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5
247-296

  • For its object is to make manifest the inward nature of the spiritual substance: the attributes (of that substance) are permanent, though these accidents (such as acts and words) are fleeting.
  • The mark of the gold on the touchstone does not remain, (but) the gold (itself) remains—of good renown and undoubted.
  • Similarly, (all) this ritual prayer and holy war and fasting does not remain, but the spirit remains in good renown (for ever).
  • The spirit produced certain acts and words of this kind (as proofs): it rubbed its substance on the touchstone of the (Divine) command, 250
  • As though to say, “My belief is perfect: here is the witness!” (Yes), but there is doubt as regards the witnesses.
  • Know that the probity of the witnesses must be established: the means of establishing it is a (great) sincerity: thou art dependent on that.
  • In the case of the word-witness, ’tis keeping thy word (that is the test); in the case of the act-witness, ’tis keeping thy covenant (to perform these acts).
  • The word-witness is rejected if it speaks falsely, and the act-witness is rejected if it does not run straight.
  • Thou must have words and acts that are not self-contradictory, in order that thou mayst meet with immediate acceptance. 255
  • Your efforts are diverse, ye are in contradiction: ye are sewing by day and tearing up (what ye have sewn) by night.
  • Who, then, will hearken to testimony that contradicts itself, unless indeed He (the Judge) graciously show a (great) forbearance?
  • Act and word are (for) the manifestation of the inward thought and hidden mind: both are divulging the veiled secret.
  • When thy witness has been proved honest, it is accepted; otherwise, it is kept in detention as a prisoner.
  • O recalcitrant one, so long as thou contendest (with the holy saints) they will contend (with thee). Lie in wait for them, then! Verily, they are lying in wait (for thee). 260
  • How Mustafá, on whom be peace, offered the Testimony (profession of the Faith) to his guest.
  • This discourse hath no end. Mustafá offered the Faith, and the youth accepted
  • That Testimony which hath ever been blessed and hath ever loosed the fastbound chains.
  • He became a true believer. Mustafá said to him, “Be my guest to-night also.”
  • “By God,” said he, “I am thy guest unto everlasting. Wheresoever I be, to whatsoever place I go,
  • I am made living by thee and liberated by thee, and am thy doorkeeper (eating) at thy table in this world and in the next. 265
  • Whosoever chooses any but this choice table, in the end his gullet will be torn by the bone (of perdition).
  • Whosoever goes to the table of any but thee, know that the Devil shares his cup.
  • Whosoever departs from thy neighbourhood, without any doubt the Devil will become his neighbour;
  • And if without thee he go on a far journey, the wicked Devil is his fellow-traveller and table-companion;
  • And if he mount a noble horse, (since) he is envious of the Moon, the Devil sits behind him; 270
  • And if his Shahnáz be got with child by him, the Devil is his partner in begetting it.”
  • O thou that glowest (with faith), God hath said in the Qur’án, “Share with them in their wealth and children.”
  • The Prophet, (who drew inspiration) from the Unseen, explained this (matter) clearly in his marvellous discourses with ‘Alí.
  • “O Prophet of Allah, thou hast displayed (the truth of) thy prophetic mission completely, like the cloudless sun.
  • Two hundred mothers never did (to their children) this which thou hast done (to me); Jesus by his (life-giving) spells never did (so much as this) to ‘Ázar (Lazarus). 275
  • Lo, through thee, my soul hath been delivered from death: if ‘Ázar was revived by that breath (of Jesus), yet he died again.”
  • The Arab became the Prophet's guest that night: he drank half the milk of a single goat and (then) closed his lips.
  • He (the Prophet) urged him to drink the milk and eat the scones. “By God,” said he, “in all sincerity I have eaten my fill.
  • This is not hypocrisy or affectation and artifice: I have become fuller than I was yesternight.”
  • All the people of the (Prophet's) house were left in astonishment (to think that) this lamp had been filled by this one drop of oil, 280
  • And that what is (only) a swift's (portion of) food should become the (means of) filling the belly of such an elephant.
  • Whispering arose amongst the men and women—“That man who has the body of an elephant eats as little as a fly!”
  • The greed and vanity of unbelief was overthrown: the dragon was satisfied with the food of an ant.
  • The beggar-like greediness of unbelief departed from him: the sweet food of the Faith made him stout and strong.
  • He who was quivering from ravenous hunger beheld, like Mary, the fruit of Paradise. 285
  • The fruit of Paradise sped to his body: his Hell-like belly gained repose.
  • The essence of the Faith is a mighty blessing and exceedingly delicious food, O thou who art content with naught of the Faith but the profession!
  • Explaining that the Light which is the food of the spirit becomes the food of the saint's body, so that it (his body) also becomes friendly with the spirit (according to the saying of the Prophet), “My satan hath accepted Islam at my hands.”
  • Although that (Light) is the food of the spirit and the (spiritual) sight, the body too partakes of it, O son.
  • If the devilish body had not become fond of eating it, the Prophet would not have said, “The devil accepted Islam.”
  • How should the devil become a Moslem until it drink of the sweet food by which the dead is made living? 290
  • The devil is passionately in love with the world, blind and deaf; (but this) love, no doubt, may be cut off by another love.
  • When it tastes the wine from the cellar of clairvoyance, little by little it will transfer its love thither.
  • O thou whose belly is greedy, turn away thus (from the world): the only method is change of food.
  • O thou whose heart is sick, turn to the remedy: the entire regimen is change of disposition.
  • O thou who art kept in pawn to food, thou wilt escape if thou suffer thyself to be weaned. 295
  • Verily, in hunger there is plenteous food: search after it diligently and cherish the hope (of finding it), O shrinker.