1Cademy - بخش ۹۶ - در بیان آنکه حکم لعنت مخصوص به تالیان قرآن نیست بلکه هر عملی ناشی از عجب و ریا و سایر محبطات عمل می شود از این قبیل است / Section 96 - On the Explanation That the Ruling of Curse is Not Specific to the Reciters of the Quran, Rather Any Deed Originating from Vanity, Hypocrisy, and Other Voiding Agents of Actions is of This Kind

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Haft Awrang

Poem

بخش ۹۶ - در بیان آنکه حکم لعنت مخصوص به تالیان قرآن نیست بلکه هر عملی ناشی از عجب و ریا و سایر محبطات عمل می شود از این قبیل است / Section 96 - On the Explanation That the Ruling of Curse is Not Specific to the Reciters of the Quran, Rather Any Deed Originating from Vanity, Hypocrisy, and Other Voiding Agents of Actions is of This Kind

Original content

حکم لعنت ز فعل بی اخلاص
نیست با قاریان قرآن خاص

بس مصلی که در میان نماز
می کند بر خدای عرض نیاز

چون در صدق نیست باز بر او
می کند لعنت آن نماز بر او

این بود حال سایر قربات
چون صیام و قیام و حج و زکات

هر چه اخلاص نیست اکسیرش
گر زر ناب کم ز مس گیرش

چیست اخلاص آنکه کسب و عمل
پاک سازی ز شوب نفس دغل

نه در آن صاحب غرض باشی
نه ازان طالب عوض باشی

کیسه خود ازو بپردازی
سایه خود بر او نیندازی

حول خود از میانه برداری
قوت خود تمام بگذاری

حول و قوت ز فضل حق بینی
گل حکمت ز باغ حق چینی

بخشش محض بینی اش ز خدا
بر تو جاری شده ز وهب عطا

لیک با این همه خجل باشی
فعل ناکرده منفعل باشی

زانکه آن فعل گرچه فضل حق است
مبتنی بر قضای ما سبق است

مظهر آن تویی و در ظاهر
ساری احکام مظهر و سایر

گرچه خالیست فعل حق ز خلل
ناقص آمد عمل ز نقص محل

آب باران که فصل فروردین
آمد از آسمان به سوی زمین

بود شیرین ولی به عرصه دشت
شور شد چون به خاک شوره گذشت

بود جان بخش بوی باد شمال
که وزید از مهب لطف و جمال

بر بیابان گرم کرد مرور
یافت اسم سموم و نعت حرور

English translation

The ruling of curse, stemming from deeds done without sincerity (ikhlas), is not restricted specifically to the reciters of the Quran. Many a worshiper who, in the midst of prayer, presents their supplication and need to God, Since the door of truthfulness (sidq) is not open to them, that very prayer invokes a curse upon them. This is also the condition of other acts of devotion (qurubat), such as fasting (siyam), standing in night prayer (qiyam), pilgrimage (hajj), and almsgiving (zakat). Any deed for which sincerity is not the elixir, even if it be pure gold, count it as less than copper. What is sincerity? It is that you purify your effort and deeds from the contamination of the deceitful self (nafs). Neither should you have any personal motive in it, or should you seek any compensation for it. You must empty your own pocket of it, and not cast your own shadow upon it. You must remove your own power (hawl) from the midst, and completely abandon your own strength (quwwat). See all power and strength as coming from the grace of God, so that you may pluck the flower of wisdom from the garden of Truth. See it as a pure bestowal from God, flowing upon you as a gifted favor. Yet, despite all this, you must feel ashamed, and feel remorseful as if you have performed no deed. For although that action is the grace of God, it is based on the pre-eternal decree. You are its locus of manifestation (mazhar), and outwardly the rulings of the locus flow and spread. Though the act of God is entirely free of defect, the deed became deficient due to the deficiency of the locus (the human receiver). The rainwater that, during the season of spring (Farvardin), descends from heaven toward the earth, Was sweet, but in the expanse of the plain, it turned salty when it passed over brackish soil. Life-giving was the scent of the northern breeze, which blew from the source of grace and beauty, But as it passed over the hot desert, it acquired the name of the poisonous wind (samum) and the quality of scorching heat (harur).

Updated 2026-07-07

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