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5
1200-1249

  • And redeem them from envy, O Gracious One, lest from envy they be devils accursed. 1200
  • How do the vulgar burn with envy for the fleeting happiness of riches and (pleasures of) the body!
  • Behold the kings, how they lead armies (to battle) and slay their own kinsmen because of envy.
  • The lovers of filthy dolls (darlings) have sought each other's blood and life.
  • Read Wís and Rámín and Khusraw and Shírín: (you will see) what those fools did because of envy.
  • (You will see) that the lover perished and the beloved too: they are naught and their passion also is naught. 1205
  • Holy is the God who brings non-existence into collision with itself and makes non-existence to be in love with non-existence.
  • Envies arise in the heart that is no (real) heart: thus doth Being subject not being to compulsion.
  • These women, who are kinder than all (other creatures)—(even amongst them) two fellow-wives devour each other from envy,
  • So that (you may judge) in what degree of envy are the men who indeed are stony-hearted.
  • If the Law had not exercised a gracious spell (over them), every one would have torn the body of his rival to pieces. 1210
  • The Law makes a plan for repelling evil: it puts the demon into the bottle of (legal) proof—
  • Witness and oath and shrinking (from the oath)—till (at last) the insolent demon goes into the bottle (prison).
  • (The Law is) like the balance whereby the two adversaries are surely united in contentment, (whether) in jest or earnest.
  • Know for sure that the Law is like the measure and scales by means of which the litigants are saved from wrangling and enmity.
  • If there be no pair of scales, how shall the litigant escape from disputing when he suspects fraud and deceit? 1215
  • (If), then, there is all this jealousy and litigation and injustice in respect of this foul faithless carcase,
  • How, then, must it be when genies and men become envious in respect of that fortune and felicity (hereafter)?
  • Truly those devils are envious of old: never for a moment do they cease from waylaying;
  • And the sons of Adam who have sown (the seed of) disobedience—they too have become devils from enviousness.
  • Read in the Qur’án how by Divine transformation the devils of mankind have become homogeneous with the Devil. 1220
  • When the Devil fails to tempt (any one), he seeks aid from these human (devils).
  • Saying, ‘Ye are my friends: (perform) an act of friendship towards me; ye are on my side: (perform) an act of partiality.’
  • If they waylay any one in the world, both kinds of devils come off rejoicing;
  • And if any one has saved his soul and become eminent in religion, those two jealous (parties) keep up lamentation.
  • Both gnash their teeth in envy at any one upon whom the (spiritual) Teacher has bestowed wisdom.” 1225
  • How the king asked the man who claimed to be a prophet, saying, “The person who is a true Messenger (of God) and becomes established (as such)—what has he to give to any one, or what gifts will people obtain by consorting with him and serving him, except the counsel which he utters with his tongue?”
  • The king questioned him, saying, “After all, what is inspiration, or what has he got who is a prophet?”
  • He replied, “What is there indeed that he has not got, or what fortune is left whereunto he has not attained?
  • I will suppose (for argument's sake) that this prophetic inspiration is not a treasurer (of Divine Revelations); still, it is not inferior to the inspiration in the heart of the bee.
  • Since (the words) God hath inspired the bee have come (in the Qur’án), the dwelling-place of its (the bee's) inspiration has been filled with sweets.
  • Through the light of the inspiration of God the Almighty and Glorious, it filled the world with wax and honey. 1230
  • This one who is (the object of) We have honored the sons of Adam (and) is ever going upward––how should his inspiration be inferior to (that of) the bee?"
  • Have not you read (the words) We have given thee Kawthar? Why, then, are you dry and why have you remained thirsty?
  • Or perchance you are (like) Pharaoh, and for you Kawthar, like the Nile, has turned to blood and (become) impure, O sick man.
  • Repent, renounce every enemy (of God) who hath not the water of Kawthar in his cup.
  • Whomsoever you see flushed (with joy) by Kawthar, he hath the nature of Mohammed: consort with him, 1235
  • That at the Reckoning you may become (one of those who) love for God's sake; for with him are apples from the tree of Ahmad (Mohammed).
  • Whomsoever you see with lips unmoistened by Kawthar, always deem him an enemy like death and fever,
  • Though ’tis your father or your mother; for in truth he is a drinker of your blood.
  • Learn these ways of acting from the Friend of God (Abraham), who first renounced his father,
  • That in the presence of God you may become (one of those who) hate for God's sake, lest the jealousy of (Divine) Love take offence at you. 1240
  • Until you recite “(There is) not (any god)” and “except Allah,” you will not find the plain track of this Way.
  • Story of the lover who was recounting to his beloved his acts of service and loyalty and the long nights (during which) their sides heave up from their beds and the long days of want and parching thirst; and he was saying, “I know not any service besides these: if there is any other service (to be done), direct me, for I submit to whatever thou mayst command, whether to enter the fire, like Khalíl (Abraham), on whom be peace, or fall into the mouth of the leviathan of the sea, like Jonah, on whom be peace, or be killed seventy times, like Jirjís (St George), on whom be peace, or be made blind by weeping, like Shu‘ayb, on whom be peace; and the loyalty and self-sacrifice of the prophets cannot be reckoned”; and how the beloved answered him.
  • A certain lover in the presence of his beloved was recounting his services and works,
  • Saying, “For thy sake I did such and such, in this war I suffered (wounds from) arrows and spears.
  • Wealth is gone and strength is gone and fame is gone: on account of my love for thee many a misfortune has befallen me.
  • No dawn found me asleep or laughing; no eve found me with capital and means.” 1245
  • What he had tasted of bitters and dregs he was recounting to her in detail, point by point,
  • Not for the sake of reproach; nay, he was displaying a hundred testimonies of the trueness of his love.
  • For men of reason a single indication is enough, (but) how should the thirst (longing) of lovers be removed thereby?
  • He (the lover) repeats his tale unweariedly: how should a fish be satisfied with (mere) indication (so as to refrain) from the limpid water?