Explaining (that there are) some assertions the truth of which is attested by their very nature.
If you are my soul's familiar friend, my words full of (real) meaning are not (mere) assertion.
If at midnight I say, “I am near you: come now, be not afraid of the night, for I am your kinsman,”
3575. These two assertions are to you reality, since you recognise the voice of your own relative. Nearness and kinship were (only) two assertions, but both (of them) were reality to the good understanding. The proximity of the voice gives him (the hearer) testimony that these words spring from a friend;
Moreover, (his) delight at (hearing) the voice of his kinsman has borne witness to the truthfulness of that dear relative.
Again, the uninspired fool who in his ignorance does not know a stranger's voice from a kinsman's—
3580. To him his (the speaker's) words are (mere) assertion: his ignorance has become the source of his disbelief;
(But) to him of keen insight, within whom are the (spiritual) lights, the very nature of this voice was just the (immediate evidence of its) reality.
Or (for example) one whose mother-tongue is Arabic says in Arabic, “I know the language of the Arabs.”
The very fact of his speaking in Arabic is (evidence of) the reality (of his assertion), although his saying (that he knows) Arabic is (only) an assertion.
Or a writer may write on a piece of paper, “I am a writer and a reader, and I am a most accomplished person.”
3585. Although this written (statement) itself is a (mere) assertion, still the script is evidence of the reality (of the assertion). Or a Súfí may say, “Last night, while asleep, you saw some one with a prayer carpet on his shoulder.
That was I; and what I said to you in the dream, whilst you slumbered, in explanation of clairvoyance— Give ear (to it), put it in your ear like an ear-ring: make those words (of mine) your mind's guide.”
When you recollect the dream, these words (of his) are (as real to you as) a new miracle or old gold.
3590. Although this seems to be (mere) assertion (on his part), yet the soul of the dreamer says, “Yes, (it is true).” Therefore, since Wisdom is the faithful believer's stray camel, he knows it with certainty, from whomsoever he has heard it; And when he finds himself absolutely in front of it, how should there be doubt? How should he mistake himself?
When you say to a thirsty man, “Make hase! there is water in the cup: take the water at once,”
Will the thirsty man say in any event?—“This is (mere) assertion: go from my side, O pretender! Get you far away!
3595. Or (else) produce some testimony and proof that this is of aqueous kind and consists of the water that runs from a spring.
Or (suppose that) a mother cries to her suckling babe, “Come, I am mother: hark, my child!”— Will the babe say?—“O mother, bring the proof (of it), so that I may take comfort in your milk.”
When in the heart of any community there is savour (spiritual perception) from God, the face and voice of the prophet are (as) an evidentiary miracle.
When the prophet utters a cry from without, the soul of the community falls to worship within,
3600. Because never in the world will the soul's ear have heard from any one a cry of the same kind as his.
That stranger (the soul), by immediate perception of the strange (wondrous) voice, has heard from God's tongue (the words), “Verily I am near.”