If thou art fleeing from the rose-bed, doubtless that aversion (shown by thee) is (a sign of) the perfection of the rose-garden.
غیرت من بر سر تو دور باش ** میزند کای خس از اینجا دور باش
My jealousy (sense of dignity) smites thee on the head with a baton, (warning thee to) keep far away from here, O vile one;
ور بیامیزی تو با من ای دنی ** این گمان آید که از کان منی2115
For if, base wretch, thou shouldst mix with me, it will be thought that thou art of my stock.
بلبلان را جای میزیبد چمن ** مر جعل را در چمین خوشتر وطن
For nightingales the garden is the proper place; for the beetle the best home is in ordure.”
حق مرا چون از پلیدی پاک داشت ** چون سزد بر من پلیدی را گماشت
Since God has kept me pure from filth, how were it seemly to appoint a foul one for (companionship with) me?
یک رگم ز ایشان بد و آن را برید ** در من آن بد رگ کجا خواهد رسید
I had (in me) a vein of them (of their nature). He (God) cut it out: how (then) will he with the vein of evil attain unto me?
یک نشان آدم آن بود از ازل ** که ملایک سر نهندش از محل
One mark of Adam from eternity was this, that the angels should lay their heads (on the ground) before him, because it was his place (proper to his dignity).
یک نشان دیگر آن که آن بلیس ** ننهدش سر که منم شاه و رئیس2120
Another mark was that Iblís, saying, “I am the king and chief,” should not lay down his head before him.
پس اگر ابلیس هم ساجد شدی ** او نبودی آدم او غیری بدی
If, then, Iblís too had become a worshipper (of Adam), he (Adam) would not have been Adam: he would have been another.
هم سجود هر ملک میزان اوست ** هم جحود آن عدو برهان اوست
At once the worship of every angel is the test of him, and the denial (of him) by that enemy (Iblís) is the proof of him.
هم گواه اوست اقرار ملک ** هم گواه اوست کفران سگک
At once the acknowledgment (made) by the angels is witness for him, and the disbelief of that petty cur (Iblís) is witness for him.
تتمه اعتماد آن مغرور بر تملق خرس
Conclusion of the (story concerning the) trust of that deluded man in the fawningness of the bear.
شخص خفت و خرس میراندش مگس ** وز ستیز آمد مگس زو باز پس
The man fell asleep, and the bear kept driving away the flies (which were) on him, but in spite of him they soon came back again.
چند بارش راند از روی جوان ** آن مگس زو باز میآمد دوان2125
Several times he drove them from the youth’s face, but soon they came hurrying back once more.
خشمگین شد با مگس خرس و برفت ** بر گرفت از کوه سنگی سخت زفت
The bear was enraged with the flies and went off. He picked up a very big stone from the mountain-side.
سنگ آورد و مگس را دید باز ** بر رخ خفته گرفته جای ساز
He fetched the stone, and saw the flies again settled comfortably on the face of the sleeper.
بر گرفت آن آسیا سنگ و بزد ** بر مگس تا آن مگس واپس خزد
He took up that millstone and struck at the flies, in order that they might retire.
سنگ روی خفته را خشخاش کرد ** این مثل بر جمله عالم فاش کرد
The stone made powder of the sleeping man’s face, and published to the whole world this adage––.
مهر ابله مهر خرس آمد یقین ** کین او مهر است و مهر اوست کین2130
“The love of a fool is for sure the love of a bear: his hate is love and his love is hate.”
عهد او سست است و ویران و ضعیف ** گفت او زفت و وفای او نحیف
His promise is infirm and corrupt and feeble; his word stout and his performance lean.
Do not believe him, even if he take an oath: the man whose speech is false will break his oath.
چون که بیسوگند گفتش بد دروغ ** تو میفت از مکر و سوگندش به دوغ
Inasmuch as, without the oath, his word was a lie, do not be entrapped by his deceit and oath.
نفس او میر است و عقل او اسیر ** صد هزاران مصحفش خود خوردهگیر
His fleshly soul is in command, and his intellect captive; even suppose that he has sworn on a hundred thousand Qur’áns,
چون که بیسوگند پیمان بشکند ** گر خورد سوگند هم آن بشکند2135
(Yet), since without (taking) an oath he will break his pact- if he take an oath, he will break that too;
ز آن که نفس آشفتهتر گردد از آن ** که کنی بندش به سوگند گران
Because the fleshly soul becomes (all) the more infuriated by your binding it with a heavy oath.
چون اسیری بند بر حاکم نهد ** حاکم آن را بر درد بیرون جهد
When a captive puts bonds upon a governor, the governor will burst them and leap out;
بر سرش کوبد ز خشم آن بند را ** میزند بر روی او سوگند را
He will bang those bonds on his (the captive’s) head in wrath, dashing the oath in his face.
تو ز اوفوا بالعقودش دست شو ** احفظوا أیمانکم با او مگو
Wash your hands (give up hope) of his (obeying the Divine command), “Fulfil your promises”; do not say to him, “Keep your oaths.”
