Commentary on “And He is with you.”

(1073) There is a basket full of loaves on the crown of your head, and you are begging a crust of bread from door to door.

(1074) Attend to your own head, abandon giddy-headedness; go, knock at the door of your heart: why are you at every door ?

(1075) While you are up to the knee in the river-water, you are heedless of yourself and art seeking water from this one and that one.

(1076) Water in front; and behind, too, an unfailing supply of water; before your eyes is a barrier and behind them a barrier.

(1077) The horse is under the thigh, and the rider is seeking the horse. “What is this ?” he says, “A horse, but where is the horse ?”

(1078) “Eh, is not this a horse under you, plain to see ?” “Yes,” says he, “but who ever saw a horse ?”

(1079) He is mad with thirst for the water, and it is before his face: he is in the water and unconscious of the running water.

(1080) Like the pearl in the sea, he says, “Where is the sea ?” and that shell-like phantasy is his wall.

(1081) His saying “Where ?” becomes for him a screen: it becomes for him a cloud over the radiance of the sun.

(1082) His bad eye is a bandage on his eye: his very removing the barrier has become a barrier for him.

(1083) His consciousness has become the plug of his ear: keep your consciousness towards God, O you who are bewildered in Him.

Commentary on the saying of Mustafá, on whom be peace, “Whoever shall make his cares one care, God will relieve him of all his cares; and whoever is distracted by his cares, God will not care in what valley He destroys him.”

(1084) You have distributed your consciousness in directions: those vanities are not worth a cress leaf.

(1085) Every thorn-root draws the water of your consciousness: how should the water of your consciousness reach the fruit ?

(1086) Listen, smite that evil bough, and cut it off: water this goodly bough, refresh it.

(1087) Both are green at this time, look to the end that this one will come to nothing; fruit will grow from that one.

(1089) What is justice ? Giving water to trees. What is injustice ? To give water to thorns.

Story of the lover who was recounting to his beloved his acts of service and loyalty and the long nights their sides heave up from their beds and the long days of want and parching thirst; and he was saying, “I know not any service besides these: if there is any other service, direct me, for I submit to whatever you may command, whether to enter the fire, like Khalíl, on whom be peace, or fall into the mouth of the leviathan of the sea, like Jonah, on whom be peace, or be killed seventy times, like Jirjís, on whom be peace, or be made blind by weeping, like Shu‘ayb, on whom be peace; and the loyalty and self-sacrifice of the prophets cannot be reckoned”; and how the beloved answered him.

(1242) A certain lover in the presence of his beloved was recounting his services and works,

(1243) Saying, “For your sake I did such and such, in this war I suffered arrows and spears.

(1244) Wealth is gone and strength is gone and fame is gone: on account of my love for you many a misfortune has befallen me.

(1245) No dawn found me asleep or laughing; no eve found me with capital and means.”

(1246) What he had tasted of bitters and dregs he was recounting to her in detail, point by point,

(1247) Not for the sake of reproach; nay, he was displaying a hundred testimonies of the trueness of his love.

(1248) For men of reason a single indication is enough, how should the thirst of lovers be removed thereby ?

(1250) He, from that ancient grief, was speaking a hundred words in complaint, saying, “I have not spoken a word.”

(1251) There was a fire in him: he did not know what it was, but on account of its heat he was weeping like a candle.

(1252) The beloved said, “You have done all this, yet open your ear wide and apprehend well;

(1253) For you have not done what is the root of the root of love and fealty: this that you have done is the branches.”

(1254) The lover said to her, “Tell me, what is that root ?” She said, “The root thereof is to die and be naught.

(1256) You have done all, you have not died, you are living. Listen; die, if you are a self-sacrificing friend !”

(1257) Instantly he laid himself at full length and gave up the ghost: like the rose, he played away his head, laughing and rejoicing.

(1262) The light of the sun heard Return, and came back in haste to its source.

A mystic saw a bitch big with young, in whose womb the young were barking. He remained in amazement, saying, “The reason of a dog’s barking is to keep watch: to bark in the mother’s womb is not keeping watch; and, again, barking may be a call for help, or its cause may be a desire for milk, etc.; and there is no such purpose in this case.” When he came to himself, he made supplication to God—and no one knows the interpretation thereof except Allah. Answer came: “It represents the state of a party who pretend to insight and utter sayings without having come forth from the veil and before the eyes of their hearts have been opened. Therefore neither to themselves do strength and support accrue, nor to their hearers any guidance and right direction,"

(1445) During a chila (forty days’ religious seclusion), a certain man dreamed that he saw a bitch big with young on a road.

