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2
53-77

  • O thou whose attributes are (those of) the Sun of Divine knowledge, while the sun in heaven is confined to a single attribute,
  • Now thou becomest the Sun, and now the Sea; now the mountain of Qáf, and now the ‘Anqá.
  • In thine essence thou art neither this nor that, O thou that art greater than (all) imaginations and more than (all) more! 55
  • The Spirit is associated (endued) with knowledge and reason: what has the Spirit to do with Arabic and Turkish?
  • Both the muwahhid (who asserts the transcendence of God) and the mushabbih (who asserts His immanence) are bewildered by thee, O thou who, being without image (external appearance), art (appearing) in so many forms.
  • Sometimes He (God) makes the mushabbih (who regards Him as immanent in phenomena) a muwahhid (an asserter of His transcendence); sometimes (these) forms are waylaying the muwahhid (so that he cannot gain access to God who transcends all forms).
  • Sometimes Abu ’l-Hasan in drunkenness (ecstasy) says to thee, “O thou whose teeth are small (whose years are few), O thou whose body is tender!”
  • Sometimes he is laying waste (ruining and defacing) his own image: he is doing that in order to assert the transcendence of the Beloved (God). 60
  • The doctrine held by the eye of sense is Mu‘tazilism, whereas the eye of Reason is Sunnite (orthodox) in respect of (its) union (vision of God).
  • Those in thrall to sense-perception are Mu‘tazilites, (though) from misguidedness they represent themselves as Sunnites.
  • Any one who remains in (bondage to) sense-perception is a Mu‘tazilite; though he may say he is a Sunnite, ’tis from ignorance.
  • Any one who has escaped from (the bondage of) sense-perception is a Sunnite: the man endowed with (spiritual) vision is the eye of sweet-paced (harmonious) Reason.
  • If the animal sense could see the King (God), then the ox and the ass would behold Allah. 65
  • If, besides the animal sense, thou hadst not another sense outside of (unconditioned by) the desire of the flesh,
  • Then how should the sons of Adam have been honoured? How by means of the common sense should they have become privileged (to know these mysteries)?
  • Your calling (God) “formless” (transcending forms) or “formed” (immanent in forms) is vain, without your departure from form (unless you yourself are freed from sense perception).
  • (Whether God is) “formless” or “formed,” He is with him that is all kernel and has gone forth from the husk.
  • If you are blind, ’tis no crime in the blind; (but) if not, go (persevere in purifying yourself), for patience is the key to success. 70
  • The medicine of patience will burn the veils over your eye and will also effect the opening of your breast (to Divine knowledge).
  • When the mirror of your heart becomes clear and pure, you will behold images (which are) outside of (the world of) water and earth.
  • You will behold both the image and the image-Maker, both the carpet of (spiritual) empire and the carpet-Spreader.
  • The phantom (seen in mystical vision) of my Friend seemed (to me) like Khalíl (Abraham)—its form an idol, its reality a breaker of idols.
  • Thanks be to God that when he appeared, my spirit beheld in his phantom its own phantom (reflected image). 75
  • The dust of thy threshold was bewitching my heart: dust (woe) on him that was patient without thy dust!
  • I said, “If I am beautiful, I shall receive this (dust of Divine grace and love) from him; and if not, he has indeed laughed at ugly me.