Mankind has a tendency to consider all that is pleasant to be from the mercy of God, and all that is unpleasant, either from the wrath of God or not from God at all, thinking: "God is just and merciful." Really speaking, under all pleasant and unpleasant experiences in life, there is God's goodness and mercy and justice hidden. We call things "unjust" when we cannot see their justice; things are unpleasant to us when the standard of our pleasure is limited; things appear unmerciful to us when we restrict mercy in limitations. But sometimes things that do not seem to us just are just in their real nature; things unmerciful many times have mercy hidden behind them. Therefore, all that comes from God the Sufi takes with resignation, seeing and recognizing in it His mercy, goodness, and justice.

We, the children on earth, are as children in all our evolution through life before our Heavenly Father; and our action, in ignorance of this fact, is as the action of a little child. If the parents give him sweets, he takes it as their kindness; if they give him bitter medicine, he considers it wrath on their part, not knowing that in giving the bitter medicine their kindness is just the same. There are many things that we think are good for us; in fact, they may be the worst for our life.

One's not being able to obtain a certain position which he wanted; one's not being able to settle in a town where he desired to; one's not being able to visit a city that he wished to see; one's not being able to attain the wealth he wished for -- all such unpleasant experiences make one discontented and if he has not enough faith, he begins to think that there is no such thing as God. If we would only think how perfect is the mechanism of the infant's body, and how it works in such order, we should see and realize that there is some Power behind, with full wisdom and understanding, that sets all things going harmoniously, and the whole mechanism of the universe also in the same way.

There is a story that Moses had sought the association of Khidr, the guiding angel of all seeking souls, and had requested of him to be allowed to follow his path. Khidr said, "No, Moses. Teach the law that is given you; our way is complex." After great persistence on the part of Moses, Khidr complied with his request, on one condition: "You must not interfere with my works, by any means, in any way."

When, on the seashore, they saw a little child drowning, caught by a wave, and the mother calling loudly for help, Moses wished to run to help them, and he wanted Khidr to do the same. Khidr said, "I have told you not to interfere with my works." Moses said, "Oh, would you allow an innocent child to be drowned like this when you can help? How unkind!" Khidr said, "Think of your promise, and do not say another word."

They went farther, and took a boat to some port, and while in the boat Khidr began to enlarge the holes that were already in the boat. Moses said, "Oh, how unkind! Anyone who will sit in the boat will be drowned!" Khidr said, "It does not matter. Think of your promise, and do not say one word more."

Upon Moses' great persistence in asking him to explain what it all meant, Khidr said, "The child that was drowning would have brought many families to destruction; therefore, it was meant by God that, before he became able to do so, he should be drowned. We have done nothing but allow the Will of God to take its course. And the boat in which I made the holes, when it will return, will carry thirty robbers who intend to destroy so many lives in a certain village, to accomplish their aim of robbery. It was meant by God that, as they have prepared themselves to destroy innocent lives, they may be destroyed before they can do so."

This shows the meaning of a Sufi verse: "The Controller of the world knows how to control it, Whom He should rear and whom He should cut off."