(1446) Suddenly he heard the cry of puppies: the puppies were in the womb, invisible.

(1447) The yelps astonished him exceedingly: how the puppies called out in the womb.

(1448) Puppies howling in the womb - “has any one,”, “ever seen this in the world ?”

(1449) When he sprang up from his dream and came to himself, his perplexity was increasing at every moment.

(1450) During the chila there was none by whom the knot should be untied except the Presence of God Almighty and Glorious.

(1451) He said, “O Lord, on account of this difficulty and debate I am deprived of recollection (dhikr) of You during the chila.

(1452) Loose my wings, that I may soar and enter the garden of recollection and the apple-orchard.”

(1453) At once there came to him a mysterious voice, saying, “Know that it is an emblem of the idle talk of the ignorant,

(1454) Who, without having come forth from the veil and curtain, blindfold have begun to speak in vain.”

(1455) The yelp of the dog in the womb is loss.

Story of the people of Zarwán and their envy of the poor. “Our father,” they said, “from simplicity used to give to the poor the most part of the produce of his orchard.” His sons saw the repeated payment of tithes, and did not see the blessing,

(1473) There was a righteous godly man: he had perfect intelligence and a (great) foresight as to the end.

(1474) In the village of Zarwán, near Yemen, renowned for almsgiving and good disposition.

(1475) His abode was the Ka‘ba of the poor: the distressed were coming to him.

(1476) He would give, unostentatiously, a tithe both of the ears of corn and of the wheat when it was separated from the chaff.

(1477) It was made into flour, he would give a tithe of that too; if it was made into bread, he would give another tithe of the bread.

(1478) He would never omit the tithe of any produce: he would give four times on that which he planted.

(1479) That young man was continually giving many injunctions to all his sons,

(1480) Saying, “For God’s sake, for God’s sake, after I am gone, do not on account of your covetousness withhold the portion of the poor,

(1481) So that the crops and fruit may remain permanent on you under the safeguard of your obedience to God”

(1482) Without surmise or doubt, God has sent all produce and fruits from the Unseen.

(1483) If you expend something in the place where the produce comes, it is the gateway to profit: you will obtain a profit.

(1484) The Turk sows the major part of the produce again in the field, because it is the source of the fruits.

(1485) He sows most of it and consumes a little, for he has no doubt of its growing.

(1488) Saying, “These have been the sources of my income: from these, accordingly, my means of livelihood are flowing.”

(1489) His income has come from that place: consequently he bestows in the same place with liberality and generosity.

(1490) This soil that produces crops and morocco are only a veil: know that at every moment the source of livelihood is in God.

(1491) When you sow, sow in the soil of the Origin, that for every single a hundred thousand may grow.

(1492) If just now you have sown seed, I will suppose, in a soil which you thought a means.

(1493) When it does not grow for two or three years, how can you do anything but put your hand in supplication and prayer ?

(1495) So that you may know that He is the Source of the source of sustenance, and that the seeker of sustenance may seek only Him.

(1530) He gave many injunctions and sowed the seed of exhortation, as their soil was nitrous, it was of no avail.

(1531) Although the admonisher has a hundred appeals, counsel demands a retentive ear.

(1455) But a phantom that has materialized on the King’s highway.

On the beginning of the creation of the body of Adam, when He commanded Gabriel, saying, “Go, take a handful of clay from this Earth.”

(1556) When the Maker willed to bring Man into existence for the purpose of probation with good and evil,

(1557) He commanded Gabriel the true, saying, "go and take handful of clay from the Earth as each pledge."

(1558) He girt his loins and came to the Earth, that he might execute the command of the Lord of created beings.

(1559) That obedient one moved his hand towards the Earth: the Earth withdrew herself and was afraid.

(1560) Then the Earth loosed her tongue and made supplication, saying, “For the sake of the reverence due to the unique Creator,

(1561) Take leave of me and go ! Spare my life ! Go; turn aside from me the reins of your white steed !

(1562) For God’s sake, leave me and do not plunge me into the troubles of obligation and danger.

(1563) For the sake of the favour by which God chose you out and revealed to you the knowledge in the Universal Tablet,

(1564) So that you have become the teacher of the Angels and art conversing with God continually;

(1565) You are the life of the inspired spirit, not (the life) of the body.