و آن که حق را ساخت در پیمان سند ** تن کند چون تار و گرد او تند2140
But he that makes God his support in (keeping) his promise will make his body (thin) as a thread and wind (himself) about Him.
رفتن مصطفی علیه السلام به عیادت صحابی و بیان فایده عیادت
How Mustafá (Mohammed), on whom be peace, went to visit the (sick) Companion; and an exposition of the profit of visiting the sick.
از صحابه خواجهای بیمار شد ** و اندر آن بیماریش چون تار شد
A notable amongst the Companions (of Mohammed) fell ill, and in that illness of his became (thin) as a thread.
مصطفی آمد عیادت سوی او ** چون همه لطف و کرم بد خوی او
Mustafá went to visit him, since his (Mustafá's) nature was all kindness and generosity.
در عیادت رفتن تو فایده است ** فایده آن باز با تو عایده است
There is profit in your visiting the sick: the profit thereof is returning to you again.
فایده اول که آن شخص علیل ** بوک قطبی باشد و شاه جلیل
The first profit is that the sick person may perchance be a Qutb and a glorious (spiritual) king;
ور نباشد قطب یار ره بود ** شه نباشد فارس اسپه بود2145
And if he be not a Qutb, he may be a friend of the (Súfí) Way; if he be not the king, he may be the cavalier of the host.
پس صله یاران ره لازم شمار ** هر که باشد گر پیاده گر سوار
Deem it, then, incumbent (on you) to attach yourselves to the friends of the Way, whosoever it may be, and whether (he be) footman or rider.
ور عدو باشد همین احسان نکوست ** که به احسان بس عدو گشته است دوست
And if he be a foe (to you), still this kindness is good, for by kindness many a foe hath been made a friend;
ور نگردد دوست کینش کم شود ** ز آن که احسان کینه را مرهم شود
And though he do not become a friend, his enmity is lessened, because kindness becomes the balm for enmity.
بس فواید هست غیر این و لیک ** از درازی خایفم ای یار نیک
There are many profits besides these, but I am afraid of being tedious, good friend.
حاصل این آمد که یار جمع باش ** هم چو بتگر از حجر یاری تراش2150
The gist (of the matter) is this: be the friend of the whole community (of Súfís): like the idol-maker, carve a friend out of the stone,
ز آن که انبوهی و جمع کاروان ** ره زنان را بشکند پشت و سنان
Because the throng and multitude of a caravan will break the backs and spears of the highwaymen.
چون دو چشم دل نداری ای عنود ** که نمیدانی تو هیزم را ز عود
Inasmuch as you have not the heart's two eyes, O contumacious man, so that you cannot distinguish firewood from aloes-wood,
چون که گنجی هست در عالم مرنج ** هیچ ویران را مدان خالی ز گنج
(You may despair of finding the true friend of God; but) since there exists a treasure in the world, do not grieve: deem no ruined place empty of treasure.
قصد هر درویش میکن از گزاف ** چون نشان یابی بجد میکن طواف
Betake yourself to every dervish at random, and when you find the mark (of the true saint), frequent (him) assiduously.
چون تو را آن چشم باطن بین نبود ** گنج میپندار اندر هر وجود2155
As the inward-seeing eye was not (granted) to you, think always (that) the treasure (may be) in everybody.
وحی کردن حق تعالی به موسی علیه السلام که چرا به عیادت من نیامدی
How the high God revealed to Moses, on whom be peace, (the words), “Wherefore didst not thou visit Me in sickness?”
آمد از حق سوی موسی این عتاب ** کای طلوع ماه دیده تو ز جیب
To Moses there came from God this reproach: “O thou who hast seen the rising of the moon from thy bosom,
مشرقت کردم ز نور ایزدی ** من حقم رنجور گشتم نامدی
Thou whom I have made (radiant as) the place of sunrise by (illumining thee with) the Divine Light! I am God, I fell sick, thou camest not.”
گفت سبحانا تو پاکی از زیان ** این چه رمز است این بکن یا رب بیان
Moses said, “O Thou transcendent in Thy glory, Thou art clear of loss (defect). What mystery is this? Explain this, O Lord!”
باز فرمودش که در رنجوریم ** چون نپرسیدی تو از روی کرم
God said unto him again, “Wherefore in My sickness didst not thou kindly ask after Me?”
گفت یا رب نیست نقصانی تو را ** عقل گم شد این سخن را بر گشا2160
He answered, “O Lord, Thou hast no imperfection. (My) understanding is lost: unfold (the meaning of) these words.”
گفت آری بنده خاص گزین ** گشت رنجور او منم نیکو ببین
God said, “Yea; a favourite and chosen slave (of Mine) fell sick. I am he. Consider well!
هست معذوریش معذوری من ** هست رنجوریش رنجوری من
His excusability (infirmity) is My excusability, his sickness is My sickness.”