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6
3487-3536

  • When you are aware of doing a good action, you obtain a (feeling of spiritual) life and joy;
  • And when a fault and evil deed issues (from you), that (feeling of) life and rapture disappears.
  • Do not abandon your own eye (judgement) from regard for the vile, for these vultures will lead you to the carcase.
  • You close your narcissus-like eye, saying, “What (is it)? Hey, sir, take my stick (and show me the way), for I am blind”; 3490
  • But if you would only look, (you would see that) the guide whom you have chosen for the journey is (even) blinder than you.
  • Grasp in a blind man's fashion the rope of Allah: do not cling to aught but the Divine commandments and prohibitions.
  • What is the rope of Allah? To renounce self-will, for this self-will was a roaring wind (of destruction) to (the people of) ‘Ád.
  • ’Tis from self-will that folk are sitting in gaol, ’tis from self-will that the (trapped) bird's wings are tied.
  • ’Tis from self-will that the fish is (cooked) in a hot pan, ’tis from self-will that shame (bashfulness) is gone from the modest. 3495
  • The anger of the police magistrate is a fiery spark from self-will; crucifixion and the awfulness of the gallows are (the consequence) of self-will.
  • You have seen the magistrate (who carries out the punishment) of bodies on the earth: (now) see also the magistrate who executes judgements against the soul.
  • Verily tortures are inflicted on the soul in the world invisible, but until you escape (from self-will) the torture is concealed (from view).
  • When you are freed you will behold the torture and perdition (of the soul), because contrary is made manifest by contrary.
  • He that was born in the well (of the material world) and the black water, how should he know the pleasantness of the open country and (distinguish it from) the pain of (being in) the well? 3500
  • When, from fear of God, you have relinquished self-will, the goblet (of drink) from God's Tasním will arrive.
  • Do not in your self-will make a way: ask of God's Majesty the way to Salsabíl.
  • Be not submissive to self-will (and yielding) like hay: in sooth the shade of the Divine Throne is better than the summer-house (of the world).
  • The Sultan said, “Take the horse back (to the Amír) and with all speed redeem (deliver) me from (committing) this wrong.”
  • The King did not say in his heart, “Do not (seek to) deceive the lion so greatly by means of the head of an ox. 3505
  • You (the ‘Imádu ’l-Mulk) drag in the ox in order to cheat (me): begone, God does not stick the horns of an ox upon a horse.”
  • This renowned Master-builder observes great congruity in His workmanship: how should He attach to a horse's body part of (the body of) an ox?
  • The Master-builder has made (all) bodies congruously: He has constructed moving palaces,
  • (With) balconies in them and cisterns (distributing water) from this (part of the palace) to that;
  • And within them an infinite world: all this (vast) expanse (is contained) in a single tent. 3510
  • Now He causes (one beautiful as) the moon to seem like an incubus (nightmare), now He causes the bottom of a well to have the semblance of a garden.
  • Inasmuch as the closing and opening of the eye of the heart by the Almighty is continually working lawful magic,
  • For this reason Mustafá (Mohammed) entreated God, saying, “Let the false appear as false and the true as true,
  • So that at last, when Thou turnest the leaf, I may not (be stricken) by sorrow (and) fall into agitation.”
  • (’Twas) the Lord of the Kingdom (that) guided the peerless ‘Imádu ’l- Mulk to the deception which he practised. 3515
  • God's deception is the fountainhead of (all) these deceptions: the heart is between the two fingers of the (Divine) Majesty.
  • He who creates deception and (false) analogy in your heart can (also) set the sackcloth (of deception) on fire.
  • Return to the Story of the bailiff and the poor debtor: how they turned back from the Khwája's grave, and how the bailiff saw the Khwája in a dream, etc.
  • This goodly episode is endless (too long to relate in full). When the poor stranger turned back from the Khwája's grave,
  • The bailiff took him to his house and handed over to him the purse of a hundred dinars.
  • He fetched viands for him and told him stories, so that from the (feeling of) hope (with which the bailiff inspired him) a hundred roses blossomed in his heart. 3520
  • He (the bailiff) opened his lips to relate the ease (prosperity) which he had experienced after difficulty (adversity).
  • Midnight passed, and (he was still) narrating: (then) sleep transported them to the meadow where the spirit feeds.
  • On that night the bailiff dreamed that he saw the blessed Khwája (seated) on the high-seat in the (heavenly) palace.
  • The Khwája said, “O excellent bailiff, I have heard what you said, point by point,
  • But I was not commanded to answer, and I durst not open my lips without being directed. 3525
  • Now that we have become acquainted with the conditions and degrees (of the spiritual world), a seal has been laid upon our lips,
  • Lest the mysteries of the Unseen should be divulged and (thereby) the life and livelihood (of mortals) be destroyed,
  • And lest the veil of forgetfulness should be entirely rent and (the meat in) the pot of tribulation be left half-raw.
  • We are all ear, (though) the (material) form of the ear has become deaf: we are all speech, but our lips are silent.
  • We now see (the result of) everything that we gave (during our life in the world): this (material) world is the veil, and that (spiritual) world is the vision. 3530
  • The day of sowing is the day of concealment and scattering seed in a piece of earth.
  • The season of reaping and the time of plying the sickle is the day of recompense and manifestation.
  • [How the Khwája disclosed to the bailiff in his dream the means of paying the debts incurred by the friend who had come (to visit him); and how he indicated the spot where the money was buried, and sent a message to his heirs that on no account should they regard that (sum of money) as too much (for the debtor) or withhold anything (from him), and that (even) though he were to refuse the whole or a part of it they must let it remain in the place (where it was accessible), in order that any one who wished might take it away; ‘for,’ said he, ‘I have made vows to God that not one mite of that money shall come back again to me and those connected with me,’ etc.]
  • Now hear the bounty (which I have reserved) for my new guest. I foresaw that he would arrive,
  • And I had heard the news of his debt, (so) I packed up two or three jewels for him,
  • Which are (enough for) the full payment of his debt, and more: (this I did) in order that the heart of my guest should not be wounded (torn with anxiety). 3535
  • He owes nine thousand (pieces) of gold: let him discharge his debt with some of these (jewels).