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6
2175-2224

  • You are not the (statutory) two qullas (ewers), you are (only) one ewer: you have forgotten the (Divine) chastisement inflicted by an overshadowing cloud. 2175
  • In town and village, to (every) house and wall came the command of God, “Give no shade!
  • Do not ward off the rain and the (heat of the) sun!” so that the people went in haste to that Apostle (Shu‘ayb),
  • Crying, “We are dead for the most part: mercy, O Prince!” Read the rest of it in the book of commentary (on the Qur’án).
  • Since that deft-handed One made the rod (of Moses) a serpent, that instance is enough if you have any intelligence.
  • You possess (the faculty of) consideration, but it does not go deep (into the subject): it is a frozen spring and has stopped (flowing). 2180
  • Hence the (Divine) Artist who depicts thoughts is saying, “Consider deeply, O (My) servant.”
  • He does not mean (to say), “Beat cold iron,” but (what He means is) “O (thou who art hard as) steel, devote thyself to David.”
  • If your body is dead, resort to Isráfíl; if your heart is frozen, repair to the sun of the Spirit.
  • Inasmuch as you have wrapped yourself in the garment of phantasy, lo, you will (soon) reach (the position of) the evil-minded sophist (sceptic).
  • Verily he was dispossessed of the kernel (which is) Reason: he was dispossessed of (true) perception and deprived of (immediate) experience. 2185
  • Hark, O mouther, ’tis the hour for mumbling: if thou speak (clearly) to the people, ’tis a shameful exposure.
  • What is (the meaning of) im‘án? (It means) causing the spring to flow: when the spirit (ján) has escaped from the body, they call it rawán.
  • The philosopher whose spirit was delivered from the bondage of the body and began to wander (rawán) in the garden (of Reality)
  • Bestowed two (different) titles on these two (spirits) in order to distinguish (the one from the other). Oh, may his spirit be blest!
  • (Now hear a story) showing that if he who walks according to the (Divine) command wishes a rose to become a thorn, it will become that. 2190
  • The evidentiary miracle of Húd, on whom be peace, in the deliverance of the true believers of the community at the moment when the Wind descended.
  • All the true believers, (seeking refuge) from the violence of the pernicious Wind, seated themselves in the circle (drawn by Húd).
  • The Wind was (like) the Flood, and His (God's) grace was the ship (Ark): He hath many such arks and floods.
  • God makes a king to be (as) an ark (for his subjects), to the end that he, (impelled) by selfishness, may assault the ranks (of his enemies).
  • The king's aim is not that the people should become safe; his aim is that his kingdom should become (like) a fetter (on his foot).
  • The ass that turns the mill is running along: its aim is (to obtain) release, so that it may gain refuge from blows at that moment. 2195
  • Its aim is not to draw some water or thereby (by turning the mill) to make sesame into oil.
  • The ox hurries for fear of (receiving) hard blows, not for the purpose of taking the cart and baggage (to their destination);
  • But God put such fear of pain in him, to the end that good results might be achieved in consequence (of his fear).
  • Similarly, every shopkeeper works for himself, not for the improvement of the world.
  • Every one seeks a plaster for his pain, and in consequence of this a whole world is set in order. 2200
  • God made of fear the pillar (support) of this world: because of fear every one has devoted himself to work.
  • Praise be to God that on this wise He has made a fear to be the architect and (means for the) improvement of the world.
  • All these (people) are afraid of (losing) good and (suffering) evil: none that is afraid is himself frightened by himself.
  • In reality, then, (the creator of their fear and) the ruler over (them) all is that One who is near, though He is not perceived by the senses.
  • He is perceived in a certain hiding-place (the heart), but not perceived by the sense of this house (the body). 2205
  • The sense to which God is manifested is not the sense of this world; it is another.
  • If the animal sense perceived those (Divine) forms (ideas) an ox or an ass would be the Báyazíd of the time.
  • He who made the body to be the theatre in which every spirit is manifested, He who made the Ark to be the Buráq (steed) of Noah,
  • He, if He will, makes (what is) a very ark in (its ordinary) character to be a (destructive) flood for you, O seeker of light.
  • At every moment, O man of little means, He has conjoined with your grief and gladness an ark (to save you) and a flood (to destroy you). 2210
  • If you do not perceive the ark and the sea (flood) before you, (then) consider (whence come) the tremors in all your limbs.
  • Since his (the trembling man's) eyes do not perceive the source of his fear, he is affrighted by diverse kinds of phantasy.
  • (For example), a drunken boor strikes a blind man with his fist: the blind man thinks it is a kicking camel,
  • Because at that moment he heard a camel's cry: the ear, not the eye, is the mirror for the blind.
  • (But) then again the blind man says, “No, it was a stone (which some one threw at me), or perhaps it was (a brick) from an echoing dome.” 2215
  • It was neither this nor that nor that: He who created fear produced these (phantasies).
  • Certainly fear and trembling are (produced) by another: nobody is frightened by himself, O sorrowful man.
  • The miserable philosopher calls fear “imagination” (wahm): he has wrongly understood this lesson.
  • How should there be any imagination without reality? How should any false coin pass (into circulation) without a genuine one?
  • How should a lie fetch a price (have value) without truth? Every lie in both worlds has arisen from truth. 2220
  • He (the liar) saw the currency and prestige enjoyed by truth: he set going (circulated) the lie in hope of (its enjoying) the same.
  • O (incarnate) lie, whose fortune is (derived) from veracity, give thanks for the bounty and do not deny the truth!
  • Shall I speak of the philosopher and his mad fancy, or of His (God's) ships (arks) and seas (floods)?
  • Nay, (I will speak) of His arks, which are the spiritual counsel (given by the saints); I will speak of the whole: the part is included in the whole.