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5
2766-2815

  • (I marvel), how did such a Sun withdraw its face from the light of an eye that observed a star in the daytime?
  • Abandon this (revilement); hark, accept my counsel: regard the lovers (of God) with the eye of love.
  • (Their) time is precious and their souls are on the watch (for the Beloved): at that moment they cannot excuse themselves to thee.
  • Apprehend (their real state), do not be dependent on their words, do not wound the breasts (hearts) of the lovers.
  • Hast not thou formed a bad opinion of this enthusiasm (of theirs)? (Thou hast done so from prudence): do not abandon prudence, always act with caution; 2770
  • (But) it (prudence) is either necessary or allowable or absurd: take this middle course in prudence, O interferer.
  • How the admonition of the Shaykh and the reflexion of (the impression produced by) his sincerity moved the Amír to weep; and how after (having shown) that irreverence he gave up (to him the contents of) his treasury; and how the Shaykh preserved himself (from temptation) and refused to accept (the gift) and said, “I cannot take any action in the absence of an intimation (from God).”
  • He (the Shaykh) said this and began to weep with ecstatic cries, the tears rolling hither and thither down his cheeks.
  • His sincerity touched the Amír's heart: Love is ever cooking a wondrous potful.
  • The sincerity of the lover affects (even) an inanimate thing: what wonder if it make an impression on the mind of one possessed of knowledge?
  • The sincerity of Moses made an impression on the rod and the mountain; nay, on the majestic sea. 2775
  • The sincerity of Ahmad (Mohammed) made an impression on the beauty of the moon; nay, it stopped the course of the shining sun.
  • With face turned to face in lamentation, both the Amír and the Dervish had fallen to weeping.
  • After they had wept much for a while, the Amír said to him, “Arise, O worthy man,
  • And choose from the Treasury whatever thou wilt, albeit thou deservest a hundred such (treasuries).
  • The (treasure-) house is thine: choose anything thou desirest, (though) in truth the two worlds are little (in thy estimation).” 2780
  • He replied, “I have not been given permission (by God) to pick out anything with my own hand.
  • I cannot of my own accord commit such an intemperance as to intrude in this way like an interloper."
  • He made this excuse and took his leave: what prevented (him from complying) was (the fact) that the (Amír's) munificence was not sincere.
  • Was it not (the case) that it (the munificence) was sincere and unmixed with rancour and wrath? (Yes; but) every (kind of) sincerity did not come into the Shaykh's consideration.
  • He said, “God hath so commanded me, saying, ‘Go as a beggar and ask for a piece of bread.’” 2785
  • How the (following) intimation came to the Shaykh from the Unseen: “During these two years thou hast taken and given by Our command; henceforth give but do not take; always put thy hand under the mat which on thy behalf We have made to be like the wallet of Abú Hurayra, and thou wilt find (there) whatever thou mayst desire.” (The object of such miracles is) that the people of the world may gain certainty that beyond this (world) is a world where, if you take a handful of earth, it will turn to gold; if a dead man enter it he will become living; if the most ill-starred enter it he will become the most fortunate; if infidelity enter therein, it will become faith; if poison enter therein, it will become an antidote (to poison). It (that world) is neither inside of this world nor outside; neither beneath it nor above it; neither joined with it nor separate from it: it is devoid of quality and relation. At every moment thousands of signs and types are displayed by it (in this world). As manual skill to the form of the hand, or glances of the eye to the form of the eye, or eloquence of the tongue to the form of the tongue, (such is the relation of that world to this): it is neither inside of it nor outside, neither joined with it nor separate. And indication is sufficient for a person of intelligence.
  • For two years that man of (high spiritual) accomplishment carried on this business (of begging); after that (time) the command came to him from the Creator—
  • “Henceforth continue to give, but do not beg from any one: We from the Unseen World have bestowed on thee this power.
  • Whoever begs of thee (any amount), from one (piece of money) to a thousand, put thy hand beneath a (certain) mat and produce (what he wants).
  • Hark, give (it) from the incalculable treasure of (Divine) mercy: in thy hand earth will become gold: give (it)!
  • Give whatsoever they ask of thee: have no anxiety as to that: know that the bounty of God is more than (every) more. 2790
  • In Our bounty there is no retrenchment or reduction; no sorrow or regret for (having shown) this generosity.
  • Put thy hand beneath the mat, O trusted man, in order to blindfold (deceive) the evil eye.
  • Fill thy fist, therefore, from beneath the mat and give (the money) into the hand of the beggar whose back is broken (by poverty).
  • Henceforth give from the wage that is not grudged: give the hidden pearl to every one who desires (it).
  • Go, be thou (what is signified by) the Hand of God is above their hands: do thou, like the Hand of God, scatter the daily bread recklessly. 2795
  • Release those in debt from their responsibility: like rain, make the carpet of the world green.”
  • During another year this was his work, that he was always giving gold from the purse of the Lord of the Judgement.
  • The black earth turned into gold in his hand: beside him Hátim of (the tribe) Tayyi’ was a beggar.
  • How the Shaykh knew the unspoken thoughts of those who begged of him and the sums owed by the debtors without their telling him, which is a sign of (his being endowed with Divine attributes, in accordance with the command), “Go forth with My attributes unto My creatures.”
  • If a dervish said nothing about his need, he (the Shaykh) would give (what he required) and would know his secret thought;
  • He would give that bent-backed one the amount that he had in mind, neither more nor less. 2800
  • Then they would ask, “How didst thou know, uncle, that he was thinking of this amount?”
  • He would reply: “My heart's house is empty: it is void of beggary, like Paradise.
  • There is no work (being done) in it except love of God: there is no inhabitant except the idea of union with Him.
  • I have swept the house clean of good and evil: my house is filled with love of the One.
  • When I see in it anything other than God, (I know that) it (the thing seen) is not mine but is reflected from the beggar (who is with me at the moment).” 2805
  • If a date-palm or a raceme of dates has appeared in a piece of water, it is only the reflexion from the tree outside.
  • If you see a form (of something) at the bottom of the water, that image is reflected from outside, O youth;
  • But it is necessary to cleanse the canal, (which is) the body, until the water is cleared of scum,
  • In order that no obscurity and rubbish may remain therein and that it may become trustworthy and that the reflexion of the (inward) aspect (of everything) may appear (in it).
  • Where in your body is aught but muddy water, O you who are (spiritually) destitute? Make the water pure (and free) from mud, O enemy of the heart. 2810
  • By (indulgence in) sleeping and eating and drinking you are ever intent on pouring into this canal more (and more) earth.
  • The means of knowing people's hidden thoughts.
  • (Only) when the heart of that water is void of these (defilements), does the reflexion of the (inward) aspects (of all things) dart into the water.
  • Therefore, unless your interior has been purified, (and while) the (heart's) house is full of demons and monsters and wild beasts,
  • O ass who have obstinately remained in asininity, how will you get scent of (apprehend) the (life-giving) breaths which resemble those of the Messiah?
  • If a phantasy appear (in your heart), how will you know from what hiding-place it springs forth? 2815