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4
753-777

  • گرد جو و گرد آب و بانگ آب ** هم‌چو حاجی طایف کعبه‌ی صواب
  • Round the channel and round the Water and the sound of the Water, like a pilgrim circumambulating the Ka‘ba of Truth.

  • هم‌چنان مقصود من زین مثنوی ** ای ضیاء الحق حسام‌الدین توی
  • Even so, in (composing) this Mathnawí thou, O Ziyá’u ’l-Haqq (Radiance of God) Husámu’ddín, art my object.

  • مثنوی اندر فروع و در اصول ** جمله آن تست کردستی قبول 755
  • The whole Mathnawí in its branches and roots is thine: thou hast accepted (it).

  • در قبول آرند شاهان نیک و بد ** چون قبول آرند نبود بیش رد
  • Kings accept (both) good and bad: when they accept (anything), it is reprobate no more.

  • چون نهالی کاشتی آبش بده ** چون گشادش داده‌ای بگشا گره
  • Since thou hast planted the sapling, give it water. Since thou hast given it freedom (to grow), untie the knots.

  • قصدم از الفاظ او راز توست ** قصدم از انشایش آواز توست
  • In (all) its expressions my object is (to reveal) thy mystery; in composing it my object is (to hear) thy voice.

  • پیش من آوازت آواز خداست ** عاشق از معشوق حاشا که جداست
  • To me thy voice is the voice of God: Heaven forfend that (I should say) the lover is separate from the Beloved.

  • اتصالی بی‌تکیف بی‌قیاس ** هست رب‌الناس را با جان ناس 760
  • There is a union beyond description or analogy between the Lord of Man and the spirit of Man.

  • لیک گفتم ناس من نسناس نی ** ناس غیر جان جان‌اشناس نی
  • But I said nás (Man), not nasnás; nás is none but the spirit that knows the (Divine) Spirit.

  • ناس مردم باشد و کو مردمی ** تو سر مردم ندیدستی دمی
  • Nás is Man, and where is Manhood? You have never beheld the head (spiritual principle) of Man: you are a tail.

  • ما رمیت اذ رمیت خوانده‌ای ** لیک جسمی در تجزی مانده‌ای
  • You have recited (the text) thou didst not throw when thou threwest, but you are a (mere) body: you have remained in division.

  • ملک جسمت را چو بلقیس ای غبی ** ترک کن بهر سلیمان نبی
  • Like Bilqís, O foolish one, abandon the kingdom of your body for the sake of the prophet Solomon.

  • می‌کنم لا حول نه از گفت خویش ** بلک از وسواس آن اندیشه کیش 765
  • I am crying “lá hawl,” not on account of my own words, nay, but on account of the false suggestions of the person accustomed to think (evil),

  • کو خیالی می‌کند در گفت من ** در دل از وسواس و انکارات ظن
  • Who is conceiving in his heart a vain fancy about my words, (a fancy arising) from the false suggestions and incredulities of (evil) thought.

  • می‌کنم لا حول یعنی چاره نیست ** چون ترا در دل بضدم گفتنیست
  • I am crying “lá hawl,” that is, “there is no help,” because in your heart there is a contradiction of me.

  • چونک گفت من گرفتت در گلو ** من خمش کردم تو آن خود بگو
  • Since my words have stuck in your throat, I am silent: do you speak your own (words).

  • آن یکی نایی خوش نی می‌زدست ** ناگهان از مقعدش بادی بجست
  • A sweet flute-player was playing the flute subito e podice ejus erupit ventus. [A sweet flute-player was playing the flute: suddenly, some wind escaped from his ass.]

  • نای را بر کون نهاد او که ز من ** گر تو بهتر می‌زنی بستان بزن 770
  • Fistulam in podice posuit, saying, “If you play better than I, take it (the flute) and play!” [He placed the flute on his anus, saying, “If you play better than I, take it (the flute) and play!”]

  • ای مسلمان خود ادب اندر طلب ** نیست الا حمل از هر بی‌ادب
  • O Musalmán, (whilst you are still engaged) in the quest, good manners are indeed nothing but forbearance with every one that is unmannerly.

  • هر که را بینی شکایت می‌کند ** که فلان کس راست طبع و خوی بد
  • When you see any one complaining of such and such a person's ill-nature and bad temper,

  • این شکایت‌گر بدان که بدخو است ** که مر آن بدخوی را او بدگو است
  • Know that the complainant is bad-tempered, forasmuch as he speaks ill of that bad-tempered person,

  • زانک خوش‌خو آن بود کو در خمول ** باشد از بدخو و بدطبعان حمول
  • Because he (alone) is good-tempered who is quietly forbearing towards the bad-tempered and ill-natured.

  • لیک در شیخ آن گله ز آمر خداست ** نه پی خشم و ممارات و هواست 775
  • But in (the case of) the Shaykh, the complaint is (made) by the command of God; it is not (made) in consequence of anger and contentiousness and vain desire.

  • آن شکایت نیست هست اصلاح جان ** چون شکایت کردن پیغامبران
  • It is not a complaint, it is spiritual correction, like the complaints made by the prophets.

  • ناحمولی انبیا از امر دان ** ورنه حمالست بد را حلمشان
  • Know that the intolerance of the prophets is by command (of God); otherwise, their clemency is exceedingly tolerant of evil.