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6
410-459

  • Can there ever be in my head such a dilemma as this, (namely), “Shall I walk on the sea or shall I fly aloft?” 410
  • (No); there is (only) this (kind of) vacillation, (namely), “Shall I go toMosul (for trade) or shall I go to Babylon for (the study of) magic?”
  • Vacillation, then, must have (in connexion with it) a power to act; otherwise, it would be a (mere) mockery.
  • Do not put the blame on Destiny, O youth: how can you lay upon others (responsibility for) your own sin?
  • Does Zayd commit murder, and the retaliation for which he is liable fall upon ‘Amr? Does ‘Amr drink wine, and the penalty for wine(-drinking) fall upon Ahmad?
  • Circle round yourself and perceive your sin: perceive that the movement proceeds from the sun and do not regard it as proceeding from the shadow; 415
  • For the Lord's retribution will not err: that sagacious Lord knows the guilty one.
  • When you have eaten (too much) honey, the fever (caused by it) does not come to (does not attack) another; your day's wages do not come at nightfall to another.
  • In what (work) have you exerted yourself without its returning to you (in some form) What have you sown without the produce of the seed coming (back to you)?
  • Your action that is born of your soul and body clings to your skirt, like your (own) child.
  • In the Unseen World the action is given a form (corresponding to its nature): is not a gallows erected (in retribution) for the act of robbery? 420
  • How should the gallows resemble robbery? But that is the form given (to robbery) by God who knoweth things unseen,
  • Since God inspired the prefect's heart to make such a form for justice' sake.
  • So long as you are wise and just, how should Destiny deal justice and give retribution not in accordance (with your actions)?
  • Since a judge does this in the case of a virtuous man, how (then) will the most Just of these judges give judgement?
  • When you sow barley nothing except barley will grow up: (if) you have borrowed, from whom (but yourself) will you require the security? 425
  • Do not lay (responsibility for) your sin upon any one else: give your mind and ear to this retribution.
  • Lay the sin upon yourself, for you yourself sowed (the seed): make peace with the recompense and justice of God.
  • The cause of (your) affliction is some evil deed: acknowledge that evil is done by you, not by Fate.
  • To look at Fate (alone) makes the eye asquint: it makes the dog be attached to the kennel and lazy.
  • Suspect yourself, O youth; do not suspect the recompense of (Divine) justice. 430
  • Repent like a man, turn your head into the (right) Way, for whoso doeth a mote's weight (of good or evil) shall see it.
  • Do not be duped by the wiles of the carnal soul, for the Divine Sun will not conceal a single mote.
  • These material motes, O profitable man, are visible in the presence of this material sun.
  • (So too) the motes consisting of ideas and thought are manifest in the presence of the Sun of Realities.
  • Story of the fowler who had wrapped himself in grass and drawn over his head a handful of roses and red anemones, like a cap, in order that the birds might think he was grass. The clever bird had some little notion that he was (really) a man, and said (to itself), “I have never seen grass of this shape”; but it did not wholly apprehend (the truth) and was deceived by his guile, because at the first view it had no decisive argument, (whereas) on its second view of the trick it had a decisive argument, namely, cupidity and greed, (which are) especially (potent) at the time of excessive want and poverty. The Prophet—God bless and save him!—has said that poverty is almost infidelity.
  • A bird went into a meadow: there was a trap (set) for the purpose of fowling. 435
  • Some grain had been placed on the ground, and the fowler was ensconced there in ambush.
  • He had wrapped himself in leaves and grass, that the wretched prey might slip off from the path (of safety).
  • A little bird approached him in ignorance (of his disguise): then it hopped round and ran up to the man,
  • And said to him, “Who are you, clad in green in the desert amidst (all) these wild animals?”
  • He replied, “I am an ascetic severed (from mankind): I have become content (to live) here with some grass. 440
  • I adopted asceticism and piety as my religion and practice because I saw before me the appointed end of my life.
  • My neighbour's death had given me warning and upset my (worldly) business and shop.
  • Since I shall be left alone at the last, it behoves me not to become friendly with every man and woman.
  • I shall turn my face to the grave at the last: ’tis better that I should make friends with the One (God).
  • Since my jaw will (ultimately) be bound up, O worshipful one, ’tis better that I should jaw little (now). 445
  • O thou who hast learned to wear a gold-embroidered robe and a belt, at the last there is (only) the unsewn garment for thee (to wear).
  • We shall turn our faces to the earth whence we have sprung: why (then) have we fixed our hearts on creatures devoid of constancy (permanence)?
  • The four ‘natures’ are our ancestors and kinsfolk from of old, (yet) we have fixed our hopes on a borrowed (temporary) kinship.
  • During (many) years the body of Man had companionship and intimacy with the elements.
  • His spirit, indeed, is from the (world of) souls and intelligences, (but) the spirit has forsaken its origins. 450
  • From the pure souls and intelligences there is coming to the spirit a letter, saying, ‘O faithless one,
  • Thou hast found (some) miserable five-day friends and hast turned thy face away from thy friends of old.’
  • Although the children are happy in their play, (yet) at nightfall they are dragged off and taken home.
  • At play-time the little child strips: suddenly the thief carries off his coat and shoes.
  • He is so hotly engaged in play that his cap and shirt are forgotten. 455
  • Night falls, and his play becomes helpless (impossible): he has not the face to go home.
  • Have not you heard (the Verse) the present life is only a play? You have squandered your goods and have become afraid.
  • Look for your clothes ere night comes on: do not waste the day in (idle) talk.
  • I have chosen a (place of) seclusion in the desert: I have perceived that manking are stealers of clothes.