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6
1599-1648

  • Beware, do not begin (to speak) those right words, for words quickly draw (other) words (after them).
  • When you have (once) opened your mouth, they are not in your control: the dark(falsehood) flows on the heels of the pure (truth). 1600
  • He (alone) may open (his mouth) who is preserved (from error) in the way of (Divine) inspiration; ‘tis permissible, since he is entirely pure;
  • For a prophet does not speak from self-will: how should self-will proceed from him who is preserved by God?
  • Make yourself one that speaks eloquently from ecstatic feeling, lest you become a slave to argumentation like me.”
  • How the Súfi questioned the Cadi.
  • The Súfi said, “Since (all) the gold is from a single Mine, why is this beneficial and that other harmful?
  • Since the whole (Creation) has come from a single Hand, why has this one come sober and that one intoxicated? 1605
  • Since (all) these rivers flow from a single Sea, why is this one honey and that one poison in the mouth?
  • Since all lights are (derived) from the everlasting Sun, wherefore did the true dawn and the false dawn rise?
  • Since the blackness of every seeing person’s eye is (derived) from a single Collyrium, wherefore did true sight and strabism come (into being)?
  • Since God is the Governor of the Mint, how is it that (both) good and spurious coins are struck?
  • Since God has called the Way ‘My Way,’ wherefore is this one a trusty escort and that one a brigand? 1610
  • How can (both) the (noble) freeman and the (base) fool come from a single womb, since it is certain that the son is (the expression of) his father’s inmost nature?
  • Who (ever) saw a Unity with so many thousand (numbers), (or) a hundred thousand motions (proceeding) from the essence of Rest?”
  • The Cadi’s reply to the Súfi.
  • The Cadi said, “O Súfí, do not be perplexed: hearken to a parable in explanation of this (mystery).
  • (‘Tis) just as the disquiet of lovers is the result of the tranquillity of the one who captivates their hearts.
  • He stands immovable, like a mountain, in his disdain, while his lovers are quivering like leaves. 1615
  • His laughter stirs (them to) tears, his glory causes their glories to fade.
  • All this conditionality is tossing like foam on the surface of the unconditioned Sea.
  • In its (the Sea’s) essence and action there is neither opposite nor like: by it (alone) are (all) existences clothed in robes (of existence).
  • How should an opposite bestow being and existence on its opposite? Nay, it flees and escapes from it.
  • What is (the meaning of) nidd? The like (mithl) of (something) good or bad. How should a like make its own like? 1620
  • When there are two likes, O God-fearing man, why should this one be more fit than that one for (the purpose of) creating?
  • Opposites and likes, in number as the leaves of the orchard, are (but) as a flake of foam on the Sea that hath no like or opposite.
  • Perceive that the victory and defeat of the Sea are unconditioned: how, (then), should there be room for conditionality in the essence of the Sea?
  • Your soul is the least of its playthings; (yet) how can the quality and description of the soul be ascertained?
  • Such a Sea, then, with every drop whereof the intellect and the spirit are more unfamiliar than the body— 1625
  • How should it be contained in the narrow room of quantity and quality? There (even) Universal Reason is one of the ignorant.
  • Reason says to the body, ‘O lifeless thing, hast thou ever had a scent of the Sea whither all return?’
  • The body replies, ‘Assuredly I am thy shadow: who would seek help from a shadow, O soul of thy uncle?’
  • Reason says, ‘This is the house of bewilderment, not a house where the worthy is bolder than the unworthy.’
  • Here the resplendent sun pays homage to the mote, like a menial. 1630
  • In this quarter the lion lays his head (in submission) before the deer; here the falcon lays (droops) his wings before the partridge.
  • (If) you cannot believe this, (then) how is it that Mustafá (Mohammed) seeks a blessing from the lowly poor?
  • If you reply that it was for the purpose of teaching (his followers) in what respect was his leaving them in absolute ignorance (of the reason for his action) a means of causing them to understand?
  • Nay, but he knows that the King deposits the royal treasure in ruined places.
  • Evil thought (about the saint) are (due to) his presenting an appearance contrary to the reality, though (in fact) every part of him is his spy (informing him of Divine mysteries). 1635
  • Nay, the Truth is absorbed in the Truth; hence seventy, nay, a hundred sects have arisen.
  • (Now) I will talk to you of maters indifferent. Hark, O Súfí, open your spiritual ear very wide
  • Whatever blow may come to you from Heaven, always be expecting (to receive) a gift of honour after it;
  • For He is not the king to slap you and then not give you a crown and a throne on which to recline.
  • The whole world has (but) the value of a gnat’s wing; (but) for one slap there is an infinite reward. 1640
  • Nimbly slip your neck out of this golden collar, (which is) the world, and take the slaps (that come) from God.
  • Since the prophets suffered those blows on the nape, in consequence of that affliction they have lifted their heads (high).
  • But (always) be present (attentive and ready) in yourself O youth, in order that He may find you at home.
  • Else He will take back His gift of honour, saying, ‘I found nobody in the house.’”
  • How the Súfi again questioned the Cadi.
  • The Súfi said, “How would it be if this world were to unknit the eyebrow of mercy for evermore! 1645
  • If it were not to bring on some trouble at every moment and produce anguish by its (incessant) changes!
  • If Night were not to steal the lamp of Day, and if December were not to sweep away the orchard that has learned to delight (in its fresh beauty)!
  • If there were no stone of fever to shatter the cup of health, and if fear did not bring anxieties for (one’s) safety!