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2
2622-2671

  • They cut my navel in (predestined me from birth to) love of Him: they sowed love of Him in my heart.
  • I have seen good days from Fortune: I have drunk the water of (Divine) Mercy in (my) spring-time.
  • Was it not the hand of His bounty that sowed me? Was it not He that raised me up from non-existence?
  • Oh, many is the time I have received kindness from Him and walked in the rose-garden of (His) approval. 2625
  • He would lay the hand of mercy on my head, He would open (let flow) from me the fountains of grace.
  • Who found milk for me in the season of my infancy? Who rocked my cradle? He.
  • From whom did I drink milk other than His milk? Who nourished me except His providence?
  • The disposition which has entered with the milk into (their) being—how can it be discharged (expelled) from folk?
  • If the Sea of Bounty has given (me) a rebuke, (yet) how have the doors of Bounty been shut? 2630
  • Giving and grace and favour are the fundamental substance of His coin: wrath is (only) as a speck of alloy on it.
  • He made the world for kindness' sake: His sun caressed the motes (in its beams).
  • If separation (from Him) is big with His wrath, ’tis for the sake of knowing the worth of union with Him,
  • So that separation from Him may give the soul chastisement, (and that) the soul may know the value of the days of union.
  • The Prophet has declared that God said, ‘My purpose in creating was to do good: 2635
  • I created to the intent that they (My creatures) might draw some gain from Me, and that they might smear their hands with My honey;
  • Not to the end that I might draw some gain (from them), and that I might tear off a coat from one (who is) naked.’
  • During the short while since He drove me from His presence, mine eye hath remained (fixed) upon His beauteous face;
  • (And my thought has always been), ‘Such wrath from such a face! Oh, wonderful!’ (whereas) every one (else) has become occupied with (considering) the (secondary) cause (His wrath).
  • I do not look at the cause (His wrath), which is temporal, inasmuch as the temporal (only) produces something temporal (like itself). 2640
  • I am regarding (His eternally) precedent mercy: whatsoever is temporal I rend in twain.
  • Grant that my declining to worship (Adam) was from envy; (yet) that envy arises from love (of God), not from denial (of obedience to His command).
  • ’Tis certain, all envy arises from love, (for fear) lest another become the companion of the beloved.
  • Brooding jealousy is the necessary consequence of love, just as saying ‘Live long!’ must follow the sneeze.
  • Since there was no play but this on His board, and He said, ‘Play,’ what more can I do? 2645
  • I played the one play (move) that there was, and cast myself into woe.
  • Even in woe I am tasting His delights: I am mated by Him, mated by Him, mated by Him!
  • How shall any one, O noble sir, in (this world of) six directions deliver himself from the shashdara (the place with six doors)?
  • How shall the part of the six escape from the whole of the six, especially when the Unconditioned sets it wrong?
  • Whoever is in the six is in the fire; (only) He that is the creator of the six will deliver him. 2650
  • Truly, whether it be infidelity or faith in Him (to which he is predestined), he is the hand-loom (instrument) of the Lord and belongs to Him.”
  • How Mu‘áwiya again exposed the deceitfulness of Iblís.
  • The Amír said to him, “These things are true, but your share in these things is wanting.
  • You have waylaid hundreds of thousands like me: you have made a hole and have come into the treasure-house.
  • You are fire and naphtha: you are fire: I cannot help being burned by you. Who is there whose raiment is not torn to pieces by your hand?
  • Inasmuch as it is your nature, O fire, to be a cause of burning, there is no help but you must burn something. 2655
  • This is God's curse (on you), that He makes you burn (things) and makes you the master of all thieves.
  • You have spoken with God and heard (Him speak) face to face: what should I be (able to do) before your deceit, O enemy?
  • Your stock of knowledge is like the sound of (the fowler's) whistle: it is the cry of birds, but it is bird-ensnaring.
  • That (whistle) has waylaid myriads of birds, the bird (in each case) being duped (by the fancy) that a friend is come.
  • When it hears in the air the sound of the whistle, it comes (down) from the air and is made captive here. 2660
  • Through your deceit the people of Noah are in lamentation: they have hearts charred and bosoms (torn) to shreds.
  • You gave ‘Ád in this world to the wind (of destruction): you cast (them) into torment and sorrows.
  • Through you was the stoning of the people of Lot: through you were they sunk in the black rain-water.
  • Through you was the brain of Nimrod crumbled, O you that have raised thousands of turmoils!
  • Through you the intelligence of Pharaoh, the acute and sage, became blinded, (so that) he found no understanding. 2665
  • Through you also Bú Lahab became an unworthy one; through you also Bu ’l- Hakam became a Bú Jahl.
  • O you that on this chessboard, for the sake of remembrance, have checkmated hundreds of thousands of masters,
  • O you by whose difficult attacking moves (our) hearts have been burned and your (own) heart has been blackened,
  • You are the sea of cunning, (and all) the creatures (are but) a drop: you are like a mountain and (we) simple ones (are but) a mote.
  • Who shall escape from your cunning, O adversary? We are drowned in the flood, except them that are protected (by God). 2670
  • By you many a fortunate star has been burned: by you many an army and host have been scattered.”
  • How Iblís again replied to Mu‘áwiya.