How the ambassador of Rúm saluted the Commander of the Faithful, may God be well-pleased with him.

He did homage to ‘Umar and salaamed: the Prophet said, “(First) the salaam, then the talk.”

Then he (‘Umar) said, “To thee (greeting),” called him (to come) forward, reassured him, and bade him sit down by his side.

Fear ye not is the hospitality offered to those who fear: that is proper (entertainment) for one who is afraid.

1430 When any one is afraid, they make him (feel) secure; they soothe (his) fearful heart.

How should you say “Fear not” to one who has no fear? Why give lessons (to him)? He needs no lessons.

He (‘Umar) made that disturbed mind (be) of good cheer and made his desolate heart (be) flourishing (happy).

Afterwards he addressed to him subtle discourses and (spoke) of the holy attributes of God—how good a Friend is He!—

And of the lovingkindnesses of God to the Abdál (saints), in order that he (the ambassador) might know (the meaning of) maqám (permanent station) and ḥál (passing state).

1435 The ḥál is like the unveiling of that beauteous bride, while the maqám is the (king’s) being alone with the bride.

The unveiling is witnessed by the king and by others as well, (but) at the time of being alone (with the bride) there is no one except the mighty king.

The bride unveils before commons and nobles (alike); in the bridal chamber the king is (alone) with the bride.

There is many a one of the Ṣúfís who enjoys ḥál, (but) he that has attained to maqám is rare amongst them.

He (‘Umar) reminded him of the stages traversed by the soul, and he reminded him of the journeys of the spirit,

1440 And of the Time which has (ever) been void of time, and of the Station of Holiness which has (ever) been majestical,

And of the atmosphere wherein the Símurgh of the spirit, before this (material life), has flown and experienced (the bounty of Divine) grace^[79.1],

Every single flight thereof (being) greater than the horizons (of this world) and greater than the hope and greed of the longing lover.

When ‘Umar found the stranger in appearance a friend (in reality), he found (that) his soul (was) seeking (to learn) the (Divine) mysteries.

The Shaykh (‘Umar) was adept and the disciple (the ambassador) eager: the man (rider) was quick (dexterous) and the beast belonged to the royal court (was nobly bred and docile).

1445 That spiritual guide (‘Umar) perceived that he (the ambassador) possessed (the capacity for receiving) guidance: he sowed the good seed in the good soil.