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دفتر دوم - بخش ۵۴ - دانستن پیغامبر علیه السلام کی سبب رنجوری آن شخص گستاخی بوده است در دعا / Book Two - Section 54 - The Prophet's (peace be upon him) knowing that the cause of that person's illness had been his boldness in prayer

Original content

چون پیمبر دید آن بیمار را
خوش نوازش کرد یار غار را

زنده شد او چون پیمبر را بدید
گوییا آن دم مر او را آفرید

گفت بیماری مرا این بخت داد
کآمد این سلطان بر من بامداد

تا مرا صحت رسید و عافیت
از قدوم این شه بی حاشیت

ای خجسته رنج و بیماری و تب
ای مبارک درد و بیداری شب

نک مرا در پیری از لطف و کرم
حق چنین رنجوریی داد و سقم

درد پشتم داد هم تا من ز خواب
بر جهم هر نیمشب لا بد شتاب

تا نخسپم جمله شب چون گاومیش
دردها بخشید حق از لطف خویش

زین شکست آن رحم شاهان جوش کرد
دوزخ از تهدید من خاموش کرد

رنج گنج آمد که رحمتها دروست
مغز تازه شد چو بخراشید پوست

ای برادر موضع تاریک و سرد
صبر کردن بر غم و سستی و درد

چشمهٔ حیوان و جام مستی است
کان بلندیها همه در پستی است

آن بهاران مضمرست اندر خزان
در بهارست آن خزان مگریز از آن

همره غم باش و با وحشت بساز
می طلب در مرگ خود عمر دراز

آنچ گوید نفس تو کاینجا بدست
مشنوش چون کار او ضد آمدست

تو خلافش کن که از پیغامبران
این چنین آمد وصیت در جهان

مشورت در کارها واجب شود
تا پشیمانی در آخر کم بود

حیله ها کردند بسیار انبیا
تا که گردان شد برین سنگ آسیا

نفس می خواهد که تا ویران کند
خلق را گمراه و سرگردان کند

گفت امت مشورت با کی کنیم
انبیا گفتند با عقل امیم

گفت گر کودک در آید یا زنی
کو ندارد عقل و رای روشنی

گفت با او مشورت کن وانچ گفت
تو خلاف آن کن و در راه افت

نفس خود را زن شناس از زن بتر
زانک زن جزویست نفست کل شر

مشورت با نفس خود گر می کنی
هرچه گوید کن خلاف آن دنی

گر نماز و روزه می فرمایدت
نفس مکارست مکری زایدت

مشورت با نفس خویش اندر فعال
هرچه گوید عکس آن باشد کمال

برنیایی با وی و استیز او
رو بر یاری بگیر آمیز او

عقل قوت گیرد از عقل دگر
نیشکر کامل شود از نیشکر

من ز مکر نفس دیدم چیزها
کو برد از سحر خود تمییزها

وعده ها بدهد تو را تازه به دست
که هزاران بار آنها را شکست

عمر اگر صد سال خود مهلت دهد
اوت هر روزی بهانهٔ نو نهد

گرم گوید وعده های سرد را
جادوی مردی ببندد مرد را

ای ضیاء الحق حسام الدین بیا
که نروید بی تو از شوره گیا

از فلک آویخته شد پرده ای
از پی نفرین دل آزرده ای

این قضا را هم قضا داند علیج
عقل خلقان در قضا گیجست گیج

اژدها گشتست آن مار سیاه
آنک کرمی بود افتاده به راه

اژدها و مار اندر دست تو
شد عصا ای جان موسی مست تو

حکم خذها لا تخف دادت خدا
تا به دستت اژدها گردد عصا

هین ید بیضا نما ای پادشاه
صبح نو بگشا ز شبهای سیاه

دوزخی افروخت بر وی دم فسون
ای دم تو از دم دریا فزون

بحر مکارست بنموده کفی
دوزخست از مکر بنموده تفی

زان نماید مختصر در چشم تو
تا زبون بینیش جنبد خشم تو

همچنانک لشکر انبوه بود
مر پیمبر را به چشم اندک نمود

تا بریشان زد پیمبر بی خطر
ور فزون دیدی از آن کردی حذر

آن عنایت بود و اهل آن بدی
احمدا ورنه تو بد دل می شدی

کم نمود او را و اصحاب ورا
آن جهاد ظاهر و باطن خدا

تا میسر کرد یسری را برو
تا ز عسری او بگردانید رو

کم نمودن مر ورا پیروز بود
که حقش یار و طریق آموز بود

آنک حق پشتش نباشد از ظفر
وای اگر گربه ش نماید شیر نر

وای اگر صد را یکی بیند ز دور
تا به چالش اندر آید از غرور

زان نماید ذوالفقاری حربه ای
زان نماید شیر نر چون گربه ای

تا دلیر اندر فتد احمق به جنگ
واندر آردشان بدین حیلت به چنگ

تا به پای خویش باشند آمده
آن فلیوان جانب آتشکده

کاه برگی می نماید تا تو زود
پف کنی کو را برانی از وجود

هین که آن که کوهها بر کنده است
زو جهان گریان و او در خنده است

می نماید تا بکعب این آب جو
صد چو عاج ابن عنق شد غرق او

می نماید موج خونش تل مشک
می نماید قعر دریا خاک خشک

خشک دید آن بحر را فرعون کور
تا درو راند از سر مردی و زور

چون در آید در تک دریا بود
دیدهٔ فرعون کی بینا بود

دیده بینا از لقای حق شود
حق کجا همراز هر احمق شود

قند بیند خود شود زهر قتول
راه بیند خود بود آن بانگ غول

ای فلک در فتنهٔ آخر زمان
تیز می گردی بده آخر زمان

خنجر تیزی تو اندر قصد ما
نیش زهرآلوده ای در فصد ما

ای فلک از رحم حق آموز رحم
بر دل موران مزن چون مار زخم

حق آنک چرخهٔ چرخ تو را
کرد گردان بر فراز این سرا

که دگرگون گردی و رحمت کنی
پیش از آن که بیخ ما را بر کنی

حق آنک دایگی کردی نخست
تا نهال ما ز آب و خاک رست

حق آن شه که تو را صاف آفرید
کرد چندان مشعله در تو پدید

آنچنان معمور و باقی داشتت
تا که دهری از ازل پنداشتت

شکر دانستیم آغاز تو را
انبیا گفتند آن راز تو را

آدمی داند که خانه حادثست
