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5
1585-1634

  • Saying, “(I beseech thee) by the gracious incomparable God who hath made thee the bearer of the majestic Throne. 1585
  • Thou art the overseer for measuring (and dispensing) the world's means of sustenance: thou art the ladler to them that thirst for the (Divine) bounty”—
  • Because (the name) Míká’íl (Michael) is derived from kayl (measure), and he has become the measurer (kayyál) in dispensation of the means of subsistence.
  • “Give me quarter, set me free! See how I am uttering words stained with blood.”
  • The Angel is a mine of God's mercy: he (Michael) said, “How should I sprinkle this salt on that wound?”—
  • Just as the Devil is a mine of (God's) wrath, for he has raised up a roar (of lamentation) from the sons of Adam. 1590
  • The precedence of Mercy over Wrath exists (as a fact), O youth: clemency was (eternally) predominant in the nature of God.
  • His (chosen) servants necessarily possess His disposition: their water-skins are filled from the water of His stream.
  • The Messenger of God and the Guide on the (mystic) journey said that men follow the usage of their kings.
  • Michael went (back) to the Lord of the Judgement, with hand and sleeve empty of the object of his quest.
  • He said, “O Knower of the secret, O peerless King, the Earth bound me (tied my hands) by lamenting and weeping. 1595
  • Tears were (ever) precious with Thee: I could not feign not to have heard.
  • Moaning and wailing (ever) had great value with Thee: I could not leave their rights unheeded.
  • With Thee the moist eye is much prized: how should I have become quarrelsome in resisting (her)?”
  • There is a summons to the servant (of God) to lamentation five times a day— “come to (perform) the ritual prayer, and make lament.”
  • The muezzin's cry is “hasten to welfare,” and that welfare is this lamentation and petitioning. 1600
  • He whom Thou wishest to make sorrow-stricken—Thou dost bar against his heart the way to lamentation,
  • In order that affliction may descend (upon him) without (there being) anything to repel it, when there is no intercessor (in the form) of humble entreaty;
  • And (on the other hand) Thou dost lead to humble entreaty the spirit of him whom Thou wishest to redeem from affliction.
  • Thou hast said in the Qur’án that (as regards) those peoples on which that heavy vengeance fell,
  • ’Twas because at that moment they would not make humble entreaty that the affliction might be averted from them; 1605
  • But since their hearts had been hardened, their sins appeared (to them) as obedient service (rendered to God).
  • Until the sinner deems himself rebellious, how can tears run from his eye?
  • The Story of the people of Yúnus (Jonah), on whom be peace, is a demonstration and manifest proof that humble entreaty and lamentation avert affliction sent from Heaven. And God most High acts by free choice: therefore humble entreaty and reverence avail with Him. The philosophers, however, say that He acts by (the necessity of His) nature and as a cause, not by free choice: therefore humble entreaty (is useless, for it) cannot alter nature.
  • When the affliction became visible to the people of Yúnus, a cloud full of fire departed (descended) from heaven.
  • It was shooting (flashes of) lightning, the rocks were burning; the cloud was roaring, cheeks were shedding colour.
  • All (the people) were on the roofs at night, when that woe came into view from on high. 1610
  • All came down from the roofs and went bare-headed towards the open country.
  • Mothers cast out their children, that all might raise wailing and distressful cries.
  • From (the time of) the evening prayer till the hour of dawn, those folk were throwing dust on their heads.
  • (Then) all voices were hushed: the (Divine) mercy came upon that perverse people.
  • After despair and unrestrained lamentation, little by little the cloud began to turn back. 1615
  • The story of Yúnus is long and broad: it is time (to speak) of the Earth and (resume) the far-spread tale.
  • Since humble entreaty has (such) value with God—and where (else) has lamentation the price (reward) that it has there?—
  • Oh, (take) hope! Now (to-day) gird thy loins tight! Arise, O weeper, and laugh continually,
  • For the glorious King is ranking tears as equal in merit to the blood of the martyr.
  • The sending of Isráfíl (Seraphiel), on whom be peace, to the Earth with orders to take a handful of clay for moulding the body of Adam, on whom be peace.
  • Our God said to Seraphiel, “Go, fill thy hand with that clay and come (back).” 1620
  • Seraphiel, likewise, came to the Earth: again the Earth began to moan,
  • Saying, “O Angel of the trumpet (of Resurrection) and O Sea of life, by whose breaths the dead are revived,
  • Thou blowest one terrible blast from the trumpet, and the place of Judgement becomes full of people (raised) from rotten bones.
  • Thou blowest on the trumpet and criest, ‘Hark, spring up, O ye slain of Karbalá!
  • O ye who have perished by the sword of Death, put forth your heads from the earth (grave), like bough and leaf!’ 1625
  • From thy bringing the dead to life this world is filled with thy mercy and with that potent breath of thine.
  • Thou art the Angel of mercy: show mercy! Thou art the bearer of the Throne and the qibla of (Divine) gifts.”
  • The Throne is the mine (source) of justice and equity: beneath it are four rivers filled with forgiveness:
  • A river of milk and a river of honey everlasting; a river of wine and a river of running water.
  • Then from the Throne they flow into Paradise; some little thing (offshoot) appears in this world too, 1630
  • Although here those four (rivers) are defiled—by what? By the poison of mortality and indigestion.
  • From (each of) those four (rivers) a draught has been poured on the dark Earth and a temptation has been offered,
  • In order that these vile wretches may seek the source thereof; (but) these worthless folk are content with this (draught).
  • He (God) hath given milk and nourishment for babes: He hath made the breast of every wife a fountain (of milk).