The Snake-Catcher

Your fire does not need Pharaoh's wood, otherwise, like Pharaoh, it would be ablaze.  
Listen to a story from the historian, so you may catch a scent of this hidden secret.  
A snake charmer went to the mountains to catch a snake with his spells.  
Whether it was heavy or swift, the seeker is always the finder.  
Always pursue with both hands, for seeking is a good guide on the path.  
Lame, crippled, sleepy, and rude, he seeks and calls for it.  
Sometimes he speaks, sometimes he is silent, and sometimes he sniffs the scent of the king everywhere.  
Jacob told his children to search for Joseph beyond limits.  
Engage all your senses earnestly in this search, and drive your prepared form in every direction.  
He said, "Do not despair of God's spirit," like someone who has lost a son, go from place to place.  
Ask questions with your mouth along the path, and place your ear at the crossroads.  
Wherever a pleasant scent comes, follow it to the source of familiarity.  
Wherever you see kindness from someone, you may find the path to the source of kindness.  
All these joys come from a deep sea; leave the part and focus on the whole.  
The battles of creation are for beauty; the sign of the blessed tree is leaflessness.  
The angers of creation are for reconciliation; the trap of comfort is always without comfort.  
Every strike is for caressing; every complaint reveals the sweetness of sugar.  
Seek the scent from the part to the whole, O generous one, seek the scent from opposite to opposite, O wise one.  
Wars bring true reconciliation; the snake charmer sought the snake for help.  
For the sake of helping the snake, man seeks, and he grieves for the carefree companion.  
He was searching for a great snake around the mountains and in the days of snow.  
He saw a great dead dragon there, and his heart was filled with fear from its form.  
The snake charmer, in the severe winter, was searching for a snake and saw a dead dragon.  
The snake charmer captures a snake for the bewilderment of people; this is the ignorance of people.  
Man is like a mountain; when he becomes enchanted, how can the mountain be bewildered by the snake?  
Poor man did not recognize himself; from abundance, he came and went into deficiency.  
The snake charmer took that dragon and came to Baghdad for amazement.  
A dragon like a house pillar, he dragged it for a penny.  
He said, "I have brought a dead dragon; I have endured hardships in hunting it."  
He thought it was dead, but it was alive, and he did not see it well.  
It was frozen from the cold and snow; it was alive but appeared dead.  
The world is frozen, and its name is inanimate; the frozen inanimate was, O master.  
Wait until the sun of resurrection appears, so you may see the movement of the world's body.  
Just as Moses' staff became a snake here, the intellect became aware of the inhabitants' news.  
A piece of clay made you like a man; all the clays can be recognized.  
They are dead on this side and alive on that side; silent here and speaking on that side.  
When they send them from that side to us, that staff becomes a dragon to us.  
The mountains also sing the melody of David; the essence of iron is like wax in the hand.  
The wind becomes Solomon's carrier; the sea speaks with Moses.  
The moon becomes a sign-seer with Ahmad; the fire becomes a rose for Abraham.  
The earth swallows Korah like a snake; the moaning pillar comes to growth.  
The stone greets Ahmad; the mountain sends a message to Yahya.  
We are hearing, seeing, and joyful; with you, the strangers, we are silent.  
When you go towards inanimateness, how can you become familiar with the soul of inanimates?  
From inanimateness, the world of souls emerges; listen to the clamor of the world's parts.  
The explicit glorification of inanimates comes to you; the whisper of interpretations does not snatch you.  
When your soul does not have lamps, you have made interpretations for vision.  
The purpose of apparent glorification was not; the claim of seeing was the imagination of the unseen.  
Rather, the viewer's vision makes the glorification at the time of reflection.  
So when it reminds you of glorification, that indication is like speaking.  
This was the interpretation of the people of isolation, and that of those who do not have the light of the state.  
When man does not come out of the senses, he is mute from the depiction of the unseen.  
This speech has no end; the snake charmer was dragging that snake with a hundred groans.  
Until he came to Baghdad, seeking a spectacle, to set up a spectacle at the crossroads.  
By the riverbank, the man set up a spectacle; a clamor arose in the city of Baghdad.  
The snake charmer has brought a dragon; he has made a strange, rare catch.  
A hundred thousand naive people gathered, his prey became like him from his foolishness.  
They were waiting, and he was waiting too, for the people to gather and disperse.  
The crowd increased, and the spectacle became more; begging and distribution went better.  
A hundred thousand babblers gathered, forming a circle, heel to heel.  
There was no news of men from women due to the crowd, mixed like the Day of Judgment, special and general.  
As he shook the basket, the people of the spectacle were pulling their throats.  
And the dragon, frozen from the cold, was under a hundred kinds of rags and curtains.  
He had tied it with thick ropes; that guardian had taken precautions.  
In the delay of waiting and coincidence, the sun of Iraq shone on that snake.  
The warm sun warmed it; the cold humors left its limbs.  
It was dead and came to life from amazement; the dragon began to move on its own.  
The people's astonishment at the movement of that dead snake became a hundred thousand astonishments.  
With astonishment, they raised cries; all fled from its movement.  
It broke the bonds, and with that loud noise, the ropes snapped in every direction.  
It broke the bonds and emerged from beneath, a hideous dragon roaring like a lion.  
In the flight, many people were killed; from the fallen and the slain, a hundred heaps were made.  
The snake charmer froze in fear, thinking, "What have I brought from the mountains and the desert?"  
The blind sheep awakened the wolf; the ignorant went to his Azrael.  
The dragon made a morsel of that bewildered one; it is easy for the blood-drinker to drink blood.  
It wrapped itself around a pillar and tied itself, breaking the bones it had eaten.  
Your ego is a dragon; it is not dead; it is frozen from grief and lack of means.  
If it finds Pharaoh's means, by his command, the stream would flow.  
Then it would lay the foundation of Pharaoh's tyranny, blocking the path of a hundred Moses and a hundred Aaron.  
That dragon is a worm from the hand of poverty; it becomes a mosquito from the glory and wealth of the falcon.  
Keep the dragon in the snow of separation; do not drag it to the sun of Iraq.  
As long as that dragon is frozen, you are its morsel when it finds salvation.  
Checkmate it and be safe from checkmate; show little mercy, for it is not among the people of prayer.  
The sun of lust will strike it; that bat will flap its wings.  
Drag it into jihad and battle; bravely, Allah will reward you with union.  
When that man brought the dragon, in the warm air, that disciple became happy.  
Inevitably, it caused those seditions, O dear one, as much as we have said and more.  
You hope to bind it without hardship, in dignity and loyalty.  
How can every weed achieve this desire? A Moses is needed to capture the dragon.  
A hundred thousand people were killed by its dragons in flight, from its opinion.  
Pharaoh threatening Moses, peace be upon him.