بخش 177 - تفسیر گفتن ساحران فرعون را در وقت سیاست با او کی لا ضیر انا الی ربنا منقلبون

Heaven heard the cry, “’Tis no harm”: the celestial sphere became a ball for that bat.

(The magicians said), “The punishment inflicted by Pharaoh is no harm to us: the grace of God prevails over the violence of (all) others.

If thou shouldst (come to) know our secret, O misleader, (thou wouldst see that) thou art delivering us from pain, O man whose heart is blind.

Hark, come and from this quarter behold this organ pealing ‘Oh, would that my people knew!’

God's bounty hath bestowed on us a Pharaohship, (but) not a perishable one like thy Pharaohship and kingdom.

Lift up thy head and behold the living and majestic kingdom, O thou who hast been deluded by Egypt and the river Nile.

If thou wilt take leave of this filthy tattered cloak, thou wilt drown the (bodily) Nile in the Nile of the spirit.

Hark, O Pharaoh, hold thy hand from (renounce) Egypt: there are a hundred Egypts within the Egypt of the Spirit.

Thou sayest to the vulgar, ‘I am a Lord,’ being unaware of the essential natures of both these names.

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.

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.

(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;

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.

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.

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?