(The curse blinds him), because, if he regard himself as naught, (if) he regard the wound (his moral and spiritual blindness) as deadly and festering,
ز انکه گر او هیچ بیند خویش را ** مهلک و ناسور بیند ریش را
Pain will arise from such looking within, and the pain will bring him out from the veil (of self-conceit).
درد خیزد زین چنین دیدن درون ** درد او را از حجاب آرد برون
Until mothers are overtaken by the pains of childbirth, the child finds no way to be born.
تا نگیرد مادران را درد زه ** طفل در زادن نیابد هیچ ره
This (God-given) trust is in the heart, and the heart is pregnant (with it): these counsels (of the prophets and saints) are like the midwife.
این امانت در دل و دل حامله ست ** این نصیحتها مثال قابله ست
The midwife may say that the woman has no pain; (but) pain is necessary, pain is (makes) a way for the child (to be born).2520
قابله گوید که زن را درد نیست ** درد باید درد کودک را رهی است
He that is without pain is a brigand, because to be without pain is to say “I am God.”
آن که او بیدرد باشد ره زن است ** ز انکه بیدردی انا الحق گفتن است
To say that “I” out of the (proper) time is a curse (to the speaker); to say that “I” at the (proper) time is a mercy (from God).
آن انا بیوقت گفتن لعنت است ** آن انا در وقت گفتن رحمت است
The “I” of Mansúr (Halláj) certainly became a mercy; the “I” of Pharaoh became a curse. Mark (this)!
آن انا منصور رحمت شد یقین ** آن انا فرعون لعنت شد ببین
Consequently, it is incumbent (on us) to behead every untimely bird (every cock that crows too soon), in order to give notice (warning).
لاجرم هر مرغ بیهنگام را ** سر بریدن واجب است اعلام را
What is “beheading”? Killing the fleshly soul in the holy (spiritual) war, and renouncing heat (sensual appetite).2525
سر بریدن چیست کشتن نفس را ** در جهاد و ترک گفتن نفس را
Just as you would extract the scorpion’s sting in order that it might be saved from being killed,
آن چنان که نیش کژدم بر کنی ** تا که یابد او ز کشتن ایمنی
(Or) pull out the venomous fang of a snake, in order that the snake might escape from the calamity of being stoned (to death).
بر کنی دندان پر زهری ز مار ** تا رهد مار از بلای سنگسار
Nothing will slay the fleshly soul except the shadow (protection) of the Pír: grasp tightly the skirt of that slayer of the flesh.
هیچ نکشد نفس را جز ظل پیر ** دامن آن نفس کش را سخت گیر
When you grasp (it) tightly, that is (done by) the aid of Him (God): whatever strength comes into you is (the effect of) His drawing (you towards Him).
چون بگیری سخت آن توفیق هوست ** در تو هر قوت که آید جذب اوست
Know that true is (the text) thou didst not throw when thou threwest: whatsoever the soul soweth is from the Soul of the soul.2530
ما رمیت إذ رمیت راست دان ** هر چه کارد جان بود از جان جان
He is the One that takes the hand (to help), and (He is) burden-bearing (long-suffering): have hope, from moment to moment, of (receiving) that breath (of inspiration) from Him.
دست گیرنده وی است و بردبار ** دمبهدم آن دم از او امید دار
‘Tis no harm if you have remained long without Him: you have read that He is long in gripping (sinners), (though) gripping (them) tight.
If you desire the explanation of this union and friendship, read thoughtfully (the Súra) Wa’l-Duhá (By the Morn).
گر تو خواهی شرح این وصل و ولا ** از سر اندیشه میخوان و الضحی
And if you say that evils too are from Him, (that is true), but how is it a defect in His grace?2535
ور تو گویی هم بدیها از وی است ** لیک آن نقصان فضل او کی است
(His) bestowing that evil is even His perfection: I will tell you a parable (in illustration), O respected one.
آن بدی دادن کمال اوست هم ** من مثالی گویمت ای محتشم
A painter made two kinds of pictures––beautiful pictures and pictures devoid of beauty.
کرد نقاشی دو گونه نقشها ** نقشهای صاف و نقشی بیصفا
He painted Joseph and fair-formed houris, he painted ugly afreets and devils.
نقش یوسف کرد و حور خوش سرشت ** نقش عفریتان و ابلیسان زشت
Both kinds of pictures are (evidence of) his mastery: those (ugly ones) are not (evidence of) his ugliness; they are (evidence of) his bounty.
هر دو گونه نقش استادی اوست ** زشتی او نیست آن رادی اوست
He makes the ugly of extreme ugliness––it is invested with all (possible) uglinesses––2540
زشت را در غایت زشتی کند ** جمله زشتیها به گردش بر تند
In order that the perfection of his skill may be displayed, (and that) the denier of his mastery may be put to shame.
