Quoi de neuf ?
Forum al-imane.com

This is a sample guest message. Register a free account today to become a member! Once signed in, you'll be able to participate on this site by adding your own topics and posts, as well as connect with other members through your own private inbox!

Mawlaâna Djalâl-Ouddine Roumi -Istaboul- : Moîse et le Berger , Bilqis."Mathnâwi"

M

mohalamine

Membre d'honneur
Mawlâna Djalâl-Ouddine Roumi Qunya - Istanboul: Moîse et le Berger, Bilqis."Mathnâwi"

786-92-110

Salaam

[SIZE=-1]Maulana Jalalu-'d-din Muhammad Rumi[/SIZE]
[SIZE=+3]The Masnavi I Ma'navi[/SIZE]

[SIZE=-2]II IntraText Edition CT
Copyright Èulogos 2007 - See also: Credits[/SIZE]
IntraText CT is the hypertextualized text together with wordlists and concordances.
Help: Overview - Text & search - Lists - Concordances - Glossary - For easier reading...

[SIZE=+1]- Table of Contents -
[/SIZE]See also: Index of footnotes
Statistics and graphs (Occurrences: 103754. Words: 8862)
Cliquez pour agrandir...

http://www.intratext.com/x/eng0134.htm


  • Book II.
    • STORY VII. Moses and the Shepherd.
Previous - Next
Click here to hide the links to concordance


