and among the poor there are some who bear
up and others who suffer torment.
If every drop of dew were a pearl, the marketplace would be as full of
them as it is of donkey beads.
Those favored by God are the rich who act like the poor and the
poor who are as high-minded as the rich. The greatest of the rich is
he who sympathizes with the poor, and the best of the poor is he
who takes little from the rich. And whoso trusteth in God, he will be
his sufficient support [Kor. 65:3].
uv 03o jj j^j U <^>b
(0 c-ii"_$ ojUj ,_y jl i-jLlp cJjj
I j-> 333^^ bb tj^jo iÂ*>bd 03*~» 3 âL* 3 33L*33a jl|^J
3 -Xj jj2*j 3 Oj^j 3 3ij-o ^ 03<>j*->3^^"' t03oAj-^l-9 t jbo <T 03a*^?
(j3>3>- 03^/> .iboOpb ^jl^j jb^>- jli 3b b JljbJ j Ijb JjUo ^3 . JUAJb
3 33**^0j (3^3 3^ L^^*pb^- 3^ 3 (3*b>33^ ',—'3>t/) ^|
b 4>- jlijj> 3 I3J2J t03~A Ij* ^S*3b» ^3-o jl j ^
(3 (3^^ b/° Lî ^ ^ ^Lj t^>^" " ^3
3-> ^ j* ^p ^ ■■ ■ '^** i-0 ^y ^33^ (3*^3^^ j^-L^'*'3^“ O b3 ^
OO—-^ ^ 3 ® ^ b^_> 00~o_*j o ^3-^ c£ ^ 4*j2-) 3 *c£ 4_S^ 3^3^ (^5^3-$
OUlTjJj 03>- Oj->-I 3 L-O £_^-bs^ 3 039jjm 3 JjîIj t_Jlb tcolojT
i^L*l 33J0 (^b?- t^bJ I 4j»jl £_5sJI» jj-vaJ3o j-ila>» 3_>Jj> J-ibp jtJbp obOob
j^j^y I b» I 3^-bJ I3 bo jJ I job# t jb»J <S<J3p I t jb>-J3 c^Jbj O3I3
4jo*b^\ 3^3 3o^ 4iil ^bl 3*-*j
J>/ Ô I jl3> b>- b y ^ ^ ^ ^ Ab""" »-0*«^n_) ^y I 3b"^.A ^-m«o b_—*0 j-^.
^^J Ip d bi ^ b -^3^" 00-^->-jj l^j -01—Oj3j b^ y aT 03*^ 13?- ^ I -Ob
-Oo I ^ t\^^ bô ^*_«-*> I b^ Lj -O" 33 3—b^* ^ *Xj ^ ^ ‘{^ ^>3
l3b?t_A j\ 3^j 3 t^303^j^ ^_b2-^b« jl 3 ^_ol.i Ls^j bbz-9 ^r^~>~ iS^ ^ ^^
3 3"** 3"! ^3^ 3 p-d^bgJ 3-^j ^»39 ^"3133 j^ 3 3-^
c>b^ f* iS3j
(jîJj* L$\ 03j1^3» J Ct^*
iS^J* uts. f* ^ LS^ CJ-e £
O* —1V-J 0_ ^ ^ Ji l^SvJ
>• I 9 Lj ^ aS^ , 3> -o jy>zj

Then he turned his face from me and began to chastise the der¬
vish, saying, “You who have said the rich are occupied by vanity,
enjoying themselves, and intoxicated by sport* Yes, there are some
who possess the qualities you have mentioned—lacking in high¬
mindedness, ungrateful for bounty, who only take and keep and do
not consume or give* If, for example, it doesn't rain, or a flood
destroys the world, they, trusting in their wealth, do not inquire into
the misery of the poor or fear God* They only say:
‘If another perishes in want, I have* What does a duck care for a
storm?
Ladies riding on camels in their litters pay no attention to one
who crawls through dunes*
When the base get their rugs to safety, they say, ‘What care we if
all the world has perished?'
Some people are as you have said, and others provide tables laden
with good things and extend their hands in generosity, looking for a
good name, lords of this world and the next, like the servants of His
Majesty the Padishah of the World, the Just, Assisted by God,
Victorious, Holder of the Reins of Mankind, Protector of the
Frontiers of Islam, Heir to the Kingdom of Solomon, Most Just of
the Kings of the Age, Victorious in the World and Religion, Atabeg
Abu-Bakr son of Sa‘d—may God make his days last forever and
inscribe his banners with victory!”
No father has ever been so kind to a son as your generous hand has
done to the family of Adam*
God willed that he have mercy upon the world, so, in his grace, he
made you king of the world*
When the judge reached this point, having driven the horse of
eloquence beyond us, we assented to the verdict and forgot about
what had passed* After this adventure we began to mollify each
other, placing our heads on each other's feet in appeasement and
kissing each other on the forehead, and this was the end of the
affair*
Do not complain of the turning of the world, O poor man, for you are
unlucky if you die in this state*
O rich man, since you have successful heart and hand, eat and give, for
then you will have won this world and the next*
UjbT
.JL« j J jI 4_j
' I J-fr"! Jt <J^
J ' O-iS^ ^C^-vvw^ -G j C^>c-^-J JL> .
.GG-GA 3 âS-o I C-^>U G J
ji^^j <r (j-^$i>L;jfc oi^ j lj
^jy*j 3 5 j) JU Lw2p*J j*m j2> <&
3 -GJ-L) . ^ dWj 4&\ j-ô4 ^ 4^" ^^5" O^waj IjOjjli Ifta2/
* Lp
G^j j^~ ^ 3 J *G ^ 0~^* ^
^3 3 3 3**1 3 *G^ ^ L— -*■ -*■ b l—_p 3**1
kS^ 3 ^^ ^ JI <Sj—** (^5^ I j>-
*3*^3 ^ lj^>^r cf ^<3^ ^
O I £&> *3 4Jâ C-J3» J (jGGj ^Ju cSJjW tjiJ} SJololl ^ Vj Jwi- G^5^ y^P
•^ L) 3*^
J1 eS^ °jl 4—^ GU_u*j <£jj>j> 3j> <Sjb^ /
j**^cJ ^ ^ i»G>> aS^" I -G-^ j^\^M
CG-G> I 4j j I ^JwGxB 3 ^»Lju I J
ôjfc ^S' OUaJL^ C-âX>- £ <Ua CJ^

Chapter Eight
The Art of Conversation
Wealth is to make life easier; life is not for accumulating wealth.

An intelligent man was asked, “Who is lucky, and what is mis¬
fortune?”
“Lucky is he who eats and plants,” he replied, “and unlucky is he
who dies leaving everything behind.”
Never pray for anyone who has done nothing, who has spent his life
acquiring wealth and not consuming.
£
Moses advised Korah, saying, “Be thou bounteous as God hath been
bounteous unto thee ’ [Kor. 28:77]. He didn’t listen, and you have
heard the consequences he suffered.
He who stored up no good with his dinars and dirhems lost his head in
the end over dinars and dirhems
If you want to enjoy this world and the next, be as generous to others
as God has been to you.
The Arabs say, “Do good and place no obligation upon another,
and the profit thereof will revert to you,” i.e. give without obliga¬
tion, for the benefit will return to you.
If you are hopeful of eating fruit from a tree, do not place a saw of
obligation at its base.
Thank God that you have been given good things: he has not deprived
you of his bounty and blessings.
Do not place the sultan under an obligation for the service you render;
recognize that he has done you a favor by employing you.
148
^ ^^ ‘^1-^ I i
' £
3 ^J^^X>\ aJxJ I L?ô : Jj J>îT oAjli^ J -bo^ £-> J 3*
• 3 C~^>-y> I a$C I j-$o ^ 3 ^jy*3>
C~~o JJ j-> J** 0^
b_L>" ^ l 3^ 3y l_j ^1 «-b^<>_wj I ^ 4j ^

-i <J^
j—^ L» o-^j—^ <& 3 ^Lp 4__^ Ijjj^^' oT

©
.O^y- jl Ai c^j^j 3jj jl jjp
C^-j*vO jTlJj^/ bbj-j ^ Jjfcj j ^1p j^ji^S-*
C--^jIâJl*^Cv« jl5*^jk^Jlp
b-*^1 -Llo jj ^ Ju^j->^ bb*^>* L j ^ j^S' aTj& o -\_) Ls
o La Li j> L> . -b L> J L<S 01 j lijÂj I $ 3 $j.JL^ o i 3c^ ^y>~ jI
.uUtijiL C-O jJ2j O I Jjji .S^- aS^ -b^J ^Lb>e>l ^ ^ J I O I *A_J>3 JlCUOe-4j
Cl*.* -Ll> J ^ Ai ^ Ip AÂ (il-*oL> ^S*! (_£*-Ll>
O~~~o Jj^JljJ>- jlS"* J-o-P As-Jl^P l_ajJlA JjoO^j>o J_>-
.c^-^>3 ^Jlp j (OjU»tj^) (JLa l jJ Loj jl*\jL ^j>- a**
^ jj-^ 0L0JLL? jl o-i^S"'' jjl£- toL^s_*_) Ol-L) jj o^j3 I t+^j
. oLi->3j^
(J-5 J>^ j:> a$" J_iL ^yoy* j U-b* 3 <Sj^<J^t ^3
aS"" JblJ j\& ol ^->- aT aT oLj qj^ -W3 aS"j%0s {m$*^3
iSj ^ ^ ^ y> C-—13 -b J (^5^ -b^j’ ^>- I jbbô-

CHAPTER EIGHT; THE ART OF CONVERSATION 149
£
Two persons have toiled in vain and labored for naught. One is he
who has saved and not consumed, and the other is he who has
learned and not acted.
No matter how much learning you acquire, if you don’t act, you are
ignorant.
Neither scholar nor sage, he is an animal on whom are a few books.
What knowledge or awareness does that empty-headed one have? Is he
carrying kindling or notebooks?
£
Knowledge is for nurturing religion, not for consuming the goods of
this world.
Everyone who sells his learning and asceticism has built a haystack and
burnt it up.
An intemperate scholar is a blind man carrying a torch.
Useless is he who wastes his life throwing gold away and buying
nothing.
£
A kingdom derives beauty through the wise, and religion achieves
perfection through the abstinent. Kings have more need of advice
from the wise than the wise have of proximity to kings.
If you listen to advice, O king, in all the world there is no better advice
than this:
Give the job of tax collection only to the wise, even though it is not a
job for the wise.
Three things do not last: wealth without trade, knowledge without
debate, and kingdom without punishment.
£
To have pity on the evil is an injustice to the good; to grant pardon
to the unjust is cruelty to the poor.
Speak sometimes with kindness, appeasement, and humanity: you may
capture a heart in the lasso of agreement.
Sometimes speak with fury, for at certain times a hundred pots of sugar
are not as useful as one bitter herb.
When you show favor and cater to a vile person, he will squander your
oI olS^^S"" ^}j^>~ j Ij t jj j L l^b L*b.p I oL&Li^L j Ju
sZ »> uJ
1 Lrd ^ J Jb^
L54^ ^ ‘l^-V jJ Jj IjC^(jyLxs*
^ ©
oyT<j-*-Lo *£L 4_>- a^>» 0L-4 C—L ^jta a5^(j;^ oTj&
.^co-**^3 aS** boL aS** oUy b> \y aS** {^>x>^^
^SiSS jlj Aj^jTbb^jb>
Î "- ^ ' iX)j*J i^s**** ^ ^ aS""*
» aS"" jlLL C-^J^ 5 ti^Ji LL-4 j^ cr^ ^ l£j!j
.J^JLwja (j^jj>t^ JLiL oL^j^^J

oIol Iol
<j>^> 4^ jiifj L. Jîy- j^-^> £ ^ cr^^-
^ l^b -b_L) jJ 3^* aT JjwO A obb>-J <. J > I p-L^» <_£

(JJII
O-iS^" Jbl_OJ t j_osyj I j~> aS^ Cî^ ^ >L> ol—g-> j-> L5^<
J ol—gi
0^*0 O I J^>" (_£j ^y&JLA b) L>J J b) I COB'LL a5" i^jLyX^ytP ^bOb
^jLb L Cb~b ÎbP I OLbj ^ 5 j-> Xi\ xSS' j . bji"" (Sj^ *
a^ <f joU oIju Ijlw« j\ a~>~ ILr<‘^3 *aj>- oL-o-*^^
,.}^lo,ôo I -b I
o>y^ LL^- oL* jjJu y>- ^jZoIT o-LS"" oljjj—al
ol^(j_<x^^> IjOl-<S* j—S' oj aS"" jlxSS
jJ^^5"a5" (j:jL" oU>- j-«-Lo oL>»
•* CL
5 *A,-”^—.t.
C—?o -b * ^*^.. x^^x.) I Sj>~ <SS>- 3^
CHAPTER EIGHT: THE ART OF CONVERSATION 150
fortune as your partner*
One cannot rely on the friendship of kings or on the beautiful
voices of boys, for the former can change on a whim and the latter
change with a wet dream*
Give not your heart to a beloved with a thousand lovers; if you do, you
put that heart in jeopardy of separation.
£>
Do not share every secret you have with a friend* How do you know
that, sometime or other, he may not become an enemy?
Do not inflict every injury you can on your enemy, for sometime
or other he may become your friend*
Do not share your innermost secret with your friend, no matter how
dear he is, for a friend may also speak to his dear friends*
Do not divulge a secret you want to keep, even to a close friend,
for he too has close friends, and so on, and so on.
Silence is better than divulging one’s well-kept secret to someone and
saying, “Don’t tell!”
My dear, stop water at its source, for when the fountain is full the
stream cannot be dammed up.
That which cannot be told to everyone should not be divulged*
©
A weakened enemy who becomes meek and appears friendly has no
object other than to grow stronger* It has been said that there is no
reliance on the friendship of friends, much less on the flattery of
enemies* Anyone who considers a petty enemy as insignificant is like
one who ignores a small fire.
Extinguish it today while it can be put out, for when the fire grows
large it will bum the world.
Do not give an enemy you can shoot with your arrow a chance to
string his bow.
©
Speak with two enemies such that, if they become friends, you will
not be embarrassed.
Battle between two persons is like fire* A miserable tattle-tale adds fuel
to it.
tjL/a jj—> I (_^_j J-5 oJ'jjfi's b (j^J x^S"
oL^ ji Zj*- C~JJi£ <0 (_rl_)'l ji jl-^
us/ jly*jy>- ^jl Jj lj* ^JiL_J <£**& I \j jl
j>/ jij—^ ^ j-5 ^ A-5 <_A^ L5O5" 4^j-' J~i

0
, I^ ^ J \j I j+A ^Ls/3 0 j^-csÔ \j aSÂ
a^ ^ ol jl -AJja-^>" (J>^ c£
^-A ^ u 4—r
IwOwO* -
. Jb]y ^’jlj^ ^ oT ^L) l£j^ J-5
{C,y*A <^CS>- Jjj I ^ ^
'.
. JbLl> O-USo I jlaj>- jU- -b Tl^y* j ITU
bb> O^j—j 0~~J*>b“ C^^S' J1 s>?

0
. Jb LxJ^-o y y 5jja jJ>Ls Î <& i
Oy* 5y- O^ JI l3*^ c OIy lj ^ ^

1 5 3^T
~_0 y tOlj
0*^. ^ ^
0^
Ji^ Îjl*- <Î-Lp jl Ijjl j bJl_Aj_>

j L&j-; j I c5*A J ^ Jc?^” I_x5-*-; ^5"
*L
j*Ayi jljljl^ —jj^ uA.1—^-:
-Uj_J It OI 4_j !<■ y_ i_J”" C- <aAj I C-~J IJJ
0
The first and second may make up again, but the third will be caught
in the middle, out of luck and embarrassed.
To kindle a fire between two persons is a silly thing to do when you
may get burned in the middle.
Go easy in speech with friends lest a mortal enemy be listening.
Watch what you say in front of the wall lest behind the wall there be
an ear.
£
Whoever makes peace with enemies intends to harm friends.
O wise one, wash your hands of that friend who sits with your enemies.
£
When you hesitate to do a thing, choose the path that will be less
hurtful.
Don’t speak roughly to people who are easy to get along with; don’t
make war on someone who knocks on your door in peace.
When a thing can be accomplished with money, it is not worth
risking your life.
When every subterfuge has failed, it is licit to take hold of the sword.
Do not have pity on the helplessness of an enemy, for if he were

powerful he would not take pity on you.
When you see an enemy helpless, don’t brag of your own manliness.
There is marrow in every bone and a man in every shirt.
©
He who kills an evil person rescues others from the calamity he
would inflict and delivers the evil person from God’s torment.
Forgiveness is pleasing, but do not put balm on the wound of a
vexatious person.
He who took pity on a serpent did not know that it was an act of
injustice to a human.
oTIj C—-IJj OXy^ jXlj OÛa>- jl»yX_ Jr*-**0 jl ^^~a!
•c—. I^ o I ^ ^15"
,^5" of iXjjf ij (jS" j-^-
-'° 4—^
0^>- O-" I j -X-> 1—*j Ij O
o i o I j _J Zj—Xy J JI
Ol ij . :>_^j C~~sA C-J i^JiiaJ J ij I O-ls-J Cf^J^ J1 <_r^ (*-“'>’
. Xj yj* yjX y y £ fyay ij J Xj Xj^ J^*** y X^ ^
0-~^JpAyi 3 (^jj^~ ^ 3^ L5*J 3 Jpj*
^L> jX j -*i x£ U *& <^ Ij cr^j-5
;1_li 4j
Xy iJnj i_> Ijy aX p_Jl*j Iy> XXfiXy- (_$l C-iT j-b Ij L-i
uIjl>j^J X£t>j-y- xxîx d\xy: ij îjXySy
(T)
.^1p^ jaIj j jt^-(_^ oLi-ilj. :-L> I <y_x j j^-*o a~^ J-5
jhj^j Uj3 aXx :>yj Ijl-^—>■ <& o-*J Uji 01 <J>LU ^
. Ju L*J ^ LjJIp I I jO [u>j 5 £ -Li Ijj O U-o~^ ^ j-> (S'^s*rLj. ^ *^Y. ^ ^ ■*> ^
L) X***J fy-yO. >z-> 4_J L> j <l£-> I £ XU^ ! ^XU- Xj J I -Xj>- (Jj I <û~
. JL^
.it) j j 45,,, ÎjxS"^ I

It is a mistake to take advice from an enemy. To listen is all right,

provided you act contrary to his advice, for that will be the abso¬
lutely correct thing to do.
Beware of what an enemy says. Do it and you will slap your knee with
contrition.
Even if he shows you a path as straight as an arrow, turn away from
him and take the opposite road.
£
Excessive anger causes dread, and untimely kindness destroys awe.

Don't be so rough that people go away having had enough of you, or
so soft that they take you for granted.
Better to have roughness and tenderness together—like a surgeon, who
both cuts and heals.
A wise man never resorts to roughness, and he is not soft lest he
detract from himself.
He neither puts too much on himself nor humiliates himself.
A shepherd said to his father, “O wise one, teach me a piece of hoary
wisdom.”
The father replied, “Don’t be so kind that the sharp-toothed wolf
becomes fearless.”
©
Two persons are enemies of kingship and religion—a king without
clemency and an ascetic without learning.
May no king ever command a kingdom who is not an obedient servant
to God.
£
A king should never be so violent with his enemies that his friends
begin to mistrust him. The fire of fury falls first on the person who is
irate; only then does it reach the opponent—or not.
©
It is not appropriate for a human being bom of dust to put in his
head conceit, wrath, or pride.
Lr~J 1 j1
(J^Jw) IjO
I <S 1—>■ yrt 3j>,
^5*" \j>- yj j J (^loX \y- <£^y X
jl Cj jJLp jl J>Jj ^ C-^jL3 j-T CU-*^^ jJ> yy-Xj
.JjU y^kX-
yy-X> ^3j ^Xi3 y> % 0^*0 J
ajjL ^ Lyty ^ ^Sy~ j
JUy> £<*->■ 3 ^ â“>" ^ ^ ^ ^ J~* ^ 3^
.^r ^JJjJLJ I ^ Ljl>jl
iîx>- oLl^Jo jl—*>» j ^ 0^*^ oJ>J—^ ^ ^—'X*3$ l) 3jj
jj ojl* jj 3 ^ 0j IjoL^S"" Ai I obj—ô jfij
4_^j I ^*0 • ^ ^ aJ^v^L^ *J—> Iji 3j3 ^^Xxy- 4—<>-& j I y^
. JL) Ijpj ^-0^ ^ xS* \& j IS"" ^Jy*3 "M
yj I jS*I . XJj Lo L>- .u^-1 yX>\ j I i^j-ô jj-o-**' J> Aj y*
j y^*-^ 5 j I t O i jX"3 J ^ ,-^<J ^ ^

With such fury and uncontrollability, I think you are not of dust
but of fire*
In the land of Baylaqan I came across a hermit* “Cleanse me of
ignorance with your training,” I said.
He said, “Go be as tolerant as the earth, O learned one, or else
go bury everything you have learned in the earth.”
An ill-tempered person is caught in the hands of an enemy, for no

matter where he goes he cannot escape the clutches of retribution*
Even if an ill-tempered person goes to the top of the celestial sphere to
escape the hand of calamity, he will still be subject to the
affliction of his own bad temper*
When you see that disorder has befallen the ranks of your enemies,
be calm* If they are collected, you should worry about being scat¬
tered*
Go sit at ease with your friends when you see your enemies at war*
And if you see that they are in agreement, string your bow and carry
rocks up to the battlements.
©
When an enemy has failed at every subterfuge, he will ring your bell
in friendship* Then, in friendship, he will do things that no enemy
ever could*
©
Strike a snake’s head with an enemy’s hand so that one of two
desired things will come about: if the latter wins, you will have
killed the snake, and if the former wins, you will be free of an
enemy.
On the day of battle do not think you are safe from a weak opponent,
for when such a one is desperate he will tear out the brains of a
lion*
©
Lo <Sj^? yj*'^y OX (J-1 <_X ^Lx
j\jf jl> ^3-0

y) xX> ry>- jLo jbgj 0i^—» 4*A~b
jilj J^J^j O ol.\X -—a-9Ij LS~^^'yy. X-X

■yy> y_y J.5
jlS" ji jXlSoTj—~^t>^0r~;
.c-~vj-lia*» j^cs-y^cj $y- $ I -uX« tS^j-^y '^’yy jp>
^yib jT_j C~^l a-alfi Jjj ^ ,jjl Oy* J3j* i jX'1 vO
4jî ijLyS~ ji £ <>Jfi ^y -*b yy u~^}-~mJ .o^LiS'
. Jb L>j
I ^ 3J JI '—<*^X ' iSj^£^x> l£3—*-w-) ^—3
bu>o'xj>- -W>3^ oL^—
. iy XJ ^lT^"
IXj 3 ol.il> crtF*" ' Cr^ s* y^*
,(JLo-?t) 5y>- X jjB 3 -AjLoj JL>ô ^y>- IjL^S**'<XA
X ^Jy^j* Îjj o'—JL~* 3 ^3^>-
LX I CX X>- j I o Xj>- 4^j Lj>-
ULi o'_<JLv^ cX5^ oj^gj

If you know a piece of news will hurt someone, be silent and let
another deliver it.
O nightingale, bring glad tidings of spring. Leave bad news to the owl.
© ~
Do not inform a king of anyone’s treachery unless you are totally

convinced your words will be believed. Otherwise you will be bring¬
ing about your own downfall.
Array the ranks of your speech only when you know that your words
will have an effect.
©
Anyone who advises a self-willed person needs an advisor himself.
©
Don’t be deceived by an enemy, and don’t be seduced by a flatterer,
for the former has set a trap of deception, and the latter has spread
the skirt of greed. A fool is pleased by flattery—like a piece of car¬
rion stuck on your heel that momentarily looks like a piece of fat.
Heed not the flattery of a speaker who stands to profit from you in the
least,
For if one day you don’t give him what he wants, he will tick off your
faults two hundred fold.
©
Unless someone finds fault with a speaker, his words will not be
corrected.
Don’t be duped by the praise of a fool or by your own vain imagination
into thinking your own words are beautiful.
©
To himself, everyone’s mind seems perfect and his children
beautiful.
A Jew and a Muslim were having such a quarrel that I had to laugh at
their words.
In ire the Muslim said, “If this IOU of mine is not good, O God, make
me die a Jew!”
\c*c> ■ j5 o>L»
juf^ pJ-sl JJ~> ohT ^_^>-
L_^JLw« jj yyj& ^—S jS"3
**f Ôc/> Jip Ja—tr^ J1 /

*j blj ^5" O^S* Sy*D
*£
u .ju^ ^vj ^ isj'vy 3* $ ts'6^1 y o°' 0
jI c-pIjJ^ (j:y>o l>> I &S \S>o- .j^?* y bj li j O-^ I y L^>-
• '>2~*£' b/2^J
JO^y O^-> SS <SS fiJ>Jj
<J?Oj oli: Jjbsj j (S3J
© "
o~lTj—jj* Oj>: j-b
00 jlC j .^T o^wzi yj ly
j?> J-X* 1 J> J>j->H
Jj-^ 03 IL> I -a—> —* I ^ ly
jjy I Oj -j' I b—ty y' jr&>.

©
. Jj-O {J^>‘ Ijj'l! C-ij ji x&j J-5 ^J*
wwJ jL> (jOjT O-*^^ jJj ^ J 4 yy^ly
. ju Lj yy yjy *3j
Ji—.* J—^ -O’ Ol^-
The Jew said, “I swear by the Torah, and if I am lying Pm a Muslim
like you!”
Even if intelligence were to become extinct on the face of the earth,
no one would think to himself, “Pm stupid.”
£
Ten men can eat at one table, but two dogs cannot share a piece of
carrion. A greedy person who has everything in the world is still
hungry, and a contented person is full on a loaf of bread. The wise
have said, “Wealth of contentment is better than wealth of goods.”
An empty belly can be filled with one meager loaf of bread. The wealth
of the face of the earth cannot fill an eye squinting with greed.
£
When my father’s term of life was near its end, he gave me this
piece of advice and passed away:
“Lust is a fire: steer clear of it and don’t roast yourself over the
flames of hell.
In that fire you will not be able to bear the burning, so douse it
today with the water of forbearance.”
£
Anyone who does not do good to others in good times will suffer
hardship in hard times.
No one is more ill-starred than a person who hurts others, for on the
day of affliction no one will help him.
£
Nothing that comes to fruition quickly lasts long.
I have heard that it takes forty years to make a china cup from the clay
of the orient.
j~i j,—uJ ^—P oJ-v j* -*—^ >Jjjy
Julia (_£jjj 3 -bj jl ^f-jfi

^ T
3 Ji* jl j-y- ■ij'J-> “*—=îy°b
•X^jj pj- /si
j_*j>- Î <«—J ^(jtL?
~j oT jl ^ i—j U- ^
jdj* C~J I j I
. Ju I P j^vJ JJ JmT^J. ^„A
o L) jI ^ J 4T (jl> Lo j-> fj^mJ>- ,
JU II (jLb?t-oA (jU^P^ -L) l>i ^1
tij}jJ ohU l-b o^Lî jj! ^ IjObU
^jl JLgjo (jl_Ai jJ> (jl-ij <& (j I J (J?j^ ^J^
(£j\-*^W*> IJj-JJ-^ ^^ A->LC*a^ ^-U
-f J$j^jJJj—> -iÛ^' ^-*■
jpj^j l^^pbj^J-V* <b'
j*j'—S-; j' Jp—^ -/'-x^îjlj,—iVq) sjy>\ ^
i_)lj*&\j j j I jy~z>' ^-r’^yr j-* (J—ab j&
jip *j'-6j (j-r*^! V. f V1 <b'->' u^ ^

©
.o~J bl> aS" JjJ I jl> o-'li b bf JuJ Ijl; lJ JuT u-a*a p- jl y^> b l> &jP>
ppl ^ b <u oP* jl ^ Iji

In Mardasht they make a hundred a day; consequently, you see what its
price is.
A chick comes out of the shell and looks for food, and a human infant
knows nothing of reason or discrimination.
One person looks at the wrong time and finds nothing; another, with
gravity and superiority, goes beyond everything.
Glass is found everywhere, and that is why is has no value; rubies are
hard to find, and that’s why they are valuable.
£
Things are accomplished with patience, and anyone who is in a
hurry falls on his head.
I saw with my own eyes in the desert that the slow wins the race with
the fast.
The fleet-footed steed runs so fast it falls exhausted while the camel-
driver keeps his camels at a slow, steady pace.
©
Nothing is better for an ignorant person than silence, and if he knew
that was the best thing for him, he wouldn’t be ignorant.
When you do not have perfection and superiority, it is better to hold
your tongue.
The tongue humiliates a person: walnuts with no kernels make a light
load.
A fool was teaching a donkey, expending continual exertion on it.
A wise man said to him, “You ignoramus, why are you striving at this
useless effort? You’d better fear the blame of the censorious.
Beasts will not learn to speak from you. You had better learn silence
from the beasts.”
Anyone who does not reflect before answering will speak even more
incorrectly.
Either speak sensibly like real people, or sit down and be silent like the
beasts.
©
Anyone who debates with another who is more learned than himself
will, by the time others realize that he is wise, have realized that he
is foolish.
When one who is greater than you starts to speak, even if you know
better, don’t contradict.
©
\&v I^ I p-wwA v_^Li
. <.AjwwO *Xa^-wJ 01 <-^-} b ^SÂ
y.. j 3 ^ i *jy ô Ij J-upJ Jf
t^jyfr ^-"J OI -! J1
lSjP u-ir^X-
£
^j>c_j j jl> I j ^ If <tf j-j Lo o I ^J-o^p 3 -^j ^j->~ ^• ^L^_p l^j

. *\j LoLo
. Ju LL> I jC-p U^2j o--^ j Aj Lo op li> ^y j I
* 0 *
4JUL*» jj> o-wj?- <JjiU»t>i jj> 4fys 4j
JuiL> j^L>» y\_^ ^yjf jl—> o^>- oiU j^>L>- yj & J*y*~ cH
-<j*y <*r^ cP>! jf^
<jp^j <LM_L^X> JjJ 4-Â
J c3"^ O u~i
©
^j ^jl^ o^j-^ I jif Loj ojjh/^ <£j& aj
^jj<j ^Jj Lo jjj o^-Lo olj->
^^JLp £ l_^^) t- ^ ^ j^kj l^cS*"* Ij
y~* aj^ 3 ^fW* J tji
^L^J 1 - - • * j) t_ y* *~^ ^f
0
He who sits with the evil will experience nothing good.

If an angel sits with a demon, it will learn fury, treachery, and
deception.
You won’t learn good from the evil: a wolf does not make sheepskin
coats.
©
Don’t disclose people’s confidential secrets, for you will humiliate
them and make yourself untrustworthy. Anyone who studies and
doesn’t put into practice what he learns is like a man who drives an
ox without sowing seed.
©
An act of worship with the body doesn’t count for much when the
heart is not in it. A shell without a kernel is not fit to sell.
Not everyone who is quick at debate is correct in deed.

Many a fine figure is beneath a veil. When you lift it you find a
grandmother.
©
If every night were a night of power, the Night of Power would have
no power.
If all rocks were Badakhshan rubies, the value of rubies and rocks
would be the same.
©
Not everyone who is fine in form has a beautiful character. The ker¬
nel of a deed counts, not the shell.

