In Section 37 of *Golshan-e Raz*, Mahmud Shabestari explores the spiritual states of fear (khawf) and hope (raja) and their relationship to existence and non-existence. He argues that these states arise from the illusion of a separate self. When a seeker realizes that their independent existence is merely a shadow and achieves true proximity to the Absolute Light, the dichotomy of fear and hope dissolves. One who truly knows the Absolute fears nothing, as they recognize their own being as a pure reflection of the Divine, freed from the anxieties of ego and hellfire.

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## Original content
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ز من بشنو حدیث بی کم و بیش 
ز نزدیکی تو دور افتادی از خویش
چو هستی را ظهوری در عدم شد 
از آنجا قرب و بعد و بیش و کم شد
قریب آن هست کو را رش نور است 
بعید آن نیستی کز هست دور است
اگر نوری ز خود در تو رساند 
تو را از هستی خود وا رهاند
چه حاصل مر تو را زین بود نابود 
کز او گاهیت خوف و گه رجا بود
نترسد زو کسی کو را شناسد 
که طفل از سایهٔ خود می هراسد
نماند خوف اگر گردی روانه 
نخواهد اسب تازی تازیانه
تو را از آتش دوزخ چه باک است 
گر از هستی تن وجان تو پاک است
از آتش زر خالص برفروزد 
چو غشی نبود اندر وی چه سوزد
تو را غیر تو چیزی نیست در پیش 
ولیکن از وجود خود بیندیش
اگر در خویشتن گردی گرفتار 
حجاب تو شود عالم به یک بار
تویی در دور هستی جزو سافل 
تویی با نقطهٔ وحدت مقابل
تعین های عالم بر تو طاری است 
از آن گویی چوشیطان همچو من کیست
از آن گویی مرا خود اختیار است 
تن من مرکب و جانم سوار است
زمام تن به دست جان نهادند 
همه تکلیف بر من زان نهادند
ندانی کین ره آتش پرستی است 
همه این آفت و شومی ز هستی است
کدامین اختیار ای مرد عاقل 
کسی را کو بود بالذات باطل
چو بود توست یک سر همچو نابود 
نگویی که اختیارت از کجا بود
کسی کو را وجود از خود نباشد 
به ذات خویش نیک و بد نباشد
که را دیدی تو اندر جمله عالم 
که یک دم شادمانی یافت بی غم
که را شد حاصل آخر جمله امید 
که ماند اندر کمالی تا به جاوید
مراتب باقی و اهل مراتب 
به زیر امر حق والله غالب
مؤثر حق شناس اندر همه جای 
ز حد خویشتن بیرون منه پای
ز حال خویشتن پرس این قدر چیست 
وز آنجا باز دان کاهل قدر کیست
هر آن کس را که مذهب غیر جبر است 
نبی فرمود کو مانند گبر است
چنان کان گبر یزدان و اهرمن گفت 
مر آن نادان احمق او و من گفت
به ما افعال را نسبت مجازی است 
نسب خود در حقیقت لهو و بازی است
نبودی تو که فعلت آفریدند 
تو را از بهر کاری برگزیدند
به قدرت بی سبب دانای بر حق 
به علم خویش حکمی کرده مطلق
مقدر گشته پیش از جان و از تن 
برای هر یکی کاری معین
یکی هفتصد هزاران ساله طاعت 
به جای آورد و کردش طوق لعنت
دگر از معصیت نور و صفا دید 
چو توبه کرد نور «اصطفی» دید
عجب تر آنکه این از ترک مامور 
شد از الطاف حق مرحوم و مغفور
مر آن دیگر ز منهی گشته ملعون 
زهی فعل تو بی چند و چه و چون
جناب کبریایی لاابالی است 
منزه از قیاسات خیالی است
چه بود اندر ازل ای مرد نااهل 
که این یک شد محمد و آن ابوجهل
کسی کو با خدا چون و چرا گفت 
چو مشرک حضرتش را ناسزا گفت
ورا زیبد که پرسد از چه و چون 
نباشد اعتراض از بنده موزون
خداوندی همه در کبریایی است 
نه علت لایق فعل خدایی است
سزاوار خدایی لطف و قهر است 
ولیکن بندگی در جبر و فقر است
کرامت آدمی را اضطرار است 
نه زان کو را نصیبی ز اختیار است
نبوده هیچ چیزش هرگز از خود 
پس آنگه پرسدش از نیک و از بد
ندارد اختیار و گشته مامور 
زهی مسکین که شد مختار مجبور
نه ظلم است این که عین علم و عدل است 
نه جور است این که محض لطف و فضل است
به شرعت زان سبب تکلیف کردند 
که از ذات خودت تعریف کردند
چو از تکلیف حق عاجز شوی تو 
به یک بار از میان بیرون روی تو
به کلیت رهایی یابی از خویش 
غنی گردی به حق ای مرد درویش
برو جان پدر تن در قضا ده 
به تقدیرات یزدانی رضا ده

