English    Türkçe    فارسی   

4
2972-3021

  • For they assumed the veil of letters and breath, (only) in order that the essential reality might (gradually) be made manifest to the water and clay.
  • Although from one point of view speech is a revealer, yet from ten points of view it is a curtain and concealer.
  • How Khalíl (Abraham) answered Gabriel, on both of whom be peace, when he asked him, "Hast thou any need?"—"As regards need of thee, no!"
  • “I am the Khalíl (Abraham) of the present time, and he is the Gabriel: I do not want him as a guide (to deliver me) in calamity.
  • He did not learn respectfulness (as he might) from noble Gabriel, who asked the Friend of God (Abraham) what was his wish, 2975
  • Saying, ‘Hast thou a wish?—that I may help (thee to obtain it); otherwise, I will flee and make a speedy departure.’
  • Abraham said, ‘No; begone out of the way! After direct vision the intermediary is (only) an inconvenience.’
  • On account of this present life the (Divine) messenger is a link for the true believers, because he is the intermediary (between them and God).
  • If every heart were hearing the hidden (Divine) revelation, how should there be in the world any words and sounds (to make it known)?
  • Though he (the intercessor) is lost in God and headless (devoid of self existence), yet my case is more delicate than that. 2980
  • His act is the act of the king, but to my infirmity the good (which he did) appears to be evil.”
  • That which is the very essence of grace to the vulgar becomes wrath to the noble favourites (of God).
  • Much tribulation and pain must the vulgar endure in order that they may be able to perceive the difference;
  • For, O (my) companion in the Cave, these intermediary words are, in the sight of one united (with God), thorns, thorns, thorns.
  • Much tribulation and pain and waiting were needed in order that that pure spirit might be delivered from the (intermediary) words; 2985
  • But some (persons) have become more deaf (than others) to this echo; some, again, have become purified and have mounted higher.
  • This tribulation is like the water of the Nile: it is water to the blessed and blood to the damned.
  • The more one descries the end, the more blessed is he: the greater one sees the crop (to be), the more zealously he sows,
  • Because he knows that this world of sowing is for the sake of the (Last) Congregation and (for the sake of) gathering in (the harvest).
  • No contract (of sale) was (ever made) for the sake of itself; nay, but for the sake of (being in) the position of (making) gain and profit. 2990
  • There is no disbeliever, if you look (carefully), whose disbelief is for the sake of the disbelief itself;
  • Nay, but (it is) for the purpose of subduing his adversary in envy (of him), or seeking superiority and self-display.
  • And that superiority too is for the sake of some other desire: the forms give no relish without the essential meanings.
  • You ask “Why art thou doing this?” because the forms are (as) the oil, and the essential meaning is (as) the light.
  • Otherwise, wherefore is this saying “why”?—since (hypothetically) the form is for the sake of the form itself. 2995
  • This saying “why” is a question concerning the use (reason): it is bad to say “why” for any cause but this.
  • Wherefore, O trusty one, should you desire (to know) the use (reason)?—since (hypothetically) the use of this (form) is only this (form itself).
  • Hence it is not (in accordance with) wisdom that the forms of heaven and (those of) the people of the earth should be (created) for this only.
  • If there is no Wise (Creator), what is (the reason of) this orderly arrangement (the cosmos)? And if there is a Wise (Creator), how is His action devoid (of meaning)?
  • No one makes pictures and colouring in a bath-house except for (some) purpose (either) right or wrong. 3000
  • How Moses, on whom be peace, besought the Lord, saying, "Thou didst create creatures and destroy them," and how the answer came.
  • Moses said, “O Lord of the Reckoning, Thou didst create the form: how didst Thou destroy it again?”
  • Thou hast made the form, male and female, that gives unto the spirit increase (of joy); and then Thou dost ruin it: why?”
  • God said, “I know that this question of thine is not from disbelief and heedlessness and idle fancy;
  • Else I should have corrected and chastised thee: I should have afflicted thee on account of this question.
  • But (I know that) thou wishest to discover in My actions the wisdom and hidden meaning of (phenomenal) duration, 3005
  • That thou mayst acquaint the vulgar therewith and by this means make every raw (ignorant) person to become cooked.
  • Thou hast become a questioner on purpose to disclose (this matter) to the vulgar, albeit thou art acquainted with it;
  • For this questioning is the half of knowledge, and this ability (to ask questions) does not belong to every outsider.”
  • Both question and answer arise from knowledge, just as the thorn and the rose from earth and water.
  • Both perdition and salvation arise from knowledge, just as bitter and sweet (fruit) from moisture. 3010
  • This hatred and love arise from acquaintance, and from wholesome food (arise both) sickness and (bodily) powers.
  • That Kalím (Moses) became (like) an ignorant enquirer in order that he might make the ignorant acquainted with this mystery.
  • Let us too feign ourselves to be ignorant thereof and elicit the answer to it (to the question) as (if we were) strangers (seeking information).
  • (Similarly) the ass-sellers became rivals to one another in order that they might open the way to the contract (of sale).
  • Then God spake unto him, saying, “O thou who possessest the most excellent (understanding), since thou hast asked (the question), come, hear the answer. 3015
  • O Moses, sow some seed in the earth, that thou thyself mayst render justice to this (question).”
  • When Moses had sown and the seed-corn was complete (in growth) and its ears had gained beauty and symmetry,
  • He took the sickle and was cutting that (crop); then a voice from the Unseen reached his ear,
  • Crying, “Why dost thou sow and tend some seed-corn and (now) art cutting it when it has attained to perfection?”
  • He replied, “O Lord, I destroy and lay it low because straw is here and (also) grain. 3020
  • The grain is not suitable (to be stored) in the straw-barn; the straw likewise is bad (for putting) in the corn-barn.