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(Masnavi Book 4: 04) The answer of Jesus to the question, “What is the hardest thing to bear”






How they asked Jesus, on whom be peace, saying, O Spirit of God, what is the hardest thing to bear of all the hard things in existence?”

A sober-minded man said to Jesus, What is the hardest to bear of all things in existence?”
He replied,O (my dear) soul, the hardest is God's anger, on account of which Hell is trembling as we (are).”

115. He said, “What is the security against this anger of God? Jesus said, To abandon yours own anger at once.”
Therefore, as the policeman became this anger's mine (source), his ugly anger surpassed even
(that of) a wild beast.
What hope is there for him of (Divine) mercy, unless perchance that graceless man should turn back from that (vile) quality?
Although the world cannot do without them, this statement is a (means of) casting (those who
hear it) into error.
The world cannot do without urine either, but that urine is not clear running water.

The lovers attempted perfidy, and how the beloved scolded him.

120. When that simpleton found her alone, at once he attempted to embrace and kiss her.
The beauty with awesome mien raised her voice against him, saying, Do not behave impudently, be mindful of good manners!”
He said, “Why, there is privacy, and no people (present): the water at hand, and a thirsty man
like me!
None is moving here but the wind. Who is present? Who will hinder (me) from this conquest?O madman, said she, “you have been a fool: a fool you art and have not hearkened to the
wise.

125. You sawest the wind moving: know that a Mover of the wind is here, who drives the wind along.”
The fan, namely, the direction of its course by God’s action, smote upon this wind and is always keeping it in movement.
The portion of wind (air) that is in our control does not stir till you move the fan.
Without you and without the fan the movement of this portion of wind (air) does not arise, O
simpleton.
The movement of the wind of the breath, which is on the lips, follows the course directed by the spirit and the body.

130. At one time you make the breath to be a eulogy and a (pleasing) message; at another time you make the breath to be a satire and a foul speech.
Understand, then, (from this case) the cases of other winds; for from a part the intellect perceives the whole.
God sometimes makes the wind vernal: in December He divests it of this kindliness.
He makes it a şarşar (intensely cold and violent) for the people of Ad; again, He makes it perfumed (balmy) for Hud
One wind He makes (deadly as) the poison of the simoom; He (also) makes the advent of the east-wind to be delightful.

135. He has founded (stablished) the wind of the breath in you, in order that thereby you may judge analogically of every (other) wind.
The breath does not become speech without (assuming the quality of) gentleness or harshness:
it js honey for one set of people and poison for another class.
The fan is moving for the benefit of the (favoured) person, and for the subjugation of every fly and gnat.
Why (then) should not the fan of Divine fore-ordainment be fraught with trial and probation (by
means of good and evil)?
Inasmuch as the part, namely, the wind of the breath or the fan, is naught but a cause of injury or advantage,

140. How should this north-wind and this east-wind and this west- wind be remote from (showing) favour and conferring bounty? Look at a handful of wheat froth a granary, and apprehend that the whole of it will be just like this (handful).
How should the whole of the wind rush forth from the mansion of the wind in Heaven without
(being impelled by) the fan of that Driver of the wind?
Is it not the fact that at winnowing-time the labourers on the threshing-floor beseech God for wind,
In order that the straws may be separated from the wheat, so that it may go into a granary or
pits?

145. When the blowing wind is long delayed, you may see them all making humble entreaty to God.
Likewise, in parturition, if the wind of childbirth do not come, there comes (from the mother) a woeful cry for help.
If they (that desire the wind) are not aware that He is its Driver, then what disposes (them) to pray piteously for the wind?
Likewise, those in ship are desirous of the wind: they all are begging for it from the Lord of
Mankind.
Likewise, in (the case of) toothache you beg ardently and earnestly to be defended from the wind.

150. The soldiers beseech God humbly, saying, “Give (us) the wind of victory, O You whose every wish is fulfilled!”
Also, in the throes of childbirth, folk beg from every venerated (saint) a piece of paper inscribed with a charm (against evil).
Therefore all have known for certain that the wind is sent by the Lord of created beings.
Therefore in the mind of every one possessing knowledge this is certain, that with everything that moves there is a mover.
If you do not see him visibly, apprehend him by means of the manifestation of the effect.

155.The body is moved by the spirit: you do not seethe spirit; but from the movement of the body know the spirit (to be its mover).
He (the lover) said, “If I am foolish in manners, I am wise in respect of faithfulness and (eager)
pursuit.”
She replied, Truly the manners were these which have been seen; as for the other (things), you yourself knowest, perverse fellow!

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