STORY VII. Moses and the Shepherd.
Next follows an anecdote of Bilkis, Queen of Sheba, whose reason was enlightened by the counsels of the Hoopoo sent to her by King Solomon. Outward sense is as opposed to true reason as Abu Jahl was to Muhammad; and when the outward senses are replaced by the true inner reason, man sees that the body is only foam, and the heart the limitless ocean. Afterwards comes an anecdote of a philosopher who was struck blind for cavilling at the verse, "What think ye? If at early morn your waters shall have sunk away, who will then give you clear running water?" [SUP]1[/SUP] This is succeeded by the story of Moses and the shepherd. Moses once heard a shepherd praying as follows: "O God, show me where thou art, that I may become. Thy servant. I will clean Thy shoes and comb Thy hair, and sew Thy clothes, and fetch Thee milk." When Moses heard him praying in this senseless manner, he rebuked him, saying, "O foolish one, though your father was a Mosalman, you have become an infidel. God is a Spirit, and needs not such gross ministrations as, in your ignorance, you suppose." The shepherd was abashed at his rebuke, and tore his clothes and fled away into the desert. Then a voice from heaven was heard, saying, "O Moses, wherefore have you driven away my servant? Your office is to reconcile my people with me, not to drive them away from me. I have given to each race different usages and forms of praising and adoring me. I have no need of their praises, being exalted above all such needs. I regard not the words that are spoken, but the heart that offers them. I do not require fine words, but a burning heart. Men's ways of showing devotion to me are various, but so long as the devotions are genuine, they are accepted."
Religious forms indifferent.
A voice came from God to Moses,
"Why hast thou sent my servant away?
Thou hast come to draw men to union with me,
Not to drive them far away from me.
So far as possible, engage not in dissevering;
'The thing most repugnant to me is divorce.' [SUP]2[/SUP]
To each person have I allotted peculiar forms,
To each have I given particular usages.
What is praiseworthy in thee is blameable in him,
What is poison for thee is honey for him.
What is good in him is bad in thee,
What is fair in him is repulsive in thee.
I am exempt from all purity and impurity,
I need not the laziness or alacrity of my people.
I created not men to gain a profit from them,
But to shower my beneficence upon them.
In the men of Hind the usages of Hind are praiseworthy,
In the men of Sind those of Sind.
I am not purified by their praises,
'Tis they who become pure and shining thereby.
I regard not the outside and the words,
I regard the inside and the state of heart.
I look at the heart if it be humble,
Though the words may be the reverse of humble.
Because the heart is substance, and words accidents,
Accidents are only a means, substance is the final cause.
How long wilt thou dwell on words and superficialities?
A burning heart is what I want; consort with burning!
Kindle in thy heart the flame of love,
And burn up utterly thoughts and fine expressions.
O Moses! the lovers of fair rites are one class,
They whose hearts and souls burn with love are another.
Lovers must burn every moment,
As tax and tithe are levied on a ruined village.
If they speak amiss, call them not sinners;
If a martyr be stained with blood, wash it not away.
Blood is better than water for martyrs,
This fault is better than a thousand correct forms.
No need to turn to the Ka'ba when one is in it,
And divers have no need of shoes.
One does not take a drunken man as a guide on the way,
Nor speak of darns to torn garments.
The sect of lovers is distinct from all others,
Lovers have a religion and a faith of their own.
Though the ruby has no stamp, what matters it?
Love is fearless in the midst of the sea of fear.
Beware, if thou offerest praises or thanksgivings,
And know them to be even as the babble of that shepherd;
Though thy praises be better compared with his,
Yet in regard to God they are full of defects.
How long wilt thou say, 'They obscure the truth,
For it is not such as they fancy'?
Thy own prayers are accepted only through mercy,
They are suffered as the prayers of an impure woman.
If her prayers are made impure by the flow of blood,
Thine are stained with metaphors and similitudes.
Blood is impure, yet its stain is removed by water;
But that impurity of ignorance is more lasting,
Seeing that without the blessed water of God
It is not banished from the man who is subject to it.
O that thou wouldst turn thy face to thy own prayers,
And become cognizant of the meaning of thy ejaculations,
And say, 'Ah! my prayers are as defective as my being;
O requite me good for evil!'"
Moses questions God as to the reason of
the flourishing state of the wicked.
Moses said, "O beneficent Creator,
With whom a moment's remembrance is as long ages,
I see Thy plan distorted in this world of earth and water;
My heart, like the angel's, feels a difficulty thereat.
With what object hast thou framed this plan,
And sowed therein the seeds of evil?
Why hast Thou kindled the fire of violence and wrong?
Why burnt up mosques and them who worship therein?
Paradise is attached to requirements unpleasant to us,
Hell is attached to things flattering our lusts.
The branch full of sap is the main fuel of thy fire.
'They that are burnt with fire are near to Kausar.' [SUP]3[/SUP]
Whoso is in prison and acquainted with troubles,
That is in requital for his gluttony and lusts.
Whoso is in a palace and enjoying wealth,
That is in reward for toils and troubles.
Whoso is seen enjoying uncounted gold and silver,
Know that he strove patiently to acquire it.
He, whose soul is exempt from natural conditions,
And who possesses the power of overriding causes,
Can see without causes, like eyes that pierce night;
But thou, who art dependent on sense attend to causes.
Having left Jesus, thou cherishest an ass (lust),
And art perforce excluded, like an ass;
The portion of Jesus is knowledge and wisdom,
Not so the portion of an ass, O asinine one!
Thou pitiest thine ass when it complains;
So art thou ignorant, thy ass makes thee asinine.
Keep thy pity for Jesus, not for the ass,
Make not thy lust to vanquish thy reason.
Leave thy natural lusts to whine and howl,
Tear thee from them, escape that snare of the soul!
:




1. Koran lxvii. 30.


2. A tradition.


3. A saying of the Prophet.
Cliquez pour agrandir...

http://www.intratext.com/IXT/ENG0134/_PQ.HTM

[h=1]Moses and the Shepherd (part one)[/h] [h=1]Mathnawi II: 1720-1749[/h] The condemning by Moses-- may peace be upon him-- of the
shepherd's devotional prayer[SUP]1[/SUP]


1720 Moses met a shepherd on the road,[SUP]2[/SUP] who kept saying, "O
God!" and "O Allah!"[SUP]3[/SUP]

"Where are You?-- so I can become Your servant, and mend
Your sandals[SUP]4[/SUP] and comb Your head.

