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5
4129-4178

  • How should a Lord be trembling (with hope or fear) for that which is lorded over? How should one who knows ‘I’ be in bondage to body and soul?
  • Lo, we are (the real) ‘I,’ having been freed from (the unreal) ‘I,’ from the ‘I’ that is full of tribulation and trouble. 4130
  • To thee, O cur, that ‘I’-hood was baleful, (but) in regard to us it was irreversibly ordained felicity.
  • Unless thou hadst had this vindictive ‘I’-hood, how should such fortune have bidden us welcome?
  • In thanksgiving for our deliverance from the perishable abode we are (now) admonishing thee on this gallows.
  • The gallows (dár) on which we are killed is the Buráq on which we ride (to Heaven); the abode (dár) possessed by thee is delusion and heedlessness.
  • This (gallows) is a life concealed in the form of death, while that (abode) is a death concealed in the husk of life. 4135
  • (Here) light seems as fire, and fire as light: else, how should this world have been the abode of delusion?”
  • Beware, do not make (too much) haste: first become naught, and when you sink (into non-existence) rise from the radiant East!
  • The heart was dumbfounded by the eternal “I”-hood: this (unreal) “I”-hood became insipid and opprobrious (in its sight).
  • The spirit was made glad by that “I”-hood without “I” and sprang away from the “I”-hood of the world.
  • Since it has been delivered from “I,” it has now become “I”: blessings on the “I” that is without affliction; 4140
  • For it is fleeing (from its unreal “I”-hood), and (the real) “I”-hood is running after it, since it saw it (the spirit) to be selfless.
  • (If) you seek it (the real “I”-hood), it will not become a seeker of you: (only) when you have died (to self) will that which you seek become your seeker.
  • (If) you are living, how should the corpse-washer wash you? (If) you are seeking, how should that which you seek go in search of you?
  • If the intellect could discern the (true) way in this question, Fakhr-i Rází would be an adept in religious mysteries;
  • But since he was (an example of the saying that) whoso has not tasted does not know, his intelligence and imaginations (only) increased his perplexity. 4145
  • How should this “I” be revealed by thinking? That “I” is revealed (only) after passing away from self (faná).
  • These intellects in their quest (of the real “I”) fall into the abyss of incarnation (hulúl) and ittihád.
  • O Ayáz who hast passed away (from self) in union (with God) like the star in the beams of the sun—
  • Nay, (but rather) transmuted, like semen, into body—thou art not afflicted with hulúl and ittihád.
  • “Forgive, O thou in whose coffer Forgiveness is (contained) and by whom all precedents of mercy are preceded. 4150
  • Who am I that I should say ‘Forgive,’ O thou who art the sovereign and quintessence of the command Be?
  • Who am I that I should exist beside thee, O thou whose skirt all ‘I's’ have clutched?
  • [How Ayáz deemed himself culpable for thus acting as intercessor and begged pardon for this offence and deemed himself culpable for begging pardon; and this self-abasement arises from knowledge of the majesty of the King; for (the Prophet hath said), ‘I know God better than you and fear Him more than you,’ and the High God hath said, ‘None fears God but those of His servants that are possessed of knowledge.’]
  • How should I bring (plead for) mercy to thee who art moved with anger, and point out the path of clemency to thee who art endued with knowledge?
  • If thou subject me to the indignity of (receiving) cuffs, I am deserving of a hundred thousand cuffs.
  • What should I say in thy presence? Should I give thee information or recall to thy mind the method of lovingkindness? 4155
  • What is that which is unknown to thee? And where in the world is that which thou dost not remember?
  • O thou who art free from ignorance and whose knowledge is free from (the possibility) that forgetfulness should cause (anything) to be hidden from it,
  • Thou hast deemed a nobody to be somebody and hast exalted him, like the sun, with (thy) light.
  • Since thou hast made me somebody, graciously hearken to my supplication if I supplicate (thee);
  • For, inasmuch as thou hast transported me from the form (of self-existence), ’tis (really) thou that hast made that intercession unto thyself. 4160
  • Since this home has been emptied of my furniture, nothing great or small in the house belongs to me.
  • Thou hast caused the prayer to flow forth from me like water: do thou accordingly give it reality and let it be granted.
  • Thou wert the bringer (inspirer) of the prayer in the beginning: be thou accordingly the hope for its acceptance in the end,
  • In order that I may boast that the King of the world pardoned the sinners for his slave's sake.
  • (Formerly) I was a pain, entirely self-satisfied: the King made me the remedy for every sufferer from pain. 4165
  • (Formerly) I was a Hell filled with woe and bale: the hand of his grace made me a Kawthar.
  • Whomsoever Hell has consumed in vengeance, I cause him to grow anew from his body.”
  • What is the work of (that) Kawthar by which every one that has been burned (in Hell) is made to grow and becomes redintegrated?
  • Drop by drop it proclaims its bounty, saying, “I restore that which Hell has consumed.”
  • Hell is like the cold of autumn; Kawthar is like the spring, O rose-garden. 4170
  • Hell is like death and the earth of the grave; Kawthar resembles the blast of the trumpet (of Resurrection).
  • O ye whose bodies are consumed by Hell, the kindness (of God) is leading you towards Kawthar.
  • Since Thy mercy, O Self-subsistent Living One, said, “I created the creatures that they might profit by Me,”
  • (And since Thy saying) “Not that I might profit by them” is (the expression of) Thy munificence, by which all defective things are made whole,
  • Pardon these body-worshipping slaves: pardon from (Thee who art) the ocean of pardon is more worthy. 4175
  • Creaturely pardon is like a river and like a torrent: (all) the troop (of such pardons) run towards their ocean.
  • Every night from these individual hearts the pardons come to Thee, O King, like pigeons.
  • At the hour of dawn Thou causest them to fly away again, and imprisonest them in these bodies till nightfall.