Part 10 - Setting forth how the slaying and poisoning of the goldsmith was (prompted) by Divine suggestion, not by sensual desire and wicked meditation

    222    The slaying of that man by the hand of the physician was not (done) on account of hope or fear 223   He did not slay him to humour the king, (he did not slay him) until the...


Part 10 - Setting forth how the slaying and poisoning of the goldsmith was (prompted) by Divine suggestion, not by sensual desire and wicked meditation

 

 

222

  

The slaying of that man by the hand of the physician was not (done) on account of hope or fear

223

 

He did not slay him to humour the king, (he did not slay him) until the Divine command and inspiration came

224

 

As for the boy whose throat was cut by Khadir, the vulgar do not comprehend the mystery thereof

225

 

He that receives from God inspiration and answer (to his prayer), whatsoever he may command is the essence of right

226

 

If one who bestows (spiritual) life should slay, it is allowable: he is the (Divine) vicegerent, and his hand is the hand of God

227

 

Like Ismá‘íl (Ishmael), lay your head before him; gladly and laughingly give up your soul before his dagger

228

 

In order that your soul may remain laughing unto eternity, like the pure soul of Ahmad (Mohammed) with the One (God)

229

 

Lovers drain the cup of (spiritual) life at the moment when the fair ones slay them with their own hand

230

 

The king did not commit that bloodshed because of lust: cease from thinking evil and disputing

231

 

You thought that he committed a foul crime, (but) in (the state of) purity how should the sublimation leave (any) alloy (behind)?

232

 

The purpose of this (severe) discipline and this rough treatment is that the furnace may extract the dross from the silver

233

 

The testing of good and bad is in order that the gold may boil and bring the scum to the top

234

 

If his act were not the inspiration of God, he would have been a dog that rends (its prey), not a king

235

 

He was unstained by lust and covetousness and passion: (what) he did (was) good, but good that wore the aspect of evil

236

 

If Khadir stove the boat in the sea, (yet) in Khadir's staving there are a hundred rightnesses

237

 

The imagination of Moses, notwithstanding his (spiritual) illumination and excellence, was screened from (the comprehension of) that (act of Khadir). Do not thou fly without wings!

238

 

That (deed of the king) is a red rose (worthy of praise); do not call it blood (murder). He is intoxicated with Reason; do not call him a madman

239

 

Had it been his desire to shed the blood of a Moslem, I am an infidel if I would have mentioned his name (with praise)

240

 

The highest heaven trembles at praise of the wicked, and by praise of him the devout man is moved to think evil

241

 

He was a king and a very heedful king; he was elect and the elect (favourite) of God

242

 

One who is slain by a king like this, he (the king) leads him to fortune and to the best (most honourable) estate

243

 

Unless he (the king) had seen advantage to him (the goldsmith) in doing violence to him, how should that absolute Mercy have sought to do violence?

244

 

The child trembles at the barber's scalpel (but) the fond mother is happy at that moment

245

 

He takes half a life and gives a hundred lives (in exchange): he gives that which enters not into your imagination

246

 

You are judging (his actions) from (the analogy of) yourself, but you have fallen far, far (away from the truth). Consider well

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