بخش 77 - اعتراض کردن معترضی بر رسول علیه‌السلام بر امیر کردن آن هذیلی

When the Prophet appointed a leader from (the tribe of) Hudhayl for the army whose troops were Divinely aided,

An insolent fellow, through envy, could not endure (to keep silence): he raised objection and opposition.

Behold humankind, how dark (unenlightened) they are, and how they are perishing in (desire for) a perishable piece of goods.

On account of pride they all are in separation (from God), dead to the spirit, living in deception.

’Tis wonderful that the spirit is in prison, and then (all that time) the key of the prison is in its hand!

That youth (the spirit) is plunged in dung from head to foot, (whilst) the flowing river is (almost) touching his skirt!

(He is) always moving restlessly from side to side beside the place of repose and the couch where he might recline!

The (Divine) light is hidden, and search is the evidence (of its existence), for the heart (spirit) does not seek shelter in vain.

If this world's prison had no refuge, neither would there be any feeling of aversion nor would the heart seek release.

Thy aversion is dragging thee along, like a custodian, saying, “O man astray, seek the path of righteousness.”

The path is there, but it is hidden in a secret place: its discovery is in pawn to (involves) seeking in vain (before it can be found).

Separation is secretly in quest of union: in this seeker do thou discern the face of the sought.

The dead (trees and plants) of the orchard spring up from the root, saying, “Perceive the Giver of life!”

How should the eyes of these prisoners (of the world) be always (fixed) on (what lies) beyond, if there were no bringer of the good news (of deliverance)?

How should there be a hundred thousand befouled ones seeking water, if there were no water in the river?

(If) there is no rest for thy side upon the earth, (yet) know that there is a coverlet and mattress at home.

Without (there being) a resting-place there would not be the restless (seeker); without (there being) that which takes away the headache of intoxication, there would not be this headache.

He (the objector) said, “Nay, nay, O Messenger of God, do not appoint any but an old Shaykh to be chief of the army.

O Messenger of God, (even) if the youth is lion-born (heroic), may none but an old man be head of the army!

Thou too hast said, and thy word is (a true) witness, ‘The leader must be old, must be old.’

O Messenger of God, look on this army, (in which) there are so many elders and (persons) superior to him.”

Do not regard the yellow leaves of this tree, (but) pick its ripe apples.

How, in sooth, are its yellow leaves void (of worth)? This is the sign of maturity and perfection.

The yellow leaf of the (elder's) beard and his white hair bring tidings of joy on account of his mature intelligence.

The newly-arrived green-coloured leaves signify that this fruit is unripe.

The provision of leaflessness (spiritual poverty) is the sign of being a gnostic; the yellowness of gold is the (cause of the) money-changer's ruddiness of face (cheerful countenance).

If he that (still) is rosy-cheeked has fresh down (on his face), (yet) he has just begun to learn writing in the school of knowledge.

The letters of his handwriting are very crooked (misshapen): he is a cripple in respect of intelligence, though his body moves with agility.

Although an old man's feet are deprived of rapid movement, his intelligence has gotten two wings and has sped to the zenith.

If you wish for an example (of this), look at Ja‘far: God gave him wings instead of hands and feet.

Cease from (speaking of) gold (pallor), for this topic is recondite: this heart of mine has become agitated like quicksilver.

From within me a hundred sweet-breathing silent ones put their hands on their lips, signifying, “It is enough.”

Silence is the sea, and speech is like the river. The sea is seeking thee: do not seek the river.

Do not turn thy head away from the indications given by the sea: conclude (the subject)—and God best knoweth the right course.

That irreverent (objector) made no pause in the words (which he poured forth) in this fashion from those cold (insipid) lips (of his) in the presence of the Prophet.

Words were assisting (did not fail) him, (but) he was ignorant that hearsay (traditional knowledge) is mere babble in the presence of sight (immediate vision).

Indeed, these matters of hearsay are (only) a substitute for sight: they are not for him who is present, (but) for him who is absent.

Whoever has been caused to attain unto sight, before him these matters of hearsay are idle.

When you have sat down beside your beloved, after this banish the dallálas (the old women who act as go-betweens).

When any one has passed beyond childhood and has become a man, the letter and the dallála become irksome to him.

He reads letters, (but only) for the purpose of teaching (others); he utters words, (but only) for the purpose of making (others) understand.

’Tis wrong to speak by hearsay in the presence of those who see (who are endowed with vision), for it is a proof of our heedlessness and deficiency.

In the presence of the seer silence is to your advantage: on this account came (from God) the allocution, Be ye silent.

If he (the seer) bid you speak, speak gladly, but say little and do not draw out (your words) to length;

And if he bid you draw them out to length, speak with the same modesty (as before) and comply with his command,

Even as I (am complying) now, in this goodly enchantment (this enchanting poem), with (the command of) Ziyá’u ’l-Haqq (the Radiance of God) Husámu’ddín.

When I am cutting short (my discourse) concerning (the Way of) righteousness, he draws me on to speak by a hundred kinds (of contrivance).

O Husámu’ddín, Radiance of the Almighty, inasmuch as thou art seeing, why dost thou seek speech (from me)?

Perchance this demand (on thy part) may arise from (thy) love for the Desired One, (as the poet said), “Give me wine to drink and tell me that it is (wine).”

At this moment His cup is at thy mouth, (but thy) ear says, “Where is the ear's portion?”

(O ear), thy portion is the heat (of love): lo, thou art heated and intoxicated. It replied, “My greed is greater than this.”