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6
1620-1669

  • 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!
  • How, indeed, would His munificence and mercy be diminished if in His bounty there were no torment?”
  • The Cadi's answer to the questions of the Súfí, and how he adduced the Story of the Turk and the Tailor as a parable.
  • The Cadi said, “You are a very idle vagabond Súfí: you are devoid of intelligence, (you are) like the Kúfic káf. 1650
  • Haven't you heard that a certain sugar-lipped (story-teller) used to tell at nightfall of the perfidy of tailors,
  • Setting forth to the people old stories concerning the thievery of that class (of men)?
  • To that one and this one he would relate tales of their snatching (stealing) pieces of cloth while cutting it,
  • And during the night-talk he would read aloud a book on (the tricks of) tailors, when a throng had gathered round him.
  • Since he found eager listeners among those who came (to hear him), all parts of him had become the story (that he was telling). 1655
  • The Prophet, on whom be peace, said, ‘Verily God teaches wisdom by the tongues of the preachers according to the measure of the aspirations of those who hear them.’
  • If any one have suave eloquence, hearing draws it out: the teacher's enthusiasm and energy are (derived) from the boy (whom he teaches).
  • When the harpist who plays the four-and-twenty (musical modes) finds no ear (to listen), his harp becomes a burden;
  • Neither ditty nor ode comes into his memory: his ten fingers will not get to work.
  • If there were no ears to receive (the message from) the Unseen, no announcer (prophet) would have brought a Revelation from Heaven;
  • And if there were no eyes to see the works of God, neither would the sky have revolved nor would the earth have smiled (been gay with verdure). 1660
  • The declaration lawláka (but for thee) means this, that the (whole) affair (of creation) is for the sake of the piercing eye and the seer.
  • How should the vulgar, in their love for bedfellow and dishes (of food), have any care for love of God's work?
  • You do not pour tutmáj broth into a trough till there are a number of greedy dogs to drink it.
  • Go, be the Cave-dog of His Lordship in order that His election (of you) may deliver you from this trough.
  • When he (the story-teller) related the pitiless thefts which those tailors commit in secret, 1665
  • A Turk from Khitá (who was) amongst the crowd (audience) was exceedingly annoyed by that exposure.
  • At night-time he (the story-teller) was exposing those secrets (of the tailors) for the benefit of the intelligent (listeners), as (plainly as secrets shall be exposed) on the Day of Resurrection.
  • Wherever you come to close quarters with a wrangle, you will see there two enemies (engaged) in exposing (each other's) secret.
  • Know that that hour (of quarrel) is (like) the (hour of the) Last Judgement mentioned (in the Qur’án), and know that the throat which tells the secret is (like) the trumpet (of Isráfíl);