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Updated: May 10, 2025
Thus it fared with him; but as regards the Shaykh of the wild Arabs, Ajlan, he said to his banditti, "O Arabs, was this caravan bound from Egypt for Baghdad or from Baghdad for Egypt?" And Shahrazad perceived the dawn of day and ceased saying her permitted say. When it was the Two Hundred and Fifty-fifth Night,
At half past six A.M. we began our march over rough and rising ground, a network of thorns and water-courses, and presently entered a stony gap between two ranges of hills. On our right was a conical peak, bearing the remains of buildings upon its summit. Here, said Abtidon, a wild Gudabirsi hired to look after our mules, rests the venerable Shaykh Samawai.
Its approach is that of a large encamping-ground, and such, indeed, it is; the Egyptian pilgrim-caravan here halts on the fourth day from El-Muwaylah. The broken, untidy environs, strewed with bones and rubbish, show low mounds that mean ovens; stone rings, where tents are pitched; and the usual graves, amongst which a reverend man, Shaykh Salih, rests in a manner of round tower.
Bab el Mandeb is called as above by Humayd from its astronomical position. Jebel Mayyum is in Africa, Jebel Zubah or Muayyin, celebrated as the last resting-place of a great saint, Shaykh Said, is in Arabia. Ajam properly means all nations not Arab. In Egypt and Central Asia it is now confined to Persians.
To these two outstanding contributions to the world’s religious literature, occupying respectively, positions of unsurpassed preeminence among the doctrinal and ethical writings of the Author of the Bahá’í Dispensation, was added, during that same period, a treatise that may well be regarded as His greatest mystical composition, designated as the “Seven Valleys,” which He wrote in answer to the questions of Shaykh Muhyi’d-Dín, the Qádí of Khániqayn, in which He describes the seven stages which the soul of the seeker must needs traverse ere it can attain the object of its existence.
That seat of learning had been renowned for its vast endowments, its numerous takyihs, and its association with Saláhi’d-Dín-i-Ayyubí and his descendants; from it some of the most illustrious exponents of Sunní Islám had gone forth to teach its precepts, and now a delegation, headed by Shaykh Ismá’íl himself, and consisting of its most eminent doctors and most distinguished students, called upon Bahá’u’lláh, and, finding Him willing to reply to any questions they might wish to address Him, they requested Him to elucidate for them, in the course of several interviews, the abstruse passages contained in the Futúhát-i-Makkíyyih, the celebrated work of the famous Shaykh Muhyi’d-Dín-i-‘Arabí. “God is My witness,” was Bahá’u’lláh’s instant reply to the learned delegation, “that I have never seen the book you refer to.
They too used knotted ropes, and stabbed with sharpened sticks; they also contributed to the unearthly tumult of sounds which travelled with the mob, a compound of prayers, imprecations, and senseless screams the medley that may be occasionally heard from a modern mad-house. In the height of the rush the Shaykh came up.
The Shaykh replied, "It doth not belong to me, but to our King's daughter, the Princess Dunya." "What be thy monthly wages?" asked the Wazir and he answered, "One diner and no more."
And Shahrazad perceived the dawn of day and ceased saying her permitted say. When it was the Five Hundred and Thirteenth Night, She said, It hath reached me, O auspicious King, that, "Janshah and the lady Shamsah abode three months with Shaykh Nasr, feasting and toying and making merry.
I will uncover their faces and look at them." So he lifted up the mantilla from their heads and said, "They are a handsome couple; it were not fitting that I should beat them." Then he took Shaykh Ibrahim's hand and kissed it. Quoth the old man, "O my son, whence art thou?"; and quoth he, "O my lord, we two are strangers," and the tears started from his eyes.
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