‘Prostrate and draw near! ’* God said, didn’t He?
This leads to spiritual proximity.
It’s due to this that He’ll bestow His favour
Not for the clamour caused by such behaviour.
We’re happy like the vineyards here with you—
Since you decree, draw us as you can do.
Draw to the Hajj this caravan through distance,
Esteemed prince of ‘Joy is the key to patience’.
Hajj is a visit only to the building— 15
Hajj to the building’s Lord is more fulfilling.
I called you ‘Sword of Truth’ and ‘Light’—you are
The sun; both epithets are of that star.
The sword and light are one if you can see:
The sun’s sword is from light most certainly.
The moon sends moonbeams while the sun shines light—
Find this in the Qur’an now and recite.*
The sun was called ‘the light’ in the Qur’an
While ‘beam’ stands for the moon in there, good man.
The sun is praised more, so its light must bē20
Ranked higher than the moon’s light obviously:
In moonlight, many couldn’t see the way,
But saw it when the sunlight shone by day.
Sunlight shows what is bartered, and that made
The daytime the appropriate time to trade—
Then real from counterfeit is plain to see
And traders saved from fraud and trickery.
The sunlight therefore shines on earth as aid,
‘A mercy to the worlds ’* for all who trade.
The forger hates it as a wretched pain; 25
It makes his forgeries valueless and vain.
The false coin loathes the traders with a passion
And curs true Sufis in a similar fashion.
The Prophets have to deal with enemies,
Then angels shout out, ‘O Lord, help them, please!
Preserve the lamp’s flame that shines light forever
From puffs to blow it out from every robber.’
The light’s foes are the thief and counterfeiter—
Deliver us from these two foes, O Saviour!
Shine light down on this fourth book we’ve begun, 30
Since the fourth heaven sends the rising sun.
The same way from the fourth shine bright light down,
So it may reach each country and each town.
If men say ‘It’s a tale’, then they’re tales too;
If they see it as gold, they’re just as true.
The Nile was made of blood to each Egyptian,
Pure water, though, to Moses’s saved nation.*
Here now appears a sight of these words’ foe—
He’s falling headfirst to hell’s flames below:
O Light of Truth, you saw that one’s condition— 35
God showed the outcome for his every action.
Your eyes see the unseen and they possess,
Like it, a mastery—may they not see less!
If you complete the story that we view
As our state’s essence, that act would be true.
For ‘somebodies’, leave ‘nobodies’ of earth—
Complete it for those who have actual worth.
This tale was left unfinished in Book Three;
Now it’s the fourth book, finish it for me!
Conclusion of the story about that lover who fled the nightwatchman into an unfamiliar orchard, and, through sheer joy at finding his beloved there, prayed for blessings for the nightwatchman, saying: ‘It may be that you hate something, but it is better for you.’
We were relating how that person fled 40
From the nightwatchman, and then found instead
Inside the orchard, she who’d won his heart,
For whom he’d pined much during years apart.
Her shadow wasn’t seen—he’d only heard
About her like a legendary bird,
Apart from once, when it occurred by fate,
And seeing her made his heart palpitate.
After that, though he tried relentlessly,
That harsh one gave no opportunity.
Neither his wealth nor begging could succeed—45
She was indifferent and lacked any need.
On lovers’ lips God smeared well at the start
A taste of their desired aim or sought art.
When they begin to hunt their goal, each day
He sets new snares for them along the way.
After He hurls them to continue searching,
He’ll say, ‘Bring payment first ahead of entering!’
They follow still that scent and alternate
Between deep love and being disconsolate.
Each one hopes for a fruitful end in store, 50
That on that day they’ll open up the door.
Again, it’s shut to that door-worshipper,
But he grows ardent, hopeful, thirstier.
That youth stepped in the orchard happily
And came upon his treasure suddenly.
Thus, the nightwatchman was a means God made
To drive him to the orchard unafraid:
He saw his sweetheart with a bright lamp look
In search of a lost ring beside a brook;
Savouring the moment, he then started praying 55
To God, and prayed for that nightwatchman, saying:
‘I caused him loss by my flight and departure,
So scatter on him much more gold and silver.
Relieve him of his toil and let him be
As happy as I am now she’s near me.
In this world and the next, bless him with peace,
And from his toil please give this man release,
O God, although it is the watchman’s nature
To always wish for people harm and bother.’
If they hear of a new fine from their king 60
On subjects, they enjoy their suffering;
And if the king’s kind mercy is reported,
That his old plan to fine them is aborted,
Nightwatchmen’s souls mourn his decision badly—
They have so many negative traits sadly.
