The fault of Iblís lay in thinking “I am better (than Adam),” and this disease is in the soul of every (human) creature.
علت ابلیس انا خیری بده ست ** وین مرض در نفس هر مخلوق هست
Though he regard himself as very broken (in spirit), know that it is (a case of) clear water (on the surface) and dung under the stream.
گر چه خود را بس شکسته بیند او ** آب صافی دان و سرگین زیر جو
When he (the Devil) stirs you in trial, immediately the water becomes dung-coloured.
چون بشوراند ترا در امتحان ** آب سرگین رنگ گردد در زمان
There is dung in the bed of the stream, my man, though to you the stream appears pure.
در تگ جو هست سرگین ای فتی ** گر چه جو صافی نماید مر ترا
’Tis the Pír full of wisdom, well-acquainted with the Way, that digs a channel for the gardens of the Universal Soul.3220
هست پیر راه دان پر فطن ** باغهای نفس کل را جوی کن
Who is able to cleanse the channel of his (sensual) self? Man's knowledge is made beneficial (only) by God's knowledge.
جوی خود را کی تواند پاک کرد ** نافع از علم خدا شد علم مرد
How shall the sword fashion its own hilt? Go, entrust (the cure of) this wound to a surgeon.
کی تراشد تیغ دستهی خویش را ** رو به جراحی سپار این ریش را
Flies gather on every wound, so that no one sees the foulness of his wound.
بر سر هر ریش جمع آمد مگس ** تا نبیند قبح ریش خویش کس
Those flies are your (evil) thoughts and your (love of) possessions: your wound is the darkness of your (spiritual) states;
آن مگس اندیشهها و آن مال تو ** ریش تو آن ظلمت احوال تو
And if the Pír lays a plaster on your wound, at once the pain and lamentation are stilled,3225
ور نهد مرهم بر آن ریش تو پیر ** آن زمان ساکن شود درد و نفیر
So that he (the patient) fancies it (the wound) is healed, (whereas in reality) the (healing) ray of the plaster has shone upon the (wounded) spot.
تا که پندارد که صحت یافته ست ** پرتو مرهم بر آن جا تافته ست
Beware! Do not (scornfully) turn your head away from the plaster, O you who are wounded in the back, but recognise that that (healing of the wound) proceeds from the ray: do not regard it as (proceeding) from your own constitution.
هین ز مرهم سر مکش ای پشت ریش ** و آن ز پرتو دان مدان از اصل خویش
How the writer of the (Qur’ánic) Revelation fell into apostasy because (when) the ray of the Revelation shot upon him, he recited the (revealed) verse before the Prophet, on whom be peace, (had dictated it to him); then he said, “So I too am one upon whom Revelation has descended.”
مرتد شدن کاتب وحی به سبب آن که پرتو وحی بر او زد آن آیت را پیش از پیغامبر صلی الله علیه و اله بخواند گفت پس من هم محل وحیم
Before (the time of) ‘Uthmán there was a scribe who used to be diligent in writing down the Revelation.
پیش از عثمان یکی نساخ بود ** کاو به نسخ وحی جدی مینمود
Whenever the Prophet dictated the Revelation, he would write out the same (portion) on the leaf.
چون نبی از وحی فرمودی سبق ** او همان را وانبشتی بر ورق
The beams of that Revelation would shine upon him, and he would find Wisdom within him.3230
پرتو آن وحی بر وی تافتی ** او درون خویش حکمت یافتی
The substance of that Wisdom was dictated by the Prophet: by this (small) amount (of reflected Wisdom) that meddling fool was led astray,
عین آن حکمت بفرمودی رسول ** زین قدر گمراه شد آن بو الفضول
Thinking, “I have in my conscience the Truth of that which the illumined Prophet is saying.”
کانچه میگوید رسول مستنیر ** مر مرا هست آن حقیقت در ضمیر
The ray of his thought struck the Prophet: the wrath of God descended on his (the scribe's) soul.
پرتو اندیشهاش زد بر رسول ** قهر حق آورد بر جانش نزول
He abandoned both his work as a scribe and the Religion (Islam): he became the malignant foe of Mustafá (Mohammed) and the Religion.
هم ز نساخی بر آمد هم ز دین ** شد عدوی مصطفی و دین به کین
Mustafá said, “O obstinate miscreant, if the Light was from thee, how shouldst thou have become black (with sin)?3235
مصطفی فرمود کای گبر عنود ** چون سیه گشتی اگر نور از تو بود
If thou hadst been the Divine fountain (whence the Revelation issued), thou wouldst not have let out such black water as this.”
گر تو ینبوع الهی بودیی ** این چنین آب سیه نگشودیی
Lest his reputation should be ruined in the sight of all and sundry, this (pride) kept his mouth shut.
تا که ناموسش به پیش این و آن ** نشکند بر بست این او را دهان
His (the scribe's) heart was burning, hence he was unable to repent: this is wonderful.
اندرون میسوختش هم زین سبب ** توبه کردن مینیارست این عجب
He (the scribe) was crying “Alas,” but “Alas” was of no use to him when the sword came on and took off his head.
