English    Türkçe    فارسی   

5
1286-1335

  • What was I fancying, and what was it (in truth)? My weak perception was showing (only) a weak image (of the reality).”
  • Where is the thought of the (holy) men in relation to the child of the (mystic) Way? Where is his fancy in comparison with true realisation?
  • The thought of children is (of) the nurse or milk or raisins and walnuts or weeping and crying.
  • The imitator is like a sick child, although he may have (at his disposal) subtle argumentation and (logical) proofs.
  • That profundity in (dealing with) proofs and difficult problems is severing him from (spiritual) insight. 1290
  • It took away (from him) the stock (of insight), which is the collyrium of his inmost consciousness, and applied itself to the discussion of (formal) problems.
  • O imitator, turn back from Bukhárá: go to self-abasement (ba-khwárí) that thou mayst become a (spiritual) hero,
  • And that thou mayst behold within (thee) another Bukhárá, in the assembly-place whereof the champions are unlearned.
  • Although the courier is a swift runner on land, when he goes to sea his sinews are broken.
  • He is only (like those of whom God says in the Qur’án) We have borne them on the land; (but) that one who is borne on the sea—he is somebody. 1295
  • The King (God) hath great bounty: run (to receive it), O thou who hast become in pawn to an imagination and fancy.
  • From conformity that simple disciple, too, was weeping in concert with the venerable (Shaykh);
  • (For), like the deaf man, he regarded the (Shaykh's) weeping in the manner of a conformist and was unaware of the cause.
  • When he had wept a long while, he paid his respects and departed: the (Shaykh's) favourite disciple came quickly after him,
  • And said, “O thou who art weeping like a witless cloud in concert with the weeping of the Shaykh (possessed) of insight, 1300
  • For God's sake, for God's sake, for God's sake, O loyal disciple, although in (thy) conformity thou art seeking (spiritual) profit,
  • Take heed not to say, ‘I saw that (spiritual) king weeping, and I wept like him’; for that is denial (of his exalted state).”
  • A weeping full of ignorance and conformity and (mere) opinion is not like the weeping of that trusted one.
  • Do not judge (one) weeping by the analogy of (another) weeping: ’tis a long way from this weeping to that (weeping).
  • That (weeping) is after a thirty years' (spiritual) warfare: the intellect can never get there. 1305
  • Beyond reason there are a hundred stages: deem not the intellect to be acquainted with that caravan.
  • His weeping is neither from sorrow nor from joy: (only) the spirit knows the weeping of (him who is) the fountain of beauties.
  • His weeping, his laughter—(both) are of Yonder (World) and transcend all that the intellect may conceive.
  • His tears are like his eye: how should the sightless eye become a (seeing) eye?
  • That which he sees cannot be touched (apprehended) either by the analogical judgement of the intellect or by way of the senses. 1310
  • Night flees when Light comes from afar: what, then, should the darkness of Night know concerning Light?
  • The gnat flees from the keen wind: what, then, should the gnat know of the (delicious) savour of the winds?
  • When the Eternal comes, the temporal is made vain: what, then, should the temporal know of Eternity?
  • When Eternity comes in contact with the temporal, it strikes it dumb; when it has naughted it, it makes it homogeneous (with itself).
  • You can find a hundred parallels (of this sort) if you wish, but I do not care (to supply them), O dervish. 1315
  • This Alif-Lám-Mím and Há-Mím—these Letters become, on (real) comprehension (of their meaning), like the rod of Moses.
  • The (other) letters resemble these Letters outwardly but are subject (to them) in respect of the (sublime) attributes of the latter.
  • A staff that any one takes on trial—how should it be described as being like that staff (Moses' rod)?
  • This Breath is (like the breath) of Jesus (in its effects); it is not (like) any wind and breath that arises from joy or sorrow.
  • This Alif-Lám-Mím and Há-Mím, O father, have come from the presence of the Lord of Mankind. 1320
  • What resemblance has any (other) alif-lám to these? Do not regard them with this (external) eye, if you have a (rational) soul.
  • Although they are composed of letters, O sire, and resemble the composition of (words used by) the common folk, (yet they are not the same).
  • Mohammed is composed of flesh and skin; (but he is unique) although every body is homogeneous with him in its composition.
  • It hath flesh, it hath skin and bone; (yet) has this (ordinary) constitution the same (qualities as his)?
  • (No); for in that constitution (of Mohammed) there appeared miracles by which all (other) constitutions were vanquished. 1325
  • Likewise, the composition of the (Letters) Há-Mím in the (Holy) Book is exceedingly lofty, while the others are low (in comparison),
  • Because from this composition comes life, like the blast of the trumpet (of Resurrection), (to those) in helplessness.
  • By the dispensation of God Há-Mím becomes a dragon and cleaves the sea like the rod (of Moses).
  • Its external appearance resembles (other) appearances, but the disc (round cake) of bread is very far from (being) the disc of the moon.
  • His (the Shaykh's) weeping, his laughter, and his speech are not from him: they are the pure nature of Hú (God). 1330
  • Since the foolish took (only) the external appearances (into consideration), and (since) the subtleties (inward aspects) were very much hidden from them,
  • Necessarily they were debarred from (attaining to) the (real) object; for the subtlety escaped (them) on the occasion when it (the object) presented itself.
  • Story of the maidservant who cum asino herae suae libidinem exercebat et eum tanquam caprum et ursam docuerat libidinem more humano exercere et veretro asini cucurbitam affigebat ne modum excederet. Her mistress discovered it but did not perceive the device of the gourd; making a pretext, she sent the maid away to a distant place and cum asino concubuit sine cucurbita and perished shamefully. The maid came back late and lamented, crying, “O my soul and O light of my eyes, veretrum vidisti, curcurbitam non vidisti; penem vidisti, illud alterum non vidisti.” (According to the Tradition) every deficient one is accursed, i.e. every deficient insight and understanding is accursed; for those deficient in respect of the outward eye are objects of (Divine) mercy and are not accursed. Recite (the Verse), It is no crime in the blind. (In their case) He (God) has removed the crime, He has removed the curse, and He has removed the reproach and the wrath. [Story of the maidservant who indulged (her) lust with (her) mistress’ ass; she had trained it like a goat or a bear to indulge in lust like a man. And she used to put a gourd on the ass’s penis so that it would not exceed the measure (of her vagina). Her mistress discovered it but did not perceive the device of the gourd; making a pretext, she sent the maid away to a distant place and she copulated with the ass without the gourd and perished shamefully. The maid came back late and lamented, crying, “O my soul and O light of my eyes, you saw the cock (but) you did not see the gourd; you saw the penis (but) you did not see that other thing.” (According to the Tradition)…]
  • Ancilla quaedam ob multam libidinem immodicamque nequitiam asinum super se injecit. [A maidservant (habitually) cast an ass upon herself due to abundant lust and excess (risk) of calamity. ]
  • Asinum ad coitum assuefecerat; asinus ad concubitum hominis viam invenerat. [The male ass was habituated to copulation; the ass had discovered human sexual intercourse.]
  • Technarum fabricatrici cucurbita erat, quam veretro ejus affigebat ut servaret modum. [(That) fabricator of devices had a gourd (which) she would put on its male organ, according to (a certain) dimension.] 1335