English    Türkçe    فارسی   

2
3574-3623

  • If at midnight I say, “I am near you: come now, be not afraid of the night, for I am your kinsman,”
  • These two assertions are to you reality, since you recognise the voice of your own relative. 3575
  • Nearness and kinship were (only) two assertions, but both (of them) were reality to the good understanding.
  • The proximity of the voice gives him (the hearer) testimony that these words spring from a near friend;
  • Moreover, (his) delight at (hearing) the voice of his kinsman has borne witness to the truthfulness of that dear relative.
  • Again, the uninspired fool who in his ignorance does not know a stranger's voice from a kinsman's—
  • To him his (the speaker's) words are (mere) assertion: his ignorance has become the source of his disbelief; 3580
  • (But) to him of keen insight, within whom are the (spiritual) lights, the very nature of this voice was just the (immediate evidence of its) reality.
  • Or (for example) one whose mother-tongue is Arabic says in Arabic, “I know the language of the Arabs.”
  • The very fact of his speaking in Arabic is (evidence of) the reality (of his assertion), although his saying (that he knows) Arabic is (only) an assertion.
  • Or a writer may write on a piece of paper, “I am a writer and a reader, and I am a most accomplished person.”
  • Although this written (statement) itself is a (mere) assertion, still the script is evidence of the reality (of the assertion). 3585
  • Or a Súfí may say, “Last night, while asleep, you saw some one with a prayer carpet on his shoulder.
  • That was I; and what I said to you in the dream, whilst you slumbered, in explanation of clairvoyance—
  • Give ear (to it), put it in your ear like an ear-ring: make those words (of mine) your mind's guide.”
  • When you recollect the dream, these words (of his) are (as real to you as) a new miracle or old gold.
  • Although this seems to be (mere) assertion (on his part), yet the soul of the dreamer says, “Yes, (it is true).” 3590
  • Therefore, since Wisdom is the faithful believer's stray camel, he knows it with certainty, from whomsoever he has heard it;
  • And when he finds himself absolutely in front of it, how should there be doubt? How should he mistake it?
  • When you say to a thirsty man, “Make haste! there is water in the cup: take the water at once,”
  • Will the thirsty man say in any event?—“This is (mere) assertion: go from my side, O pretender! Get thee far away!
  • Or (else) produce some testimony and proof that this is of aqueous kind and consists of the water that runs from a spring. 3595
  • Or (suppose that) a mother cries to her suckling babe, “Come, I am mother: hark, my child!”—
  • Will the babe say?—“O mother, bring the proof (of it), so that I may take comfort in thy milk.”
  • When in the heart of any community there is savour (spiritual perception) from God, the face and voice of the prophet are (as) an evidentiary miracle.
  • When the prophet utters a cry from without, the soul of the community falls to worship within,
  • Because never in the world will the soul's ear have heard from any one a cry of the same kind as his. 3600
  • That stranger (the soul), by immediate perception of the strange (wondrous) voice, has heard from God's tongue (the words), “Verily I am near.”
  • How Yahyá, on whom be peace, in his mother's womb bowed in worship to the Messiah (Jesus), on whom be peace.
  • The mother of Yahyá, before disburdening herself (of him), said in secret to Mary,
  • “I see (it) with certainty, within thee is a King who is possessed of firm purpose and is an Apostle endowed with knowledge (of God).
  • When I happened to meet thee, my burden (the unborn child) bowed in worship, O intelligent one.
  • This embryo bowed in worship to that embryo, so that pain arose in my body from its bowing.” 3605
  • Mary said, “I also felt within me a bowing performed by this babe in the womb.”
  • On raising a difficulty as to this story.
  • The foolish say, “Cancel this tale, because it is false and erroneous.
  • Because Mary at the time of her delivery was far away both from strangers and kinfolk.
  • Until that woman of sweet address was delivered outside of the town, she indeed came not into it.
  • When she had given birth to him, she then took him up in her lap and carried him to her kinsfolk. 3610
  • Where did the mother of Yahyá see her to speak these words to her about what had happened?”
  • The answer to the difficulty.
  • Let him (the objector) know that to one who receives ideas (from God) all that is absent in the world is present.
  • To Mary, the mother of Yahyá would appear present, though she was far from her (bodily) sight.
  • One may see a friend (even) with eyes shut, when one has made the skin (the bodily envelope) a lattice (to let in spiritual ideas).
  • And if she saw her neither from without nor from within, take the (essential) meaning of the story, O imbecile! 3615
  • Not like him who had heard (some) fables, and like sh stuck to the (literal) shape of them,
  • So that he would say, “How should Kalíla, having no language, hear words from Dimna who had no power of expression?
  • And (even) if they knew each other's accents, how should man understand it (their talk), (since it was) without any articulation?
  • How did Dimna become a messenger between the lion and the ox, and cajole them both with his palaver?
  • How did the noble ox become the vizier of the lion? How was the elephant terrified by the reflection of the moon? 3620
  • This Kalíla and Dimna is entirely fiction, or else how has the stork a quarrel with the crow?”
  • O brother, the story is like a measure: the real meaning in it resembles grain (in the measure).
  • The man of intelligence will take the grain of meaning: he will not pay any regard to the measure, (even) if it is removed (altogether).