In one day it is possible to discern from the features of a man what
level of learning he has achieved,
But don’t think you are secure from what lurks inside, and don’t be
deceived, for vileness of soul may not be discovered for years.
<2
ot
. ^y~ Oy~ O^jj* b yt>
j i£j'Ji*i.'-5jy. 0(j“
gj* ^ j~*i lSJ'—! ^ y LT^
,o™J 01 ju>oj>- yy^ ^ j 0-ij ^ 4j^-4
o ^j^ ^0^ ^ u^ c5jjLjJ J ^-^r
cu~u-*Oo jO jS ijjjî (Jji) l> & <Jh*^>
JbJL Oljj'_y1 l> sjj & 01 cj 10* ^ Ijoijjjjtio L>*
^ L 4—>^>
.^>jb OxjJ^ c^0^° Sjxzj <&j&
yy^ ^ J^jy £->jf\ y/y o^wl. 1.U y*
. Ij t. ^0a> l^j Ij 0 0 *Xx-> lj^-> \^ 3sj*yJb 0
juLJy L> y-&t 0^>- y-*-?. c ^ jW I (jî Lr!
. JJ3 I j-i
(JUlo 0L> j ^ -J** o^p 1
^l:o^ :>L_v? ^JxL ^pLOjy ^0-^ |»b p ^y jy- J>\
^ y* j 01 -LA I j jj y^1 yr* ^ ^ O- jj ^-* jy~ yt^ J~*..^ OO^w^L?- *(_p ^ * *
a jljco 4ô L^- 01 j-\jJl9 01 yy ^ ^ ^y^. 3 y^ y. ty )0 L^r

Anyone who acts in spite with the great sheds his own blood.
You think you are great. Rightly have they said that a cross-eyed
person sees double.
Soon you will have a broken noggin, you who risk your head against a
hulk.
To vie with a lion and to grapple with a sword are not acts of the
intelligent.
Do not fight or try your strength with a drunk. When faced with a fist,
put your hands in your armpits.
£
A weak person who vies with a strong one helps his enemy to
destroy himself.
What strength does a pampered person have to go into battle with
warriors?
A man with weak arms grapples in ignorance with one whose claws are
iron.
£
Anyone who does not listen to advice is headed to hear rebuke.
When advice does not enter your ears, be silent if I rebuke you.
' ©
The virtueless cannot stand to see the virtuous—just as dogs in the
marketplace cannot abide a hunting dog. They growl but dare not
come forward. That is, when a vile person cannot vie with another
in virtue, he attacks him with vilification.
An incapable envious person resorts to slander because in
confrontation his tongue is mute.
£
Were it not for the compulsion of the stomach, no bird would ever
fall into a hunter’s snare—actually, no hunter would ever even lay a
snare. The wise wait a long time from meal to meal, the pious eat
only half a seer, ascetics put up with hunger, adolescents eat until
^ &A <. I <—;L)
6j^ j -L>UJ e^L?-
_ > I J?~ J>J^5o jp -Ajj j*~h I
j ‘cr^" oJ-** J urr^

©
. o Li" OI X~Jia L Oj L>t**> j CvwA Lj o t> j L O33^
cijLJ L -Ui"^y> <L>"jj O—Ij-b c5jl>^ 3 J^° b'~rrr>
O I JjjLoji" y -) (_£j L^-qJ-m* ) 3Jôj’ c_5vJu
*wjj^- ^5"l ^j-I^S^jA
JS j:ij* jL- JL-

^ LSâJ
£
j I Jw-o u* jl> ~U-> JjJLaS" jJ> 45" Jj I o -O i 0->J-*^2_a I (_9*>L>tJ ^ykjji"
--V^ cjl^j 3 oLi" (jlj-> ^C-^w31j jLjj>-l 4^sj I 0-**l
J I ^JjLa L$"J I -A_j ^ 5 y*» C-^3 Âj>cLs42-/i dS* I 4_*_i5"
. .XLL
L)l o»b j ^jL I^j4 LS" jsjS"" oL>^-> oAij c-s^JLg^ >Lo
jL> wL>L-*j oL5" J1J *r j \ <-L) i j— JLip I?
I j t JSj I J*J OJ-P £-3 j_j O J—j Lj JJL9 IjJi JLg^- L»
o' O c~~J o-?cP -U> I i_JLp j_> (Sj3 IoLjJj
. 3j*ÂA>^>ojk
^j.Lt- -J I^P ^ ^-*»J 3w*P 3 33^ »OtP 4j
JSj^J J -ij Ijl J Jji Lj Jj-o Li?- —>3 I JI -U»j—X& ^
^<S 33 3 w^-} ^3j j 4^ 15" jf I X>

their plates are taken away, and old men eat until they sweat* As for
wandering mendicants, they keep eating as long as there is room in
their bellies for breath and as long as there is food on the table for
anybody*
A prisoner to the gut has two nights in which he does not sleep: one
night from a heavy stomach, and one night from regret.
£
Consultation with women is ruination, and generosity to the cor¬
rupt, a sin.
When you make a pact with the vile and do good to them, they will
sin as partners with your money*
To have pity on a sharp-toothed wolf is tyranny to sheep*
Anyone who doesn’t kill an enemy that is at hand is his own worst
enemy*
Stone in hand, and snake with its head on a rock* It is folly to pause
and reflect.
Contrary to this, some people think it is better to reflect before

killing captives because a choice remains: they can be killed or not*
If they are killed without reflection, it is probable that an advantage
will be lost because a chance to make up for it is pretty remote*
It is quite easy to take life from the living, but once a thing has been
killed it cannot be brought back to life*
Reason demands patience from an archer because once an arrow has
flown from the bow it can’t be recalled*
©
A wise man who tangles with the ignorant must not expect to be
honored. If an ignorant person bests a wise man in a verbal
exchange, it is no wonder because he is a rock that can shatter
pearls*
It is no wonder if he sucks his breath in: he is a nightingale in the same
cage as a crow.
If a virtuous person takes offense at the vulgar herd, he should not
wound his own heart and go to pieces.
L) jj j\j i c-oLSoj ^x^j> ^Ljj1oy®j j3 4jT I
. JuU $jB xS jl j^s* (j;jj j -L>tJy ^3 <u!p
LO>-IJuy ^jJLo 4j IjU 13 ^ c^>-lîl 03ôtaLJ jl^T-uL
^jU- l> j -0 U jj—9 c5j'-=*>■ 45*" oib^^j
oL>-& x^j ^SiLX j\ jL-p j tiu*«->«wuaj 0L0-& jjo I j3 ^_SÎ ^j_>-
jJL**5""L>- -OLOâlJ LO-o^j j dO-^l ££j3 <J0-Oj->^y 3lj_*_Oxl
3jI Jj ^jXfo 3y>- Oj^- OwvvOîp Âj>- I 3jI3 ^Lp
LO-^L>- 3y>- O I 4^" C^» I jl 4j O-o-O J (O^ I IjJ L>- U
3jj flJ îjJL-B ^ySblJj—;-w 3^j LU*~i=> ^jOU^Ty>-
jjT jl jtyfcijj I j oâa<jL>- jl Jb" ^ <Sj^ j—^ j
yjL>- O-^J\bc 4JLI3 y>- lj 13 . JOjjiC> JlX>_P 4jsj I 4j J->yo 45*"LO-*«j I i»jC*wa
.^^joLa j jlj IjuL t^jLp 3 t^bJj3A j
Olii) -Ls^? X 14_^JlLa IjJaU- ol-y ^-LJ 1 Lp-
oULXj 1j3 LO-wv^ Ij^S*" oLy j3 ôaIO<
© ~ ^ ‘
.jJjljLo ^Ji5s-o 45*" X)Lio jJjI <_Ssj^>- Iji 45*" Ij^jx**3^

If an essentially worthless stone breaks a golden bowl, neither does the

value of the stone increase nor does the gold decrease in value.
©
Don’t be surprised by a wise man who is silenced by the vulgar, for
the sound of a lute cannot compete with the boom of a drum, and
the scent of ambergris is overwhelmed by the stench of garlic.
A loud-mouthed ignoramus crowed unabashedly that he had bested a
wise man.
He doesn’t know that the Hejazi mode is softer than the sound of a
warrior’s drum.
©
If a jewel falls into the mire, it is just as precious; and if dust rises to
the heavens, it is just as low. Talent without training is a pity, and
training the untalented is a waste. Ashes have an exalted lineage
because fire has a superior essence; but since ash has no virtue in and
of itself, it is equal to the dust. The value of sugar does not come
from the cane but rather from its own intrinsic qualities.
Since Canaan’s nature was without virtue, being the son of a prophet
did not increase his worth.
Show virtue if you have any, not your essence: roses come from thorns,
and Abraham from Azer.
©
Musk is that which has an aroma, not just because the perfumist says
so. A wise man is like the perfumist’s stock, silent and displaying its
merit. An ignorant person is a warrior’s drum, loud-mouthed and
empty inside.
For a learned person in the midst of the ignorant, the righteous have
made these metaphors:
A beauty in the midst of blind men, a Koran in the house of heretics.
£
A friend that is won with great effort should not be injured even for
a moment.
It takes long years for a stone to become a ruby. Beware lest in an
instant you shatter it with a rock.
£
t__->L>
O j} J>-[P Jyo 4S"^ UJ>- ~~jD i Jic
jjJL> Jj Ijj j I oJ ^—501) 45" Jj-*j ^ I
^ •• • s' ^ ••
•^j^r j J^r lsU^ 3 j e£'j
v_$CJU 4jxj T j JJip j j—^ Jj j j—j L> j—~<J
Ju>- OH Li oJj^ j <_5sJu 4$"
' © ^
C_5"<£J& . -CgJJ J Jlj H SJ$J ^ (__£ Jj Ip J I 4j Jjk J.) J JljJS>ZJ <£ (Jpj-gJ I y>-
^\j?- j4^ j-> J*>L^ J>P jl
.C^-^ I
-Ajô 4^- ^_^jj ij* 4JwO I Oj l_>c-o I -Aj>- j I 4-5 4S" .Aj Lp
"’" ©
cô *r ou 1 ^JJu 4 Ji Ji^JL.*^ &jb-B 0jlhJi j p^ I -AJ I
Hi <M->>^ j I jlo <^^PjB CP-3y lj* ~L)I 4_^j 0^y>- c_5La-*>» -Lj j I -Aj CPy9
.Jjjl^
¥: \il jrJtjrj jr cC^ 'M J** j-^j
j Lo I j ^ 4_Lp O^-o I 4j H 4j H Lv^vJ .iyP ^ g > v__5^ -Aj I -Aj I
o Hj I j ^ j& 45" -L) IjJlTy pJL^tj ^yj 1^ j I c a UL^ 4S' *\-> Lpl> I j^J Lp
• O I ^J-^" JJ ^qS I t -i j 1
©
Reason in the hands of the lower self is like a frail man in the grasp
of a fat lady.
Close the door of rejoicing to a house from which comes the sound of a
woman’s loud voice.
©
A sound mind without power is deceit and trickery; power without a
sound mind is ignorance and madness.
One needs discrimination, planning, and intelligence, and then
possessions, for an ignorant person’s wealth and fortune are arms
in the war on God.
©
A generous person who eats and gives is better than an ascetic who
fasts and hoards. Anyone who gives up his desires for the sake of
acceptance by people has fallen from a licit desire into an illicit one.
An ascetic who retreats from the world not for God’s sake—what will
the poor fellow see in a dark mirror?
£
Little by little becomes a lot; drop by drop becomes a torrent—that
is, those who do not have power hold onto small pebbles until they
have a chance to dash a tyrant's brains out.
When drop gathers on drop, it becomes a river, and a river added to a
river becomes an ocean.
Little added to little becomes much; grain by grain wheat becomes a
storehouse.
©
A learned person should not pass over an ignorant person’s stupidity

in clemency, for it detracts from both sides: the stature of the one is
diminished, and the ignorance of the other is reinforced.
When you speak to a low person with kindness and courtesy, his pride
and obstinacy grow worse.
©
jt-L^ j^<-~>y>- L> ^LJ-P j I j d*-^ I o-L) Jjw^j lj 4-Sâ J11
c£jl^*jSm (jj—-** U Oj->- I j I JS- j OwwJ U?«^ ^_5d
jlij-*A^1—S X-ddJ b j 4 j jb jjjJ'-d>^_)

j9 jO L)bl_> £
ilxijl oL>- jJ j ^ ^y>j jil—X5jl olj jl ^jl_dLo ^
Oj ^_o .^Xpj^jL» Lj.} j C-^ jSL> doL_>- jji L)L>-
jl fi\ t> ^jJI a^-pI p-Si^ Xj>y>- 4_>- Lj jjd
d.*.«*Jxdj d-^jj.} OL-o _dj
^ ^ J (_£-L>^ aS"” jl 4S"” t^~->
. Ol*~Ll4 L) (jlklxJ J J_> l^<J 0U4lij>c4 l) i llU . .a
Jl; <«ili J (4 ^^ j L»J !^J> 4^0 I 0 J_a \j
':> jljj (^J—j y. ji î

—ûr*5 ljû^-* /
^ d^»bJ • Jo ô Zj* lj .}^-*-<sJ 0^>" <-b ^d> lj \S~Jo j

(S'* J^1 (J ^ JJ -L*3 . Qj^ji Jo J I Jj>- <L> Jb L
.jjô ^jujjt \j3 IjOL^bd*jS' Lj
d^s>- a^jS* JL- & JJb«L>*jl d~~>J j d^lj jJ 4_$oT
-\J Ujji Jl^>-L ^ *aJ L oLLj Lojj JL-
jlddA L{Sj\js-* cJUjLj <S'jA jJ Sj ^\

No matter by whom sin is committed it is offensive, but when it is
committed by the learned it is all the worse because knowledge is a
weapon in the war on the devil, and when a warrior is taken captive
it is more humiliating.
A distracted, ignorant commoner is better than an immoderate learned
person,
For the former goes astray in blindness while the latter has two eyes
and falls into a pit.
©
Life depends upon a breath, and this world is an existence between
two nonexistences. Those who sell their religion for the world are
asses: they sell Joseph to buy a pit. Did I not command you, O sons of
Adam, that ye should not worship Satan? [Kor. 36:60]
To keep your promise to an enemy, you broke your promise to a friend.
See with whom you have severed your relationship and with
whom you are in league.
©
The devil cannot vie successfully with the sincere any more than a
king can with the poverty-stricken.
Don’t lend to him who doesn’t pray even though his mouth is open in
poverty,
For if he does not do what God has stipulated, he won’t worry about
paying back his debt to you.
When he dies, nobody will remember the name of a person whose

bread no one eats while he is alive. A widow enjoys grapes more
than the owner of the vineyard does. The righteous Joseph did not
eat his fill during a year of famine in Egypt in order not to forget the
hungry.
How can he who lives in ease and comfort know what it is like to be
hungry?
Only one who experiences a reversal of fortune can commiserate
with the poor.
You who ride a fleet steed, wake up! The poor wood cutter’s donkey is
^ 9* X* C—I
0-vJLS^ j l_j I ^^sS^wj (^ru5"jl_>- _^>- 4$^
0 \y>vA ^jX>Jj2 4j 1-w-oJ& 4j 1_?-j I ^JX> I
C-*-«J ^ -ij ^ J I OjJj jJ 4 3*cJ IS""
'©
4^j I ^yy: fj*jy IjJL^ûj*-*^ (j^jj-^
a~~^. L5*J^ i L5^ U^J fV
-XB IjJ) (J^j iSj^-\ 3 (^5^ ^ <Sj^
3j» Jj> j>^ Jjo
-illi I Oy & y j ^13 j 4^ oy>
^P>y ^~0 otaj-a y J X^j ol *»
* " * 0
C-^_9j jl o^j_î j (j^jj j \ ijXy o^jy>- :OwwJJLp (JL>c_^ j-y 3•*
’fA*
^yA ^ JI Aj Iy C^-) [&lj L jj&j oI J 4j Ij j IJA j j J)jXj j ^5 U<ai
3j^~ ^ ^33^" ^ 4>* ^lj Iy- y c~JL$j 4^ Î4^-ij3
■(j£OU>- 4^ Jjja Jj>*l t_JjjlLl/> ^1 J <.{J^jy>zJ> (Sj3J JLi? (J^
S^3 }* <5^ -^'-j—0 J (3Jj ■^r

j-O-U c_^JL J j*Z> 0U0 j} (S3j j3
© V - .
. X*»y C^-*vA U>t5Â <oL^j j X*+>ji C^-Oo^L^j Lo
oLî-L? Lj 3XJiy jJcSLa ^loJ_jJa
L-O^- i,_J I ^ jy~ 4SCt t ^>- J iX*SS*A 3jj>zJ

stuck in the mud.

Do not ask for fire from a poor neighbor's house, for what comes out of
his chimney is smoke from the heart.
©
During hard times of drought don’t ask an impoverished person in
distress how he is unless you are prepared to rub balm on his wounds
or offer him food.

When you see a donkey and its load fallen in the mud, have
compassion for it in your heart, but don’t go near it.
Once you have gone and asked it how it fell, gird your loins and take
the donkey by the tail like a man.
Two things are logically absurd: eating more than one’s allotted
daily bread and dying before one’s time.
Destiny will not change even if a thousand wails and moans of curse or
complaint come out of the mouth.
What does the angel in charge of the wind care if an old woman’s lamp
is blown out?
©
You who are searching for sustenance, sit down and eat, and you
who are sought by the harbinger of death, do not go, for you cannot
escape.
Whether you endeavor for sustenance or not, God will deliver it.
If you go into a lion’s or leopard’s mouth, they will only eat you on the
day of your destined death.
©
Your hand will never reach that which has not been set aside for
you, and no matter where that which has been earmarked for you is,
you will reach it.
You have heard that Alexander went into the land of Darkness with so
much tribulation, but only he who drank the water of life drank it.
©
jl lSL«3 ji J>-l j (3jj (_$Li5 ji jl jtJl> <U4 Ji
I . ^J L>- -xaL>^ ^J L^? j -AJ Ijj ^^ 15"'* li I
•^y*c—cA:j <£V
.ÔJ JM» Op O-p j :>j\} ^j3 <_£jj jl55j OJLi
03l> JJkIjj*J 40v->- <_£Ûl>- jIju j O-OJjJs j ol>- IjdS'jJt
03 L) 3Jfclpej j-!o ^\j-**j oU- j oJj^ <5** J:y^j>-
• I *-0» lôU-A^J 0-Oj ^ O-v-wLotJ *>—5^***>-
oL>- ^—3j ^*3. 1 ^ I^S"5^
oLT 4->■ I j(-0ô ^X>o 3j j—^ 4>-ljp- ^1 jtîT
-ij^>- 40Jl5*^Ji0->tJ 01 45*"
Ui 4^ Ô.) ^5"" ^ ^ 5 ^ ^
(O J ‘^.L^ ^ jj o<A->JjJ iOjj^J cp^ <‘-"’^^LSJ
(4*^ -XAljj ij>^ C*±jS J-**^
^Lp OJ-Jjj 4j J-w2J>o d\j3 JjjJ jl ^1
4j ^jl-Vp 0»: 45**• Oj^>- jl0jlgO> pJU j Os^l 03j o^Lo JLoOa
. I^ J**> J 5 3j Lp jI
A fisherman who is not so fated won’t catch a fish in the Tigris, and
a fish whose time has not come will not die on dry land*
Poor greedy man running all over the world on the heels of
sustenance—with death on his heels.
£
A debauched rich man is a gold-plated clod, and a pious poor man is
a dust-covered beauty. The latter is Moses’ coat with patches all
over it; the former is Pharaoh’s beard studded with jewels.
©
The hardship of good people is headed for relief, and the fortune of
the evil is headed downhill.
Inform him who enjoys status and good fortune and yet will not come
to the aid of the afflicted
That he will find no wealth or status in the next world.
£
An envious person is stingy with God’s bounty and reckons a sinless
person as an enemy.
I saw a dolt attacking a person of status.
I said, “Sir, if you are unlucky, what fault is it of the fortunate?”
Beware lest you wish for calamity to strike an envious man, for that
unlucky one is already suffering calamity.
What need do you have of being his enemy? He already has such a one
on his heels.
©
A pupil without devotion is a lover without money; a wayfarer
without cognition is a bird without wings; a learned man without
action is a tree without fruit; and an ascetic without knowledge is a
house without a door.
©
The Koran was revealed for teaching good conduct, not for chanting
chapters of scripture. A common man who is devout is a pedestrian
on his way; a learned man who is slack in his devotions is a rider
asleep. A sinner who raises his hands in prayer is better than a
3J?j> C"J*^ ^ Jh^LSi -Uîf I jji.
3^ <Sjf lJ0J>^ ^3-
. OJAj £<Js> \j Jo Ip j C^wwJ j Ojj*
oL^ <ul—> j jU jI-Uj -U^ <uL>- <0^ <j;I

0 -' O''
6 0J>- J J IJ ^ 6^P“ ^ l^ J I X) L) 0 1 J/ 5
_^-U (i-iL-J^J J-^ jl (jH^-1 <-£^. J J-> jl Oj--^ Ij^—T i-5
.<c*wJL) otj-^-Ls L) Ojlj j
c^JU> ol—^ .x^l—o ^_T ^L*>» <'—,ojp“ -^j
(J-o <—JLiC I OUj jL>-jj L ^ 3j—* b
ci^- *33^3* c£^—^ L» j—L» jl-1ULo L)
oLTjjj O J ^jj<3L>j*j ^3^ OliLL>- 4^j L>- I ^jjj_P 4j>-pli^l ^
.y’oiJL) ^j>- oU I o^j>~ C^-o Ju JU 4>-j3 I
Ojj J IjJ«c£0 <jl_> jl °y 3 0^.3^ (^3 c~>° jl 43^
olj j OJ>j^->- OLowô jj b t j L_J^/1jJj I <j;lj J C^vj I J_^ 01 j u3jU>-

religious man who only thinks about it*

A kindly and benevolent bailiff is better than an annoying
jurisprudent.
©
Someone was asked, “What does a learned man who doesn't act
resemble?"
“A bee without honey,” he replied*
Tell the big, mean bee, “When you don't give honey, don’t sting.”
©
A man without manliness is a woman, and a worshipper with greed
is a bandit.
You who have bleached your clothes with honor for the sake of what
people think, while you have blackened your book,
Take your hands away from the world, regardless of whether your
sleeve is long or short.
£
Regret never leaves two people's hearts, and two people never get
their feet out of the mud of contrition: a merchant whose ship has
sunk and an heir who sits with wandering mendicants*
For mendicants your blood is licit if your possessions are not given in
alms*
Either don’t go with a friend who wears a blue shirt, or draw the mark
of mourning across your hearth and home.
Either don’t become friends with elephant drivers, or go find a house in
which elephants will fit.
©
A robe of honor bestowed by a king may be valuable, but the garb of
good character is more precious* The food on the tables of the great
may be delicious, but the change in one's own purse is more
appetizing*
Vinegar and leeks by your own labor are better than a chieftain’s bread
and lamb.
©
It is contrary to the right way and opposed to the opinion of
\99
j-> I0->s» y* Ul •lj^j jljjir^ sJloIj
I *Xj j ^ V ^j^Lp dJ^dâ ^_> i-Lj <o
• ^d*** f dj o^Jo d1 0-d*^
Lsd U-L J I j(j^J 4$^ J^-Sp IJ>jj 4j>o I CdB Ip Jda I
^yUbjjy . d L> jp oolj

Ij J-J:> 0-U>»J$ Ji ^ ^ Idj 4Â
jsjJL>t4 4Jo I^jls dS I J> 4j>J I j&
^jh oL»J IjdokL,
^vrf>a> ^ ijb d—jJj IS"" .a—)ji uLa-jif q^>-
^
V-^LSi C~J L>-
j-^ <j> l-*j>-4j L>- L> L> Ij>^-o 4j L>- dS' d^-wJ I dow? I^J JI
^ ^ ^J ^ J ^ ^-dUwO Îj_>1 do
yj>- Ji—o^ juLj JddJ jjdâ l> £ Jilp oTâ
oUo I idjj^Ja_> jjlSo I OUo I dot^_J^ j_j j^\ Jddo jlju 1j 4S"â
.05jj>- jldJ J ^j*l) IjJ*L> J^\ J <djf
es^ IjjblJ 4$""^ ^j^<d^dS"!^Lo ^
u 1^1-i \j jjsJsS* \jji Jco \_> 1^ j jojS"" c_^JLL?
—U^bli —Tj j j*~ iSj** *&
O ^^ do7 ^ ^ 4^j lj^>- ^-d*J
*-^-° ^ 45^" -L> I ^jdo LJÂ f 6j ^ f La f t wd>tô Ida j i

intelligent people to take medicine on a guess and to take an unseen
road without a caravan*
The great Sufi master Muhammad Ghazali was asked, “How did
you arrive at this level of knowledge?”
“I never hesitated to ask about what I didn’t know,” he replied.
Hope of recovery is reasonable when you let a physician take your
pulse*
Ask what you don’t know, for the humiliation of asking will guide you
to the dignity of knowledge.
£
Don’t be too hasty in asking about something you know you’ll find
out about anyway, for it detracts from the dignity of rule*
When Luqman saw that iron miraculously became wax in David’s
hand,
He didn’t ask him what he was doing because he knew he would find
out without asking*
©
A necessary concomitant of conversation is that you either get
yourself a house or make yourself welcome to a householder.
Don’t tell stories that don’t suit the temperament of the listener if you
want him to incline to you*
No intelligent person who sits with Majnun should mention anything
other than Layli.
£
Anyone who associates with bad people, even if their natures do not
influence him, will be accused of their ways* Even if somebody goes
to a tavern to pray, he will be accused of drinking*
You make yourself known for ignorance when you choose to associate
with the ignorant.
I asked a wise man for a piece of advice. I was told, “Don’t associate
with the ignorant,
For even if you were the most learned of the age, you would be an ass,
and if you were ignorant, you would be even stupider*”
£
The tractability of a camel, as is well known, is such that if a child
i—j l l i_-»L>
j u^-2-5' jl ‘(j-^j -Xjfclj^>- ^ ^-pt_>T J^jLL j
O JU*_> jS" J C^vJ3Jô JL/a C-î-b^Lo ^X^X-A '^“'XX
. JulT O-^Xj £<Ja 4^X ôXX>*^L>j
îX {Jx L) ^X>- y X -*-X" t_iU j^xT
U- y-oxp-j-^-*xx0
ti>^ X fj-^ 3 ^-^XX Cf^
L_^X C)\jbj*s* Pj ^ o^j^-<ôj XT*

m
uj ^yX^?- 4jX jjJ Iaj ^XL/is X>X> X -cil oljiyp jX^. y *^y
jlu^ jlj—^ jjX* 4^T^5X» v^ ^-^y v J—^
x^ JX>^ jj J^>j*s J^ Jp-* £ y *ji if~S. ^j5
O-wJj3* £ (j;JL^j+j jjj y (^Xp Xi\ Xs^-j) j Û- Ojy
^îip 4_<►_& jX"i 4X" -L^X”jly^X oI jl X .c^'lptX* 4X"^•yp/p j
.Jb^j^j (JL> Ij*-jl Jlpj-J ^y Jjl4Xif jl-UO^p-J ^LJ \jj
O-wJ I jp^ XT tP ^ ^
XLô ^ jl ^jyXô 4^ J—jX
^ Uj j ty^‘ Ij P
Ia^j *\j^> I -Xj& ^ CI^p^ ^ t*-^ ^

©
(Ju L>j oXU c^j^> cô-l^p- j-o ji^l 4$^ jJ U c^»yj u^3^ ^33"*
oXpJ 4^
^ (J^5f \y\ ^Ju4j\ ^ bXiy*j jJj 3^ ^ I

takes the reins and rides it a hundred leagues, it will not balk. But if
there is a dangerous valley ahead that would result in death, and the
child, in ignorance, wants to go there, the camel will jerk the reins
from his hands and refuse to submit any longer, for when it is time
for roughness, gentleness is blameworthy. It is said that an enemy
does not become a friend when he is treated with gentleness—his
greed just increases.
When someone is kind to you, be the dust under his feet. If he is
spiteful to you, throw dust in his eyes.
Speak no words in kindness and generosity with an ill-tempered
person, for what has rusted cannot be cleaned with gentle filing.
£
Anyone who falls at others’ feet so that they will know how learned
he is reveals his level of ignorance.
A bright man gives an answer only when a question has been asked.
Although the constitution of the words be right, argumentativeness
will be attributed to absurdity.
£
I had a sore under my clothing. Every day my master asked how it
was, but he never asked where it was. I realized that he avoided
asking because it is not proper to mention every part of the body.
The wise have said, “He who does not weigh his words will be
pained by the answer.”
Unless you know that your words are absolutely correct, you shouldn’t
open your lips.
If you speak correctly and stay in chains, it is better than having a lie
free you from your bonds.
£
Lying is like a severe blow: when the wound heals a mark remains—
like Joseph’s brothers, who became known for a lie: even when they
told the truth no one trusted them. He answered, Nay, but ye
yourselves have contrived the thing for your own sakes: however patience
is most becoming [Kor. 12:18]
jj \
jjl j I jS*1^3j ^y LL^ ^j c-oIp 45"* 1
jjl £~m\j 3 £33-> J>^ J-£ JJ^ ^"3
cjL<L) L) 3 ol^j^>-j-# J-i I 3 C—vw>_flJi I ^3j j I oL_> LS*** Ju>-I
. ^y L-** Ij ^yO I jI 4j y>- O I -Aj-Oj>*
3 J -W? ^y3 ^yy 1^5 yS^yk d*_Jl lJt5£-
Jo>- 3J1 3J Lj ~L> I Jjo I j<j, I <lLL» (^JI3J
. jjLi; \jtSj3s* 3 -V. J tSjijijr* J3jirl_r^ J'
^ J**o 3 •*-■'■ '"'>’j Jô J* j l^>- J 3 J*j*. 1** Cj^*
^jioj.5 oLi" j_^> 3 ls^-* j' 3^y?

©
j ^ ^ ^ ‘j. ^ fe ^ j 1—1 l^_J ^ t ^ ^ I —Vj j ^ I ^lS*” ^ ' *** I 0 I ^ |—*—~-*^—* I ^
JJ" ^ 3^"^ o_j“>^- j~t Jj_SJj c—«j5" 3^.-5j'5 3^ i ‘tJr0 JL«-;
^LS? ^ L5^ J* J LS^ ^

^y_»3 3 3«U I Lp 3 33yt/» jÛju 3-I * I a5"*
Jl^ ^^ ^^
J^y>- j I c5j IJ3J <3^ LT ^ C—Jo I cJ L^ Ij+i> 3 l^y 3^ 3>-

©
^y^La jt-S^ 3^ 3 ^3! ^3ji (^yfcL^ CitJ jl I 3^ô Cj^-^-^3 do^ 13 ^
4J*03a 3J /^ .iy 4^ I3O 1 ^y3>- C^-vwJ33
(y->3j 3>- 03^- I ^3-J J3
©
If one who habitually tells the truth makes a mistake, he will be j

forgiven. !
If a person becomes known for lying, the truth will never be believed
from him.
©
The most glorious creature in form is a human, and the lowest of all ,
things is the dog, but the wise are agreed that an appreciative dog is j
better than an ungrateful human. !
A dog never forgets a morsel even if you throw stones at it a hundred
times.
Even if you indulge a low person for his whole life, he will fight with
you for the least harsh word.
©
From one who is only concerned with himself, concern for virtue
cannot be expected, and a person without virtue is not fit to be a
leader. j[
Have no mercy on a very base ox, for it sleeps a lot and eats a lot. |!
If you have to be as fat as a cow, submit to cruelty from people like a !|
donkey. |!|,i
£ !
The following is written in the Gospel: aO son of Adam, if I give
you riches, your involvement with them will make you forget Me; !
and if I make you poor, you will have a grudge against Me. How !
then will you taste the sweetness of remembering Me, and when will :j;]
you hasten to worship Me?” jj j
Sometimes conceited and heedless in riches; sometimes wounded and ' !
hurt in want.
Since you are like this in good times and bad, I do not know when you !
will forget yourself and turn to God. ij
©
:
God’s unquestionable affection pulls one person down from a throne \

M
and keeps another safe in a fish’s belly. ’j
He is always cheerful who has remembrance of You as a constant
companion—even if he is in a fish’s belly like Jonah.
© III
^ 9\ I <—0
01 Jlj Jj Ljj?cj oJ-o-P j l -Lb5""jJ> ^j j i ^-g-9 ^5"*
• b>* _j^j ^ o
C---^Jj-L*>i ^l>- 4p- IjLwJ I -U5"" j^3 Û^l>- ^5""
0-_wjjjik# -La>>I Ijl_JLZ\f jl^> ^5^lOÔ i£$j
. Ju I jbi^-Op (ôi-*co .>y^> <*-41y+p fllj b-o ob> 45" ^
-5>^H eObO Oj^1 ^_-,\JkiJ\ £ja
JU-^J JUJ j -UA.5 -Uj 0^>- Jjj 4^J I 01<—O^-Lo
' * V ©
OLjw^vo aS*oT jl jjjS* juo OL^-0^. Jb/>l3 c-ol5b>ej OOj^Ôj
. JUJsô 4j£ 0LXJU*^ Ij JJJsô <GjT ^ 0 J t Jjj j bIOj I Ax9 l^j
j -ajI -Lwo ^5"*^ 0j>>- j ^—i ^ ^ l£j—** ^3y
JUJ yj 0 Ij£o Jl JLJ J_*-$VJ lj* 01j5""$ t >\ ^ j I j+f Jjo
jlu5" a5" IjOT y ? ^2_XJvO 45*" Ju5" 0^>* JL> lo-L)^9 I 01 j5"* O.0j I ^y) aS' IjO I
a5"" ju5" as?- $OOjSôÎ*-^
oJUUb>-j Jjj y>- JU 1_Xj^/o ÎjO- 01—
L> j 9 ]j
^ jj1:
o.^J jj I ^ j5""^ 45"" jj U 4ô jp
C^**0 ^c-Jb jp 0s-**0
^r—o" ( j aS^ I
O—J J-Aj >-*v5^ ^ ^ /%5^* 45^ I1^

If He draws a sword in rage, prophet and saint bow their heads in
submission; and if He gives a glance in kindness, He will join the
bad to the good*
If on doomsday he addresses in wrath, how will even prophets be able
to make excuses?
Say lift the veil from the face of kindness, for the miserable have hope
of forgiveness.
£
He who fails to heed the admonition of this world to take the right
path will fall captive to the torment of the next. We will cause them
to taste the nearer punishment of this world, besides the more grievous
punishment of the next; peradventure they will repent [Kor. 32:21].
First the great give advice, then chains. When they give advice and
you don’t listen, they place the bonds.
£
Fortunate people take heed from the stories and tales of the ancients
lest those who come after them make them proverbial for
catastrophe, but thieves do not cease stealing until their hands are
cut off.
A bird does not go after grain when it sees another bird in the snare.
Learn a lesson from the afflictions of others lest others learn a lesson
from you.
£
What can one whose ear of receptivity is created deaf do to hear?
How can he who drags a rope that snares felicity fail to go forward?
For the friends of God dark nights shine like bright day.
And this felicity cannot be had by strength of arm unless merciful God
grants it.
To whom should I complain of You when there is no one else to judge
and there is no hand higher than Yours?
No one can mislead him whom You guide, and no one can guide him
whom You lead astray.
1^1 J^
oLôL) jl Aj ^L?eJ ii^lo (ÎjlT
L^JJ^ ^ U™i. ^ ^ ^
.4^3 lc ^Jk JS^.jLp j jMjol^^ I j o^l jlxi ot^* I jM
jljljÛ j-<j^p- Oj-^
j I jl$C* c~^ ^ j I l£y~ y
. A>i» j^-^/i J -*J-o L?^ J 3 “^y. ls^ (J^“ J^
ol.^—-P ^L>- j— _n ajiil; iyu
<_p^-L; (_rTc~-o jl JUu
' ©
. UAjlS** 0^*tj C^-~o jl Jb I jju j' jj
0 .Sjj^>- A^ 4_> -A â | Jjjjj5*"" -L) j I ^ 3 ”^J Jpt) O U JJ ^
jl—«jTl>-joJjl—a jj ^-q-ô îJx* <Sj3j
. ju I jbi<jtx**ojjj j^>cj Jo otÔj^j jj 4^j&
0—0 xiwJ L^j5!"^ l^j—p O—A ji (_£j j^ 4^ jjl> jA 4j

jj j jj—^ 1—* j} 4-T ^X> J-> Jj IjOl—O^p
L>cJ I aS' -X_£Jo j^jJ JJwO Ojp- J t -L^>cj -La I O Lp j O I jj>- ^j-9 Lp
.(jlô j^ oj^>- Uo-> I j 0-wj 1^5"" jj 0-4^^

" ©
A beggar who ends well is better than a king who has bad luck.
A sorrow you experience before happiness is better than a happiness
after which you grieve.
£
The earth receives gifts from the sky, and the sky gets dust from the
earth. Every jar exudes what is in it.
If my character is displeasing to you, don’t let go of your own good
character.
God sees and covers it up; neighbors don’t see and shout it out.
If, God forbid, people were mind-readers, no one would ever be left in
peace from them.
£
Gold comes out of the ground by digging a mine, and it comes out of
a stingy person’s hand by “pulling teeth.”
The low don’t eat and listen. They say, “Hope is better than a morsel.”
One day you’ll see, to the delight of their enemies, that their gold
remains when they are dead and turned to dust.
©
Anyone who doesn’t have pity on those under him will be oppressed
by those who are over him.
No manly arm in which there is strength should crush the hands of the
weak.
Do not injure the hearts of the weak lest you suffer the cruelty of a
strong man.
©
When a quarrel arises, an intelligent man jumps out of the way, and
when he sees that there is safety on the shore, let him drop anchor
and here is sweetness in the midst.
©
. Jo j Jo L) ^ Ijj-° UU
<1)1 J-oj jl jy>- oLTl^>- Ojl-> jIjA
O Lp (jJo j>- C ^ Jo J j Jo I -^ I j
Jy>- OL^-J jO ol Jo jj <*_ojlo Ool3 ^
.ÎoJjji I <*jCo IjOljo^J £ <j;lo.>£
u J—JsJiS*"" . .iô J 40»b»- jO
V.J Ij c^r.. j *^-o>co C uj Ijj>
CUiTcJjJ-*j$
JoJjJo Oj»lj_-O 4^
jl_-Jok «(jl jb ^jCj IjOIjo
Joj^jcJn»o ^ Jljj .ij^>- ol^-o dS*
J*5 ' ok IjC—**lj C—~0 ^5*" C.JL.Q3-9 ^JoJjx 1o 4^ Jj-L^<jo Ij^5^jJj
<*_& oJL-â3 I 4? I Jo CôLf* V JJu5ô»
?Joil>
u L> O—L ^zB 1_) iSjjJ 3 I ^ '
* jj I ^ I >A_) lj ^ .1^' > ^b ^ ^
Jv--" ./! ur^ *> îjj <_£^>.J cj. J-5 ^ J—^
^*o ^ ^ i -*••■• i ^ *î.^ L^j ^ p-^w^1 IÂ I

II
!

