بخش 153 - تفسیر این آیت که وَ إِنَّ الدّارَ الآخِرةَ لَهیَ الحَیَوانُ لَوْ کانوا یَعْلَمونَ کی در و دیوار و عرصهٔ آن عالم و آب و کوزه و میوه و درخت همه زنده‌اند و سخن‌گوی و سخن‌شنو و جهت آن فرمود مصطفی علیه السلام کی الدُّنیا جیفةٌ وَ طُلّابُها کلابٌ و اگر آخرت را حیات نبودی آخرت هم جیفه بودی جیفه را برای مردگیش جیفه گویند نه برای بوی زشت و فرخجی

Since every atom of that World is living and able to understand discourse and eloquent,

They (the prophets) have no rest in the dead world, for this (worldly) fodder is only fit for cattle.

Whoever has the rose-garden to feast and dwell in, how should he drink wine in the bath-stove?

The abode of the pure spirit is ‘Illiyyín; ’tis the worm that has its home in dung.

The cup that purifies is for those intoxicated with God; this briny water is for these blind birds.

In the eyes of any one to whom the justice of ‘Umar has not displayed its power, the murderous Hajjáj is just.

A dead (lifeless) doll is given to (young) girls, for they are ignorant of the play (dalliance) of living (men).

A wooden sword is better suited to children (young boys), since they have not the strength and power (that comes) from manhood.

Infidels are content with the figures of the prophets which are painted (and kept) in churches;

(But) as we have (enjoy) a bright period (of inward illumination) from those moons, we have no care for a shadow-figure.

The one figure of him (the prophet) is seated in the (sublunary) world, while his other figure is in heaven, like the moon.

This mouth of him is speaking on subtle points (of religion) to those sitting beside him, while the other (mouth) is (engaged) in discourse with God and intimate (with Him).

His outward ear is apprehending these (external) words, while his spiritual ear is drawing (into itself) the mysteries of (the Creative Word) Be.

His outward eye is apprehending human forms and features, while his inward eye is dazzled in (the glory of) the eye did not stray.

His outward feet stand evenly in the row (of worshippers) in the mosque, while his spiritual feet are (engaged) in circumambulation above the sky.

Reckon up every member of him (and judge of it) in like fashion: this (bodily part) is within Time, while that (spiritual part) is beyond Time.

This which is in Time endures till death, while the other is the associate of everlastingness and the peer of eternity.

One name of him is “owner of the two empires”; one description of him is “Imám of the two qiblas.”

The religious seclusion and the forty days' fast are no longer incumbent on him: no cloud is overclouding him any more.

His solitary cell is (resplendent as) the sun's orb: how should alien night throw a veil over it?

Sickness and abstinence are gone, the crisis is past: his infidelity has become faith, and disbelief is no more.

Like (the letter) alif, he has taken the foremost place because of his straightness (rectitude): he retains nothing of his own qualities.

He has become separated from the garment of his own dispositions: his spirit has gone, naked, to Him who gives it increase of spirituality.

Inasmuch as it went naked into the presence of the incomparable King, the King made for it a raiment of holy qualities.

It put on a robe of the King's qualities: it flew up from the pit to the palace of majesty.

Such is the case: when dregs become pure, they rise from the bottom of the bowl to the top.

Although it (the spirit) remained like dregs at the bottom of the bowl owing to the ill-luck of mixing with particles of earth, (this was not in accordance with its nature).

Its disagreeable companion had tied its wings and plumes; else (it would have risen, for) originally it was very soaring.

When they uttered the rebuke Get ye down, they suspended it, head first, like Hárút.

Hárút was one of the angels of Heaven: on account of a (Divine) rebuke he was suspended thus.

He was (suspended), head downwards, because he remained far aloof from the Head and made himself the head and advanced alone.

When the basket saw itself to be full of water, it behaved with independence and parted from the sea.

(Afterwards, when) not a single drop of water remained inside it, the sea showed mercy and called it back.

From the (Divine) Sea comes an uncaused undeserved mercy in a blessed hour.

For God's sake, for God's sake, frequent the Seashore, though those who dwell on the seashore are pale,

In order that the grace of a Benefactor may come (to thee) and that thy pale face may be reddened by a jewel.

Yellowness (paleness) of face is the best of complexions, because it is in expectation of that meeting (with God);

But the redness on a face that is beaming appears (there) because his (its owner's) soul is content;

For (mere) hope makes him lean, pale, and wretched: he is not ill with bodily ailment.

The reason of even (a physician like) Galen becomes distraught when it sees a pale face without (unaccompanied by any symptom of) disease.

When thou hast fixed thy hope on the Light of Him (God), Mustafá (Mohammed) says (concerning such an one), “His carnal self is abased.”

The shadeless light is beautiful and lofty; the one enclosed in network is (only) the shadow of a sieve.

Amatores corpus volunt nudum; enervatis nil interest vestisne sit an corpus.

The (delicious) bread and dishes of food are (reserved) for the fasters; for the horse-fly what difference is there between the soup and the trivet?