عنکبوتی نه که در وی عابثست

پشه کی داند که این باغ از کی ست
کو بهاران زاد و مرگش در دی ست

کرم کاندر چوب زاید سست حال
کی بداند چوب را وقت نهال

ور بداند کرم از ماهیتش
عقل باشد کرم باشد صورتش

عقل خود را می نماید رنگها
چون پری دورست از آن فرسنگها

از ملک بالاست چه جای پری
تو مگس پری بپستی می پری

گرچه عقلت سوی بالا می پرد
مرغ تقلیدت بپستی می چرد

علم تقلیدی وبال جان ماست
عاریه ست و ما نشسته کان ماست

زین خرد جاهل همی باید شدن
دست در دیوانگی باید زدن

هرچه بینی سود خود زان می گریز
زهر نوش و آب حیوان را بریز

هر که بستاید تو را دشنام ده
سود و سرمایه به مفلس وام ده

ایمنی بگذار و جای خوف باش
بگذر از ناموس و رسوا باش و فاش

آزمودم عقل دور اندیش را
بعد ازین دیوانه سازم خویش را

English translation

When the Prophet saw that sick man, He gently showed kindness to the Companion of the Cave. He came alive when he saw the Prophet, As though in that moment he had created him anew. He said, "This illness gave me this good fortune, That this sovereign came to me at dawn, So that health and well-being reached me Through the arrival of this king without retinue. O blessed suffering, illness, and fever, O blessed pain and night-wakefulness. See, in my old age, from grace and generosity, God gave me such sickness and affliction. He also gave me back pain so that I would leap from sleep At every midnight, necessarily and in haste, So that I would not sleep the whole night like a buffalo; God, from His own grace, bestowed these pains. Because of this brokenness, the mercy of kings boiled up, And He silenced hell from threatening me. Suffering became treasure, for mercies are within it; The kernel became fresh when the skin was scratched. O brother, patiently enduring grief, weakness, and pain In a dark and cold place Is the spring of life and the cup of intoxication, For all those heights are in lowness. That spring is hidden within autumn; In spring too is that autumn, so do not flee from it. Keep company with grief and accommodate terror; Seek long life in your own death. Whatever your nafs says, "This is bad here," Do not listen to it, for its work is contrary. Do the opposite of it, for from the prophets Such counsel has come into the world. Consultation in affairs becomes obligatory, So that regret at the end may be less. The prophets used many devices Until the millstone turned upon this stone. The nafs wants to destroy, To mislead and bewilder people. The community said, "With whom should we consult?" The prophets said, "With the intellect that is imam." They said, "If a child or a woman comes in, One who has no intellect or clear judgment?" He said, "Consult with that one, and whatever was said, Do the opposite of it and set out on the path." Know your own nafs as a woman, worse than a woman, For woman is a part, while your nafs is total evil. If you consult with your own nafs, Whatever that vile one says, do the opposite. If it commands you to prayer and fasting, The nafs is cunning; it will produce another trick for you. In consulting your own nafs about deeds, Whatever it says, the reverse of that is perfection. If you cannot overcome it and contend with it, Go, take hold of a friend and join with him. Intellect gains strength from another intellect; Sugarcane is perfected by sugarcane. I have seen many things from the nafs's cunning, For by its sorcery it carries away discernment. It gives you fresh promises into your hand, Promises it has broken thousands of times. Even if life itself gives it a hundred years' respite, It will put a new excuse before you every day. It speaks warmly of cold promises; The sorcery of a man binds the man. O Diya al-Haqq Husam al-Din, come, For without you no plant grows from salt-marsh soil. A veil has been hung from the sky Because of the curse of a wounded heart. For this decree, decree alone knows the remedy; People's intellects are utterly bewildered in decree. That black snake has become a dragon, That thing which was a worm fallen on the road. Dragon and snake in your hand Became a staff, O soul; Moses is drunk with you. God gave you the command, "Take it and fear not," So that in your hand the