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1
1504-1553

  • (But) when ‘Umar went away from intellect towards spirit, Bu ’l-Hakam became Bú Jahl (the father of ignorance) in the case of that (spiritual quest).
  • He is perfect on the side of sense-perception and understanding, though indeed he is ignorant in regard to the spirit. 1505
  • Know that the quest of the intellect and the senses is (concerned with) effects or secondary causes. The spiritual quest is either wonder or the father of wonder (either wonderful or beyond wonder).
  • The illumination of the spirit comes: (then) there remains not, O thou who seekest illumination, conclusion and premise or that which contradicts (a statement) (or) that which renders (its acceptance) necessary,
  • Because the seer on whom His (God's) Light is dawning is quite independent of the (logical) proof which resembles a (blind man's) staff.
  • Commentary on “And He is with you wheresoever ye be.”
  • Once more we come back to the tale: when, indeed, did we go forth from the tale?
  • If we come to ignorance, that is His prison, and if we come to knowledge, that is His palace; 1510
  • And if we come to sleep, we are His intoxicated ones; and if to wakefulness, we are in His hands;
  • And if we weep, we are His cloud shedding rain-drops abundantly; and if we laugh, at that time we are His lightning;
  • And if (we come) to wrath and war, ’tis the reflexion of His Might; and if to peace and forgiveness, ’tis the reflexion of His Love.
  • Who are we? In this tangled (complex) world what (thing other than He) indeed hath He (who is single) like alif? Nothing, nothing.
  • How the ambassador asked ‘Umar, may God be well-pleased with him, concerning the cause of the tribulation suffered by spirits in this clay of the body.
  • He said, “O ‘Umar, what was the wisdom and mystery of imprisoning that pure one (the spirit) in this dirty place? 1515
  • The pure water has become hidden in mud: the pure spirit has become bound in bodies.”
  • He (‘Umar) said, “Thou art making a profound inquiry, thou art confining a meaning in a word.
  • Thou hast imprisoned the free (unconditioned) meaning, thou hast bound the wind in a word.
  • This thou hast done for a benefit (good purpose), O thou who thyself art blind to the benefit (good purpose) of God.
  • He from whom (every) benefit was born, how should He not see that which was seen by us? 1520
  • There are myriads of benefits, and every myriad is (but) a few beside that one.
  • The breath of thy speech, which is a part of the parts (bodily members), became beneficial: why (then) is the whole of the whole (the universal connexion of spirit and body) devoid (of benefit)?
  • Thou who art a part—thy act (of speaking) is beneficial: why (then) dost thou lift thy hand to assail the whole?
  • If there is no benefit in speech, do not speak; and if there is, leave off making objections, and endeavour to give thanks.”
  • Thanksgiving to God is a collar on every neck (every one's duty); it is not (thanksgiving) to dispute and make one's face look sour. 1525
  • If thanksgiving is only to look sour, then there is no thanks-giver like vinegar.
  • If vinegar wants (to find) the way to the liver, let it become oxymel by (being mixed with) sugar.
  • The meaning in poetry has no sureness of direction: it is like the sling, it is not under control.
  • On the inner sense of “Let him who desires to sit with God sit with the Súfís.”
  • The ambassador became beside himself from these one or two cups (of spiritual discourse): neither embassage nor message remained in his memory.
  • He became distraught at the power of God. The ambassador arrived at this place (state) and became a king. 1530
  • When the torrent reached the sea, it became the sea; when the seed reached the cornland, it became the crop of corn.
  • When the bread attained to connexion with Man, the dead bread became living and endowed with knowledge.
  • When the wax and firewood were devoted to the fire, their dark essence became (filled with) light.
  • When the (powdered) stone of antimony went into the eyes, it turned to sight and there became a scout (one who observes the enemy from some point of vantage).
  • Oh, happy is the man who was freed from himself and united with the existence of a living one! 1535
  • Alas for the living one who consorted with the dead! He became dead, and life sped away from him.
  • When you have fled (for refuge) to the Qur’án of God, you have mingled with the spirit of the prophets.
  • The Qur’án is (a description of) the states of the prophets, (who are) the fishes of the holy sea of (Divine) Majesty.
  • And if you read and do not accept (take to heart) the Qur’án, suppose you have seen the prophets and saints (what will that avail you?);
  • But if you are accepting (the Qur’án), when you read the stories (of the prophets), the bird, your soul, will be distressed in its cage. 1540
  • The bird that is a prisoner in a cage, (if it) is not seeking to escape, ’tis from ignorance.
  • The spirits which have escaped from their cages are the prophets, (those) worthy guides.
  • From without comes their voice, (telling) of religion, (and crying), “This, this is the way of escape for thee.
  • By this we escaped from this narrow cage: there is no means of escape from this cage but this way,
  • (That) thou shouldst make thyself ill, exceedingly wretched, in order that thou mayst be let out from (the cage of) reputation.” 1545
  • Worldly reputation is a strong chain: in the Way how is this less than a chain of iron?
  • The story of the merchant to whom the captive parrot gave a message for the parrots of India on the occasion of his going (thither) to trade.
  • There was a merchant, and he had a parrot imprisoned in a cage, a pretty parrot.
  • When the merchant made ready for travel and was about to depart to India,
  • Because of his generosity he said to each male slave and each handmaid, “What shall I bring (home) for you? Tell (me) quickly.”
  • Each one asked him for some object of desire: that good man gave his promise to them all. 1550
  • He said to the parrot, “What present would you like me to bring for you from the land of India?”
  • The parrot said to him, “When thou seest the parrots there, explain my plight (and say),
  • ‘Such and such a parrot, who is longing for you, is in my prison by the destiny of Heaven.