Muhammad and the Huge Eater

King Husam al-Din, who is the light of the stars, seeks the beginning of the fifth journey. This radiant Husam al-Din is the master of the masters of purity. If people were not veiled and dense, and if throats were not narrow and weak, I would have given the meaning in praise, and I would have opened my lips beyond this speech. But the morsel of the hawk is not for the sparrow; now the solution is to make it with water and oil. It is a pity to praise you among prisoners; I will speak of you in the assembly of the spiritual. Describing you is a loss with the people of the world, like the secret of love, I keep it hidden. Praise is a definition in tearing the veil; the sun is free from explanation and definition. The one who praises the sun praises himself, for my eyes are bright and unblinded. Criticizing the sun of the world is criticizing oneself, for my eyes are blind and darkened. Forgive those in the world who became envious of the successful sun. Can they hide anything from the eyes, or reduce its endless light, or rise against its glory? Anyone who is envious of the universe, that envy is eternal death. Your value surpasses the understanding of intellects; the intellect becomes verbose in explaining you. Although this intellect is incapable of expression, it must move helplessly within it. Everything is not comprehensible; know that everything is not to be abandoned. If you cannot drink the storm of the cloud, how can you abandon drinking water? If you cannot bring the secret into the open, refresh the understandings with its shell. Speech is the shell compared to you, but for other understandings, it is a good core. The sky is low compared to the throne, yet it is very high towards the earth. I will describe you so they may find the way before they regret missing it. You are the true light and the soul's attraction to the truth; people are in the darkness of illusion and doubt. It is a condition of reverence that this pleasant light becomes kohl for the blind. The prepared sharp-eared finds the light, who is not a lover of darkness like a mouse. Weak-eyed ones who roam at night, how can they circumambulate the torch of faith? The difficult points have become subtle; the nature that became dark from religion. To adorn the fabric of art, one cannot open their eyes to the sun. Like a palm tree that does not raise its branches, having made mouse-like holes in the ground. There are four qualities that press the heart of this human; these four have become the four nails of the intellect. Interpretation of "Take four birds and draw them to you." You are the friend of the time, O sun of wisdom, kill these four bird-like robbers. Because each of these birds is like a crow, it blinds the eyes of the wise. The four qualities of the body are like the birds of the friend; their slaughter gives the soul a path. O friend, in the salvation of good and bad, cut off their heads so the feet may be freed from the barrier. You are the whole, and all are your parts; open up, for your feet are scattered. The world of the soul is lamenting from you; it becomes the back of a hundred cavalry armies. Because this body has become the abode of four qualities, their names have become the four birds of mischief. If you want eternal life for the people, cut off the heads of these four evil birds. Revive them in another way so that there is no harm from them afterward. The four spiritual birds are robbers; they have made a home in the hearts of people. As the commander of all hearts, you are the caliph of truth in this era. Cut off the heads of these four living birds; make the transient people the head. The duck is greed, and the rooster is lust; the peacock is vanity, and the crow is security. Its individuality is that which gives hope, greedy for wealth or long life. The duck of greed is that its beak is in the ground, seeking treasure in wet and dry. That throat is never idle for a moment, hearing nothing but the command to eat. Like a plunderer, it makes a house, quickly filling its sack. It presses good and bad into the sack, pearls and chickpeas. Lest another rebel comes, it presses dry and wet into the sack. But the believer, trusting in that life, plunders with patience and deliberation. He is safe from loss and from the rebel, for he knows the king's wrath upon the enemy. He is safe from other servants who might come to disturb his profit. He saw the king's justice in controlling the herd, that no one dares to oppress another. Therefore, he does not hurry and remains calm, safe from the loss of his share. He has much patience and endurance, content and generous, and pure-pocketed. For this patience is the light of the Merciful, and that haste is from the devil's tremor. Because the devil frightens him with poverty, he drags the load of patience to destruction. Hear from the Prophet that the devil threatens you with severe poverty. So you eat ugly and take ugly and hastily, neither chivalry nor patience nor reward. Therefore, the unbeliever eats in seven stomachs, religion and heart thin and lean, belly fat. Regarding the entry of this hadith of the Prophet, peace be upon him, that the unbeliever eats in seven intestines, and the believer eats in one. Unbelievers became guests of the Prophet; at dinner time, they came to the mosque. Saying, we have come, O king, here to the inn, O you who are the host of the horizon's inhabitants. We are destitute and have come from afar; sprinkle your grace and light upon us. He said, O my companions, divide, for you are filled with me and my nature. The bodies of every army are filled with the king, so they strike the enemies of glory. You strike that sword with the king's wrath, otherwise, why would you be angry with your brothers? You strike the innocent brother, the reflection of the king's wrath, a ten-pound mace. The king is one soul, and the army is filled with him; the spirit is like water, and these bodies are streams. If the king's spirit water is sweet, all the streams will be filled with sweet water. For the subjects have the king's religion and nothing else; thus said the Sultan of Abs. Each one chose a guest, among them was one fat and unseen. He had a wound in his eye, no one took him, he remained in the mosque like a pain in a cup. The Prophet took him when he was left by all, seven milking goats in the flock. They were residents of the house for milking at mealtime. Bread and stew and milk of those seven goats, that famine-stricken giant ate. All the household became angry, for they were all covetous of the goat's milk. The stomach, a drum-eater, became like a drum, consuming the portion of eighteen men alone. At bedtime, he went and sat in the room, then the maid, out of anger, closed the door. From outside, she threw the chain on the door, for she was angry and distressed with him. The infidel, at midnight or dawn, when the demand came and the stomach ache. He rushed from his bed to the door, when he put his hand on the door, he found it closed. He