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5
2454-2503

  • When his (the imitator's) eye is opened and he reads those characters (of Reality), the Devil hath no power over him any more.
  • Although the ass spoke of (spiritual) mysteries to the fox, he spoke superficially and like an imitator. 2455
  • He praised the water, but he had no longing (for it); he tore his face and raiment, but he was no lover.
  • The excuse made by the hypocrite was bad, not good, because it was (only) on their lips, not in their hearts.
  • He (the hypocrite) has the smell of the apple, but no part of the apple (itself); and in him (even) the smell is only for the purpose of (coming into) contact (with the true believers).
  • The charge of a woman in battle does not break the (hostile) ranks; nay, her plight becomes pitiable.
  • Though you see her take the sword (and fight) like a lion amidst the ranks, (yet) her hand trembles. 2460
  • Alas for him whose reason is female, while his wicked fleshly soul is male and ready (to gratify its lust)!
  • Of necessity, his reason is vanquished: his movement is towards naught but perdition.
  • Oh, blest is that one whose reason is male, while his wicked fleshly soul is female and helpless;
  • Whose particular (individual) reason is male and dominant, (so that) his intellect deprives the female fleshly soul (of power to do mischief).
  • The attack of the female, too, is bold in appearance; her defect, as (in the case of) that ass, arises from asininity. 2465
  • The animal nature prevails in woman, because she has an inclination towards colour and scent.
  • (When) the ass heard of the colour and scent of the meadow, all arguments (in favour of trust in God) disgusted him.
  • The thirsty man wanted rain, and there was no cloud; the fleshly soul was ravenously hungry, and there was no self-restraint.
  • Self-restraint is an iron shield, O father: upon the shield (of self-restraint) God hath written (the words), “Victory will come.”
  • The imitator brings forward a hundred proofs in his exposition, (but) he speaks (gives) them from ratiocination, not from immediate experience. 2470
  • He is tinctured with musk, but he is not musk: he has the scent of musk, but he is only dung.
  • In order that a piece of dung may become musk, O disciple, one must browse for years in that (spiritual) garden.
  • One must not eat straw and barley, like asses: browse on arghawán, like the musk-deer in Khutan.
  • Do not browse on aught but clove, jasmine, or roses: go to the plain of Khutan in company with those (saintly) personages.
  • Accustom your belly to the sweet basil and the rose, that you may gain the wisdom and (spiritual) food of the prophets. 2475
  • Break your belly of its habit of (eating) this straw and barley: begin to eat the sweet basil and the rose.
  • The corporeal belly leads to the straw-barn; the spiritual belly leads to the sweet basil.
  • Whoever feeds on straw and barley becomes a sacrifice (qurbán); whoever feeds on the Light of God becomes the Qur’án.
  • Beware! Half of you is musk and half is dung. Beware! Do not increase the dung, increase the Chinese musk.
  • The imitator brings on to his tongue a hundred proofs and explanations, but he has no soul. 2480
  • When the speaker has no soul and (spiritual) glory, how should his speech have leaves and fruit?
  • He boldly directs people in the Way (to salvation), (though) he is more tremulous (infirm) in soul than a blade of straw.
  • Therefore, though his discourse may be splendid, tremor (infirmity) is also latent in his discourse.
  • The difference between the call of the perfect Shaykh who is united with God and the words of imperfect men whose (spiritual) virtues are acquired and artificial.
  • The illumined Shaykh makes (his disciples) cognisant of the Way; moreover, he causes the light (of faith) to accompany his words.
  • Strive to become intoxicated and illumined, in order that his light may be (like) the rhyme-letter to your discourse. 2485
  • Whatever (fruit or vegetable) is boiled in grape-juice, the flavour of grape-juice will be (tasted) in its syrup.
  • (Whether it be syrup) of carrots or apples or quinces or walnuts, you will taste in it the delicious flavour of grape-juice.
  • When your knowledge is steeped in the light (of faith), then the contumacious folk derive light from your knowledge.
  • Whatsoever you say, too, will be luminous, for the sky never rains aught but pure (water).
  • Become (like) the sky, become (like) the cloud and shed rain: the spout rains (too), (but) it is not at work (productively). 2490
  • The water in the spout is borrowed; the water in the cloud and in the sea is original.
  • Your thought and cogitation resemble the spout; inspiration and revelation are (like) the cloud and the sky.
  • The rain-water produces a many-coloured garden; the spout causes your neighbour to quarrel (with you).
  • The ass disputed twice or thrice with the fox, (but) since he was (only) an imitator he was beguiled by him.
  • He had not the glorious power of perception possessed by a (true) seer: the fox's palaver brought upon him (a stroke of) apoplexy. 2495
  • Greedy desire to eat and drink made him so despicable that he submitted to him (the fox) notwithstanding five hundred arguments (to the contrary).
  • Fabula cinaedi cui paedicator tempore paedicandi “Quamobrem,” inquit, “hic pugio est?” Respondit: “Ut, siquis mihi injuriam facere cogitaverit, ventrem ejus diffindam.” Paedicator super eo ultro citroque se movebat et aiebat, “Deo gloria quod ego injuriam tibi facere non cogito.” “My tent (verse) is not a tent, it is a continent; my jest is not a jest, it is a lesson.” Verily, God is not ashamed to set forth as a parable a gnat or what exceeds it, i.e. “what exceeds it in respect of the corruption of (men's) souls by disbelief”; (for the infidels ask), “What is it that Allah means by using this as a parable?” and then He answers (them), “I mean this: He lets many be led astray thereby and He lets many be guided aright thereby.” Every temptation is like a pair of scales: many come off with honour and many with disgrace; and if you were to meditate on it (this parable) a little, you would feel many of its excellent effects. [The story of the sodomite and the sodomizer’s asking him during the occasion of sodomy, “What is this dagger (of yours) for?” He (the sodomite) answered, “So that, (regarding) anyone who thinks evil (bears evil desires) toward me, I may rip (open) his belly.” The sodomizer was coming and going (moving back and forth in the act of sodomy) and was saying, “God be praised, since I am not thinking evil toward you.” “My tent ....]
  • Juvenem imberbem paedicator quidam domum duxit, capite deorsum verso stravit et in eum trusit. [A sodomizer brought a beardless youth (catamite) into a house, threw him head-downwards, and pressed into him (in the act of sodomy).]
  • The accursed wretch saw a dagger on his waist, so he said to him, “What is this on your waist?”
  • He replied, “’Tis in order that, if any evil-minded person should think of committing evil against me, I may rip his belly.”
  • The lútí said, “God be praised that I have not thought of plotting evil against you.” 2500
  • When there is no manliness, of what use are daggers? When there is no heart (courage), the helmet avails not.
  • You may have (the sword) Dhu ’l-faqár as a heritage from ‘Alí, (but) have you the (stout) arm of the Lion of God? (If so), produce it!
  • Though you may remember a (life-giving) incantation derived from the Messiah, where (in you) are the lips and teeth of Jesus, O abominable man?