از حسد میخواست تا بالا بود ** خود چه بالا بلکه خونپالا بود
Because of envy, he wished to be at the top. At the top, forsooth! Nay, (he wished) to be a blood-shedder.
آن ابو جهل از محمد ننگ داشت ** وز حسد خود را به بالا میفراشت
Abú Jahl was put to shame by Mohammed, and because of envy was raising himself to the top.
بو الحکم نامش بد و بو جهل شد ** ای بسا اهل از حسد نااهل شد
His name was Abu ’l-Hakam, and he became Abú Jahl: oh, many a worthy has become unworthy because of envy.
من ندیدم در جهان جست و جو ** هیچ اهلیت به از خوی نکو810
I have not seen in the world of search and seeking (trial and probation) any worthiness better than a good disposition.
انبیا را واسطه ز آن کرد حق ** تا پدید آید حسدها در قلق
God made the prophets the medium (between Him and His creatures) in order that feelings of envy should be displayed in the agitation (produced by something that rankles in the mind).
ز انکه کس را از خدا عاری نبود ** حاسد حق هیچ دیاری نبود
Inasmuch as no one was disgraced by (inferiority to) God, no one was (ever) envious of God;
آن کسی کش مثل خود پنداشتی ** ز آن سبب با او حسد برداشتی
(But) the person whom he deemed like himself—he would bear envy against him for that reason.
چون مقرر شد بزرگی رسول ** پس حسد ناید کسی را از قبول
(Now), as the grandeur of the Prophet has become established, none feels envy (of him), since he is accepted (by all the Faithful);
پس به هر دوری ولیی قایم است ** تا قیامت آزمایش دایم است815
Therefore in every epoch (after Mohammed) a saint arises (to act as his vicegerent): the probation (of the people) lasts until the Resurrection.
هر که را خوی نکو باشد برست ** هر کسی کاو شیشه دل باشد شکست
Whosoever has a good disposition is saved; whosoever is of frail heart is broken.
پس امام حی قایم آن ولی است ** خواه از نسل عمر خواه از علی است
That saint, then, is the living Imám who arises (in every age), whether he be a descendant of ‘Umar or of ‘Alí.
مهدی و هادی وی است ای راه جو ** هم نهان و هم نشسته پیش رو
He is the Mahdí (the God-guided one) and the Hádí (the Guide), O seeker of the (right) way: he is both hidden (from you) and seated before your face.
او چو نور است و خرد جبریل اوست ** و آن ولی کم از او قندیل اوست
He is as the Light (of Mohammed), and (Universal) Reason is his Gabriel; the saint that is lesser than he is his lamp (and receives illumination from him).
و انکه زین قندیل کم مشکات ماست ** نور را در مرتبه ترتیبهاست820
That (saint) who is lesser than this lamp is our lamp-niche: the Light has gradations in degree,
ز انکه هفصد پرده دارد نور حق ** پردههای نور دان چندین طبق
Because the Light of God has seven hundred veils: regard the veils of the Light as so many tiers.
از پس هر پرده قومی را مقام ** صف صفاند این پردههاشان تا امام
Behind each veil a certain class (of saints) has its place of abode: these veils of theirs are (in ascending order), rank by rank, up to the Imám.
اهل صف آخرین از ضعف خویش ** چشمشان طاقت ندارد نور بیش
Those in the last (lowest) rank, through their weakness, (are such that) their eyes cannot endure the light in front (of them);
و آن صف پیش از ضعیفی بصر ** تاب نارد روشنایی بیشتر
And that front rank, from weakness of sight, cannot support the light that is more advanced.
روشنیی کاو حیات اول است ** رنج جان و فتنهی این احول است825
The light that is the life of the first (highest rank) is heartache and tribulation to this squinter;
احولیها اندک اندک کم شود ** چون ز هفصد بگذرد او یم شود
(But) the squintnesses, little by little, grow less, and when he passes beyond the seven hundred (veils), he becomes the Sea.
آتشی کاصلاح آهن یا زر است ** کی صلاح آبی و سیب تر است
The fire that does good to iron or gold—how is it good for fresh quinces and apples?
سیب و آبی خامیی دارد خفیف ** نه چو آهن تابشی خواهد لطیف
The apple and quince have (only) a slight crudity: unlike iron, they want a gentle heat;
لیک آهن را لطیف آن شعلههاست ** کاو جذوب تابش آن اژدهاست
But those flames are (too) gentle for the iron, for it is (eagerly) drawing to (itself) the heat of that (fiery) dragon.
هست آن آهن فقیر سخت کش ** زیر پتک و آتش است او سرخ و خوش830
That iron is the dervish who bears hardship (self-mortification): under the hammer and the fire he is red and happy.
حاجب آتش بود بیواسطه ** در دل آتش رود بیرابطه
He is the chamberlain of the fire (and) in immediate touch (with it): he goes into the heart of the fire without (any) link (between the fire and him).