niche and the fresh aloe wood, amber, and nadd to be burned as incense. He would stand and pray according to the ritual. When we prayed and supplicated, he would face the direction and supplicate, pointing in his supplication toward the Ancient of Time (Qadīm al-Zamān) and the Lord of every age and era. Then we would return to our places; he would sit and we would sit on his right and left, engaging in discourses more beautiful than pearls.

We continued to discuss our account, the reason that necessitated our disturbance from our lands, and the state we had set our consciences upon—the matter we aimed for. The King said: "That was but a cause for the joy of my heart, a path for my life, and a renewed favor from Allah for which I cannot reach the fullness of thanks, nor fulfill its obligation, nor stand by its virtue. I have attained by my meeting with you both what I did not hope for, and reached what I did not think I would reach. I hope from Allah for nearness and the best end."

The Indian Sage and the Chinese Sage

My Master said: "By Allah, what we witnessed from the King—may Allah prolong his life—and what we saw and knew of his virtue, knowledge, wisdom, asceticism, and worship made us forget what we had intended, sought, and aimed for. He comforted us and made us forget our lands and homelands. Had we set out to speak and thank Allah, Exalted Glory, for the state we reached through you, our determination would fall short, our thoughts would be narrow, and our tongues would grow weary. Allah, by His favor, will take charge of your reward; He is sufficient for us, and the best Disposer of affairs."

While we were with him in such a state, a man arrived from the sages of India—one of those who practiced knowledge and the science of the stars, and who was specifically in his service. He said: "O King, a man from China has entered this city of ours; we have never witnessed a man superior to him in his knowledge, understanding, and wisdom."