A gambler needs a three and a six, but he gets a three and a one*
A meadow is a thousand times better than a battlefield, but a horse
does not hold his own reins*
©
A poor man said in conversation with God, “O Lord, have mercy on

the evil, for you have already had mercy on the good by creating
them beautiful.
The first person to put stripes on clothing and to put a ring on his
finger was Jamshed. He was asked, “Why have you relegated all
ornamentation to your left hand and left learning to the right?”
He replied, “Truth is all the ornamentation the right hand needs*”
Faredun told the painters of China to sew the following words all
around his tent:
“O man of sobriety, treat the evil well, for the good are already great
and fortunate.”
©
A great man was asked, “With all the superiority the right hand has,
why do people put rings on their left hands?”
He replied, “Don’t you know that the learned are always
deprived?”
He who made pleasure and sustenance hard to obtain gives either
learning or luck.
©
To advise kings is all right for someone who doesn’t fear for his life
or hope for gold*
Whether you pour gold at a monotheist’s feet or put an Indian sword to
his neck,
He has neither hope nor fear of anyone, and thereupon lies the only
foundation of monotheism*
©
wr i_,>1^1 t_>\j
j ‘LoJ.jc—J1
• 3j* ^ {s'^ ^ {jî ^ ^^ ^3^7^—:>c^v2^
Ji I J> JoLo^yi S ^y Iji 4Jol_*-d
J {£>j3 ^^ 4-> t^jllaJb
0-~J12J (^S' 2j\jSS j5"1 ^1 J>-
, SvLj^> ^ 3 L^*vj 33
<a
.^yoS' IjO^w^ts jSS 5^73 JlS' jTj o1*Xo I j <Ujfc
j I j oJj y>- jj jty j I 3—S Cj lj j Lo>- ^Jj jJ*j C—>j33y y>-
lj 1^0y) j I (Jjy*-4 4J_>^ 3 JjS^j Ajjj S' 3jS 4j>- ^jSo U JI j*j> S>tlB
O^-v I -X>- a lj Jyj^_a*w*> y_rO O ly>-
d-*-*-** l>-y L^ ^ ^_3tjS j lyo .iy>- yo ^S""
yO Oy£->» JI S' J_) L ^yi Col*^ OI y>-
î i I C) I ^ ^ J*-^- 1-) ^j—J Jo lyf^
^yy5^" . .y I loyô 4^""" ^3y^4 ^ Io-Xj Ijp*o ^ I I 4 -^-Jayy 3
^ f-^1 lT^ -? ^~~~** 3^* 'aj^V- A* *>-
4-0> j C.^-o yjjl 3 ^^ (^5^^3 01
-OlTiljl cSup C—Jo I J 0-0» y>- ^33
^ <-wJ aS A I, ii...Qi ^3^
^ I -\_ij ^ i Cô -L$^ lyr>o 4ji*JL>- j I ^*0

Kings are for warding off oppressors, policemen are for curbing the
bloodthirsty, and judges seek to reconcile the irreconcilable. Two
litigants who agree on the truth do not go before a judge.
When you know that it is necessary to tell the truth in an
investigation, better to do it with cheerfulness than with
vituperation and reluctance.
If a person doesn’t pay his taxes willingly, they will be taken from him
by force—plus the bailiffs fee.
£
Everybody’s teeth are dulled by sour things—except judges, whose

teeth are dulled by sweets.
When a judge eats five cucumbers as a bribe, he will find in your favor
for ten melon patches.
©
What could an aged whore possibly do not to repent for her
misspent life? What could an out-of-work policeman possibly do not
to repent for harassing people?
A young ascetic fights like a lion in the path of God, while an old man
cannot get up from his comer.
A young man must be firm to abstain from lust; when an old man has a
limp libido, his tool doesn’t rise.
£
A philosopher was asked what the wisdom is in the fact that, of all
the glorious trees God created, only the cypress is called free, and yet
it bears no fmit.
“Every tree has a determined time to set buds and a predetermined
season for giving fruit,” he replied. “Sometimes, in season, they are
fresh, and other times, out of season, they wither, but the cypress
does neither of these. It is always cheerful, and this is the quality of
the free.”
Don’t set your heart on that which passes away, for the Tigris will flow
through Baghdad long after the caliphs.
i/” JU j °/
>ljl îL> jj.^ ^>- -Xj l—*. 1 j °jJ
4«^_> I 3 3 3^ I -S 4»^_) I ^ . .Xj J"3^***^~ ^ "J* K_3^
3 '-^-j
\Ss* 4j ^ IjJîli J-(j-i"
jy 1$ ^r—‘ui' -W» ji iîj> j3
aJLo-^- (Jj->j.} AjCÎ ^_f- (_£jL> ^-^-9^-X-> . ÎjCI—<■«* U OLX-«*-Lj C^jLXj ^Lo*j
. CJijj îLjilj C-^j L*X**> I ^3^ku O La XjiXa j,jo^t j I C.*.**o LiiTâ ^»*a j Ll>-
\j>~ C-O jLp 4j<» L>- j I 4j CT^ Cj^'
oJp Ijjlj tJ-yQ lOwwi j O-â^JG l(^>jLliS^^JU-
O^jjp- o-XjLb^j ^\j~^ ^ O-ijJ jJ-» ^ ^J-^ J
j} (y>î {S3j *£ iS^X^L^> ij-^3j i£\j j-> tO^wwJ jl-UjO^j>- jLT
o cJjjL^p t*_^JL*A 3^ ^ *Xj Uj Ljj I
j I 0Ljj I (Ji^JLa Lj 4 <Cj>c_â 1^ C—9 IJk> .A g C—?t-waj £ci_> <_£3 j I^ 3 C-^*a I
.(J^ll*]! l-Jj 4JA Jl^“\ . Jj L*j ^3j>u± J^3 oJ^^
3*^. C)-(Sj^j3J ^3^ La
^*0 J -L^Lj Ûj 0^>3~^j 3 U~^ C^S'j -L» Lo jS*
AjlsJ jhiC!L+J\j t ’o *M>Û &J?~jA 4jkiL ^Jjj t 'X_.ii. ,*9 L
4,^-Uai jAli J_*j ^ JujT J&- 3a jX^Mfl.x] (jAL?lj
1
If you can produce, be as generous as a date palm, and if you can’t, be

as free as the cypress.
£
Two persons have died with regret. One is he who had and didn’t
use it, and the other is he who knew and didn’t act.
Nobody sees a stingy learned man without speaking ill of him.
If a generous man commits two hundred sins, his generosity covers his
faults.
£
The book of the Rose Garden is finished, and God is the one to be
sought for assistance. With the help of the creator—mighty is his
name—no poetry of our predecessors has been included after the
manner of “borrowing,” as is the practice of some authors.
Better to wear your own old patched frock than to ask for a garment on
loan.
Mostly Sa‘di’s speech is entertaining and amusing, and for this rea¬
son the tongues of some shortsighted people have grown long in crit¬
icizing me, saying that to “squeeze the brain in vain and to swallow
smoke from a lamp for no gain is not what intelligent people do.”
However, it is not hidden from the enlightened minds of sahibdils,
who are primarily addressed here, that pearls of healing counsel have
been drawn onto strings of expression, and the bitter medicine of
advice has been mixed with the honey of wit, so that their weary
natures may not be deprived of the good fortune of receptivity.
Praise be to God, Lord of the Universe.
We made advice for ourselves; we spent a long time on this labor.
If it is not listened to avidly, the messenger has only to deliver the
message.
You who look upon it, ask God for mercy upon the author, ask pardon
for the writer,
Ask for yourself something good you want, and then ask forgiveness for
the owner.
Textual Variants
I i^Sw>i) j ^LkXaIj =A
(UM
(^ V* ^ 9 ;oI(OLJL^ = F
(^ VT A b:jl^-)ÛI ^LoJokb tOl^wi^- I
(^ V f A : jlj^j u.>l>- T 'f ^wUjc^ ^LoJaL tdj j*JbT = N
4j>-L_0
V ♦**
(5) .îjb F <^0 ^£o N (4) .U> N, A (3) .^j F (2) .jJ F (1)
.(jlki*^ jil** —F (9) .<jy»- F (8).Ij_j I 1?L~J I jjj Jim —F (7) .4Jl<>L*>s F (6). JU- F
(14) .jl-jjj F (13) .0^1y A, N (12) .1^,' A, I illyF (11) .JU; -N (10)
•Oiljl F (19) F (18) .o^Lo F (17) .S +F (16) ,j_>l -F (15) .^SF
XaTN (24) .jly -F (23) b F (22) + A (21) .^jf F (20)
.ôUl N (27) ^4LJ yy j -N (26) .yy-y F (25) .î o_yj F
t^jb + N, A (29) .^1 vlij ^JL. -F (28)
^5*"S t—-woJ b>j I yjI o^jj\j3 jl ^>1 jls y .0_~^>- 4_S^C-^~~b ^ylxî
b F (33) N, A (32) .oli-jjlaa F (31) .c—l S, F (30) .c—l 0_Uj
F (37) .jJxJ ji F (36) .ijlaJ I <j^ I j F (35) .^LJ F (34) Ijb
•utJ*
MANUSCRIPT VARIANTS 175
J_jl
pji>jj <S3j •“ F • Jyf U3-^ ^ -f ~F (0
F. jjj sA (jijjj (5) -j-il F :b-> \j jjI (4) iS3j F -iS3j \j oT (3) .o>T
I, o~jT (9) .j - F. (8) I, A f) ;N, I, A F. (7) j*\y- :A (6)
.o-ol F scoil N (lDobil^ F :N, I, Aooly> (10) .ifo~>jujjIaA F :A
N+. jil^j,(14).l/- F(13).t^F:N,I,A(_rbJM12)
F i^jljfj* N (16) .\j F i_ib* F i\j JJLtyJs (15) N

(20) .^.bo F (19) .o-J FjiCoî ji\ (18) ohU ^ F (17) .f/jy
.Sj^-F
<w>l»
N (5) F ‘.*fjA N (4) .obj>*Jk-F (3) .ji F SO-^N (2) F (1)
Ojj ■/>' F so<>xfl^j N (7) .d->- F sy*- N (6) .jj^y F sojoIoj
(10) -Ojji y>j F sol#*- Ljjj N (9) F SjjO N (8) .olo>^j
(13) .ojjJ-j -F (12) -fjy fy N sjljj jjj-> F (11) oob ML* if-N
S ( 15) .-LO~J l-L> jl yy- O-jLgJ oljb F (14) . J-ib (jLij^Ja J ifj b_>- —F
A* aF. (17) N -VO y* sN c—~fb- 0-0\* y* (16) .&S3^f
N S lj i_S"F (18) .O—-J y c,y*& F bbb- SO—y y y* y F SO-™;
.o-JjUw F (21) .Jblo F SJbU N (20) .c_, N so; F (19) yy-
N ‘.gf F (4) .ajIJO Ijo j,IF(3) Jb-N ^ F (2) .IjUS N sblb'IF(l)
N sjlJ I aiyijS y^L^jjy F (6) ._jl (jj-s- jj oob FI (5) .j_>
S jj (10) ,ir^N(9) .oJLo F (8) .ojjvi N (7) .JLoiL^ ôUi
.JoLi I F (12) .jl —F (11) .»o-~oj b >-Tjo ^jU :o~vl y* yu
,ô N (15) .j*fs11 (14) <<ffj~F (13)
176 SA‘DPS GUL1STAN
F jj>I ^ (19) .vl F (18) N (17) F (16)
yLi (jjlj _j jlj« ^ L« ^l*j' a£jTI> (21) .c._J F ji c~j ^jl (20)
N (24) .aUi^ N (23) .jLô N (22) .c~J e—jj »âlj« Ûl
^ N ^ F ,jjj ^ (27) .eJl.0 -F (26) .jjS-F (25) J axJ^,
•Jjj
F (4) .a/-F (3) .o^J M F (2) Solijl JU ^ F iolijL.^N (1)
j_5Â S iisJS'^>Uj'l2 F (7) .JL- ^ F(6) -iS^s-G LLL jf\ F (5)
S (11) .Jub S j F (10) .j£La y + S (9) jLiU F (8) .jl <o/\j ^Lj
.cJ£ jy F (14) .jLpJj F (13) '<uL~*a F (12) .jl> Ijo
Aj -F (6) .<uU F (5) .JjL^ F (4) .oJlo_? +F (3) .jjJ N (2) .Jj y N (1)
-N (12) .>o ^LL y F (11). JJ F (10) .aT-F (9) .j^ F (8) .^JL*. F (7)
FLJL- jj (16) N j F (15) .jJ'-F (14) .uUJJN (13) .^jb
F (20) .Aif -F (19) .JL -N (18) .£1 j F (17) .jJUJ Jo F « juUj
(24) -d\js~ -N (23).y <_JJL F (22) y jJ$y cob ^yjt> jiljf -F (21). J J
•u J N (29) .^TU N (28) y -F (27) F (26) .j^F (25) F
(34) jj -F (33) F (32) .Jip F (31) ,c~~J F jj c~o jo ^1 (30)
J-J (36) Jjiic LSolc^J * J-uljJ + S (35) .LaI N
F (39) .jl N (38) .e~J aJL- aojls ajTJL> F (37) .cu_~J F y c~o
F (43) .jlfjjjF(42) .r™uF(41) .cJJF(40)
S (6) S+ (5) .fXj, jljJF (4) >r« F (3) .JL -N (2) .jlJ b N (1)
MANUSCRIPT VARIANTS 177
* SjS <Ji UaiA y» + £t—) (7) ■jyyfr* I) F, A \jyASKD
■«^3j Jyj
I \J> y. I ^s 'V * J^y. «v ->•> + F-N (l)

4jiJL>- ^JLp 4j IjL^yJ +1 \ A— UJ I I (2) .5j l-i >:> l5
F, A id-o-Ua! I, S (4) *^_o-UoI F, A t4_jlJsJ I, S (3) .^*-0^-1

Glossary of Proper Names Occurring in the Qulistan
Abdul-Qadir Gilani (1077-1166): Hanbalite theologian, preacher, and

Sufi; eponymous founder of the Qadiriyya Order.
Abu-Bakr son of Abu-Nasr: relative and vizier of the Salghurids in Shiraz
and vizier to Abu-Bakr b. Sa‘d. He was known for his generous patron¬
age of the learned.
Abu-Bakr son of Sa‘d I, son of Zangi: ruled the Salghurid line of Atabegs in
Fars from 1231 until 1260. During his reign Fars came under the
suzerainty of the Mongol khans Ogodai and Hiilagu, and Abu-Bakr was
given the title of Qutlugh Khan by them. Sa‘di’s pen name was
adopted from his father name, Sa‘d.
Abu-Hurayra: companion of the Prophet Muhammad. Since his name
means “father of a kitten,” he is associated with cats.
Abu’l-Faraj Abdul-Rahman Ibn al-Jawzi (1126-1200): renowned Hanbalite
jurist and severe critic of innovative practices introduced into Islam by
Sufism.
Alexander: in the Islamic version of the Alexander the Great legend,
Alexander goes into the land of Darkness in search of the water of
everlasting life. He sought long and hard but never found it. His cook,
Khizr, accidentally fell into the water of life and became immortal.
Amr ibn Layth: Saffarid ruler in Seistan, 879-901.
Anoshirvan (Noshirvan), Chosroes I (r. 531-579): Sassanian emperor
renowned for his justice. The folk etymology of his name used several
times by Sa‘di, i.e. from ndshm-ravan ‘he of the sweet soul,’ is common
but incorrect. Anoshirvan, Anoshagruw&n in Middle Persian, actually
means ‘immortal,’ but Sa‘di would not have known it.
Anvari (d. 1187): famous panegyric poet to the Seljuqs.
Ardashir Papakan (d. 240): early Sassanian shah.
Ayaz: Turkish slave and favorite of Sultan Mahmud of Ghazna.
Azer: Abraham’s father and an idol-maker. When Abraham proclaimed his
disbelief in idols, Azer cursed him and joined Nimrod in trying to
silence him.
Baalbek: ancient temple site and town in the Lebanon.
Bahram Gor (Bahram the Onager Hunter): historically the Sassanian Shah
Varahran v (r. 421-439). His legendary feats of prowess connect him
with the ancient cult of Heracles, and he is the central figure in Nizami
of Ganja’s Haft paykar. He is known as the onager hunter because he
178
GLOSSARY OF PROPER NAMES 179
spent most of his time hunting wild asses.
Balkh: formerly a huge metropolis, now reduced to a village near Mazar-i-
Sharif in northern Afghanistan.
Bamian: a valley in modem Afghanistan, west of Kabul.
Buzurgmihr (also Buzurjmihr): Chosroes I’s and Anoshirvan’s vizier who
was renowned for his sagacity and wisdom.
Canaan: an impious son of Noah who was drowned in the Deluge, See Kor.
11:45; al-Kisa’i, Tales of the Prophets (Chicago: Great Books of the
Islamic World, 1997), p. 95, p. 103.
Canopus: a star (a Carinae, declination -52.42, latitude -75.49, right
ascension 6h 23m) visible below 30° north latitude and the second
brightest star in the sky. Since Canopus rises in the direction of the
Yemen at Mecca, it is associated with that country and is considered,
like the Yemen itself, as highly auspicious.
Cave, People of the. See Sleepers of Ephesus.
David: singer of psalms known for his voice, which was so beautiful that the
animals and birds joined him in singing praise. He is also known in
Islamic legend as a maker of chain-mail who had the miraculous ability
to make iron as supple as wax.
Diyarbekir: the upper Mesopotamian region around the modem Diyarbakir
in Turkey. In Sa‘di’s time the town of Diyarbekir was known as Amid.
Faredun: a legendary king of Iran who overpowered the usurper Zahhak and
ended his thousand-year reign of terror.
Galen: second-century Greco-Roman physician whose medical works were
translated into Arabic and became the basis for medieval medicine.
Ghor: a mountainous region between Herat and Kabul in modem Afghan¬
istan.
Hafsa: one of the Prophet Muhammad’s wives.
Hajjaj ibn Yusuf (ca. 661-714): an Umayyad governor of Iraq who was
infamous for his cmelty and merciless oppression.
Haman: in Islamic legend Haman is transposed from the story of Esther to
Egypt and becomes the evil vizier to Pharaoh.
Harun al-Rashid (r. 786-809): Abbas id caliph who features prominently in
later literature as an exponent of wisdom.
Hasan Maymandi: famous wise vizier to Sultan Mahmud of Ghazna.
Hatim Tayi: the prototype of the generous and hospitable Arab. He is said
to have slaughtered his only camel to serve to an unexpected guest.
Humdy: legendary bird whose shadow confers kingship. It is also taken as
the symbol of harmlessness since it is said to eat only bones it finds and
does not harm any living creature.
Hurmuz: the son of the Sassanian king Anoshirvan.
Jamshed: legendary ancient king of Iran who introduced mankind to many
r
180 SA'DI’S GUL1STAN
basic customs, including clothing and fire,
Joseph: the epitome of human beauty who was cast into a pit by his jealous
brothers and then sold into bondage in Egypt to Potiphar. When the
ladies of Egypt gossiped and blamed Zulaykha, Potiphar’s wife in
Islamic legend, for trying to seduce her slave boy, she invited them to a
banquet, gave them oranges and knives to cut them with, and sent
Joseph out to walk across the room. When the ladies saw Joseph, they
were so stunned by his beauty that they unwittingly cut their hands
instead of the oranges. When Joseph became the ruler of Egypt, he sent
his shirt back to Canaan, and Jacob, his father, who had gone blind
from weeping over the loss of his beloved son, smelled Joseph's scent
on the shirt long before it arrived.
Kay-Khusraw: one of the legendary kings of the Kayanid dynasty. He fea¬
tures prominently in the Shahnama.
Khafaja: a tribe in Iraq noted for banditry.
Kish: the modem island of Qishm, an important trade entrepot in the
medieval period.
Korah: coupled in Islamic legend with Moses’ sister Miriam, who was con¬
flated with the alchemist Mary the Copt, Korah serves as the equiva¬
lent of Croesus (as in “rich as...”), whose touch turned everything to
gold. In the end Korah and all his treasures were swallowed up by the
earth. See al-Kisa’i, Tales of the Prophets, 245f, Korah’s Arabic name,
Qdnin, is derived (by analogy with Hanin, the Arabic for Aaron) from
the biblical Korah, the son of Izhar and grandson of Levi who appears
in the Old Testament as a conspirator against Moses; see Exod. 6:21—
24 andNum. 16:1-49.
Kufah: city in southern Iraq prominent in early Islamic times.
Layla: the beloved of Majnun, q.v,
Luqman the Wise is a legendary character to whom are attributed many
wise sayings.
Mahmud of Ghazna, Sultan (d. 1030), son of Sabiiktegin, mled a vast em¬
pire centered in Ghazna (in present-day Afghanistan, south of Kabul)
and stretching into the Indian subcontinent. He is known to legend as
a rapacious, greedy, and insatiable conqueror and also for his infatua¬
tion with his slave Ayaz.
Majnun: Qays of the Bani-‘Amir, who fell in love with Layla in childhood.
When he was forbidden to marry Layla, Qays wandered off into the
desert in distraction and madness (hence Majnun, ‘mad’).
Malatya: town in central Turkey, northwest of Diyarbekir.
Muhammad Ghazali, Abu-Hamid (1058—1111): theologian, jurist, mystic,
and religious reformer.
Muhammad Khwarazmshah, Ala’uddin (r. 1200-1220): mler of the far-
GLOSSARY OF PROPER NAMES 181
flung Khwarazmian empire whose impolitic slaying of Genghis Khan’s
emissary led to the eventual downfall of the dynasty*
Nimroz: a region now mostly in southwestern Afghanistan, north of
Baluchistan.
Noshirvan. See Anoshirvan.
Oghulmish: a military slave who belonged to Atabeg Ozbeg’s brother and
rose to importance as a governor* See Rashiduddin Fazlullah, Jami'u’t-
tawarikh (Cambridge: Harvard University, 1998), 1:238*
Pharaoh: in Islamic legend Pharaoh is the godless tyrant against whom
Moses was pitted*
Rustam: the heroic champion of the Shahnama; his father was the chain-
pion Zal.
Sahban ibn Wa’il: famous Arab orator and poet.
Sakhr: demon chief who stole Solomon’s ring and usurped his kingdom for
a time* See al-Kisa’i, Tales of the Prophets (Chicago: Great Books of the
Islamic World, 1997), pp. 304-6, 318-20*
Salih, a pre-Islamic prophet to the people of ‘Ad* His miracle was to pro¬
duce a camel from rock.
Sinjar: a city in Iraqi Kurdistan.
Sleepers of Ephesus: the Christian legend of the Sleepers of Ephesus,
known as the ahl al'kahf, ‘the People of the Cave,’ was incorporated
into Islamic lore. While the Sleepers were asleep in their cave, the
entrance was guarded by their dog, Qitmir, which, according to legend,
was rewarded for his fidelity by being turned into a human being. See
Koran 18:9-26.
Solomon: with the ability to converse with all the beasts of the earth,
Solomon was brought gifts by all the animals. The ant lugged in a
locust’s leg to the horror of all present, but Solomon realized that this
was the most valuable thing the ant could have presented and prized it
over all the others.
Wasit: city in southern Iraq*
Zahhak: a figure from Iranian myth* He is the monstrous usurper of
legitimate kingship whose thousand-year reign of terror and evil was
finally ended by Faredun. It is no accident that the Zahhak’s name,
Azdahag, which is derived from azhidahaka (‘serpent’) and is cognate
with the New Persian azhdaha (‘dragon’), was changed to Zahhdk
(l!U^) and spelled to look like an Arabic word*
Zaynab: a wife of the Prophet Muhammad.
Zozan: formerly a prominent town in Khurasan. Today it has been reduced
to the status of a village southeast of Mashhad.
Zu’n-Nun of Egypt (ca. 796-861): a famous early Sufi renowned for his
asceticism.
Bibliography of Sabi’s Qulistan
Editions and Printings

Gulistand Sa'di. Calcutta, 1832.
Gulistand Sa'di. Bulaq, 1249 [1832].
Gulistand Sa'di. Calcutta, 1840.
The Gulistan (Rose-garden) ofShekh Sadi of Shiraz. Edited by Edward B. East'
wick. Hertford: S. Austin, 1850, Reprints: London: Octagon Press,
1974; London: Octagon Press, 1996.
Gulistari'i Sa'di. Tehran, 1275 [I860].
The Gulistan (Rose'garden) of Shaikh Sadi of Shiraz. Edited by Francis John'
son. Hertford: S. Austin, 1863.
Nuskhad sahifad Gulistan. Lucknow: MatbaVi Mustafa’i, 1291 [1874].
The Gulistan of Shaikh Muslihud Din Sadi of Shiraz. Edited by John Platts.
London: Marston, 1874. London: William H. Allan, 1874.
Gulistand Sa'di. Bombay: Haydart, 1884.
Gulistand Sa'di. Lucknow: Nawal Kishore, 1889.
Kulliyyatd Sa'di. Edited by Muhammad'‘All Furnghi Zuka’u’LMulk. Teh'
ran: Burukhim, 1316 [1937]. Numerous reprintings.
Gulistand Sa'di az ru'yi nuskhaa ki dar said 720 kitabat shuda. Edited by
Habib YaghmaT Tehran: Shirkat'i Kitab, 1316 [1938].
Gulistan. Edited by Rustam M. Aliev. Moscow: AnstitiTyi Khavarshinasi,
1959.
Gulistan. Edited by Sa‘id Nafisi. 1341. 3rd printing, Tehran: Furnghi, 1345
[1966].
Gulistan. Edited by Khalil Khatib Rahbar. Tehran: Saffalishah, 1344
[1966]. 7th edition, Tehran: Saffalishah, 1371 [1992],
Gulistand Sa'di pas az muqdbilad haft nuskhad khatti va dah nuskhad chapi.
Edited by Nurullah Iranparast. Tehran: Danish, 1348 [1970].
Gulistand Sa'di. Edited by GhuHm'Husayn Yusufi. Tehran: Khwarazrm,
1368 [1989].
Selections
Guzfdad Gulistan. Edited by ‘Osman. Istanbul: Matba‘ad ‘Amire, 1307
[1889].
BarguzMaa az Gulistand Sa'di. Edited by Kava Gawharin. Tehran: Amir
Kabir, 1363 [1984].
182
BIBLIOGRAPHY 183
Barguzida va sharhd osar4 Sa'di Edited by Parvtz Atabaki. Tehran: Farzan,
1374 [1995].
Guzfdad hikdyat va ash'ard Gulistand Sa'di Edited by Mahmud Hakiim.
Tehran: Chap-i Qaw, 1375 [1996].
Daman-iaz gul: GuzxdaA Gulistdnd Sa'di Edited by Ghulam-Husayn Yusufi.
Tehran: Sukhan, 1370 [1991].
Guzinad Gulistdnd Sa'di. Edited by Hasan Anvari. Tehran: Nashr-i Qatra,
1371 [1992].
Gulistan: Talkhis va baznivisid kitabd Gulistdnd Sa'di Edited by Kavus
Hasanli. Tehran: Ahl-i Qalam, 1382 [2003].
Translations
Arabic:
Armenian:
Kokstan kam Burastan. Translated by Yarouthian Tireakean. New York:
Armenia Tparan, 1920.
Saadii "Gokstane” ev nra hayeren targmanutyunnere. Translated by Arpik
Minasyan. Erevan: Erevani Hamalsarani Hratarakchutyun, 1972.
Baluchi:
Gulistand Sa'di Translated by Muhammad Husayn ‘Anq£. Quetta: Balochi
Academy, 1975.
Dutch:
Perssiaansche Roosengaard. Translated by J. V. Duisberg. Amsterdam, 1654.
Spreuker en Voorbeelden, van Muslih Eddin Sadi. Translated by Willem Bib
derdijk. Rotterdam, 1828.
English:
Sekct Fabks from Gulistan. Translated by Stephen Sullivan. London, 1774.
The Gulistan of Sady, with an English Translation. Translated by Francis
Gladwin. Persian Classicks, vols. 1-2. Calcutta: At the Hindoostanee
Press, 1806. Reprints: The Gulistan; or, Rose Garden. London: Bulmer,
1808; London: Kingsbury, Parbury, and Allen, 1822; Boston: Ticknor
and Fields, 1865.
The Goolistan of the Cekbrated Muskh-ud-Deen of Shirauz, Sumamed Sheikh
Sadi, with a English Translation. Translated by James Dumoulin. Calcut¬
ta: Mirror Press, 1807.
184 SA'DI'S GULISTAN
The Gulistan, or Flower-garden, of Shaikh Sadi of Shiraz* Translated by James
Ross* London: J. M. Richardson, 1823. Reprint: London: W. Scott,
1890.
The Gulistan or Rose-Garden of Shekh Muslihu’ldin Sadi of Shiraz* Translated
by E. B. Eastwick. Hertford, 1852.
Flowers Culled from the Gulistan, or Rose Garden, and from the Boston, or
Pleasure-Garden of Sadi, Translated by S. R. Robinson. London, Man¬
chester, 1876.
The Gulistan, or, Rose Garden of Sadi. Translated by Edward Rehatsek.
Benares: Kama Shastra Society, 1888. Reprint: New York: Putnam,
1965.
A Literal Translation of Persian Gulistan, Chapter J. Translated by J. H.
Baria. Bombay: Nanabhai B. Karani, 1898.
The Gulistan; Being the Rose-Garden of Shaikh Sa’di; the First Four Bobs, or
“Gateways.” Translated by Sir Edwin Arnold. New York and London:
Harper & Brothers, 1899.
The Rose-garden of Sa’di. Translated by L. Cranmer-Byng. London: J. Mur¬
ray, 1905.
Rose-Leaves from Sadi’s Garden, Being the Gulistan Rendered into Verse.
Translated by Alfred H. Hyatt. London: Philip Welby, 1907.
GuUstdn: The GuUstan, or Rose garden. Translated by Francis Gladwin.
Revised and corrected by Irani A. Khadaram. Bombay: Homee, Sorab,
1914.
Tales from the Gulistan: or Rose-Garden of the Sheikh Sa'di of Shiraz. Trans¬
lated by Sir Richard Burton. London: P. Allan & Co., 1928.
Kings and Beggars: The First Two Chapters of Sadi’s Gulistan. Translated by
A. J. Arberry. London: Luzac & Co., 1945.
A Time to Speak: Anecdotes from Sadi Shiraz!. Translated by Ashraf Abu
Turab and Zia Sardar. Leicester: The Islamic Foundation, 1976.
The Discontented Dervishes, and Other Persian Tales. Retold by Arthur
Scholey. London: Deutsch, 1977.
The Rose Garden. Translated by Omar Ali-Shah. Reno: Tractus Books,
1997.
French:
Gulistan, ou 1’Empire dues Roses. Translated by Andr6 Du Ryer Sieur de
Malezair. Paris, 1634*
Gulistan; ou, L’empire dues roses. Translated by M_. Paris: Compagnie des
Libraires, 1704.
Essai historique sur la legislation de la Perse precede de la traduction compktte du
Jardin des roses de Sady. Translated by M. l’Abbe Gaudin. Paris: Le Jay
Fils, 1789.
Extraits de la traduction du Gulistan de Sa’ady. Translated by L. Langles.
BIBLIOGRAPHY 185
Paris, 1800*
Gulistan. Translated by N. Semelet. Paris: Imprimerie Royale, 1834.
Gulistan; ou, Le parterre de roses. Paris: Firmin, 1858.
Lejardin dues roses. Translated by Franz Toussaint. Paris: Stock, 1923.
Lejardin dues roses. Paris: Lidis, 1958.
Lejardin de roses. Translated by Omar Ali Shah. Paris, 1966.
Le jardin des roses. Translated by Pierre Seghers. Paris: Seghers, 1976.
MavaHz va hikama Sa'di dar Bustdn va Gulistdn bd tarjuma va muddilha-yi
fardnsavu Translated by Ibrahim Shakurzada. Mashhad: Astdn-i Quds-i
Razavi, 1370 [1987].
German:
Gulistan, das ist, koniglicher Rosengart. Welchen der fumemste Poet, unter den
Turcken, und Persianem, Sadi genandt, vor ohnge fahr drey hundert siben
und sibentzig Jahren verfertiget. Translated by Johan Friderich Ochssen-
bach. Tubingen: Philibert Brunn, 1636.
Persianischer Rosenthal in welchem viel lustige Historien scharffsinnige Reden
und nutzliche Regeln vor 400. Jahren von einem sinnreichen Poeten Schich
Saadi in Persischer Sprach beschrieben. Translated by Adam Olearius and
Hakwirdi. Schleszwig: In der furstl. Druckerey gedruckt durch Iohann
Holwein, 1654.
Moslicheddin Sadis Rosengarten. Translated by Karl Heinrich Graf. Leipzig:
F. A. Brockhaus, 1846.
Der Rabgeber fur den Umgang mit Menschen. Achtes Buch des Gulisstan nebst
einigen anderen Stiicken. Translated by Friedrich Rosen. Berlin, 1921.
Boston, Diwan, Gulistan. Translated by Friedrich Ruckert. Munich: Ehren-
wirth, 1988.
Hindi, Sanskrit:
Gulistdnd Sa'di, Gulistdne Sadi, Sadina Pushpaloka. In Persian transcribed in
Devanagari letters, Hindi, and Sanskrit. Translated by Acarya Dhar'
mendrancith. Jaipur: Nikhil Bh&ratiya Bhashapith, 1971.
Hungarian:
Gulisztan vagy Rdzsaskert. Translated by Erodi B. Budapest, 1889.
Italian:
Gulistdn, ossia il Roseto. Translated by G. de Vincentiis. Naples, 1873.
Japanese:
Baraen: Gurisutan: Iran chusei no kyoyo monogatari. Translated by Gamo
Reiichi. Tokyo: Heibonsha, 1964.
186 SADI’S GULISTAN
Kazakh:
Kitab Gulistan bi’UTurki. Translated by Khatib Usmanov and Zainab MaU
sudova. Kazan: Izdatel’stvo Kazanskogo Universiteta, 1980.
Gulstan. Translated by Mazafar Alimbaev. Almaty: Zhazushy, 1991.
Kurdish (Sorani):
Gulistan. Translated by Mala Mistafa Safwati and Haji Maid Rasul. Bagh'
dad, 1968.
Gulistana Sa'di: Lagal daq4 nuskha farsiyakaydd. Translated by Mustafd
Rasul. Sanandaj: Kurdistan, 1384 [2005].
Latin:
Musladini Sadi Rosarium Politicum; sive amoenum sortis humanae theatrum de
Persico in Latxnum versum. Translated by G. Gentio. Amsterdam, 1651.
Polish:
Gulistan, to jest Ogrod rdzany Sa’dego z Szyrazu. Translated by Albert de
Biberstein-Kazimirski. Paris: Nakladem Biblioteki Komickiej, 1876.
Perska ksiega na polski jezykh. Translated by Samuel Otwinowski. Edited by
Ignacy Janicki. Warsaw: W. Drukami Ziemkiewicza i Noakowskiego,
1879.
Provencal:
Istdri causido dou Gulistan de Sadi. Translated by L. Piat. Montpellier, 1888.
Romanian:
Gradina flonlor “Golestan.” Translated by George Dan. Bucharest, 1959.
Russian:
rrojiHCTairfe, couHHeme Caajpi. Translated by K. Lambros. Odessa, 1862.
TyjiHCTaH. Translated by Rustam Aliev. Moscow, 1957.
Saraeki:
Sadi akhiya: Gulistand Sadi dien muntakhab 101 kahanien da azad Saraeki
tarjamah. Translated by Muhammad Bashir Ahmad Zami Bahavalpuri.
Bahavalpur: Markazd Siraeki Zaban te Adab, 1976.
Turkic:
Gulistan Terciimesi. Translated by Sayfi Sarayf, fl. 1391. Edited by Feridun
Nafiz Uzluk. Ankara: Turk Tarih Kurumu Basimevi, 1954*
Fazylov, Ergash Ismailovich. Xope3Mncicne naMHTHHKH XIV Bexa. Tash'
kent: Fan, 1973.
Nadzhip, Emir Nadzhipovich. TiopKOB3bFmBiH naviaTHUK XIV BCKa
BIBLIOGRAPHY 187
„ryjiHCTaH“ Centra Capan h ero »3biK. Alma-Ata: Nauka, 1975.
A Fourteenth'Century Turkic Translation of Sa'di's Gulistan (Sayfd Sarayi’s
Gulistan bit-turki). Edited by Andrea Bodrogligeti. Bloomington:
Indiana University, n.d.
Gulistan Terciimesi: Kitab Gulistan bi'Ptiirki Edited by Ali Fehmi Karaman-
lioglu. Istanbul: Milli Egitim Basimevi, 1978.
Turkish, Ottoman and Republican:

