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3
4101-4150

  • I am unafraid (of death), like the Ismá‘ílís; nay, like Ismá‘íl (Ishmael) I am free from (care for my) head.
  • I am done with pomp and ostentation. ‘Say, come ye’: He (the Beloved) said to my soul, ‘Come.’”
  • The Prophet has said that one who feels sure of the recompense will give generously beforehand.
  • Whoever sees a hundred compensations for the gift will at once give away the gift with this object (in view).
  • All have become tied (to their business) in the bazaar (this world), to the end that when (the chance of) gain occurs they may give their money. 4105
  • With gold in their money-bags, they are seated expectantly (in the hope) that the gain may come and that he who persists (in waiting) may begin to squander (his gold).
  • When he sees a piece of merchandise exceeding (his own) in profit, his fondness for his own goods becomes chilled;
  • (For hitherto) he has remained enamoured of those, because he perceived no profit and advantage superior to his own goods.
  • Similarly, (in the case of) knowledge and accomplishments and trades: (a man is engrossed with them) since he has not seen (anything) superior to them in excellence.
  • Whilst nothing is better than life, life is precious; when a better appears, the name of life becomes a slippery (futile) thing. 4110
  • The lifeless doll is as (dear as) life to the child until he has grown up to manhood.
  • This imagination and fancy are (like) the doll: so long as you are (spiritually) a child, you have need of them;
  • (But) when the spirit has escaped from childishness, it is in union (with God): it is done with sense-perception and imagination and fancy.
  • There is no confidant (familiar with this mystery), that I should speak without insincerity (reserve). I will keep silence, and God best knoweth the (true) accord.
  • The goods (of this world) and the body are snow melting away to naught; (yet) God is their purchaser, for God hath purchased. 4115
  • The snows seem to you better than the price, because you are in doubt: you have no certainty (no sure faith),
  • And in you, O contemptible man, there is this marvellous opinion that does not fly to the garden of certainty.
  • O son, every opinion is thirsting for certainty and emulously flapping its wings (in quest thereof).
  • When it attains to knowledge, then the wing becomes a foot, and its knowledge begins to scent certainty,
  • For in the tested Way knowledge is inferior to certainty, but above opinion. 4120
  • Know that knowledge is a seeker of certainty, and certainty is a seeker of vision and intuition.
  • Seek this (difference between knowledge and intuitive certainty) now, in (the Súra which begins with) Alhákum, after (the word) kallá and after (the words) lau ta‘lamún.
  • Knowledge leads to vision, O knowing one: if it (knowledge) became (intuitive) certainty, they would see Hell.
  • Vision is immediately born of certainty, just as fancy is born of opinion.
  • See in Alhákum the explanation of this, (namely), that the knowledge of certainty becomes the intuition of certainty. 4125
  • “I am higher than opinion and certainty, and my head is not to be turned aside by blame.
  • Since my mouth ate of His sweetmeat, I have become clear-eyed and a seer of Him.
  • I step boldly when I go (to my spiritual) home: I do not let my feet tremble, I do not walk like the blind.
  • That which God said to the rose, and caused it to laugh (in full-blown beauty), He said to my heart, and made it a hundred times more (beautiful).
  • (He bestowed on my heart) that which touched the cypress and made its stature straight, and that of which the narcissus and wild-rose partook; 4130
  • That which made sweet the soul and heart of the sugar-cane, and that from which the creature of earth gained the form of Chigil;
  • That which made the eyebrow so ravishing and made the face rose-coloured and (like) the pomegranate-flower;
  • (That which) gave a hundred enchantments to the tongue, and that which gave the (pure) gold of Ja‘far to the mine.
  • When the door of the Armoury was opened, the amorous glances became archers,
  • And shot arrows at my heart and frenzied me and made me in love with thanksgiving and sugar-chewing. 4135
  • I am the lover of that One to whom every ‘that’ belongs: of (even) a single pearl of His the bodyguard is Intellect and Spirit.
  • I do not boast, or if I boast, (’tis only in appearance, for) like water, I have no trouble in quenching fire.
  • How should I steal when He is the keeper of the treasury? How should not I be hard-faced (bold and resolute)? He is my support.
  • Every one whose back is warmed by the Sun will be hard-faced: he will have neither dread nor shame.
  • His face has become foe-burning and veil-rending, like the face of the peerless Sun. 4140
  • Every prophet was hard-faced in this world, and beat single-handed against the army of the kings,
  • And did not avert his face from any fear or pain, (but) single and alone dashed against a (whole) world.
  • The rock is hard-faced and bold-eyed: it is not afraid of the world that is full of brickbats;
  • For those brickbats were made solid by the brick-maker, (while) the rock was hardened by Divine art.
  • If the sheep are beyond count, (yet) how should the butcher be afraid of their numerousness? 4145
  • ‘Each of you is a shepherd’: the prophet is as the shepherd. The people are like the flock; he is the overseer.
  • The shepherd is not afraid of the sheep in (his) contention (with them), but is their protector from hot and cold (from all calamities).
  • If he cry out in wrath against the flock, know ’tis from the love which he hath for them all.
  • (My) new Fortune says (whispers) into my ear every moment, ‘I will make thee sorrowful, (but) be not sorrowful (on that account).
  • I will make thee sorrowful and weeping, to the end that I may hide thee from the eyes of the wicked. 4150