Rumi's Masnavi - And (when) thou wert desiring (it to be) a coat, a rival, from (motives of) hostility, made the linen stuff into a pair of trousers in spite of thee.

And (when) thou wert desiring (it to be) a coat, a rival, from (motives of) hostility, made the linen stuff into a pair of trousers in spite of thee.

What resource has the linen, my dear friend, but to submit to the purpose of the one who is predominant?

(Since) he (the owner of the cloth) is reduced to submission, what is the crime of this linen? Who is he that is not dominated by the predominant? 2925

When some one has forced his way in against his (the householder's) will and planted a thornbush in his property and house,

The master of the house is humiliated because such a shabbiness (abasement) is inflicted on him.

I too, though I am fresh and new, would become shabby (abased) through being associated with such a contemptible person.

Since the will of the carnal soul is besought for help, ’tis mockery (to say) that whatever God wills shall come to pass.

(Even) if I am a disgrace to the Magians or am an infidel, I am not such (a miscreant) as to think this of God, 2930

That any one should seek to exercise authority in His kingdom against His will and in spite of Him,

And thus should occupy His kingdom, so that the Creator of the breath dare not breathe a word (in opposition),

(And that though) He wishes to repel him and must needs (do so), (yet) the Devil at every moment is increasing His anxiety.

(On this hypothesis) I must worship the Devil, inasmuch as he is predominant in every assembly,

Lest the Devil take vengeance on me—and then in that case how can the Gracious (God) lend me a (helping) hand? 2935

That which he (the Devil) wills, his desire (therein) is fulfilled: by whom (except him) shall my affairs be restored to prosperity?

Parable of the Devil at the door of the Merciful God.

God forfend! Whatsoever God wills shall come to pass. He is the Ruler over the worlds of space and non-spatiality.

Without His command no one in His kingdom shall add (so much as) the tip of a single hair.

The kingdom is His kingdom, the command is His: that Devil of His is the meanest dog at His door.

If a Turcoman's dog is lying at the door (of the tent), with his face and head resting on the threshold, 2940

(Though) the children of the house keep pulling his tail, he will be humble (submissive) in the children's hands.

If, however, a stranger pass by, he (the dog) will rush at him like a fierce lion;

For he is hard on the unbelievers: to a friend he is (as) the rose, to an enemy as the thorn.

He has become so faithful and vigilant on account of the tutmáj broth that the Turcoman has given him.

The dog, then, namely the Devil, whom God causes to exist and in whom He creates a hundred thoughts and cunning plans, 2945

And whom He feeds with (men's) honours, so that he takes away the honour of the virtuous and the wicked—

(For) the honour of the populace is the tutmáj broth by which the Devil-dog is fed—

Tell me, how should not his soul be devoted to the (Divine) decree at the door of the tent of Omnipotence?

Troop on troop of obedient and rebellious (devils), like the dog (of the Seven Sleepers) spreading his fore-paws on the threshold,

Are (stationed) like dogs at the door of the Cave of the Godhead, (eagerly) seeking the (Divine) command with every particle (of their bodies), and with every nerve agog (to hear the command), 2950

(Namely), ‘O Devil-dog, inflict tribulation in order that (thou mayst see) how these creatures (of Mine) set foot on this Way.

Continually rush (at them), prevent (them from advancing), and look to see who (among them) is female (weak) in respect of sincerity, and who is male (strong).’

For what purpose, then, is (the cry), ‘I take refuge (with God)’ when the Dog in his arrogance has run swiftly (to the attack)?

This (cry), ‘I take refuge,’ is (as though you should say), ‘O Turcoman of Khitá, call thy dog off and leave the way clear,

That I may come to the door of thy tent and beg what I need from thy bounty and high estate.’ 2955

When the Turcoman is incapable of (restraining) the dog's fury, this (expression), ‘I take refuge,’ and this cry of distress are improper (inadmissible),

(Since) the Turcoman too will say, ‘I take refuge from the dog; for I too am helpless against the dog in my home.

Thou canst not come to this door, nor can I go forth from the door.’

Now dust be on the head of the Turcoman and the stranger-guest, since one dog binds the necks of (subjugates) them both!

God forfend! (If) the Turcoman utter a shout, what of the dog? (Even) a fierce lion would (be terrified and) vomit blood.” 2960

O thou who hast called thyself “the Lion of God,” for (many) years thou hast been powerless against a dog.

How should this dog hunt on thy behalf when thou hast manifestly become a prey to the dog?

The reply of the Sunní (orthodox) believer to the Necessitarian infidel, and the proof by which he established the power of choice possessed by (every) servant of God. The Sunna is a road trodden by the feet of the prophets, on whom be peace. On the right hand of that road lies the desert of Necessity (jabr), where he (the Necessitarian) regards himself as having no power of choice and denies the (Divine) command and prohibition and employs (false) interpretation (ta’wíl); and from the (Divine) command and prohibition being denied there necessarily follows the denial of Paradise, since Paradise is the reward of those who obey the (Divine) command, while Hell is the reward of those who disobey it. I will not state to what else it ultimately leads: an indication is enough for the wise. And on the left hand of that road lies the desert of Freewill (qadar), where he (who holds that doctrine) regards the power of the Creator as overcome by the power of the creatures; and thence arise the corruptions (vicious opinions) which have been enumerated (above) by the Magian who was a Necessitarian.

The true believer replied, “O Necessitarian, hear the words addressed (to you); you have said your say: lo, I bring the answer.

You have seen your own game, O chess-player: (now) see your adversary's game in all its breadth and length.

You have read (to me) your letter of apology: (now) read the Sunní's letter. Why have you remained (an infidel)? 2965

You have discoursed in Necessitarian fashion on the (Divine) destiny: (now) hear from me the mystery thereof in (this) debate.

Beyond doubt we possess a certain power of choice: you cannot deny the plain evidence of the (inward) sense.

One never says ‘Come’ to a stone: how should any one request a brickbat to keep faith?

One never says to a human being, ‘Hey, fly!’ or ‘Come, O blind man, and look at me!’

God hath said, ‘There is nothing intolerable (laid) upon the blind’: how should the Lord who bestows relief lay upon any one what is intolerable? 2970

Nobody says to a stone, ‘Thou hast come late’ or (to a stick), ‘Why didst thou strike a blow at me, O stick?’

Will any one address demands like these to a person who is compelled, or strike a person who is excused (from complying with them)?