tried to open it, that trickster, in various ways, but the lock did not open. The demand upon demand made the house narrow, he remained bewildered and helpless. He tried and slipped into sleep, seeing himself in a ruin in his dream. Because the ruin was in his mind, it became his view in sleep. Seeing himself in an empty ruin, he was so needy that he almost stopped breathing. He awoke and saw that sleeping garment, full of filth, he became mad with anxiety. From within him came a hundred cries, from such disgrace without a cover. He said, my sleep is worse than my wakefulness, sometimes I eat here and there I wander. He cried out, woe and woe, just as an infidel in the depths of the grave. Waiting for when this night will end, or the sound of the door opening will rise. So he could flee like an arrow from a bow, so no one would see him like that. The story is long, I will shorten it, the door opened, he was freed from pain and sorrow. The opening of the room by the Prophet, peace be upon him, for the guest and hiding himself so that he would not see the opener and be embarrassed and boldly go out. The Prophet came in the morning and opened the door, the morning gave the misguided one a path. He opened the door and hid himself, so that the afflicted one would not be ashamed. So he would come out and go boldly, so he would not see the opener's face. Either he hid behind something, or God's cloak covered him. So he would not see the enemy beside him, God's power is much more than that. The Prophet saw the state of his night, but the command of the Lord prevented him. So that before the mistake, he would open a path, so he would not fall into the pit of disgrace. But it was wisdom and the command of heaven, so he would see himself like that. Many enmities that were friendship, many ruins that were architecture. A curious one brought the sleeping garment full of filth to the Prophet on purpose. Saying, your guest did this, see, the Mercy to the Worlds smiled. Saying, bring the purifier here, so I may wash them all with my own hands. Everyone sought to say, for God's sake, our lives and bodies are a sacrifice to you. We will wash this filth, you leave it, this is a matter of hands, not a matter of heart. O you whom God called by your life, then made you a caliph and seated you on the throne. We live to serve you, when you serve, then what are we? He said, I know that, but this is a moment, in washing this, there is wisdom for myself. They waited for the Prophet's word, to see what secrets would appear. He seriously washed those impurities, especially by God's command, not imitation or hypocrisy. His heart said, wash this, for there is wisdom in this for you. The reason for the return of that guest to the Prophet's house at that hour when the Prophet was washing his soiled sandals with his own hands, and his embarrassment and tearing of his garment and lamenting over himself and his fortune. The infidel had a relic, he saw it as vain and became restless. He said, the room where I spent the night, I left my relic there unknowingly. Although he was ashamed, his greed took over, greed is a dragon, not a small thing. He hurried after the relic, running into the Prophet's room and saw it. That the hand of God was washing that filth with his own hands, keeping the evil eye away. His relic was forgotten, and he appeared, in him a turmoil, he tore his garment. He was hitting his face and head with both hands, banging his head against the wall and door. So much so that blood flowed from his nose and head, his master took pity on him. He cried out, people gathered around him, the infidel saying, O people, beware. He was hitting his head, O foolish head, he was hitting his chest, O lightless chest. He was prostrating, O whole earth, this small part is ashamed of you. You who are whole, obedient to his command, I who am a part, unjust and ugly and misguided. You who are whole, humble and trembling before God, I who am a part, in opposition and precedence. Every moment he turned his face to the sky, saying, I have no face, O Qibla of the world. When he trembled and shook beyond measure, the Prophet drew him into his embrace. He calmed him and comforted him greatly, opened his eyes and gave him recognition. Until the cloud weeps, how can the garden smile? Until the child cries, how can milk flow? A one-day-old child knows the way, that I cry so the compassionate nurse arrives. You do not know that the nurse of nurses gives little without crying. He said, let them weep much, listen, so the milk of God's grace pours down. The cloud's weeping and the sun's burning, the world's warp and weft are these two threads. If it were not for the sun's heat and the cloud's tears, how would the body and the attribute become thick and robust? How would these four seasons be inhabited if this heat and this weeping were not the origin? The sun's burning and the cloud's weeping keep the world sweet-mouthed. Keep the sun of intellect burning, keep the eyes like clouds, tearful. Your eyes must weep like a small child, eat less of that bread that takes away your water. When the body is leafy day and night, the branch of the soul is in leaf-fall and autumn. The body's leaflessness is soon the soul's leafiness, this must be decreased, that increased. Lend to God, lend from this body's leaf, so a meadow grows in the heart in return. Lend, reduce from this morsel of your body, so the face of the unseen appears. When the body is emptied of its dung, it becomes filled with musk and honor. From this filth, it gives and takes purity, from "He purifies you," the body benefits. The devil frightens you, saying, beware and beware, you will regret this and become sad. Eat this, it is warm and a remedy for the temperament, and drink that for benefit and cure. With this intention that this body is a mount, what it is accustomed to is more correct. Do not change the habit, for a flaw will arise, in the brain and heart, a hundred ailments will grow. Such threats that vile devil brings, and reads a hundred spells over the people. He makes himself Galen in medicine, to deceive your sick soul. Saying, this is beneficial for you from pain and sorrow, he said the same to Adam about the grain. He brings forth "alas" and "alas," and twists your lips with his cunning. Like the lips of a horse at the time of shoeing, to make the stone appear less like a ruby. He grabs your ears like a horse's ears, dragging you towards greed and acquisition. He strikes a shoe of doubt on your foot, so you remain from the pain of it off the path. His shoe is that hesitation in two tasks, do this or do that, be alert. Do what the Prophet chose, do not do what the madman and the child did. Heaven is surrounded by what is surrounded, with hardships that increase the harvest. A hundred spells he has from trickery and deceit, to make a basket if there is a dragon. If there is flowing water, he blocks it, if there is the ink of the time, he laughs at it. Help the intellect with intellect, consult and act.