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دفتر دوم - بخش ۶۰ - تتمهٔ نصیحت رسول علیه السلام بیمار را / Book Two - Section 60 - The Remainder of the Counsel of the Messenger, Peace Be Upon Him, to the Sick Man

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گفت پیغامبر مر آن بیمار را
چون عیادت کرد یار زار را

که مگر نوعی دعایی کرده‌ای
از جهالت زهربایی خورده‌ای

یاد آور چه دعا می‌گفته‌ای
چون ز مکر نفس می‌آشفته‌ای

گفت یادم نیست الا همتی
دار با من یادم آید ساعتی

از حضور نوربخش مصطفی
پیش خاطر آمد او را آن دعا

تافت زان روزن که از دل تا دلست
روشنی که فرق حق و باطلست

گفت اینک یادم آمد ای رسول
آن دعا که گفته‌ام من بوالفضول

چون گرفتار گنه می‌آمدم
غرقه دست اندر حشایش می‌زدم

از تو تهدید و وعیدی می‌رسید
مجرمان را از عذاب بس شدید

مضطرب می‌گشتم و چاره نبود
بند محکم بود و قفل ناگشود

نی مقام صبر و نی راه گریز
نی امید توبه نی جای ستیز

من چو هاروت و چو ماروت از حزن
آه می‌کردم که ای خلاق من

از خطر هاروت و ماروت آشکار
چاه بابل را بکردند اختیار

تا عذاب آخرت اینجا کشند
گربزند و عاقل و ساحروشند

نیک کردند و بجای خویش بود
سهل‌تر باشد ز آتش رنج دود

حد ندارد وصف رنج آن جهان
سهل باشد رنج دنیا پیش آن

ای خنک آن کو جهادی می‌کند
بر بدن زجری و دادی می‌کند

تا ز رنج آن جهانی وا رهد
بر خود این رنج عبادت می‌نهد

من همی‌گفتم که یا رب آن عذاب
هم درین عالم بران بر من شتاب

تا در آن عالم فراغت باشدم
در چنین درخواست حلقه می‌زدم

این چنین رنجوریی پیدام شد
جان من از رنج بی آرام شد

مانده‌ام از ذکر و از اوراد خود
بی‌خبر گشتم ز خویش و نیک و بد

گر نمی‌دیدم کنون من روی تو
ای خجسته وی مبارک بوی تو

می‌شدم از بند من یکبارگی
کردیم شاهانه این غمخوارگی

گفت هی هی این دعا دیگر مکن
بر مکن تو خویش را از بیخ و بن

تو چه طاقت داری ای مور نژند
که نهد بر تو چنان کوه بلند

گفت توبه کردم ای سلطان که من
از سر جلدی نلافم هیچ فن

این جهان تیهست و تو موسی و ما
از گنه در تیه مانده مبتلا

قوم موسی راه می‌پیموده‌اند
آخر اندر گام اول بوده‌اند

سالها ره می‌رویم و در اخیر
همچنان در منزل اول اسیر

گر دل موسی ز ما راضی بدی
تیه را راه و کران پیدا شدی

ور بکل بیزار بودی او ز ما
کی رسیدی خوانمان هیچ از سما

کی ز سنگی چشمه‌ها جوشان شدی
در بیابان‌مان امان جان شدی

بل به جای خوان خود آتش آمدی
اندرین منزل لهب بر ما زدی

چون دو دل شد موسی اندر کار ما
گاه خصم ماست و گاهی یار ما

خشمش آتش می‌زند در رخت ما
حلم او رد می‌کند تیر بلا

کی بود که حلم گردد خشم نیز
نیست این نادر ز لطفت ای عزیز

مدح حاضر وحشتست از بهر این
نام موسی می‌برم قاصد چنین

ورنه موسی کی روا دارد که من
پیش تو یاد آورم از هیچ تن

عهد ما بشکست صد بار و هزار
عهد تو چون کوه ثابت بر قرار

عهد ما کاه و به هر بادی زبون
عهد تو کوه و ز صد که هم فزون

حق آن قوت که بر تلوین ما
رحمتی کن ای امیر لونها

خویش را دیدیم و رسوایی خویش
امتحان ما مکن ای شاه بیش

تا فضیحتهای دیگر را نهان
کرده باشی ای کریم مستعان

بی‌حدی تو در جمال و در کمال
در کژی ما بی‌حدیم و در ضلال

بی حدی خویش بگمار ای کریم
بر کژی بی حد مشتی لئیم

هین که از تقطیع ما یک تار ماند
مصر بودیم و یکی دیوار ماند

البقیه البقیه ای خدیو
تا نگردد شاد کلی جان دیو

بهر ما نی بهر آن لطف نخست
که تو کردی گمرهان را باز جست

چون نمودی قدرتت بنمای رحم
ای نهاده رحمها در لحم و شحم

این دعا گر خشم افزاید ترا
تو دعا تعلیم فرما مهترا

آنچنان کادم بیفتاد از بهشت
رجعتش دادی که رست از دیو زشت

دیو کی بود کو ز آدم بگذرد
بر چنین نطعی ازو بازی برد

در حقیقت نفع آدم شد همه
لعنت حاسد شده آن دمدمه

بازیی دید و دو صد بازی ندید
پس ستون خانهٔ خود را برید

