New Moon, Hilal

When you heard some of Bilal's qualities, now listen to the story of Hilal's weakness.  
He surpassed Bilal in conduct, drawing more from bad habits.  
Not like you, who regresses with every step, moving towards stones instead of gems.  
Just as a guest arrived for the master, the master inquired about his age.  
He asked, "How old are you, son? Tell me without hesitation and count it."  
He replied, "Eighteen, seventeen, or perhaps sixteen, or maybe fifteen, my brother."  
The master said, "Go back, you foolish one, return to your mother's embrace."  
The story continues in the same vein.  
Someone asked for a horse from the prince, who said, "Go and take the gray horse."  
He replied, "I don't want it," because it was a backward horse, stubborn and slow.  
It moves backward towards the stable, so turn its tail towards the house.  
The tail of this beast is your desire, which is why the self-centered one moves backward.  
Desire, which is the tail, comes from the base; O changer, transform your desire into the opposite.  
When you bind its desire with wisdom, that desire will rise from noble intellect.  
Like a branch cut from a tree, it will draw strength from a fortunate branch.  
When you turn its tail in that direction, if it moves backward, it will move to the side.  
How wonderful are the tame horses that lead, not those that move backward or are stubborn.  
Swift like the body of Moses, the speaker, reaching the two seas like the breadth of a carpet.  
The path is seven hundred years long, which he undertook in the journey of love.  
If the journey of his body was like this, his soul's journey was to the highest heavens.  
The knights raced in competition, while the slow ones fell behind.  
Example:  
Just as a caravan arrived, it came to a village and saw an open door.  
One said, "Let's throw the old woman in here and stay for a few days."  
A voice came, "Do not throw from outside, then come inside."  
Throw out everything that is to be thrown, do not enter with what is not fit for a noble assembly.  
Hilal was a master of the heart, enlightening the soul, a groom and servant of a faithful prince.  
He served as a groom in the end, but the Sultan of Sultans named him a servant.  
The prince was unaware of the servant's state, as he only saw with a superficial glance.  
He saw water and clay, but not the treasure within; he saw five and six, but not the essence of five.  
The color of clay was visible, but the light of religion was hidden; every prophet in the world was like this.  
He saw the minaret but not the bird within; on the minaret was a royal falcon with skillful flight.  
The second saw a bird flapping its wings, but there was no feather in the bird's mouth.  
But he who sees with the light of God was aware of both the bird and the feather.  
He said, "Finally, do not look at the feather, so you do not see the feather and untie the knot."  
One saw a painted flower, and the other saw a flower full of knowledge and action.  
The body is a minaret, and knowledge and obedience are like birds; whether you catch three hundred birds or two.  
The average man sees only the bird and nothing else before or after.  
The feather is not hidden from that light, nor is the bird's work borrowed.  
The bird with the feather in its beak does not have borrowed work.  
His knowledge continuously flows from his soul; for him, nothing is borrowed or lent.  
Hilal's illness and his master's ignorance of his illness due to disdain and unawareness, and the heart of Mustafa, peace be upon him, becoming aware of his illness and state, and the Prophet's visit to Hilal.  
By fate, Hilal became ill and unwell, and Mustafa received a revelation about his condition.  
Mustafa, with honor, went to visit Hilal.  
Following the sun of revelation, that moon ran, and the companions were like stars ahead.  
The moon says that my companions are stars, guides for the night traveler and stones for the rebellious.  
They told the prince that the Sultan had arrived; he leaped with joy, heart and soul.  
In his imagination, he clapped his hands with joy, thinking the king had come for him.  
When the prince descended from the chamber, he showered his soul with joy and the herald's good news.  
Then he kissed the ground and greeted him, making his face like a rose from joy.  
He said, "In the name of God, honor this place, so this assembly becomes a paradise."  
So my palace may rise to the sky, for I have seen the pole of the age.  
The honorable one said for reproach, "I did not come to see you."  