آه میکرد و نبودش آه سود ** چون در آمد تیغ و سر را در ربود
God has made reputation (to be like) a hundred maunds' weight of iron: oh, many a one is bound in the unseen chain!3240
کرده حق ناموس را صد من حدید ** ای بسا بسته به بند ناپدید
Pride and infidelity have barred that Way (of repentance) in such wise that he (the sinner) cannot utter a sigh.
کبر و کفر آن سان ببست آن راه را ** که نیارد کرد ظاهر آه را
He (God) said, “(We have put on their necks) shackles (chin-high), and thereby they are forced to lift up their heads”: those shackles are not (put) on us from outside.
گفت اغلالا فهم به مقمحون ** نیست آن اغلال بر ما از برون
“(And We have put) behind them a barrier, and We have made a covering (of darkness) over them”: he is not seeing the barrier in front (of him) and behind.
خلفهم سدا فأغشیناهم ** مینبیند بند را پیش و پس او
The barrier that arose has the appearance of open country: he does not know that it is the barrier of the Divine destiny.
رنگ صحرا دارد آن سدی که خاست ** او نمیداند که آن سد قضاست
Your (earthly) beloved is a barrier to the face of the (Divine) Beloved: your (worldly) guide is a barrier to the words of the (true spiritual) guide.3245
شاهد تو سد روی شاهد است ** مرشد تو سد گفت مرشد است
Oh, many are the infidels that have a passionate longing for the Religion (Islam): their chain (stumbling-block) is reputation and pride in this and that (object of desire).
ای بسا کفار را سودای دین ** بندشان ناموس و کبر آن و این
The chain is hidden. but ’tis worse than iron: the iron chain is cut in pieces by the axe.
بند پنهان لیک از آهن بتر ** بند آهن را کند پاره تبر
The iron chain can be removed: none knows how to cure the invisible chain.
بند آهن را توان کردن جدا ** بند غیبی را نداند کس دوا
If a man is stung by a wasp, at that moment his nature is intent on a means of removing (the pain),
مرد را زنبور اگر نیشی زند ** طبع او آن لحظه بر دفعی تند
But since the stinging wound is from (inflicted by) your self-existence, the pain continues with violence and the anguish is not relieved.3250
زخم نیش اما چو از هستی تست ** غم قوی باشد نگردد درد سست
The (full) explanation of this (matter) is springing forth (seeking to escape) from my breast, but I am afraid it may give (you cause to) despair.
شرح این از سینه بیرون میجهد ** لیک میترسم که نومیدی دهد
Nay, do not despair: make yourself cheerful, call for help to Him who comes at the call,
نی مشو نومید و خود را شاد کن ** پیش آن فریادرس فریاد کن
Saying, “Forgive us, O Thou who lovest to forgive, O Thou who hast a medicine for the old gangrenous disease!”
کای محب عفو از ما عفو کن ** ای طبیب رنج ناسور کهن
The reflexion of Wisdom led astray that miserable one (the Prophet's scribe): be not self-conceited, lest it (your self-conceit) raise up the dust from you (utterly destroy you).
عکس حکمت آن شقی را یاوه کرد ** خود مبین تا بر نیارد از تو گرد
O brother, Wisdom is flowing in upon you: it comes from the Abdál, and in you it is (only) a borrowed thing.3255
ای برادر بر تو حکمت جاریه ست ** آن ز ابدال است و بر تو عاریه ست
Although the house (your heart) has found a light within it, that (light) has shone forth from an illumined neighbour.
گر چه در خود خانه نوری یافته ست ** آن ز همسایهی منور تافته ست
Render thanks, be not beguiled by vanity, do not turn up your nose (in disdain), hearken attentively, and do not show any self-conceit.
شکر کن غره مشو بینی مکن ** گوش دار و هیچ خود بینی مکن
’Tis a hundred pities and griefs that this borrowed (unreal) state (of self-assertion) has put the religious communities far from religious communion.
صد دریغ و درد کاین عاریتی ** امتان را دور کرد از امتی
I am the (devoted) slave of him who does not regard himself in every caravanseray (at every stage in his spiritual progress) as having attained to (the privilege of sitting at) the table (of union with God).
من غلام آن که او در هر رباط ** خویش را واصل نداند بر سماط
Many is the caravanseray that must be quitted, in order that one day the man may reach home.3260
بس رباطی که بباید ترک کرد ** تا به مسکن در رسد یک روز مرد
Though the iron has become red, it is not red (by nature): it (the redness) is a ray borrowed from something that strikes fire.
گر چه آهن سرخ شد او سرخ نیست ** پرتو عاریت آتش زنی است
If the window or the house is full of light, do not deem aught luminous except the sun.
گر شود پر نور روزن یا سرا ** تو مدان روشن مگر خورشید را
Every door and wall says, “I am luminous: I do not hold the rays of another, I (myself) am this (light).”
هر در و دیوار گوید روشنم ** پرتو غیری ندارم این منم
Then the sun says, “O thou who art not right (in thy belief), when I set ’twill become evident (thou wilt see what the truth is).”
پس بگوید آفتاب ای نارشید ** چون که من غارب شوم آید پدید
The plants say, “We are green of ourselves, we are gay and smiling (blooming) and we have very beauteous cheeks.”3265
سبزهها گویند ما سبز از خودیم ** شاد و خندانیم و بس زیبا خدیم