بخش 221 - بیان آنک طاغی در عین قاهری مقهورست و در عین منصوری ماسور

The robber overpowered (murdered) the merchant and carried off the gold: he was just engaged in that (business), (when) the magistrate arrived.

If at that time he had fled from the merchant, how should the magistrate have set the police on him?

The robber's overpowering (the merchant) was (in reality) his being overpowered (and punished), because his act of violence took away his head (life).

(His) prevailing over the merchant becomes a trap for him, in order that the magistrate may arrive and take retaliation (on the murderer).

O thou that hast become mighty over the people and art steeped in warfare and victory,

That One (God) hath purposely caused them to be routed, that all the while drawing thee on He may (at last) bring thee into the net.

Beware, draw rein! Do not push on in pursuit of this fugitive, lest thou have thy nostrils pierced with a nose-ring.

When by this device He hath drawn thee into the trap, after that thou wilt see the onset (of the people) pressing in crowds (upon thee).

When did the intellect (ever) rejoice in this victory, inasmuch as in this victory it saw ruin?

The intellect is keen-eyed, possessed of foresight, for God hath powdered it with His own collyrium.

The Prophet said that the folk of (destined for) Paradise are feeble (worsted) in quarrels, because of (their noble) accomplishments—

Because of the perfection of their prudence and thinking ill (of themselves), not from deficiency (of intellect) and cowardice and weakness of (religious) faith.

In giving the advantage (to their enemies) they have hearkened in secret to the wisdom of (the text), Had not there been true-believing men…

To keep their hands off the accursed infidels became a duty for the sake of delivering the true believers.

Read the story of the covenant of Hudaybiya: (it was) He (who) restrained your hands (from them): from that (saying) perceive (what is the meaning of) the whole (story).

Even in victory he (the Prophet) deemed himself subdued by the snare of Divine Majesty.

“’Tis not because I suddenly marched against you before dawn (and took you captive) that I laugh at your chains;

I laugh because I am dragging you in chains and shackles to the cypress garden and the roses (of Paradise).

O wonder, that we are bringing you in bonds from the merciless fire to the place abounding in verdure;

With heavy chains I am dragging you from the direction of Hell to the everlasting Paradise.”

Every blind follower in this Way, be he good or evil, He (God) is dragging, bound like that, into His Presence.

All go along this Way in the chains of fear and tribulation, except the saints.

They are dragged along this Way reluctantly, except those persons who are acquainted with the mysteries of the (Divine) action.

Endeavour that thy (inward) light become radiant, so that thy travelling (in the path of devotion) and service (to God) may be made easy.

You take children to school by force, because they are blind to the benefits (of knowledge);

(But) when he (the child) becomes aware (of the benefits), he runs to school: his soul expands (with joy) at going.

A child goes to school in sore distress because he has seen nothing of the wages for his work;

When he puts in his purse a single dáng earned by his handiwork, then he goes without sleep at night, like the thief.

Endeavour that the wages for obedience (to God) may arrive: then you will envy the obedient.

(The command) come against your will is for him that has become a blind follower (of religion); come willingly is for him that is moulded of sincerity.

The former loves God for the sake of some (secondary) cause, while the other hath indeed a pure disinterested love.

The former loves the Nurse, but for the sake of the milk, while the other has given his heart for the sake of this Veiled One.

The child (the blind follower) hath no knowledge of Her beauty: he hath no desire of Her in his heart except for milk,

While the other is, truly, the lover of the Nurse: he is disinterested, single-minded in (passionate) love.

Hence he that loves God because of hope and fear reads studiously the book of blind conformity,

While he that loves God for God's sake—where is he? for he is apart from (all) self-interests and (secondary) causes.

Whether he be like this or like that, inasmuch as he is a seeker (of God), God's attraction is drawing him towards God.

Whether he love God for something other than He, that he may continually partake of His good,

Or whether he love God for His very Self, for naught besides Him, in fear of separation from Him—

The quests and seekings of both (these lovers) are from that Source: this captivation of the heart is from that Heart-ravisher.