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4
313-362

  • I recklessly committed such an indiscretion, that I may always boast (of thy virtue) to (thy) enemies;
  • So that, when my tongue bestows a name on thee, my eye may give testimonies of this which I have seen.
  • If I have sought to rob thee of thy honour I come, O Moon (of beauty), with sword and winding-sheet. 315
  • Do not cut off my feet and head save with thine own hand, for I belong to this hand, not to another hand.
  • Thou art talking again of separation: do whatsoever thou wilt, but do not this!”
  • The way is now made (open for entering) into the realm of Discourse (Exposition); (but) ‘tis impossible to speak (on the subject), since there is no time (to do so at present).
  • We have told the husks (externals), but the kernel (the inner meaning) is buried; if we remain (alive), this will not remain (concealed) as it is now.
  • How the beloved rejected the excuses of the lover and rubbed his duplicity into him.
  • The loved one opened her lips to answer him, saying, “On my side it is day, and on thy side it is night. 320
  • Why in contention dost thou bring forward dark evasions be fore those who see (the truth plainly)?
  • To us, all the deceit and dissimulations that thou hast in thy heart are manifest and clear as day.
  • If we, in kindness to our servant, cover it up, why dost thou carry shamelessness beyond the limit?
  • Learn from thy Father; for in (the hour of) sin Adam came down willingly to the vestibule
  • When he beheld that Knower of secrets, he stood up on his feet to ask forgiveness. 325
  • He seated himself on the ashes of contrition: he did not jump from one branch of idle pleading to another
  • He said only, ‘O Lord, verily we have done wrong,’ when he saw the (angelic) life-guards in front and behind.
  • He saw the life-guards who are invisible, as the spirit is—each one’s mace (reaching) to the sky—-
  • Saying, ‘Hola! be (as) the ant before Solomon, lest this mace cleave thee asunder.
  • Do not for one moment stand (anywhere) but in the place of truth: a man hath no guardian like the (seeing) eye. 330
  • (Even) if the blind man be purified by admonition, he continually becomes polluted again.
  • O Adam, thou art not blind of vision, but when the Divine destiny comes, the sight becomes blind.’”
  • Lifetimes are needed—(so) rarely and occasionally (does it happen)—for the seeing man to fall by destiny into the pit.
  • As regards the blind man, this destiny in sooth is his companion on the way; for ‘tis his nature and disposition to fall.
  • He falls into the filth and does not know what the smell is; (he asks himself), “Is this smell from me or from (my) being polluted?” 335
  • And likewise, if any one sprinkle some musk over him, he thinks it (comes) from himself and not from the kindness of his friend.
  • Therefore to you, O man of vision, two clear eyes are (as) a hundred mothers and a hundred fathers;
  • Especially the eye of the heart (the spiritual eye), which is seventy-fold and of which these two sensible eyes are (only) the gleaners.
  • Oh, alas, the highwaymen are seated (and lying in wait for me): they have tied a hundred knots beneath my tongue.
  • How should the smooth-paced horse move well, when his leg is tied? This is a very heavy chain: hold me excused! 340
  • These words (of mine) are coming (forth) brokenly, O heart; for these words are pearls, and (the Divine) jealousy is the mill (which breaks them);
  • (But), though the pearls be broken into small fragments, they become tutty (collyrium) for the sore eye (of the spirit).
  • O pearl, do not beat thy head (in grief) at thy being broken, for through being broken thou wilt become (radiant) light.
  • It (the word) has to be uttered thus brokenly and in bandages: God, who is Self-sufficient, will make it whole at last.
  • If wheat is broken and torn asunder (in the mill), it appears in the (baker’s) shop, saying, “Look! a perfect loaf!” 345
  • “Thou too, O lover, since thy crime has become manifest, abandon water and oil (specious varnish) and be broken (contrite).
  • Those who are the elect children of Adam sigh forth (the confession), ‘verily we have done wrong.’
  • Submit thy petition, do not argue like the accursed hard- faced (impudent) Iblis.
  • If impudence concealed his fault, go, exert thyself in (showing) obstinacy and impudence!
  • Abu Jahl, like a vindictive Ghuzz Turcoman, demanded a miracle from the Prophet; 350
  • But that Siddiq of God (Abu Bakr) did not crave a miracle: he said, ‘Verily, this face speaks naught but truth.’
  • How should it beseem one like thee, from egoism, to make trial of a beloved like me?”
  • How the Jew said to ‘Alí, may God honour his person, "If thou hast confidence in God's protection, cast thyself down from the top of this kiosk"; and how the Prince of the Faithful answered him.
  • One day a contumacious man, who was ignorant of the reverence due to God, said to Murtazá (‘Alí),
  • On the top of an exceedingly high terrace or pavilion, “Art thou conscious of God's protection, O intelligent man?”
  • “Yes,” he replied; “He is the Protector and the Self-sufficient for (preserving) my existence from (the time of) infancy and conception.” 355
  • He (the Jew) said, “Come, cast thyself down from the roof, put an entire confidence in the protection of God,
  • So that thy sure faith and thy goodly proven conviction may become evident to me.”
  • Then the Prince said to him, “Be silent, go, lest for this boldness thy soul be pawned (given over to perdition).”
  • How is it right for a servant (of God) to venture on an experiment with God by making trial (of Him)?
  • How should a servant (of God) have the stomach vaingloriously to put Him to the test, O mad fool? 360
  • To God (alone) belongs that (right), who brings forward a test for His servants at every moment,
  • In order that He may show us plainly to ourselves (and reveal) what beliefs we hold in secret.