He prayed for that nightwatchman—it was due
To him that comfort came within his view;
He was his cure, though poison to another,
Because that man had joined him with his lover.
Absolute evil’s nowhere to be seen; 65
Evil is relative—that’s what I mean.
In this world there’s no poison and no meat
That’s not one’s fetter and another’s feet:
The feet to one, a fetter to another;
The meat to one, yet poison for his brother.
Snake poison gives the snake some benefit,
But men will meet their death because of it.
The sea’s a field for creatures of the water,
But for terrestrials it is death and torture.
Experienced men, consider carefully 70
The thousand ways of relativity:
Zayd* might be like a devil to one person,
But to another he is like a sultan.
One will call Zayd a saint, another will
Say Zayd’s an infidel whom we should kill.
Zayd is one essence, yet he is protection
To one, while to the next he is affliction.
If you want him as sugar-like to you,
Then look at him now through his lover’s view—
Don’t look with your own eyes! No, you must try 75
To look with the beloved’s seeker’s eye.
Close your own eyes from that one who’s so lovely;
Borrow eyes from his lovers to see sharply!
Borrow from Him directly eyes and vision,
Then look at Him with His eyes for precision.
You’ll not feel weary then, no
r satiated.
‘God shall belong to Him, ’ Mohammad stated,
‘I’ll be his eye, his hands and heart, so he
Can flee unfortunate things successfully.’
Things normally disapproved can in the end 80
Become approved when leading to the Friend.
Story about that preacher who began every homily with a prayer on behalf of oppressors, unbelievers, and the hard-hearted.
A preacher prayed for highway robbers when
Upon the pulpit, which astonished men.
He raised his hands, ‘My Lord and my Possessor,
Forgive the fraud, the bad man, the oppressor,
And all who mock the people who act well,
And those with doubting hearts, each infidel.’
He wouldn’t pray for pure and godly people,
Only for those whom most considered evil.
They told him, ‘This is not the normal way; 85
One shouldn’t pray for those who go astray.’
He answered, ‘Goodness is all I’ve received
At their hands. This is why I’m not deceived:
They did so much wrong, so much tyranny,
That from bad ways to good they prompted me.
Whenever worldly things stole my attention,
I suffered beatings from those men I mention.
I then sought refuge from foes up above—
Those wolves thus drove me to the path of love.
Since they have caused my self-reform, I should 90
Pray for their sakes much more than for the good.’
God’s slave cries out to Him because of pain;
His suffering makes him desperately complain.
God answers, ‘Pain and suffering in the end
Have made you beg Me and find ways to mend
Your flaws—complain instead about My grace
That drives you far from Me and out of place.’
Every foe is your medicine—it’s true
He’s the elixir, benefiting you,
Because you flee them, then in your withdrawal 95
You seek assistance from the Lord’s bestowal.
In truth, your friends are your real foes, since they
Distract you from God’s Presence far away.
The porcupine’s behaviour is so similar:
When it is beaten hard, it then grows bigger.
It will expand the more men cudgel it,
Becoming fatter every time it’s hit.
The faithful’s soul is similar, you know:
It grows expansive with each powerful blow.
That is why suffering and debasement both 100
Were tasted more by Prophets—for their growth:
It’s so their souls grow stronger than the rest,
For others have not been through such a test.
People will rub harsh liquid into hide,
To make it soft and fine, a source of pride.
If that harsh liquid isn’t rubbed this way,
The hide becomes unclean and rots away.
Consider Man an untanned hide, since he
Becomes both stiff and foul so easily.
Rub in much liquid, though it’s harsh and bitter, 105
Then see the hide turn pliant, clean, and firmer.
But if you cannot, try to be content
With suffering you wish God had never sent.
Suffering for the Beloved cleans your soul;
His knowledge is beyond your mind’s control.
When one sees sweetness, suffering then tastes sweet;
When one sees good health, medicine tastes sweet.
In death, one sees one’s own victorious end;
One then would say, ‘Kill me, O trusty friend! ’*
That nightwatchman brought someone benefit; 110
He was rejected still for doing it.
Faith’s mercy was cut off from him—the spite
Of Satan had enveloped him that night.
He was a factory’s store of spite and anger;
Such spite’s the root of unbelief and error.
Jesus was asked ‘What is the hardest thing to face in existence?’
Jesus was asked by a clear-headed man once:
‘What is the hardest hurdle in existence?’