"(So) I can wash Your robe, kill Your lice, (and) bring
milk in front of You, O Great (Lord).

"(So) I can kiss Your small hand, massage Your small
foot,[SUP]5[/SUP] and sweep Your little (dwelling) place (when) the
time for sleep comes.

"All my goats are a sacrifice for You. (And all) my
(shouts of) 'Hey!' and 'Ho!'[SUP]6[/SUP] are in remembrance of You.

1725 The shepherd was talking foolishly in this manner,
(and) Moses said, "O so-and-so, to whom is this (being said
to)?"

He replied, "To the One who created us, by Whom the
earth and the heavens came into view."

Moses said, "Hey! You have become very backwards. You
have certainly not become a Muslim.[SUP]7[/SUP] (Rather), you have
become an unbeliever.

"What is this foolish talk? What is this gibberish and
ignorance of (true) belief?[SUP]8[/SUP] Press some cotton into your
mouth!

"The stink of your unbelief has made the world (to)
smell bad. (And) your unbelief has made the brocaded silk of
religion (into) an old patched garment.

1730 "Sandals and sandal straps[SUP]9[/SUP] are suitable for you, (but)
things like these aren't right for (One who is like) a Sun.

"If you don't block your throat from (saying) these
words, a fire will come to burn up the people.

"(And) if a fire hasn't come,[SUP]10[/SUP] what is this smoke? Why
has (your) soul become black (and your) spirit rejected (by
God)?[SUP]11[/SUP]

"If you know that God is the Judge and Ruler (of the
world), how can this foolish babble and insolent familiarity
of yours be acceptable?

"The friendship of one who lacks judgment and reason is
(equivalent to) hatred. God Most High is Independent of
(needing) service such as this.

1735 "Who are you telling this to? You're uncles? Are the
body and (bodily) needs among the (Divine) Attributes of the
Lord of Majesty?

"One drinks milk who is (involved) in growth and
increase. (And) one wears sandals who needs feet.

"And if your words[SUP]12[/SUP] are (addressed) to His servant-- the
one (about) whom God said, 'He is Me and I am him';[SUP]13[/SUP]

"The one (about) whom He said, 'Truly, I was sick (and)
you didn't visit (Me),'[SUP]14[/SUP] (meaning) 'I became sick, not only
him';

"(And) the one (about whom He said), 'He became hearing
by Me and seeing by Me'--[SUP]15[/SUP] in regard to that servant, this
(talk of yours) is also absurd.

1740 "(For) speaking disrespectful words to one chosen by
God causes the heart to die (and) keeps the pages (recording
your actions) black.[SUP]16[/SUP]

"If you call a man (by the woman's name) 'Fatima-- as if
men and women were one kind (only)--

"He will want (to shed) your blood, as much as it is
possible (for him to do so), even if he is pleasant-natured,
meek, and peaceful.

"In regard to women, Fatima is a praiseworthy (name).[SUP]17[/SUP]
But if you say it to a man, it is (like) a spear-wound.

"In regard to us, 'hand' and 'foot' are praiseworthy;[SUP]18[/SUP]
(but) in regard to Holy Purity of God, they are foul and
unclean.[SUP]19[/SUP]

1745 "(The verse), 'He does not beget nor is He begotten'[SUP]20[/SUP]
is suitable for Him, (since) He is the Creator of the
begetting parent and the begotten child.

"Whatever became embodied has the attribute of birth.
Whatever is born, is from this side of the river (of
existence),[SUP]21[/SUP]

"Because it is (made) from (what is physically)
existent, decaying, and contemptible; it is something
appearing and certainly needs a Causer to appear."

(The shepherd) said, "O Moses, you've sewn my mouth
(shut) and burned my soul with regret and repentance."

1749 He tore (his) robe,[SUP]22[/SUP] made a (deep) sigh, and quickly
turned (his) head toward a desert plain[SUP]23[/SUP] and left.