آنشی زد شب بکشت دیگران
باد آتش را بکشت او بران

چشم‌بندی بود لعنت دیو را
تا زیان خصم دید آن ریو را

خود زیان جان او شد ریو او
گویی آدم بود دیو دیو او

لعنت این باشد که کژبینش کند
حاسد و خودبین و پر کینش کند

تا نداند که هر آنک کرد بد
عاقبت باز آید و بر وی زند

جمله فرزین‌بندها بیند بعکس
مات بر وی گردد و نقصان و وکس

زانک گر او هیچ بیند خویش را
مهلک و ناسور بیند ریش را

درد خیزد زین چنین دیدن درون
درد او را از حجاب آرد برون

تا نگیرد مادران را درد زه
طفل در زادن نیابد هیچ ره

این امانت در دل و دل حامله‌ست
این نصیحتها مثال قابله‌ست

قابله گوید که زن را درد نیست
درد باید درد کودک را رهیست

آنک او بی‌درد باشد ره‌زنست
زانک بی‌دردی انا الحق گفتنست

آن انا بی وقت گفتن لعنتست
آن انا در وقت گفتن رحمتست

آن انا منصور رحمت شد یقین
آن انا فرعون لعنت شد ببین

لاجرم هر مرغ بی‌هنگام را
سر بریدن واجبست اعلام را

سر بریدن چیست کشتن نفس را
در جهاد و ترک گفتن تفس را

آنچنانک نیش کزدم بر کنی
تا که یابد او ز کشتن ایمنی

بر کنی دندان پر زهری ز مار
تا رهد مار از بلای سنگسار

هیچ نکشد نفس را جز ظل پیر
دامن آن نفس‌کش را سخت گیر

چون بگیری سخت آن توفیق هوست
در تو هر قوت که آید جذب اوست

ما رمیت اذ رمیت راست دان
هر چه کارد جان بود از جان جان

دست گیرنده ویست و بردبار
دم بدم آن دم ازو اومید دار

نیست غم گر دیر بی او مانده‌ای
دیرگیر و سخت‌گیرش خوانده‌ای

دیر گیرد سخت گیرد رحمتش
یک دمت غایب ندارد حضرتش

ور تو خواهی شرح این وصل و ولا
از سر اندیشه می‌خوان والضحی

ور تو گویی هم بدیها از ویست
لیک آن نقصان فضل او کیست

آن بدی دادن کمال اوست هم
من مثالی گویمت ای محتشم

کرد نقاشی دو گونه نقشها
نقشهای صاف و نقشی بی صفا

نقش یوسف کرد و حور خوش‌سرشت
نقش عفریتان و ابلیسان زشت

هر دو گونه نقش استادی اوست
زشتی او نیست آن رادی اوست

زشت را در غایت زشتی کند
جمله زشتیها به گردش بر تند

تا کمال دانشش پیدا شود
منکر استادیش رسوا شود

ور نداند زشت کردن ناقص است
زین سبب خلاق گبر و مخلص است

پس ازین رو کفر و ایمان شاهدند
بر خداوندیش و هر دو ساجدند

لیک مؤمن دان که طوعا ساجدست
زانک جویای رضا و قاصدست

هست کرها گبر هم یزدان‌پرست
لیک قصد او مرادی دیگرست

قلعهٔ سلطان عمارت می‌کند
لیک دعوی امارت می‌کند

گشته یاغی تا که ملک او بود
عاقبت خود قلعه سلطانی شود

مؤمن آن قلعه برای پادشاه
می‌کند معمور نه از بهر جاه

زشت گوید ای شه زشت‌آفرین
قادری بر خوب و بر زشت مهین

خوب گوید ای شه حسن و بها
پاک گردانیدیم از عیبها

English translation

The Prophet said to that sick man, when he visited his wretched companion,

that perhaps you have uttered some kind of prayer and from ignorance swallowed poison.

Recall what prayer you were saying when you were troubled by the cunning of the nafs.

He said: "I do not remember; only grant me your himma— stay with me a moment and it will come to me."

From the light-bestowing presence of Muṣṭafā that prayer came before his mind.

A radiance shone through that window that runs from heart to heart— the light that distinguishes truth from falsehood.

He said: "Now I remember, O Messenger, that prayer which I, the meddlesome one, uttered:

When I was falling into the snare of sin, drowning, thrashing among the weeds,

from You came threats and warnings of punishment most severe for sinners.

I grew distressed, and there was no remedy; the chain was firm and the lock would not open.

No place for patience, no path of escape, no hope of repentance, no room to resist.

Like Hārūt and Mārūt, I cried out in grief: 'O my Creator!'

