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4
2193-2242

  • But (as for) the ass who had not a single barley-corn's weight of intelligence, who possessed no intelligence himself and forsook the intelligent (guide),
  • (Who) knows neither much nor little of the way (and yet) disdains to go behind the guide,
  • He is journeying in a long wilderness, now limping in despair and now (advancing) at a run. 2195
  • He hath neither a candle, that he should make it his leader, nor half a candle, that he should beg a light.
  • He hath neither (perfect) intelligence, that he should breathe the breath of the living, nor hath he a half-intelligence, that he should make himself dead.
  • He (the half-intelligent one) becomes wholly dead in (devotion to) the man of (perfect) intelligence, that he may ascend from his own low place to the (lofty) roof.
  • (If) you have not perfect intelligence, make yourself dead under the protection of an intelligent man whose words are living.
  • He (the man devoid of intelligence) is not living, that he should breathe in accord with (a) Jesus, nor is he dead, that he should become a channel for the (life-giving) breath of (a) Jesus. 2200
  • His blind spirit is stepping in every direction: it will not escape in the end, but it is leaping up.
  • Story of the lake and the fishermen and the three fishes, one intelligent and one half intelligent and the third deluded, foolish, heedless and good-for-naught; and the end of all three.
  • This, O obstinate man, is the story of the lake in which there were three great fishes.
  • You will have read it in Kalíla, but that is (only) the husk of the story, while this is the spiritual kernel.
  • Some fishermen passed beside the lake and saw that concealed (prey).
  • Then they hastened to bring the net: the fishes noticed and became aware (of their intention). 2205
  • The intelligent one resolved to journey, resolved to make the difficult unwelcome journey.
  • He said, “I will not consult these (others), for assuredly they will make me weak (deficient) in power (to fulfil my purpose).
  • Love of their native place and abode holds sway over their souls: their indolence and ignorance will strike on (affect) me.”
  • For consultation, some goodly and (spiritually) living person is required, that he may make thee living; and where is that living one (to be found)?
  • O traveller, take counsel with a traveller, for a woman's counsel will keep thy foot lame. 2210
  • Pass on from the (literal) expression, “love of country”; do not stop (at its outward sense), for thy (real) country is Yonder, O soul: ’tis not on this side.
  • If thou desire thy country, cross to the other bank of the stream: do not misread this true Hadíth.
  • The inner meaning of the recitation of the ablutionary prayers by one who performs the ritual ablution.
  • In the ritual ablution, a separate form of prayer for each member of the body has been handed down in Tradition.
  • When you snuff up water into your nose, beg of the self-sufficient Lord the scent of Paradise,
  • In order that that scent may lead you towards Paradise: the scent of the rose is the guide to the rose-trees. 2215
  • When you perform the act of abstersion, the (proper) form of prayer and words is this: “O Lord, cleanse me from this (defilement).
  • My hand has reached this place and washed it, (but) my hand is weak (unable) to wash my spirit.
  • O Thou by whom the spirit of the unworthy is made worthy, the hand of Thy bounty is reaching the spirits.
  • This (which) I, vile (as I am), have done was my limit (the utmost within my power): do Thou make clean that (which lies) beyond the limit, O gracious One.
  • O God, I have washed my skin clean of ordure: do Thou wash this beloved (spirit) clean of worldly taints.” 2220
  • A certain person used to say at the time of abstersion, "O God, let me smell the sweet odour of Paradise" instead of "O God, make me one of those who repent much, and make me one of those who purify themselves," which is the (proper) form of prayer in abstersion; and he (also) used to recite the formula proper to abstersion at the time of rinsing his nose. A venerable man heard (him) and could not endure it.
  • A certain one said at the time of abstersion, “(O God), unite me with the scent of Paradise!”
  • (Thereupon) a person said, “You have used a good formula, but you have missed the (proper) hole for the prayer.
  • Since this prayer was the formula applicable to the nose, why have you applied the nose-formula to the arse?
  • One free (from sensuality) gets the odour of Paradise from his nose: how should the odour of Paradise come from the rump?”
  • O thou who hast brought humility into the presence of fools, and O thou who hast brought pride into the presence of (spiritual) kings, 2225
  • The pride shown to the base is goodly and fitting. Take heed, do not behave in the reverse manner: the reverse thereof is (the cause of) thy bondage.
  • The rose grew for the sake of the nostrils: sweet scent is the stipend of the nose, O churl.
  • The scent of the rose is for organs of smell, O bold man: this hole below is not the place for that scent.
  • How should the scent of Paradise come to thee from this place? If thou requirest the (sweet) scent, seek it from its (proper) place.
  • Likewise, “love of country” is right, (but) first, O master, know (what really is) thy country. 2230
  • That sagacious fish said, “I will journey, I will withdraw my heart from their advice and counsel.”
  • ’Tis no time for counsel. Hark, journey! Like ‘Alí, sigh (the secret) into the well.
  • Very seldom is there found a fit confidant for that sigh: go by night and let thy movement be hidden, like (that of) the night-patrol.
  • Set out from this lake towards the sea: seek the sea and take leave of this whirlpool.
  • That wary (fish) made its breast o afoot (swam away) and was going from its perilous abode to the sea of light, 2235
  • Like the deer of which a dog is in pursuit and which keeps running so long as there is a single nerve in its body.
  • Hare’s sleep (heedlessness) with the dog in pursuit is a sin: how indeed is sleep (dwelling) in the eye of him who hath fear?
  • That fish departed and took the way to the sea: it took the far way and the vast expanse.
  • It suffered many afflictions, and in the end it went after all towards safety and welfare.
  • It cast itself into the deep Sea whose bound no eye can reach. 2240
  • So when the fishermen brought their net (to the lake), the half-intelligent (fish) was bitterly grieved thereat.
  • And said, “Alas, I have lost the opportunity: how did not I accompany that guide?