بخش 37 - در بیان آنک مصطفی علیه‌السلام شنید کی عیسی علیه‌السلام بر روی آب رفت فرمود لو ازداد یقینه لمشی علی الهواء

(How is he) whom the vast river takes on its head (surface), like Jesus, saying, ‘In the Water of Life thou art safe from drowning’?”

He (Hilál) said, “How is a blind filthy dog that sprang up from sleep and found itself to be a lion?—

Not such a lion as any one could shoot; nay, but (such an one that) by the terror of it sword and javelin would be shattered.

The blind man, (who was) going on his belly, like a snake— (how is he when) he has opened his eyes in the garden and in spring?”

How is the “how” (contingent being) that has been freed from “how-ness” (conditionedness) and has attained unto the abounding life of “how-lessness”?

He has become a dispenser of “how-ness” in the world beyond locality: all “how's” are (gathered) round his table, like dogs.

He gives (throws) to them a bone from (the table of) “how-lessness.” Do thou, (being) in the state of pollution, keep silence: do not recite this Súra (of the Qur’án).

Until thou wash thyself entirely clean of “how-ness,” do not put thy hand on this (Holy) Book, O youth.

Whether I am dirty or clean, O (spiritual) princes, if I do not recite this, then what in the world shall I recite?

You say to me, “For the sake of the (Divine) reward, do not go into the watertank without having washed”;

(But) outside of the tank there is nothing but earth: no one who does not enter the tank is clean.

If the waters have not the grace to receive filth continually,

Alas for the longing lover and his hope! Oh, sorrow for his everlasting sorrow!

(Nay, but) the water hath a hundred graces, a hundred (noble) pities, for it receives the defiled ones (and purifies them)—and peace (be with thee)!

The Light and its ascent are thy protector, O Sun who art concealed from the bat.

The veil before the face of the Sun, what is it but excess of brilliance and intensity of splendour?

The veil over the Sun is just the Light of the Lord: the bat and the night have no lot therein.

Inasmuch as both (of them) have remained far (from the Sun) and veiled (from it), they have remained either black-faced (like Night) or cold (like the bat).

Since thou hast written part of the story of the New-moon (Hilál), (now) put into words the tale of the Full- moon.

The New-moon and the Full-moon have oneness (with each other): they are far from duality and from imperfection and corruption.

The new-moon is inwardly free from imperfection: its apparent imperfection is (due to its) increasing gradually.

Night by night it gives a lesson in gradualness, and with deliberation it produces relief (for itself).

With deliberation it says, “O hasty fool, (only) step by step can one mount to the roof.”

Let the cooking-pot boil gradually, as a skilful (cook) does: the stew boiled in a mad hurry is of no use.

Was not God able to create heaven in one moment by (the word) “Be”? Without any doubt (He was).

Why, then, O seeker of instruction, did He extend (the time) for it to six days, every day (being as long as) a thousand years?

Wherefore is the creation of a child (completed) in nine months? Because gradualness is a characteristic of (the action of) that King.

Why was (the time occupied in) the creation of Adam forty mornings? (Because) He (God) was adding (perfections) to that clay little by little,

Not like you, O foolish one, who have rushed forward just now: you are a child, and you have made yourself out to be an Elder.

You have run up, like a gourd, to the top of all, (but) where is the (spiritual) warfare and combat to sustain you?

You have rested on trees and walls for support: you have climbed up like a pumpkin, O little baldhead.

If at first you mounted on a tall cypress, yet in the end you are dry and pulpless and empty.

Your green (fresh) colour soon turned yellow (faded), O pumpkin, for it was derived from rouge, it was not original.