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4
890-914

  • (As though) to say, “O man of evil intention, whence did I bring thee, that thou hast (such) a disgust at it? 890
  • Thou wert in love with that (state) in the period thereof: at that time thou wert denying this (present) grace (which I have bestowed on thee).”
  • Inasmuch as this (present) bounty is the (means of) rebutting the denial which thou didst make in the beginning (when thou wert) amidst the clay,
  • Thy having been brought to life is the argument against denial (of the Resurrection); (but thou art still denying it): this sick (soul) of thine is made worse by the medicine.
  • Whence should clay have the (power of) imagining this thing? Whence should semen conceive opposition and denial?
  • (Nevertheless) since at that moment thou wert devoid of heart and spirit, thou wert (implicitly) denying (the faculty of) reflection and (the possibility of) denial. 895
  • Since thy (former) denial arose from the state of lifelessness (irrationality), so by this (present) denial (the certainty of) thy resurrection is established.
  • Hence the (appropriate) parable of thee is (a case) like (that of) the person who knocks at the door (of a house), and the master replies to him from within, saying, “The master is not (here).”
  • From this “is not” the person knocking perceives that he is (there), and consequently does not take his hand off the door- ring at all.
  • Therefore the very fact of thy denial is making it clear that He (God) brings about manifold resurrections from lifeless matter.
  • How much (Divine) artifice passed (was expended), O thou denial (incarnate), till the water and clay (of thy original nature) produced denial from (the state signified by the words) Hal atá! 900
  • The water and clay was really saying, “There is no denial” (was really making an affirmation): it was crying, ‘There is no affirmation” (was uttering a denial), unaware (of the fact that its denial was an implicit affirmation).
  • I would expound this (topic) in a hundred ways, but the (reader’s) mind would stumble at the subtle discourse.
  • How Solomon, on whom be peace, devised a plan for bringing the throne of Bilqís from Sabá.
  • A certain ‘Ifrít (demon) said, “By (my) art I will bring her throne here before thy departure from this council.”
  • Ásaf said, “By means of the greatest Name (of God) I will bring it here into thy presence in a single moment.”
  • Though the ‘Ifrít was a master of magic, yet that (miracle) was displayed by the breath (spiritual power) of Ásaf. 905
  • The throne of Bilqís came into the presence instantly, but through Ásaf, not through the art of them that have the (malignant) nature of ‘Ifríts.
  • He (Solomon) said, “Praise to God for this and a hundred such (favours) which I have seen (received) from the Lord of created beings.”
  • Then Solomon turned his eyes towards the throne. “Yes,” he said, “thou art one that catches fools, O tree!”
  • Oh, many are the fools that lay down their heads before wood and graven stone.
  • (Both) the worshipper and the object of worship are ignorant of the spirit; (but) he (the worshipper) has felt a movement and a slight effect of the spirit. 910
  • He has felt, at the moment when he became rapt (in devotion) and bewildered, that the stone spoke and made signs.
  • When the wretched man bestowed his devotion in the wrong place and deemed the lion of stone to be a (real) lion,
  • The real Lion, from kindness, showed munificence and at once threw a bone to the dog,
  • And said, “Although the dog is not in (due) order, yet as regards me the bone is a bounty of which all partake.”
  • Story of Halíma's asking help of the idols when she lost Mustafá (Mohammed)—on whom be peace—after he was weaned, and how the idols trembled and prostrated themselves and bore witness to the grandeur of Mohammed's estate—may God bless and save him!