--From "The Mathnawî-yé Ma`nawî" [Rhymed Couplets of
Deep Spiritual Meaning] of Jalaluddin Rumi.
Translated from the Persian by Ibrahim Gamard (with
gratitude for R. A. Nicholson's 1926 British translation)
© Ibrahim Gamard (translation, footnotes, & transliteration)
First published on "Sunlight" (yahoogroups.com), 1/25/01

Notes on the text, with line number:

1. (Heading) devotional prayer [munâjât]: a fervent,
heart-felt, and intimate form of personal prayer to God,
usually in one's native language (in contrast to more formal
prayers in Arabic). The "Intimate Invocations" [munâjât] of
the famous early sufi master, `Abdullah Ansari (died, 1089)
are famous examples of this, such as (from Persian): "O God,
people indicate how near You are, but You are more lofty
than that. People think how far You are, but You are much
closer than the soul. You are found in the spirits of Your
champions, (for) You are present in the hearts of those who
mention Your Name." (from "Abdullah Ansari of Herat: An
early Sufi Master," by A. G. Ravan Farhadi, Curzon, 1996,
pp. 120-121)

2. (1720) Moses met a shepherd on the road: just prior to
this line, Rumi had said (as translated by Nicholson): "Our
King (God) has given permission, (saying) 'Commemorate
Allah':* He saw us in the fire and gave us light. He has
said, 'Although I far transcend your commemoration (of Me),
(and although) the pictorial ideas (of human speech) are not
suitable to Me,/ Yet he that is intoxicated with (pictorial)
imagination and fancy will never apprehend My essence
without (the help of) similitude.'* Bodily commemoration* is
an imperfect fancy:* the Kingly attributes are remote from
those (forms of speech). If any one says of a king, 'He is
not a weaver,' what praise is this?* He (that person) is
surely ignorant." (II: 1715-1719)

*"Commemorate Allah" [uZkurû 'llâh Zikr-an kathîr]: "Remember
God (with) frequent remembrance" (Qur'an 33:41). *Bodily
commemoration: "I.e. praise and prayer uttered by the tongue."
(Nicholson, footnote) *an imperfect fancy: "'the idea of one
who is deficient (in knowledge'. Such persons use
anthropomorphic terms in praising God (dhikr-i jismánah [= bodily
commemoration], like the shepherd in the following Story."
*without (the help of) similitude: "cf. the saying of Dhú
'l-Nún [= an early sufi master, died 859]: 'Whatever idea
you may form of God in your mind, He is different from
that'. Nevertheless, without the aid of images, similitudes,
and metaphors most people could form no conception at all of
the Divine nature." *what praise is this?: "i.e. 'to praise
God by declaring Him to be exempt from bodily attributes is
really no praise at all'." (Nicholson, Commentary)

"Hazrat-i Moses-- upon him be peace-- met a shepherd on
the road: at the time of going to the mountain of Tûr [=
Sinai], he met a shepherd in the middle of the road..."
(Anqaravi, the famous 17th century Turkish commentator,
translated here into English from a Persian translation)

3. (1720) "O God!" and "O Allah!": these words are
corrections added in the earliest manuscript of the
Mathnawi, which originally had, "O God, the Chooser! [ay
gozînanda allâh]-- which is the text which Nicholson chose
and translated as, "O God who choosest (whom Thou wilt)."

4. (1721) sandals: a type of peasant's shoes, made from
rawhide.

5. (1723) Your small hand, massage Your small foot:
smallness of hands and feet were considered qualities of
beauty.

6. (1724) 'Hey!' and 'Ho!' [hay-hay, hayhâ]]: these are
also the shouts of a shepherd when leading sheep and goats
to pasture.

7. (1727) a Muslim: In Islam, every Prophet of God is
considered to have been a muslim-- literally, "one who
surrenders (to the Will of God)." And the followers of the
Prophets, who believed in One God and kept the commandments
revealed to His Prophets are considred to have been true
muslims.

