(But) indeed envy is another defect and fault; nay, it is worse than all inferiorities.805
خود حسد نقصان و عیبی دیگر است ** بلکه از جمله کمیها بدتر است
That Devil (Satan), through the shame and disgrace of inferiority (to Adam), cast himself into a hundred damnations.
آن بلیس از ننگ و عار کمتری ** خویش را افکند در صد ابتری
Because of envy, he wished to be at the top. At the top, forsooth! Nay, (he wished) to be a blood-shedder.
از حسد میخواست تا بالا بود ** خود چه بالا بلکه خونپالا بود
Abú Jahl was put to shame by Mohammed, and because of envy was raising himself to the top.
آن ابو جهل از محمد ننگ داشت ** وز حسد خود را به بالا میفراشت
His name was Abu ’l-Hakam, and he became Abú Jahl: oh, many a worthy has become unworthy because of envy.
بو الحکم نامش بد و بو جهل شد ** ای بسا اهل از حسد نااهل شد
I have not seen in the world of search and seeking (trial and probation) any worthiness better than a good disposition.810
من ندیدم در جهان جست و جو ** هیچ اهلیت به از خوی نکو
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).
انبیا را واسطه ز آن کرد حق ** تا پدید آید حسدها در قلق
Inasmuch as no one was disgraced by (inferiority to) God, no one was (ever) envious of God;
ز انکه کس را از خدا عاری نبود ** حاسد حق هیچ دیاری نبود
(But) the person whom he deemed like himself—he would bear envy against him for that reason.
آن کسی کش مثل خود پنداشتی ** ز آن سبب با او حسد برداشتی
(Now), as the grandeur of the Prophet has become established, none feels envy (of him), since he is accepted (by all the Faithful);
چون مقرر شد بزرگی رسول ** پس حسد ناید کسی را از قبول
Therefore in every epoch (after Mohammed) a saint arises (to act as his vicegerent): the probation (of the people) lasts until the Resurrection.815
پس به هر دوری ولیی قایم است ** تا قیامت آزمایش دایم است
Whosoever has a good disposition is saved; whosoever is of frail heart is broken.
هر که را خوی نکو باشد برست ** هر کسی کاو شیشه دل باشد شکست
That saint, then, is the living Imám who arises (in every age), whether he be a descendant of ‘Umar or of ‘Alí.
پس امام حی قایم آن ولی است ** خواه از نسل عمر خواه از علی است
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.
مهدی و هادی وی است ای راه جو ** هم نهان و هم نشسته پیش رو
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).
او چو نور است و خرد جبریل اوست ** و آن ولی کم از او قندیل اوست
That (saint) who is lesser than this lamp is our lamp-niche: the Light has gradations in degree,820
و انکه زین قندیل کم مشکات ماست ** نور را در مرتبه ترتیبهاست
Because the Light of God has seven hundred veils: regard the veils of the Light as so many tiers.
ز انکه هفصد پرده دارد نور حق ** پردههای نور دان چندین طبق
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.
از پس هر پرده قومی را مقام ** صف صفاند این پردههاشان تا امام
Those in the last (lowest) rank, through their weakness, (are such that) their eyes cannot endure the light in front (of them);
اهل صف آخرین از ضعف خویش ** چشمشان طاقت ندارد نور بیش
And that front rank, from weakness of sight, cannot support the light that is more advanced.
و آن صف پیش از ضعیفی بصر ** تاب نارد روشنایی بیشتر
The light that is the life of the first (highest rank) is heartache and tribulation to this squinter;825
روشنیی کاو حیات اول است ** رنج جان و فتنهی این احول است
(But) the squintnesses, little by little, grow less, and when he passes beyond the seven hundred (veils), he becomes the Sea.
احولیها اندک اندک کم شود ** چون ز هفصد بگذرد او یم شود
The fire that does good to iron or gold—how is it good for fresh quinces and apples?
آتشی کاصلاح آهن یا زر است ** کی صلاح آبی و سیب تر است
The apple and quince have (only) a slight crudity: unlike iron, they want a gentle heat;
سیب و آبی خامیی دارد خفیف ** نه چو آهن تابشی خواهد لطیف
But those flames are (too) gentle for the iron, for it is (eagerly) drawing to (itself) the heat of that (fiery) dragon.
لیک آهن را لطیف آن شعلههاست ** کاو جذوب تابش آن اژدهاست
That iron is the dervish who bears hardship (self-mortification): under the hammer and the fire he is red and happy.830
هست آن آهن فقیر سخت کش ** زیر پتک و آتش است او سرخ و خوش
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).
