When it was the Sixty-first night,
She said, It hath reached me, O auspicious King, that Chosroës wrote his son, ‘Be not thou too open handed with thy troops, or they will be too rich to need thee; nor be thou niggardly with them, or they will murmur against thee. Give thy giving deliberately and confer thy favours advisedly; open thy hand to them in time of success and stint them not in time of distress.’ There is a legend that a desert Arab came once to the Caliph Al- Mansúr262 and said, ‘Starve thy dog and he shall follow thee.’ When the Caliph heard his words, he was enraged with the Arab, but Abu ‘l-Abbás of Tús said to him, ‘I fear that if some other than thou should show him a scone, the dog would follow him and leave thee alone.’ Thereupon the Caliph Al-Mansur’s wrath subsided and he knew that the wild Arab had intended no offence and ordered him a present. And know, O King, that Abd al-Malik bin Marwán wrote to his brother Abd al-Azíz, when he despatched him to Egypt, as follows, ‘Pay heed to thy Secretaries and thy Chamberlains, for the Secretaries will acquaint thee with estate fished matters and the Chamberlains with matters of official ceremony, whilst thine expenditure will make thy troops known to thee.’ Omar bin Al-Khattáb263 (whom Allah accept!) when engaging a servant was in the habit of conditioning him with four conditions; the first that he should not ride the baggage beasts, the second that he should not wear fine clothes, the third that he should not eat of the spoil and the fourth that he should not put off praying till after the proper period. It is said that there is no wealth more profitable than understanding, and there is no understanding like common sense and prudence, and there is no prudence like piety; that there is no means of drawing near to God like good morals, no measure like good breeding, no traffic like good works and no profit like earning the Divine favour; that there is no temperance like standing within the limits of the law, no science like that of meditation, no worship like obeying the Divine commends, no faith like modesty, no calculation like self abasement and no honour like knowledge. So guard the head and what it containeth and the belly and what it compriseth; and think of death and doom ere it ariseth. Saith Ali (whose face Allah honour!), ‘Beware of the wickedness of women and be on thy guard against them: consult them not in aught;264 but grudge not complaisance to them, lest they greed for intrigue.’ And eke quoth he, ‘Whoso leaveth the path of moderation his wits become perplexed’; and there be rules for this which we will mention, if it be Allah’s will. And Omar (whom Allah accept!) saith, ‘There are three kinds of women, firstly the true believing, Heaven fearing, love full and fruit full, who helpeth her mate against fate, not helping fate against her mate; secondly, she who loveth her children but no more and, lastly, she who is a shackle Allah setteth on the neck of whom He will.’ Men be also three: the wise when he exerciseth his own judgement; the wiser who, when befalleth somewhat whereof he knoweth not the issue, seeketh folk of good counsel and acteth by their advice; and the unwise irresolute ignoring the right way nor heeding those who would guide him straight. Justice is indispensable in all things; even slave girls have need of justice; and men quote as an instance highway robbers who live by violenting mankind, for did they not deal equitably among themselves and observe justice in dividing their booty, their order would fall to pieces.265 In short, for the rest, the Prince of noble qualities is Beneficence cum Benevolence; and how excellent is the saying of the poet,
By open hand and ruth the youth rose to his tribe’s command; * Go and do likewise for the same were easy task to thee.’
And quoth another,
‘In ruth and mildness surety lies and mercy wins respect, * And
Truth is best asylum for the man of soothfast soul:
Whoso for wealth of gold would win and wear the world’s good
word, * On glory’s course must ever be the first to gain the
goal.’”
And Nazhat al-Zaman discoursed upon the policy of Kings till the bystanders said, “Never have we seen one reason of rule and government like this damsel! Haply she will let us hear some discourse upon subject other than this.” When she heard their words and understood them she said, “As for the chapter of good breeding, it is wide of comprehension, being a compend of things perfect. Now it so happened that one day there came to the Caliph Mu’áwiyah266 one of his companions, who mentioned the people of Irak and the goodness of their wit; and the Caliph’s wife Maysún, mother of Yezíd, heard his words. So, when he was gone, she said to the Caliph, ‘O Prince of the Faithful, I would thou let some of the people of Irak come in and talk to thee, that I may hear their discourse.’ Therewith Mu’awiyah said to his attendants, ‘See who is at the door?’ And they answered, ‘The Banu Tamim.’ ‘Let them come in,’ said he. So they came in and with them Al-Ahnáf son of Kays.267 Then quoth Mu’awiyah, ‘Enter, O Abu Bahr,’ and drew a curtain between himself and Maysun, that she might hear what they said without being seen herself; then he said to Al-Ahnaf, ‘O Son of the Sea, draw near and tell me what counsel thou hast for me.’ Quoth Al-Ahnaf, ‘Part thy hair and trim thy moustachio and pare thy nails and pluck thine armpits and shave thy pubes268 and ever use the toothstick because therein be two and seventy virtues, and make the Ghusl or complete ablution on Friday, as an expiation for all between the Fridays.’ — And Shahrazad perceived the dawn of day and ceased saying her permitted say.
