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3794-3843

  • I am not a straw, I am a mountain of forbearance and patience and justice: how should the fierce wind carry off the mountain?”
  • That which is removed from its place by a wind is rubbish, for indeed the contrary winds are many. 3795
  • The wind of anger and the wind of lust and the wind of greed swept away him that performed not the (ritual) prayers.
  • “I am a mountain, and my being is His building; and if I become like a straw, my wind (the wind that moves me) is recollection of Him.
  • My longing is not stirred save by His wind; my captain is naught but love of the One.
  • Anger is king over kings, and to me it is a slave: even anger I have bound under the bridle.
  • The sword of my forbearance hath smitten the neck of my anger; the anger of God hath come on me like mercy. 3800
  • I am plunged in light although my roof is ruined; I have become a garden although I am (styled) Bú Turáb (the father of dust).
  • Since a motive (other than God) entered (my heart) in the (holy) war, I deemed it right to sheathe my sword,
  • That my name may be he loves for God's sake, that my desire may be he hates for God's sake,
  • That my generosity may be he gives for God's sake, that my being may be he withholds for God's sake.
  • My stinginess is for God's sake, my bounty is for God's sake alone: I belong entirely to God, I do not belong to any one (else); 3805
  • And that which I am doing for God's sake is not (done in) conformity, it is not fancy and opinion, it is naught but intuition.
  • I have been freed from effort and search, I have tied my sleeve to the skirt of God.
  • If I am flying, I behold the place to which I soar; and if I am circling, I behold the axis on which I revolve;
  • And if I am dragging a burden, I know whither: I am the moon, and the Sun is in front of me as the guide.”
  • There is no means (possibility) of communicating more than this to the people: in the river there is no room for the Sea. 3810
  • I speak low according to the measure of (their) understandings: ’tis no fault, this is the practice of the Prophet.
  • “I am free from self-interest: hear the testimony of a freeman, for the testimony of slaves is not worth two barleycorns.”
  • In the religious law the testimony of a slave has no value at the time of litigation and judgement.
  • (Even) if thousands of slaves bear witness on thy behalf, the law does not assign to them the weight of a straw.
  • In God's sight the slave of lust is worse than menials and slaves brought into servitude, 3815
  • For the latter becomes free at a single word from his master, while the former lives sweet but dies exceedingly bitter.
  • The slave of lust hath no (means of) release at all except through the grace of God and His special favour.
  • He has fallen into a pit that has no bottom, and that is his (own) sin: it is not (Divine) compulsion and injustice.
  • He has cast himself into such a pit that I find no rope capable of (reaching) its bottom.
  • I will make an end. If this discourse go further, not only hearts but rocks will bleed. 3820
  • (If) these hearts have not bled, ’tis not because of (their) hardness, ’tis (because of) heedlessness and preoccupation and ill-fatedness.
  • They will bleed one day when blood is no use to them: do thou bleed at a time when (thy) blood is not rejected.
  • Inasmuch as the testimony of slaves is not accepted, the approved witness is he that is not the slave of the ghoul (of sensuality).
  • (The words) We have sent thee as a witness came in the Warning (the Qur’án), because he (the Prophet) was entirely free from (creaturely) existence.
  • “Since I am free, how should anger bind me? Nothing is here but Divine qualities. Come in! 3825
  • Come in, for the grace of God hath made thee free, because His mercy had the precedence over His wrath.
  • Come in now, for thou hast escaped from the peril: thou wert a (common) stone, the Elixir hath made thee a jewel.
  • Thou hast been delivered from unbelief and its thorn-thicket: blossom like a rose in the cypress-garden of Hú (God).
  • Thou art I and I am thou, O illustrious one: thou wert ‘Alí— how should I kill ‘Alí?
  • Thou hast committed a sin better than any act of piety, thou hast traversed Heaven in a single moment.” 3830
  • Very fortunate (was) the sin which the man committed: do not rose-leaves spring from a thorn?
  • Was not the sin of ‘Umar and his attempt on (the life of) the Prophet leading him to the gate of acceptance?
  • Was not Pharaoh because of the magic of the magicians drawing them (to himself), and did not (spiritual) fortune come to their aid?
  • Had it not been for their magic and denial (of Moses), who would have brought them to rebellious Pharaoh?
  • How would they have seen the rod and the miracles? Disobedience (to God) became obedience, O disobedient people. 3835
  • God hath smitten the neck of despair, inasmuch as sin has become like obedience.
  • Since He changes evil acts (into good), He makes it (the disobedience) an act of obedience in despite of slanderers (devils).
  • By this (mercy of God) the stoned (accursed) Devil is driven away and bursts with envy and is cloven asunder.
  • He strives to foster a sin (in us) and by means of that sin bring us into a pit;
  • When he sees that the sin has become an act of obedience (to God), there comes round for him an unblest hour. 3840
  • “Come in! I open the door to thee. Thou spattest (on me) and I give thee a present.
  • Such things I am giving to the doer of iniquity: (thou seest) in what fashion I lay my head before the left foot.
  • What then do I bestow on the doer of righteousness? Know thou, (I bestow) treasures and kingdoms everlasting.
  • How the Prophet, on whom be peace, said in the ear of the stirrup-holder of the Prince of the Faithful ‘Alí, may God honour his person, “I tell thee, ‘Alí will be slain by thy hand.”