In Book 4, Section 61 of Jalaluddin Rumi's *Masnavi*, the concept of *Zaban-e Hal* (silent speech or unspoken state) is employed to demonstrate how the material world warns humanity of its transience. While the physical world's outward generation (*kawn*) entices seekers, its inevitable decay (*fasad*) silently proclaims its unreliability. Rumi contrasts temporary wonders—such as the beauty of spring, the radiance of the sun, and the vigor of youth—with their inevitable declines in autumn, sunset, and old age. Through these natural transitions, the world itself acts as a spiritual adviser, counsel-giver, and mirror of impermanence, urging humans to seek the eternal Divine rather than clinging to fleeting forms.

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## Original content
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گفت بنمودم دغل لیکن ترا 
از نصیحت باز گفتم ماجرا
هم‌چنین دنیا اگر چه خوش شکفت 
بانگ زد هم بی‌وفایی خویش گفت
اندرین کون و فساد ای اوستاد 
آن دغل کون و نصیحت آن فساد
کون می‌گوید بیا من خوش‌پیم 
وآن فسادش گفته رو من لا شی‌ام
ای ز خوبی بهاران لب گزان 
بنگر آن سردی و زردی خزان
روز دیدی طلعت خورشید خوب 
مرگ او را یاد کن وقت غروب
بدر را دیدی برین خوش چار طاق 
حسرتش را هم ببین اندر محاق
کودکی از حسن شد مولای خلق 
بعد فردا شد خرف رسوای خلق
گر تن سیمین‌تنان کردت شکار 
بعد پیری بین تنی چون پنبه‌زار
ای بدیده لوتهای چرب خیز 
فضلهٔ آن را ببین در آب‌ریز
مر خبث را گو که آن خوبیت کو 
بر طبق آن ذوق و آن نغزی و بو
گوید او آن دانه بد من دام آن 
چون شدی تو صید شد دانه نهان
بس انامل رشک استادان شده 
در صناعت عاقبت لرزان شده
نرگس چشم خمار هم‌چو جان 
آخر اعمش بین و آب از وی چکان
حیدری کاندر صف شیران رود 
آخر او مغلوب موشی می‌شود
طبع تیز دوربین محترف 
چون خر پیرش ببین آخر خرف
زلف جعد مشکبار عقل‌بر 
آخرا چون دم زشت خنگ خر
خوش ببین کونش ز اول باگشاد 
وآخر آن رسواییش بین و فساد
زانک او بنمود پیدا دام را 
پیش تو بر کند سبلت خام را
پس مگو دنیا به تزویرم فریفت 
ورنه عقل من ز دامش می‌گریخت
طوق زرین و حمایل بین هله 
غل و زنجیری شدست و سلسله
همچنین هر جزو عالم می‌شمر 
اول و آخر در آرش در نظر
هر که آخربین‌تر او مسعودتر 
هر که آخربین‌تر او مطرودتر
روی هر یک چون مه فاخر ببین 
چونک اول دیده شد آخر ببین
تا نباشی هم‌چو ابلیس اعوری 
نیم بیند نیم نی چون ابتری
دید طین آدم و دینش ندید 
این جهان دید آن جهان‌بینش ندید
فضل مردان بر زنان ای بو شجاع 
نیست بهر قوت و کسب و ضیاع
ورنه شیر و پیل را بر آدمی 
فضل بودی بهر قوت ای عمی
فضل مردان بر زن ای حالی‌پرست 
زان بود که مرد پایان بین‌ترست
مرد کاندر عاقبت‌بینی خمست 
او ز اهل عاقبت چون زن کمست
از جهان دو بانگ می‌آید به ضد 
تا کدامین را تو باشی مستعد
آن یکی بانگش نشور اتقیا 
وان یکی بانگش فریب اشقیا
من شکوفهٔ خارم ای خوش گرمدار 
گل بریزد من بمانم شاخ خار
بانگ اشکوفه‌ش که اینک گل‌فروش 
بانگ خار او که سوی ما مکوش
این پذیرفتی بماندی زان دگر 
که محب از ضد محبوبست کر
آن یکی بانگ این که اینک حاضرم 
بانگ دیگر بنگر اندر آخرم
حاضری‌ام هست چون مکر و کمین 
نقش آخر ز آینهٔ اول ببین
چون یکی زین دو جوال اندر شدی 
آن دگر را ضد و نا درخور شدی
ای خنک آنکو ز اول آن شنید 
کش عقول و مسمع مردان شنید
خانه خالی یافت و جا را او گرفت 
غیر آنش کژ نماید یا شگفت
کوزهٔ نو کو به خود بولی کشید 
آن خبث را آب نتواند برید
در جهان هر چیز چیزی می‌کشد 
کفر کافر را و مرشد را رشد
کهربا هم هست و مغناطیس هست 
تا تو آهن یا کهی آیی بشست
برد مغناطیست ار تو آهنی 
ور کهی بر کهربا بر می‌تنی
آن یکی چون نیست با اخیار یار 
لاجرم شد پهلوی فجار جار
هست موسی پیش قبطی بس ذمیم 
هست هامان پیش سبطی بس رجیم
جان هامان جاذب قبطی شده 
جان موسی طالب سبطی شده
معدهٔ خر که کشد در اجتذاب 
معدهٔ آدم جذوب گندم آب
گر تو نشناسی کسی را از ظلام 
بنگر او را کوش سازیدست امام