8. (1728) ignorance of (true) belief [kufr]: Nicholson
translated this as "blasphemy" in this line and the
following line. This a Qur'anic term which means denial and
rejection of the existence of One God who has no partners,
as well as rejection of what was revealed by God to the
Prophets concerning the beliefs and behaviors expected of
true believers. The word also means unbelief and lack of
true belief, impiety, and blasphemy. Here, Moses is accusing
the shepherd of extreme anthropomorphism: viewing God as
similar to a creature such as a human being-- instead of as
the All-Powerful Creator of humanity, who utterly transcends
His Creation.

9. (1730) sandal straps: shoe straps twisted around the
feet from the ankles to the knees.

10. (1732) if a fire hasn't come: "i.e. 'a fire of Divine
Wrath', of which the shepherd's blasphemous language is the
'smoke,' i.e. the outward sign." (Nicholson, Commentary)

11. (1732) Why has (your) soul become black (and your) spirit
rejected (by God): "(It means), 'The foolish and nonsensical
words which you are speaking are... also a sign of the
blackness of (your) soul and of your soul being rejected.'"
(Anqaravi, Commentary)

12. (1737) your words: Nicholson later corrected his
translation, based on the earliest manuscript of the
Mathnawi/Masnavi to "these words of yours" (from, "these
words (of yours)").

13. (1737) 'He is Me and I am him': Nicholson referred here
to Mathnawi I: 423, (which he translated), "The shadow of
God is that servant of God who is dead to this world and
living through God." And he also cited I: 1936 (which he
translated), "Absolutely, indeed, that voice is from the
King (God) though it be from the larynx of God's servant."
Anqaravi quotes the following verses from the Qur'an to
explain this line: "Truly, those who pledge their allegiance
to you [O Muhammad] are pledging their allegiance to God,
(and) the Hand of God is over their hands." (Q. 48:10); "And
you did not throw (a handful of gravel, O Muhammad) when
you threw (it), but God threw [it at the enemy]..." (Q.
8:17). And he quoted a saying [Hadîth] of the Prophet (cited
by Al-Bukhari and Al-Muslim): "The one who has seen me,
truly he has seen God" [man ra`â-nî fa-qad ra'â 'l-Haqq]
(quoted by Faruzanfar, "AHâdîS-é Masnavi," p. 63, in regard
to Mathnawi II: 2247; see also VI: 3197)

14. (1738) 'Truly, I was sick (and) you didn't visit (Me)':
"Cf. St Matthew XXV 43-45. The Hadíth runs as follows: 'On
the Day of Resurrection God most High will say: "O son of
Adam, I was sick and thou didst not visit Me." He will
reply: "O Lord, how should I visit Thee, who art the Lord of
all created beings?" God will say: "Didst not thou know that
such and such a one, My servant, was sick, and thou didst
not visit him? Did not thou know that if thou hadst visited
him though wouldst have found Me beside him?... "'"
(Nicholson, Commentary)

15. (1739) 'He became hearing by Me and seeing by Me':
Nicholson commented on this, per Mathnawi I: 1938: "These
words are quoted from the famous Hadíth-i qudsí concerning
qurb-i fará'id [= nearness to God due to required acts of
worship] and qurb-i nawáfil [nearness to God due to
voluntary acts of worship]: 'God said, "My servant doth not
draw nigh unto Me by any means that pleaseth Me better than
performance of the obligatory duties of worship (fará'id)
which I have laid upon him; and My servant doth not cease to
draw nigh unto Me by voluntary works of devotion (nawáfil)
until I love Him, and when I love him, I am his ear, so that
he hears by Me, and his eye, so that he sees by Me, and his
tongue, so that he speaks by Me, and his hand, so that he
takes by Me."' While in qurb-i fará'id the mystic is fání
[annihilated of self] and God acts through him, in qurb-i
nawáfil he is báqí [remaining in God] and acts through God.
The commentators cite [= unusual (rarely quoted by sufis as
authentic)] Traditions in which God says al-insánu sirr-un
min asrárí [= man is a secret among My secrets] and
al-insánu sirrí wa-ana sirruhu [= man is My secret and I am
his secret]." (Commentary)