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## English translation
Hear from me the story without more or less:
Through closeness, you have fallen far from yourself.
When Being became manifest in non-being,
From there arose closeness, distance, more, and less.
Close is that Being which is sprinkled with light;
Far is that non-being which is distant from Being.
If He transmits a light from Himself to you,
He will deliver you from your own existence.
What benefit is there for you in this existence-nonexistence,
From which at times you had fear and at times hope?
One who knows Him does not fear Him,
For only a child fears his own shadow.
Fear will not remain if you set out on the way;
A swift Arab horse needs no whip.
What fear have you of the fire of hell,
If your body and soul are clean of self-existence?
Pure gold shines brighter from the fire;
Since there is no alloy in it, what is there to burn?
You have nothing before you other than yourself,
But contemplate your own existence.
If you become imprisoned in yourself,
The entire universe will suddenly become your veil.
In the cycle of existence, you are the lowest part;
You stand opposite to the Point of Unity.
The determinations of the universe are supervenient upon you;
That is why you say, like Satan, 'Who is like me?'
That is why you say, 'I myself have free will;
My body is the mount, and my soul is the rider.'
They placed the reins of the body in the hand of the soul;
For that reason, they laid all duty upon me.
Do you not know that this is the path of fire-worship?
All this calamity and misfortune is from self-existence.
What free will, O wise man,
For one who is inherently nonexistent?
Since your existence is entirely like nonexistence,
Will you not say where your free will came from?
One whose existence is not from himself
Has in his own essence neither good nor evil.
Whom have you seen in the entire world
Who found a single moment of joy without sorrow?
Who at last attained all his hopes?
Who remained in perfection forever?
The degrees remain, and the people of those degrees
Are under the command of Truth, and God is dominant.
Recognize the Truth as the sole Actor in all places;
Do not step beyond your own bounds.
Ask of your own state, what is this measure?
And from there distinguish who are the people of destiny.
Whoever holds a doctrine other than compulsion,
The Prophet said he is like a Magian.
Just as that Magian spoke of Yazdan and Ahriman,
That foolish ignorant spoke of 'Him' and 'me'.
The attribution of actions to us is metaphorical;
The attribution itself is in reality play and sport.
You did not exist when they created your actions;
They chose you for a specific task.
By His power, the Knower of Truth without cause
Has decreed an absolute judgment by His knowledge.
Destined before soul and body
Was a specific work for each one.
One performed seven hundred thousand years of obedience,
And He made it a collar of curse for him.
Another saw light and purity from sin;
When he repented, he saw the light of chosenness.
More wondrous still that this one, by abandoning what was commanded,
Became, through the graces of Truth, pitied and forgiven.
While that other, from what was forbidden, became cursed.
How wondrous is Your action, without how, why, or how much!
The Divine Majesty is independent and indifferent;
It is transcendent above imaginary analogies.
What was in eternity past, O unworthy man,
That this one became Muhammad and that one Abu Jahl?
Whoever said 'how' and 'why' to God,
Spoke insolently of His Presence like a polytheist.
It befits Him to ask of the 'why' and 'how';
Objection is not fitting for a servant.
Lordship is entirely in Majesty;
Cause is not fitting for the divine act.
Befitting Divinity is grace and wrath;
But servitude lies in compulsion and poverty.
The dignity of man lies in compulsion,
Not because he has any share in free will.
Nothing has ever been from himself;
Why then does He question him about good and evil?
He has no free will, yet is commanded;
How wretched is the one who became a compelled chooser!
This is not injustice, for it is the essence of knowledge and justice;
This is not oppression, for it is pure grace and favor.
They imposed duty upon you by the Sharia for this reason:
That they might define you to your own self.
When you become powerless before the divine duty,
You will exit from the middle all at once.
You will obtain total deliverance from yourself;
You will become rich in Truth, O dervish.
Go, dear soul, surrender your body to destiny;
Give consent to the divine decrees.

بخش ۳۷ - جواب / Section 37 - Answer

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