How a cadi complained of the calamity of (holding) the office of cadi, and how his deputy answered him.
They installed a cadi, (and meanwhile) he wept. The deputy said, ‘O cadi, what are you weeping for?
2745. This is not the time for you to weep and lament: it is the time for you to rejoice and receive felicitations.’
‘Ah,’ said he, ‘how shall a man without insight pronounce judgement—an ignorant man (decide) between two who know? Those two adversaries are acquainted with their own case: what should the poor cadi know of those two tangles?
He is ignorant and unaware of their (real) state: how should he proceed (to give judgment) concerning their lives and property?’
He (the deputy) said, ‘The litigants know (the truth of their case) and (nevertheless) are unsound (prejudiced); you are ignorant
(of the facts), but you are the luminary of the whole body (of Moslems),
2750. Because you have no prejudice to interfere (with your discernment), and that freedom (from prejudice) is light to the eyes;
While those two who know are blinded by their self-interest: prejudice has put their knowledge into the grave. Unprejudicedness makes ignorance wise; prejudice makes knowledge perverse and iniquitous.
So long as you accept no bribe, you are seeing; when you act covetously, you are blind and enslaved.’ I have turned my nature away from vain desire: I have not eaten delicious morsels.
2755. My heart, which tastes (and distinguishes), has become bright (like a clear mirror): it really knows truth from falsehood.
How Mu‘áwiya—may God be well-pleased with him!— induced Iblís to confess.
Why did you awaken me? You are the enemy of wakefulness, O trickster.
You are like poppy-seeds: you put every one to sleep. You are like wine: you take away understanding and knowledge. I have impaled you. Come, tell the truth, I know what is true: do not seek evasions.
I expect from every person (only) that of which by nature and disposition he is the owner.
2760. I do not look for any sugar from vinegar; I do not take the catamite for a soldier.
I do not, like (idolatrous) infidels, seek (expect) from an idol that it should be God or even a sign from God. I do not seek the smell of musk from dung; I do not seek dry bricks in river water.
From Satan, who is other (than good), I do not look for this— that he should awaken me with good (intent).”
How Iblís told truly his hidden thought to Mu‘áwiya—may God be well-pleased with him!
Iblís spoke many words of deceit and treachery, (but) the Amír hearkened not to him and strove (against him) and showed fortitude.
2765. (At length), with the bitterest pangs* he (Iblís) said: “O such-and-such, know that I awakened you for the purpose
That you might join the congregation (of Moslems) in praying after the Prophet of high estate.
If the time of prayers had passed, this world would have become dark to you and without a gleam of light;
(And then) from disappointment and grief tears would have flowed from your two eyes in the fashion of (water from) water- skins,
(Because) every one has delight in some act of devotion and consequently cannot bear to miss it (even) for a short while.
2770. That disappointment and grief would have been (as) a hundred prayers: what is (ritual) prayer in comparison with the (spiritual) glow of humble supplication?”