16. (1740) the pages (recording your actions):

17. (1743) In regard to women, Fatima is a praiseworthy
(name): "Fátimah, the Prophet's daughter and the wife of
`Alí, is regarded by Shi'ites and Sunnís alike as the ideal
of Moslem womanhood." (Nicholson, Commentary)

18. (1744) In regard to us, 'hand' and 'foot' are
praiseworthy: "Because to be without hands and feet is a
fault and defect [= for human beings]." (Anqaravi,
Commentary)

19. (1744) (but) in regard to Holy Purity of God, they are
foul and unclean: "Because the intention is [to limit God by
viewing Him with] limbs. But if the aim is not [to limit God
by viewing Him with] limbs, it is not a fault and defect,
but a perfection. Because the Holy God Most High has
described Himself with hands and feet, and this is in the
Book (of the Qur'an) and established in the traditions (of
what the Prophet has said)." (Anqaravi, Commentary) This
refers to the "anthropomorphic" depictions of God in the
Qur'an as Speaking, Seeing, and Hearing, having a Face (Q.
55:27) and a Hand (Q. 48:10), and sitting on a Throne (Q.
7:54). Also, the Prophet said, "Adam was created in His
image." Whether these descriptions should be understood as
metaphorical or literal is a centuries-old controversy in
Islam. [Compare with: "His Throne extends over the heavens
and the earth" (Q. 2:255); "No vision can comprehend Him"
(Q. 6:103); "He is glorified and exalted beyond their
(attempts at) describing (Him)." (Q. 6:100)]

20. (1745) 'He does not beget nor is He begotten': "Say: 'He
is God, the One, the Eternal. He does not beget, nor is He
begotten. And there is no none comparable to Him.'" (Qur'an
112:1-4) Here, Moses is depicted as quoting from the
Qur'an-- an instance of Rumi's disregard for chronology.
21. (1746) Whatever is born, is from this side of the river
(of existence): "i.e. opposed to the eternal and
suprasensible world (`álamu 'l-amr) [= the world of (Divine)
Command]." (Nicholson, Commentary)

22. (1749) He tore (his) robe: refers to the ancient Middle
Eastern, and pre-Islamic, custom of rending one's garments
during times of great anguish and extreme emotions. It is
strongly discouraged in Islam. Rumi uses it as a symbol for
the passionate devotion of the mystic lover. In any case,
since public nudity is forbidden in Islam, the tearing of
robes by dervishes usually involved the upper part of the
shirt or the outer cloak.

23. (1749) a desert plain: Nicholson later changed his
translation, based on the earliest manuscript of the
Mathnawi/Masnavi to "a desert" (from, "the desert").
Cliquez pour agrandir...

http://www.scribd.com/doc/24747509/The-Mathnawi-of-Maulana-Rumi-Book-2

STORY VI
Luqman's Master examines him and discovers his Acuteness



Luqman the sage, [1] who is sometimes identified with Esop and sometimes with the nephew of the prophet Job, though "gifted with wisdom by God," was a slave. His master, however, discovered his worth, and became extremely attached to him, so that he never received any delicacy without giving Luqman a share of it. One day, having received a watermelon, he gave Luqman the best part of it, and Luqman devoured it with such apparent relish that his master was tempted to taste it. To his surprise he found it very bitter, and asked Luqman why he had not told him of this. Luqman replied that it was not for him, who lived on his master's bounty, to complain if he now and then received disagreeable things at his hands. Thus, though to outward appearance a slave, Luqman showed himself to be a lord.



