بخش 114 - گفتن خلیل مر جبرئیل را علیهماالسلام چون پرسیدش کی الک حاجة خلیل جوابش داد کی اما الیک فلا

“I am the Khalíl (Abraham) of the present time, and he is the Gabriel: I do not want him as a guide (to deliver me) in calamity.

He did not learn respectfulness (as he might) from noble Gabriel, who asked the Friend of God (Abraham) what was his wish,

Saying, ‘Hast thou a wish?—that I may help (thee to obtain it); otherwise, I will flee and make a speedy departure.’

Abraham said, ‘No; begone out of the way! After direct vision the intermediary is (only) an inconvenience.’

On account of this present life the (Divine) messenger is a link for the true believers, because he is the intermediary (between them and God).

If every heart were hearing the hidden (Divine) revelation, how should there be in the world any words and sounds (to make it known)?

Though he (the intercessor) is lost in God and headless (devoid of self existence), yet my case is more delicate than that.

His act is the act of the king, but to my infirmity the good (which he did) appears to be evil.”

That which is the very essence of grace to the vulgar becomes wrath to the noble favourites (of God).

Much tribulation and pain must the vulgar endure in order that they may be able to perceive the difference;

For, O (my) companion in the Cave, these intermediary words are, in the sight of one united (with God), thorns, thorns, thorns.

Much tribulation and pain and waiting were needed in order that that pure spirit might be delivered from the (intermediary) words;

But some (persons) have become more deaf (than others) to this echo; some, again, have become purified and have mounted higher.

This tribulation is like the water of the Nile: it is water to the blessed and blood to the damned.

The more one descries the end, the more blessed is he: the greater one sees the crop (to be), the more zealously he sows,

Because he knows that this world of sowing is for the sake of the (Last) Congregation and (for the sake of) gathering in (the harvest).

No contract (of sale) was (ever made) for the sake of itself; nay, but for the sake of (being in) the position of (making) gain and profit.

There is no disbeliever, if you look (carefully), whose disbelief is for the sake of the disbelief itself;

Nay, but (it is) for the purpose of subduing his adversary in envy (of him), or seeking superiority and self-display.

And that superiority too is for the sake of some other desire: the forms give no relish without the essential meanings.

You ask “Why art thou doing this?” because the forms are (as) the oil, and the essential meaning is (as) the light.

Otherwise, wherefore is this saying “why”?—since (hypothetically) the form is for the sake of the form itself.

This saying “why” is a question concerning the use (reason): it is bad to say “why” for any cause but this.

Wherefore, O trusty one, should you desire (to know) the use (reason)?—since (hypothetically) the use of this (form) is only this (form itself).

Hence it is not (in accordance with) wisdom that the forms of heaven and (those of) the people of the earth should be (created) for this only.

If there is no Wise (Creator), what is (the reason of) this orderly arrangement (the cosmos)? And if there is a Wise (Creator), how is His action devoid (of meaning)?

No one makes pictures and colouring in a bath-house except for (some) purpose (either) right or wrong.