حاجب آتش بود بیواسطه ** در دل آتش رود بیرابطه
Without some screen, water and water's children get no cooking or conversation from the fire.
بیحجاب آب و فرزندان آب ** پختگی ز آتش نیابند و خطاب
The medium is a pot or a pan—as (the medium) for the foot in walking (is) a sock (shoe)—
واسطه دیگی بود یا تابهای ** همچو پا را در روش پا تابهای
Or a space between, so that the air becomes burning hot and brings (the fire) to the water.
یا مکانی در میان تا آن هوا ** میشود سوزان و میآرد بما
The dervish, then, is he that has no intermediary: the flames have (direct) connexion with his being.835
پس فقیر آن است کاو بیواسطه ست ** شعلهها را با وجودش رابطه ست
Therefore he is the heart of the world, because by means of this heart the body attains to (its proper) art (function).
پس دل عالم وی است ایرا که تن ** میرسد از واسطهی این دل به فن
(If) the heart be not there, how can the body talk and speak? (If) the heart seek not, how can the body seek and search?
دل نباشد، تن چه داند گفتوگو ** دل نجوید، تن چه داند جستجو
Therefore the theatre of the (Divine) rays is that iron; therefore the theatre of God is the heart, not the body.
پس نظرگاه شعاع آن آهن است ** پس نظرگاه خدا دل نی تن است
Again, these partial (individual) hearts are as the body in relation to the heart of the man of heart (the perfect saint), which is the original source.
باز این دلهای جزوی چون تن است ** با دل صاحب دلی کاو معدن است
This argument wants much illustration and exposition, but I fear lest the opinion of the vulgar should stumble (and fall into error),840
بس مثال و شرح خواهد این کلام ** لیک ترسم تا نلغزد وهم عام
(And) lest my goodness should be turned (by them) to badness;—even this that I have spoken was (from) naught but selflessness.
تا نگردد نیکویی ما بدی ** اینکه گفتم هم نبد جز بیخودی
The crooked shoe is better for the crooked foot; the beggar's power reaches only as far as the door.
پای کج را کفش کج بهتر بود ** مر گدا را دستگه بر در بود
How the King made trial of the two slaves whom he had recently purchased.
امتحان پادشاه به آن دو غلام که نو خریده بود
A King bought two slaves cheap, and conversed with one of the twain.
پادشاهی دو غلام ارزان خرید ** با یکی ز آن دو سخن گفت و شنید
He found him quick-witted and answering sweetly: what issues from the sugar-lip? Sugar-water.
یافتش زیرک دل و شیرین جواب ** از لب شکر چه زاید شکر آب
Man is concealed underneath his tongue: this tongue is the curtain over the gate of the soul.845
آدمی مخفی است در زیر زبان ** این زبان پرده است بر درگاه جان
When a gust of wind has rolled up the curtain, the secret of the interior of the house is disclosed to us,
چون که بادی پرده را در هم کشید ** سر صحن خانه شد بر ما پدید
(And we see) whether in that house there are pearls or (grains of) wheat, a treasure of gold or whether all is snakes and scorpions;
کاندر آن خانه گهر یا گندم است ** گنج زر یا جمله مار و کژدم است
Or whether a treasure is there and a serpent beside it, since a treasure of gold is not without some one to keep watch.
یا در او گنج است و ماری بر کران ** ز انکه نبود گنج زر بیپاسبان
Without premeditation he (that slave) would speak in such wise as others after five hundred premeditations.
بیتامل او سخن گفتی چنان ** کز پس پانصد تامل دیگران
You would have said that in his inward part there was a sea, and that the whole sea was pearls of eloquence,850
گفتی اندر باطنش دریاستی ** جمله دریا گوهر گویاستی
(And that) the light that shone from every pearl became a criterion for distinguishing between truth and falsehood.
نور هر گوهر کز او تابان شدی ** حق و باطل را از او فرقان شدی
(So) would the light of the Criterion (Universal Reason), (if it shone into our hearts), distinguish for us truth and falsehood and separate them mote by mote;
نور فرقان فرق کردی بهر ما ** ذره ذره حق و باطل را جدا
The light of the (Divine) Pearl would become the light of our eyes: both the question and the answer would be (would come) from us.
نور گوهر نور چشم ما شدی ** هم سؤال و هم جواب از ما بدی
(But) you have made your eyes awry and seen the moon's disk double: this gazing in perplexity is like the question.
چشم کژ کردی دو دیدی قرص ماه ** چون سؤال است این نظر در اشتباه