Account of the conception of evil fancies by those deficient in understanding.
Ere this tale reaches
the conclusion, there comes from the
envious a vapour of stench.
I am not pained by it, but this kick may break the
nerve of a simple-hearted man's mind.
Well did the Sage
of Ghazna set forth the (following)
spiritual parable for the sake of those who
are veiled (from
perception of the
truth),
4230. (Saying) that if one see in the Qur’án naught but words, this is not surprising on
the part of them that
have lost the
(right) way,
Since the eye of the blind is sensible of
naught but heat from
the beams of the
luminous sun. Suddenly a great booby popped his head
out of an ass-stable,
like a
railing woman,
(Saying) that this discourse, namely, the Mathnawí, is low; (that) it is the story of the Prophet
and (consists of) imitation;
(That) there is no mention
of (theosophical) investigation and
the sublime mysteries towards which the
saints make their
steeds gallop;
4235. (That) from the stations of asceticism to the passing away (from self-existence),
step by step up
to
union with
God,
(It contains not) the explanation and
definition of every
station and stage,
so that by means of
the
wings thereof a man
of
heart (a mystic) should
soar.
When the Book of
God (the Qur’án) came (down), the unbelievers railed likewise at it too, Saying, “It is
(mere) legends and paltry tales;
there is no profound inquiry and
lofty speculation;
The little children understand it; it is naught but things approved and disapproved—
4240. The account of Joseph, the account of his curly locks, the account of Jacob and Zalíkhá and her passion.
It is plain, and every one finds the way (to its meaning): where
is the exposition
in which the intellect
becomes lost?”
He (God) said,
“If
this seems easy to you, say
(compose) one
Súra (in
the
style that is) so ‘easy’
as this (Qur’án).
Let the Jinn
and mankind and the skilled among
you
produce a single verse of
this ‘easy’ (style).”
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