تا کمال دانشش پیدا شود ** منکر استادیش رسوا شود
And if he cannot make the ugly, he is deficient (in skill) hence He (God) is the Creator of (both) the infidel and the sincere (faithful).
ور نداند زشت کردن ناقص است ** زین سبب خلاق گبر و مخلص است
From this point of view, then, (both) infidelity and faith are bearing witness to His Lordliness, and both are bowing down in worship.
پس از این رو کفر و ایمان شاهدند ** بر خداوندیش و هر دو ساجدند
But know that the faithful (believer) bows down willingly, because he is seeking (God’s) pleasure and aiming (at that).
لیک مومن دان که طوعا ساجد است ** ز انکه جویای رضا و قاصد است
The infidel too is a worshipper of God, (though) unwillingly; but his aim is (directed towards) another object of desire.2545
هست کرها گبر هم یزدان پرست ** لیک قصد او مرادی دیگر است
(It is true that) he keeps the King’s fortress in good repair; but he is claiming to be in command.
قلعهای سلطان عمارت میکند ** لیک دعوی امارت میکند
He has become a rebel, to the intent that it may be his domain; (but) verily, in the end the fortress comes to be the King’s.
گشته یاغی تا که ملک او بود ** عاقبت خود قلعه سلطانی شود
The faithful believer keeps that fortress in good repair for the sake of the King, not for place (and power).
مومن آن قلعه برای پادشاه ** میکند معمور نه از بهر جاه
The ugly one (the infidel) says, “O King who createst the ugly, Thou art able for (able to create) the beautiful as well as the despicable (and) ugly.”
زشت گوید ای شه زشت آفرین ** قادری بر خوب و بر زشت مهین
The beautiful one (the faithful believer) says, “O King of beauty and comeliness, Thou hast made me free from defects.”2550
خوب گوید ای شه حسن و بها ** پاک گردانیدیم از عیبها
How the Prophet, God bless and save him, gave injunctions to the sick man and taught him to pray.
وصیت کردن پیغامبر صلی الله علیه و آله مر آن بیمار را و دعا آموزانیدنش
The Prophet said to the sick man: “Say thus:––‘O Thou that makest easy that which is hard,
گفت پیغمبر مر آن بیمار را ** این بگو کای سهل کن دشوار را
Give good unto us in our present abode, and give good unto us in our future abode!
آتنا فی دار دنیانا حسن ** آتنا فی دار عقبانا حسن
Make the way agreeable to us as a garden: Thou indeed, O Glorious One, art our goal.’”
راه را بر ما چو بستان کن لطیف ** منزل ما خود تو باشی ای شریف
At the Gathering (for Judgement) the true believers will say, “O angel, is it not (the case) that Hell is the common road,
مومنان در حشر گویند ای ملک ** نی که دوزخ بود راه مشترک
2555(And that) true believer and infidel (alike) pass by it? We saw no smoke or fire in this road (which we have traversed).2555
مومن و کافر بر او یابد گذار ** ما ندیدیم اندر این ره دود و نار
Lo, here is Paradise and the Court of safety: where, then, was that vile place of passage? ”
نک بهشت و بارگاه ایمنی ** پس کجا بود آن گذرگاه دنی
Then the angel will say, “The garden of greenery which ye saw in a certain spot as ye passed––
پس ملک گوید که آن روضهی خضر ** که فلان جا دیدهاید اندر گذر
That was Hell and the terrible place of chastisement, (but) unto you it became gardens and pleasaunces and trees.
دوزخ آن بود و سیاستگاه سخت ** بر شما شد باغ و بستان و درخت
Inasmuch as with this soul of hellish nature, (this) miscreant fiery one that seeks (to lead you into) temptation,
چون شما این نفس دوزخ خوی را ** آتشی گبر فتنه جوی را
Ye have striven (oft), and it hath become full of purity, and ye have quenched the fire (thereof) for God’s sake;2560
جهدها کردید و او شد پر صفا ** نار را کشتید از بهر خدا
(Inasmuch as) the fire of lust, which was flaming, hath become the verdure of piety and the light of guidance (unto the true faith);
آتش شهوت که شعله میزدی ** سبزهی تقوی شد و نور هدی
(Inasmuch as) at once the fire of anger in you hath turned to forbearance, and the darkness of ignorance in you hath turned to knowledge;
آتش خشم از شما هم حلم شد ** ظلمت جهل از شما هم علم شد
(Inasmuch as) the fire of greed in you hath turned to unselfishness, and that envy (which) was like thorns hath turned to roses;
آتش حرص از شما ایثار شد ** و آن حسد چون خار بد گلزار شد
Inasmuch as ye formerly extinguished all these fires of your own for God’s sake;
چون شما این جمله آتشهای خویش ** بهر حق کشتید جمله پیش پیش
And made the fiery soul like an orchard and cast in it the seed of fealty,2565
نفس ناری را چو باغی ساختید ** اندر او تخم وفا انداختید