Commentary on the saying of the Hakím (Saná’í): “Any thing that causes thee to be left behind on the Way, what matter whether it be infidelity or faith? Any form that causes thee to fall far from the Beloved, what matter whether it be ugly or beautiful?”—and (a discourse) on the meaning of the words of the Prophet, on whom be peace: “Verily, Sa‘d is jealous, and I am more jealous than Sa‘d, and Allah is more jealous than I; and because of His jealousy He hath forbidden foul actions both outward and inward.

1767. Any one who becomes the intimate friend of the Sultan, it is an injury and swindle (for him) to wait at his door.

1768. When (the privilege of) kissing the (King's) hand has been bestowed on him by the King, it is a sin if he prefers to kiss the (King's) foot.

1769. Although to lay the head on the (King's) foot is an act of obeisance, (yet) compared with the former act of obeisance it is a fault and backsliding.

1770. The King is jealous of any one who, after having seen the face, prefers the (mere) scent.

1771. To speak in parables, God's jealousy is the wheat, (while) men's jealousy is the straw in the stack.

Explanation of the Tradition, “Verily, your Lord hath, during the days of your time, certain breathings: oh, address yourselves to (receive) them.”

1951. The Prophet said, “In these days the breathings of God prevail:

1952. Keep ear and mind (attentive) to these (spiritual) influences, catch up such-like breathings.”

1953. The (Divine) breathing came, beheld you, and departed: it gave life to whom it would, and departed.

1960. Yesternight this (breath) presented itself (to me) in a different guise (but) some morsels (of food) came in and barred the way.

1961. For a morsel's sake a Luqmán has become (held in custody as) a pledge: ’tis the time for Luqmán: begone, O morsel!

1962. These pricks (of the flesh) for the sake of a morsel! Pluck ye forth the thorn from the sole of Luqmán.

1967. O camel, on thy back is a bale of roses, from the perfume of which a hundred rosaries grew within thee.

1968. Thy inclination is towards thorn-bushes and sand: I wonder what roses thou wilt gather from worthless thorns.

1969. O thou who in this search hast roamed from one quarter to another, how long wilt thou say, “Where, where is this rose- garden?”

1986. The Spirit is perfection and its call is perfection: Mustafá (Mohammed) used to say, “Refresh us, O Bilál!

1987. O Bilál, lift up thy mellifluous voice (drawn) from that breath which I breathed into thy heart,

1989. Mustafá became beside himself at that beautiful voice: his prayer escaped him (was left unperformed) on the night of the ta‘rís.

1990. He did not raise his head from that blessed sleep until the (time of the) dawn prayer had advanced to (the time of) forenoon.

1991. On the night of the ta‘rís his holy spirit gained (the privilege of) kissing hands in the presence of the Bride.

2004. The (spiritual) salt through which Mohammed is more refined (than all others): he is more eloquent than that salt-seasoned (elegantly expressed) Hadíth.

2005. This salt is surviving in his heritage: those heirs of his are with thee. Seek them!

2006. He (the spiritual heir of Mohammed) is seated in front of thee, (but) where indeed is thy “front”? He is before thee, (but) where is the soul that thinks “before”?

2007. If hou fancy thou hast a “before” and “behind,” thou art tied to body and deprived of spirit.

2008. “Below” and “above,” “before” and “behind” are attributes of the body: the essence of the bright spirit is without direction (not limited by relations of place).

2009. Open thy (inward) vision with the pure light of the King. Beware of fancying, like one who is short-sighted,

2010. That thou art only this very (body living) in grief and joy. O (thou who art really) non-existence, where (are) “before” and “behind” (appertaining) to non-existence?

2011. Tis a day of rain: journey on till night—not (sped) by this (earthly) rain but by the rain of the Lord.