Openly, from peril, Hārūt and Mārūt chose the pit of Babylon,

that they might bear here the punishment of the afterlife— they are shrewd, wise, and wizard-like.

They did well, and it was fitting for them: the pain of smoke is easier than the pain of fire.

The suffering of the next world is beyond all description; the pain of this world is easy beside it.

Happy is he who wages jihad, who chastises his body and exacts its due,

that he may be freed from the suffering of the next world— he lays upon himself the hardship of worship.

I kept saying: 'O Lord, hasten that punishment upon me in this very world,

so that in that world I may have ease.' I kept knocking at the door with such a plea.

Such an illness appeared to me; my soul grew restless from the pain.

I have been left without my dhikr and my daily awrād, grown unaware of myself and of good and evil.

Had I not now seen your face, O blessed one, O you of auspicious fragrance,

I would have slipped entirely from this bond— you have shown me this kingly compassion."

He said: "Hush! Hush! Do not utter such a prayer again; do not uproot yourself from root and foundation!

What endurance have you, O wretched ant, that such a great mountain should be placed upon you?"

He said: "I repent, O Sultan—I shall not boast of any skill out of rash boldness.

This world is a tīh, and you are Moses, and we are left afflicted in the wilderness because of our sins.

The people of Moses kept measuring the road, yet in the end they were still at the first step.

For years we travel the road, and in the end we are still captive at the first station.

If Moses's heart had been content with us, the way out and the edge of the tīh would have appeared.

And if he had been utterly disgusted with us, how would any heavenly table have reached us?

How would springs have gushed from rock, becoming the safety of our souls in the wilderness?

Rather, instead of the table, fire would have come; in this station its flame would have blazed upon us.

Since Moses has become of two hearts regarding us— sometimes our adversary, sometimes our friend—

his anger sets fire to our goods, while his forbearance turns back the arrows of affliction.

When will forbearance also turn to anger? This is not strange from your grace, O Beloved.

Praising the one who is present creates awe—for this reason I mention the name of Moses as my intermediary.

Otherwise, when would Moses permit me to mention any other person before you?

Our covenant has broken a hundred times, a thousand times; your covenant stands firm as a mountain.

Our covenant is straw, overcome by every wind; your covenant is a mountain, surpassing a hundred mountains.

By the right of that power that endures our inconstancy, have mercy, O Prince of all hues!

We have seen ourselves and our disgrace; test us no more, O King!

So that other shames may remain hidden— O Generous One, sought for help!

You are infinite in beauty and in perfection; we are infinite in crookedness and in error.

Set your own infinity to work, O Generous One, against the infinite crookedness of this handful of wretches.

Lo, of our being cut apart, one thread remains— we were Egypt, and one wall remains.

