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2
3342-3391

  • Why are you speaking evil of pure good? Beware, deem not that lowness (vilifying the saints) to be eminence!
  • What is evil? The needy, despicable copper. Who is the Shaykh? The infinite elixir.
  • If the copper was incapable (of being transmuted) by the elixir, (yet) the elixir was never turned into copper by the copper.
  • What is evil? A rebel that works like fire. Who is the Shaykh? The very Seal of Eternity. 3345
  • Fire is always terrified by water. When was water ever afraid of being set aflame?
  • You are observing defects on the face of the moon: you are picking thorns in a Paradise.
  • Picker of thorns, if you go into Paradise, you will find there no thorn but yourself.
  • You are covering a sun with a sod: you are seeking flaws in a perfect full-moon.
  • A sun which shines throughout the world––how shall it be hidden for the sake of a bat? 3350
  • Sins are made sinful by the disapproval of Pírs; mysteries are made mysterious by their jealousy.
  • If you are far (aloof in spirit from the saints), at any rate be joined (with them) through (paying) respect (to them): be alert and active in (showing) penitence,
  • (In the hope) that a breeze may be coming to you from that way (quarter). Why do you shut off the water of mercy by (your) enviousness?
  • Though you are far aloof, at (that) distance wag your tail (ingratiate yourself with them): wherever ye be, turn your faces (thither).
  • When an ass falls in mire through (going at) a rapid pace, he moves incessantly for the purpose of rising. 3355
  • He does not make the place smooth (and comfortable) to stay in: he knows that it is not the place where he should live.
  • Your sense has been less than the sense of the ass, for your heart has not recoiled from these clods of mud.
  • You interpret (some canonical text) as an indulgence (authorising you to stay) in the mud, since you are not willing to tear your heart from it.
  • (You say), “This is allowable for me: I am under compulsion. God in His kindness will not chastise a helpless one (like me).”
  • Indeed He has (already) chastised you, (but) like the blind hyena from self-deception you do not see the chastisement. 3360
  • They (the hunters) are saying, "The hyena is not in this place; look for him outside, for he is not in the cave."
  • If the enemy had known of me, how should he have exclaimed, "Where is that hyena'?"
  • The statement of a certain individual that God most High would not punish him for sin, and Shu‘ayb’s answer to him.
  • In the time of Shu‘ayb a certain man was saying, “God hath seen many a fault from me.
  • How many sins and trespasses hath He seen me commit! And (still), God in His kindness does not punish me.” 3365
  • In answer to him God most High by the mysterious way spoke clearly into the ear of Shu‘ayb,
  • Saying, “(Tell him), Thou hast said, ‘How many sins have I committed! And (still) God in His kindness hath not punished me for my trespasses.’
  • Thou art saying the opposite and reverse (of the truth), O fool, O thou that hast abandoned the road and taken to the wilderness!
  • How oft, how oft do I chastise thee, and thou unaware! Thou art lying (bound) in chains from head to foot.
  • Thy rust, coat on coat, O black pot, hath marred the visage of thy heart. 3370
  • Layers of rust have collected upon thy heart, so that it hath become blind to (the spiritual) mysteries.”
  • If that smoke should beat upon a new pot, the traces of it would show, though it were (only as much as) a barley-corn,
  • Because everything is made manifest by (its) contrary: upon a white object the black becomes conspicuous;
  • (But) when the pot has been blackened, then after this who will at once perceive the effect of the smoke upon it?
  • The ironsmith who is an Ethiopian—the smoke is of the same colour as his face; 3375
  • The Greek who does the work of an ironsmith—his face, from gathering smoke, becomes piebald (spotted with black).
  • Therefore he will quickly recognise the effect of sin, so that he will soon lament (and) say, “O God!”
  • (But) when he persists (in sin) and makes a practice of evil, and puts dust in the eye of meditation,
  • He thinks of penitence no more: that sin becomes so sweet to his heart that (in the end) he comes to be without the Faith (he turns infidel).
  • That repenting and (crying) “O Lord!” are gone from him: fivefold rust has settled on the mirror (of his heart). 3380
  • The coats of rust have began to eat his iron (mirror): the rust has begun to lessen its sheen.
  • When you write upon white paper, that writing may be read at sight.
  • When you write script over that which has been (already) written, it is not understood: the reading of it will be erroneous;
  • For that (second) blackness has fallen (been made) upon blackness; (hence) both scripts have become obscure and have given no meaning.
  • And if you write a third time on the top of it, then you make it black as a soul full of wickedness. 3385
  • What help is there, then, but (to take) refuge with (God) the Helper? Despair is copper, and the elixir for it is (God's) regard.
  • Lay your despairs before Him, that ye may escape from irremediable pain.
  • When Shu‘ayb had told him these deep sayings, at that breath of the spirit roses blossomed in his heart.
  • His soul hearkened to the inspiration from Heaven; he said, (however), “If He hath punished me, where is the sign?”
  • He (Shu‘ayb) cried, “O Lord, he rebuts me, he seeks the sign of that punishment.” 3390
  • He (God) said, “I am the Coverer (of sins): I will not tell his secrets, (I will give) but one indication for the sake of trying him.