Gulistan. Translated by Bosnavi Sudi (d. 1596). Istanbul: Ali Bey’in Mat-
ba‘asi, 1293 [1876].
Zubded Gulistan. Translated by Tayyar. Istanbul, 1299 [1881].
Gulistan Terciimesi: Giri§, Inceleme, Me tin, Sozluk. Translated by Mahmud
b. Kadi-i Manyas. Edited by Mustafa Ozkan. Ankara: Turk Dil Kurumu
Basimevi, 1993.
Gulistan. Translated by Tiilin Erba§. Istanbul: Babiali, 2004.
Uighur:
Gulistan. Translated by Rahmitulla Jari. Beijing: Millatlar Nashriyati, 1984.
Criticism, commentary, interpretation

Aliev, Rustam M. CaaftH h ero TyjiHCTaH. Moscow: Znanie, 1958.
Anderson, R. P. The Gulistan of Shaikh Sadi: A Complete Analysis of the En¬
tire Persian Text. Islamabad: Iran Pakistan Institute of Persian Studies,
1985.
Anvari, Hasan. Shunda va biqarar: darbarad Sa'di va dsdrd it. Tehran: Qatra,
1384.
Azar, Amir IsmaYl. Sa'dishindsi: naqd bd tahldd Bustan va Gulistan, Tehran:
Mitra, 1375 [1996].
Burhan. Sa'di va dild hazdrpara. Los Angeles: Kanun-i Pazhuhish va Amu-
zish, 1992.
Danishpazhuh, Muhammad-Taqi. Shaludad nahvd zaband far si, mushtamil
bar 'avamild tashkddahandad jumla va aqsamd jumla bar asasd Gulistdnd
Sa'di Tehran, 1346 [1967].
Dashti, ‘All. Qalamrawd Sa'di. Tehran: Ibn-i Sma, 134? [196?].
Faqir Istahbanati, ‘All. Kharabat: Dar bay and Hikmat, shaja'at, 'iffat va
'addlat bi payravi az Gulistdnd Sa'di. Tehran: Markaz-i Mutala‘at-i Irani,
Ayina-i Miras, 1999.
Farzana, Muhsin. Inparsi Tehran: Tus, 1374 [1995].
Hakhamanishi, Kaykhusraw. Hikmatd Sa'di. Tehran: Amir Kabir, 2535
(1976).
Hall, Khwaja Altaf-Husayn. Hayatd Sa'di Lahore: Majlis-i Taraqqi-yi
Adab, 1961. Persian translation. Tehran: Danish, 1316 [1937].
Hamidi Shirazf, Kazim. Bahard sukhan dar anjumand adabid Gulistdnd Sa'di
188 SA'DI’S GULISTAN
Tehran: Qavanfn, 1376 [1997].
Hasanli, Kdvus. Gulistan: Talkhis va bdznivisiA kitabA Gulistan A Sa'di. Teh¬
ran: Ahhi Qalam, 1384 [2002]*
Huma’i, Jalal al-Dm. TablaA 1itr va nasimA gulistan. Tehran: Kitabkhana-i
Tahurf, 1346 [1967].
Izadparast, Nurullah. Chahar guftar darbdraA adab va dasturA zabanA fdrsi
Tehran: Danish, 1365 [1986].
_. DasturA zabanA Sa'di: ulguA guftan va nivishtanA far si A durust
va rasa. Tehran: Danish, 1359 [1980].
Jamalzada, Sayyid Muhammad-‘Ali. GulistanA nikbakhti yd pandnamaA Sa'di
bLmunasibatA jashnA haftsadsalaA ta’lifA Gulistan. Tehran, 1317 [1938].
Janabzada, Muhammad. Ta'lim va tarbiyat dm nazarA Sa'di Tehran: Sirus,
1317 [1938].
Junaydi, Fartdun. NaqshA jdnavardn dm sukhanA Sa'di Tehran: Nashr-i
Balkh, 1368 [1989].
Katouzian, Homa. Sa'di: The Poet of Life, Love and Compassion. Oxford:
Oneworld, 2006.
_. Sa'di: Sha'irA 'ishq va zindagL Tehran: Nashr-i Markaz, 2006.
Khaza’ili, Muhammad. SharhA Gulistan. 1965.
Kishavarz-Sadr, Muhammad-'Ali. MaktabA Sa'di Tehran: Kaviyan, 1338.
Kulamtastakir, La. Mu. Kuralum Kulistanum. Cennai: Acokan Patippakam,
1982.
Kulmatov, Nozirodzhon Arabovich. SranecKHe B3ni5mbi Caa^n. Du¬
shanbe: Akademiya Nauk Tadzhikskoi SSR, 1968.
Mahfuz, Husayn 'All. Mutanabbi va Sa'di va ma’akhizA mazaminA Sa'di dm
adabiyydtA 'arabi Tehran: Rawzana, 1377 [1998].
Masse, Henri. Essai sur le poete Saadi. Paris: P. Geuthner, 1919. Persian
translation: Tahqiq darbdraA Sa'di. Tehran: Tus, 1364 [1985].
Nuriddinov, G. N. neflarormecKHe Hêii Caa/tH IIIepo3H: YMeOHoe
riocohne. In Tajik. Dushanbe: Dushanbinskiy Gosudarstvennyy Peda-
gogicheskiy Institut im. T. G. Shevchenko, 1974.
Purpirdr, N&sir. Magar in panjruza: Sa'di A akhiru’Lzamdn: bazkhvudniA
intiqadiA muqaddimaA Gulistan. Tehran: Nashr-i Kurang* 1376 [1997].
Qaysari, Ibrahim. QandA mukarrar: tikrarA mazynun dm dsdrA Sa'di Tehran:
Rawzana, 1377 [1998].
Rahman, Kazi Mohammad Golam. Hayarata Sekha Sadi. Dhaka: Raha-
maniya Laibreri, 1969.
Rastigdr, Mansur, ed. MaqdldtA darbdraA zindagi va shi'rA Sa'di Shiraz:
Shura-yi Intishdrdt-i Danishgah-i Pahlavi, 1352 [1973].
Riqdbt, Haydar. Sa'di va falsafaA zindagi. Tehran: Nashr-i Jayran, 1363
[1984].
Sadullazada, Zamir. Shaikh Saidi. Urumchi: Shinjang Khalq Nashriyati,
2002.
BIBLIOGRAPHY 189
Shah-Husaym, Nasir abDin. Hikmatd 'amah' az nazara Sa'di. Tehran:
Shawra-yi IntishdrdM Danishgah-i Pahlavi, n.d.
Shibli Nu‘mam, Muhammad. Hayat-i Sa'di. Delhi: Zahirulhasan, n.d.
Shirazi, Riza. Qissaha-yi Gulistan va Bustan. Tehran: Nashrd Danishamuz,
1374 [1995].
Sudi, Bosnavi. Sharhd Sudi bar GuHstand Sa'di. Persian translation by
Haydar Khoshtmat, ZaynuPabidin Chavushi, and ‘AlnAkbar Kazimi.
Tehran: Kitabfurushw Tihran, 1349 [1970].
Yohannan, John D. The Poet Sadi: A Persian Humanist Lanham, Md.:
University Press of America, 1987.
Zahir Ahmad, Mawlana. Bahdristan: Sharha Urdu GuUstan. Multan:
‘Ilmiyya, 1977.
The Persian Vocabulary of the Qulistan
vl db water monger father

jljT abad, jbb 1 -an flourishing jjjji azurdan (jljl dzdr) to harm,
if} abru honor annoy, vex
abkash water-carrier azarm shame, modesty;
1 abgrna crystal i£1 ~joy modest
abnus ebony jiy>J t azmudan (^bjl azmay) to
1
atashfire; O-UliJ fJ^>\ try, test, experience
nishdndan to extinguish Oi^°j 1 dzmuda tried, tested;
fire oiyij Hj na~ untried, un¬
asar -► ^‘1 tested
A
ajil future OLA asdn easy; ^ L* 1 A ease
A
,U-I ahad individuals; iU-l asdy- -► ji^l
~-i ra'iyyat ordinary sub¬ asayish rest, repose
jects jb** 1 asitan threshold
akhir last astm sleeve
A
Cjj?- 1 akhirat the next world, the 1 asman heaven
next life jij^ 1 asudan 1 dsay) to rest
vbT adab —► <ôt LA asyd mill; L~*> 1 -sang
adam Adam; 1 A human millstone
fAl
being; t -iyyat ashdmfdan to drink
humanity; ibôl ~fzad ashuftan 1 ashob) to
human being confuse, muss
<u_o 1 adina Friday \j&T\ dshkdra obvious, manifest
A dzdr March LiT ashna acquainted
ar- ~t *_>A* 1 ashob confusion, tumult
arastan (^tjt drdy) to jLb> t ashyan nest
adorn juT aghaz beginning; ji£ jU 1
fijT aram peaceful, at rest; pIj 1 —kardan to begin
^15 L> --yaftan to settle aghosh embrace
cfA
down; j-U/Jjl ~idan to
rest
A afaq —►
oil afat calamity
drdy- —► 1j 1
vLiI aftab sun, sunlight
ijj[ drzu wish
afarfdan (jjî t afarin) to
OX^>j\ dramidan = 6 tj t create
dz greed
" Ji
,1,1 dzad free; ji£ it j 1 —
a! A afarin bravo. SI dfarin- —►
OJbî 1
kardan to free afarinish creation
j'jT dzdr vexation, injury. i agandan dgan) to stuff
ST dzdr- —► azurdan agahf awareness; jib
jjT Azar Azer, Abraham’s idol-
190
jl —dddan az to inform of y (Jlijl —kardan bar
1— 1
alay- -► 1 to agree on; 6:>b31 <jbb'1 —

cJI alat instrument, implement, uftadan to happen by
tool chance
1 aludan (^b/1 alay) to sully, ilbbi ittifaqan by chance, acci¬
defile dentally
b> \ amaj target asar pi ^b t as£r trace,
amokhtan (jy 1 amoz) to effect; OiJ?^'1 —kardan
learn; to teach to have an effect
&v£z voice, sound C^bd ijabat positive response

JijT
avurdan (jj 1 avar, J\ ar) to Ojbd ijazat permission
bring ijtihdd striving;
avekhtan (yj 1 avez) dar to j* —kardan dar to strive
hang onto, cling to for
J ah sigh ujrat fee, fare
<C*vs£i 1 ahista slow, calm, low ajal moment of death.

(voice); ~gf calm¬ H ajall most magnificent
ness, lowness (of voice) jly^l ihtiraz precaution, avoid¬
ahak lime; <Cjo <JnA t —i ance; jt £ jl—
tafta lye kardan az to avoid
ahan iron; yyjt> 1 ~m made ihtilam sexual maturity

A
of iron JUjcd ihtim&l probability
^Sc&\ ahang tune; yjS t ob*j>-l ihsdn beneficence
dsjf —i kare kardan to be Lt^l ahshd ► yZ^>-
on the verge of doing s.th. obî>-l ihsdn marriage
oj ayat pi oL> t ayat verse (of ahmaq fool
the Koran) Jl^l ahval —► Jb>-
<Uj t ayina mirror; 1 -d&n Lj»-I ahya -» ^
holding up a mirror akhtar star; y-\jo bad~ ill-
starred
JU 1 abad eternity; Ju b b ta bi~ j bt ikhtisdr-kardan to abbrevi¬
forever ate
y> abr cloud ikhtiyar choice, free will,
jU1 abrar —► y self-control; be-
»-aI_/1 Ibrahrm Abraham involuntary, involuntarily
»} abru eyebrow ikhraj pi ob-ly>-\ -&t

ibriq jug expenditure
JisJ
<lU ablah fool akhgar ember
iblis Iblis, Satan akhlaq morals
U*^1
u abnd sons; ^y\sj 1 —yi o\j?-\ ikhvan brethren
jins peers id ada discharge, performing
i_1 abvdb —► ^b adab pi *_^ i a 1 adab good
.Xbl atabak atabeg, tutor to a manners, etiquette;
prince be- rude, impolite
jUi'l ittifdq event; agreement; idrar stipend
192 SA'DI* GL7LISTAN
S\j>\ idnik comprehension istighfar asking for forgive¬
t_oil adib teacher ness
adun goat’s leather jbdj*>j 1 istiqbdhkardan to go out to
'r*j
greet
S' azall most humble
aza torment l1 istiqsd investigation
lP1
coll aziyyat torment, cruelty jl^-l ustuvar stable, firm, tight
ojl iradat desire; devotion; 1 istinas kindliness

b£~ without cjlj*\ israf-kardan to be extrav¬
devotion agant
aramil —► ^JUjI 4j 1 Iskandariyya Alexandria
J-Ijl
jl arbab -► asir prisoner, captive
5-UjjI irtifa' relief Ojbil ishdrat-kardan bi to indi¬
Ardashir Ardashir, ancient cate, motion for
Iranian king ojbi 1 ishdra = Ojbil
arzdni-dashtan to give, turn ushtur camel
IjjI
over (territory) L^.1 ishtiha appetite
arzidan to be worth bJk*' 1 ashqiya -►
ijOjjl arzhang the Arzhang, ashab —►
Mani’s book; ~i azha sacrifice; AA
pertaining to the Arzhang 'ld-i ~ Feast of the Sacri¬
j*>L* jl arslan Arslan, typical fice
Turkish slave name LU atibba —►
ulTjl arkan —► j ol>l atr£f -►
aUj 1 armala pi I j I ar£mil jbtb 1 atfdl ~► Jjb
widow ittild' information; p'Ah 1
oj 1 arra saw Os J) —kardan Bar to
izdiham crowding, impor¬ inform of
tuning OiU 1 i'ddat repetition; 03bd
Jjjjl azraq blue, blue garment jo jZ —kardan to repeat,
characteristic of dervishes relate
<ujl azimma —1► j»Uj jioi i'taq manumission, setting
L& j 3j 1 azhdarha dragon slaves free
»l asbab —► JIjlcpI i'tidal balance, proportion
1 asp horse l i'tirdz objection; (j&\j^\
3 I ustdd teacher, master 03j> —kardan to object
istibsdr insight <J$Ij&\ i'tirtff confession; <J$I
I istihqdr contempt 4j 03^T —kardan bi to

confess
istihqdq worthiness
iliip 1 i'tiqad belief, trust
I istikhlas rescue attempt
3Lop1 i'timad reliance; 3I00I
jII ustukhwan bone
Os J) ~ kardan to rely (*>
astar mule, beast of burden
on); 3L<Op I^j be'- untrust¬
cop ILu— I istitd'at ability
worthy
istizhdr assistance
IjlpI a'da —► jAp
OjUw^l isti'drat metaphor
J-tpl a'dal most just
PERSIAN VOCABULARY 193
a'rabf bedouin Arab âi\ aqsa farthest reaches
ifraz-kardan to turn away iqlim clime
(J9IJ* 1 a'raf purgatory
fV' ikram honor, doing honor;
Uipl afza —► jja* O^jS'^\j^\ —kardan to
(4^1 a'zam greatest honor
i'ldm-kardan to inform oyfl aknun now
a'Id highest, supreme UOI iltijd-kardan to take refuge
>>
jlî a'mal —► oliJI iltifat-kardan bi to turn the
oUl a'yan -► {j^ attention to
LgpI aghniya -► ^s- oUJI alhdn —► jj>J
jUI aghyar -► fljJ' ilzdm maintaining, keeping
jiliil uftadan (cGJ 1 uft) to fall, to
befall îll alif first letter of the
jbil uftan falling; d\j~>- 3 OLil alphabet
- u khezdn stumbling cJll ulfat fondness
afrakhtan (jlî 1 afraz) to dâiil 1 alqissa in short
raise, elevate Û! almas diamond
Oij>l afzudan (^1^31 afzdy) to Uljll alvan —► lawn; jiyi —i
increase 'umr the good things of life
ojjii afzun more JUjl\ Alvand Mt. Alvand
dj 1 afsdna fable, tale dJI ilah god; 1 ~i divine
1 afsurda frozen, unfeeling, r11 alun painful
numb OjUl ammdra commanding, im¬
U^J"3' afsos sigh of regret, alas perious; ajUl nafs-i ~
Uil ifsha revealing (a secret) the carnal soul
OJUUi 1 afshandan (oLgj 1 afshan) ^La 1 imam pi 1 a’imma imam,
to scatter religious leader
jUail iftar breaking a fast CG-! 1 amanat trustworthiness,
af'i snake, serpent honesty
uUil afghdn cry, lament G-a 1 ummat religious communi¬
ty, nation
c?> ufuq pi ^ Li 1 dfdq horizon
UjGal imtina' impossibility
uj^SCI afkandan 1 afkan) to
throw, lay amsal —► JjG>
iflds bankruptcy s' amr pi jja 1 umur affair.
cr-^1
ST amr pi 1 avdmir
oly 1 afvah mouths, voices
order, command
^j\3\ aqarib relatives
1^1 umara —► ^1
JLi! iqbal good fortune
v1 amrad beardless
Lusl iqtidd-kardan bi to imitate
LJxa 1 imza execution, carrying out
jUaxat iqtis&r^kardan to
Jhj 0 L*l>» 1 im'dnd nazar looking close-
abbreviate, cut short
pi JL91 iqdam-namudan bi to ly
(jUô 1 imkdn possibility
undertake
amldk —► uCL
jlyl iqr£r confession; d>J> j\J) 1
dj —kardan bi to confess amvaj
jj* 1 umur —► ja\
194 SA'DI’! GL/LJSTAN
-Lod um(m)ed hope; d^jj 1 -uM uns familiarity; J.f \
—avurdan to hope; Jj-uM b — giriftan ba to become
~var hopeful; 1U na~ familiar with
hopeless, desperate 1 insdf equity; oUai be~
amir pi \y> 1 umara com¬ inequitable, unjust
mander pbb 1 in'am bounty
Oj b 1 inabat repentance anfas -►
pb 1 anam people jl&l inkar denial
Jui amb&r storehouse Go 1 ingashtan (jlxil ingar) to
JLJ1 ambaz partner; ^jbJ 1 ~i think, consider
partnership ci^bGo 1 angusht finger; fj1
obj 1 amban tidbit; tanned ~arf ring
leather ang6r grape
^1
k>Lv~J 1 imbisat cheerfulness anva' -► $>y
&\
0j>-O 1 amboh crowd anis friend^ companion
LJl ambiya -► ^ awbash hooligans, ruffians
jUalj 1 intizar expectation £j>' awj zenith, apogee
1 intiq&m revenge; ^bib 1 aw rad —► ijj
jl OXxS —kashidan az to awrdq -► Jjj
take revenge on 1 awsaf —►
^b>J 1 anjdm end; 1 1 uftadan = jibi 1
~fdan ba to end in, result 1 awqat —► c^Jj
in
ulul’albab wise, intelligent
Jrr^1 injil the Gospel
awla appropriate
andakhtan (jl_b 1 andaz) to ' ' J^1
ahl worthy; 1 ~iyyat
throw, throw off, cast
worthiness, competence;
ojlJdl andaza measure; oj\X> Ja 1 b na~ unworthy
be~ immeasurable, untold
JUaI ihmdl neglect
f\jt\ andam body
Ay&z Ayaz, Sultan Mah¬
j-^' andar in, inside; jX>
mud’s beloved slave
ba...~ in (circumposition);
pL) 1 ayyam —► yawm
d$jX>! ~un inside
andak little, few, small;
JuJl isar giving away; jbql
<bbj> ~-i kas& kardan to
-oUgTju 1 -maya little,
bestow upon s.o*
slight
jL>cj 1 ljaz abbreviation
anddkhtan (jj-Ul andoz) to
A*1 izad God
store up
1 istadan (o*o 1 ist) to stand
-Li 1 andoh grief, sorrow
ay man secure
0-L> 1 anduh = oj -U 1
<u31 a’imma —► Û!
L-io jj 1 andeshndk worried,
-A:1 inak here is
concerned
O 1 ayvan portico
jj 1 andesha thought, worry;
OZ>J}jo$j> 4JL>_L> I —
burdan, -kardan to worry ^_jIj b&b pi I abvab door,
UJljL) Ju I and£sh£dan to think, worry gate; chapter

ib bad wind; pride; ^bib bam roof
&■
-pay fleet-footed il-U>b bamdad dawn; jblJUb -an
p bb badim almond at dawn
4_)ib badiya desert jjp b bamiyan Bamian, valley in
bar load, burden; yjl> -bar, central Afghanistan
-bardar, jbjb Jt;b bang cry; Jb -
-dar load-carrying. T b&r bar-dashtan to give a cry;
time; jbJJ yak- once; j bJ Ji b —i namaz the
oj bji du~a again. SI bar call to prayer
audience; jib ^b —dddan yb banu lady
to admit to audience b&var belief; b jj b —
jS.
jljb baran rain dashtan to believe
obfjb bargah court C-o but idol; jCo -tar&sh
Ojl) bara rampart, battlement idol-carver
barf creator batar worse
jr*
j-Vj^ b&rfdan to rain bahs discussion; ji j>
t_$o jL> bank slender, thin; —kardan to discuss
^\Xi 1 O>ojb -andam slight bahr sea
of body bakht luck, fortune; jbjo^j
baz open; again; jib-b jb -yar fortunate, lucky
jl—dash tan az to prevent bukhtf Bactrian camel
from; jJo^j- jb - khari- bakhsh-kardan to give
dan to buy back; jju U jb away, distribute;
--mandan to remain; -andagi generosity;
(j~jjb -pas again, once ^jbbtAj -ayish forgive¬
more; jib (j~o jb -pas ness; jJOJjAj -idan to
dadan to give back. SI bdz give, forgive; jiyU*j
hawk -udan ((j;LjAj bakhshay)
bazar market to forgive
jlfjjb bazargan merchant bukhl stinginess
bazu arm, strong arm bakhil stingy; ji j>
bdzi play, game; 4^ jb -cha -l-kardan to be stingy
game, sport, jest bad bad, ill
A
b&siq tall badakhtar ill-starred
b&til vain Jo 1 Jo badandesh malevolent
batin internal, esoteric <JSo*d Jo badbakht unlucky
uH
bagh garden; jbbb -ban jlAr--b Badakhshdn Badakhshan,
j
gardener region in northern Afghan¬
sl baftan (31 baf) to weave istan and southern Tajikis¬

Si bak worry, concern tan famed for its rubies
s bala up, over; ^Vb —yi badkhoy ill-tempered
over, above jx<» Ij JO badar-amadan to come out,
balish pillow get out
A baligh mature 43 J Jo badraqa escort

balm pillow vuA badrud-kardan to bid fare-
well cloth
badrozgdr evil Lp'^y. bar-dashtan to pick up, raise
ifjbjJb badzindagani one whose life <JX>j2y bar-darfdan to rip apart, rip
is spent in evil open
JlCjy badsig£l malevolent OJy burdan (bar) to carry
bad'ahdi infidelity to a u^JS. bar-raftan to go up
promise barf snow; y ~db ice
Jt) -U badgawhar essentially bad water
oA badgoy gossip, slanderer O-tj L^3y bar-fish£ndan to shake off

UJb badan body barq lightning
badf innovative, extraordi¬ Cbfy barakat blessing
nary; JL-?Ji juJb ~uljamal p/y bar-kardan to raise, lift
extraordinarily beautiful ojuTj bar-kandan to strip off
J-b bazl-kardan to give away, birka pond
ps.
donate barg leaf; <Sy^y b£~
aJ -b bazla pleasantry, joke leafless
Ji bar over (prep*); high. SI bar bar-gumashtan to appoint
breast; y j-> dar ~ baragi made of lambskin
Jy
kardan to put on (cloth-
gy birinj rice
ing); ja/j> dar -
O-tj LiJy bar-nishandan to seat in a
giriftan to embrace. SI bar
high place
fruit; y --khwardan
burnt mustache, manliness
to enjoy; y^y be~ without
bunimand glorious
fruit, barren. Sf bar- —►
Sf birr pi abrar bara lamb
pious barham together; jij y
barabar opposite —zadan to slam

S.'S.
biradar brother; AJjby birahna naked; y ~gf
X> \ybj±\y -khwandagf nakedness
foster brotherhood 'iSji barf free, absolved

O-bo I y bar-amadan to turn out, biryan-kardan to roast
come forth buridan to cut, cut off
bar-angekhtan to stir up, j'x bazziz draper, cloth mer¬
raise chant
bar-bastan to tie up (a load Jjy. buzurg big, great, grand,
for a journey) noble; jfjy ~vdn
Jaj y barbat lute; ^1 j^buy ~sa- greatness
ray lute-player bizih crime
bar-taftan to turn away bas enough
CP^y . ^
burj tower bust£n garden;
bar-jastan to leap up ~saray garden pavilion
OXy^y bar-chidan to gather up bistar bed
bar-kh£stan to rise, get up bastan (juj band) to tie,
barkh& az a bit of, some of close; to freeze (intr.)
bard cold. SI burd striped bisydr much; y>~jLô

A*
~khusb sleeping a lot;
-khwar glutton bun, ban bottom
bas6ch military provisions; bina basis, foundation
j,/ ~”" kardan to bun£g6sh earlobe, area be¬
muster, provision hind the ear
basit flat JUo band chains, imprisonment;
OjLU bish£rat good news oJuu -a slave; ~i prisoner;
bashar human; 6~a band-
flesh; -iyyat hu¬ bunyad foundation
manity bawab gatekeeper
basar sight; be- buriyd reed mat; Ljy
kjy
sightless -baf mat weaver
Basra Basrah boston orchard
*s- Ljaj biza'at commercial goods, y bosa kiss; jjb A^y —
commodities dadan to kiss
batt duck bosfdan to kiss
JU* battil worthless GyJjiy buqalamun chameleon
batsh fury bum owl
batn belly
r*
J*. <Sy. boy scent, smell; OJLo^
batf slow -idan to smell
‘J*.
i_^Juu Ba'lbak Baalbek, town in ba to. SI bih better; -in
the Lebanon best. SI bib quince
Jw-JO bahd far-away, distant baha price
baghal armpit, underarm bahar spring; -i
baghy rebelliousness vernal
L5^
Li baq£ eternity bahayim —► 4^_gj
juj baqqal greengrocer bahjat beauty
4jc0j buq'a spot bahr-i, az —i for the sake of
<Z^ju baqiyyat remainder bahra share, portion; o
% bala catastrophe, calamity be- deprived
bilad pi uIjUL buld£n bihisht paradise; -i
country paradisiacal;
balaghat rhetoric -froy with a countenance
of paradisiacal beauty
bulbul nightingale
cM
baham together; JJua \y ^
Balkh Balkh, formerly a r*
- bar-amadan to clash,
large metropolis in north¬
flare up
ern Afghanistan
bahunar skilled, virtuous
oIjlL bulddn —►
bahima pi bahayim
juL buland high, exalted; loud
beast
(voice); Jo l> JuJL -bang
loud L5? be- without. For most com¬
pounds with this prefix, see
jj^. bulur crystal; ^ jjL -m
the next element.
crystalline
Ob Lo b£aban desert, wilderness;
hî bulugh maturity
jb Lo -nishin desert
c~L baliyyat calamity
dweller
baligh great, much
bayaz clean copy watchman; yybb ^b —
bayan-kardan to explain dashtan to guard, main¬
bayt line of poetry; O-o tain; yibb^^ y^b-^b
JLJI -ulmal commonweal —i khatir-i kase dashtan
bechara helpless, poor fel¬ to please someone
low; ~gi helpless- j Jbb b pashidan to sprinkle

sS b pdk pure; jLS"b -baz hon¬
bekh root est; j^b,jfb -daman
bed willow respectable; orhj.jfb

