بخش 106 - تزییف سخن هامان علیه اللعنة

He did not know friend from enemy: he was playing back gammon (all) wrong, like a blind man.

Thy enemy is none but thyself, O accursed one: do not de spitefully call the innocent (thy) enemies.

In thy sight this evil state (in which thou art) is dawlat (worldly fortune), whereof the beginning is dawádaw (running to and fro) and the end lat (blows).

If by degrees thou do not run away from this worldly fortune, autumn will come o’er this spring of thine.

East and West have seen many like thee, whose heads have been severed from their bodies.

After all, how should East and West, which are not permanent, make any one enduring?

Thou takest pride in the fact that men, from fear and bondage, have become thy flatterers for a few days.

When men bow in adoration to any one, they are (really) cramming poison into his soul.

When his adorer turns away from him, he knows that that (adoration) was poisonous and destructive to him.

Oh, blest is he whose carnal soul was abased! Alas who became like a mountain from arrogance

Know that this pride is a killing poison: that fool toxicated by the poisonous wine.

When an unhappy wretch drinks the poisonous wine, his head in delight for one moment.

After one moment the poison falls on his spirit the poison exercises (complete) sway over his spirit.

If you have not firm belief in its being poisonous (and do not know) what (a deadly) poison it is, look at the people of ‘Ad.

When one king gains the upper hand (prevails) over another. king, he kills him or confines him in a dungeon;

But if he find a fallen wounded man, the king will make a plaster for him and bestow gifts on him.

If that pride is not poison, then why did he kill the (vanquished) king without (his having committed any) crime or offence?

And how did he treat this other (helpless) man (so) kindly without (his having performed any) service? From these two actions you may recognise (the poisonous nature of) pride.

No highwayman ever attacked a beggar does a wolf ever bite a dead wolf?

Khizr made a breach in the boat in order that the boat might be saved from the wicked.

Since the broken (contrite) one will be saved, be thou broken (contrite). Safety lies in poverty enter into poverty

The mountain that possessed some cash in its mine was riven to pieces by the strokes of the pick-axe.

The sword is for him who has a (high and proud) neck; no blow falls on the shadow that is thrown (flat upon the ground).

Eminence is naphtha and fire, O misguided one: O brother, how (why) art thou going into the fire?

How should anything that is level with the earth become a target for arrows? Consider!

(But if) it raise its head from the earth, then, like targets, it will suffer blows irremediable.

This egoism is the ladder of (climbed by) the creatures (of God): they must fall from this ladder in the end.

The higher any one goes, the more foolish he is, for his bones will be worse broken.

This is (constitutes) the derivatives (of the subject), and its fundamental principles are that to exalt one’s self is (to claim) copartnership with God.

Unless thou hast died and become living through Him, th6u art an enemy seeking to reign in copartnership (with Him)

When thou hast become living through Him, that (which thou hast become) is in sooth He: it is absolute Unity; how is it co partnership?

Seek the explanation of this in the mirror of (devotional) works, for thou wilt not gain the understanding of it from speech and discourse.

If I tell that which I have within, many hearts will immediately be turned into blood,

I will refrain; indeed, for the intelligent this (which has been said) is enough: I have shouted twice, if any one is in the village

To sum up, Hámán by means of those evil words waylaid Pharaoh in such a (terrible) way as this.

The morsel, felicity, had reached his (Pharaoh’s) mouth, (when) he (Hámán) suddenly cut his throat.

He gave Pharaoh’s stack to the wind (destroyed him): may no king have such a minister!