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1
2650-2699

  • So that the angels became beside themselves (in amazement) at his teaching, and gained from his glorification (of God) a holiness other (than they possessed before). 2650
  • The revelation that appeared to them from Adam was not (contained) in the amplitude of their heavens.
  • In comparison with the spaciousness of the range of that pure spirit (Adam), the expanse of the seven heavens became narrow.
  • The Prophet said that God has said, ‘I am not contained at all in “high” and “low” (spatial dimensions);
  • I am not contained in earth or heaven or even in the empyrean—know this for certain, O noble one;
  • (But) I am contained in the true believer's heart: oh, how wonderful! If thou seekest Me, search in those hearts.’ 2655
  • He (God) said (also), ‘Enter among My servants, thou wilt meet with a Paradise (consisting) of vision of Me, O God-fearing one.’
  • The empyrean, notwithstanding its wide (far-extending) light, when it beheld that (spirit of Adam), was confounded.
  • Truly, the magnitude of the empyrean is very great, but who (what) is form when reality has arrived?
  • Every angel was saying (to Adam), ‘Before this (time) we had a friendship (with thee) on the face of the earth.
  • On the earth we were sowing the seed of service (worship): we were marveling at that connexion, 2660
  • Marvelling what connexion we had with this dust, inasmuch as our nature is of heaven.
  • (We said), Why (this) friendship in us, who are light, with darkness? How can light live with darkness?
  • O Adam, that friendship was owing to the scent of thee, because earth was the woof and warp of thy body.
  • From this place (the earth) thy earthly body was woven, in this place thy pure light was found.
  • This (light) that our souls have obtained from thy spirit shone erstwhile from the dust. 2665
  • We were in the earth, and heedless of the earth, heedless of the treasure that lay buried there.
  • When He (God) bade us journey from that place of abode our palates were soured (we were bitterly grieved) by the change,
  • So that we were arguing (and saying), ‘O God, who will come in our stead?
  • Wilt Thou sell the splendour of the praise with which we glorify and magnify Thee for babble and palaver?’
  • The decree of God spread for us the carpet (of indulgence), (and He said), ‘Speak ye, in the way of boldness 2670
  • (And) without fear, whatever comes upon your tongues, like only children with their father;
  • For what if these words (of yours) are unseemly? My mercy likewise is prior (superior) to My wrath.
  • In order to manifest this priority, O angel, I will put in thee incitement to perplexity and doubt,
  • That thou mayst speak and I not take offence at thee, (so that) none who denies My clemency may dare to utter a word.
  • Within My (infinite) clemency (the clemencies of) a hundred fathers and a hundred mothers at every moment are born and vanish. 2675
  • Their clemency is (but) the foam of the sea of My clemency: the foam comes and goes, but the sea is (always) there.’’
  • What indeed shall I say? Compared with that pearl (Divine clemency) this oyster-shell (human clemency) is naught but the foam of the foam of the foam of foam.
  • By the truth of that foam, by the truth of that pure sea, (I swear) that these words (of mine) are not (meant to make) trial of thee and are not vain.
  • They are from (inspired by) love and sincerity and humbleness, (I swear) by the truth of that One to whom I turn.
  • If this affection (which I am showing) seems to thee a trial, do thou for one moment put the (supposed) trial (of thee) to the test. 2680
  • Do not hide thy secret (but reveal it), in order that mine may be revealed: command anything that I am able to do.
  • Do not hide thy heart (but reveal it), in order that mine may be revealed and that I may accept whatever I am capable of (performing).
  • How shall I do? What remedy is in my power? Look what a plight my soul is in.”
  • How the wife specified to her husband the way to earn daily bread and how he accepted (her proposal).
  • The wife said, “A sun has shone forth, a (whole) world has received light from him—
  • The Vicar of the Merciful (God), the Khalífa of the Creator: through him the city of Baghdád is (gay and happy) as the season of spring. 2685
  • If thou gain access to that King, thou wilt become a king: how long wilt thou go after every (kind of) misfortune?”
  • Companionship with kings is like the Elixir: indeed, how is an Elixir like (to be compared with) their looks (of favour)?
  • The eye of Ahmad (Mohammed) was cast upon an Abú Bakr: he by a single act of faith became a Siddíq.
  • Said the husband, “How should I go to meet the King? How should I go to him without a pretext?
  • I must have some reference or device: is any handicraft right (possible) without tools? 2690
  • As (to mention a similar case) the famous Majnún, when he heard from some one that Laylá was a little unwell,
  • Cried, ‘Ah, how shall I go (to her) without a pretext? And if I fail to visit her when she is ill, how (wretched) shall I be!
  • Would that I were a skilled physician! I would have gone on foot to Laylá first of all (before any one else).’
  • God said to us, ‘Say, Come ye,’ in order to signify to us the (means of) vanquishing our feeling of shame.
  • If bats had sight and means (ability to bear the sunshine), they would fly about and enjoy themselves by day.” 2695
  • The wife said, “When the gracious King goes into the field (maydán), the essence of every lack of means (inability) becomes a means (ability),
  • Because the means (ability) is (involves) pretension and self-existence: the (pith of the) matter lies in lack of means (inability) and non-existence.”
  • “How,” said he, “should I do business without means, unless I make it manifest that I (really) have no means?
  • Therefore I must needs have attestation of my want of means, that the King who wants naught may take pity on me.