they took him off the ass and setting him on a horse, carried him
along with the caravan, surrounded by the pages, to whom said the
eunuch, "If a hair of him be missing, it shall be the worse for you."
But he bade them privily treat him with consideration and not
humiliate him. When the stoker saw himself in this case, he gave
himself up for lost and turning to the eunuch, said to him, "O chief,
I am neither this youth's brother nor anywise akin to him; but I
was a stoker in a bath and found him lying asleep on the fuel-heap."
Then the caravan fared on and the stoker wept and imagined a
thousand things in himself, whilst the eunuch walked by his side
and told him nothing, but said to him, "You disturbed our mistress
by reciting verses, thou and the lad: but have no fear for thyself."
This he said, laughing at him the while in himself. When the
caravan halted, they brought them food, and he and the eunuch ate
from one dish. Then the eunuch let bring a gugglet of sherbet of
sugar and after drinking himself, gave it to the stoker, who drank;
but all the while his tears ceased not flowing, out of fear for
himself and grief for his separation from Zoulmekan and for what
had befallen them in their strangerhood. So they travelled on with
the caravan, whilst the Chamberlain now rode by the door of his
wife's litter, in attendance on Zoulmekan and the princess, and now
gave an eye to the stoker, and Nuzhet ez Zeman and her brother
occupied themselves with converse and mutual condolence; and so they
did till they came within three days' journey of Baghdad. Here they
alighted at eventide and rested till the morning, when they woke
and were about to load the beasts, when behold, there appeared
afar off a great cloud of dust, that obscured the air, till it
became as dark as night. Thereupon the Chamberlain cried out to
them to stay their preparations for departure, and mounting with
his officers rode forward in the direction of the dust-cloud.
When they drew near it, they perceived under it a numerous army,
like the full flowing sea, with drums and flags and standards and
horsemen and footmen. The Chamberlain marvelled at this: and when
the troops saw him, there came forth from amongst them a troop of
five hundred horse, who fell upon him and his suite and
surrounded them, five for one; whereupon said he to them, "What
is the matter and what are these troops, that ye use us thus?"
"Who art thou?" asked they. "Whence comest thou and whither art
thou bound?" And he answered, "I am the Chamberlain of the
Viceroy of Damascus, King Sherkan, son of King Omar ben Ennuman,
lord of Baghdad and of the land of Khorassan, and I bring tribute
and presents from him to his father in Baghdad." When the
horsemen heard speak of King Omar, they let their kerchiefs fall
over their faces and wept, saying, "Alas! King Omar is dead, and
he died poisoned. But fare ye on, no harm shall befall you, and
join his Grand Vizier Dendan." When the Chamberlain heard this,
he wept sore and exclaimed, "Alas, our disappointment in this our
journey!" Then he and his suite rode on, weeping, till they
reached the main body of the army and sought access to the
Vizier Dendan, who called a halt and causing his pavilion to be
pitched, sat down on a couch therein and commanded to admit the
Chamberlain. Then he bade him be seated and questioned him; and
he replied that he was the Viceroy's Chamberlain of Damascus and
was bound to King Omar with presents and the tribute of Syria.
The Vizier wept at the mention of King Omar's name and said,
"King Omar is dead by poison, and the folk fell out amongst
themselves as to whom they should make king after him, so that
they were like to come to blows on this account; but the notables
and grandees interposed and restored peace, and the people agreed
to refer the matter to the decision of the four Cadis, who
adjudged that we should go to Damascus and fetch thence the late
king's son Sherkan and make him king over his father's realm.
Some of them would have chosen his second son Zoulmekan, were it
not that he and his sister Nuzhet ez Zeman set out five years ago
for Mecca, and none knows what is become of them." When the
Chamberlain heard this, he knew that his wife had told him the
truth and grieved sore for the death of King Omar, what while he
was greatly rejoiced, especially at the arrival of Zoulmekan, for
that he would now become King of Baghdad in his father's room. So
he turned to the Vizier and said to him, "Verily, your affair is
a wonder of wonders! Know, O chief Vizier, that here, where you
have encountered me, God giveth you rest from fatigue and
bringeth you that you desire after the easiest of fashions, in
that He restoreth to you Zoulmekan and his sister Nuzhet ez
Zeman, whereby the matter is settled and made easy." When the
Vizier heard this, he rejoiced greatly and said, "O Chamberlain,
tell me their story and the reason of their having been so long
absent." So he repeated to him the whole story and told him that
Nuzhet ez Zeman was his wife. As soon as he had made an end of
his tale, the Vizier sent for the amirs and viziers and grandees
and acquainted them with the matter; whereat they rejoiced
greatly and wondered at the happy chance. Then they went in to
the Chamberlain and did their service to him, kissing the earth
before him; and the Vizier Dendan also rose and stood before him,
in token of respect. After this the Chamberlain held a great
council, and he and the Vizier sat upon a throne, whilst all the
amirs and officers of state took their places before them,
according to their several ranks. Then they dissolved sugar in
rose-water and drank, after which the amirs sat down to hold
council and bade the rest mount and ride forward leisurely, till
they should make an end of their deliberations and overtake them.