(1566) You had superiority over Seraphiel because he is the body’s life, you are the spirit’s.

(1567) The blast of his trumpet is the growth of bodies; your breath is the growth of the single heart.

(1576) Inasmuch as she entreated and appealed to him, he returned and said, “O Lord of Your servants,

(1582) When Michael reached the Earth, he put forth his hand to seize from her.

(1583) The Earth trembled and began to flee: she became suppliant and shed tears.

(1594) Michael went to the Lord of the Judgement, with hand and sleeve empty of the object of his quest.

(1619) For the glorious King is ranking tears as equal in merit to the blood of the martyr.

(1620) Our God said to Seraphiel, “Go, fill your hand with that clay and come.”

(1621) Seraphiel, likewise, came to the Earth: again the Earth began to moan,

(1627) You are the Angel of mercy: show mercy ! You are the bearer of the Throne and the qibla of gifts.”

(1628) The Throne is the mine of justice and equity: beneath it are four rivers filled with forgiveness:

(1629) A river of milk and a river of honey everlasting; a river of wine and a river of running water.

(1630) Then from the Throne they flow into Paradise; some little thing appears in this world too,

(1631) Although here those four are defiled—by what ? By the poison of mortality and indigestion.

(1632) From those four a draught has been poured on the dark Earth and a temptation has been offered,

(1633) In order that these vile wretches may seek the source of it; these worthless folk are content with this.

(1634) He has given milk and nourishment for babes: He has made the breast of every wife a fountain.

(1635) He has given wine to drive away grief and care: He has made of the grape a fountain to inspire courage.

(1636) He has given honey as a remedy for the sick body: He has made the inward part of the bee a fountain.

(1637) He gave water universally to high and low for cleanliness and for drinking.

(1638) That you may follow the track from these towards the origins; but you are content with this, O trifler.

(1644) O healing and mercy to the sorrowful; do the same as those two benefactors did.”

(1645) At once Seraphiel returned to the King: in God’s presence he excused himself and told what had passed,

The sending of Azrael, the Angel of firm resolution and strong mind, on whom be peace, to seize a handful of clay in order that the body of Adam, on whom be peace, might be quickened.

(1649) Straightway God said to Azrael, “Behold the Earth full of vain imagination !

(1650) Find that feeble unjust old crone: listen, fetch a handful of clay and make haste !”

(1651) Azrael, the captain of the Decree, went off towards the terrestrial globe for the purpose of requisition.

(1652) The Earth, according to rule, began lamenting loudly: she begged him; she swore many an oath,

(1653) Crying, “O favourite youth (page-of-honour), O bearer of the Throne, O you whose command is obeyed in heaven and earth,

(1654) Depart, for the sake of the mercy of the Merciful ! Depart, for the sake of Him who has shown kindness unto you !

(1655) For the sake of that King who alone is worshipped and with whom no one’s lamentation is rejected !”

(1658) He replied, “That would be an interpretation or an inference: do not seek to confuse the plain meaning of the command.

(1659) If you interpret your own thought, it is better than that you should interpret this unequivocal command.

(1660) My heart is burning at your supplication; my bosom is filled with blood on account of your salty tears.

(1661) I am not pitiless; nay, I have greater pity than those three holy ones for the sorrow of the sorrowful.

(1662) If I am slapping an orphan, while a mild-natured person may put halwá in his hand,

(1663) Those slaps are better than the other’s halwá; and if he be beguiled by the halwá, woe to him !

(1664) My heart is burning at your lamentable cry, but God is teaching me a kindness.

(1665) The kindness concealed amidst cruelties, the priceless cornelian hidden in filth.

(1666) The cruelty done by God is better than a hundred clemencies of mine: to withhold the soul from God is agony to the soul.

(1667) His worst cruelty is better than the clemency of both worlds: how excellent is the Lord of created beings and how excellent help !

(1668) In His cruelty there are secret kindnesses: to surrender the soul for His sake increases the soul.

(1669) Listen, dismiss suspicion and error: make your head a foot since He has bidden you come.

(1670) His ‘Come’ will give exaltations; it will give intoxication and brides and couches.

(1671) In short, never, never can I weaken that sublime command and complicate it.”

There is a well-known proverb to this effect,, “The wall said to the nail, ‘Why are you splitting me?’ The nail replied, ‘Look at him who is hitting me.”

(1690) "I am as a pen between His two fingers: I do not waver in the ranks of obedience.”

