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6
1468-1517

  • (And inasmuch as) all master-craftsmen seek non-existence and a place of breakage for the purpose of exhibiting their skill,
  • Necessarily the Lord (who is) the Master of (all) masters— His workshop is non-existence and naught.
  • Wherever this non-existence is greater, (the more manifest) in that quarter is the work and workshop of God. 1470
  • Since the highest stage is non-existence, the dervishes have outstripped all (others),
  • Especially the dervish that has become devoid of body and (worldly) goods: poverty (deprivation) of body is the (important) matter, not beggary.
  • The beggar is he whose (worldly) goods have melted away; the contented man is he who has gambled away (sacrificed) his body.
  • Therefore do not now complain of affliction, for it is a smooth-paced horse (carrying you) towards non-existence.
  • We have said so much: think of the remainder, (or) if thought be frozen (unable to move), practise recollection (of God). 1475
  • Recollection (of God) brings thought into movement: make recollection to be the sun for this congealed (thought).
  • (God's) pulling is, indeed, the original source; but, O fellow-servant, exert yourself, do not be dependent on that pulling;
  • For to renounce exertion is like an act of disdain: how should disdain be seemly for a devoted lover (of God)?
  • O youth, think neither of acceptance nor refusal: regard always the (Divine) command and prohibition.
  • (Then) suddenly the bird, namely, the (Divine) attraction, will fly from its nest (towards you): put out the candle as soon as you see the dawn. 1480
  • When the eyes have become piercing, ’tis its (the dawn's) light (that illumines them): in the very husk it (the illumined eye) beholds the kernels.
  • In the mote it beholds the everlasting Sun, in the drop (of water) it beholds the entire Sea.
  • Returning once more to the Story of the Súfí and the Cadi.
  • The Súfí said (to himself), “It does not behove me blindly to lose my head by taking retaliation for a single slap on the nape.
  • My putting on the (Súfí’s) mantle of resignation has made it easy for me to suffer blows.”
  • The Súfí observed that his adversary was exceedingly frail: he said (to himself), “If I give him a hostile blow with my fist, 1485
  • At my first blow he will crumble like dead, and then the king will punish me and exact retaliation.
  • The tent is ruined and the tent-pin broken: it (the tent) is seeking (the least) excuse to fall in.
  • It would be a pity, a (great) pity, that on account of this (virtually) dead man retaliation should fall upon me under the sword.”
  • Since he durst not give his adversary a fisticuff, he resolved to take him to the Cadi.
  • Saying (to himself), “He (the cadi) is God’s scales and measure, he is the means of deliverance from the deceit and cunning of the Devil. 1490
  • He is the scissors for (cutting off) enmities and wranglings, he is the decider of the quarrels and disputes of the two litigants.
  • His spells put the Devil in the bottle, his legal ruling makes dissensions cease.
  • When the covetous adversary sees the scales (of justice), he abandons rebelliousness and becomes submissive;
  • But if there are no scales, (even) though you give him more (than his fair share) his shrewdness will never be satisfied with the portion (allotted to him).”
  • The cadi is a mercy (bestowed by God) and the means of removing strife: he is a drop from the ocean of the justice of  the Resurrection. 1495
  • Though the drop be small and short of foot, (yet) by it the purity of the ocean’s water is made manifest.
  • If you keep the (outer) veil (coat of the inward eye) free from dust, you will see the Tigris in a single drop (of water).
  • The parts bear witness to the state of (their) wholes, so that the afterglow of sunset has become an informer concerning the sun.
  • God applied that oath, (namely), His Words Verily (I swear) by the afterglow of sunset, to the body of Ahmad (Mohammad).
  • Wherefore should the ant have been trembling (in desire) for the grain (of corn), if from that single grain it had known (inferred) the (existence of) the stack? 1500
  • Come (now) to the topic (in hand), for the Súfi is distraught (has lost control of his reason) and is making haste to exact redress for the injury (inflicted on him).
  • O thou that has committed deeds of injustice, ho art thou (so) glad at heart? Art thou unaware of the demand (that will be made upon thee) by him who exacts the penalty?
  • Or hast thou forgotten those deeds of thine, since heedlessness has let down curtains (of oblivion) over thee?
  • If there were no litigations pursuing thee the celestial orb would envy thy happiness,
  • But on account of those just claims (against thee) thou art embarrassed. Little by little, (therefore), beg to be excused for thy unrighteousness. 1505
  • Lest the Inspector suddenly arrest thee, now (at once) make thy (turbid) water clear (make full amends and wipe out thy injustice) towards the lover (of God).
  • The Súfi went to the man who had slapped him, and laid hold of his skirt like a plaintiff.
  • Haling him along, he brought him to the Cadi, saying, “Mount this asinine miscreant on an ass (and parade him through the streets),
  • Or punish him with blows of the whip, according as thy judgement may deem fitting;
  • For (in the case of) one who dies under thy chastisement, no fine is (imposed) on thee in vengeance (for him): that (death) is unpenalised.” 1510
  • When any one has died under the punishment and flagellation of the cadi no responsibility lies on the cadi, for he (the cadi) is not a person of small account.
  • He is God’s deputy and the shadow of God’s justice, the mirror (that displays the real nature) of every plaintiff and defendant;
  • For he inflicts correction for the sake of one who has been wronged, not for the sake of his honour or his anger or his income (profit).
  • Since it is (done) for the sake of God and the Day (of Judgement) hereafter, if a mistake is made (by him) the blood-wit falls upon the (dead man’s) kinsmen on the father’s side.
  • He who strikes (and kills) for his own sake is (held) responsible, while he who strikes (and kills) for God’s sake is secure. 1515
  • If a father strikes his son and he (the son) dies, the father must pay the blood-price,
  • Because he struck him for his own benefit, (since) it is the duty of the son to serve him (the father).