English    Türkçe    فارسی   

1
2193-2242

  • Alas that from the liquid freshness of the minor zírafgand the seed sown in my heart dried up, and my heart died.
  • Alas that from (my preoccupation with) the sound of these four-and-twenty (melodies) the caravan passed and the day grew late.”
  • O God, help (me) against this (self of mine) that is seeking help (from Thee): I seek justice (redress) from no one (else, but only) from this justice-seeking (self). 2195
  • I shall not get justice for myself from any one except, surely, from Him who is nearer to me than I;
  • For this “I-hood” comes to me from Him moment by moment: therefore when this has failed me, I see (only) Him,
  • As (when you are with) one who is counting out gold to you, you keep your gaze (directed) towards him, not towards yourself.
  • How ‘Umar, may God be well-pleased with him, bade him (the harper) turn his gaze from the stage of weeping, which is (self-) existence, to the stage of absorption (in God).
  • Then ‘Umar said to him, “This wailing of thine is also (one of) the marks of thy sobriety (self-consciousness).
  • The way of him that has passed away (from self-consciousness) is another way, because sobriety is another sin. 2200
  • Sobriety exists (arises) from recollection of what is past: past and future are to thee a curtain (separating thee) from God.
  • Cast fire on them both: how long, because of these twain, wilt thou be full of knots (joints) like a reed?
  • Whilst the reed is knotted, it is not a sharer of secrets: it is not the companion of the (flute-player's) lip and voice.
  • When thou art (engaged) in going about (seeking God) thou art indeed wrapped in (thy) going about: when thou hast come home, thou art still with thyself (self-conscious).
  • O thou whose knowledge is without knowledge of the Giver of knowledge, thy repentance is worse than thy sin. 2205
  • O thou that seekest to repent of a state that is past, say, when wilt thou repent of this repentance?
  • At one time thou turnest to the (low) sound of the treble, at another thou dost kiss (art in love with) weeping and wailing.”
  • When Fárúq (‘Umar) became a reflector of mysteries, the old man's heart was awakened from within.
  • He became without weeping or laughter, like the soul: his (animal) soul departed and the other soul came to life.
  • In that hour such a bewilderment arose within him that he went forth from earth and heaven— 2210
  • A seeking and searching beyond (all) seeking and search: I know not (how to describe it); (if) you know, tell!
  • Feelings and words beyond (all) feelings and words—he had become drowned in the beauty of the Lord of majesty,
  • Drowned, not in such wise that there should be for him any deliverance, or that any one should know him except the (Divine) Ocean.
  • Partial reason would not be telling of (the mysteries of) the Universal (Reason), if there were not demand after demand (perpetual Divine impulses necessitating the manifestation of these mysteries).
  • Since demand after demand is arriving, the waves of that Sea (Universal Reason) reach this place (the world of partial reason). 2215
  • Now that the story of the old man's (spiritual) experiences has come to this point, the old man and his experiences have withdrawn behind the veil.
  • The old man has shaken his skirt free from talk and speech: half of the tale has remained in our mouth (has not been told).
  • It behoves (us), for the sake of procuring (such) delight and enjoyment, to gamble away (sacrifice) hundreds of thousands of souls (lives).
  • In chase of the spiritual forest be (as) a falcon, be one who gambles his soul (life) away, like the sun of this world.
  • The lofty sun is life-diffusing: every moment it becomes empty and is filled. 2220
  • O Sun of Reality, diffuse spiritual life, show forth newness to this old world!
  • Soul and spirit are coming from the Unseen into human existence, like running water.
  • Commentary on the prayer of the two angels who daily make proclamation in every market, saying, “O God, bestow on every prodigal some boon in exchange! O God, bestow on every niggard some bane (in return)”; and an explanation that the prodigal is he that strives earnestly in the Way of God, not he that squanders his wealth in the way of sensuality.
  • The Prophet said, “For admonishment's sake two goodly angels are always making proclamation,
  • Saying, ‘O God, keep the prodigals fully satisfied, give hundred-thousandfold recompense for every dirhem that they spend.
  • O God, do not give the niggards in this world anything but loss upon loss!’” 2225
  • Oh, (there is) many an act of niggardliness that is better than prodigality: do not bestow what belongs to God except by the command of God,
  • That thou mayst gain infinite treasure in return, and that thou mayst not be numbered among the infidels
  • Who were offering camels in sacrifice in order that their swords might prevail against Mustafá.
  • Endeavour to find out the command of God from one who is united (with God): not every heart understands the command of God,
  • As (for example) the slave, the enemy (of God), who did justice (in his own opinion, and) bestowed what belonged to the King upon His enemies who rebelled against Him— 2230
  • In the Qur’án there is warning to the heedless that all their spendings are a (cause of) bitter grief to them—
  • What increase does the equity and justice of this enemy produce in the sight of the King? Banishment and a black countenance (disgrace).
  • The chiefs of Mecca (when) at war with the Prophet offered sacrifice in hope of (Divine) favour.
  • On this account the true believer is saying in his prayer, from fear, “Lead (us) in the right path!”
  • It beseems the generous man thus to give money, (but) verily the generosity of the lover is the surrender of his soul (life). 2235
  • If you give bread for God's sake, you will be given bread (in return); if you give your life for God's sake, you will be given life (in return).
  • If the leaves of this plane-tree drop off, the Creator will bestow on it the provision of leaflessness (spiritual poverty).
  • If because of your liberality no wealth remains in your hand, how should the bounty of God let you be down-trodden?
  • When any one sows, his barn becomes empty (of seed), but there is goodliness in his cornfield;
  • And, if he leaves it (the seed) in the barn and saves it up, weevils and mice and calamities (of time and decay) devour it entirely. 2240
  • This world is negation (of reality): seek (reality) in affirmation (of God). Your form (body) is void (of reality): seek in your essence.
  • Bring the briny bitter (animal) soul to the sword: buy the (heavenly) soul that is like a great sweet river.