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4
173-222

  • 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
  • She (the wife) said, ‘Her desire is kinship and alliance (with us): she is an excellent lady, God knows who she is.
  • She wished to see our daughter privily; (but) as it happens, the girl is at school;
  • (So) then she said, Whether she (the daughter) be flour or bran, with (all my) soul and heart I will make her (my son's) bride.
  • She has a son, who is not in the town: he is handsome and clever, an active lad and one that earns a living.’
  • The Súfí said, ‘We are poor and wretched and inferior (in station); this lady's family are rich and respected. 195
  • How should this (girl) be an equal match for them in marriage?—one folding door of wood and another of ivory!
  • In wedlock both the partners must be equal, otherwise it will pinch, and (their) happiness will not endure.’
  • How the wife said that she (the lady) was not bent upon household goods, and that what she wanted was modesty and virtue; and how the Súfí answered her (his wife) cryptically.
  • She (the wife) said, ‘I gave such an excuse, but she said, No, I am not one who seeks (worldly) means.
  • We are sick and surfeited with possessions and gold; we are not like the common folk in regard to coveting and amassing (wealth).
  • Our quest is (for) modesty and purity and virtue: truly, welfare in both worlds depends on that.’ 200
  • The Súfí once more made the excuse of poverty and repeated it, so that it should not be hidden.
  • The wife replied, ‘I too have repeated it and have explained our lack of household goods;
  • (But) her resolution is firmer than a mountain, for she is not dismayed by a hundred poverties.
  • She keeps saying, What I want is chastity: the thing sought from you is sincerity and high-mindedness.’
  • The Súfí said, ‘In sooth she has seen and is seeing our household goods and possessions, (both) the overt and the covert— 205
  • A narrow house, a dwelling-place for a single person, where a needle would not remain hid.
  • Moreover, she in (her) guilelessness knows better than we (what is) modesty and purity and renunciation and virtue.
  • She knows better than we (all) the aspects of modesty, and the rear and front and head and tail of modesty.
  • Evidently she (our daughter) is without household goods and servant, and she (the lady) herself is well-acquainted with virtue and modesty.
  • It is not required of a father to dilate on (his daughter's) modesty, when in her it is manifest as a bright day.’ 210
  • I have told this story with the intent that thou mayst not weave idle talk when the offence is glaring.
  • O thou who art likewise excessive in thy pretension, to thee (in thy case) there has been this (same hypocritical) exertion and (vain) belief.
  • Thou hast been unfaithful, like the Súfí's wife: thou hast opened in fraud the snare of cunning,
  • For thou art ashamed before every dirty braggart, and not before thy God.
  • The purpose for which God is called Samí‘ (Hearing) and Basír (Seeing).
  • God has called Himself Basír (Seeing), in order that His seeing thee may at every moment be a deterrent (against sin). 215
  • God has called Himself Samí‘ (Hearing), in order that thou mayst close thy lips (and refrain) from foul speech.
  • God has called Himself ‘Alím (Knowing), in order that thou mayst fear to meditate a wicked deed.
  • These are not proper names applicable to God: (proper names are merely designations), for even a negro may have the name Káfúr (Camphor).
  • The Names (of God) are derivative and (denote) Eternal Attributes: (they are) not unsound like (the doctrine of) the First Cause.
  • Otherwise, it would be ridicule and mockery and deception, (like calling) a deaf person Samí‘ (Hearer) and blind men Ziyá (Radiance); 220
  • Or (as though) Hayí (Bashful) should be the proper name of an impudent fellow, or Sabíh (Beautiful) the name of a hideous blackamoor.
  • You may confer the title of Hájjí (Pilgrim) or Ghází (Holy Warrior) on a newborn child for the purpose of (indicating his) lineage;