dragon may become a staff. Come, show the white hand, O king; Open a new dawn out of the black nights. A hellish one has kindled a spell-breath against him; O you whose breath exceeds the breath of the sea. The cunning sea has shown only foam; Hell, from cunning, has shown only heat. For that reason it appears slight in your eye, So that, seeing it weak, your anger is stirred. Just as the numerous army Was shown as few to the Prophet's eye, So that the Prophet struck them without danger; Had he seen them as more, he would have held back. That was providential care, and you were worthy of it, O Ahmad; otherwise you would have become faint-hearted. He made them, and his Companions, appear few to him: That was God's outer and inner jihad. Thus He made ease easy for him, And turned his face away from hardship. Making them appear few was victory for him, For God was his helper and path-teacher. But one whom God does not support in victory, Woe if a tomcat appears to him as a male lion. Woe if from afar he sees a hundred as one, So that from pride he enters the challenge. For that reason a Dhu'l-Faqar appears as a small spear; For that reason a male lion appears as a tomcat, So that the fool falls boldly into battle, And by this device He brings them into His grasp, So that those champions come on their own feet Toward the fire-temple. It appears as a straw or leaf, so that you quickly Blow on it to drive it from existence. Beware, for the thing that has uprooted mountains, The world weeps because of it while it laughs. This water of the stream appears ankle-deep; A hundred like Uj ibn Unuq were drowned in it. Its wave of blood appears as a mound of musk; The bottom of the sea appears as dry earth. Blind Pharaoh saw that sea as dry, So he drove into it out of manliness and force. When he entered, he was in the sea's depths; When was Pharaoh's eye ever seeing? The seeing eye becomes seeing through meeting the Truth; When would the Truth become confidant to every fool? He sees sugar, but it itself becomes deadly poison; He sees a road, but it itself is the ghoul's call. O heaven, in the tribulation of the last days, You turn swiftly; give the last time. You are a sharp dagger aimed at us, A poisoned sting in our bloodletting. O heaven, learn mercy from God's mercy; Do not strike the hearts of ants with a snake's wound. By the right of the One who made the wheel of your sphere Turn above this abode, May you turn otherwise and show mercy Before you tear us up by the root. By the right of your having nursed us at first, Until our sapling grew from water and soil, By the right of that King who created you pure And made so many torches appear in you, And kept you so flourishing and enduring That an atheist imagined you eternal from pre-eternity. We knew your beginning with gratitude; The prophets told that secret of yours. A human being knows that the house is originated, Not a spider that lives within it. How would a gnat know whose garden this is, When it was born in spring and its death is in winter? How would the weak worm born inside wood Know the wood from the time it was a sapling? And if the worm knew by its essence, It would be intellect, though worm in form. Intellect shows itself in colors; Like a peri, it is far away by leagues. It is above the angel; what place is there for a peri? You fly low like a gnat's wing. Although your intellect flies upward, The bird of your imitation grazes low. Imitative knowledge is a burden on our soul; It is borrowed, while we sit as though it were our own mine. From this reason one must become ignorant; One must lay a hand on madness. Whatever you see as your profit, flee from it; Drink poison and pour out the water of life. Whoever praises you, abuse him; Lend profit and capital to the bankrupt. Leave safety and be in the place of fear; Pass beyond reputation and be disgraced and exposed. I have tested the farsighted intellect; From now on I will make myself mad.

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Updated 2026-06-30

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