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2
1431-1480

  • Saying, “Perchance he does this purposely, or there is some (deep) wisdom (in it): he is an exemplar and a shining light in this religion.
  • Far, far be it from his sea-like (profound) intelligence that madness should prompt him to folly!
  • God forbid, in view of the perfection of his (spiritual) attainments, that the cloud of sickness should cover his moon!
  • He has gone into the house (and taken refuge) from the wickedness of the vulgar: he has become mad on account of the infamy of the sane.
  • From (feeling) the disgrace of the dull body-serving intellect, he has purposely gone and become mad, 1435
  • Saying, ‘Bind me fast and with the tail of a cow smite me on head and back, and do not dispute this (matter),
  • That from the stroke of the part (of the cow) I may gain life, as the murdered man (gained life) from the cow of Moses, O trusty ones;
  • That I may be made happy by the stroke of a part of the cow; (that I may) become well (whole), as (in the case of) the murdered man and the cow of Moses’.”
  • The murdered man was revived by the stroke of the cow's tail: he became pure gold (in spirit), even as copper (is transmuted) by the elixir.
  • The murdered man sprang up and told the secrets: he revealed that bloodthirsty gang. 1440
  • He said plainly, “I was killed by these people who are now disturbed (with anger) in contending against me.”
  • When this gross body is killed, the essence that knows (spiritual) secrets is brought to life.
  • Its spirit beholds Paradise and Hell-fire and discerns all the mysteries.
  • It reveals the devilish murderers, it reveals the snare of deceit and guile.
  • To kill the cow (the fleshly soul) is the stipulation of (imposed by) the (Súfí) Path, in order that the spirit may be restored to consciousness by the stroke of her tail. 1445
  • Kill most quickly the cow, your fleshly soul, so that the hidden spirit may become alive and conscious.
  • Resumption of the story of Dhu ’l-Nún, may God sanctify his spirit!
  • When those persons arrived near him, he shouted, “Hey, who are ye? Take care!”
  • They said respectfully, “We are some of thy friends: we have come hither in devotion to ask after thee.
  • How art thou, O Sea of manifold intelligence? What aspersion on thy intelligence is this (alleged) madness?
  • How should the smoke of the bath-stove attain unto the Sun? How should the ‘Anqá be crushed by the crow? 1450
  • Do not withhold (the truth) from us: explain this matter; we are lovers (of thee): do not behave to us in this fashion.
  • One ought not to drive lovers away or dupe them by mask and false pretence.
  • Communicate the secret, O King: do not hide thy face in the cloud, O Moon!
  • We are loving and true and with wounded (bleeding) hearts: in the two worlds we have fixed our hearts on thee (alone).”
  • He began (to use) foul words and bad names recklessly: he spoke gibberish like madmen. 1455
  • He jumped up and let fly stones and sticks; the whole party fled for fear of blows.
  • He laughed loudly and tossed his head (in scorn). “Look,” said he, “at the vain bluster of these friends!
  • See the friends! Where is the sign of (true) friends? To (true) friends pain is as (dear as) life.”
  • How should a friend turn aside from the pain inflicted by his friend? Pain is the kernel, and friendship is (only) as the husk to it.
  • Has not joy in tribulation and calamity and suffering become the sign of (true) friendship? 1460
  • A friend is like gold, tribulation is like the fire: the pure gold is glad in the heart of the fire.
  • How Luqmán's master tested his sagacity.
  • (Was it) not (the case) that (this happened) to Luqmán, who was a pure (unselfish) slave, and day and night was brisk in service?
  • His master used to prefer him (to all others) in the work (of service) and deem him better than his own sons,
  • Because Luqmán, though he was slave-born, was the master (of himself) and was free from sensual desire.
  • A certain king said to the Shaykh (spiritual Director) in conversation, “Ask me to bestow some bounty upon thee.” 1465
  • He answered, “O King, are not you ashamed to say such a thing to me? Come higher!
  • I have two slaves, and they are vile, and those two are rulers and lords over you.”
  • Said the King, “What are those two? This is a mistake.” He replied, “The one is anger and the other is lust.”
  • Regard as a king him that is unconcerned with kingship, him whose light shines forth without moon or sun.
  • (Only) that one whose essence is the treasury (of spiritual truths) possesses the treasury: (only) he that is an enemy to (his own) existence possesses (real) existence. 1470
  • Luqmán's master (was) like a master outwardly; in reality he was a slave, and Luqmán was his master.
  • In the topsy-turvy world there is many a one of this (kind): a pearl is less than a straw in their sight.
  • Every desert has been named mafáza (place of safety): a name and specious form has ensnared their understanding.
  • In the case of one class of people, the dress makes (a man) known: (if he is dressed) in a qabá, they say that he belongs to the vulgar.
  • In the case of one class of people (the distinguishing mark is) the hypocritical appearance of asceticism; (but) light is needed, that (any one) may be a spy on asceticism (and detect its true character). 1475
  • Light is needed, (a light) purged of cant and noxiousness, that he may know a man without (the evidence of) deed or word,
  • And enter into his heart by way of the intellect, and behold his real state and not be confined to tradition.
  • The chosen servants of (God) the Knower of things unseen are, in the spiritual world, the spies on hearts.
  • He (such a one) enters within the heart like a fancy: the mystery of the (real) state is unveiled to him.
  • In the body of the sparrow what power and faculty is there that is hidden from the intellect of the falcon? 1480