(Masnavi Book 3: 05) The response to sincere prayer

Showing that the supplicant's invocation of God is essentially the same thing as God's response to him.

One night a certain man was crying “Allah!” till his lips were growing sweet with praise of Him.

190. The Devil said, “Prithee, O garrulous one, where is the (response) ‘Here am I’ to all this

‘Allah’?

Not a single response is coming from the Throne: how long will you cry ‘Allah’ with grim face?” He became broken-hearted and laid down his head (to sleep): in a dream he saw Khadir amidst

the verdure.

He (Khadir) said, “Hark, you have held back from praising God: how is it that you repent of having called unto Him?”

He said, “No ‘Here am I’ is coming to me in response, hence I fear that I may be (a reprobate who is) driven away from the Door.”

195. He (Khadir) said, “(God saith), That ‘Allah’ of yours is My ‘Here am I,’ and that supplication and grief and ardour of yours is My messenger (to you).

Thy shifts and attempts to find a means (of gaining access to Me) were (in reality) My drawing

(you towards Me), and released your feet (from the bonds of worldliness).

Thy fear and love are the noose to catch My favour: beneath every ‘O Lord’ (of yours) is many a

‘Here am I’ (from Me).”

Far from this prayer is the soul of the fool, because to him it is not permitted to cry “O Lord.”

On his mouth and heart are lock and bolt, to the end that he may not moan unto God in the hour of bale.

200. He (God) gave to Pharaoh hundredfold possessions and riches, so that he claimed

(Divine) might and majesty.

In his whole life that man of evil nature felt no (spiritual) headache, lest he should moan unto

God.

God gave him all the empire of this world, (but) He did not give him grief and pain and sorrows. Grief is better than the empire of the world, so that you may call unto God in secret.

The call of the griefless is from a frozen heart, the call of the grieving one is from rapture:

205. (’It is) to withdraw the voice under the lips, to bear in mind (one's) origin and beginning; (’It is) the voice become pure and sad, (crying) “O God!” and “O You whose help is besought!” and “O Helper!”

(Even) the moan of a dog for His sake is not void of (Divine) attraction, because every one who desires (Him) is a brigand's captive—

As (for example) the dog of the Cave, which was freed from (eating) carrion and sat at the table

of the (spiritual) emperors:

Until the Resurrection, before the Cave it is drinking in gnostic wise without (any) pot the water of (Divine) mercy.

210. Oh, there is many a one in a dog's skin, who has no name (and fame), yet is not without that cup (of Divine knowledge) in secret.

Give your life for this cup, O son: how may victory be (won) without (spiritual) warfare and patience?

To show patience for the sake of this is no hardship: show patience, for patience is the key to

joy.

From this ambush none escaped without some patience and prudence: to prudence, indeed, patience is the foot and hand.

Exercise prudence in eating (and drinking), for this (food and drink) is poisonous herbage: to exercise prudence is the strength and light of the prophets.

215. He that jumps at every breath of wind is (like) straw, (but) how should the mountain attach any weight to the wind?

On every side a ghoul is calling you—“Hark, O brother, (if) you wish (to find) the way, come

(hither).

I will show (you) the way, I will be your kind fellow-traveller, I am the guide (for you) on this intricate path.”

She (the ghoul) is not the guide, and she does not know the way. O Joseph, do not go towards

that wolfish one!

Prudence is this, that you be not beguiled by the fat things and sweets and snares of the World;

220. For she has neither fat nor sweet: she chants spells of magic and breathes (them) into your ear,

Saying, “Come in as my guest, O light (of my eyes): the house is yours, and you are mine.” Prudence is this, that you say (to her), “I have indigestion” or “I am ill, I am a sick man in this

charnel-house”;

Or “My head aches: take away my headache,” or “the son of my maternal uncle has invited me”—

For she will give you one (draught of) honey (mixed) with (venomous) stings, so that her honey

will plant in you (many) sores.

225. Whether she give you fifty or sixty (pieces of) gold, she gives you, O fish, (nothing but)

flesh on a hook.

If she give, when does that deceitful one really give (aught)? The words of the swindler are (like)

rotten walnuts.

Their rattling robs you of understanding and brain and does not reckon myriads of understandings (even) as one.

(In travelling) your bag and your purse are your friend, (do not care for anything else): if you are

Rámín, seek none but your Wísa.

It is your essential self that is your Wísa and beloved, and all these external things are banes to you.

230. Prudence is this, that when they (worldlings) invite you, you should not say, “They are enamoured and fond of me.”

Know that their invitation is (like) the bird's whistle which the fowler gives (while) concealed in

(his) place of ambush:

He has put forward a dead b[#]d, (pretending) that this (bird) is making this plaintive noise and cry.

The birds think he is one of their kind: they gather round, and he rends their skins—

Except, no doubt, the bird on which God has bestowed prudence, so that it may not be fooled by that bait and enticement.

235. Imprudence is assuredly (attended by) repentance. Hear the following story in explanation of this.