-nafas kind; bTbb na-
bedar awake
dirty, unclean, impure
baydaq pawn (chess)
&ySb pdkeza pure; b
berun outside
~kh<5y of good character;
besh more; -tar more;
iS3jajir> 9. ~rdy beautiful,
~zor verY strong fresh of face
besha thicket, forest
<^b pay foot; ~Uob -band
bayza egg
bound; c*™jb -bast foun¬
baytar veterinarian dation; jlJbb -dar stable,
bay' sale lasting, eternal; ol>ob
ba yakbar all at once, -gdh status, place; j-wb
suddenly -mardi help, assistance;
bekiran limitless, boundless -posh footwear
begana stranger 4j b pdya degree, level
bfl shovel j-Lqb pdyidan to last
Baylaqan Baylaqan, region yiAj pukhtan (y> paz) to cook
in Azerbaijan pukhta mature, ripe; cooked
bim fear X) Jb padfd visible; jJU i -L> Jb —
bemdr sick, ill amadan to appear, come
bina sighted; L-u L> na- into view
blind yppazfruftan (^_>.b paztr) to
benavd destitute; ^ I-f accept, receive
destitution y par feather, wing; be-
behuda = cz featherless. Sf pur full; y
behuda vain, in vain j> —kardan to fill
beva widow o-Ldfiy parakanda scattered, dis¬

persed; Jz>o_Ldfiy -dil
distracted, distressed;
^bb padash reward, requital
^blb-o-Ldfiy -khatir wor¬
jb par last year; <u_>jb -ina of
ried; ^ -rozi
last year, olden
one who does not know
Pars Fars, Persia; ^^jb ~i
where his next meal is
of Fars, Persian
coming from
L-jb pdrsd pious, hermit; L*jb
yy partaw ray
piety
y parkhdsh belligerence
ojb pdra piece, bit; ajb —
pb-by parddkhtan (jb^j pardaz)
kardan to tear, break
to turn over; jl y^b-by -
A pds watch; jL^b -ban
az to be finished with; pas then, therefore; jl ^ ~
j^by ~ ba to turn the az after (prep.); ^ jl jl
attention to az in ~ ka,
02y parda curtain, veil; musical ~ az dnka after (conj.);
note; jboJy -dar cham¬ ^ ~f misery
berlain; OX>j2 02y darf- past low
dan to rip a veil, to dishon¬ pistan breast, nipple
or
4i*vj pista pistachio
parastar servant
jy pisar boy, son
oJXX* y parastanda worshipper
(J-b-Lcwj pasandidan to approve
JXX* y parastidan to serve, worship
pusht back; jib C-io —
OX^>y pursidan to ask dadan to show one’s back,
jbJ^J pamiydn silk run away; y 0>2j2 XXX ~-
parvd concern kardan bar to lean on;

Cj by parvari fatted jj^f ôx -f-kardan to
parvana moth support; jL™> ~fbdn
j b 2yy parvardgar nourisher supporter
parvardan (yy parvar) to aiA* pushta pile, heap, hill

nourish, nurture p-C pashm wool
<yj3ji parvarish nourishment aAj pashsha mosquito
Cf.3si parvin the Pleiades j-C pashiz a small coin, farthing
oy para nostril Ol*xx pasheman regretful; ^ [^Jx
y parhekhtan (jÂy parhez) 02jyO ~i-khwardan to re¬
to abstain gret
AAy parhez abstinent; jlfÂy 0>cl) palang leopard; j^3 l^cJb

~gdr abstinent, moderate, ~afkan leopard-defeating
restrained; ^j^fyyy ~gari xAj' palid dirty, filthy
abstinence; jl jjuÂy o Lj panah refuge
~fdan az to abstain from; pamba cotton
jl jjyjtiy ~-kardan az yxi' panja hand, fist, claw;
to abstain from; j yb b O2J2 —kardan bd to box
na~gdr immoderate. SI par- with; b jij a^jo —zadan
h^Z- —► jXyJby
ba to tangle with, box with
iSy Pari fairy; y -paykar Xx pand advice
beautiful in stature; jI-Uj pindar thought, imagination
y ~rukhsar fairy-
^j^l-Uj pindashtan (jIjuo pindar)
countenanced, beautiful
to think, imagine
OXty paridan to fly
jl^j pinhan hidden
OÔXy pareshdn scattered, worried;
paner cheese
Jiôlyy ~hal distracted;
y phst skin
j 3-rdzgar
yyy pdstrn pelt, skin; yox*y j2
perpetually worried;
02 bi I dar —i kas&
y \yy ~i worry
uftadan to criticize, find
y paz- “► jXOj'
fault with; ^jj XXX*y
Oiyy pazhmurdan to wither
~dozi fur coat making
pdshidan to wear elephant-driver; âJL>
p6l£d steel; jpîy ~b£zu -dam monstrous; jdLo
steely-armed -tan enormous
poyan running dhj pila cocoon; ~var
pahlu side peddler
pay track; OXyj ^lo ~a~ pma patch; -doz

C5v
rasidan to stalk; jZB y ^
shoe repairman
—giriftan to follow, track; Oba-O payman promise
^ jz dar — i on the heels dj L^_0 paymana measure
of, after payambar apostle, prophet;
piydda on foot; pawn -zadagi pro¬
(chess) phetic lineage
piyaz onion payvastan (JU yj payvand)
b~*M
to join
A payam =
pechanidan to twist (trs.) aJ yJ payvand connection; kin
pechidan to twist, turn,

writhe yb tab endurance;
IjLu paydd visible; b$J> 1-Lo — ! —i chize avurdan to
kardan to reveal; to find endure s.th.. ST tab curl;
pir old, aged; old man; -dar curly, 1 t£b- -► j^b L>‘
J*.
spiritual guide jlU tabdn shining (sun)
p^rastan (^l^ p£r£y) to dju Ij tabi'a pi ^ \y tavdbi'

i
adorn consequence
piramun around; y* \yj jLj Ij tatar Tatar
yztS -^gashtan to taj crown
frequent tdkhtan (jU taz) bar to
by* piramun = ^yd y> attack
pirahan shirt ysb\j ta’khir delay
Jive.
pirdz victorious, successful l_/>_olj ta’dib admonition, chastise¬
piroza turquoise ment
°Jive.
pirhan = 1 y> p
tdr =
pisa spotted Sp tdrak point, top
pesh fore, front;
forehead;
Uko -ani
-in for¬
ty
O-Ojtj
tarikh date
tank dark; -rdy
mer, of old; -raw dark-minded, misguided
forerunner p
taz- —► jÎj
pesha trade; -var OjIj taza fresh
tradesman tazi Arabian, Arabic
iSP
paygham message; jy U*> dj LjU taziyana whip
-bar messenger, apostle Ij ta’assuf regret; bsjy>-
payk messenger, harbinger y — khwardan bar to re¬
paykcir battle; £ jl^Lo gret
—kardan to do battle, fight taftan (^\3 tab) to turn,
jl£L) paykan shaft, dart twist; to shine (the sun)
p£l elephant; j Ulo -ban ta’ammul contemplation;
ji
X b$J> J^>lJ —kardan dar jy X tadbfr administration, ar-
to contemplate rangement; ûX^ be-
tavdn compensation imprudent
taVfl interpretation X tar wet
Xu U ta^yid assistance tarazu scales, balance
x'x
tabar race, family OxXl y tardshidan to shave
olX tabah ruined; ^X ~£ turub radish
vx
ruination C-u^j turbat tomb
JiV tabdfl change, exchange tarbiyat education; y
tabarruk blessing XjZ—kardan to educate
tabassum smile tartib arrangement; ^Xy
■cj Lj tapancha slap X-'kardan to arrange
tatar Tatar; fjjZ ~i Tatarid tartfl recitation
tatimma conclusion y tarahhum pity; b* j> ^y
tijarat commerce, trade y —kardan bar to take
taj£sur audacity pity on
tajribat experience ^X taraddud coming and going

tajassus espionage ^X tarsa Christian
tajallf-kardan to appear, be jUy tarsan afraid

manifest OX*y tarsfdan to be afraid
tajannub avoidance; cXX tur(u)sh sour; jb>y -roy
j I tX—kardan az to sourpuss; X.y -ta'm
avoid sour-tasting
tahdshi avoidance; Js taraqqi-kardan to advance
^ be~ without tark abandonment; y
measure Xjf —kardan, <Sy
tahrima tying on (garment) —guftan to leave, aban¬

tahrir manumission don; ^ysUSy —-i adab
tahsm-kardan to praise, ap¬ impoliteness, breach of

plaud etiquette
tahsfl acquisition Turkistdn Turkistan
tahqiq realization; Jjfc ! X taraka legacy
(JuLX ahl-i ~ Sufis (XX turunj citron
tahakkum domination; ^X tarannum singing

Xy --burdan to be °x tar(r)a leek
dominated, subjugated ci^x tiryaq antidote
tahammul endurance; tasbih praise; rosary; ^«_X
X~ kardan to endure, OX \y —khwandan to
to bear extol
tahayyur perplexity taskrn sedation, calming
takht throne taslim-kardan to submit,
takhlfs liberation, rescue turn over, entrust
tukhm seed; OX Ixs I — tashrif honor
r°‘
afshandan to sow seed tishna thirsty
t*_5^j! x tadaruk appeasement tashvish turmoil, confusion;
fear Ojbb* tafavut difference
<cj£
lit tasabi engaging in love play
tasanif
tasdiq proclaiming true, y&Jti
i
tafta heated
taftish inspection
tafahhus investigation
agreement 7- y tafarruj-kardan to look at,
watch, observe; o\SS-y
11
tasannu' ingenuity, artful¬
ness ~gah vantage point, place
tasnif pi olJ Ua? tasanif of observation
work, compilation; Ji,jâ> *3y tafriqa disorder
jf —kardan to compose jSJH tafakkur thought,
contemplation
tttlftft
tazarru* pleading, entreaty

tatavul aggression JuiAt* tafaqqud recompense, repa¬
tatawu' voluntary work ration
tasarruf control yjy tafviz-kardan to turn over,
tasawur-kardan to imagine transfer
tasawuf Sufism L/iliij taqaza demand
ta'abbud worship jlpUu taqa'ud dilatoriness
ta'biya-shudan dar to yy taqrfr-kardan to report
insinuate oneself into ySju taqdir destiny, fate

^y taqarrub proximity,
I
ta'ajjub-kardan to be
surprised, astonished nearness; j:>y ^y —
namudan to get close
\M.
ta'jfl-kardan to make haste

ta'addf enmity, aggression y yy taqrfr-i javab ready answer
ta'zfb tormenting taqsfr shortcoming
ta'arruz objection, com¬ ^y taqvd piety
plaint Cjy taqviyat-kardan to strength¬
ta'ziyat-kardan to console en
ta'assub fanaticism tak running; do-- gal¬

lop
ta'til cancellation, being
suspended lSS takasul slackness, being re¬
miss, laziness
*
ta'alluq connection;
aj —i khatir bi worry jJ>3 takabbur conceit;
about
jS<—kardan to be con¬
ceited, to lord over
if, i
ta'lim instruction;
S' —kardan to teach, takalluf compulsion; artifi¬
instruct ciality; elaborateness
ta'annut taunt ^SS takya-zadan bar to recline

against
ta'ahhud-kardan to make a
promise talatum crashing (of waves)
talamiza —►
%\X
taghabun regret, contrition

taghayyur change talbis trickery, chicanery
tafdkhur pride, conceit; talkh bitter; j 'cjS'tJu

<j2>jSylaj —kardan to -guftar sharp-tongued
boast ^Jikh talattuf-kardan to show
tafarfq installments kindness, treat well

cJlL' talaf-kardan to lose; ^JlL be able
j-Lb -shudan to be lost J>o ty tavangar rich, wealthy;
talfiq putting words i£Iy -f wealth
together yy tawba repentance; y
tilmfz pi o-U jb talamiza pu- jl ji^5" —kardan az to
pil repent of, do penance for,
OjL> talawun fickleness, change¬ renounce
ability tawbikh threat, rebuke
&y
tamam complete, finished; ~L^>-y tawhfd proclamation of the
^LbU na- incomplete unity of God
tamattu' enjoyment; ûJ tawdf -kardan to bid
yy
<j^b —yaftan to enjoy farewell
tamkfn gravity y tavassut intermediary
tamalluq sycophancy y tosha provisions
L-Qj tamanna wish; QzjZ luJ — tawfiq success, divine
kardan to make a wish assistance; y^, be-
jy*> tammuz July luckless, unsuccessful
tamiz = j £3y tavaqqu' expectation; ^9y
tamyiz discrimination; j^b —dashtan to expect
be- undiscrimi¬ ^_j&y tavaqquf stopping; delay;
nating y --kardan to
tan body; jj,-parvarf stop
lS
self-indulgence; jibji jj J^y tavakkul trust (in God)
~ dar-dadan ba to give tawkil confinement
Li^V
oneself over to, submit to Ojlf tahdvun slackness
tanavul-kardan to partake tahzib refinement
(of food)
tahniyat congratulations
JLJ tund quick, fast; y-JcS
jy& tahawur audacity, bravery
~kh6 quick-tempered;
tahf empty; JU^>‘ -dast
^ ~i quickness, speed
empty-handed, poor;
*»jJ,Jo tandurust healthy
-maghz empty-
tana"um enjoyment headed
£ tanuk shallow tir arrow; I —
tang tight; X&3 -dast andakhtan to shoot an
poor; (jjjjSjJ ~r6zi with arrow
little sustenance ojy tira dark; -bakht
L^j tanha alone, only; -1 isola¬ unlucky; dljj^y -ravdn
tion mean, misguided
tavdbi' —► djo b tez sharp, hot (fire); fast;
Ah
tavdzu' humility jijJi^J -danddn sharp-
A taw*am twin toothed; jjJy -raw fast-
0\y tavan —► tavanistan; U Iy running, fleet-footed
rich; U \y -ai wealth; tesha ax
jlyb nd- weak, helpless tegh blade
tavdnistan (jly tavan) to & tfmar-khwardan to worry,
fret jurm crime
jarayan flowing
Cj U sabit stable jarima pi ^ \ j>- jarayim
sarvat wealth crime
surayya the Pleiades J juz except for, other than
kJ
sughur frontiers jaza reward, requital
jy1'
0 samara fruit jazm determination
y
samin expensive ojiyr jazira island
Cr^
C3 sand praise iOjGs?- jasarat audacity
savab reward, recompense jastan jih) to leap,
jump. SI justan (<j;^ j6y)
to search
j jar pi j!jiran neighbor
jisr bridge
jasus spy; ~i
espionage jism body
Jalinus Galen ja'ba quiver
**{>■ jami' mosque Lb»- jafa cruelty; J) U>- —

kardan to treat cruelly
jama clothing; —i
ka'ba the covering of the juft mate
Kaabah jigar liver; Juj-band
jan soul, life; ubuJU- -sitan darling
ol>
murderous; O-uT 6L>- * jull saddle cloth
kandan to give up the jallad executioner
ghost; b£~ inani¬ jaldl magnificence; ~i
mate, dead of the Jalali (Persian) era

l>. jdnib side, direction julasd —►
jy^r janavar animal jalis pi LJl>- julasd

javiddnf eternal companion
oU»- jah high position, status jamad inanimate
jdhil pi Jl$>- juhhal igno¬ jamd'at group
rant jamal beauty
jay place; 1 ka ~ Jamshdd Jamshed, mythical
avurdan to carry out; Persian king
olX;U- ~gah place jam* group, assemblage
jabr power, force jam'iyyat collectedness;
jabal mountain -i khdtir
oJL^- jibillat innate nature peace of mind
jibilli innate jumla totality, group;
lM
\jo- juda separate; ^51 x>- ~i ba-gf altogether,
separation in toto
Jl-b*- jidal contest, fight jam# beautiful
jarr attraction jumb | anfdan to shake
jr*
jarrah surgeon, wounding (trs.); ~£dan to
.c\* jirahat wound
move, shake (int.)
jins kind, sort; goods;
jarayim —►
nd~ incompatible
jang war, battle; jXy <Sy sar ba ~-i tafak-
~ justan to look for a fight; kur firo-burdan to sink
tS~joy seeking into contemplation
battle, bellicose jirdn -► jy
bjX>- junun madness jaysh army
yr jaw barley, barleycorn; <_£y
~e sfm a grain of sil¬ L>- chabuk nimble, ready
ver; ^yy ~m made of bar¬
L>- chadur veil
ley; yy jaw-jaw bit by
bj L>- chdrpa quadruped
bit
ajb- chdra remedy
*s\y- javdb answer, response
oLs- chah well, pit
b\y javan young; ~i youth;
chap left
^j*j 1 y ~mard chivalrous,
chirdgh lamp
gallant; bsj> \y
-mardi-kardan to be obiy chirdgah pasture
chivalrous charkh wheel; bow;
jud generosity j! Jj ~andaz bowman
■>>r
jawr cruelty; Lby jy — chust nimble
j^r
burdan to suffer cruelty; <yy chashm eye; yy —
aAo jy ~pesha cruel dishtan to expect;

jawz walnut aJ ~khana eye-
socket
u^yr josh boiling, excitement,
tumult; OJcJ Liy —anfdan chashma spring; y
to boil (trs.); jjuLy sar~ spring

~idan to boil (int.), get ex¬ chashidan to taste
cited, swarm bxby chakidan to drip
b^yr jawshan breastplate; chiguna how?; (J_iC~gi

y ~khdy armor- manner
chewing, armor-piercing chamcha spoon
j*yr jawhar jewel; <£j&y ~l JU chang claw,jp-asp, clutches;

jeweler harp; Lbjj I <Jy I j fard
iSyr j6y- -► justan. *fl juy ~ avurdan to grasp
stream, canal J^r changal claw
b^y jdyan searching *,_>y ch6b wood, stick
J^=r jihaz dowry chdpan shepherd
juhhal —► JjfcU- b\fy chawgan polo stick
jahdn world; yjB lul$>- by chun how?; like; when;
~afarm world-creator; bechun unquestion¬
(_^j! Jo L^>- ~darf world rule; able
oAj; Jj [y ~dida experi¬ chah = ol>-. chi what
enced bXs>- chidan (;yy chin) to pluck,
jihat situation, position pick
jahd-kardan to strive jy.: chfz thing; }y^> na~ insig¬
jahl ignorance, unruliness nificant
Jvr
jahud Jew yr Chm Chinese Turkistan;
yy jib pocket; jbJu y yy ~£ china, porcelain.
SI chin- <JJL^ hirasat-kardan to guard,
maintain
Hatim-i Tayi Hatim Tayi, haram forbidden; ^ \y ~i

L*e.
renowned for his generosity thief; o*\y>\y ~zada
hajat pi obyU- hajdt need; bastard
'-s>■=■ harf word; y ~gir

t_r^ u~zt ~
pesh-i kase burdan to ask carper, caviler
someone to alleviate one’s y harakat movement, motion
needs; \y\y Cy^- haram sanctuary
khwastan to make a re¬ ■T
OUy hirm&n deprivation
quest; ~mand hurmat sanctity, respect;
needy y*y^y be~f disrespect
hajjf pilgrim harur heat
L5^
0-ib>- hadis-shudan to happen hanr silk
jU*
3^
haziq expert haris greedy
h&ris pi vld^ hurras harif companion
cultivator, farmer t,_ hisab account, reckoning;
U>- hashiya pi y Iy hav&shi be- innumerable,
margin without reckoning
hasil-shudan to be obtained hash reckoning; y bar
J-^
J+p\>- hazir present —i according to
hakim ruler, governor hasad envy; <j*y J^ —
<> h&l pi ahv&l condi¬ burdan to be envious
tion, state; oJl^ '-at ditto hasrat regret; O^jy Oy>-
<iUU- h&mila pregnant —khwardan to regret, rue
h&iru protector hasan beautiful. ST husn
LJ*
habs imprisonment beauty; ^ —i zann
habba piece good opinion
hajj pilgrimage to Mecca hasud envious

er
L>^>- hujj&j pilgrims hasham retinue
C
hijdz the Hejaz ylLs>- hashv pi ahsha
hujjat proof, legal support; stuffing; guts
irrefutable argument hisar fortress
hajar rock, stone hisba’ gravel
0yy hujra chamber, room <W2> hissa portion
X>- hadd limit; punishment hazrat his majesty
hiddat sharpness huzur presence

hadas anything that nullifies hutam chattel
prayer; JL>- ~i prostitute hazz pleasure
C__ -Ls- hadis story hifz holding, maintaining
1-Ls- hazar wariness; y bar ~ haqq pi huquq right;
wary, on guard; jX>- deity; j-Lojyy- ~ dar-
—kardan to beware navardidan to disregard an
harr heat obligation; -shi¬
hurrds nes appreciative;

~shin£si appreciativeness; hanzal a bitter herb
Jy dar —i about, con- havashi —► 4-0*0-
ceming cU \y>- havalat-kardan ba to en¬
Ohaqarat despicableness trust to
huquq “+ J>- Ojp- hut fish
jJc>- haqir contemptible hur houri
o2La>- haqiqat reality, truth hawz pool
Oo hikayat pi o'y hikayat hayy pi 0-1 ahyd tribe,
story quarter (of a town)
hukm order, command; hayat life
jl Ju ~andaz expert 01j~>- hayr&n perplexed, confused
archer; I ^x>q hi—i hayf pity; y Osj> —
anka because kardan bar to shortchange,
hikmat wisdom cheat
hukumat government; legal cJL^ hdat trick
decision 01 yy- hayavan pi oU 1 yy -at
cV
hakun wise, philosopher animal; 01 jy ab-i ~

halal licit, religiously pen the fountain of life
missible
t
hal&vat sweetness; pi khatim ring, seal

olhalavat sweets
& khatun lady
r cWw fY \r
Halab Aleppo ôlO- khadim pi ^ 1 jl>- khuddam

halq throat servant
halqa circle, ring; jL- kh&r thorn, bramble; jjjU-
jSii ^ ~bagosh slave ~bun bramble bush; ^TjU-
hilm clemency ~kan woodcutter
halva halva kh&stan (j-0- khez) to arise
halim clement khass pi ^y>\khavass
hilya ornament private; elite;
hammdl porter, carrier ~iyyat intrinsic quality
hammam bathhouse khatir mind; —
justan to placate, console
\r
himayat protection
haml pregnancy; attribu¬ khak earth, dust, dirt;
tion; j ~ kar- iJ \^SU- ~alud dusty;
dan bar to attribute to j*# y <S^>- ~ bar sar “dust
on the head,” sign of
aJuj- hamla attack; I Ouj- ~-
mourning; jL-SV '-sar
avurdan to attack
dust; jU- ~zad earth-
hamayid —►
born
hamiyyat zeal; be~
10- kh&kistar ash
unzealous, dishonorable
khdli empty, devoid
o»U> hamida pi JuL^- hamayid
pU- kham raw, unripe, immature
good trait
U- khamush = U-
hamim warm; ^j *
dost-i ~ fast friend U- khamosh silent; ^~i
ohanjara throat silence

ol jj U»- khanadan family kharj expenditure; ^^
o Lij U- khanaqdh dervish hospice eb—kardan to spend
OUj ob>- khanumdn kith and kin, khirad wisdom; Jujo
household -mand wise. H khurd
Aj L>. khana house, home; small, little; oz>j>- -a small
U- -khuddy house- piece; ^youth,
holder, home owner childhood
OJ^j U*- khayidan to chew khirs bear; -ak-
khabdsat vileness baz frolicsome;
khubs vileness -akbazi frolic
khabar news; reports of say¬ kharif senile
ings of the Prophet; khirqa dervish robe;

QXZ* —shudan to be in¬ j>~ ~pdsh wearer of
formed, become aware a dervish robe, dervish

khubrat experience olf> khargah tent
khabis vile khurram joyful, felicitous;
r>
khatm one complete reci¬ ^joy, happiness
tation of the Koran; seal khurma date, date palm

khijalat shame GV’- kharman harvest, haystack
khujasta happy, felicitous kharmuhra donkey bead
khajil embarrassed, jbj*- kharvar load

ashamed; cbJ^- -- khurds rooster
kardan to shame khurosh cry, shout
khajlat embarrassment, kharidar purchaser
shame xo>■ kharfdan to buy, purchase
IJL^ khuda God; ^ \jS- -bin khazz silk
jr
God-seeing, cognizant of khazan autumn
the deity; Ijl>- -pa- khizana treasury
rast God-fearing, worship¬
khazdyin —►
per of God; Xij I J>S- —vand
khazaf pottery, potsherd
lord; ~y God;
khazina pi khazayin
-yi godhood, divinity
treasury
khudddm —► ôU-
khas weed, chaff
khidmat service
khisarat loss, set-back
khar donkey, ass
khusb- —►
khardb ruined; -a
khissat lowliness, meanness
ruin; ^\j>- —kardan
khasta wounded; J
to ruin
—dil upset; <Js -~
k ha raj tax
kardan to wound
kharashidan to scratch,
khas is mean, low, vile
scrape
khisht brick; oj^S- ~zan
uUlj>- kharaman strutting
brickmaker
kharamidan to strut
khushk dry; ~i dry
kharbuza melon;
land; -maghz
-zar melon patch
crazy; -sal year of
drought kardan to rescue
khashm wrath; jjJ OjU- khilaf dispute, difference;
~dlud angry, wrathful; ^L>- opposite; ji£ —
j-U Ij —randan bar to kardan to break (promise)
vent one’s wrath on; ; jC- khalayiq people
j$ ~ giriftan to become OjtU- khil'at robe of honor
wrathful khalq form, body; people.
khushnud satisfied, pleased; SF khulq disposition
jo 3yZS- —kardan to
khilqat trait
placate
JJLj khalal harm, devastation
khushunat roughness
Ojl>- khalvat isolation, private
khaslat pi JLa^- khisal
khalifa caliph
character trait
!*>• kham(m) crooked; crook,
khasm opponent
curl; Jc^S —i kamand
khusumat contention loop of a lasso
khatt handwriting; down on j Lj- khumar hangover
an adolescent’s lip
khamr intoxicant
khata mistake, error;
khandaq trench, ditch
j* —kardan to make a
o-U>- khanda laughter
mistake, to miss. Khitd
j_L>Ujj- khandidan to laugh
Cathay
khunak cool, happy
IL*- khitab address, rebuke
J*- kh6 = khoy
IL*- khitam boat tether
c J \y>- khwdb sleep, dream;
Lia>“ khutaba —►
1 be~i sleeplessness
khutba address at the Friday
■I khwaja lord, merchant;
congregational prayer
j>- ~tash fellow
^k» khatar danger; <Sl> J&>-
slave
~ndk dangerous
khwar vile, low, mean
dlo-^ khitta region
khwast request
khatib pi Lh>- khutaba
khwastan (olkhwdh) to
preacher
want, ask for, demand
^Ja>* khatir important
khawass the elite
4j*-Lo>- khafaja Khafaja tribe
khwan banquet table
khiffat lightness; JiL- câ>-
dI jp- khwah-
—i (aql simplemindedness;
SF khwah...khwah (regard¬
(^1 j —i ray feebleness
less of) whether.. .or
of mind
ykly- khwdhar sister
khuftan j- khusb) to
khwahanda beggar
sleep
<_>y>- khub good, beautiful;
khafiyya secret, hidden;
j>- ~manzar good-
<ci>- dar ~ secretly
looking; yj>- ~roy
khalab mire
beautiful; oj>- “-Surat
khalas deliverance;
beautiful; U na~ un¬
—ydftan to be saved,
lovely, ugly; nd~i
rescued; j:>—
unloveliness, ugliness
210 SA'DI S GUL1STAN
*y khwad self; ibe- bby khaylkhana stable
involuntary, unaware; ^Jy khayle much, a lot
(SI j*y "ta’y opinionated, khayma tent
stubborn
Jijy- khwardan (jy khwar) to
dad justice, retribution; cry,
eat, drink
shout; y ib —
J'jy khwarish food khwastan to seek justice
jy~ khwarshed sun j^b dadan (oi dih) to give
CtXi jy khwaranda mouth to feed }J\i dani medicine
khwash good; jlj!yy
Jy darugir fray
-avaz with a good voice;
dashtan (jb dar) to hold,
gbby- -tab' poetically
keep
talented; jiy yy —
d&'i missionary; yours truly
namudan to look good;
b da'iya cause
yy b nd- unpleasant
rb dam net, trap
jxJ \Xy khushdmdan to dry out,
iUb damad bridegroom; son-in-
wither (trs.)
law
OXyy khushfdan to wither (int.)
daman skirt, lap
<X>y kliosha gleaning; y
Ob dan- -► danistan; Ub -a
OXy —chidan to glean
learned, wise; b
yy khawz plot, conspiracy
-istan (jb dan) to know,
by khun blood; j I yo y-
to realize b -ish wis-
-khw&r bloodthirsty; jy
dom, knowledge; b
—rekhtan to shed
-ishmand learned, scholar;
blood
j b^
LS“Jl _
be-ishi igno-
oy khwah = 01 y
ranee; obU na- ' ignorant
<Sy khoy habit; ji£
J^b dang one sixth
kardan ba to become
b dana seed
accustomed to
jjb ddvar judge
Xy khaved green, unripe
ij b Ddud David; j b -i
Jyy khwesh self; jlA^p- -an
Davidic
relatives; Jyy -tan self;
dayira circle
j\jjsJijy -tanddr self-
ddyim constant; always
controlled
J
day a wet-nurse
j [y khiyar cucumber
dabfqf silk
JLp khayal mental image; JLj-
—bastan to imagine dajjal the Antichrist
cd \y khiyanat treachery aJUo Dijla the Tigris
y khayr good, charity; yes; dukhtar girl, daughter;
OiJ? jy —kardan to do ^jTy>-s ~ak young girl

good dakhl income
ojy khira obstinate; nonsense; Jy-* dukhul entrance, entry

X*jy ~diray blatherer; dad beast
jojy -ra’y opinionated, J* dar in (prep,); ba...~
self-willed; Iyyb -ra’yi in (circumposition), T dar
folly door, T dar- —► daridan.
*11 durr pearl; j2 —i darun, durun = jjj-01
yatfm matchless pearl darvesh poor, dervish
Jlp diraz long; (Jj\j2 ~\ length 0j2 darra valley

durra'a tunic, robe darya sea, large river
j-uT dar-dmadan ba to enter into k*kp dar-yaftan to comprehend;
UJLJI j2 daramdan to tear apart, rip to meet
up j2 darfcha small door
j-* dirayat comprehension, OXij2 dar(r)fdan to rip, tear
understanding diregh pity; LujJ alas;
dar-bakhtan to lose —dashtan to
darban gatekeeper, doorman withhom, deny; ! qj2
dar-bastan az to close to —dmadan to dislike; qj2
darpkardan to include. 02 jj>- —khwardan to
H durj jewel casket decry; ^jJLo be- without
darajat the eight layers of stint

oU- j2
heaven daryuza begging
dirakht tree duzd thief; JJb 2j2 ~idan to
darkhward-i worthy of, steal
suitable for dast hand, arm;
dard pain; Js*2j2 ~mand in ~gah power, strength;

AP
02S <_£j^Sc^j -girf-
pain
kardan to help, assist;
dar-rubudan to snatch
^jo^2 ~ras available, at
dar-sakhtan ba to get along
hand
well with
dastdr turban
durust correct
dasta bunch, bouquet
durusht coarse; lÔjj2 ~i
dasht plain, steppe
coarseness, size; ^
-khoy ill-tempered; dushkhwar difficult, rough;
j Jo ba ~i with difficul¬
\pjS j I— guftan to
curse, revile
ty
dushman enemy; ^\Sj*o>2
darakat the eight layers of
~kam as one’s enemies
hell
would wish
olfji dargah gateway, king’s court
pbjJo dushnam curse; OjL
iifo dar-guzashtan az to pass by,
—dadan to curse
surpass; j** jl jOOlSj2 ~
dushvar difficult
dar-giriftan to have an ef¬ Uo du'a prayer, expository

prayer
fect
dar-gusastan to be finished da'vat calling, invitation;
5 sahib- host
diram dirhem (small coin)
da'vd claim, legal case
darmandagi helplessness
daghal counterfeit
dirang-kardan to delay
^J2 daff drum
OAp jS dar-narvardidan to roll up
daftar notebook, register
3j> diraw harvest
daff repulsion; 02jS ^32 —
durogh lie; Oj£jj2 ~zan liar &
212 SA'DI’S GUUSTAN
kardan to repel, ward off cP° Damishq Damascus
dafn-kardan to bury dimyatf Damietta silk
daqq-giriftan to plot bxô damidan to sprout
against, inform on dandan tooth
daqfqa minute; iota Lb dunyi this world; jbLb
disb dukkan shop -dar rich, wealthy
6/fs digarguna different davi medicine; Oslj.s —
dil heart, mind; JVi kardan to treat, medicate
~aram darling, sweetheart; davdbb animals, beasts
~avar courageous; biî dawan running
JjjVi ~6vez attractive; bxj 3^ dawanfdan to cause to run
oijjVi -dzurda wounded,
u^3> dokhtan (jî d6z) to sew,
offended; jJ i -bar charm¬
stitch
ing, charmer; jl jibb^ Jj
dud smoke; Ji iî —i dil
- bar-dashtan az to give up
suffering
hope of; c-îb -far£b
bLiî dudman family
charming, enchanting;
J3> dawr cycle, era; bLj —i
fjlAxb -gushay pleasant,
zamin vicissitudes of fate.
delightful; Jj - jus-
H dur far, distant
tan to console; Ji
~ khwash-kardan to &3> duzakh hell; ^jji -i
placate; oij.Ji -murda resident of hell
dead of heart; jilgj Ji dost friend; -dar
—nihadan bar to set one’s friend; ~i friend¬
heart on, to make up one’s ship, love; fjj-roy
mind to; jbJi -sitdn en¬ welcome
chanting; ^Jbib -tang J>3* d6sh shoulder; last night
homesick, distressed, disap¬ ddsheza maid
pointed; -tangf dis¬ dugh water and yoghurt
tress drink
<jb dalq dervish cloak dogani two prayer cycles
diler brave, courageous; dawlat state; fortune, wealth
-l bravery; e£^b bî dun low, lower; vile
biJ> -l-kardan to be bold b-bî dawidan to run
JJj dalxl cause, reason Oi dah ten. TI dih village.
dam breath; moment; ^ dih- -►bib
b-LAr^ - dar-kashidan b lao dahan mouth
to draw in the breath;
dahr time, the world
bij — zadan to speak
bla&i dihqdn villager
jbo damar destruction; j I jlo
jAi duhul drum
^J3 U lT^ J^J3j ~ az jJUo dihlez corridor, entrance
r6zgar-i kase bar-avurdan
dahan = bbo
to ruin s.o., bring s.o. to
ruin diyar realm, country
£Lo dimagh brain ^32 jLj j Diyarbakr Diyarbekir in
dumb tail eastern Anatolia

