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4
2981-3005

  • His act is the act of the king, but to my infirmity the good (which he did) appears to be evil.”
  • That which is the very essence of grace to the vulgar becomes wrath to the noble favourites (of God).
  • Much tribulation and pain must the vulgar endure in order that they may be able to perceive the difference;
  • For, O (my) companion in the Cave, these intermediary words are, in the sight of one united (with God), thorns, thorns, thorns.
  • Much tribulation and pain and waiting were needed in order that that pure spirit might be delivered from the (intermediary) words; 2985
  • But some (persons) have become more deaf (than others) to this echo; some, again, have become purified and have mounted higher.
  • This tribulation is like the water of the Nile: it is water to the blessed and blood to the damned.
  • The more one descries the end, the more blessed is he: the greater one sees the crop (to be), the more zealously he sows,
  • Because he knows that this world of sowing is for the sake of the (Last) Congregation and (for the sake of) gathering in (the harvest).
  • No contract (of sale) was (ever made) for the sake of itself; nay, but for the sake of (being in) the position of (making) gain and profit. 2990
  • There is no disbeliever, if you look (carefully), whose disbelief is for the sake of the disbelief itself;
  • Nay, but (it is) for the purpose of subduing his adversary in envy (of him), or seeking superiority and self-display.
  • And that superiority too is for the sake of some other desire: the forms give no relish without the essential meanings.
  • You ask “Why art thou doing this?” because the forms are (as) the oil, and the essential meaning is (as) the light.
  • Otherwise, wherefore is this saying “why”?—since (hypothetically) the form is for the sake of the form itself. 2995
  • This saying “why” is a question concerning the use (reason): it is bad to say “why” for any cause but this.
  • Wherefore, O trusty one, should you desire (to know) the use (reason)?—since (hypothetically) the use of this (form) is only this (form itself).
  • Hence it is not (in accordance with) wisdom that the forms of heaven and (those of) the people of the earth should be (created) for this only.
  • If there is no Wise (Creator), what is (the reason of) this orderly arrangement (the cosmos)? And if there is a Wise (Creator), how is His action devoid (of meaning)?
  • No one makes pictures and colouring in a bath-house except for (some) purpose (either) right or wrong. 3000
  • How Moses, on whom be peace, besought the Lord, saying, "Thou didst create creatures and destroy them," and how the answer came.
  • Moses said, “O Lord of the Reckoning, Thou didst create the form: how didst Thou destroy it again?”
  • Thou hast made the form, male and female, that gives unto the spirit increase (of joy); and then Thou dost ruin it: why?”
  • God said, “I know that this question of thine is not from disbelief and heedlessness and idle fancy;
  • Else I should have corrected and chastised thee: I should have afflicted thee on account of this question.
  • But (I know that) thou wishest to discover in My actions the wisdom and hidden meaning of (phenomenal) duration, 3005