So the officers kissed the earth before them and mounting, rode
onward, preceded by the standards of war. When the amirs had
finished their conference, they mounted and rejoined the troops;
and the Chamberlain said to the Vizier Dendan, "I think it well
to ride on before you, that I may notify Zoulmekan of your coming
and choice of him as Sultan over the head of his brother Sherkan,
and that I may make him ready a place befitting his dignity." "It
is well thought," answered the Vizier. Then the Chamberlain rose
and Dendan also rose, to do him honour, and brought him presents,
which he conjured him to accept. On like wise did all the amirs
and officers of state, calling down blessings on him and saying
to him, "Mayhap thou will make mention of our case to King
Zoulmekan and speak to him to continue us in our dignities." The
Chamberlain promised what they asked and the Vizier Dendan sent
with him tents and bade the tent-pitchers set them up at a days
journey from the city. Then the Chamberlain mounted and rode
forward, full of joy and saying in himself, "How blessed is this
journey!" And indeed his wife was exalted in his eyes, she and
her brother Zoulmekan. They made all haste, till they reached a
place distant a day's journey from Baghdad, where he called a
halt and bade his men alight and make ready a sitting place for
the Sultan Zoulmekan, whilst he rode forward with his pages and
alighting at a distance from Nuzhet ez Zeman's litter, commanded
the eunuchs to ask the princess's leave to admit him. They did so
and she gave leave; whereupon he went in to her and her brother
and told them of the death of their father, King Omar ben
Ennuman, and how the heads of the people had made Zoulmekan king
over them in his stead; and he gave them joy of the kingdom. When
they heard this, they both wept for their father and asked the
manner of his death. "The news rests with the Vizier Dendan,"
replied the Chamberlain, "who will be here to-morrow with all the
troops; and it only remains for thee, O prince, to do what they
counsel, since they have chosen thee King; for if thou do not
this, they will crown another, and thou canst not be sure of
thyself with another king. Haply he will kill thee, or discord
may befall between you and the kingdom pass out of your hands."
Zoulmekan bowed his head awhile, then raised it and said, "I
accept;" for indeed he saw that the Chamberlain had counselled
him rightly and that there was no refusing; "but, O uncle, how
shall I do with my brother Sherkan?" "O my son," replied the
Chamberlain, "thy brother will be Sultan of Damascus, and thou
Sultan of Baghdad; so gird up thy resolution and prepare to do
what befits thy case." Then he presented him with a suit of royal
raiment and a dagger of state, that the Vizier Dendan had brought
with him, and leaving him, returned to the tent-pitchers and bade
them choose out a spot of rising ground and pitch thereon a
spacious and splendid pavilion, wherein the Sultan might sit to
receive the amirs and grandees. Then he ordered the cooks to make
ready rich food and serve it up and the water-carriers to set up
the water-troughs. They did as he bade them and presently there
arose a cloud of dust and spread till it obscured the horizon.
After awhile, the breeze dispersed it, and there appeared under
it the army of Baghdad and Khorassan, led by the Vizier Dendan,
all rejoicing in the accession of Zoulmekan. Now Zoulmekan had
donned the royal robes and girt himself with the sword of state:
so the Chamberlain brought him a steed and he mounted, surrounded
by the rest of the company on foot, and rode between the tents,
till he came to the royal pavilion, where he entered and sat
down, with the royal dagger across his thighs, whilst the
Chamberlain stood in attendance on him and his servants stationed
themselves in the vestibule of the pavilion, with drawn swords in
their hands. Presently, up came the troops and sought admission
to the King's presence; so the Chamberlain went in to Zoulmekan
and asked his leave, whereupon he bade admit them, ten by ten.