(1691) He engaged the Earth in discourse; he (Azrael) snatched from the old Earth a handful.

(1692) Like a magician he snatched it from the Earth, the Earth was absorbed, like those beside themselves, in listening to his words.

(1693) He brought the inconsiderate clay to God: the runaway to school.

(1694) God said, “By My resplendent knowledge, I will make you the executioner of these creatures.”

(1695) He replied, “O Lord, Your creatures will regard me as their enemy when I strangle them at death.

(1696) Deem it right, O exalted Lord, to make me hated and like a foe in appearance ?”

(1697) He said, “I will bring into clear view certain causes, fever, dysentery, inflammation and spear wounds;

(1698) For I will turn their attention from you to the diseases and threefold causes”

(1699) Azrael replied, “O Lord, there are also servants who shatter causes, O Almighty.”

(1700) Their eye pierces through the cause: by the grace of the Lord, it has passed beyond veils.

(1701) It has obtained the eye salve of Unity from the oculist of ecstasy and has been delivered from ailment and infirmity.

(1702) They do not look at fever and dysentery and consumption: they do not admit these causes into their heart;

(1703) For every one of these diseases has its cure: when it becomes incurable, that is the act of the Decree.

(1704) Know for certain that every disease has its cure, as a fur is the cure for the pain of cold;

(1705) When God wills that a man shall be frozen, the cold penetrates even a hundred furs.

(1706) And puts into his body a tremor that will not be made better by clothes or by the house.

(1707) When the Decree comes, the physician is made foolish, and the medicine too loses its beneficial effect.

(1708) How should the perception of the (mystic) seer be veiled by these causes, which are a veil to catch the dolt ?

(1709) When the eye is quite perfect, it sees the root; when a man is cross eyed, it sees the branch.

(1710) God said, “He who perceives the origin: how, then, should he be conscious of your intervention ?

(1711) Although you have concealed yourself from the vulgar, still to the clear-eyed you are a veil.”

(1712) And those to whom death is as sugar— how should their sight be intoxicated with the fortunes ?

(1713) Bodily death is not bitter to them, since they go from a dungeon and prison into a garden.

(1714) They have been delivered from the world of torment: none weeps for the loss of nothing, nothing.

(1715) If an elemental spirit breaks the bastion of a prison, will the heart of any prisoner be angry with him ?

(1716) “Alas, he has broken this marble stone, so that our spirits and souls have escaped from confinement.

(1717) The beautiful marble and the noble stone of the prison-bastion were pleasing and agreeable.

(1718) Why did he break them, so that the prisoners escaped ? His hand must be broken as a penalty for this.”

(1719) No prisoner will talk such nonsense.

(1722) Like the prisoner in a dungeon who falls asleep at night and dreams of a rose garden,

(1723) And says, “O God, do not bring me to my body, in order that I may walk as a prince in this garden.”

(1724) God says to him, “Your prayer is granted: go not back” - and God best knows the right course.

(1725) Consider how delightful such a dream is ! Without having seen death, he goes into Paradise.

(1728) In the hope of journeying upwards, take your stand before the mihrab, like a candle, O youth !

(1729) Let your tears fall like rain, and burn in search all night long, like the candle beheaded by the flame.

(1730) Close your lips against food and drink: hasten towards the Heavenly table.

(1731) Continually keep your hope on Heaven, dancing like the willow in desire for Heaven.

(1732) Continually from Heaven water and fire will be coming to you and increasing your provision.

(1733) If your aspiration bears you there, it is no wonder: do not regard your weakness, regard your search;

(1734) For this search is God’s pledge within you, because every seeker deserves something sought.

(1735) Strive that this search may increase, so that your heart may escape from this bodily dungeon.

(1736) People will say, “Poor so-and-so is dead,” you will say, “I am living, O ye heedless ones !

(1737) Though my body, like bodies, is laid to rest, the Eight Paradises have blossomed in my heart.”

(1738) When the spirit is lying at rest amidst roses and eglantines, what does it matter if the body is in that dung ?

(1739) What should the spirit laid asleep know of the body, whether it is in a rose-garden or an ash pit ?

(1740) In the bright world the spirit is crying, “Oh, would that my people knew !”

(1741) If the spirit shall not live without this body, then for whom shall Heaven be the palace ?

(1742) If your spirit shall not live without the body, for whom is the blessing in Heaven is your provision ?

Ya Ali Madad