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4
2819-2868

  • His grace makes the Nile intelligent; His wrath makes Cain foolish.
  • He, from kindness, created intelligence in lifeless things; He, because of His wrath, cut off intelligence from the intelligent one. 2820
  • By (His) grace an intelligence appeared in lifeless matter, and through (His) chastisement knowledge fled from the intelligent.
  • There, by (His) command the rain-like intelligence poured down; here, intelligence saw God's anger and took to flight.
  • Clouds and sun and moon and lofty stars, all come and go according to arrangement.
  • None comes but at its appointed hour, so that it neither lags behind the time nor (arrives) before.
  • How hast not thou understood this from the prophets? They brought knowledge into stone and rod, 2825
  • That thou, (judging) by analogy, might’st undoubtingly deem the other lifeless things to be like rod and stone (in this respect).
  • The obedience (to God) of stone and rod is made manifest and gives information concerning the other lifeless things,
  • That (they say), “We are cognisant of God and obedient (to Him): we all are (bearing witness to His wisdom) not by chance and in vain.
  • As (for example) the water of the Nile: thou knowest that at the time of drowning it made a distinction between the two peoples;
  • (And) as the earth: thou knowest it to be possessed of knowledge, at the time of (its) sinking, in regard to Qárún whom He subdued and swept away; 2830
  • (And) as the moon, which heard the (Divine) command and hastened (to obey) and then became two halves in the sky and split;
  • (And) as the trees and stones which everywhere overtly made the salaam to Mustafá (Mohammed).
  • Reply to the materialist who disbelieves in the Deity and says that the world is eternal.
  • Yesterday some one was saying, “The world is originated in time: this heaven is passing away, and God is its inheritor.”
  • A philosopher said, “How do you know (its) temporal origin? How should the rain know the temporality of the cloud?
  • You are not even a mote of the (celestial) revolution: how should you know the temporality of the sun? 2835
  • The little worm that is buried in filth—how should it know the end and beginning of the earth?
  • You have heard this by rote from your father: through foolishness you have become involved in this (belief).
  • What is the demonstrative argument for its temporality? Tell (me) or else keep silence and do not seek (indulge in) excessive talk.”
  • He said, “One day I saw two parties searching in this deep sea,
  • (Engaged) in disputation and controversy and desperate battle: a crowd gathered round those two persons. 2840
  • I went towards the crowded multitude and took notice of their (the disputants') affair.
  • One was saying, ‘The sky will pass away: without any doubt, this edifice hath a builder.’
  • The other said, ‘It is eternal and timeless: it hath no builder, or else it is (itself) the builder.’
  • He (his adversary) said, ‘You have denied the Creator, the Producer of day and night and the Giver of sustenance.’
  • He (the philosopher) said, ‘Without clear evidence, I will not listen to that which an ignoramus has accepted by rote. 2845
  • Come, bring the proof and evidence, for never in the world will I hearken to this without proof.’
  • ‘The proof,’ he replied, ‘is within my soul: my evidence is hidden within my soul.
  • You, from weakness of eye, are not seeing the new moon: (if) I am seeing it, do not you be angry with me.’
  • There was much debate, and the people became perplexed as to the beginning and end of this well-ordered celestial sphere.
  • He (the pious man) said, ‘Friend, within me is a (decisive) proof: I have a (manifest) sign indicating the temporal origin of the sky. 2850
  • I possess the certainty: for him that hath certain knowledge the token thereof is that he will go into the fire.
  • Like the inmost feelings of love in lovers, that proof, (you must) know, does not come (to utterance) on the tongue.
  • The inmost meaning of my words is not apparent, except (in) the pallor and haggardness of my face.
  • Tears and blood roll on my cheeks and become the proof of His (the Beloved's) comeliness and beauty.’
  • He (the philosopher) replied, ‘I do not deem these things to be such a proof as would be a manifest sign to the vulgar.’ 2855
  • He (the other) said, ‘When a base and a genuine coin boast, saying (to each other), “Thou art base; I am good and valuable,”
  • Fire is the final test: (the test is) that these two rivals should be dropped into the fire.
  • (Then) the vulgar and the elect will become acquainted with their (real) state and will advance from opinion and doubt to certain knowledge.
  • Water and fire, O (dear) soul, are the test for the pure and the base coin that is hidden.
  • Let me and thee, both of us, go into the fire and become a lasting proof for the perplexed. 2860
  • Let me and thee, both of us, fall into the sea, for thou and I are a sign unto this multitude.’
  • Even so they did and entered the fire: both cast themselves upon the heat of the fire.
  • The God-proclaiming man who engaged in controversy was saved, while that bastard (impostor) was burnt in the fire.
  • Hear from the muezzin this announcement, to the confusion of the foolish transgressors,
  • That this name (Mohammed) has not been burnt (destroyed) by Death, since its bearer was a prince and most noble. 2865
  • In the course of time hundreds of thousands of the veils of the unbelievers have been rent by this laying down of stakes.
  • When they (the devout men and the philosopher) made the wager, the truth prevailed as regards immortality and evidentiary miracles and the answer (given to unbelievers).
  • I perceived that he who spoke (in support) of the priority (of non-existence) and of the temporal origin of the celestial sphere was victorious and in the right.”