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5
156-205

  • He makes himself out to be a Galen (for skill) in medicine, that he may deceive your ailing soul.
  • “This,” says he, “is of use to you against any sorrow and pain.” He said the same thing to Adam about an ear of wheat.
  • He utters (hypocritical expressions such as) “Ah, ah” and “Alas,” while he twists your lips with the farrier's barnacle,
  • As (the farrier twists) the lips of a horse when shoeing it, in order that he (the Devil) may cause an inferior (worthless) stone to appear as a ruby.
  • He takes hold of your ears as (though they were) the ears of a horse, pulling you towards greed and acquisition (of worldly goods). 160
  • He claps on your foot a shoe of perplexity, by the pain of which you are left incapable of (advancing on) the Way.
  • His shoe is that hesitation between the two works (of this world and of the world hereafter)—“Shall I do these or shall I do those?” Take heed!
  • Do that which is chosen by the Prophet, don't do that which (only) a madman or (foolish) boy ever did.
  • “Paradise is encompassed”—by what is it encompassed? By things disliked, from which there comes increase of the seed sown (for the future life).
  • He (the Devil) hath a hundred spells of cunning and deceit, which would entrap (any one), even if he is (strong and wily as) a great serpent. 165
  • He (the Devil) will bind him, though he be (swift and elusive as) running water; he will make a mock of him, though he be the most learned man of the time.
  • (Therefore) associate your intelligence with the intelligence of a friend: recite (the text) their affairs are (carried on by) taking counsel with each other, and practise it.
  • How Mustafá, on whom be peace, treated the Arab guest with loving kindness and calmed his distress and stilled the sobbing and lamentation for himself which he was making in his shame and penitence and fire of despair.
  • This topic hath no end. The Arab was astounded by the kindnesses of that (spiritual) King.
  • He was wellnigh becoming crazed, his reason fled (from him), but the hand (power) of Mustafá's reason drew him back.
  • He (Mustafá) said, “Come hither.” He came in such fashion as one rises up from heavy slumber. 170
  • “Come hither,” said he, “do not (lose thy wits); hark, come to thyself, for there are (great) things to be done with thee here.”
  • He threw water on his face, and he (the infidel) began to speak, saying, “O witness of God, recite the Testimony (profession of the Faith),
  • That I may bear witness (to its truth) and go forth (from unbelief): I am weary of this (unreal) existence and will go into the wilderness (of reality).”
  • In this court of the Judge who pronounces the Decree we are (present) for the purpose of (making good) our claim (to fulfil the covenant signified by the words) “Am not I (your Lord)?” and “Yea”;
  • For we said, “Yea,” and (since we are) on trial our acts and words are the (necessary) witnesses and evidence of that (assent). 175
  • Wherefore do we keep silence in the court of the Judge? Have not we come (here) to bear testimony?
  • How long, O witness, wilt thou remain under detention in the court of the Judge? Give thy testimony betimes.
  • Thou hast been summoned hither that thou mayst give the testimony and show no disobedience;
  • (But) in thy obstinacy thou hast sat down and closed (both) hand and mouth in this confinement.
  • Until thou give that testimony, O witness, how wilt thou escape from this court? 180
  • ’Tis the affair of a moment. Perform (thy duty) and run away: do not make a short matter long (tedious and irksome) to thyself.
  • As thou wilt, whether during a hundred years or in a moment, discharge this trust and acquit thyself (of it).
  • Explaining that (ritual) prayer and fasting and all (such) external things are witnesses to the inner light.
  • This (ritual) prayer and fasting and pilgrimage and holy war are the attestation of the (inward) belief.
  • The giving of alms and presents and the abandonment of envy are the attestation of one's secret thoughts.
  • Dishes of food and hospitality are for the purpose of declaring that “we, O noble (guests), have become in true accord with you.” 185
  • Gifts and presents and offerings bear witness (saying implicitly), “I am pleased with thee.”
  • (If) any one exerts himself in (giving) money or in conjuration, what is (the meaning of) it? (He means to say), “I have a jewel within.
  • I have a jewel, namely, abstinence or generosity”: this alms-giving and fasting are witnesses in regard to both (these qualities).
  • Fasting says (implicitly), “He has abstained from what is lawful: know (therefore) that he has no connexion with what is unlawful”;
  • And his alms-giving said (implicitly), “He gives of his own property: how, then, should he steal from the religious?” 190
  • If he act as a cutpurse (from self-interest), then the two witnesses are invalidated in the court of Divine justice.
  • He is a fowler if he scatter grain not from mercy and munificence but in order to catch (the birds).
  • He is a cat keeping the fast and feigning to be asleep at fast-time for the purpose of (seizing) his ignorant prey.
  • By this unrighteousness he makes a hundred parties (of people) suspicious, he causes the generous and abstinent to be in ill repute.
  • (But) notwithstanding that he weaves crookedly, in the end the grace of God will purge him of all this (hypocrisy). 195
  • His (God's) mercy takes precedence (over His wrath) and bestows on that treachery (hypocrisy) a light that the full-moon does not possess.
  • God cleanses his effort of this contamination: the (Divine) Mercy washes him clean of this folly.
  • In order that His great forgivingness may be made manifest, a helmet (of forgiveness) will cover his (the hypocrite's) baldness.
  • The water rained from heaven, that it might cleanse the impure of their defilement.
  • How the water cleanses all impurities and then is cleansed of impurity by God most High. Verily, God most High is exceeding holy.
  • When the water had done battle (in its task of ablution) and had been made dirty and had become such that the senses rejected it, 200
  • God brought it back into the sea of Goodness, that the Origin of the water might generously wash it (clean).
  • Next year it came sweeping proudly along. “Hey, where hast thou been?” “In the sea of the pure.
  • I went from here dirty; I have come (back) clean. I have received a robe of honour, I have come to the earth (again).
  • Hark, come unto me, O ye polluted ones, for my nature hath partaken of the nature of God.
  • I will accept all thy foulness: I will bestow on the demon purity like (that of) the angel. 205