Accordingly, the Chamberlain went out to them and acquainted them
with the King's orders, to which they replied, "We hear and
obey." Then he took ten of them and carried them, through the
vestibule, into the presence of the Sultan, whom when they saw,
they were awed; but he received them with the utmost kindness and
promised them all good. So they gave him joy of his safe return
and invoked God's blessing upon him, after which they took the
oath of fealty to him, and kissing the earth before him,
withdrew. Then other ten entered and he received them in the same
manner; and they ceased not to enter, ten by ten, till none was
left but the Vizier Dendan. So he went in and kissed the earth
before Zoulmekan, who rose to meet him, saying, "Welcome, O noble
Vizier and father! Verily, thine acts are those of a precious
counsellor, and judgment and foresight are in the hands of the
Subtle, the All Wise." Then he commanded the Chamberlain to go
out and cause the tables to be spread at once and bid the troops
thereto. So they came and ate and drank. Moreover, he bade Dendan
call a ten days' halt of the army, that he might be private with
him and learn from him the manner of his father's death.
Accordingly, the Vizier went forth and transmitted the King's
wishes to the troops, who received his commands with submission
and wished him eternity of glory. Moreover, he gave them leave to
divert themselves and ordered that none of the lords in waiting
should go in to the King for his service for the space of three
days. Then Zoulmekan waited till nightfall, when he went in to
his sister Nuzhet ez Zeman and said to her, "Dost thou know the
fashion of my father's death or not?" "I have no knowledge of
it," replied she, and drew a silken curtain before herself,
whilst Zoulmekan seated himself without the curtain and sending
for the Vizier, bade him relate to him in detail the manner of
King Omar's death. "Know then, O King," replied Dendan, "that
King Omar ben Ennuman, when he returned to Baghdad from his
hunting excursion, enquired for thee and thy sister, but could
not find you and knew that you had gone on the pilgrimage,
whereat he was greatly concerned and angered, and his breast was
contracted. He abode thus a whole year, seeking news of you from
all who came and went, but none could give him any tidings of
you. At the end of this time, as we were one day in attendance
upon him, there came to us an old woman, as she were a devotee,
accompanied by five damsels, high-bosomed maids, like moons,
endowed with such beauty and grace as the tongue fails to
describe; and to crown their perfections, they knew the Koran by
heart and were versed in various kinds of learning and in the
histories of bygone peoples. The old woman sought an audience of
the King, and he bade admit her; whereupon she entered and kissed
the ground before him. Now I was then sitting by his side, and
he, seeing in her the signs of devoutness and asceticism, made
her draw near and sit down by him. So she sat down and said to
him, 'Know, O King, that with me are five damsels, whose like no
king possesses, for they are endowed with beauty and grace and
wit. They know the Koran and the traditions and are skilled in
all manner of learning and in the history of bygone peoples. They
are here before thee, at thy disposal; for it is by proof that
folk are prized or disdained.' Thy late father looked at the
damsels and their favour pleased him; so he said to them, 'Let
each of you tell me something of what she knows of the history of
bygone folk and peoples of times past.' Thereupon one of them
came forward and kissing the earth before him, spoke as follows,
'Know, O King, that it behoves the man of good breeding to eschew
impertinence and adorn himself with excellencies, observing the
Divine precepts and shunning mortal sins; and to this he should
apply himself with the assiduity of one who, if he stray
therefrom, is lost; for the foundation of good breeding is
virtuous behaviour. Know that the chief reason of existence is
the endeavour after life everlasting and the right way thereto is
the service of God: so it behoves thee to deal righteously with
the people; and swerve not from this rubrick, for the mightier
folk are in dignity, the more need they have of prudence and
foresight; and indeed kings need this more than common folk, for
the general cast themselves into affairs, without taking thought
to the issue of them. Be thou prodigal both of thyself and thy
treasure in the way of God and know that, if an enemy dispute
with thee, thou mayst litigate with him and refute him with proof
and ward thyself against him; but as for thy friend, there is
none can judge between thee and him but righteousness and
fair-dealing. Wherefore, choose thy friend for thyself, after
thou hast proved him. If he be a man of religion, let him be
zealous in observing the external letter of the Law and versed in
its inner meaning, as far as may be: and if he be a man of the
world, let him be free-born, sincere, neither ignorant nor
perverse, for the ignorant man is such that even his parents
might well flee from him, and a liar cannot be a true friend, for
the word "friend"[FN#66] is derived from "truth,"[FN#67] that
emanates from the bottom of the heart; and how can this be the
case, when falsehood is manifest upon the tongue? Know,
therefore, that the observance of the Law profits him who
practices it: so love thy brother, if he be after this fashion,
and do not cast him off, even if thou see in him that which thou
mislikest; for a friend is not like a wife whom one can divorce
and take again; but his heart is like glass; once broken, it
cannot be mended. And God bless him who says:
Be careful not to hurt men's hearts nor work them aught of dole,
For hard it is to bring again a once estranged soul;
And hearts, indeed, whose loves in twain by discord have been
rent Are like a broken glass, whose breach may never be made
whole.