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## English translation
She said: I showed deceit, but to you
through counsel I retold the story again.
Likewise the world—though it blooms fair—
cried out and declared its own faithlessness.
In this generation and corruption, O master,
that deceit is the generation, and the counsel is the corruption.
Generation says: Come, I am sweet-natured;
and its corruption has said: Go, I am nothing.
O you who bite your lip at spring's beauty,
behold that coldness and yellowing of autumn.
By day you saw the fair face of the sun;
at the hour of sunset, remember its death.
You saw the full moon on this pleasant four-arched vault;
see also its grief in the dark of the wane.
A child through beauty became master of all people;
the next day he became dotard, the disgrace of all people.
If silver-bodied ones made you their prey,
after old age see a body like a cotton field.
O you who have seen rich and bounteous feasts,
see the remnants of that in the drain.
Say to the filth: where is that beauty of yours—
that taste and fineness and fragrance on the platter?
It says: That grain was I; that trap was I.
When you became prey, the grain was hidden.
Many fingers that became the envy of masters
in craft—at last became trembling.
The narcissus eye, languorous like the soul—
at last see it bleary-eyed and dripping.
A lion-hearted one who walks in the rank of lions
at last becomes overcome by a mouse.
The sharp, far-sighted, expert temperament—
see it at last like an old donkey, senile.
The curly, musk-scented lock that steals reason—
in the end, like the ugly tail of a grey donkey.
See pleasantly how its genesis from the first was all opening,
and see at last its disgrace and corruption.
For it openly showed you the trap;
before you it stripped your raw beard.
So do not say: The world deceived me with trickery,
otherwise my intellect would have fled from its trap.
Behold the golden collar and the necklace—hark!
It has become a shackle, a chain, and fetters.
Likewise, count every part of the world;
bring its beginning and end into view.
Whoever sees the end more clearly is the more blessed;
whoever sees the end more clearly is the more expelled.
See the face of each one like a proud and glorious moon;
when the beginning is seen, see the end.
So that you may not be like one-eyed Iblis:
he sees half, and the other half not, like a docked thing.
He saw the clay of Adam but did not see his faith;
he saw this world, did not see his vision of the next.
The superiority of men over women, O Abu Shuja,
is not for the sake of strength and earnings and estates.
Otherwise lion and elephant over man
would have superiority in strength, O blind one.
The superiority of men over women, O worshipper of the present moment,
is because man is more far-sighted toward the end.
A man who is deficient in beholding the end—
in the realm of end-sightedness he is less than a woman.
From the world two opposing cries come,
to see for which one you are prepared.
The cry of one is the awakening of the pious;
the cry of the other is the temptation of the wicked.
I am the blossom of a thorn, O pleasant warm-keeper—
the flower will fall; I will remain as the thorny branch.
The cry of its blossom: Here I am, a seller of roses!
The cry of its thorn: Do not strive toward us!
You accepted this and remained deaf to the other,
for the lover is deaf to what is contrary to the beloved.
The cry of one: Here I am, present!
The cry of the other: Look at my end!
My presence is like a trick and an ambush;
see the image of the end in the mirror of the beginning.
When you have entered into one of these two saddlebags,
the other becomes contrary and unsuitable for you.
How fortunate the one who heard that from the first,
whose intellect and ears men of wisdom hear with.
He found the house empty and took the place;
everything other than that appears to him crooked or strange.
The new jug that drew filth into itself—
water cannot remove that filth.
In the world, everything attracts something:
disbelief draws the disbeliever, and right-guidance draws the guide.
Amber too exists, and magnet too exists,
so that you may come to be cleansed, whether iron or straw.
The magnet will carry you off if you are iron;
and if you are straw, you cling to the amber.
Since one is not a companion to the good,
inevitably he became a neighbor beside the wicked.
Moses is very despised before the Copt;
Haman is very accursed before the Israelite.
The soul of Haman has become the attractor of the Copt;
the soul of Moses has become the seeker of the Israelite.
The donkey's stomach—what does it draw in its attraction?
The stomach of Adam is drawn to wheat and water.
If you do not know someone through the obscurity,
look at him: whom has he made his imam?

دفتر چهارم - بخش ۶۱ - نصیحت دنیا اهل دنیا را به زبان حال و بی‌وفایی خود را نمودن به وفا طمع دارندگان ازو / Book Four - Section 61 - The World's Counsel to the People of the World by its Unspoken State and Showing its Faithlessness to Those Who Expect Faithfulness from It

In the Masnavi, the 'Language of State' (Zaban-e Hal) refers to the non-verbal communication of an entity's inner reality or condition, which conveys truth more profoundly than spoken words. In Book 2, Section 108, Rumi illustrates this concept using analogies such as the silent, expressive interaction between a candle and a moth, the existential meaning of pieces on a chessboard, and a grammarian's standard sentence structure ('Zayd struck Amr'). Through these examples, Rumi demonstrates that outward forms and grammatical rules are merely vessels for deeper meaning (Ma'ni). Learners are urged to 'take the wheat and reject the measure'—meaning one should perceive the spiritual state and extract the true essence directly, rather than being confined by literal expressions and surface-level forms.

The Concept of 'Language of State' (Zaban-e Hal) in the Masnavi

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