C-O Lo diyanat religiosity
Lo deba brocade; p-Lo ~cha truth
introduction, preface rasikh firmly established
£T* J
jl-A-O dfdar sight; bbj^S j\ Jlo ~- rizi content
namudan to appear ra'f shepherd
o-AjJ dtda eye; jl oJLo ~ ramish tameness
bar-bastan az to close the j Jj I j randan (b)lj ran) to drive,
eyes to drive away; run, administer
d£r late; djoô -ina of late, r&h road, way, path; dsy o\j
former; ~maroz ~-burdan ba to make
ancient; bbj^p- one’s way to; bbj olj —
khwardan to eat late zadan to waylay
X, d£g pot ra’y opinion
dtj
JZj digar other c-o i j rayat banner, standard
din religion; b6~ rabb pi <^>b J arbib lord
irreligious
U ribat caravansary
jb dinar dinar (coin)
d^yj rubudan (^b j rubay) to
y? d6v demon snatch, steal
dfvar wall rabf spring
divdn bureaucracy; collec¬ ruju' return
tion of poetry
CJI rihlat departure
dj IjpO devdna crazy; bbJ> dj Ijjo —
kardan to drive crazy rj rahim womb. 3T rahm mer¬
cy; dj —kardan
d£h village ba to be merciful to
rahmat mercy; bbjj I
Ob zat essence y —avurdan bar to have
zukhr storehouse, treasury mercy on
zakhira repository rahil departure
0JJ zarra iota, particle rahim merciful
/> zikr mention; remembrance, rukham marble

recollection rakht goods, possessions
J* zull humiliation rukhsar countenance
oJi zillat humility, humiliation rakhshanda bright, shining
zalil humiliated radd repulsion; return; ^j
zamm-kardan to belittle, yy —i javab ready
>>
vilify answer
p>.bo zamayim —► jj raz vine
<WÔ zamima pi ^jlo zamayim rizq sustenance
jjj
bad trait C-J L*j risilat message, letter
&*
zawq ecstasy O JLo L*j rasanidan to cause to arrive,
j£\ & zilqurba relative deliver
br-O rastan (oj rah) to escape, be

rahat ease, rest delivered. Sf rustan
Jj raz secret; bbyS j Ij — r6y) to sprout, grow

gushudan to reveal a secret rasm custom
rast right, correct; j ~i r rusvd humiliated; I
Ui^ —kardan to humili¬ -ish&mez offensive
ate rind antinomian dervish
rasul apostle J±j rang color; jliCj
rasxdan to arrive -arang colorful; -in
J rashk jealousy colorful, attractive
rushvat bribe bj ravd permissible;
j rizd contentment; —ddshtan to allow
be- discontent d\jj ravdn soul; moving;
-sJ If-J ri'dyat maintaining; OoL 1 d\jj -asdy restful,
—i khatir placating, delightful; jjoi —
pleasing shudan to set out; jljj
ra'd thunder di J> —kardan to dispatch
ra'iyyat pi ra'aya rob- -► j*j

subject, peasant objj rubah fox
raghbat desire, inclination; nih pi ^\jj\ arvah spirit
0$ j —kardan ba AO rod river, torrent
to desire roda intestines; ^_xj —
u^j raftan (jj raw) to go. i tang empty belly
SI ruftan j rob) to J3J roz day; jifjjj -g&r time;
sweep ~f sustenance, daily
<C3j rafta gone; pi d\Sc3j -gan bread; o^jjj -idih giver
the departed of sustenance, provider
raff suspension, elimination ^J3J rawzan window, aperture
• c^J rifq-kardan to be kind roza fasting
^>V 6s J
<3Aj rafiq companion, comrade Ujj ru’asa —► j
cJj riqqat pity nispf harlot
o^-> raqs dance rostd village; ^ j -i

4jt3 j ruq'a patch; letter villager; -zada
J rikab stirrup, retinue villager
C-ot5^j rak'at a cycle of ritual ravish conduct
prayer rawshan bright, light;
rukn pi jlTjl arkan pillar, -a’! brightness;
A,
prop y^Jj -guhar of
rakik flimsy luminous essence;
A rag vein
ramaq trace of life
<j\j ~ray enlightened
rawza garden
. <-^J rawghan oil
o»u> j raimdan to shy away
fjj Rum Anatolia
ranj pain, trouble;
~ur pained, suffering; ravanda wayfarer
UXJ 1>J j -dnidan to rawnaq splendor, glory

injure, cause to suffer; iSJj roy face; j JuAT j -
j -idan to be in darham-kashidan to frown;

pain, to suffer; to be j! ylB U —taftan az to
offended; -ish pain, turn away from. SI roy
injury, offense; j brass; —m brazen.
1 r6Y- “> OtS.j ~in uPPer
rah = olj. 1 rah- —► j yrj zajr torment, torture
^J raha-dashtan, -kardan to zahmat trouble, incomodity
allow zakhm wound; b^jyb ^b-j
O-LJ Iaj rahamdan to deliver, save —khwardan to receive a
rahidan to escape wound
rahbar leader; b±J> y jj zar gold, money; ^ JU 1 j j
~i-kardan to lead -andud gold-plated; jj j j
riya hypocrisy ~in golden
C-^bj riydsat leadership Ao zard yellow
O^jj rayhan basil, herb zar' agriculture
rekhtan (y>j rez) to pour, OJJ zarq deception, chinanery
br^.J
shed (blood), disintegrate zadan (oj zan) to strike,
aA.j reza bit, morsel hit; to sting, bite

UîJ resh wound. SI rish beard { ^J zisht ugly; fj~khoy
oI*j j raya'an freshness ill-tempered;
reg sand; b\jj <SL>j — i ~namf disrepute
JCj
ravdn shifting sands ob"j zakat = oSj
rev deception 5/j zakat alms
raYs pi L*jj ru’asa leader, zulal limpid

chief oJj zallat slip, mistake
L-Jd j zulf tress
zad provisions pbj zim&m pi Ajij 1 azimma reins
zadbum native land, birth¬ oU j zaman, <u bj -a time
fj^li
place iSj Zamakhshari Zamakhshari,
zar wretched(ly), miserable a famous Arabic grammari¬
zari-kardan to bewail, moan an
tS^j
z&gh raven zumurrud emerald; yjiy* j
zil old woman ~fn emerald green
z£nk because OjAj zumra group, category
zanu knee ^yj zamzama murmur
Jjfclj zahid pi JsUsj zuhhad ascetic

bLuwoj zimistdn winter
-L>! j zayid increased; ^ I ju I j zaman = bbj
~ulvasf beyond description zanu = yyj
zayir pilgrim, visitor zamrn land, earth
o-Co I j zayanda life-giving zan woman, wife. SI zan- —►
UJLolj zayfdan to give birth bu

bbj zaban tongue; jj lob j ~avar jy? j zambur bee
critic, detractor; lob j zanjir chain

~avan criticism, verbal (ji JLie-t j zinakhdan chin
contest; olJbj zindan prison
-dirazf-kardan to nag zindaganf life; y IToJ j
4j b j zabana tongue (of fire) b-■£ —kardan to live
S.J zibar over; o—j ~dast aijj zinda alive
one with the upper hand;
(Jj-U j zindiq heretic ~ul,intam formerly gener¬
Sij zang rust ous
jl£j zangar copper oxide Aj3j s£biqa pi Jj savabiq
j zangi Zanzibaran, black precedent; yu* L. —i
j j zinhar beware ma'rifat prior
Jlj j zaval passing away, demise acquaintance
jj j zor strength, force; jj Ijj j sakhtan (jL» saz) to make,
~avar pressing, bringing build, perform; 4j ~
force, strong; j Ijjj ba to make do with
~azm£y weight-lifter, > s£z- -► sakhtan; JL-U n£~

strongman; j ~mand untuned, out of tune;
strong; jjJ> j jlSjUU na~g£r incompat¬
-mandi-kardan to oppress ible
fjjj j zawraq boat sd'at hour, moment
Ojj j zozan Zozan sa'id forearm
«j zih bowstring; oj — jU saq leg

kardan to string a bow saqf cupbearer
zuhhad —► Jufclj JU sal year
Jusj zuhd asceticism jMU salar chieftain
yb j zahr poison c£!U sdlik wayfarer, Sufi
oyb j zahra gall LS*1— s£hi negligent
O-ibj ziyadat increase; o.>bj ji sayir-i all of
jjJT—kardan to increase sa’il beggar
OjL»J ziyarat visit, visitation; saya shadow;
jL)j ~gah shrine ~parvarda brought up in
L) j zeb£ beautiful luxury, pampered
JoJ zaybaq quicksilver sabab pi«_>L^ 1 asbab rea¬
j zebidan to adorn, beautify son, cause; goods, para¬
jj j z£r below; —i under (prep.); phernalia
jjj ~dast underling; jr* sabz green; -a greenery,

j I j lc~*oyj j ^dast-dzar one herbage
who vexes his underlings; Or* sabaq precedence; Oiy J~*
jj^j j ~in lower ~'burdan to win (a race),
jij zerak clever get ahead
J zistan (^j zi) to live sabuk light; ~bar
jj; j zin saddle lightweight, lightly loaded;

~p£y light-footed
C-joJ zmat beauty
Jcr" sabil way, path
zrnhar beware
sipas thanks; na~
jyj zewar ornament
ungrateful
o sipah army; ~i soldier
4 J \j zhala dewdrop
J7* sipar shield; j^-1 Jo 1 —
o-U j zhanda ragged
andakhtan to throw in the
JUj zhiydn raging, ferocious
towel; ~baz shield-
wielder
Jj sdbiq former; Jj L»
03sipurdan (sip£r) to en¬ ~goy speaking,
trust speaker; y~^
OXi <Sj^ siparf-shudan to pass, be guftan to speak
yj X* sadd-i ramaq kardan to
Xx*** sipand rue stave off starvation
X^**» saped white sar head; jju U- —amadan
olx sitan- -► oxx to excel; jl 03jjb ^ -
0 J lx» sitara star baz-zadan az to turn the
siffiy- —► 03y**> head away from; yi^ -tez
sitdyish praise hot-headed; yJL>j>-

sitadan (olx- sitan) to take
y$j5 —i khweshtan girif¬
tan to be about one’s busi¬
03y# suturdan to shave
ness; joib <jj 15"—i
sitam tyranny, oppression;
r* k£re dashtan to intend to
O-b 3 pX* —didan to suffer
do something; Qsj> ^ —
oppression; jLxxx -kar
kardan to rear the head;
oppressor; -gar op¬
yS''y ~kash refractory;
pressor; (j-gari
Azj.y-gashta perplexed;
tyrannicism
-mast drunk;
03^X*< situdan sitay) to jj 03l$i —nihadan dar to
praise
go off intoj^L^^
sutur mount, beast of bur- be—up&f distress. SI sirr pi
den j\asrar secret
Oô*< sutun column sarrd good times
ojlL** sutoh fatigue sardcha pavilion, palace
sitez spite; U sardy house, palace
giriftan hi to tangle with; sarpanja hand, fist;
~a spite; o^>xx>
~gf strength
-ar6y spiteful; L OXjxx
sarchashma spring
~idan ba to tangle with,
surkh red
pick on
sard cold
sajf rhymed prose
sarzanish reproach; yjj^
sujud prostration
03p —kardan to rebuke
sahar dawn; aS -gah
sirisht nature
dawn; <j;js>^» ~i dawn
sur'at speed
(adj.)
sirka vinegar
sakhd generosity, liberality
sargardan perplexed, con¬
sakhavat generosity
fused
sakht hard, difficult;
sarmd cold
~f difficulty, hardship
j Usarmdya capital
ay>r^M sukhra forced labor
sarmast drunk
sukhan, sukhun speech;
jX Sarandip Serendip, Ceylon
y* I j I ~ drastan to
speak eloquently; sarv cypress; oU Ijy —i
~chin tattle-tale, snitch; khiramdn stately cypress
olxOt*** -dan eloquent; j** sarod song
sarvar leader; ~i
leadership sultan, ruler
0 sara good; iyoy -rnard saltanat rule, monarchy
good fellow X silk line, string
sarhang officer salim sound
sarir throne ubo-JLv Sulaymdn Solomon
’>* sizd appropriateness; worth; samdhat forgiving
~var worthy, de- simdt table covered with
serving; bÛ nd~ inappro- victuals
priate, unworthy - ** sama' Sufi musical perfor¬
sust weak, loose, lax, ex¬ mance
hausted; jjIjC—- -bdzu sam( hearing; y
weak-armed; j-iJ> ^^ j-U I dar —i qabmamadan
~i-kardan to be lax; to be listened to favorably
o^jC—-raghbat limp
samand steed
in desire, jaded
samum hot wind
£~>jhu* satvat power
samin fat
C->-i l*-* sa'adat felicity,
sinan spear
auspiciousness
sumbul hyacinth
si'at expansiveness
sunnat custom
L5^ sa'y running, effort;
Sinjar Sinjar, town in Iraqi
J> —kardan to endeav¬
Kurdistan
or, try
sanjfdan to weigh
LL^ safahat foolishless, stupidity
sang stone; JjAA* ~dil
suftan sunb) to
hard-hearted; -in
pierce
made of stone; y
jSUfi safar trip, journey
JdJ> -sarf-kardan to stone
0yiî sufra tablecloth; o
su direction, side; y^
—nihddan to lay a table,
yak- one side, aside;
hold a feast
yak—nihadan to put
aUl^j sufla low, vile
aside
safih fool
Ji ^ savabiq —► djbLu
hsLv saqat revilement; hJL*
jl y* suwar riding, mounted
—guftan to revile, curse
J'i^ su’dl question; asking,
saqrm ill, sick
begging
0 sukkan rudder
Cr^y* sokhtan (jy soz) to bum
*C. Sikandar Alexander
sud profit; -Leoy -mand
O sukun calmness profitable
x sag dog I -i sawda melancholy
cû silah arms, weapons
U^y* Sudan ((jL- sdy) to mb,
salam hello, greeting wear down
salamat health, well-being, surakh hole
c1^
safety
Cjjy* sawrat fury. SI surat chapter
jy~S>h*J* silahshor armed, soldier of the Koran
4jLJL* silsila chain soz burning, sharp pain.
jy*
UllaJL^ sultan pi salatin SI soz- “► y
by s6zan needle ./u shdgird apprentice; com¬
-UL y> sawgand oath mon soldier
j L y> sawhan file ^L shdm evening. SI Sham
1
J*-" sahl easy; iyJ>_/ y — Syria; Li- ~i Syrian
giriftan not to mind jL sha’n splendor; jLi- y dar
y sahm fright; jJSy* ~gm —i about, concerning
frightening, terrifying oL sh&h king; ^L ~i kingship
suhayl Canopus -LA L shahid beauty, beautiful per¬
siyahat travel, journey son
siyasat punishment; execu- L- shayad is fitting,
tion appropriate, suitable
9 L* siyaqat-i sukhan putting shab evening, night;
words together al>L Li- ~ang£h nighttime;
siyah black; JjufcL* ~dil j->I jjjj - ba roz
black-hearted; avurdan to spend the night
~f£m black in color; i_jL^- shabab youth
aL -gosh jackal; j L* shaban shepherd
L* ~i blackness shabkhfz vigilant
seb apple; jlJi^J j —i shabnam dew
zinakhdan dimple in the shaba jet
chin 0jy* shappara bat
sekh spit, skewer lli shita winter
sayr travel 1 ser satiated; i._jL>< shitdb haste; jjjS ^Li —
<Sjy ~f satiation. SI siyar kardan to hasten
—►
jl LL shitaban hastener
Ojy> sirat pi j.y* siyar conduct,
shutur camel; jl i ~ban
career
camel-driver
say! flood, torrent;
shaja'at courage
~ab flood
shihna police
sill slap
shakhs person
sim silver; ~m
Z-jZS* shiddat hardship
silvery, made of silver
jJL shudan (y shaw) to
Uy sim£ countenance
become; to go
sina breast
shadid strong
siyah = oL-
J* sharr evil; j J_J Lj y —
rasdmdan to do evil, harm
^■L shakh branch
<— sharab wine
j bo L shadman happy; ^ L» ^ Li
sharbat drink
Os S ~f-kardan to rejoice sharza ferocious
j-ULL shashidan to piss
JPjAS* shart condition
^hLi shatir clever
<kbjJZ shurta police
^Li shati shore, bank
shar' law
^pL shd'ir pi Ij.jt**< shu'ara poet s.
t— sharaf nobility, superiority
^ Li- shdfi healing
sharm shame; y ~s£r
jSLi shakir thankful
ashamed; jiy tjjL^y
-sdri-burdan to be humili¬ cL'U~i shamatat gloating
ated; jZ> ~zada humil¬ shamayil characteristics,
iated; be- immod¬ qualities
est, unabashed shumurdan (jLi shumar)
ojZ> sharih greedy to count
jJm sharik partner shamsher sword
—i shustan shoy) to sham' candle
wash
cr shimma cream, kernel, brief
shatranj chess account
shi'b mountain crannies shinakhtan (^Li shinas)
shi'r poetry to recognize, know
shu'ard -► ^pti shun'at revilement
Li shifa recuperation; Li shangarf vermilion, cinna¬
^zib —ydftan to recover bar
-Li shafd'at intercession shinfdan to hear; to sense,
shafaqat commiseration, to smell
compassion sham' ugly, horrible
shaft' intercessor shaw- ~► jJui. *1 sho(y)-
shaqi pi LLi I ashqiya
miserable, wretched sh6kh impudent;
shakk doubt; ^jCi^ b£~ ~chashmi bold impudence;
doubtless, without doubt oJLoî ~dida impudent
shikar hunt; otTjLCi ~gah shor salty, brackish; ^ ojjL
hunting field -ahum brackish ground;
shikaftan ((J?lî shikaf) ~bakht unlucky;
to split ^j~ish tumult;
Oj shikayat complaint ~fdan to be upset,

distracted
shakar sugar; oJuL
~khanda sweetly smiling, shawkat splendor, magnifi¬
shukr thanks, gratitude cence
shikastan shikan) to Gy* shoy- —►

break shahd honey
shukoftan (^_3sukof) shahr city; jb^L ~yar
to bloom prince, ruler
shakl pi Jb>2i I ashkal form shahrava counterfeit coin

shikam stomach, belly; shahvat pi o I^g-i shahavat
:>j.>î ~dard stomach¬ lust, passion
ache 5 Li shayyad charlatan
4>cS2i shikanja torture shayatm —► jlLi
*3 ^$Li shukofa blossom sher lion. IT shir milk
t^LLi shakeb patience; j-UL>2i at** shirin sweet; ~lab
jl ~idan az to be patient, sweet-lipped;
forbear ~zaban eloquent
J Ixi shagal j ackal shaytan pi ^^LLi shaydtin
pili shalgham turnip devil
cyy sheva blandishment UJU/3 sulahd
sanduq chest
y U? sabir patient san'at craft, art
sdhib pi ashab pos¬ sanam idol; beautiful person
sessor, owner; friend, com¬ y> savab correct, right; ^1yp\j
panion; J:> -dil na~ incorrect
sympathetic; jlyy Oy> sawt voice
-divan bureau chief;
Ojyp surat form, shape, guise;
JU^- -jamal beau¬
<0jyp bastan to be
tiful;^,^ -tamyiz
possible
discriminating
C-J yp sawlat ferocity
sadir-shudan to issue forth
sayyad hunter, fisherman
sdlih pi UJL^ sulahd pious;
-Lwp sayd prey; Xy> —
Salih, an Arabian prophet
kardan to hunt, to fish
saba morning breeze, zephyr
sayf summer
sabahat comeliness
[a* sayqal polishing;
subh morning
b*y —kardan to polish
sabr patience; aloes
sabuh morning draught
Jp zayi'-kardan to lose;
suhbat companionship U-A-i -shudan to be fost
sihhat health, correctness zabt control
sahn courtyard jyyp zajur suffering, tormented
sadr honored end of a room \jPnsjp zahhak the Azhidahaka,
sadaf oyster shell usurper who ruled Iran
sidq truth, truthfulness during a thousand-year
sadaqa pi oli JU? sadaqat reign of terror
alms xjp zidd opposite
sadamat blow 1yp zarra bad times
siddiq righteous t—>yp zarb blow; JjuJ 1 yp ~ul
sarf expenditure; Csyp masal proverb, parable;
j) —kardan to spend; j-U Vyp —zadan to hit,
Cayp —shudan to be beat
spent C^jSjJp zarurat necessity, urgency
oyP surra purse zarir blind
sa'b difficult za'f weakness
cJw? saff line, rank i_jiyjp za'if weak; thin
liva safa purity zalalat error
sifat quality zamma mark for the vowel
safvat purity U
Cj *>V2 salabat might zamir mind
V-/> saldh rectitude, correctness; zamfn guarantor
C
dr5A ~"Pazfruftan zaygham raging lion
to be corrected; uly zaymuran basil
-iyyat rectitude, piety
sulh peace, truce fjl±> tarum dome
td'at obedience; act of UjJ> —kardan to
obedience and worship summon; to request; jliCih
jpli. t£'in critic, taunter ~kar seeking, searcher
taghi tyrant tUism talisman
Jlla taq arch tal'at countenance
\p taqat strength, endurance; f-UIo tamma' greedy
Ua*j be~i inability to tama' greed; o*J> —
endure kardan to be greedy
tali' ascendant star tuti parrot
taus peacock taw' obedience; IpJ? ~an
u->
d a < [h tayifa group obediently
Lh tabayi' tufan storm
tab' nature; poetic talent tavda train (of animals),
&
tabaq plate, platter stable
*b, tabla tray taharat ablutions

tabfb pi Usd atibba physi- <wU? tayyib good, pleasant;
cian ~ul-ada well executed.
tabi'at pi tabayi' H tib pleasantness;
nature; JI\^c^Jb —i 'aysh enjoyable
~shin£s physician life
Tarabulus Tripoli tfbat goodness;

âmez amusing;
jl> tarrar irreconcilable
—i nafs good cheer
<^>jb tarab entertainment, sing¬
tayr birds
ing; ySo l<_Jb ~angez
entertaining OI tayar&n flight
tarh foundation; Jb t>j^b tayra-giriftan bar to vent

c>
OX^>31 —afkandan to lay one’s wrath on. T tira ill
a foundation omen
t— taraf pi Jb\ atraf side, taysh stridency

direction
tariq road, path; ba (JUi zdlim oppressor, unjust
~-i as, by way of zdhir evident; external,
CJD j±> tariqat Sufi order exoteric; JU- —i hal
/.U, ta'dm food external condition
CJ IJb zirafat witticism, wittiness
£ ta'm taste
tu'ma morsel
ta'n, ta'na revilement;
zarif witty, sophisticated
zafar victory; L> —
J*1,
O^J Jjtb —zadan to revile, yaftan to achieve victory
taunt zill shadow
Jii, tifl pi JUhl atfal child zulm oppression, injustice
tufuliyyat childhood zulmat pi oUlh zulumat
tal& gold darkness
taldq divorce; — zann suspicion

dddan to divorce zahir splendid
talab request, summons;
Ju Ip ibid worshipper, religiously remarriage
observant J-U adl justice
aj ivory
j»Ap adam nonexistence
ajiz incapable, helpless j-Lp adu pi !-Lp! a'da enemy
ajil immediate Jj-U 'udul -► J^Lp
ojLp ddat custom, habit Jj-U add peer
ddil pi J^-U udul just azdb torment
ariz cheek jIap izdr cheek
arif gnostic, mystic
jIp uzr excuse, apology; jJLp
C-Jjlp ariyat loan jl Ozjj ! ~-avurdan az to
JÎp ashiq pi ^LIp ushshdq apologize for; j JLp
lover —khwastan to seek for¬
L^1 dsi disobedient, rebellious; giveness; Osip jJlp --
sinful nihadan to excuse
dfiyat health, well-being arbada fight, quarrel, brawl;
aqibat end; finally, in the Os o-U^p —kardan to
end brawl
JÛ aqil reasonable, rational ârsa expanse
i^JiS^lp akif worshipper j* irz honor, womenfolk
alam world; ~aray J^p araq sweat; distilled liquor
world-adorning; Ip ~i arus bride
human being. T dlim pi oL^p uryan naked
UIp ulama learned azab bachelor
Ju all exalted izzat honor
^»lp amm common; ^Lp ~i cJ^p uzlat solitude
commoner
f3^ azm determination; ^p
Lp aba cloak, dervish garment JA-LU —dashtan to set out
C-oLp ibadat worship (on a journey); jjs J* ^
O jLp ibarat expression —kardan to decide, resolve
ibrat adesson by example; azfz dear, precious; powerful,
O—giriftan to potentate
learn a lesson C^jJp azunat determination
abir ambergris asal honey
(^plp itab reproach Lip ashd supper, evening meal.
‘—o L>cP ajayib -► <c^p SF ishd evening
ajab amazing, astonishing JLIp ushshdq name of a musical
>r^ ajz inability, helplessness mode; Ip
ur^ ajami Persian O^-Ip ishrat conviviality, carous¬

ajuz old woman ing
4-~J3tP ajiba pi (w-j L*p ajdyib (J-Ip ishq love; jLal-p ~baz lover
wonder, marvel Uap asd staff
Oj I-Ip addvat enmity aj Lap usdrajuice
OAp uddat minimum time that j-vop asr age, epoch
must elapse after a ulwap isyan disobedience, sin
woman’s divorce before >Ltp uzv pi Uip I a'zd limb
t =vv f
atd gift, payment umr life, lifetime
attar pharmacist amal pi JLpI a'mal work,
azfm magnificent, great; labor
greatly amim general, widespread
afdf chastity Up and pain, trouble
afv forgiveness i^jLp unndb jujube; ^Sjybs
aqab behind -rang purple
uqba the next life pLp inad contentiousness

aqd contract; -Up — OLp indn reins
bastan to sign a contract; Cj Up inayat favor
£o jup —i bay' purchase ambar ambergris
contract; -Up —i —) -Up andalib nightingale
nikdh marriage contract; 01 yes unfuvan commencement;
jUJ -Up —i namaz t,_,>U**» 01 yes -•-I shababj
bastan to pray* ST iqd neck¬ y \y 01 yes —i javarn the
lace full bloom of youth
i
uqda knot, furrow (on the Csy-ês ankabut spider

brow) avdmm common people;
f1^
iv
aql reason, mind piy -unnds com¬

uqubat torment, punish¬ moners
ment <■—o 1 y avdyib faults
aks opposite zy- ud aloe
ilaj treatment; Opy}s —- Oy awn help
kardan to treat ahd promise, vow; era, time
Xy
allama erudite oXy uhda responsibility; ixy jl
illat reason; disease
> vi
0-uljX az —i kdr&
alaf grass, weed; j\yJs.ip ba dar amadan to discharge
-khwar meadow one’s responsibility to do
alam banner; well-known s.th.
person; stripe, dl ilm learn¬ ayar assay; jLp^T kam- of
ing, knowledge; science, less than full assay (coin).
branch of knowledge ST ayydr trickster; ^jUp ~i
ulama -► pJU chicanery, trickery
s. 11
ulvi of the superlunar realm JU ayal dependent

aid Arabic preposition that ayb pi ^ys uyub fault,
occurs in the following flaw; ^yyy -joy fault¬
phrases: yy&i 1 ^Js alal- finder; Opy i—~s —kardan
khusus especially; yp to criticize, find fault
y -UI aladdavam continu¬ JLp id pi pUpI a'yad feast, festi¬
ally; pj-oA 1 ^Js alal'umum val
generally Isd Jesus
amm paternal uncle aysh pleasure
imdrat civilization, ayn pi OUpI a'yan grandee;
0^
habitation; Op£ OjUp — ys —i the thing itself
kardan to repair
<s>yS uyub -►
jU ghar cave, lair <u1p ghalaba-kardan to over¬
OjIp ghdrat plunder whelm
(Jj ^ ghdzf warrior idp gbalat mistake; LlLp ~~
JiU ghdfil az negligent, heedless kardan to make a mistake,
of to err
ghdlib majority; overpower- O-UkU ghaltfdan to roll, tumble
ing; oli^l —i awqat down
most often *dp ghalla grain
ghayib absent; OJLi ojU - JiJp ghaliz thug
shudan to disappear ^p ghamm concern, worry;
Ip ghayat extreme; Cj Uj bi~ ^p^ be- unconcerned
extremely jLp ghammdz informant
jLp ghubar dust oyjr ghamza glance, wink
j I -U ghaddar treacherous Up gbana richness, wealth
j-U ghadr treachery, mutiny; j^p ghani pi Lp I aghniya rich
0^J* j-U —kardan to ghanrmat booty; c^-jp
mutiny
—shindkhtan to
jp ghurdb crow; I ^l^p appreciate; CU*~jp
-ulbayn wild crows —shumurdan to make the
I^p ghardmat loss; Iy- most of, take advantage of
OXytf ~ kashidan to ^ \jf- ghawds diver
suffer loss ^p ghuch hulk
uj I ji- gharayib —► 4_o^p jy- Ghor Ghor, area in central
JL> ghirbal sieve Afghanistan
Oj^p ghurbat exile, strange land, 4-L^p ghuta dunking; Oijjj-
foreign parts —kbwardan to go under
(jP*gharaz intent; selfish (water)
motive, ulterior motive Uf^p gh6k frog
Jjp gharq-shudan to drown; ^-p ghayb absence, invisibility;
OJ-i <3jP -a-shudan to jt-^p -ddn seer, mind-
drown reader, prognosticator; <^p
jp ghurfa upper room I * —danistan to be a
J3j* ghurur pride, delusion mind reader
oj* ghurra duped, deluded c~-p ghaybat absence
t-ô^p gharib strange; stranger ^-p ghayr pi jLpI aghyar other,
d-j^p ghariba pi I^p gharayib stranger; bi—i other
strange thing than
Jjj^p ghariq drowning OjJ' ghayrat zeal, jealousy
ghariv shout, cry
<W2p ghussa grief fahish unspeakable
oLpp ghazbdn angry fakhir proud
cJpp gbaflat negligence, heedless- j li farija sympathetic, helpful
ness (woman)
jy& ghafur forgiving -U-Li fasid corruptor; OJLi
^»Vp ghulam slave boy —shudan to turn sour
li fdsiq abominator, sinner farsang league
JL^li fdsid bloodletter, surgeon y*jB farsudan (Û<j3 farsay) to
Jvili fdzil pi fuzald rub down, wear away
excellent, worthy farsh carpet
si
43 li fdqa poverty j3 firishta angel; fjj3 —
fdkiha pi a5T^ favakih fruit khoy of angelic tempera¬
ojuli fdyida pi X> Iy favayid ben¬ ment
efit jB fursat opportunity
fayiq superior farz obligation
JiU
fath victory Fir'awn Pharaoh; yj* ~i
c3 wealth and power
<pC3 fatha the mark for the
vowel V farq difference
4CS3 fitna sedition; ySb I jU j farman order, command;
~angez seditious jGjJbjB ~bardar obedi¬
fatva legal opinion ent; y jUjB —burdan
fujur profligacy to obey orders; oJU

jy^
~dih commander;
IJL9 fidd sacrifice
na~ uncontrollable
J far(r) glory, aura
farmudan farmay)
oljB Furat Euphrates
to order, command
firdkh broad, expansive;
& firang Franks, Europeans
(jjj>-\y ~ravi overexten¬
sion sj firo low, down; 3j>
~'guzashtan to set aside;
 firdsat perspicacity
low, mean
farrdsh custodian firokhtan firosh) to
crîj
fardgh leisure; oid j> ~at sell
ditto
firod down; j-U 1 ij^B
firdq separation amadan to come down,
farimosh-kardan to forget alight, dismount
jljlj fardvdn abundant ji farhang culture, courtesy,
p*l> farahaimavurdan to gather, etiquette
pile up faryad cry, shout; ^j^LjB
farbih fat; ^^^3 ~i fatness —ras helper
°yj fartut hag

^rij fareb deceit; jjjjp- t_^3
faraj relief. Sf farj genitals khwardan to be deceived
&*.
farrukh felicitous -ij Faredun Faredun, mythical
C/.
o _Uj>-^3 farkhunda auspicious, Persian king
happy fareftan fareb) to
Jjj> farzand child, offspring deceive, trick
farzm queen (chess) JiJ fariq group
JijJ
U^ll***j3 firistddan (o—jB firist) to iL-3 fasad corruption
send CjJ fushat expansiveness
fisq corruption fahm understanding
!•«*
fusos = 1 filjumla in short
Oj~B fusun charm, spell faylasuf philosopher
C-o-U<a3 fasahat eloquence
fasl season qdbil receptive
7cwa5 fasih eloquent «Lli qabila midwife, nursemaid
JlLiS fazala remnants, dregs
fazayil —► oJLL*$
>
j>\3
qatil lethal
qddir capable, strong
fazl excellence djj\j Qdrun Korah
fuzald —► JU*?lB q£sid messenger
fazla excess j^\B qasir lacking, deficient;
JjCa3 fazul meddlesome, nosy. ^?li -himmat lack¬
H fuzul interference, med¬ ing in highmindedness
dling qizi judge
fazrhat scandal qd' plain, desert
Ot-waS faziha = ojipii qd'ida rule, base, basis
cJhL?$ fazflat pi JjlLai fazayil <dili qafila caravan
excellence, superiority c~*lS qamat stature, height of a
>* fitr breaking a fast. Sf fitar person
—► fitrat qani' content, satisfied
c13
Ojlz9 fitrat pi Jk& fitar trait, qayim-maqdm vicegerent,
natural disposition successor
0 ;.i?J fitnat intelligence Li qaba tunic
fifl deed, action; doing 4JL9 qabala deed, promissory
J*5
jUi figh&n cry, outcry, lament note
faqir pi 1JiB fuqard poor, qubh ugliness
C-?
poor person; 0jJaB ~a poor qabz grasp
woman qibal direction
faqfh pi 1^9 fuqahd juris¬ <dJ qibla the kiblah, the direc¬
prudent tion of prayer toward
0^ fikrat thought Mecca
fakayf how then? qabul-kardan to accept
. c*
jÊVi
faldh success
falatun Plato JLi
qabih ugly
qabila clan, tribe
fulan so-and-so, such-and- jus qitdl battle
such qahba whore
-jjjj falak celestial sphere JL9 qadd height, stature
fann pi by3 funun skill, art qadah cup, goblet
dyi funun —► jB qadar amount. ST qadr
favdkih —► worth, value; jj3
July favdyid —► oJbli shab-i ~ Night of Power,
<L*>jB fawt loss; 0JLi 0jB —■ the night on which the
shudan to be lost Koran was revealed;
sijB fuldd steel b£~ worthless
OjjJ qudrat power qa'r bottom
quds Jerusalem qafas cage
qadam foot qil£' -► aAb
r"
qudum coming qal'a pl qila' fortress
qadfm old, ancient qalam pen
j'J qarar rest; S. âr jJ.dS qalandar wandering dervish