​
Love endures hardships at the hands of the Beloved.



Through love, bitter things seem sweet. Through love bits of copper are made gold. Through love, dregs taste like pure wine. Through love, pains are as healing balms. Through love, thorns become roses. Through love, vinegar becomes sweet wine. Through love, the stake becomes a throne. Through love, reverse of fortune seems good fortune. Through love, a prison seems a rose bower. Without love, a grate full of ashes seems a garden. Through love, burning fire is pleasing light. Through love, the Devil becomes a houri. Through love, hard stones become soft as butter. Without love, soft wax becomes hard iron. Through love, grief is as joy. Through love, ghouls turn into angels. Through love, stings are as honey. Through love, lions are harmless as mice. Through love, sickness is health. Through love, wrath is as mercy. Through love, the dead rise to life. Through love, the king becomes a slave.
Even when an evil befalls you, have due regard. Regard well him who does you this ill turn. The sight which regards the ebb and flow of good and ill opens a passage for you from misfortune to happiness. Thence you see the one state moves you into the other, [2] one opposite state generating its opposite in exchange. So long as you experience not fears after joys, how can you look for pleasure after disgust?
While ye fear the doom of the angel on the left hand, men hope for the bliss of the angel on the right. [3] May you gain two wings! [4] A fowl with only one wing is impotent to fly, O well intentioned one! Now either permit me to hold my peace altogether or give me leave to explain the whole matter. And if you dislike this and forbid that, who can tell what your desire is?
You must have the soul of Abraham in order with light to see the mansions of Paradise in the fire. Step by step he ascended above sun and moon, and so lagged not below, as a ring that fastens a door. Since the "friend of God" ascended above the heavens, and said, "I love not gods that set;" [5] So this world of the body is a breeder of misconceptions In all who have not fled from lust.

STORY VII
Moses and the Shepherd


Next follows an anecdote of Bilkis, Queen of Sheba, whose reason was enlightened by the counsels of the Hoopoe sent to her by King Solomon. Outward sense is as opposed to true reason as Abu Jahl was to Muhammad; and when the outward senses are replaced by the true inner reason, man sees that the body is only foam and the heart the limitless ocean.


Afterwards comes an anecdote of a philosopher who was struck blind for cavilling [raising trivial objections] at the verse, "What think ye? If at early morn your waters shall have sunk away, who will then give you clear running water?" [1]
This is succeeded by the story of Moses and the shepherd. Moses once heard a shepherd praying as follows: "O God, show me where Thou art, that I may become Thy servant. I will clean Thy shoes and comb Thy hair, and sew Thy clothes, and fetch Thee milk." When Moses heard him praying in this senseless manner, he rebuked him, saying, "O foolish one, though your father was a Mussalman, you have become an infidel. God is a spirit, and needs not such gross ministrations as, in your ignorance, you suppose."
The shepherd was abashed at his rebuke, and tore his clothes and fled away into the desert. Then a voice from Heaven was heard, saying, "O Moses, wherefore have you driven away My servant? Your office is to reconcile my people with Me, not to drive them away from Me. I have given to each race different usages and forms of praising and adoring Me. I have no need of their praises, being exalted above all such needs. I regard not the words that are spoken, but the heart that offers them. I do not require fine words, but a burning heart. Men's ways of showing devotion to Me are various, but so long as the devotions are genuine, they are accepted."




