others, hasten to the aid of those hopes. Together they assault, and together descending from imagination to tongue, the beloved's beauties cause thirst for the water of union from behind them, and on the right grief at separation, on the left yearning to exalt and extol, before them mercy and kindness, and to take in their hands the necklace of compliment and pearls of rapture. In so doing they evince the need to describe her virtues, which draw the water of union, so to extinguish the fire, which may be depicted as, "The fire kindled [by God to scorch] hearts" (cf. 104:6-7).

See how many meanings appear besides the few levels you know. If you are undaunted, take a look at the awesome consciences of Ibn al-Fāriḍ [^8] and Abū Ṭayyib [^9] through their own eyes. Consider the following interpreters of the conscience:

[^8]:Sharaf al-Dīn 'Umar b. 'Alī Ibn Fāriḍ (d. 632/1235), the celebrated Sufi poet. Born and died in Cairo.

[^9]:Abū 'l-Ṭayyib Aḥmad b. al-Ḥusayn al-Mutanabbī (d. 354/955). An exceptionally gifted poet whose knowledge of Arabic was profound. Born in Kufa, killed by nomads on the road from Shiraz to Baghdad.

With a glance I planted a rose on her cheek;

To pick what I have planted is my eye's entitlement.

Also,

For my eyes and innards, the healer who visited me recited

The first [verse] of "Has there not been" (76:1) and the third of "Perish the hands!" (Q 111) [^10]

[^10]:That is, "Has there not been over man a long period of time, when he was nothing — [not even] mentioned?" (76: 1); "Burnt soon will he be in a fire of blazing flame!" (111:3)

Also,

My thirst for you is met only by rejection, why?

For my heart is torn to shreds out of love for you?

Also,

My innards are being roasted in red-hot embers

While my eyes are feasting in a garden of beauty.

Listen to these and see how their eyes roam in Paradise while the Hell in their consciences torment them. Both pointing to the