- dashtan to maintain; aIb qulla summit, peak
utÎj j\J> —ydftan to grow Us qafa back of the neck; Ûs
calm, settle down —yi behind the back
quraza shaving, insignifi¬ c^s- Li qina'at contentment;
cant, pittance p —kardan to be con¬
o~\J qur’an the Koran tent ( aj with)
qar&yin -► a^jB OjB qut sustenance. Sf quwat
Ol'J
qurb proximity; v_^3 j 1 jB power, strength
dar an ~ around then JjB qawl saying, dictum; speak¬
qurban-kardan to sacrifice; ing
^ \jjB ~£ sacrificial lamb qawm people, tribe, nation
&
C*jî qurbat proximity; o 1 jj iSj3 qavi strong
C^JjB dar an ~ around
then
> qahr wrath
qiyas measure, analogy;
qurba familial be~ untold
L5i>
qurs disc Li qiyamat resurrection
U*J
U*J qarz loan jus qayd chains, bondage, im¬
qarrn spouse; equal; a^b -a prisonment
uis*
pl ui. Lr® qar^yin Peer qimat value
qarya village
qaz silk kdbin dowry
u^. ^
J^f\ji qazhagand armor kakh palace
Ûa3 qassab butcher
(A kar work, job; battle;
(JÛa3 qisas retaliation '-dam competence;
qasab linen; 1 i~~&b olTjlS" ~gah workshop;
~uljib candy cane warrior; jljjU"
(j^JL*<a3 qasd-kardan to be about to ~zar battlefield; OJU! jl£2
do something ba ~ amadan to be of use.
o JL-ya3 qasida ode SI kar- -► IS2 ST kar- —►
Ua3 qaza fate; implementation;
judgment; IjUaS ~ra by kard knife
chance; £ LUs — olj jU" karavan caravan
kardan to make up (for kastan (alS" kah) to decrease
missed prayer) ju-LT kasid in a slump (market)
01... &B qazban slender branches kasa cup
oj!l9 qatra drop kashtan (jlS^ kar) to plant
& qatf cutting, severing;

*>■ j —i rahim severing
IS" kashghar Kashgar, city in
Chinese Turkistan
family ties JUlS^ kaghaz paper
kafir infidel; j3 S' generous; ^ —i
-ni'mat ungrateful for akhlaq noble qualities,
bounty good character. SI kirm
kdfur camphor; ^jjsS* ~i worm; aJC ^ —i pila silk
made of camphor worm
ii lT k£ffa totality, all karrubf cherub
kaff sufficient Ia£ karhan unwillingly
.
ol
A kam palate; desire
kamran successful; \jaS'
karim generous, noble;
1 -unnafs generous in
-lsuccess spirit
oir kan mine; OJuA oS* karih hateful;
kandan to dig a mine. -manzar hideous; -ussawt
SF k*£n - of S' with a terrible voice
kah straw. SF kah- -► S' kazh crooked; ^ ~dum
JaIT kdhil slack, remiss; ^JaS" scorpion; "'tab'
crooked-natured, deviant
-l-kardan to be
slack, remiss
k£yin pi ob-*lA -at existing
A kas person, someone, any¬
one; na~ nobody
thing kasr diminution
kabab roast; OijS — i£j~£ kisra Chosroes
kardan to roast kisvat clothing
ss kabk quail kishtan (jtT kar) to plant.
kabutar dove ST kushtan kush) to
i,_ kitab book. SI kuttab Koran kill
school kashti boat; dS^sjS' -ban
4j 'cS' kitdba inscription captain;
cJuS" kitf shoulder -shikasta shipwrecked.
kaj crooked
Sf kushti wrestling; LS^S'
^ j> —giriftan to wrestle
aj SS~ kajava litter
kashf investigation, discov¬
kadkhuda householder;
ery
host
kishvar country; ^1 JbkjytS
kudurat annoyance
-khuday monarch
1 JS karamat nobility; pi oUl£
kashidan to draw, pull
kiramat saintly miracle
o!
Or ka'b heel; die
kiran edge, shore, limit;
A^jS' ka'ba the Kaaba in Mecca
jlj> ^ be- limitless
kaff palm (of the hand)
C-A1 jS karahat hatred
C-j jS kurbat calamity
ojur kifarat atonement
SsSS* kafaf livelihood
j\>/ kirddr conduct
\jS' kifayat sufficiency
>
C-o
kirdgdr maker, creator
kufr infidelity, disbelief
kardan (jS kun) to do. For
all compounds, see the first kafsh shoe; jj JjjS' -doz
element. shoemaker; be-i
shoelessness
V karam generosity, nobility;
O-ijS - kardan to be kafan burial shroud
■
kafur ungrateful kdshish endeavor
kulah hat, crown koshidan to endeavor, strive
kulba hut koftan k6b) to
ur kalima word knock, pound
kuldkh clod; jlJLi 4S3 £ kofta ground meat
-andaz clod-thrower; A3 £ Kufa Kufah
~k6b hoe b£ kun asshole
jlJT kiled key OJ^ koh mountain;
kam little, few -istan mountainous re¬
jur kam&l perfection; JU5" gion; -sar moun¬
j^b L) - y£ftan to attain tain
perfection lsjf koy lane
oLT kaman bow if ka (relative pronoun) who,
kamar waist; -band which, that; (subordinating
belt conjunction) that* H ki
kamm ambush who?. kih younger
kamma least, insignificant i-AgT kahf cave

kan- —► OxS. *11 kun- -► o«r kuhan old
"or
J:>J' kay when?
J
,or kin&r side, edge; embrace; c-Lf kiyasatsagacity
J^BJcS' jO dar - girif- kaydni royal, regal
tan to embrace; ojLT <UvCf kisa purse
j^bJ? -a-giriftan to draw kayfiyyat quality, manner
back, avoid Cs kimiya alchemy;
kunj comer -gar alchemist
LT kund dull kin vengeance. Sf k’ln = &
.0/
jjui" k’andar = jSJ1 Cj*~ 1
jjui" kandan (J> kan) to dig up,
uproot gazar washerman, bleacher
oU^5" Kanfan Canaan gav cow, ox; JJLi \j jlT —
jiT
kanezak maiden randan to drive oxen (for
ali*£ kutdh short; O-i£ oU£ — plowing)
kardan to shorten, cut gah time. SF -g£h (suffix)
short; c~A>-Ukb'£ -dast place; slTU na- suddenly,
incapable all at once
Aj^f" kutah = kutah; Jnj <C£ J gabr Zoroastrian !
-nazar shortsighted \jf gada beggar; ^ 1 JlC -1 beg- j
kodak child; ^ j£ ging |
childishness guzar lane; jl j> —
kodan stupid, dunce kardan az to pass by
Jjf kor blind; -bakht iy^jf guzashtan (jjS guzar) to
unlucky pass, cross
jjf koz crooked ol/ giran heavy; deaf (ear); !
ojjf koza pot ajUJ 1^5 -maya precious,
k6s drum, battle drum valuable
4j O-Uj>\y girayidan ba to incline to perform (prayer)
yy gurbuz strong woman, ^J>\y giz£f nonsense; ba ~
harridan with impunity
aj y gurba cat jy gazar carrot
jy gird round; sJT —i around X>y gazand harm, injury; Xijf
(prep.); y^f ~4 OAJ U>j - rasamdan to
chize gashtan to frequent cause harm (*j to)
s-th-, to contemplate doing Oyy gazidan to bite. Sf guzidan
s-th.; y j-U I ^y —ama- (yy guzrn) to choose
dan bar to gather around; Qsy~S gustardan (ygustar) to
j ss—kardan to spread
gather, amass- ST gard dust.
y-f gusastan (S’ gusil) to
1" gurd warrior, champion break
gardish revolution
gusilanfdan to snatch;
oir,/ girdk£n walnuts OJLJ*>CJ^p dar— to
o,/ gardan neck; yS~\y \ d^yT snatch away
4j —afrakhtan ba to rear OjjAT gushudan (^llTgushdy) to
the head in, jDride oneself open
on; -kashi
jLuT guf tar speech
refractoriness
yaf guftan (yyf goy) to say
girdu walnut
y gil mud. ST gul flower, rose;
gardun winch
-shakar candy
gardfdan to turn
gulab rose-water
giristan = y^.>y
gulistin rose garden
4^y gur(u)sna hungry;
galla flock. gila complaint;
~gf hunger
J' —kardan to com¬
jhiy giriftar ba taken by, seized plain
by, fallen prey to
pdT gilfm rug
<Sy gurg wolf; -zada
S gum lost; yj> S —kardan
wolf cub
to lose
^y garm warm; brisk (market)
yJ^LS gumdshtan (jLSgumar) to
3y giraw pawn, hock appoint, assign
y guroh group jUo guman doubt; oLi^y be-
O-bjy girawidan to incline, follow doubtless; j.>y oLo —
jly giryan weeping burdan to think, suspect
giriban collar oLT gun&h sin, fault; oLsiC> b6~
yJ>^y gurekhtan (y^f gur6z) to innocent
flee JluT gumbad dome
yy gurez flight; o Iyjf ~£n ganj treasure
fleeing yyf gunjishk sparrow
y~yy gh-fstan (^/ giry) to cry gunjidan to fit
oyy gar£va hill "jjf gand stench. ^ gand- -►
Ajy girya crying; db£ yj' — OJu JujT
kardan to cry r.uf gandum wheat
dbJ\y guzardan (j\y\guzdr) to lLf gandna leek; jljU JcS*~i&r
leek bed zadan az to boast of
OXiJcf gandidan to rot, putrify lala tulip
Xf gung mute
Ji la’ali jJ jJ
gunah - o bf laya'lam ignorant, ignora¬
jZy gunahkdr sinner mus
,/
1 guv£h witness;
testimony; y JjiL
^ \jf ~i layiq worthy, suitable
layim censurer, blamer
~i-dddan bar to testify to layidan to bark
J gor grave, SI gor onager,

wild ass
Zj lab lip, edge
Lubnan Lebanon
jbJ
gospand sheep Ala>J lahza moment
gosfand = y lahn pi jUJl alhan melody,
gosh ear; JU^y ~mal box song
o*/
on the ears, chastisement; lakht bit; J a bit, for
MS ~var earring a while
gosht meat ii- bJ ludgha harm, injury
gosha comer; yyS y oU lizzat pleasure
~nishm lurking Jbil laziz delicious
,// gugird sulfur larza trembling
»jj
o/u/ gunagun various larzidan to tremble
>>/ gawhar essence; pearl jZzJ lashkar army, military
goy ball, SI g6y- cJUJ litdfat subtlety, delicacy
guhar = y latff subtle, delicate; zkAb
aLf giyah plant -a anecdote;
geti the world; Jl jcuÎ -uli'tidil of fine
~firoz world-illuminating; proportion
~sitan world- la'b play, sport
conqueror la'l ruby
gesu tress la'nat curse
OJbjiJ laghzidan to slip
lajaram therefore, conse¬ JiiJ lafz word
quently
y liqa countenance
lajvard lapis lazuli
ouy Luqman Luqman the sage
J lahawl beginning of the
luqma tidbit, morsel
phrase I ly X? 'V
J£d lang lame
dOb 'there is no might or
langar anchor
power save through God,’
fj*y lavazim —►
said in times of catastrophe
luch cross-eyed
l£zim necessary; ^ji -a pi
fJ- lawh tablet
y lavdzim necessary zJ
concomitant (SjJ* luri gypsy, robber
l£sha carrion i?y lut Lot
ySi laghar thin, skinny; jL*yZi luû’ pi la'ali pearl

~miyan thin-waisted lawm blame
& o\j\ 1
laf boast; jl jjj — Oj) lawn pi alvan color
lahv sport, play J-V mubaddal exchanged; Jju»
la’frn low, vile —gashtan ba to be
exchanged for; ji£ JJLâ
ma’tam wake, funeral —kardan to exchange one
I m ajar a adventure thing (-rd) for (bi) another

mubazzir wastrel, spend¬
La mdhazar ready food
thrift; ~i squander¬
U^p-La makhuliya melancholia,
ing
madness
mablagh amount
^LLo madam ka as long as
mabit spending the night
jjU madar mother; jjjj La ~zan
Lu mutaba'at following
mother-in-law
mutabahhir erudite, deep-
> mar snake
delving
c—U m&st yoghurt
mutajalli manifest
mdzf past
mutaharrik moving, move-
JU mal possessions; j 1 La ~dar
able
rich, wealthy
mutahallf beautified
malik owner, possessor
mutahayyir perplexed
L> ma’luf accustomed, familiar
a mutaraddid hesitant
jjcJLa m£lfdan to rub
mutarassil correspondent
ru mam old woman; cCaLa ~ak
mutarassid awaiting, look¬
little old woman, granny
ing for
er^1- mamaza the past
t_-J jJCa mutaraqqib expectant
ma’man security
muttasi' vast, expansive
ma’mul that which is hoped
for
jy^LÂ mutasawir-shudan to imag¬
ine
jLa man- —► jJu La. SI man- —►
mutaza"if impoverished
L> La mana - L> muta'abbid pious, religious¬

ly observant
j~U La m£ndan (jLa man) to re¬
muta'arriz exposed
main, stay
manistan (jLa man) ba to muta'alliq connected (<o
to); jULcâ ~£n relatives,
resemble, look like
members of a household or
I 9 La ma’va refuge, asylum
retinue
mah moon; ojLaLo -para
muta'annit malicious
piece of the moon; (jj^&La
muta'awid accustomed
~r6y moon-faced, beautiful
mutaghayyir changed;
m&hi fish
angry
4j La maya base, amount
a*** muttafiq in agreement
7- Lja mubah licit, allowable
mutaqaddim predecessor,
mubarak blessed
ancient
4jL Ca mubalagha exaggeration;
mutakallim speaker
—kardan to
mutalahhif sighing
exaggerate
w mutamatti' az enjoying
mubtala bi afflicted, strick¬
en by mutamakkin firm, stable
mutavaqqi' expecting, with j2»sS*iA mahjub veiled, hidden
expectation mahrum az deprived of
Ojlfj> mutahdvin negligent mahshar assembly; jjj
muttaham accused; ^£a a r6z-i ~ resurrection
~ gashtan to be ac- day
cused; Ozjf ~ kardan mahz pure, unadulterated
to accuse mahfil pi Ji mahdfil
misal likeness, example party, festive gathering
misl pi Jbul amsdl likeness, jpjjL>A mahfuz protected
<>
the likes of; Ja* —i like muhaqqiq wise;
mujadala debate ~ana sufistic, mystical
ju. majal opportunity mihakk touchstone
mujalasat conviviality mahall place
c~j l?t>> mujanabat avoidance mahallat quarter (of a town)
mujavarat proximity, vicin¬ mihnat tribulation
ity; jiCjjâ ~ kar¬ mahv-kardan to erase, wipe
dan to reside, dwell (in out
proximity to a shrine, makhafat fear
tomb, &c.) mukhalatat conviviality,
0 -Ufclsva mujdhada striving; sociability, mingling
jl —burdan az to mukhalif adverse
strive against
mukhalafat rebellion, recal¬
3 mujarrad mere citrance; ji£ —
majruh wounded kardan to rebel, go against
lSj^ mujrd allotted; tS mukhabbat imbalanced, up¬
—dashtan to allot, pay set (temperament)
majlis assembly, gathering mukhtasar short, abbrevi¬
^S*A majma' gathering ated; paltry, insignificant
^jyt*S»cA majmu' assembled; mukhtalif differing, differ¬
vaqt-i - good times ent
majid glorious makhdum master
L> U*^> muhabd mercy; L> be- mukhlis sincere
mercilessly makhluq created, created
C—*.*>» b>t/> muhasabat accounting being, human being
J3b^ mahdfil mukhannas effeminate
JU^» muhal impossible, absurd makhuf terrifying
ojjj U*^ muhavarat conversation madddh extoler, flatterer
mahabbat love, affection bxo mudard-kardan to plead
mahbub beloved mudd'abat joking, pleasant¬
muhtaj needy, in need (<v er
of) 1 mudavamat-namudan to
muhtasib guardian of public continue
morals y JL» mudabbir administrator
muhtamal laden, carrying; OXa muddat period of time
probable madh praise
AjAjXa madrasa school eating; ôy U n£~ stranger,
mudda'i claimant, plaintiff alien
Oy JU> madfun buried fyy marsum salary
madhush bewildered, un¬ SJajA murshid guide
conscious Cfj* murassa' bejeweled
mazkur oft-mentioned, cJy maraz illness, disease
well-known mar'ub terrified
vyy
cJ-ifl mazallat humility murgh bird; yUy ~£b
tr
^y JO mazrruim blameworthy duck; y ~ak chick
J* mar pleonastic particle that muraqqa' patched dervish

marks the beginning of a cloak
construction ending with ^-by markab mount, steed.
-n£ H murakkab mounted;
yoly mardtib -+ *Jy y y ~-sakhtan
murad desire; OJy ly jly bar to mount on
- bar-avurdan to get one’s mirkan washtub
wish; <ylbe~i set¬ marg death
back, undesirability marvarid pearl
Au'iy
4JL-I jA murasala correspondence O^y muruwat manliness;
4jt9 1y murdfa'a referral (of a legal 03 yo be~ unmanly,
case for judgment) mean
C—a9 1jA murdfaqat-kardan to ac¬ ^jy mirvaha fan
company ^y marham salve, balm; ^j^by
murdqabat mystical trance ~nih soother, healer
mu rabbi trainer, coach murid disciple
-Vy
(—oy mutarrab arranged, in order; mizaj temperament
c'y
salary; yjj»b y - ddsh^ mazah jest
c'y
tan to give in salary; y 3b-yj muzjdt shoddy
jjyf ~ kardan to arrange
V muzd wage; L> 3y ~
4.0 y martaba pi 1y mardtib
ydftan to be rewarded
level, degree
mazru' crop
U&S murtahin bi obliged for
Vy muzakkd purified, sanctified
V mard man, male; Jy ~ak
maziyyat advantage
fellow; 03y 03 y j zor-i
-^y mazfd addition; jojZ Juy
dah~a the strength of ten
—kardan to add. h muzid
men
increasing
jby murdad Murdad, midsum¬
ojy muzhda good news
mer month
muzhzha pi bZy muzh-
Jv murdar carrion
zhagdn, muzhgan eyelash
OJy murdan (y mfr) to die
Lw<i masd evening
fV mardum people; jy U.3y
Lw® musd'id auspicious; JuLw®U
~amez sociable; jljFôy
nd~ inauspicious
~dzar vexatious; yôy
ji Lw® musdfir traveler
~dar man-clawing;
bw® masdkin —► ybb/®
j\y-ôy ~khwar man-
4j bv^> masala matter, question
’

musamahat indulgence; maid
Aj OZ> ~- mashamm nostrils
namudan bi to indulge; to O mushdvarat consultation;
forgive jô—kardan to
mast drunk, intoxicated consult, take counsel
mustajab answered; o JlaLA>i mushdhada sight, viewing,
o^jJI ~udda'va witnessing
one whose prayers are mushahara monthly salary
answered mashayikh shaykhs, elders
mustahkam reinforced musht handful; fist;
mustakhlas regained d*j —zadan to box;
mustasqi drawing water ~zan boxer
musta'ar borrowed, meta¬ mushtaq yearning
phorical mushtari customer
musta'jil in a hurry 4j mushtaghil bi occupied
musta'idd talented; x>c—«li with
na~ untalented mashriq east
musta'rib Arabized mash'ala torch; j\â1jJLa
mustaghriq drowned, sink¬ ~ddr torch-bearer
ing mashgbala growling; alkL*
mustafid benefitting dijjljj ~ bar-avurdan to
mustaqbah despicable growl
mustaqim straight, right mashghul occupied, em¬
mustami' listener ployed; JyÂ being
mustmand destitute employed
mustawjib deserving, neces¬ mushfiq compassionate
sitating mashaqqat difficulty, hard¬
mustawli bar overwhelming ship
masjid mosque mushk musk
mishi dervish garment mushkil difficult; problem,

difficulty
mastur written
mashmum melon
muskir intoxicant
O JJÂ mashvarat consultation
maskanat poverty
mushawasb turbulent
miskfn pi Lw<> masakm
poor, wretched mashhur famous, well-
known
musalsal chained, continu¬
ous mashiyyat divine will
—a musallam certain, given mushfr advisor
musalman Moslem; ^ LJL^ musahabat friendship,

oUl~*
~f Moslemism accompanying
masnad seat masahif —► ^Jl>^2a

musbabahat resemblance musadara confiscation
<cJ I j musharun-ilayh famous, musara'at wrestling;
renowned jzi/ —kardan to

wrestle
masbshata comber, lady’s
masaf battle UJlJIzjS —gardamdan to
masalih —► C-^Jc^ inform
musalahat reconciliation matma' goal, ambition, ob¬
masayib —► ject of desire
mushaf pi masahif <*-~}zA mutayyab perfumed
copy of the Koran A-k mutf obedient
j-^za misr Egypt; ^j^za ~{ Egyp¬ J&A muzaffar victorious
tian c~J mu'atabat rebuke, chastise¬
ôIz^za Mustafa the chosen one, ment; jzj> c~31*a - kar¬
epithet of Muhammad dan to rebuke
^L^za muslih pious, righteous ma'ash livelihood
X'"
c^CCa* maslahat pi Ua* masalih OjZiVtm mu'dsharat conviviality
prudent action, best inter¬ ma'asi —► c-â**
est, best thing to do; c—j 1** mu'aqabat torture, torment
yÂ ^za -arnez prudent c-^>J L*» mu'alajat medical treatment
^J^za musalld festival prayer C-JA 1** mu'amalat transaction
ground ■Xj 1** mu'dnid stubborn
musammam decided; ma'dnf -+■ lsâ
UJLi —shudan to be de¬
4JJ \jtA mu'dyana examination
cided upon, determined to
mi'bar ferry
Oy&A masun protected
mu'tabar creditable, reliable
Cvô musibat pi masayib
(_9jX*a mu'tarif confessing
affliction, calamity
XjlXxA mu'taqid believing (<o in)
muzaddat contrariness
mu'takif in retreat, with¬
muza'af doubled
drawn
OjJza mazarrat harm, danger
-LoCj*a mu'tamad trustworthy
6j-wza mazmun contents
<cJLp mu'tamadun-alayh trusted,
Ik* muUbiq-i in accordance
relied upon
with, equivalent to
mu'jib conceited
C~J Ik* mutdlabat demand; oJ iiza
0jZ^JtA mu'jiza miracle
jz—kardan to demand
OX*A ma'dan mine
payment
^ XxA ma'dum non-ex is ting
mutdla'a observation; djJlk
oXj*A mi'da stomach
jo--kardan to observe
C-> jX-*A ma'zirat apology
C-^lk mutava'at obedience;
jzJ> \za —kardan to
jjJUa ma'zur forgiven, excused;
obey jjCdz jjJutA —dashtan to
excuse
c~jI\za mutayabat facetiousness,
joke ma'raz exposure
matbakh kitchen C-J jAA ma'rifat acquaintance; gno¬

sis, mystical knowledge;
matbu' comfortable, con-
C-Jjxa^ b£~ dishonorable
w forming to nature, pleasing
ma'rika fray, battle
Jza mutrib entertainer, singer
^3jAA ma'ruf known, familiar
matlab goal, aim
Jjj^1 ma'zul deposed, dismissed,
muttali' informed; ^Lk
out of office; ~i be¬ course
ing out of office miftah pi ^Jbw mafatih key
ma'shuq beloved cr^ muftatin seduced
mi'sam wrist 4j j>CjlA muftakhir bi proud of
ma'sum sinless, innocent y&AA muftaqir needy
ma'siyat pi ma'ast j^lJLA mafkhar pride
mufarrih giving joy
jkw mu'attal vain, voided; mufsid worker of corrup¬
jl —guzashtan az tion, evil
to deprive of muflis bankrupt
mu'azzamdt great affairs mafhum understood
mu'allim teacher. SI mu'lam aJL Lio muqabala face to face
r1"
striped
cJUU maqalat speech
ma'lum known; ^jLm maqam pi oUUU -it sta¬
sustenance, provisions;
tion, stopping place, dwell¬
d$J> ^jL*a ~-kardan to
ing
ascertain, make known
ja\j A 2 muqamir gambler
lr** ma'na, ma'nf pi ^ U»
muqavamat opposition,
ma'dni meaning, inner
resistance
meaning
Jr" muqbil fortunate
mu'awal reliable;
maqbul accepted, accept¬
n&~ unreliable
able
ma'hud customary; ordinary
muqtazd necessity;
ma'fshat livelihood
bi'—yi according to
mu'ayyan assigned; iy+j*A
muqaddam preceding; ^ jJLa
—dashtan, -
^yjA'b —ddshtan bar to
kardan to assign
put before
ma'yub faulty; ^yju*
muqaddima preface, intro¬
4j jxJ bjS ~~gardamdan
duction
ba to fault with, find fault
jjJuLa maqdur destined, fated
for
^>jAA muqarrab courtier, confi¬
magh&ra cave
dant
<,_>j*A maghrib the west
jjkA muqarrar fixed, settled
maghnir conceited, deluded
OjjAA maqrun bi coupled with
j**
maghz kernel, brain, mar¬
^y*+/JLA maqsum divided, appor¬
row
tioned, allotted
OjA*A maghfirat pardon,
5yjAAA maqsud intent
forgiveness
$J&A miqvad tether
maghlub defeated
muqrm everlasting
mughanm singer
o makarih —► oJaâ
maghib absence
CLa mukashafat discovery, reve¬
0*%J*A mughildn brambles, thorns
lation
LL» mafdtih —► ÂsJia
<CoJ mukalama speaking
mufdraqat separation
makayid plots
bw mufdvaza converse, inter-
maktab school SI mulk possession, king-
muktasab earnings ship
maktub written cO IjSlh malikzada prince
C-J^ muknat wealth tO malakut the divine realm
makr trick, deceit jbi malmuh-i nazar object of

A-
mukarrar repeated; j one’s gaze, object of desire
b>J> —kardan to repeat mulawas sullied;
makruh hateful jJcJ —gardanidan to

sully, pollute
makrah pi ojldC* makarih
misfortune Sjl* muluk -► ^JkJU
Makka Mecca J3^ malul weary, bored; weari¬

some; JjJL ~f boredom
magas fly
malha pi malahf play,
mala* public; *>L> yr bar ~
sport
revealed to everyone, pub¬
lic knowledge mamdlik ”► oJ>JL-a
malldh sailor mumdna'at refusal; preven¬

tion; ^ Cju Uj« ~ kar¬
6_b»-*>U maldhida —► -L>JU
dan to refuse, to prevent
malaz refuge
mumtani' impossible, unat¬
mulazim retainer, member
tainable
of a retinue
JU^> muraidd extending
C-^J'A0 mulazamat service in a ret¬
mumsik tight-fisted, tight¬
inue
wad
ojiLV^ mulatafat kind treatment
mamqut hateful
mu Idf aba t joking, play
mamlakat pi CnJ
oliÛ muldqat meeting
mamdlik country, realm
J%> mildl weariness, boredom
mamluk possessed, slave
cJ*>U milalat =
man maund. SI mann obli¬
c^'A* malamat blame, censure;
gation
jZ '—kardan to
j* manabir —►
blame, chastise
,L>-L. munajdt intimate conversa¬
malahf —►
tion
malayik —► UCh
C-ôL>° munadamat companionship
L>JU malja refuge, asylum
ojL>i minara minaret, tower
-L>JU mulhid pi oJLsvA* maldhida
C—PjL>> munaza'at contention
heretic
munasib appropriate
L>jpJU malhuz favored
munasahat advising
malakh locust
C^ oJb L>» mundzara debate
<uhJb Malatya Malatya, city in
mandfi' —►
Anatolia
mundqiz contradictory
jj^JU maLun accursed
ib~S»S' L>a mundkahat marriage
malak pi maldyik
angel; ~i angelic. SI malik mandhf —►
pi J) muluk king. mimbar pi y L» mandbir

SI milk pi I amlak pulpit
possession, property. minnat obligation;
~ shinakhtan to mavajib —► ^-y-y
recognize an obligation; muvajaha facing; d^ly
C-c^> —nihadan dar ~ face to face
bar to place an obligation O-L-l y mu’akhazat blame, censure;
on OijS'^jJ-\y —kardan to
muntazir awaiting, expect- blame, censure
ing C~L>I y muvazabat care, being care¬
muntazim arranged ful
muntaha end, limit muvafiq conforming, agree¬
manjalab swamp, morass ing
munajjim astronomer, oLa \y muvafaqat agreement;
astrologer d }cLii 1 y —kardan to
manzil pi JjL« manazil agree, assent
waystation, stopping place, C~J|> mu’^nasat sociability;
stage (of a journey) jzsy X> O-wJ \y ~ paziruf-
C-JjJJa manzilat status tan to become fond
mansub bi attributed to; mu’assir effective
y^ —kardan mawj pi ^\y 1 amvaj wave
bi to attribute with y mujib pi «_*>■1 y mavajib
oLlî munsha’dt compositions cause, reason
mansab position, office mawjud existing, existing
munsarif diverted; thing
OX*j by —gardanfdan to Aj>-y muvahhid monotheist
make go away mavaddat friendship, affec¬
jyaXA mansur triumphant tion
jk^> mantiq logic O^y mu’azzin muezzin
Jsa^j* manzar sight muzi annoying
jjH^ manzur object of one’s gaze, mor ant; a>-jy ~cha ant
jr
beloved mawrus inherited,
£*
man' deprivation; ^ hereditary
—kardan to forbid dj L>jy moriydna termite
^X*Xa mun'adim extinct djjy mawzun well-proportioned
mun'im rich, generous dj A y» &A mawsum bi known for,
r* ’ 1
munaghghas spoiled known as
X&A manfaz passage Musa Moses
^yy
C-Jtaô manfa'at pi ^ La manafi' J*y mush mouse; y ~ak
profit, advantage mole
^2jL« munqati'-kardan to end, <-_$y£>y mawsuf described
exterminate £j>y mawzi' place, spot
(jT^ munqazf finished, at an end dloC.y maw'iza advice
j£xa munkar sin, sinful act. munis confidant, compan¬
cr^y
1" munkir denier ion
L manhi pi ^ L* man£hi sin, jBy muvaffaq successful
forbidden thing muvakkal guard, warden
Ar
manf impregnable, strong Ly mawlid birthplace
muli' eager, avid —yaftan to inherit
mu’allif author muyassar possible
mum wax A mayl inclination; A
aj —kardan bi to incline
ma’unat provisions
moy hair toward
mu’ayyad assisted ij maymun auspicious,

JujA
felicitous
dm mah = oL. *0 mih elder;
-in greatest, eldest Lo. mina colored glass, enamel
Ool^> mahabat dread meva fruit
JU* mih£r bridle

mihtar elder; ^-i u na non-, un-. For most com¬
As-*
greatness pounds with this prefix, see
the next element
mahjur separated
nabakan uselessness
mahd cradle
-CCw-i b n£pasand displeasing
mihr love, affection;
-ban kind, affectionate; ndchar helpless, with no
alternative
iSyrjV -j6y friendly.
1 muhr seal nahiya pi y navahf
territory
mahroy = {S3
muhra a game piece; oj$a n£khun fingernail
bx^j* - bar-chidan to jjlJ nddir rare; 1 j^b -ul-

remove one’s men (from a husn of rare beauty
gaming board); to give up a nadira pi y navadir
game anecdote
C*
mahamm pi mahamm ju naz luxury, ease; coquetry;
affair, business. SI muhimm bx> jb -idan to be coquet¬
important tish; y b>J> jb —kardan
OL^ mihman guest; ^ L4* ~i bar to be coquettish with;
entertainment, party jb -nrn precious, dear
muhmal ignored; n£zuk delicate, refined;

iyb>\s5 —guzashtan to jdjulîjb -and^m slender
ignore JjU nazil demoted
muhayya ready, prepared; 7w?b n£sih advisor
t_
Lg^ —dash tan to *uv?b ndsiya forelock, forehead
have prepared, make ready J&\j ndzir onlooker, viewer
uL» miyan midst; waist; jL> <Ab naf navel
—bastan to gird the nafir negative, rejecting
Au
loins; ^ La —i between, naqis deficient, defective;
among; ^j‘uL« -tahi Jjipâib -'aql foolish
empty
& nal reed
mekh nail, stake
Cr^° nalish plaint, moaning
ol -JLj> mayddn field, playing field
jjJb nalidan to moan, groan
mir- b^jA
nam name; j_y>b -var
nuraiudan to cause to die renowned, famous
miras heritage; bb>l^ namlis honor
4j«U nama letter, book seat; to quench (fire); to
oU nan bread, loaf of bread quell (rebellion)
nay reed, flute; throat dj LxJ nishdna aim; -u LzJ —
oU nabdt plant; crystallized kardan to take aim
sugar r—L nishastan (nishfn) to
nibishtan nives) to sit, dwell
write nishiman chamber
nabz pulse nishm- —► L.;
Oj-J nubuwat prophecy nasb-kardan to appoint, in¬
nabi pi LJ ! ambiyd prophet stall; to affix
jljj nisdr gift, present nasrani Christian
najm star n' nasrhat advice; j <xv-».. ,^\
r~
jpo nahv grammar; ^y>6 ~i --gar advisor
grammarian nutfa seed, sperm
nukhust first; ~fn jhJ nutq power of speech
first, prime J* nazar sight, view; jZ Jaj
nakhl palm; i>J j•> —kardan dar to look at
cH
'-band! making ornaments jJL> nazfr equal, peer;
from wax or paper b£~ unequaled, peerless
IjD nida cry, announcement cJuhj nazff clean
C-â 1JU nidamat repentance C-oo na't description
La Ju nudama —► 0jJO na'ra cry; O^j oyS ~-zadan
nadfm pi Loj nudama boon to cry out
companion na'sh bier, coffin
ji; nazr vow, pledge nael horseshoe; Jju
narm soft; ^y ~i softness, 1 — i dil dar atash ar¬
v
gentleness dently in love; jJLi ~ayn
sandals; JuJLj '-band
& niz£f contention, dispute;
y IjJ —kardan to dis¬ horseshoe maker, black¬
pute, fight smith
nazd-i next to, close to C—ojo ni'mat bounty
nazdfk close; ijy ba —i na'ib cawing
in the opinion of Li ^ na'fm-i dunyd the good
naz' the throes of death things of the world
&
Jjy nuzul revelation naghz beautiful
C-JkJj nuzhat diversion d_^Ju naghma tune, song
nasab lineage (jUi nifaq hypocrisy
nasaq manner naft naphtha; j! JLi loLi
<3~°
J-J nasi race ~anddzi flame-throwing
Ojj6 nifrat hatred, distaste
0^ nasfj brocade
nasrfn lily nafas pi Ûi t anfds breath,
1?L£J word; j —zadan to
nishdt light-heartedness
breathe, to speak. nafs
Lwj nishan sign, trace,
self; j ~parvar ego¬
nishan- —► OJiiLli
tistical, self-indulgent
O-Aj Lio nishandan (ulLJ nishdn) to
naff profit, benefit ji\y navddir —► ojZU
Sr..
AJUL> nafaqa expense navazish favor
nafur detestable nawbat time, turn
nafy-kardan to expel, exile Nuh Noah
z/
nafis precious jy nur light
Jte, naqqash artist, painter Jjjy nawroz new year’s day;
t naqb tunnel vernal equinox; ~i vernal
Juii naqd cash n6sh nourishment;

naqsh pattern, design '-in sweet, palatable
naqs deficiency, criticism jj noshdaru panacea
nuqsan deficiency Noshirvan Anoshirvan

plya-g.*
naqz breaking (promise, naw' pi ^\y 1 anvd' kind,
&
oath) sort
naqbkardan to move nawmedi hopelessness

‘A/
nikah marriage aX^~jy nivisanda writer
nakbat calamity Aj na no, not, Sf nih- -► d*L$J.