The wise say (continued she), "The best of friends is he who is
the most assiduous in good counsel, the best of actions is that
which is fairest in its result, and the best of praise is (not)
that which is in the mouths of men." It is said also, "It behoves
not the believer to neglect to thank God, especially for two
favours, health and reason." Again, "He who honoureth himself,
his lust is a light matter to him, and he who makes much of small
troubles, God afflicts him with great ones: he who obeys his own
inclination neglects his duties and he who listens to the
slanderer loses the true friend. He who thinks well of thee, do
thou fulfil his thought of thee. He who exceeds in contention
sins, and he who does not beware of upright is not safe from the
sword."
Now will I tell thee somewhat of the duties of judges. Know, O
King, that no judgment serves the cause of justice except it be
given after deliberation, and it behoves the judge to treat all
people alike, to the intent that the rich and noble may not be
encouraged to oppression nor the poor and weak despair of
justice. He should extract proof from him who complains and
impose an oath upon him who denies; and compromise is lawful
between Muslims, except it be a compromise sanctioning an
unlawful or forbidding a lawful thing. If he have done aught
during the day, of which he is doubtful, the judge should
reconsider it and apply his discernment to elucidating it, that
(if he have erred) he may revert to the right, for to do justice
is a religious obligation and to return to that which is right is
better than perseverance in error. Then he should study the
precedents and the law of the case and do equal justice between
the suitors, fixing his eye upon the truth and committing his
affair to God, to whom belong might and majesty. Let him require
proof of the complainant, and if he adduce it, let him put the
defendant to his oath; for this is the ordinance of God. He
should receive the testimony of competent Muslim witnesses, one
against another, for God the Most High hath commanded judges to
judge by externals, He Himself taking charge of the secret
things. It behoves the judge also to avoid giving judgment,
whilst suffering from stress of pain or hunger, and that in his
decisions between the folk he seek to please God, for he whose
intent is pure and who is at peace with his conscience, God shall
guarantee him against what is between him and the people. Quoth
Ez Zuhri,[FN#68] "There are three things, which if they be found
in a Cadi, he should be deposed; namely, if he honour the base,
love praise and fear dismissal." It is related that Omar ben
Abdulaziz once deposed a Cadi, who asked him why he had done so.
"It has come to my knowledge," replied Omar, "that thy speech is
greater than thy condition." It is said also that Iskender[FN#69]
said to his Cadi, "I have invested thee with this function and
committed to thee in it my soul and my honour and manhood; so do
thou guard it with thy soul and thine understanding." To his cook
he said, "Thou art the governor of my body; so look thou tender
it." To his secretary he said, "Thou art the controller of my
wit: so do thou watch over me in what thou writest for me."'
With this the first damsel retired and a second one came forward
and kissing the earth seven times before the King thy father,
spoke as follows: 'The sage Lucman[FN#70] said to his son, "There
are three men whom thou shalt not know, but in three several
cases; thou shalt not know the merciful man but in time of anger,
nor the brave man but in time of war nor thy friend but when thou
hast need of him." It is said that the oppressor shall repent,
though the people praise him, and that the oppressed is safe,
though the people blame him. Quoth God the Most High, "[FN#71]
Think not that those who rejoice in their deeds and love to be
praised for that which they have not done, shall escape
punishment; indeed there is reserved for them a grievous
punishment." Quoth Mohammed (on whom be peace and salvation),
"Works are according to intentions, and to each man is attributed
that which he intends." He saith also, "There is a part of the
human body, which being whole, all the rest is whole, and which
being corrupt, the whole body is corrupt; it is the heart. And
indeed the heart is the most marvellous part of man, since it is
that which ordereth his whole affair; if covetise stir in it,
desire destroys him, and if affliction master it, anguish slays
him: if anger rage in it, danger is sore upon him, and if it be
blest with contentment, he is safe from discontent; if fear
overtake it, he is filled with mourning, and if calamity smite
it, affliction betideth him. If a man gain wealth, his heart is
peradventure diverted thereby from the remembrance of his Lord,
and if poverty afflict him, his heart is distracted by care, or
if disquietude waste his heart, weakness reduces him to
impotence. So, in any case, there is nothing will profit him but
that he be mindful of God and occupy himself with gaining his
living and securing his place in Paradise." It was asked of a
certain wise man, "Who is the most ill-conditioned of men?" "He,"
replied the sage, "whose lusts master his manhood and whose mind
exceeds in the pursuit of objects of high emprise, so that his
knowledge increases and his excuse diminishes; and how excellent
is what the poet says:
The freest of all men from need of the arrogant meddler am I, The
fool who's unguided of God and judges the folk all awry;
For wealth and good gifts are a loan and each man at last shall
be clad As it were in a mantle, with that which hid in his
bosom doth lie.
