2710. Pass, O true believer, for your light,
when it sweeps by’,
quenches my fire.”
The man
destined for Hell, also,
is
recoiling from the
light, because he
has the nature of
Hell, O
worshipful one.
Hell flees from
the true believer
just as the
true believer flees with (all) his soul
from Hell, Because
his light is not homogeneous with
the Fire: the seeker of the light
is in reality the
contrary of the Fire
It is related
in the Hadith that
when the true believer prays to. God
for protection from
Hell,
2715. Hell also
begs earnestly for protection from him, saying, “O God, keep me far
from such-and-such a one!”
It is the
attracting power of
homogeneity (that
indicates one’s real
nature): consider
now with whom you art congenial in
respect of infidelity
or
true religion.
If you art inclined towards Hámán, you have the nature of
Hámán, and if you
art inclined
towards Moses,
you art a glorifier of God.
And if you art inclined and
impelled towards both, you art
carnal soul
and reason
both mingled
together.
Both (these)
are at war: take heed, take heed,
and strive that the spiritual realities may prevail over the (sensuous) forms.
2720. In the world of war it is joy
enough that you shouldst always, see defeat (inflicted) on the enemy.
Finally that quarrelsome-looking (contumacious) man (Pharaoh) in his hardness (of heart) told
Hámán, for the purpose of consultation.
He told (him)
the
promises pf
the
one (Moses) with whom
God
spoke, and
made that misguided person his confidant.
How Pharaoh took counsel with ha vizier, Hámán, as to believing in Moses, on whom be peace.
He told Hamán when he saw
him alone: Hámán
sprang up and rent the
bosom of his shirt. That accursed one uttered
loud cries’ and
sobs and beat his turban and cap on
the
ground,
2725. Saying, “How durst he say those vain words so impudently in the
face of the king? You
have made the whole world subject
(to your sway); thou,
(attended)
by fortune, have made your estate (brilliant)
as gold.
From all parts of the East and West sultans, without (raising); opposition, bring tribute to you. Kings are rubbing
their lips
joyfully on the
dust of your thresh old, O mighty
emperor.
When the enemy’s horse sees our horse, it turns its face and flees without flogging’.
2730. Hitherto you have been worshipped and adored by
the
(whole) world: (now) you wilt become
the meanest of slaves.
To go into a thousand fires is better than
this, that a lord should
become the servant of a slave.
Nay, kill me first, 0 king of
China, that mine eye may not be hold this (servility) in the king.
O emperor,
behead me first, that mine
eye may not behold this ignominy.
Truly never
has there been—and
never may there be!—such a thing as this, that the earth should become
the sky, and the sky become
the earth;
2735. (That) our slaves
should become our
fellow-servants, (and
that) our timorous ones should become those who (cruelly) wound our hearts;
(That our) enemies
(should be) bright-eyed and (our) friends blind:
then (in that case)
the rose- garden has
become for us (like) the bottom of the
tomb.”
Showing the falsity of Hámán’s speech— the curse (of God) be upon him!
He did not know friend
from enemy: he was
playing back gammon
(all) wrong, like a blind man. Thy
enemy is none but yourself, O accursed one: do not de spitefully call the innocent (your) enemies.
In your sight
this evil state (in which
you art) is dawlat (worldly fortune), whereof the
beginning
is dawádaw (running to and fro)
and the end lat (blows).
2740. If by degrees
you do not run away
from this worldly fortune,
autumn will come
o’er this spring of
yours.
East and West have
seen many like you, whose heads
have been severed from
their bodies.
After all, how
should East and
West, which are not
permanent, make any one enduring?
You takest pride in the
fact that men, from fear
and bondage, have become
your flatterers for a
few days.
When men bow in adoration to any
one, they are (really)
cramming poison into his soul.
2745. When his adorer
turns away from him, he knows that that
(adoration) was poisonous and destructive to him.
Oh, blest is he whose carnal
soul was abased! Alas who
became like a
mountain from arrogance
Know that this pride
is
a killing poison: that fool
toxicated
by the poisonous wine.
When an unhappy wretch drinks the poisonous wine, his head in delight for one moment. After
one moment the poison
falls
on his spirit the poison
exercises (complete) sway over his spirit.
2750. If you
have not firm
belief in its being
poisonous (and do not
know) what (a deadly)
poison it is, look at the people of
‘Ad.
When one
king gains the upper hand (prevails) over another. king, he
kills him or confines
him in
a dungeon;
But if he find a
fallen wounded man, the king will make a plaster for him and
bestow gifts on
him.
If that pride is not
poison, then why
did he kill the
(vanquished) king
without
(his having committed any) crime or offence?
And how did he treat
this other (helpless) man (so) kindly without
(his having
performed any)
service? From these two
actions you may
recognise (the poisonous nature
of) pride.
2755. No highwayman
ever attacked a beggar does a wolf ever
bite a dead wolf?
Khizr made a breach
in the boat in order that the boat might
be saved from the wicked.
Since the broken
(contrite) one will be saved, be you broken (contrite). Safety lies in poverty enter into poverty
The mountain
that possessed some
cash in its mine was riven to pieces by the strokes of the
pick-axe.
The sword is for him who has a (high and
proud) neck; no blow
falls on the
shadow that is thrown (flat upon the ground).
2760. Eminence is naphtha and fire,
O misguided one: O brother, how
(why) art you going into the fire?
How should anything that is level with
the earth become a
target for arrows? Consider! (But if) it raise its head
from the earth,
then, like targets, it will suffer
blows irremediable.
This egoism is the ladder of (climbed by)
the creatures (of
God): they must
fall from this ladder in the end.
The higher any one goes,
the
more foolish
he is, for his bones will be worse broken.
2765. This is (constitutes)
the
derivatives (of the
subject), and its fundamental
principles are
that to exalt one’s
self is (to claim) copartnership with God.
Unless you have died and become
living
through Him, th6u art an enemy
seeking to reign in
copartnership (with Him)
When you have become living through Him, that (which you
have become) is in sooth He: it is absolute Unity;
how is it co partnership?
Seek the explanation of this
in the mirror of (devotional)
works, for you wilt not gain
the
understanding of it from speech and discourse.
If I tell
that which I have within,
many hearts will
immediately be turned
into blood,
2770. I will refrain; indeed, for the intelligent this (which has
been said) is
enough: I have shouted twice, if any
one is in the village
To sum up, Hámán by
means of those
evil words waylaid
Pharaoh in such a (terrible) way as this.
The morsel, felicity,
had reached his (Pharaoh’s)
mouth, (when) he
(Hámán) suddenly cut his
throat.
He gave Pharaoh’s stack to the wind (destroyed him):
may no king have such a minister!
How Moses, on whom be peace, despaired of Pharaoh’s accepting the true faith, because the words of Hámán made an impression on Pharaoh’s heart.
Moses said, “We have shown kindness and generosity, (but) verily it was not the portion allotted
to your dominion
2775. The dominion
that is not righteous—regard it as having
neither hand nor sleeve The dominion that is stolen (usurped) is
without heart and without soul and
without eye. The dominion
which the vulgar have
given
to
you they will take back from you as a debt.
Give up to God
the dominion held on loan,
that He may bestow on you the
dominion to
which all consent.”
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