​
Religious forms indifferent



A voice came from God to Moses, "Why hast thou sent My servant away? Thou hast come to draw men to union with Me, not to drive them far away from Me. So far as possible, engage not in dissevering [disuniting]. 'The thing most repugnant to Me is divorce.' [2] To each person have I allotted peculiar forms. To each have I given particular usages. What is praiseworthy in thee is blameable in him, what is poison for thee is honey for him. What is good in him is bad in thee. What is fair in him is repulsive in thee. I am exempt from all purity and impurity. I need not the laziness or alacrity of My people. I created not men to gain a profit from them, but to shower My beneficence upon them.
In the men of Hind, the usages of Hind are praiseworthy. In the men of Sind, those of Sind. I am not purified by their praises,
'tis they who become pure and shining thereby. I regard not the outside and the words, I regard the inside and the state of heart. I look at the heart if it be humble, though the words may be the reverse of humble. Because the heart is substance, and words accidents. Accidents are only a means, substance is the final cause. How long wilt thou dwell on words and superficialities? A burning heart is what I want, [therefore] consort with [the] burning [heart]! Kindle in thy heart the flame of love, and burn up utterly thoughts and fine expressions. O Moses! the lovers of fair rites are one class, they whose hearts and souls burn with love are another.
Lovers must burn every moment, as tax and tithe are levied on a ruined village. If they speak amiss, call them not sinners.
If a martyr be stained with blood, wash it not away. Blood is better than water for martyrs, this fault is better than a thousand correct forms. No need to turn to the Ka'ba when one is in it and divers have no need of shoes. One does not take a drunken man as a guide on the way nor speak of darns to torn garments. The sect of lovers is distinct from all others. Lovers have a religion and a faith of their own. Though the ruby has no stamp, what matters it?
Love is fearless in the midst of the sea of fear. Beware, if thou offerest praises or thanksgivings and know them to be even as the babble of that shepherd. Though thy praises be better compared with his, yet in regard to God they are full of defects. How long wilt thou say, 'They obscure the truth, for it is not such as they fancy'? Thy own prayers are accepted only through mercy, they are suffered as the prayers of an impure woman. If her prayers are made impure by the flow of blood, thine are stained with metaphors and similitudes. Blood is impure, yet its stain is removed by water. But that impurity of ignorance is more lasting, seeing that without the blessed water of God it is not banished from the man who is subject to it.
O that thou wouldst turn thy face to thy own prayers, and become cognizant of the meaning of thy ejaculations, and say, 'Ah! my prayers are as defective as my being. O requite me good for evil!'
Moses questions God as to the reason of the flourishing state of the wicked
Moses said, "O beneficent Creator, with whom a moment's remembrance is as long ages. I see Thy plan distorted in this world of earth and water. My heart, like the angel's, feels a difficulty thereat. With what object hast Thou framed this plan,
and sowed therein the seeds of evil? Why hast Thou kindled the fire of violence and wrong? Why burn up mosques and them who worship therein?
Paradise is attached to requirements unpleasant to us. Hell is attached to things flattering our lusts. The branch full of sap is the main fuel of thy fire. 'They that are burnt with fire are near to Kausar.' [3] Whoso is in prison and acquainted with troubles, that is in requital for his gluttony and lusts. Whoso is in a palace and enjoying wealth, that is in reward for toils and troubles. Whoso is seen enjoying uncounted gold and silver, know that he strove patiently to acquire it. He, whose soul is exempt from natural conditions, and who possesses the power of overriding causes, can see without causes, like eyes that pierce night. But thou, who art dependent on sense attend to causes, having left Jesus, thou cherishest an ass (lust), and art perforce excluded like an ass.
The portion of Jesus is knowledge and wisdom, not so the portion of an ass, O asinine one! Thou pitiest thine ass when it complains, so art thou ignorant, thy ass makes thee asinine. Keep thy pity for Jesus, not for the ass. Make not thy lust to vanquish thy reason. Leave thy natural lusts to whine and howl. Tear thee from them, escape that snare of the soul!
Cliquez pour agrandir...

http://www.semazen.net/eng/text_list.php?id=65



Veuillez traduire avec "Allamah google" , www.systran.co.uk ou translendium.com ...svp !

Ma'a Salaam
 
Vous devez vous connecter ou vous enregistrer pour répondre ici.

Sidebar Liste Messages

Discussions
14 240
Messages
91 718
Membres
4 642
Dernier membre
Giovanni de retour
Retour
Haut