Al-baqiyya! Al-baqiyya! O Sovereign! Lest the soul of the devil rejoice utterly.

Not for our sake—but for the sake of that first grace with which you sought out those who were lost.

Since you have shown your power, now show mercy, O You who have placed mercies in flesh and fat.

If this prayer increases your anger, then teach me the prayer, O Master!

Just as when Adam fell from Paradise, you granted him a return, and he was saved from the ugly devil.

What was the devil that he could surpass Adam and win a game from him on such a board?

In truth, all the benefit went to Adam; the whispering of the envious one became a curse upon itself.

He saw one move and did not see two hundred; then he cut the pillar of his own house.

He set a fire by night to kill others; the wind blew that fire back upon him.

The curse was a blindfold upon the devil, so that the deceiver saw only his enemy's loss.

His own deception became the loss of his soul; one might say Adam became the devil of his devil.

This is the curse: that it makes one crooked-seeing, envious, self-absorbed, and full of malice,

so that one does not know that whoever does evil, in the end it returns and strikes him.

He sees all the queen's gambits in reverse; checkmate and loss and defeat fall upon him.

For if he were ever to see himself at all, he would see his wound as deadly and festering.

Pain arises from such inner seeing; pain brings one out from behind the veil.

Until mothers are seized by birth-pangs, the child finds no way to be born.

This trust is within the heart, and the heart is pregnant; these counsels are like the midwife.

The midwife says: if the woman feels no pain, pain is needed—pain is the road out for the child.

One who is without pain is a brigand on the road, for painlessness is the same as saying "I am the Truth" (anā al-ḥaqq).

Saying "I" at the wrong moment is a curse; saying "I" at the right moment is a mercy.

The "I" of Manṣūr was certainly mercy; the "I" of Pharaoh was a curse—behold!

Therefore, every bird that cries out of season— beheading it is obligatory, as a lesson for all.

What is beheading? It is killing the nafs in jihad, and abandoning the ego-breath.

Just as you pull out the scorpion's sting so that it may find safety from being killed,

you pull the venom-filled fang from the snake so the snake may be saved from the calamity of stoning.

Nothing kills the nafs except the shadow of the Pīr; hold fast to the hem of that slayer of the nafs.

When you hold fast, that tawfīq is his; every power that enters you is his attraction.

Know as true: "You did not throw when you threw"; whatever the soul plants comes from the Soul of souls.

He it is who takes hold and is forbearing; from breath to breath, hope for that breath from him.

Do not grieve if you have long remained without him; you have called him "slow to seize and firm in holding."

His mercy seizes slowly but holds firm; his presence is absent from you not a single breath.

If you want the explanation of this union and friendship, read thoughtfully from the start: By the Morning Brightness (Sūrat al-Ḍuḥā).

And if you say: "Evil too is from Him"— yet who is it that diminishes His grace?

That giving of evil is also His perfection; I will give you an example, O honorable one.

A painter painted two kinds of pictures: pictures of clarity and a picture without clarity.

He painted Joseph and the beautifully-natured ḥūrs; he painted ugly 'afrīts and loathsome Iblīses.

Both kinds of picture are his mastery; the ugliness is not his own—it is his generosity.

He makes the ugly to the utmost ugliness, gathers all ugliness and wheels it about it,

so that the perfection of his knowledge may appear, and he who denies his mastery may be put to shame.

For if he cannot paint the ugly, he is deficient; for this reason He is the Creator of the unbeliever and the sincere devotee.

Therefore, in this regard, unbelief and faith are both witnesses to His lordship, and both prostrate before Him.

But know that the believer prostrates willingly (ṭaw'an), for he seeks His pleasure and is purposeful.

The unbeliever too is a worshiper of God, though unwillingly (karhan), but his intention is a different desire.

He builds the Sultan's fortress, but claims the command for himself.

He has turned rebel so that the kingdom might be his; in the end the fortress itself becomes the Sultan's.

The believer builds that fortress for the King, not for the sake of status.

The ugly one says: "O King, Creator of ugliness, You are capable over both the beautiful and the contemptibly ugly."

The beautiful one says: "O King of beauty and splendor, You have purified us from all defects."

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Updated 2026-05-16

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