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1
1971-2020

  • Man, who is not contained in the world, becomes hidden in the point of a thorn!
  • Mustafá (Mohammed) came (into the world) to make harmony: (he would say) “Speak to me, O Humayrá, speak!”
  • O Humayrá, put the horse-shoe in the fire, that by means of thy horse-shoe this mountain may become (glowing with love, like) rubies.
  • This “Humayrá” is a feminine word, and the Arabs call the (word for) “spirit” feminine;
  • But there is no fear (harm) to the Spirit from being feminine: the Spirit has no association (nothing in common) with man and woman. 1975
  • It is higher than feminine and masculine: this is not that spirit which is composed of dryness and moisture.
  • This is not that spirit which is increased by (eating) bread, or which is sometimes like this and sometimes like that.
  • It is a doer of (what is) sweet, and (it is) sweet, and the essence of sweetness. Without (inward) sweetness there is no sweetness, O taker of bribes!
  • When thou art (made) sweet by sugar, it may be that at some time that sugar will vanish from thee;
  • (But) when thou becomest sugar from the effect produced by faithfulness, then how should sugar be parted from sugar? 1980
  • When the lover (of God) is fed from (within) himself with pure wine, there reason becomes lost, lost, O comrade.
  • Partial (discursive) reason is a denier of Love, though it may give out that it is a confidant.
  • It is clever and knowing, but it is not naught (devoid of self-existence): until the angel has become naught, he is an Ahriman (Devil).
  • It (partial reason) is our friend in word and deed, (but) when you come to the case of inward feeling (ecstasy), it is naught (of no account).
  • It is naught because it did not (pass away) from existence and become nonexistent: since it did not become naught willingly, (it must become naught nevertheless, for) there is many a one (who became naught, i.e. died) unwillingly. 1985
  • The Spirit is perfection and its call is perfection: Mustafá (Mohammed) used to say, “Refresh us, O Bilál!
  • O Bilál, lift up thy mellifluous voice (drawn) from that breath which I breathed into thy heart,
  • From that breath by which Adam was dumbfounded and the wits of the people of Heaven were made witless.”
  • Mustafá became beside himself at that beautiful voice: his prayer escaped him (was left unperformed) on the night of the ta‘rís.
  • He did not raise his head from that blessed sleep until the (time of the) dawn prayer had advanced to (the time of) forenoon. 1990
  • On the night of the ta‘rís his holy spirit gained (the privilege of) kissing hands in the presence of the Bride.
  • Love and the Spirit are, both of them, hidden and veiled: if I have called Him (God) the Bride, do not find fault.
  • I would have been silent from (fear of) the Beloved's displeasure, if He had granted me a respite for one moment,
  • But He keeps saying, “Say on! Come, ’tis no fault, ’tis but the requirement of the (Divine) destiny in the World Unseen.”
  • The fault is (in him) who sees nothing but fault: how should the Pure Spirit of the Invisible see fault? 1995
  • Fault arises (only) in relation to the ignorant creature, not in relation to the Lord of favour (clemency).
  • Infidelity, too, is wisdom in relation to the Creator, (but) when you impute it to us, infidelity is a noxious thing.
  • And if there be one fault together with a hundred advantages (excellences), it resembles the wood (woody stalk) in the sugarcane.
  • Both (sugar and stalk) alike are put into the scales, because they both are sweet like body and soul.
  • Not idly, therefore, the great (mystics) said this: “The body of the holy ones (the saints) is essentially pure as (their) spirit.” 2000
  • Their speech and soul and form, all (this) is absolute spirit without (external) trace.
  • The spirit that regards them with enmity is a mere body; like the plus in (the game called) nard, it is a mere name.
  • That one (the body of the enemy of the saints) went into the earth (grave) and became earth entirely; this (holy body) went into the salt and became entirely pure—
  • The (spiritual) salt through which Mohammed is more refined (than all others): he is more eloquent than that salt-seasoned (elegantly expressed) Hadíth.
  • This salt is surviving in his heritage: those heirs of his are with thee. Seek them! 2005
  • He (the spiritual heir of Mohammed) is seated in front of thee, (but) where indeed is thy “front”? He is before thee, (but) where is the soul that thinks “before”?
  • If thou fancy thou hast a “before” and “behind,” thou art tied to body and deprived of spirit.
  • “Below” and “above,” “before” and “behind” are attributes of the body: the essence of the bright spirit is without relations (not limited by relations of place).
  • Open thy (inward) vision with the pure light of the King. Beware of fancying, like one who is short-sighted,
  • That thou art only this very (body living) in grief and joy. O (thou who art really) non-existence, where (are) “before” and “behind” (appertaining) to non-existence? 2010
  • ’Tis a day of rain: journey on till night—not (sped) by this (earthly) rain but by the rain of the Lord.
  • The story of ‘Á’isha, may God be well-pleased with her, how she asked Mustafá (Mohammed), on whom be peace, saying, “It rained to-day: since thou wentest to the graveyard, how is it that thy clothes are not wet?”
  • One day Mustafá went to the graveyard: he went with the bier of a man (who was one) of his friends.
  • He made the earth so that it filled his grave: he quickened his seed under the earth.
  • These trees are like the interred ones: they have lifted up their hands from the earth.
  • They are making a hundred signs to the people and speaking plainly to him that hath ears (to hear). 2015
  • With green tongue and with long hand (fingers) they are telling secrets from the earth's conscience (inmost heart).
  • (Sunk in earth) like ducks that have plunged their heads in water, they have become (gay as) peacocks, though (in winter) they were (dark and bare) as crows.
  • If during the winter He imprisoned them (in ice and snow), God made those “crows” “peacocks” (in spring).
  • Although He put them to death in winter, He revived them by means of spring and gave (them) leaves.
  • The sceptics say, “This (creation), surely, is eternal: why should we fix it on a beneficent Lord?” 2020