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6
450-499

  • 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.
  • Half of life (is lost) in desire for a charming friend; (the other) half of life (is lost) in anxieties caused by foes. 460
  • That (desire) has carried off (our) cloak, this (anxiety) has carried off (our) cap, (while) we have become absorbed in play, like a little child.
  • Lo, the night-time of death is near. Leave this play: you have (played) enough, do not return (to it).
  • Hark, mount (the steed of) repentance, overtake the thief, and recover your clothes from him.
  • The steed of repentance is a marvellous steed: in one moment it runs from below up to heaven.
  • But always keep the steed (safe) from him who secretly stole your coat. 465
  • Lest he steal your steed also, keep watch over this steed of yours incessantly.”
  • Story of the person whose ram was stolen by some thieves. Not content with that, they stole his clothes too by means of a trick.
  • A certain man had a ram (which) he was leading along behind him: a thief carried off the ram, having cut its halter.
  • As soon as he (the owner) noticed, he began to run to left and right, that he might find out where the stolen ram was.
  • Beside a well he saw the thief crying, “Alas! Woe is me!”
  • “O master,” said he, “why are you lamenting?” He replied, “My purse (full) of gold has fallen into the well. 470
  • If you can go in and fetch it out, I will give you a fifth (of the money) with pleasure.
  • You will receive the fifth part of a hundred dinars in your hand.” He (the owner of the ram) said (to himself), “Why, this is the price of ten rams.
  • If one door is shut ten doors are opened: if a ram is gone, God gives a camel in compensation.”
  • He took off his clothes and went into the well: at once the thief carried away his clothes too.
  • A prudent man is needed to find the way to the village: (if) prudence be absent, cupidity brings calamity. 475
  • He (the Devil) is a mischievous thief: like a phantom, he has (he appears in) a (different) shape at every moment.
  • None but God knows his cunning: take refuge with God and escape from that impostor.
  • The bird's debate with the fowler concerning monasticism and about the meaning of the monasticism which Mustafá (Mohammed), on whom be peace, forbade his community to practise, saying, “There is no monkery in Islam.”
  • The bird said to him, “O Khwája, don't stay in (monastic) seclusion: monasticism is not good in regard to the religion of Ahmad (Mohammed).
  • The Prophet has forbidden monasticism: how have you embraced a heresy, O trifler?
  • The conditions (imposed by Islam) are: (to take part in) the Friday worship and the public prayers, to enjoin good and shun evil, 480
  • To bear patiently affliction caused by the ill-natured, and to confer benefit on (God's) creatures as (bounteously as) the clouds.
  • O father, the best of the people is he who benefits the people: if you are not a stone, why are you consorting with the clod?
  • Live amongst the community that is the object of (Divine) mercy: do not forsake the religion of Ahmad (Mohammed), be ruled (by his practice).”
  • He (the fowler) replied, “Any one whose intelligence is infirm, he in the opinion of the intelligent is like a stone and clod.
  • One whose (only) wish is for bread resembles an ass: companionship with him is the essence of monkery. 485
  • (Do not associate with him), for all except God crumbles away, (and) everything that is coming after a time will (inevitably) come.
  • His predicament is the same as that of his qibla (object of desire): call him ‘dead’ inasmuch as he seeks the dead.
  • Any one who lives with these (worldly) people is a monk, for his companions are (like) clods and stones.
  • In sooth, (actual) clods and stones never waylaid (and ruined) any one, (while) from those clods come a hundred thousand corruptions.”
  • The bird said to him, “(Well), then, the Jihád (spiritual war) is (waged) at the time when a brigand like this is on the road. 490
  • The valiant man enters on the unsafe road for the purpose of protecting and helping and fighting.
  • The root (innate quality) of manhood (only) becomes apparent at the time when the traveller meets his enemies on the road.
  • Since the Messenger (of Allah) was the Prophet of the sword, (the people of) his community are heroes and champions.
  • In our religion the right thing is war and terror; in the religion of Jesus the right thing is (retirement to) cave and mountain.”
  • He (the fowler) said, “Yes; if one has help (from God) and strength to make a mighty attack on evil and mischief. 495
  • (But) when there is no strength, ’tis better to abstain: spring easily away in flight from what cannot be endured.”
  • It (the bird) replied, “Firmness of heart is needed for achievement, but a (firm) friend does not lack friends.
  • Be a (firm) friend, that you may find friends innumerable; for without friends you will be left helpless.
  • The Devil is a wolf, and you are like Joseph: do not let go Jacob's skirt, O excellent one.