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4
2901-2950

  • But those insights that are not frozen (dense and dull) are nothing if not piercing and veil-rending.
  • He (such a one) sees with his own eye at the present moment that which will come to pass in ten years.
  • Similarly, every one sees the unseen and the future, (both) good and evil, according to the measure of his insight.
  • When the barrier in front and the barrier behind are removed, the eye penetrates and reads the tablet of the Unseen.
  • When he (such a one) looks back to the origin of existence, the past circumstances and beginning of existence display themselves (to him)— 2905
  • (Namely), the disputation of the terrestrial angels with the (Divine) Majesty as to making our Father (Adam) the Vicegerent.
  • When he casts his eye forward he sees plainly that which shall be (all that shall come to pass) till the (Last) Congregation.
  • Therefore he sees back to the root of the root (the primal origin), and he sees forward clairvoyantly to the Day of Decision.
  • Every one, according to the measure of his spiritual enlightenment, sees the things unseen in proportion to the polishing (of the heart's mirror).
  • The more he polishes, the more he sees and the more visible does the form (of things unseen) become to him. 2910
  • If you say that that (spiritual) purity is (bestowed by) the grace of God, this success in polishing (the heart) is also (derived) from that (Divine) bounty.
  • That (devotional) work and prayer is in proportion to the (worshipper's) aspiration: Man hath nothing but what he hath striven after.
  • God alone is the giver of aspiration: no base churl aspires to be a king.
  • God's assignment of a particular lot to any one does not hinder (him from exercising) consent and will and choice;
  • But when He brings some trouble on an ill-fated man, he (that man) ungratefully packs off in flight; 2915
  • (Whereas), when God brings some trouble on a good-fortuned (blessed) man, he always (approaches and) abides nearer (to God).
  • In battle the pusillanimous from fear for their lives have chosen the means (resource) of flight,
  • (While) the courageous, also from fear for their lives, have charged towards the ranks of the enemy.
  • Rustams (heroes) are borne onward by (their) fear and pain; from fear, too, the man of infirm spirit dies within himself.
  • Tribulation and fear for one's life are like a touchstone: thereby the brave man is distinguished from every coward. 2920
  • How God made a revelation to Moses, on whom be peace, saying, "O Moses, I who am the exalted Creator love thee."
  • God spoke to Moses by inspiration of the heart, saying, “O chosen one, I love thee.”
  • He (Moses) said, “O Bountiful One, (tell me) what disposition (in me) is the cause of that, in order that I may augment it.”
  • He (God) said, “Thou art like a child in the presence of its mother: when she chastises it, it still lays hold of her.
  • It does not even know that there is any one in the world except her: it is both afflicted with headache (sorrow) by her and intoxicated (with joy) by her.
  • If its mother give it a slap, still it comes to its mother and clings to her. 2925
  • It does not seek help from any one but her: she is all its evil and its good.
  • Thy heart, likewise, in good or evil (plight) never turns from Me to other quarters.
  • In thy sight all besides Me are as stones and clods, whether (they be) boys or youths or old men.”
  • Just as Thee we worship in yearning entreaty, (so) in tribulation we ask help of none but Thee.
  • This Thee we worship is (used) idiomatically for the purpose of (expressing) appropriation, and that (appropriation) is for the purpose of negating hypocrisy. 2930
  • Of Thee we ask help also is for the purpose of appropriation: he (who recites these words) appropriates and restricts the asking of help,
  • Meaning, “We perform worship to Thee alone; we have hope of help from Thee alone.”
  • How a king was enraged with his boon-companion, and an intercessor interceded on behalf of the object of (the king's) anger and begged the king (to pardon the offender); and how (when) the king accepted his intercession, the boon-companion resented the action of the intercessor and asked, "Why did you intercede?"
  • A king was enraged with a boon-companion and was about to reduce him to smoke and dust.
  • The king drew his sword from the scabbard that he might inflict upon him the punishment for that disobedience.
  • No one had the courage to utter a word nor any intercessor to venture on intercession, 2935
  • Except one amongst the courtiers named ‘Imádu ’l-Mulk, (who was) privileged in respect of intercession, like Mustafá (Mohammed).
  • He sprang up and at once prostrated himself: the king immediately put away from his hand the sword of vengeance,
  • And said, “If he is the (very) Devil, I forgive him; and if he has done a satanic deed, I cover it up.
  • Since thou hast intervened, I am satisfied, (even) if the culprit has committed a hundred acts of harm.
  • I can break (annul) a hundred thousand angers, seeing that thou hast such excellence and such worth; 2940
  • (But) nowise can I break (annul) thy supplication, because thy supplication is assuredly my supplication.
  • (Even) if he had thrown earth and heaven into confusion, this man would not have escaped from (my) vengeance;
  • And if (the whole world) atom by atom had become a suppliant (for his release), he would not have saved his head from the sword at this moment.
  • We confer no obligation on thee (by this), O noble one; but (on the contrary) ’tis (only) to explain thy honour (the honour in which I hold thee), O boon-companion.
  • Thou didst not make this (intercession), for assuredly I made it, O thou whose qualities are buried in my qualities. 2945
  • In this (matter) thou art the one employed to do the work, not the (prime) doer (of it), inasmuch as thou art borne by me and art not (thyself) the bearer.
  • Thou hast become (the instrument of my action, according to the text) Thou didst not throw when thou threwest: like the foam, thou hast abandoned thyself in the wave.
  • Thou hast become ‘not’; (now) take up thy abode beside ‘except.’ This is wonderful, that thou art both a prisoner and a prince.
  • Thou didst not give what thou gavest: the king gave it. He alone is. God best knoweth the right course.”
  • And the boon-companion who had been delivered from the stroke of calamity was offended with this intercessor and drew back from (his former) fealty. 2950