Rumi's Masnavi - Then it has become certain that Thou exaltest whomso Thou wilt: He (God) said to an earthly creature, “Unfold thy wings.”

Then it has become certain that Thou exaltest whomso Thou wilt: He (God) said to an earthly creature, “Unfold thy wings.”

To the creature of fire He said, “Go, become Iblís: begone under the Seventh Earth with (thy) imposture!

O earthly Adam, go thou above (the star) Suhá; O fiery Iblís, go to (the bottom of) the Earth.

I am not the four temperaments or the first cause, I am ever remaining in (absolute) control. 1625

My action is uncaused and upright (independent): I have (the power of) predetermination, (I have) no cause, O infirm one.

I alter My custom at the time (I choose): at the time (I will) I lay the dust (that rises) in front.

I say to the sea, ‘Hark, be full of fire!’ I say to the fire, ‘Go, be a rose-garden!’

I say to the mountain, ‘Be light as wool!’ I say to heaven, ‘Be rent asunder before the eye!’

I say, ‘O sun, be joined to the moon!’ I make them both like two black clouds. 1630

We make dry the fountain of the sun: by Our art We turn into musk the fountain of blood.”

Sun and moon (shall be) like two black oxen: God will fasten a yoke upon their necks.

How a philosopher showed disbelief at the recitation of (the text), “if your water shall have sunk into the ground.”

A teacher of Qur’án-recitation was reading from the page of the Book, “(if) your water (shall have) sunk into the ground: (that is, if) I stop the water from (reaching) the spring,

And hide the water in the depths, and make the springs dry and a place of drought,

Who shall bring the water to the spring again except Me who have no like, the Gracious, the Glorious?” 1635

A contemptible philosopher and logician was passing beside the school at that moment.

When he heard the verse (of the Qur’án), he said in disapproval, “We bring the water (back) with a mattock;

With strokes of the spade and (with) the sharpness of the axe we bring the water up from below.”

At night he fell asleep and saw (in dream) a lion-hearted man (who) gave (him) a blow on the face and blinded both his eyes,

And said, “O wretch, if you are speaking the truth, bring up some light with an axe from these two springs of vision.” 1640

At (dawn of) day he jumped up and found (he had) two blind eyes: from both his eyes the overflowing light had vanished.

If he had moaned and asked pardon (of God), the departed light would have appeared (again) through (God's) kindness;

But (the power of) asking pardon, also, is not in (our) hands: the savour of repentance is not the dessert of every inebriate.

The wickedness of (his) actions and the disastrousness of (his) denial (of the Truth) had barred the way of repentance to his heart.

His heart became in hardness as the face of a rock: how should repentance cleave it for sowing? 1645

Where is one like Shu‘ayb, that by prayer he may make the mountain earth (fit) for sowing?

Through the supplication and (firm) belief of that Friend (Abraham) the thing that was hard and impossible became possible.

Or, (to give another example), through the Muqawqis' begging the Prophet a stony ground became a goodly cornfield.

So, contrariwise, a man's disbelief turns gold into copper and peace into war.

This falseness draws after it an evil transformation: it turns ground capable (of tillage) into stones and pebbles. 1650

Nor is it granted to every heart to fall down in prayer: the wages of (Divine) mercy are not the (allotted) portion of every hireling.

Beware! Do not commit crime and sin in reliance on (the thought), “I will repent and come to (take) refuge (with God).”

For (true) repentance, there must needs be a glow (of inward feeling) and a flood (of tears): (such) lightning and clouds are the condition indispensable to repentance.

There must needs be fire and water (rain) for the fruit: clouds and lightning are necessary for this accomplishment.

Until there is the lightning of the heart and the rain-clouds of the two eyes, how shall the fire of (Divine) menace and wrath be allayed? 1655

How shall the herbage grow, (the herbage) of the delight of union (with God)? How shall the fountains of clear water gush forth?

How shall the rose-beds tell their secret to the garden? How shall the violet make an engagement with the jasmine?

How shall a plane-tree open its hands (spread its leaves) in prayer? How shall any tree toss its head in the air (of love-desire)?

How shall the blossoms begin to shake out their sleeves full of largesse in the days of Spring?

How shall the cheeks of the anemone flame like blood? How shall the rose bring gold out of its purse? 1660

How shall the nightingale come and smell the rose? How shall the dove say “coo, coo,” as one that seeks?

How shall the stork utter with (all) its soul the cry lak, lak? What is (the meaning of) lak? (It means) “Thine is the kingdom, O Thou whose help is invoked.”

How shall the earth show forth the secrets of its inmost mind? How shall the garden become radiant without the sky?

Whence have they fetched those garments (fair qualities)? (They have derived) all of them from One who is Bounteous and Merciful.

Those graces are the signs of a Witness: they are the footprints of a man devoted to (God's) service. 1665

(None but) that person that has seen the King is gladdened by the sign; when one has not seen Him, there is no recognition.

The spirit of that one who at the time of Am not I (your Lord)? saw his Lord and became beside himself and intoxicated—

He (that spirit) knows the scent of the wine because he drank it (before); when he has not drunk it, how can he scent it?

For Wisdom is like a stray camel: like a go-between, it guides (those who find and recognise it) to (the presence of) kings.

You behold in dream a person of pleasing countenance, who gives you a promise and a sign 1670

That your desire will come to pass; here is the sign—such and such a person will meet you to-morrow.