H nuh nine
<Cô nukta anecdote
nihdd the depths of one’s
niku =
being
OXJbj£j nikohfdan to criticize,
nihddan (<J nih) to place,
blame
put; to store up, hoard
j\& nigdr beauty; ~in
nihal cushion
beautiful;
kardan to write, draw; d^> nihan = olg-o
~khdna portrait nihayat extremity

gallery nihuft | an to hide; ~a.
^ ■'tA nigdh-dashtan to watch for; hidden, concealed
to hold onto, keep nahang crocodile
nigaran worried nahy-kardan to forbid
L5^
Oj£j nigun upside down; nahib plunder

CÂjU^j -bakht unlucky nay reed, flute; '-in
4& nigah = oL>2 made of reed
nigfn jewel in a ring niydz need; ~mand
a*
nam wet needy
r
jLoj namaz prayer niydm scabbard
namad felt; jXoJ —zin niyayish-kardan to praise,
saddle cloth extol
namat manner Cl~o niyyat intention
namak salt; -in n£ru strength
salty, nice niz also, too
namudan (ÛJ namay) to msti nonexistence
appear (int.); to show (trs.) nesh sting;
navdhi —► khwardan to get stung
ls^y
Cr^y navakhtan (j\p navaz) to nek very; = ;

pet, caress, treat kindly Û--farjam of good
end; o\~khw£h
244 SAfDI’S GULISTAN
benevolent, well-wisher; vahid alone
-mahzar good- ji^b^ vida'-kardan to bid farewell
natured ; J>y ~r6z vard roses* 1" vird pi j I I
fortunate awrad prayer, litany
n6ku good, beautiful; varzidan to exercise, com¬
^tS^>Lj -nam of good re¬ mit
pute; -ravish of
varta brink
good conduct;
varaq pi Jjl I awraq page
-sirat of good conduct
vazn weight
nil the Nile* dT nil indigo,
S..J5 vazir vizier, advisor; ^yjj
indigo blue
~\ vizierate
nfm half; jj-roz noon;
vasma a dye for eyebrows
Nimroz, area in southwest¬
vasilat recourse
ern Afghanistan
JU^ visal union
niyushidan to listen to
vasf pi I aws£f quali¬
ty, description
J>. J’L? v£siq bar sure of
vasl union
v£jib necessary; bi~
appropriate vasiyyat-kardan to stipu¬
late, make one’s last will;
lP1.? v£di valley
to advise
^jb v£ris heir
vazifa duty;
jjji^ vdrun upside down;
-khwar having a share
c^j Oj j \j -bakht un¬
oJjzj va'da promise; j*>b oJlpj —
lucky, unfortunate
dddan to promise
io^l^ Vasit Wasit, a town in
Izpj va'z admonition, preaching
southern Iraq
li*> vafa fidelity; j*>j> Li j —
yb vafir abundant
kardan to be faithful; to
o*L? vafiq confident; Ij
make up for (something
j-Ui by —gardanidan to
missed)
convince
-»li j vafat death; L oli^ —
4j»3 IjJ vdqi'a event, occurrence,
yaftan to die
battle; o-Lo4_*3l^ — dfda
-Li. viqahat shamelessness, bra-
battle-scarred
vaqif az aware of
viqar dignity
fl? vdm loan; jib ^ —-dadan
CUBj vaqt pi oli^ I awqat time;
to lend
be- untimely, at
4j>-^ vajh reason; amount; 3
the wrong time
—i kaf£f livelihood
i_£l$j vaqf endowment
c-T^ vahsh wild beasts
vuquf awareness;
vahshat terror; ^
jib L) —yaftan to become
jr5A* —ginftan to be
aware (y of)
terrified
S JjG vakil bar entrusted with, in
cH vahal mud, mire
charge of
>y:J vujud body; existence;
O^j, viladat birth
b b£ — i despite
vala* craving
vali friend; saint; A^pJ^ <_pj_UA ~i sympathy
Ji
~'ahd heir apparent; hamdam confidant
CA-o^J^ -ni'mat bene¬ olj_Â hamrah traveling compan-
factor ion, comrage; ^ Iyjt> —i
valfkan but along with, together with
vah hey, wow, oh j U~oA hamsdya neighbor
vahm fear, apprehension hamsar spouse
<SJ vay he, she dijÛ<>A hamtavila stablemate

ljU*Â ham'indn comrade, trav¬
oLoIa Haman Haman eling companion
hayil terrifying ^ AjUA hamqadam comrade
A1*
Oj->iA hijrat the Hegira â<j.oA hamqafas cagemate, cell¬
hajir burning (sun) mate
hadaf target hamaginan everyone
^JA hady oblation hamnishast companion
dj AA hadiyya gift hamnishm companion,
haras fear; jl JA~Uyt* confidant

-idan az to fear jIj^qA hamvar smooth, level;
dju 1jA harayina necessarily, conse¬ jIâU na- crooked,

quently deviant
OjJb harza nonsense; -UA hind India; ^JUA -f Indian;

-diray babbler; ajfoj j JuA ~u Indian
-gard errant, stray J* hunar virtue, skill, craft;

hargiz (+ neg.) never <SjJ~Parval*i cultiva¬
tion of virtue; Aa*y&
hazar thousand; dj bjlÂ
-mand virtuous, skillful;
-dana with a thousand
yA ~numay merit-
beads; Ija -dost
displaying; y& -var
fickle; c^bjIjA '-pay centi¬
skilled, craftsman;
pede
ba-, ba- skilled;
hazl joke, jest
y^> be- useless
L5^ hasti existence, being
hangam time; ^Lxa^ be-
JIAA hishtan ( Ja hil) to let go;
untimely, at the wrong
to leave behind
time
j Uaa hushyar sober, intelligent
CA-ji^bA hanguft amazing
dAfiA hafta week
ham happy, blessed
hil- —► jAAA
> I yti hava air, climate
haldk perishing, death
havas passion, desire; ^Â
li Ua ham£n£ as though, you’d say
- pukhtan to have
l$Ua humay fabulous bird whose whims; JL^â -baz fickle
shadow confers kingship;
/ hosh consciousness, sobri¬
jy Ua -un royal, regal
ety; AuUjA -mand con¬
C—<A himmat psychic ability, scious, sober
highmindedness
JjA hawl terror, fright; terrify¬
dj 1 ^pwA hamkhaba bed partner ing, horrible; yt> -nak
Jj-LoA hamdard sympathetic;
frightening tance
havi lust, desire; c—- yatim orphan; durr-i
~parast hedonist
r°- ~ matchless pearl
d->bA hay’at appearance, form lst’V. yahyd John the Baptist
haybat awe yakh ice; A> - bastan
&
hech nothing; to freeze; jlB - girif-
~kas ( + neg.) nobody tan to be covereaby ice
hizum kindling, firewood; yaghma plunder; diJ> Ubu
~kash woodcut^ —kardan to plunder*
ter SF Yaghma Yaghma, a town
hayuldyi physical, material in Turkistan famed for the
beauty of its idols
yab- -> jiib yaqin certain
iC yad memory; jb ~- j yakdigar one another

dashtan to remember Ob Jô yakzaban in agreement
yar friend, beloved, helper; 0 yaksan alike, equal
a
t£jb ~£ friendship, assis¬ j*v,So yaksu ~+
tance; 0:>j> <^jb ~i-kar- *\£ yagana unique
dan to help, assist yamani Yemeni
uii ydrd able, capable Yaman the Yemen. ST yumn
cr^.
ya’s despair felicity, auspiciousness
yasiman jasmine; L$yiy^\j> yamfn oath
~boy jasmine-scented y6z leopard, cheetah
jji
yaftan yab) to find L__ SUttJfJ yusuf Joseph
Jk yal mane yawm pi ^ L> 1 ayyam day
{Jt
<_^tjJJ b yalil'ajab how astonishing! ju^J yunan Greece, Greeks
yavar helper; ^jjb ~i assis- Yunis Jonah
u~*Ji
The Arabic Vocabulary of the Qulistan
’abawSni parents ju ju bagha (T) to rebel

|f\ |f\ ’ithm- sin; ’athlm- sinner ’abkamu pi bukm- mute
’ajjaja to fan (flames) jJj jJj baiad- pi :>U, bilad- country
jA j>-\ ’ajr- reward jL, balagha (u) to reach; ballagha

*>\ ’akhadha (u) to take ~ to communicate
<j*\ ’adha annoyance U bala (u) to afflict; kL babyat-
J3j\ ’arcj- earth, land trial, tribulation
j^\ j&\ ’ashir- wild, insolent ^ l-jIj bab- pi kyj ’abwSb- door,
gate
JST ’akala (u) to eat
JT JT ’al- family
jji j'u ban- the Egyptian willow
ja\ ja\ ’amara (u) to order; ’amr- pi C& bayn- distance; bayna
between, among
jy>\ ’umur- thing, affair
ja\ ’ammana to make safe; jUJ
*Im5n- faith Jo U tala (u) to recite
jLjl ’ins5n- person; nas- j: Ji tamr- dates
people; ’anls- companion, taba (u) ’ila to turn to; hy

confidant tawbat- repentance
Jjbl Jjb\ ’ahl- bi worthy of
JU ma’fil- end ^\y thawab- reward
jo\ ’ayyada to support

jW jW ja’ara (a) to pray fervently
0Ait bi’sa how bad is; ba’s- J*>- jabal- pi JU- jibal-
might, vengeance mountain
yi ba^r- pi j_y buîur- sea y jarra (i) to drag; to put in the
jjo jju badr- full moon genitive case
jju U bada (u) to appear jasad- pi kk ’ajsad- body

jJu jjo badhr- seed JU- jassa (u) to touch
jj, y birr- piety jaslm- prodigious
jj, jjw mabraz- privy J«- ja'ala (a) to make
-k^ basafa (i) to spread Jk jalla (i) to be magnificent;
JUr jalal- magnificence
yk yk batasha (i) to attack
violently; Juk batsh- bravery jU- jLk jullanar- pomegranate
blossom
jk jk bafana (u) to be hidden; jk
batn- stomach ^k Ur jala (u) to brighten
juu jm bu'd- distance; ju*j ba'Td- far, £?r ijtama'a to come together,
distant assemble
247
248 SA‘DI’S GUL1STAN
JW jamal- beauty; Jy jamll- y>-\ 'akhdaru green
beautiful y»>- yy makhfud- lowered
yr y>- janb- side y khafiy- hidden
aaU jilhada to strive with mukhlis- sincere, devoted
_> JaU jahil- bi ignorant of; Jy JU jy khaffl-pl0y khullan-
jahul- little fool friend
y iW j5da (u) to be generous jy j\y khuwar- lowing
jW jSr- pi j\jfr jlran- neighbor; yy yUl ’akhada to make wade
Jyr jiwar- being a neighbor ey jU khawin empty
<y- *y jlfat- corpse, carrion y y khayr- good
(--%*=*■ yl ’ababba to love; y hubb- j*o duja dawn

love; habTb- beloved yp darajat- level
babl- rope; ~u 1-
’adraka to reach, come upon
warldi aorta
clp cSji dara (I) to know; Sly
haddatha to speak to, con¬ mudarat- appeasement
verse with
lei da'a (u) to call upon;£y
l-jjU Mraba to fight with
mudda'in claimant
JLP- jy harraqa to make bum
Jc y dammara 'ala to con¬
b^siba (a) to consider; found
hash- support y 1 ’adna nearer
y y hasuna (u) to be beautiful;
4<>y da what- large tree
yl 'ahsana to do good;
(►ta dania (u) to last; |»bl ’adama
hasan- beautiful; y f-*5
to make last
husn- beauty; yU mahSsinu
y din- pi jlpl ’adyan- religion
good qualities
V V V H •{: ssvsT-f
hafiza (a) to protect

Ji dhull- humility
pU ha Urn- clement
jy jjlil 'adhaqa to make taste
jy himar- donkey, ass
Jo dhayl- skirt
y- hainala (i) to carry
y~ hima sanctuary, meadow
lt!) (j-V) ra’s- head
y-^l istahya to be ashamed
J'; ra’a (a) to see
y rabb- pi l-AJ ’arbab- lord
Ay khablth- vile
y raja'a (i) to return, turn back,
^y khuruj- going out CTJ
repent
khashuna (u) to be coarse;
frj rajama (u) y rajm- to
yl^ takhashana to act rough
stone, throw stones at
Aba>- kha$lat- pi JU^ khisal-
rahTl- departure
quality
y rahinia (a) to have mercy on;
vUai- khatlb- preacher
j'y rahinSn- merciful; y-j
Ja>- khatar- danger
rahlm- compassionate;
ARABIC VOCABULARY 249
marhamat-, ij-j rahmat- y*\ ’asarra to keep secret
mercy, compassion cJ>jJ\ ’asrafa to squander, be
ji-j rakhw- limp; jJ ’arkha extravagant
limpest tSj** (j^ sara (I) to visit by night
JuJ jjj rizq- sustenance A*** a*~* sa'ida (a) to be happy; a***
J-J ’arsala to send sa'd- happiness
u * llj rashshat- sprinkling sa'a (a) to run
lr^j
ij rashf- gush d^
JL* saqa (f) to give to drink; 3U
racjiya (a) to be content; saqin cupbearer
’arda to give content¬ cSL* sakata (u) to be quiet
ment to JLuL* salsal- chains
rutab- luscious jju* sal ini a (a) to be healthy;
h
jjj rafa'a (a) to raise; to put in ^LjLo salamat- good health
&
the accusative case; jp raF- ^ sami'a (a) to hear; ^ samf-
er
raising, elevation; the accusa¬ hearing; masma'- hearing
tive case jL* sinnawr- cat
Aahj rifqat- companionship ^L*\ ’asagha to quench, slake
h ruqyat- charm, spell (thirst)

rakiba (a) to ride; f'j+v ’asa’a to do evil; ^ su’-
rukbat- knee evil
ajU&j ruhbaniyvat- monkery. Jj* sawwala to entice, seduce
monasticism fjyjj siwa other than, except for
*JL) s\j\ ’arada to desire
U°X> rawdat- pi J?Lj riyad- jLi jLi sha’n- pi jjjL shu’un- af¬
garden fair, dignity
obi sLi shat- sheep
VHj zabTb- raisins gj* shabi'a (a) to be full,

cr
Jb
zulal- limpid (water) satiated
p zamma (u) to tie up j Aili shabaha bi to resemble
fj
jloj zaman- time j? shajar- trees
u*j
s\j zada (T) to increase; ibj\ <_-tjjj lashariba (a) to drink
izdada to increase 3JL0 mashriq- east; jli^
JJO j\j zara (u) to visit mashriqani east and west
As* j a]Jjl’ashraka bi to ascribe a

JL* JL sa’ala (a) to ask; partner to
mas’ul- responsible shafF- intercessor
J^ JL* satara (u) to cover; joa*1 aLa shafat- lip
istatara to be covered, hidden Ji shaqq- pi jJL shuquq-
^ saj'- rhyme split, crack
Jf
AJlû sadda (u) to dam up Jli shukr- thanks; jjCi
> sirr- pi j ’asrar- secret; shakur- thankful
shams- sun S-U* cLt falaba (u) to seek
Li £li shani’- pi sLi shunat-
detractor
& jit tali'a (a) to rise (the sun);
kit talf at- countenance
shahada to witness JX fahir- pure
ishtaha to crave fur- Sinai
shayb- grey hair, old age £-ltl ’afa'a to obey; Îtw mufa'-
obeyed
sabr- patience J^t ful- length
^ ^ §iba youth v4* tayyaba to be pleased;
sfilîb- owner tlb- beauty, pleasure
sadaqa (u) to tell the truth; > jit f5ra (I) to fly; jL fayr- pi
sadaqat- alms; ^x^> jyb fuyur- bird
sadfq- friend <~a*t (JtJ» tayf- phantom
^L> $alih- pi oU-L> --at- good
deed; ^L> salih- pi *LL> §ula- 3^ zalla (a) to continue, keep on
ha’u righteous, pious; ^L?
Sulî- peace
A
ut
pit ?alum- petty tyrant
Ut ?ama’- thirst
$alla to pray jt zann- suspicion
^ f*>\ ’asamniu pi summ- deaf
^ $anar a (a) bi to make of, to JuP xs> 'abada (u) to worship;
do with 'ibadat- worship; xs> fabd- pi
Uc+o sannafa to compile, com¬ :>Lp 'ibad- servant, slave
pose; UtîA mu$annif- com¬ J# 'ijl- calf
piler
u#
'ajln- dough, paste
mu$Tbat- pi ojL» jc 'adda (u) to count
ma$a’ibu calamity
y* jjz 'aduw- pi t\jc\ ’a'da’- ene¬
c>y0 Ciy# $awt- pi Cj\y&\ ’aswat- my; fjjc\ ’a'da most inimical;
voice
SjUp fad3wat- enmity
JL> §ala (u) fala to attack
eAit 'adhab- torment
Û> sa’im- fasting
jic 'udhr- excuse
t-L ?3ha (i) to cry out (jjp 'arafa (i) to know, recog¬
nize; A3jxa ma'rifat- knowl¬
Vk_-jjyo darb- blow edge, recognition
L-ax^ ui^L? da'afa to double, to multi¬ J>jP 'irq- pi jjj? 'uruq- root
of*
ply > 'azza (i) to be powerful;
JL? >1 ’atjalla to lead astray 'izzat- power
^*£- 'usr- difficulty
farlq- road, path ma'shar- assembly
j^
jv*L p*ko mafam- pi Îka mafa'imu fafash- thirst
l
yt
food
Jpb\ ’affa to extinguish
A jjflpl ’af?amu greatest
Up 'afS (u) 'an to pardon
J^ Jit 'aql- pi Jyt 'uqul- reason, Jt Jt ghalaba (i) to defeat;
mind maghlub- defeated
jit 'allaqa to hang jit jitl ’aghlaqa to close, lock
^ pLw ma'lum- known, certain; ît Jt ghannS to sing; jt jtl
'ilm- knowledge; jit 'alam- pi ’aghna 'an to dispense with,
’a'lam- banner be in no need of; CJ ’ugh-
jit jit 'alan- pi ’a'lan- known, niyat- pi jit! ’aghanin song
visible; 'alflniyyat- ap¬ j^lt ghasa (u) to dive, plunge
pearance; jiti ’a'lana to make Jt Jt ghayz- wrath, ire
public jt Jt ghayyara to change; jh
Jt Jt 'ala (u) to be high; JLj ta'ala ghayra other than
to be supreme; Jt! ’a'la high¬
est; Jt 'ul5 highest (heavens) J- J- fakhr- pride
J^ J^ 'amila (a) to work; J*f jJ ja farra (i) j\J firar- to run away
'amal- pi J1J ’a'mSl- job, Ja3 3Jas fafrat- innate disposition
deed; JJ 'Srail- factor
jJia Aia faqada (i) to lose
jkiit 'unqud- pi J J 'anSqTdu
Ja Ja faqr- poverty; jia faqtr- pi
bunch (of grapes)
*Ja fuqara’u poor
a$p 'ahida (a) ’ila to promise
Ja Ja fulk- ark
ijp J 'ada (u) to return, revert
Ja jjj! ’ufnun- pi jolai ’afSnlnu
jjt jit 'adha (u) bi to take refuge in branch, twig
jjt jl*J ista'ana to ask for help; jy jla faza (u) bi- to gain
j musta'an- sought for
aJ 3j5la f&’idat- profit
help
a* elephant
fj»jt ju^t 'Is- camels
'aysh- life
â â qabbaha to disapprove of
Ja Jj qabila (a) to accept; J>la
lit ghibban every other day
qabala to confront
c-jt ghanb- pi ghuraba’u
jji jji qadr- worth; power; JJ
stranger; JJ ghurab- crow;
miqdar- amount; J qidr- pot
maghrib- west
fji J qaddama to put ahead
j^t Jt gharra (u) to deceive;
ejJS qarraba allow near; vJ>\
maghrur- deceived, deluded
’aqrabu nearer; AjJ qirbat-
J>> gharaq- drowning; ji>
water skin
gharlq- drowning person
jJ jfJ qaslm- partner
Jilt ghashiyat- pi jijt
Jaa Jaa qafr- drop
ghawashin cloak, mantle
Ja Ja qalb- heart
It ghadaba to be angry at
Jia JJa qatll- few, little; Ja! ’aqallu
jic ^jdC. ghafara (i) li to forgive,
least
pardon; îisJ istaghfara to
pa ^liJ istaqfima to be upright;
ask pardon; jJit ghufran-
aJ qiySmat- resurrection
pardon
jL jl lamaza (i) to criticize
<-S ^Js\ ’akabba to throw down, jJL aI limmat- features
bring low ^ ^ lama (u) to blame
jf\ ’akbar- greater (Jji liwa’- pi AjJ\ ’alwiyat- banner
v^kataba (u) to write; jC AJ Ilnat- myrobalan tree
katib- writer
v^kathTb- pi ^cffkuthub- jlo matta'a to cause to enjoy
sand dune
jJf- majjasa to Zoroastrianize
^karam- nobility, generosity; pja f,jA mar - man
^J^karim- pi ^kiram-
$ja $ja\ ’amradu pi :y murd-
noble, generous
beardless
ÛS'kadhdhab- liar
jja y marra (u) to pass
^jTkasaba (i) to earn;
mashin pi mawashin
iktasaba to earn
animal, flock, herd
kashafa (i) to reveal
SU *% mala’a (a) to fill
piaf ka?ama (i) to bridle, curb
dAU d(U inalaka (i) to possess, own;
(anger)
dAU malik- pi dS^L. muluk-
^kufr- infidelity, disbelief
king; dAU malak- see
Ji^kafS (T) to be sufficient
mana'a (a) to prevent, hinder
uJ^kalb- dog
jlo manna (u) to obligate
^^J^kils- lime
jXa Ly munyat- wish, desire; Lx*
kallama to speak to manlyat- death
Jl^kamal- perfection Cjy* oL mata (u) to die; mayyit-
<jf kamTy- valiant, brave warrior dead
^kada (a) to be on the verge of
j^kana (u) to be *4^ ^ nabiy- pi ’anbiya’u
prophet
dJV maPak-/dlU malak- pi Cy ob nabat- plant; C^\ ’anbata to
mala’ikat- angel cause to grow
(jji- lajiiqa (a) to stick to jio nadhir- harbinger
JoJj ladhldh- delicious Jy J\y manzil- station
cjlal (Jibuti talafafa to try to be nice; —jj X_-wdjl intasaba bi- to be related
t-ilfll luff- pi cillail ’alâf- kind- to
ness; uiial latif- fine, delicate naslm- breeze
l*U talatama to crash together ^ nasiya (a) to forget
(waves) jdo nasha’a (a) to grow
J*! la'alla perhaps intasaba to be placed
j** la'ana (a) to curse j** nasara (u) to assist;
yi y* laghw- nonsense nas$ara to Christianize; j**
C*iS C-jJl iltafata ’ila to pay attention na$r- assistance, victory
to ’an$afa to be fair; Ul&x*
mun§if- equitable J>jj *13jj warqa’u pi y3 wurq-
Jot jjLli natur- watchman pigeon
Ja> nazara (u) fi to look at <Jjj Uji wara humanity, humankind
U&a> nazlf- clean jjj mawzun- harmonious

^ nafs- pi y&\ ’anfus- self j-p j-p wasi'a (a) to fit
^ ^ nafa'a (a) to profit wasilat- means, intermedi¬

Ji Ji naml- ants ary
y y nahr- pi }^\ ’anhar- river, waslm- graceful

stream wasl- union
y y nahiqa (a) to bray ’awdaha to make clear
y y\ intahil to end, finish jp jp wa'ada (i) to promise
Jy JC nawal- generosity y y\ittafaqa to be in agreement,
pi ^lina’im- asleep act in concert
jC jli nar- pi nTran- fire jj jj wafa (T) to keep a promise

y 43Is naqat- pi 3U nivtlq- camel £3j CSj waqt- time
Jj Jj waqa (I) to ward off from,
protect
jiaa 1a hadda (u) to destroy
JSp tawakkala 'ala to trust in
dAU dAU halaka (i) to perish
Lj £j}j wuluj- penetration, entry
pa pa hawwada to Judaicize
^pa jrpa hawdaj- pi ^â hawadiju 4* -Jj walada (i) to give birth to;
camel litter wulida/jJjj yuladu to be bom;

jjj walad- pi Ay ’awlad-
ijyb (jy hawa (a) to love
child, son; pJ^> mawlud-
Îa\ 'ahaja to excite
child, new-bom
^-y muwja'- pained
Jj J\j walin- pi s'iJj wulat- friend;
wafidat- solitude
Jy mawla pi J\y mawalT
3p Sj wadda (a) to love; Jup wadld-
lord
pl *lpl ’awidda’u friend,
beloved; Spo mawaddat-
ju ju yad- pi ju\ ’aydin hand
affection, love; 3\p widad-
y yusr- ease
love, affection
jul> yani'- ripe
^p ô\j wada'a bid farewell

The Gulistan of Sa'di - Text PDF

Uploaded by

Document Information

Original Title

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

The Gulistan of Sa'di - Text PDF

Uploaded by

Copyright:

Available Formats

j L - r

New English Translation by

Detail from miniature on dustjacket courtesy of Freer Gallery of Art.

Copyright © 2008 Ibex Publishers, Inc.

Manufactured in the United States of America

Ibex Publishers, Inc.

LIBRARY OF CONGRESS CATALOGING-IN-PUB LI CATION INFORMATION

Glossary of Proper Names Occurring in the Gulistan.178

Bibliography of Sa‘di’s Gulistan.182

The Persian Vocabulary of the Gulistan.190

The Arabic Vocabulary of the Gulistan ,247

niiself to religious practice and contemplation. Not a reclusive hermit in

Chapter Three, on the Superiority of Contentment, teaches one when to

In Chapter Four, the Benefits of Silence, Sa'di expounds on the profits

In Story 20 of Chapter Five, the object of the cadi’s love is unam¬

In Chapter Seven, the Effects of Education, Sa'di expounds on nature vs.

3 “O—*-"} ij' * ,j*a> ddghi jSc Jd

All of Sa di s pithy sayings and aphorisms have an element of rhyme in

Almost every anecdote in the collection contains a pun of some sort.

jT \jA :CJlTj XyZfZ ji$^ jj j\ ijjj dAU

jbj-ojji- A^f\ JLp- J, jd (jL) j Ijj (Jjj \y \ A$"* JLdfy

In Iranparast’s 1348 [1970] edition it is this:

""^b l>' j' ^ jT \y>» :CJi5"J jj j\ dAC

J y Lj \J{y\ J Sy Jy>A*2_* IjjT ASTjdi^y

Furughi’s edition has:

yO j*j ]y> Ju*\ yO^,3 jT d^ddfj X*\ ^jp jj\ ^ dAU

Affb^b drb o' ^ j&Xix^y £^p jT \y> CJiTj j^ jd j\ ^ dAU

AjUju^, j\xx*3yX J <JLp~ jd jU j Jijj j3 (Jjj \pT y

• j^d^^S jl Aj Jps \ O-^tUaa

In the text given in Sudi’s commentary it is:

^~"b d' ^ jToJj £jlP o' U° J f^p j^ oU' cCo cAC>

A5UdAxi5\$U- J y U b(jti' 0 4^ JU^U^a-* (Jjj IpT a5^p a5^

♦ j^dA^XS lP-uuIj j! Aj JP>\l

A Glossary of Persons is provided at the end of the book. Rarely is the

“bj-* I 3 b—bj_9 ^>-j-ft l^Lplb 4if J^-j JP IJ{j}x>- CJji

tOli î/» «b l^y> jj U^>- j C^-wJL^ Xâ î j<bf .o_<kju

V^"l-9 O-oJO J c^jni j-> (J^o

*b> I j -b o *b$P Xj IOb J j C-—j ^ JI

4 jJCll' ($&& y 341? iJCi 3jb JT lji£^

~ij3 ^ <S ^ ‘■b- 0 ^^J *b J -*-p j *3 4j O bjfc A Jjj

^J3 ^ ^ ^ ^-* \q^j —i^3 ^-b- j^3 ^ ^ j3

L?- 4^ b^_*J o\ji- j s-b-^j I^x* Lw^-^ c—^>-j oljL)

^LLj^j e^jjj j ^>jbj oUiC ulfbjo ^j_*b ojj toJUwbS"

^jb L»j5 j jS 4JIjl 45"(jl

(^jb jlubO l <L$^ ^ l>£ I

o^yfijS Ij^jL^ ^ I bb j ^^bvbC ^j b <cbf* IjL^> :>b ^1j3

j-r* tbW-9 u>j3jy boJjbj IjObb-j^ j Cx^3 3^ oLj

j*j?t-) j to*bb li -bgb< j I Oj3uij Jb ojL^3-P j

•b) j lb" <^bob ^ X****> j^>- ^ tLa 3 $ b ^ I

{£jy*-* j ^j I obo L^ '-J y

j b^b 1—«j d—bb^>. y ^ JI 4—

iSj^ bb^3 jj <£* Jb<bj t_?L_v^> I -b^_ X

Obligation is due to God, for obedience of him is a cause for proxinv

servants are thankful [Kor. 34:13].

OJ jLiLp ) J CpI jS>zJL£ jj oLjLS" jl

^y-^j fy*^ fy-y~ ^y^ ^

0 j^j Lj^—^ Jj 1^ a5^ l^ci^_a I ^ I^j ji ^p 4j>-

I—J^^J L aS^ I ^_?o jA i i ^ L A>-

JUjj (jJl^kj c^jUi ^jL; j^o ^I^pI jl>

<4 C^ip ii (jj^p ij 4 jiSj tP~p 0-? Ji L JuUj3

fi-Uj <_£j Ij j LcO j I 4jT jj l^j ^JL>-L>- j ^OO-t i-l Ij^jo^O

Lvv^^j^ ^ i ^ ^-Ajj 4^i jliJo jj I -L>- <_ q\o\ jj ^o C'

J «< ijijp Ulj^UP U» a5^ isCoLp j^ajio ^LJLAj*- (jLoiIp

3 “O—-"} ij' ,j*a> ddghi jSc Jd

J y Lj \J{y\ J Sy Jy>A2_ IjjT ASTjdi^y

yO jj ]y> Ju\ yO^,3 jT d^ddfj X*\ ^jp jj\ ^ dAU

b> I j -b o b$P Xj IOb J j C-—j ^ JI

~ij3 ^ <S ^ ‘■b- 0 ^^J b J --p j *3 4j O bjfc A Jjj

L?- 4^ b^_J o\ji- j s-b-^j I^x Lw^-^ c—^>-j oljL)

jj?t-) j tobb li -bgb< j I Oj3uij Jb ojL^3-P j

{£jy- j ^j I obo L^ '-J y

1?L^j I (jLu^j^ j \ I jL oJU- jn.jl ^ I .oXi

^■—'•‘'P’-1 ^—' «\j ^ (fc«^-9 j C-O-l-^ y ^JjLi-P J,-a I a5"^A

I Ij j} ■X^toj Lo aS^* ^ t^-wsS^~ I 4j

03 j3 ju j C-Jjjj -Socj J>l t_Ss^o y>- 13jB 43

p 3p Ob^O 43 -U I 3 jJ S\u 4_*_9 I 9

I 9 jI 1 C9 I ^ I X-) L 0^-9 ^3 X^w^J ^ ^ I L$1p j I oL> j 4JLo^>cJ I

jtr V. y. (S3 jl ^ b ^ jJ I Osb- y-

^j-v2-9 j3 00O^^-o 0I3S bOjJ^3>

3 3 cr1^ <^^rr° (JjLO I Ob**>jA j\ ^^5o Ob->J^J IJ(w^»

coLiAjiLi t^laP <JLfeY\ ^ A-<_u cj>^L/^ j£*jla