He said, "My soul is yours, what is the soul? Tell me for whom this effort is."  
So I may become the dust at the feet of the one who is planted in the garden of your grace.  
Then he said, "Where is that celestial Hilal, like the moonlight, humble on the ground?"  
That king hidden in servitude, who came to the world for espionage.  
Do not say where is the servant, and finally, it is ours; know that the treasure is in ruins.  
O wonder, how is that Hilal from illness, who has thousands of full moons under his feet?  
He said, "I am not aware of his illness, but he has not been at the gate for several days."  
His company is with horses and mules; he is a groom, and this is his final abode.  
The arrival of Mustafa, peace be upon him, to visit Hilal in the prince's stable and Mustafa's honoring of Hilal, may God be pleased with him.  
The Prophet went eagerly for him, entered the stable, and began to search.  
The stable was dark, ugly, and filthy, but all this vanished when affection arrived.  
The scent of the Prophet reached that brave lion, just as the scent of Joseph reached his father.  
Miracles do not cause faith; the scent of kinship attracts qualities.  
Miracles are for subduing enemies, the scent of kinship is for winning hearts.  
Enemies may be subdued, but not friends; how can a friend be bound by a collar?  
He awoke from sleep by his scent, saying, "How does this stable have such a scent?"  
He saw the pure garment of the Prophet among the feet of the horses.  
Then he came out of the corner, crawling, and laid his face at the Prophet's feet.  
Then the Prophet placed his face on his, kissing his head, eyes, and face.  
He said, "O hidden gem, how are you, O camel of the throne?"  
He replied, "How can that disturbed sleeper be, when the sun enters his mouth?"  
How is that thirsty one who grazes on flowers, when water is placed on his head and he is carried away happily?  
In explaining that when Mustafa, peace be upon him, heard that Jesus, peace be upon him, walked on water, he said, "If his certainty increased, he would walk on air."  
Like Jesus, he holds the Euphrates over his head, safe from drowning in the water of life.  
Ahmad says if his certainty increased, his air would be his mount and safe.  
Like me, who rode on air, I was accompanied on the night of ascension.  
He said, "How is it when a blind, filthy dog jumps from sleep and sees itself as a lion?"  
Not a lion that anyone can shoot, but one whose fear breaks swords and arrows.  
The blind one crawls on his belly like a snake, opening his eyes in the garden and spring.  
How is it when he escapes from 'how,' reaching the life-giving field without 'how'?  
He becomes a giver of 'how' in the placeless, around his table all 'hows' are like dogs.  
He gives them bones from 'howlessness,' do not recite this chapter in impurity.  
Until you wash away the fire of 'how,' do not place your hand on this scripture, O servant.  
If I am impure or clean, O kings, what should I read in the world if not this?  
You tell me for reward, do not enter the pool without washing.  
Outside the pool, there is nothing but dust; whoever does not enter the pool is not clean.  
If the waters did not have this grace, accepting filth time and again.  
Woe to the longing and hope of him, alas for his eternal regret.  
The light and its rise are your guardians, O sun hidden from the bat.  
What is the veil before the sun's face, but the increase of its radiance and the sharpness of its heat?  
The sun's veil is also the light of the Lord, deprived of it are the bat and the night.  
Both remain in distance and veil, either black-faced or frozen.  
When you wrote some of Hilal's story, bring the story of Badr into the discussion.  
Hilal and Badr have unity, they are far from duality and from defect and corruption.  
Hilal is free from inner defect, while Badr gradually brings apparent defect.  
He teaches patience night by night, in patience, he brings relief.  
In patience, he says, "O hasty raw one, step by step you can climb to the roof."  
The pot seeks gradual and masterful boiling, the work does not come from the mad boiling of stew.  
Was not God able to create the heavens in a moment with 'Be,' without doubt?  
Then why did He extend it over six days, each day a thousand years, O beneficiary?  
Why is the creation of a child within nine months, because gradualness is the sign of that king?