Jesus told him, ‘God’s rage, and it is clear—
Even hell trembles at it out of fear.’
The man asked, ‘What can grant security 115
From it?’ ‘Quit your own rage immediately!’
The watchman had become a mine of rage,
His rage surpassing wild beasts’ at that stage.
How could he hope for mercy from the Lord
When he had not turned back from what’s abhorred?
Although the world can’t just discard their kind,
Such talk can make you leave the path behind—
The world can’t do without your urine either,
But that is not the purest gushing water .*
The lover intends to take advantage and the beloved screams at him.
She was alone when that most simple lover 120
Attempted suddenly to kiss and hug her.
That beauty screamed at him and left him shaken:
‘You mind your manners! Do not be so brazen!’
He said, ‘But we’re alone with no one near;
I am a thirsty man and water’s here.
Apart from wind there’s nothing else here stirring—
Who’s present? Who’s to stop this from occurring?’
She said, ‘You crazy man, a fool today
As ever, heedless of what sages say.
You saw the wind stir, so you now should know 125
The wind’s own mover’s here and makes it blow.
The fan, or rather God’s control of it,
Makes the wind move whenever He deems fit.
That portion which is under our direction
Will not blow till you start its operation—
The movement of this wind, you simple man,
Depends upon you and upon the fan.’
Breath from one’s lips is under the control
Likewise of your own body and your soul:
Sometimes you turn breath into eulogy, 130
Sometimes into most biting mockery.
The different winds’ states you should tell apart,
For brains see the whole picture from one part:
In spring, God makes wind gentle, but remember
How He transforms that same wind in December.
He sent the Sarsar* wind to Aad; with ease
For Hud* He made it a sweet-perfumed breeze.
He makes one wind like Simoom,* poisonous,
But also makes a breeze enliven us.
He put the wind-like breath in you and me, 135
So we can know winds by analogy.
Speech comes from breath and can be harsh or sweet,
Poison to some, while to some others meat.
The fan does not just give a pleasant breeze;
It’s also meant to drive off flies and fleas.
Why should the fan for God’s Divine Decree
Never send people trials and misery?
The air that any single fan blows out
Will either benefit or harm, no doubt.
Why shouldn’t harsh winds, when appropriate, 140
Bring gentleness instead and benefit?
From your few wheat grains try and understand
That all will look like what is in your hand.
How could the circling winds above, good man,
Bow as they do without their Driver’s fan?
Is it not true that when it’s time to winnow
The farmhands pray that God will make the wind blow,
So that the chaff’s kept separate from the grain,
So some go to the barn, the rest remain. 145
And when the wind is subject to delay,
You see them beg
God as they turn to pray.
When labour pains continue without cease,
Loud screams for air will beg for a release.
If those who seek wind don’t know God’s its source,
Why then do they entreat Him with such force?
Men on a boat will likewise hope winds blow
And ask their Lord to send them some below.
When you have toothache it’s the same again—
You beg with passion to be spared the pain.
Soldiers beg God, ‘Make us victorious, 150
You who can grant all wishes now for us!’
And talismans are sought out as a favour
To help reduce contraction pains in labour.
Everyone therefore knows with certainty,
That none but God sends wind originally.
It’s certain to the rare men who can tell
That what moves has one moving it as well.
If you can’t see Him with your own eyes’ vision,
Perceive Him then through His effects’ impression:
The soul’s what moves the body—though you don’t see, 155
Perceive it through the movement of your body.
The lover said, ‘I’m rude. That’s probably true.
But wise in genuinely seeking you.’
She said, ‘Your manners are as seen, I know.
As for the rest, you know the truth, you foe.’
Story about the Sufi who found his wife with another man.
A Sufi went home earlier than before.
His wife was in, behind the only door,
Having sex with the cobbler secretly,
Her body tempted in there carnally.
The Sufi then knocked loudly and the pair 160
Felt stranded, with no route away from there.
The Sufi hadn’t come back from his store
So early in the afternoon before.
He came at a most strange time by intention
On this day, due to an inspired suspicion.
His wife was counting on the fact that he
Had never come home early previously.
Her reasoning turned out wrong by fate that day—
God can conceal or He can make you pay.
When you’ve done wrong, be scared you’ll suffer woe, 165
Because that is the seed that God will grow.
He will conceal it for a while, His aim
Being that you soon feel some regret and shame.
When Omar ruled as caliph, he once brought
To his police a thief whom they had sought.
The thief screamed, ‘Mercy, Caliph! My defence
The Masnavi, Book Four Page 4