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4
1636-1685

  • When any one is not associated with the good, he inevitably becomes a neighbour to the wicked.
  • Moses is very despicable in the eyes of the Egyptian; Hámán is exceedingly accursed in the eyes of the Israelite.
  • The spirit of Hámán has drawn the Egyptian (to itself); the spirit of Moses has sought the Israelite.
  • The belly of the ass draws straw (to itself) at the (moment of) indrawing (deglutition); the belly of Adam (Man) is an attractor of wheat-broth.
  • If, on account of the darkness (of ignorance), thou dost not recognise a person (so as to discern his real nature), look at him whom he has made his imam (leader); 1640
  • Explaining that the gnostic hath a nutriment (consisting) of the Light of God, for (the Prophet said), "I pass the night with my Lord: He giveth me meat and drink"; and "Hunger is God's food whereby He revives the bodies of the siddíqs," that is, "in hunger God's food reaches (them)."
  • For every foal goes after its dam, so that thereby (the fact of) its being a congener becomes apparent.
  • The human creature's milk comes from the breast (the upper half); the milk of the ass comes from the under-half.
  • ’Tis the Justice of the Dispenser, ’tis an act of (just) dispensation: the wonder is this, that (in the Divine dispensation) there is neither compulsion nor injustice.
  • Were there compulsion, how would there be repentance? Were there injustice, how would there be protection?
  • The day is ended: the lesson will be to-morrow: how should the day (of this life) contain our mystery? 1645
  • O thou who hast put firm confidence in the breath (vain words) and flattery of a scoundrel,
  • Thou hast raised up a tent of bubbles: in the end (thou wilt find that) that tent has exceedingly weak ropes.
  • Hypocrisy is like lightning, and in its gleam the travellers cannot see the way.
  • This world and its people are good-for-nothing: both are unanimous in respect of (their) faithlessness.
  • The son of the world (the worldling) is faithless like the world: though he turn the face towards thee, that face is (really) the nape (back). 1650
  • The people of that (other) world, like that world, on account of (their) probity continue for ever in (observance of their) covenant and promise.
  • When, in sooth, did two prophets oppose each other? When did they wrest (their) evidential miracles (spiritual powers and privileges) from one another?
  • How should the fruit of that world become stale? Intellectual joy does not turn into sorrows.
  • The fleshly soul is unplighted (bound by no covenant); for that reason it ought to be killed: it is base, and base is the spot to which its desires are directed.
  • This assembly (the world) is well-adapted for fleshly souls: the grave and shroud are suitable to the dead. 1655
  • Although the fleshly soul is sagacious and acute, its qibla (objective) is this world, (therefore) regard it as dead.
  • (But when) the water of God's inspiration has reached this dead (soul), the living (soul) comes into view (rises) from the tomb of a corpse.
  • Until inspiration comes, do not thou (meanwhile) be duped by that rouge (vanity) of “May his life be long!”
  • Seek the applause and renown that does not die away, the splendour of the sun that does not sink.
  • Those abstruse sciences and disputations are (like) the people of Pharaoh: Death is like the water of the Nile. 1660
  • Although their brilliance and pomp and show and enchantment drag the people along by the scruff of the neck,
  • Know that all (that) is (like) the enchantments of the magicians; know that Death is (like) the rod (of Moses) which became a dragon.
  • It made one mouthful of all (their) sorceries. There was a world filled with night: the dawn devoured it.
  • The light is not made greater and more by that (act of) devouring; nay, it is just the same as it has (always) been before.
  • It is increased in respect of the effect (which it has produced), but not in respect of its essence: the essence hath (suffers) no increase or diminution. 1665
  • God was not increased by (His) bringing the world into existence: that which He was not formerly He has not become now;
  • But the effect (phenomenal being) was increased by (His) bringing created things into existence: there is (a great) difference between these two increases.
  • The increase of the effect is His manifestation, in order that His attributes and action may be made visible.
  • The increase of any (so-called) essence is a proof that it (the essence) is originated and subject to causes.
  • Commentary on "Moses conceived a fear in his heart: We said, ‘Fear not, verily thou wilt be the superior.’"
  • Moses said, “Magic too is a bewildering thing: how shall I act?—for this people have no discernment.” 1670
  • God said, “I will produce discernment, I will make the undiscerning mind able to perceive (the truth).
  • Howbeit they (the magicians) have raised up foam, like the sea, thou, O Moses, wilt prevail: fear not!”
  • Magic was glorious in its own time: when the rod became a dragon, those (magic arts) were disgraced.
  • Every one pretends to excellence and elegance: the stone of Death is the touchstone for (these) elegances.
  • Magic is gone and the miracle of Moses is past: as regards both, the bowl has fallen from the roof of (their) being. 1675
  • What has the noise of the bowl of magic left behind but execration? What has the noise of the bowl of religion left behind but sublimity?
  • Since the touchstone has become hidden from man and woman, O adulterated coin, come now into line (with the genuine coin) and brag!
  • ’Tis the time for thee to brag. Since the touchstone is absent, they will pass thee in honour from hand to hand.
  • The adulterated coin is ever saying to me arrogantly, “O pure gold, how am I inferior to thee?”
  • The gold says, “Yes, O fellow-servant; but the touchstone is coming: be prepared.” 1680
  • The death of the body is a (welcome) gift to the adepts of the mystery: what damage is (done by) the scissors to pure gold?
  • If the adulterated coin had seen the end in regard to itself, it would have become at first the black (thing) which it became in the end.
  • Since (in that case) it would have become black at first, in confrontation (with the genuine coin) it would have been far from duplicity and damnation.
  • It would have sought the elixir of (Divine) grace; its reason would have prevailed over its hypocrisy.
  • Since it would have become broken-hearted on account of its (evil) state, it would have seen before it Him who mends them that are broken. 1685