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1
3937-3986

  • The returning one is he that comes back to his (native) city, and (fleeing) from the separation (plurality) of Time approaches the Unity.
  • How the stirrup-holder of ‘Alí, may God honour his person, came (to him), saying, “For God's sake, kill me and deliver me from this doom.”
  • “He came back, saying, ‘O‘ Alí, kill me quickly, that I may not see that bitter moment and hour.
  • Shed my blood, I make it lawful to thee, so that my eye may not behold that resurrection’.
  • I said, ‘If every atom should become a murderer and, dagger in hand, go to attack thee, 3940
  • None (of them) could cut from thee the tip of a single hair, since the Pen has written against thee such a line (of doom).
  • But do not grieve: I am intercessor for thee: I am the spirit's master, I am not the body's slave.
  • This body hath no value in my sight: without my body I am the noble (in spirit), the son of the noble.
  • Dagger and sword have become my sweet basil: my death has become my banquet and narcissus-pot.’”
  • He that hamstrings (mortifies) his body in this fashion, how should he covet the Princedom and the Caliphate? 3945
  • Outwardly he strives after power and authority, (but only) that he may show to princes the (right) way and judgement;
  • That he may give another spirit to the Princedom; that he may give fruit to the palm tree of the Caliphate.
  • Explaining that the motive of the Prophet, on whom be peace, in seeking to conquer Mecca and other (places) than Mecca was not love of worldly dominion, inasmuch as he has said “This world is a carcase,” but that on the contrary it was by the command (of God).
  • Likewise the Prophet's struggle to conquer Mecca—how can he be suspected of (being inspired by) love of this world?
  • He who on the day of trial shut his eyes and heart to the treasury of the Seven Heavens,
  • (When) the horizons of all the Seven Heavens were full of houris and genies (who had come) to gaze upon him, 3950
  • Having arrayed themselves for his sake—how indeed should he care for anything except the Beloved?
  • He had become so filled with magnification of God, that even those nearest to God would find no way (of intruding) there.
  • “In Us (in Our unity) is no room for a prophet sent as an apostle, nor yet for the Angels or the Spirit. Do ye, therefore, understand!”
  • He (also) said, “We are má zágh (that is, Our eye did not rove), we are not (looking for carrion) like crows (zágh); We are intoxicated with (enraptured by) the Dyer, we are not intoxicated with the garden (of flowers with their many dyes).”
  • Inasmuch as to the eye of the Prophet the treasuries of the celestial spheres and intelligences seemed (worthless) as a straw, 3955
  • What, then, would Mecca and Syria and ‘Iráq be (worth to him), that he should show fight and longing (to gain possession of them)?
  • (Only) the evil mind which judges by its own ignorance and cupidity will think that of him (impute that motive to him).
  • When you make yellow glass a veil (between your eyes and the sun), you see all the sunlight yellow.
  • Break those blue and yellow glasses, in order that you may know (distinguish) the dust and the man (who is concealed by it).
  • The dust (of the body) has lifted up its head (risen) around the (spiritual) horseman: you have fancied the dust to be the man of God. 3960
  • Iblís saw (only) the dust, and said, “How should this offspring of clay (Adam) be superior to me of the fiery brow?”
  • So long as thou art regarding the holy (prophets and saints) as men, know that that view is an inheritance from Iblís.
  • If thou art not the child of Iblís, O contumacious one, then how has the inheritance of that cur come to thee?
  • “I am not a cur, I am the Lion of God, a worshipper of God: the lion of God is he that has escaped from (phenomenal) form.
  • The lion of this world seeks a prey and provision; the lion of the Lord seeks freedom and death. 3965
  • Inasmuch as in death he sees a hundred existences, like the moth he burns away (his own) existence.”
  • Desire for death became the badge of the sincere, for this word (declaration) was (made) a test for the Jews.
  • He (God) said in the Qur‘án, “O people of the Jews, death is treasure and gain to the sincere.
  • Even as there is desire for profit (in the hearts of the worldly), the desire to win death is better than that (in the eyes of the sincere).
  • O Jews, for the sake of (being held in) honour by men of worth, let this wish be uttered on your tongues.” 3970
  • Not a single Jew had so much courage (as to respond), when Mohammed raised this banner (gave this challenge).
  • He said, “If ye utter this on your tongues, truly not one Jew will be left in the world.”
  • Then the Jews brought the property (tribute in kind) and land-tax, saying, “Do not put us to shame, O Lamp (of the world).”
  • “There is no end in sight to this discourse: give me thy hand, since thine eye hath seen the Friend.”
  • How the Prince of the Faithful, ‘Ali—may God honour his person! said to his antagonist, " When thou didst spit in my face, my fleshly self was aroused and I could no longer act with entire sincerity (towards God): that hindered me from slaying thee." 
  • The Prince of the Faithful said to that youth, “In the hour of battle, O knight, 3975
  • When thou didst spit in my face, my fleshly self was aroused and my good disposition was corrupted.
  • Half (of my fighting) came to be for God's sake, and half (for) idle passion: in God’s affair partnership’ is not allowable.
  • Thou art limned by the hand of the Lord: thou art God's (work), thou art not made by me.
  • Break God’s image, (but only) by God’s command; cast (a stone) at the Beloved’s glass, (but only) the Beloved’s stone.”
  • The fire-worshipper heard this, and a light appeared in his heart, so that he cut a girdle. 3980
  • He said, “I was sowing the seed of wrong: I fancied thee (to be) otherwise (than thou art).
  • Thou hast (really) been the balance (endued) with the (just) nature of the One (God); nay, thou hast been the tongue of every balance.
  • Thou hast been my race and stock and kin, thou hast been the radiance of the candle of my religion.
  • I am the (devoted) slave of that eye-seeking Lamp from which thy lamp received splendour.
  • I am the slave of the the billow of that Sea of Light which brings a pearl like this into view. 3985
  • Offer me the profession of the (Moslem) Faith, for I regard you as the exalted one of the time.”