When it was the Sixty-second Night,
She said, It hath reached me, O auspicious King, that Ahnaf bin Kays replied to Al-Mu’awiyah’s269 question, ‘And ever use the toothstick, because therein be two end seventy virtues and make the complete Friday ablution as an expiation for all between the two Fridays.’ Quoth Mu’awiyah, ‘What is thy counsel to thyself?’ ‘To set my feet firmly on the ground, to move them deliberately and watch over them with mine eyes!’ ‘How dost thou order thyself when thou goest in to one not of the nobles of thy tribe?’ ‘I lower mine eyes modestly and I salute first; I avoid what concerneth me not and I spare my words!’ ‘And how when thou goest in to thine equals?’ ‘I give ear to them when they speak and I do not assail them when they err!’ ‘When thou goest in to thy chiefs?’ ‘I salute without making any sign and await the reply: if they bid me draw near, I draw near, and if they draw off from me I withdraw!’ ‘How dost thou with thy wife?’ Quoth Ahnaf, ‘Excuse me from answering this, O Commander of the Faithful!’; but Mu’awiyah cried, ‘I conjure thee inform me.’ He said, ‘I entreat her kindly and show her familiarity and am large in expenditure, for woman was created of a crooked rib.’270 ‘And how dost thou when thou hast a mind to lie with her?’ ‘I bid her perfume herself and kiss her till she is moved to desire; then, should it be as thou knowest,271 I throw her on her back. If the seed abide in her womb I say, ‘O Allah make it blessed and let it not be a wastrel, but fashion it into the best of fashions!’272 Then I rise from her to ablution and first I pour water over my hands and then over my body and lastly, I praise Allah for the joy He hath given me.’ Said Mu’awiyah, ‘Thou hast answered right well and now tell me what be thy requirements?’ Said Ahnaf, ‘I would have thee rule thy subjects in the fear of Allah and do even handed justice between them.’ Thereupon Ahnaf rose to his feet and left the Caliph’s presence, and when he had gone Maysun said, ‘Were there but this man in Irak, he would suffice to it.’ Then continued Nuzhat al-Zaman, “And all this is a section of the chapter of good breeding, and know O King, that Muaykib was intendant of the public treasury during the Caliphate of Omar bin al-Khattáb,” — And Shahrazad perceived the dawn of day and ceased to say her permitted say.
When it was the Sixty-third Night,
She said, It hath reached me, O auspicious King, that Nuzhat al- Zaman continued, “Know, O King, that Mu’aykib was intendant of the public treasury during the Caliphate of Omar bin al-Khattab; and it so befel him that he saw Omar’s son and gave him a dirham out of the treasury. Thereupon, quoth Mu’aykib, ‘I returned to my own house, and while I was sitting there behold, a messenger came to me from Omar and I was afraid and went to him, and when I
came into his presence, in his hand was the dirham I had given his son. He said to me, ‘Woe to thee Mu’aykib! I have found somewhat concerning thy soul.’ I asked ‘And what is that?’; and he answered, ‘It is that thou hast shown thyself a foe to the followers of Mohammed (on whom be peace and salvation!) in the matter of this dirham, and thou wilt have to account for it on Resurrection Day.’273 And Omar also wrote a letter to Abú Músá al-Ashári274 as follows, ‘When these presents reach thee, give the people what is theirs and remit to me the rest.’ And he did so. Now when Othman succeeded to the Caliphate, he wrote a like letter to Abu Musa, who did his bidding and sent him the tribute accordingly, and with it came Ziyád.275 And when Ziyad laid the tribute before Othman, the Caliph’s son came in and took a dirham, whereupon Ziyad shed tears. Othman asked ‘Why weepest thou?’; and Ziyad answered, ‘I once brought Omar bin al-Khattab the like of this and his son took a dirham, where upon Omar bade snatch it from his hand. Now thy son hath taken of the tribute, yet I have seen none say aught to him or snatch the money from him.’ Then Othman276 cried, ‘And where wilt thou find the like of Omar?’ Again Zayd bin Aslam relates of his father that he said, ‘I went out one night with Omar till we approached a blazing fire. Quoth Omar, ‘O Aslam, I think these must be travellers who are suffering from the cold. Come, let us join them.’ So we walked on till we came to them and behold! we found a woman who had lighted a fire under a cauldron and by her side were two children, both a wailing. Said Omar, ‘Peace be with you, O folk of light (for it was repugnant to him to say ‘folk of fire’),277 what aileth you?’ Said she, ‘The cold and the night trouble us.’ He asked, ‘What aileth these little people that they weep?’; and she answered, ‘They are hungry.’ He enquired, ‘And what is in this cauldron?’; and she replied, ‘It is what I quiet them withal, and Allah will question Omar bin al- Khattab of them, on the Day of Doom.’ He said, ‘And what should Omar know of their case?’ ‘Why then,’ rejoined she, ‘should he manage people’s affairs and yet be unmindful of them?’ Thereupon Omar turned to me (continned Aslam) and cried, ‘Come with us!’ So we set off running till we reached the pay department of his treasury, where he took out a sack containing flour and a pot holding fat and said to me, ‘Load these on my back!’ Quoth I, ‘O Commander of the Faithful, I will carry them for thee.’ He rejoined, ‘Wilt thou bear my load for me on the Day of Resurrection?’ So I put the things on his back, and we set off, running, till we threw down the sack hard by her. Then he took out some of the flour and put it in the cauldron; and, saying to the woman, ‘Leave it to me,’ he began blowing the fire under the cauldron. Now he was a long bearded man278 and I saw the smoke issuing from between the hairs of his beard till the flour was cooked, when he took some of the fat and threw it in and said to the woman, ‘Bed them while I cool it for them.’ So they fell to eating till they had eaten their fill, and he left the rest with her. Then he turned to me and said, ‘O Aslam, I see it was indeed hunger made them weep; and I am glad I did not go away ere I found out the cause of the light I saw.’ — And Shahrazad per ceived the dawn of day and ceased to say her permitted say.
When it was the Sixty-fourth Night,
She said, It hath reached me, O auspicious King, that Nuzhat al- Zaman continued, “It is related that Omar passed by a flock of sheep, kept by a Mameluke, and asked him to sell him a sheep. He answered, ‘They are not mine.’ ‘Thou art the man I sought,’ said Omar, and bought him and freed him; whereupon the slave exclaimed, ‘O Allah, as thou hast bestowed on me the lesser emancipation; so vouchsafe me the greater!’279 It is also said that Omar bin al- Khattab was wont to give his servants sweet milk and himself eat coarse fare, and to clothe them softly and himself wear rough garments. He rendered unto all men their due, and exceeded in his giving to them. He once gave a man four thousand dirhams and added thereto a thousand, wherefore it was said to him, ‘Why dost thou not increase to thy son as thou increasest to this man?’ He answered, ‘This man’s father stood firm at the battle day of Ohod.’280 Al-Hasan relates that Omar once came back from foray with much money, and that Hafsah281 approached him and said, ‘O Commander of the Faithful, the due of kinship!’ ‘O Hafsah!’ replied he, ‘verily Allah hath enjoined us to satisfy the dues of kinship, but not with the monies of the True Believers. Indeed, thou pleasest” thy family, but thou angerest thy father.’ And she went away trailing her skirts.282 The son of Omar said, ‘I implored the Lord to show me my father one year after his death, till at last I saw him wiping the sweat from his brow and asked him, ‘How is it with thee, O my father?’ He answered, ‘But for my Lord’s mercy thy father surely had perished.’ Then said Nuzhat al-Zaman, “Hear, O auspicious King, the second division of the first chapter of the instances of the followers of the Apostle and other holy men. Saith Al Hasan al-Basrí,283 Not a soul of the sons of Adam goeth forth of the world without regretting three things,- failure to enjoy what he hath amassed, failure to compass what he hoped, failure to provide himself with sufficient viaticum for that hereto he goeth.284 It was said of Sufyan,285 ‘Can a man be a religious and yet possess wealth?’ He replied, ‘Yes, so he be patient when grieved and be thankful when he hath received.’ Abdullah bin Shaddád, being about to die, sent for his son Mohammed and admonished him, saying, ‘O my son, I see the Summoner of Death summoning me, and so I charge thee to fear Allah both in public and private, to praise Allah and to be soothfastin thy speech, for such praise bringeth increase of prosperity, and piety in itself is the best of provision for the next world; even as saith one of the poets,
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