How, in the presence of Solomon, on whom be peace, the gnat appealed for justice against the Wind.
The gnat came from
the garden and
the
grass, and the gnat
began to demand justice from
Solomon,
4625.Saying, “O Solomon, you dealest out justice to
the
devils and the children of men and the Jinn.
Bird and
fish are under
the protection of your justice: who is the lost one whom
your bounty has not sought out?
Give justice to us, for we are very
miserable: we are deprived
of
the orchard and
the
rose-
garden.
The difficulties of every weakling are solved
by you: the gnat in sooth is the (proverbial)
similitude for weakness.
We are celebrated
for weakness and frailty:
you art celebrated
for
kindness and care of the lowly.
4630.O you who have reached the limit in
(traversing) the
stages of Power, (while) we
have reached the limit in failure and
aberration,
Do justice, relieve
us
from this sorrow, take our hand (to help us), O you whose hand is the
hand of God.”
Then Solomon said, “O seeker of
equity, tell (me), against whom art you
demanding justice
and equity?
Who is the oppressor that in (his) insolence has done you injury and scratched your face? Oh, wonderful!
Where, in Our epoch, is the oppressor that is not in Our prison and chains?
4635.When We were born,
on that day Injustice died: who,
then, has produced (committed)
in Our epoch an act of injustice?
When the light dawned, the darkness vanished: darkness is the origin and support of injustice. Look,
(some of)
the devils are doing work and
service; the
others are bound in
shackles and
bonds.
The origin of the injustice of the oppressors was from the
devil: the devil is in
bondage: how did violence appear?
(The Divine Will uttered in) ‘Be, and it was’ has bestowed
the kingdom on Us,
that the people may not
cry out in lament to Heaven;
4640.That burning
sighs may not soar
upward; that the sky and the
stars may not be shaken; That the empyrean may not
tremble at the
orphan's wail;
that no (living) soul may be
marred by violence.
We established
a law (of
justice) throughout the kingdoms
(of the
earth), to the end
that no (cry of)
‘O Lord!’ should
go
up to the skies.
O oppressed one, do not
look to Heaven,
for you have a heavenly king in the temporal world.”
The gnat said,
“My appeal is against the hand
(might) of the Wind, for he
opened the two hands of oppression against us.
4645.Through his oppression we are in sore straits: with closed lips we are drinking blood
(suffering torment)
from him.”
How Solomon, on whom be peace, commanded the plaintiff gnat to bring its adversary to the court of judgement.
Then Solomon
said, “O you with
the
pretty voice, it behoves
you to hearken with
(all thy) soul to the command of God.
God has said to me, ‘Beware,
O Judge! Do not hear one litigant
without the
other litigant.
Until both litigants come into
the
presence, the truth
does not come to light before the
judge. If the (one)
litigant alone raise a hundred clamours, beware, beware!
Do not accept
his word without (hearing) his adversary.’
4650. I dare not avert
my face from
the (Divine) command.
Go, bring
your adversary before me.”
It (the gnat)
said, “Thy words are an
argument (conclusive) and sound. My adversary is the
Wind, and he is in your jurisdiction.”
The King shouted,
“O East-wind,
the
gnat complains of
your injustice: come!
Hark, come face
to face with
your adversary and reply to
your adversary and
rebut your opponent.” When the Wind
heard (the summons),
he
came very rapidly:
the gnat at once took to flight.
4655.Then Solomon said, “O gnat,
where (art you going)?
Stop, that I may pass
judgement on (you) both.”
It (the gnat) answered,
“O King, my death is from his being: verily, this day of mine is black from his smoke.
Since he
has come, where
shall I find
rest? for he
wrings the (vital) breath
out
of my body.” Even such
is the seeker of the Court
of God: when
God comes, the
seeker is naughted.
Although that union (with God) is immortality
on immortality,
yet at first that immortality
(baqá)
consists in dying
to
self (faná).
4660.The reflexions that
are seeking the Light
are naughted when His Light
appears. How should the reason
remain when He bids it go? Everything is perishing except His Face. Before His Face the existent
and the non-existent perish: existence in nonexistence is in sooth
a marvellous thing!
In this place of
presence (all) minds are lost
beyond control; when the pen
reaches this point, it breaks.
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