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4
141-190

  • Look at a handful of wheat froth a granary, and apprehend that the whole of it will be just like this (handful).
  • How should the whole of the wind rush forth from the mansion of the wind in Heaven without (being impelled by) the fan of that Driver of the wind?
  • Is it not the fact that at winnowing-time the labourers on the threshing-floor beseech God for wind,
  • In order that the straws may be separated from the wheat, so that it may go into a granary or pits?
  • When the blowing wind is long delayed, you may see them all making humble entreaty to God. 145
  • Likewise, in parturition, if the wind of childbirth do not come, there comes (from the mother) a woeful cry for help.
  • If they (that desire the wind) are not aware that He is its Driver, then what disposes (them) to pray piteously for the wind?
  • Likewise, those in ship are desirous of the wind: they all are begging for it from the Lord of Mankind.
  • Likewise, in (the case of) toothache you beg ardently and earnestly to be defended from the wind.
  • The soldiers beseech God humbly, saying, “Give (us) the wind of victory, O Thou whose every wish is fulfilled!” 150
  • Also, in the throes of childbirth, folk beg from every venerated (saint) a piece of paper inscribed with a charm (against evil).
  • Therefore all have known for certain that the wind is sent by the Lord of created beings.
  • Therefore in the mind of every one possessing knowledge this is certain, that with everything that moves there is a mover.
  • If you do not see him visibly, apprehend him by means of the manifestation of the effect.
  • The body is moved by the spirit: you do not seethe spirit; but from the movement of the body know the spirit (to be its mover). 155
  • He (the lover) said, “If I am foolish in manners, I am wise in respect of faithfulness and (eager) pursuit.”
  • She replied, “Truly the manners were these which have been seen; as for the other (things), thou thyself knowest, perverse fellow!
  • Story of the Súfí who caught his wife with a strange man.
  • A Súfí came (back) to his house in the daytime: the house had (only) one door, and his wife was with a cobbler.
  • Uxor copulata erat cum servo (amatore) suo in illo uno cubiculo propter corporis libidenem. [(His) wife was copulating with her slave (lover) in that one chamber due to bodily temptation.]
  • When in the forenoon the Súfí knocked on the door with all his might, both (the lovers) were at a loss (what to do): (there was) neither device nor way (of escape). 160
  • It was never known (it was unprecedented) for him to return home from the shop at that time,
  • But on that day the alarmed man purposely returned to his house at an unseasonable hour, because of a fancy (suspicion).
  • The wife's confidence was (based) on the fact that he had never come home from his work at this time.
  • By (Divine) destiny, her reasoning did not come (turn out to be) right: though He (God) is the Coverer (of sins), still He will impose the penalty.
  • When you have done evil, be afraid, do not be secure, since it (the evil) is seed, and God will cause it to grow. 165
  • For awhile He covers it up, to the end that sorrow and shame for (having committed) that evil may come to you.
  • In the time of ‘Umar, that Prince of the Faithful gave a thief over to the executioner and officer of police.
  • The thief cried out, saying, ‘O Prince of the land, this is my first offence. Mercy!’
  • ‘God forfend,’ said ‘Umar, ‘that God should inflict severe punishment the first time.
  • He covers up (the sin) many times in order to manifest His grace; then again, He chastises (the sinner) in order to manifest His justice, 170
  • To the end that both these attributes may be displayed, and the former be hope-inspiring and the latter deterrent.’
  • The woman, too, had committed this wickedness many times: it passed lightly (over her) and seemed light to her.
  • The feeble intelligence (which she had) was unaware that the pitcher does not for ever come (back) whole from the brook.
  • That (Divine) destiny brought her to such straits as sudden death does (in the case of) the (religious) hypocrite,
  • (When there is) neither way (of escape) nor comrade (to help) nor (hope of) quarter, (and when) the Angel (of Death) has put out his hand to (seize) the soul. 175
  • (Such is the state of the hypocrite), even as this woman in that chamber of iniquity was paralysed, she and her companion, by the tribulation.
  • The Súfí said to himself, ‘O ye two miscreants, I will take vengeance on you, but with patience.
  • (I will not act in haste) but at this moment I will feign ignorance, that every ear may not hear this bell.’
  • He (God) who manifests the right takes vengeance on you secretly, little by little, like the malady of phthisis.
  • The man suffering from phthisis dwindles incessantly like ice, but at every moment he thinks he is better. 180
  • (He is) like the hyena which they (the hunters) are catching, and which is duped by their saying, ‘Where is this hyena?’
  • That woman had no secret room; she had no subterranean cellar or passage, no way to the top (of the house),
  • No oven where he (her lover) might be concealed, nor any sack that might be a screen for him.
  • ’Twas like the broad plain of Resurrection Day—no hollow or hillock or place of refuge.
  • God hath described this distressful place, (which is) for the scene of the (Last) Congregation, (in the words) thou wilt not see therein any unevenness. 185
  • How the wife, for the sake of imposition, hid the beloved one under her chádar and offered a false excuse, "for verily, great is the cunning of you (women)."
  • She quickly threw her chádar upon him: she made the man a woman and opened the door.
  • Beneath the chádar the man was exposed to view and clearly seen—very conspicuous, like a camel on a staircase.
  • She said, ‘’Tis a lady, one of the notables of the town: she has her share of wealth and fortune.
  • I bolted the door, lest any stranger should come in suddenly unawares.’
  • The Súfí said, ‘Oh, what service is there (to be done) for her, that I may perform it without (expecting) any thanks or favour (in return)?’ 190