If thou enter on aught by a door that is other than right, thou
wilt err; But the right door will dead thee aright, for
sure, if thou enter there by."
As for anecdotes of devotees (continued the maiden), quoth Hisham
ben Besher, "I said to Omar ben Ubeid, 'What is true devoutness?'
and he answered, 'The Prophet (whom God bless and preserve) hath
expounded it, when he says, "The devout is he who takes thought
to death and calamity and prefers that which is eternal to that
which passes away, who counts not the morrow as of his days, but
reckons himself among the dead."'" And it is related that Abou
Dherr[FN#72] used to say, "Poverty is dearer to me than riches
and sickness than health." Quoth one of the listeners, "May God
have mercy on Abou Dherr! For my part, I say, 'He who puts his
trust in the goodness of the election of God the Most High should
be content with that condition of which the Almighty hath made
choice for him.'" Quoth one of the Companions (of the Prophet),
"Ibn Ali Aqfa[FN#73] prayed with us the morning-prayer one day.
When he had done, he read the seventy-fourth chapter (of the
Koran), beginning, 'O thou that coverest thyself!' till he came
to where God says, 'When the trumpet is blown,' and fell down
dead." It is said that Thabit el Benani wept till he well nigh
lost his eyes. They brought him a man to tend him, who said to
him, "I will cure thee, provided thou do my bidding." "In what
respect?" asked Thabit. "In that thou leave weeping," replied the
physician. "What is the use of my eyes," rejoined Thabit, "if
they do not weep?" Said a man to Mohammed ibn Abdallah, "Exhort
me." "I exhort thee," replied he, "to be an abstinent possessor
in this world and a greedy slave in the next." "How so?" asked
the other; and Mohammed said, "The abstinent man in this world
possesses both this world and the world to come." Quoth Ghauth
ben Abdallah, "There were two brothers among the people of
Israel, one of whom said to the other, 'What is the worst thing
thou hast done?' 'One day,' answered the other, 'I came upon a
nest of young birds; so I took out one and threw it back into the
nest; but the others drew apart from it. This is the worst thing
I ever did; so now tell me what is the worst thing thou hast ever
done.' 'When I betake myself to prayer,' rejoined the first, 'I
am fearful to have done so only for the sake of the reward. This
is the worst thing I have done.' Now their father heard what they
said and exclaimed, 'O my God, if they speak the truth, take them
to Thyself!' Quoth one of the wise men, 'Verily these were of the
most virtuous of children.'" Quoth Said ben Jubeir,[FN#74] "I was
once in company with Fuzaleh ibn Ubeid and said to him, 'Give me
some good counsel.' 'Bear in mind these two things,' replied he.
'Attribute no partner to God, and do no hurt to any of His
creatures.' And he repeated the following verses:
Be as thou wilt and banish dread and care, For God is bountiful
and debonair;
So of two things, the doing hurt to men And giving God a partner,
thou beware."
And how well saith the poet:
If thou neglect with pious works for death to furnish thee And
after meet with one equipped with store of piety,
Thou wilt, when all too late, repent that thou wert not like him
And didst not for the other world make ready as did he.'
