How the disciples raised objections against the vizier's secluding himself.

They all said: “O vizier, it is not disbelief: our words are not as the words of strangers.

The tears of our eyes are running because of our separation from thee; sigh after sigh is going (up) from the midst of our souls.

A babe does not contend with its nurse, but it weeps, although it knows neither evil nor good.

We are as the harp and thou art striking (it with) the plectrum (playing on it): the lamentation is not from us, it is thou that art making lamentation.

We are as the flute, and the music in us is from thee; we are as the mountain, and the echo in us is from thee.

We are as pieces of chess (engaged) in victory and defeat: our victory and defeat is from thee, O thou whose qualities are comely!

Who are we, O thou soul of our souls, that we should remain in being beside thee?

We and our existences are (really) non-existences: thou art the absolute Being which manifests the perishable (causes phenomena to appear).

We all are lions, but lions on a banner: because of the wind they are rushing onward from moment to moment.

Their onward rush is visible, and the wind is unseen: may that which is unseen not fail from us!

Our wind (that whereby we are moved) and our being are of thy gift; our whole existence is from thy bringing (us) into being.

Thou didst show the delightfulness of Being unto not-being, (after) thou hadst caused not-being to fall in love with thee.

Take not away the delightfulness of thy bounty; take not away thy dessert and wine and wine-cup!

And if thou take it away, who is there that will make inquiry? How should the picture strive with the painter?

Do not look on us, do not fix thy gaze on us: look on thine own kindness and generosity.

We were not, and there was no demand on our part, (yet) thy grace was hearkening to our unspoken prayer (and calling us into existence).”

Before the painter and the brush the picture is helpless and bound like a child in the womb.

Before Omnipotence all the people of the (Divine) court of audience (the world) are as helpless as the (embroiderer's) fabric before the needle.

Now He makes the picture thereon (one of) the Devil, now (of) Adam; now He makes the picture thereon (one of) joy, now (one of) grief.

There is no power (to any one) that he should move a hand in defence; no (right of) speech, that he should utter a word concerning injury or benefit.

Recite from the Qur’án the interpretation of (i.e. a text which interprets) the (preceding) verse: God said, Thou didst not throw when thou threwest.

If we let fly an arrow, that (action) is not from us: we are (only) the bow, and the shooter of the arrow is God.

This is not jabr (compulsion); it is the meaning of jabbárí (almightiness): the mention of almightiness is for the sake of (inspiring us with) humility.

Our humility is evidence of necessity, (but) our sense of guilt is evidence of freewill.

If there were not freewill, what is this shame? And what is this sorrow and guilty confusion and abashment?

Why is there chiding between masters and pupils? Why is the mind changing (so as to depart) from plans (already formed)?

And if you say that he (the assertor of freewill) takes no heed of His (God's) compulsion, (and that) God's moon has become hidden in His cloud,

There is a good answer to this; if you hearken, you will relinquish unbelief and incline towards the (true) religion.

Remorse and humility occur at the time of illness: the time of illness is wholly wakefulness (of conscience).

At the time when you are becoming ill, you pray God to forgive your trespass;

The foulness of your sin is shown to you, you resolve to come back to the (right) way;

You make promises and vows that henceforth your chosen course (of action) will be nothing but obedience (to God):

Therefore it has become certain that illness gives to you conscience and wakefulness.

Note, then, this principle, O thou that seekest the principle; every one who suffers pain has caught the scent (thereof):

The more wakeful any one is, the more full of suffering he is; the more aware (of God) he is, the paler he is in countenance.

If you are aware of His jabr (compulsion), where is your humility? Where is your feeling of (being loaded with) the chain of His jabbárí (almightiness)?

How should one make merry who is bound in chains? When does the captive in prison behave like the man who is free?

And if you consider that your foot is shackled (and that) the king's officers are sitting (as custodians) over you,

Then do not act like an officer (tyrannously) towards the helpless, inasmuch as that is not the nature and habit of a helpless man.

Since you do not feel His compulsion, do not say (that you are compelled); and if you feel it, where is the sign of your feeling?

In every act for which you have inclination, you are clearly conscious of your power (to perform it),

(But) in every act for which you have no inclination and desire, in regard to that (act) you have become a necessitarian, saying, “This is from God.”

The prophets are necessitarians in regard to the works of this world, (while) the infidels are necessitarians in regard to the works of the next world.

To the prophets the works of the next world are (a matter of) freewill; to the foolish the works of this world are (a matter of) freewill,

Because every bird flies to its own congener: it (follows) behind, and its spirit (goes) before, (leading it on).

Inasmuch as the infidels were congeners of Sijjn (Hell), they were well-disposed to the prison (sijn) of this world.

Inasmuch as the prophets were congeners of ‘Illiyyín (Heaven), they went towards the ‘Illiyyín of spirit and heart.

This discourse hath no end, but let us (now) relate the story to its completion.