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1
806-855

  • Until it came to pass that the (king's) myrmidons were holding back the people, saying, “Do not enter the fire!”
  • The Jew became black-faced (covered with shame) and dismayed; he became sorry and sick at heart,
  • Because the people grew more loving (ardent) in their Faith and more firm in mortification (faná) of the body.
  • Thanks (be to God), the Devil's plot caught him in its toils; thanks (be to God), the Devil saw himself disgraced.
  • That which he was rubbing (the shame he was inflicting) on the faces of those persons (the Christians) was all accumulated on the visage of that vile wretch. 810
  • He who was busy rending the garment (honour and integrity) of the people—his own (garment) was rent, (while) they were unhurt.
  • How the mouth remained awry of a man who pronounced the name of Mohammed, on whom be peace, derisively.
  • He made his mouth wry and called (the name of) Mohammed in derision: his mouth remained awry.
  • He came back, saying, “Pardon me, O Mohammed, O thou to whom belong the (Divine) favours and knowledge (derived) immediately from God.
  • In my folly I was ridiculing thee, (but) I myself was related to ridicule and deserving it.”
  • When God wishes to rend the veil of any one (expose him to shame), He turns his inclination towards reviling holy men. 815
  • And if God wishes to hide the blame of any one, he (that person) does not breathe a word of blame against the blameworthy.
  • When God wishes to help us, He turns our inclination towards humble lament.
  • Oh, happy the eye that is weeping for His sake! Oh, fortunate the heart that is seared for His sake!
  • The end of every weeping is laughter at last; the man who foresees the end is a blessed servant (of God).
  • Wherever is flowing water, there is greenery: wherever are running tears, (the Divine) mercy is shown. 820
  • Be moaning and moist-eyed like the water-wheel, that green herbs may spring up from the courtyard of your soul.
  • If you desire tears, have mercy on one who sheds tears; if you desire mercy, show mercy to the weak.
  • How the fire reproached the Jewish king.
  • The king turned his face to the fire, saying, “O fierce-tempered one, where is thy world-consuming natural disposition?
  • How art thou not burning? What has become of thy specific property? Or has thy intention changed because of our fortune?
  • Thou hast no pity (even) on the fire-worshipper: how (then) has he been saved who does not worship thee? 825
  • Never, O fire, art thou patient: how burnest thou not? What is it? Hast thou not the power?
  • Is this a spell, I wonder, that binds the eye or the mind? How does such a lofty flame not burn?
  • Has some one bewitched thee? Or is it magic, or is thy unnatural behaviour from our fortune?”
  • The fire said: “I am the same, O idolator: come in, that thou mayst feel my heat.
  • My nature and element have not changed: I am the sword of God and by (His) leave I cut. 830
  • The Turcoman dogs fawn at the tent-door before the guest,
  • But if any one having the face of a stranger pass by the tent, he will see the dogs rushing at him like lions.
  • I am not less than a dog in devotion, nor is God less than a Turcoman in life (living power).”
  • If the fire of your nature make you suffer pain, it burns by command of the Lord of religion;
  • If the fire of your nature give you joy, (that is because) the Lord of the Judgment puts joy therein. 835
  • When you feel pain, ask pardon of God: pain, by command of the Creator, is efficacious.
  • When He pleases, pain itself becomes joy; bondage itself becomes freedom.
  • Air and earth and water and fire are (His) slaves: with you and me they are dead, but with God they are alive.
  • Before God, fire is always standing (ready to do His behest), writhing continually day and night, like a lover.
  • If you strike stone on iron, it (the fire) leaps out: ’tis by God's command that it puts forth its foot. 840
  • Do not strike together the iron and stone of injustice, for these two generate like man and woman.
  • The stone and the iron are indeed causes, but look higher, O good man!
  • For this (external) cause was produced by that (spiritual) cause: when did a cause ever proceed from itself without a cause?
  • And those causes which guide the prophets on their way are higher than these (external) causes.
  • That (spiritual) cause makes this (external) cause operative; sometimes, again, it makes it fruitless and ineffectual. 845
  • (Ordinary) minds are familiar with this (external) cause, but the prophets are familiar with those (spiritual) causes.
  • What is (the meaning of) this (word) “cause” (sabab) in Arabic? Say: “cord” (rasan). This cord came into this well (the world) by (Divine) artifice.
  • The revolution of the water-wheel causes the cord (to move), (but) not to see the mover of the water-wheel is an error.
  • Beware, beware! Do not regard these cords of causation in the world as (deriving their movement) from the giddy wheel (of heaven),
  • Lest you remain empty and giddy like the (celestial) wheel, lest through brainlessness you burn like markh wood. 850
  • By the command of God the wind devours (extinguishes) fire: both are drunken with the wine of God.
  • O son, when you open your eyes you will see that from God too are the water of clemency and the fire of anger.
  • Had not the soul of the wind been informed by God, how would it have distinguished (the believers and unbelievers) amongst the people of ‘Ád?
  • The story of the wind which destroyed the people of ‘Ád in the time of (the prophet) Húd, on whom be peace.
  • Húd drew a line round the believers: the wind would become soft (subside) when it reached that place,
  • (Although) it was dashing to pieces in the air all who were outside of the line. 855