Then the second damsel withdrew and a third came forward and
spoke as follows. 'Indeed, the chapter of piety is a very wide
one; but I will mention what occurs to me thereof, concerning
pious men of old time. Quoth a certain holy man, "I rejoice in
death, though I am not assured of ease therein, save that I know
death interposes between a man and his works; so I hope for
multiplication of good works and cessation of evil ones." Itaa es
Selemi, when he had made an end of an exhortation, was wont to
tremble and weep sore. It was asked him why he did this and he
replied, "I purpose (or am about) to enter upon a grave matter,
and it is the standing up before God the Most High, to do in
accordance with my exhortation." In like manner Zein el
Aabidin[FN#75] was wont to tremble when he rose to pray. Being
asked the reason of this, he replied, "Do ye not know before whom
I stand and to whom I address myself?" It is said that there
lived near Sufyan eth Thauri[FN#76] a blind man who, when the
month of Ramazan came, went out with the folk to pray, but
remained silent and hung back (in repeating the prayers). Said
Sufyan, "On the Day of Resurrection, he shall come with the
people of the Koran[FN#77] and they will be distinguished from
their fellows by excess of honour." Quoth Sufyan, "Were the soul
stablished in the heart as it befits, it would fly away, for joy
and longing for Paradise and grief and fear of hell-fire." It is
related also of Sufyan that he said, "To look upon the face of a
tyrant is a sin."'
Then the third damsel retired and a fourth came forward, who
said, 'I will treat of sundry traditions of pious men. It is
related that Bishr el Hafi[FN#78] said, "I once heard Khalid
say, 'Beware of secret hypocrisy.' Quoth I, 'What is secret
hypocrisy?' He answered, 'When one of you, in praying, prolongs
his inclinations and prostrations till a cause of impurity[FN#79]
come upon him.'" Quoth one of the sages, "The doing of good works
expiates evil deeds." Quoth Ibrahim ben Adhem[FN#80], "I sought
assiduously of Bishr el Hafi that he should acquaint me with some
of the theological mysteries; but he said, 'O my son, it behoves
us not to teach this knowledge to every one; of every hundred,
five, even as the poor-rate upon money.' I thought his answer
excellent, and when I went to pray, I saw Bishr praying: so I
stood behind him, inclining myself in prayer, till the Muezzin
made his call. Then rose a man of poor appearance and said, 'O
folk, beware of truth, when it is hurtful, for there is no harm
in beneficial falsehood, and in compulsion is no choice: speech
profits not in the absence of good qualities nor is there any
hurt in silence, when they exist.' Presently I saw Bishr drop a
danic[FN#81] so I picked it up and exchanged it for a dirhem,
which I gave him. 'I will not take it,' said he. Quoth I, 'It is
a fair exchange;' but he answered, 'I cannot barter the riches of
the world to come for those of this world.'" It is reported also
that Bishr's sister once went to Ahmed ben Hembel[FN#82] and said
to him, "O Imam of the Faith, we are a family that work for our
living by day and spin thread by night; and oftentimes, the
cressets of the watch of Baghdad pass by and we on the roof
spinning by their light. Is this forbidden to us?" "Who art
thou?" asked Ahmed. "I am the sister of Bishr el Hafi," replied
she. "O household of Bishr," rejoined the Imam, "I shall never
cease to quafl full draughts of piety and continence from your
hearts." Quoth one of the learned, "When God wills well to
any man, he opens upon him the gate of action." Malik ibn
Dinar,[FN#83] when he passed through the bazaar and saw aught
that he wished for, was wont to say, "O soul, take patience, for
I will not accord to thee what thou desirest." He said also (may
God accept of him), "The salvation of the soul lies in resistance
to its desires and its ruin in submission to them." Quoth Mensour
ben Ammar,[FN#84] "I set out one year on the pilgrimage and was
making for Mecca by way of Cufa, when, one overcast night, I
heard a voice crying out from the womb of the night and saying,
'O my God, by Thy power and Thy glory, I meant not by my
disobedience to transgress against Thee, for indeed I am not
ignorant of Thee; but my fault is one Thou didst foreordain to me
from all eternity; so do Thou pardon me my sin, for indeed I
disobeyed Thee of my ignorance!' When he had made an end of his
prayer, he recited aloud the verse, 'O ye who believe, keep
yourselves and your households from the fire whose fuel is men
and stones!"[FN#85] Then I heard a fall, but knew not what it was
and passed on. On the morrow, as we went our way, we fell in with
a funeral train, followed by an old woman, whose strength had
left her. I questioned her of the dead, and she replied, 'This is
the funeral of a man who passed by us yesterday, whilst my son
was standing at prayer. The latter recited a verse from the Book
of God the Most High, when behold the man's gall-bladder burst
and he fell dead.'"