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2538-2587

  • نقش یوسف کرد و حور خوش سرشت ** نقش عفریتان و ابلیسان زشت‏
  • He painted Joseph and fair-formed houris, he painted ugly afreets and devils.

  • هر دو گونه نقش استادی اوست ** زشتی او نیست آن رادی اوست‏
  • Both kinds of pictures are (evidence of) his mastery: those (ugly ones) are not (evidence of) his ugliness; they are (evidence of) his bounty.

  • زشت را در غایت زشتی کند ** جمله زشتیها به گردش بر تند 2540
  • He makes the ugly of extreme ugliness––it is invested with all (possible) uglinesses––

  • تا کمال دانشش پیدا شود ** منکر استادیش رسوا شود
  • In order that the perfection of his skill may be displayed, (and that) the denier of his mastery may be put to shame.

  • ور نداند زشت کردن ناقص است ** زین سبب خلاق گبر و مخلص است‏
  • And if he cannot make the ugly, he is deficient (in skill) hence He (God) is the Creator of (both) the infidel and the sincere (faithful).

  • پس از این رو کفر و ایمان شاهدند ** بر خداوندیش و هر دو ساجدند
  • From this point of view, then, (both) infidelity and faith are bearing witness to His Lordliness, and both are bowing down in worship.

  • لیک مومن دان که طوعا ساجد است ** ز انکه جویای رضا و قاصد است‏
  • But know that the faithful (believer) bows down willingly, because he is seeking (God’s) pleasure and aiming (at that).

  • هست کرها گبر هم یزدان پرست ** لیک قصد او مرادی دیگر است‏ 2545
  • The infidel too is a worshipper of God, (though) unwillingly; but his aim is (directed towards) another object of desire.

  • قلعه‌ای سلطان عمارت میکند ** لیک دعوی امارت میکند
  • (It is true that) he keeps the King’s fortress in good repair; but he is claiming to be in command.

  • گشته یاغی تا که ملک او بود ** عاقبت خود قلعه سلطانی شود
  • He has become a rebel, to the intent that it may be his domain; (but) verily, in the end the fortress comes to be the King’s.

  • مومن آن قلعه برای پادشاه ** می‏کند معمور نه از بهر جاه‏
  • The faithful believer keeps that fortress in good repair for the sake of the King, not for place (and power).

  • زشت گوید ای شه زشت آفرین ** قادری بر خوب و بر زشت مهین‏
  • The ugly one (the infidel) says, “O King who createst the ugly, Thou art able for (able to create) the beautiful as well as the despicable (and) ugly.”

  • خوب گوید ای شه حسن و بها ** پاک گردانیدیم از عیبها 2550
  • The beautiful one (the faithful believer) says, “O King of beauty and comeliness, Thou hast made me free from defects.”

  • وصیت کردن پیغامبر صلی الله علیه و آله مر آن بیمار را و دعا آموزانیدنش‏
  • How the Prophet, God bless and save him, gave injunctions to the sick man and taught him to pray.

  • گفت پیغمبر مر آن بیمار را ** این بگو کای سهل کن دشوار را
  • The Prophet said to the sick man: “Say thus:––‘O Thou that makest easy that which is hard,

  • آتنا فی دار دنیانا حسن ** آتنا فی دار عقبانا حسن‏
  • Give good unto us in our present abode, and give good unto us in our future abode!

  • راه را بر ما چو بستان کن لطیف ** منزل ما خود تو باشی ای شریف‏
  • Make the way agreeable to us as a garden: Thou indeed, O Glorious One, art our goal.’”

  • مومنان در حشر گویند ای ملک ** نی که دوزخ بود راه مشترک‏
  • At the Gathering (for Judgement) the true believers will say, “O angel, is it not (the case) that Hell is the common road,

  • مومن و کافر بر او یابد گذار ** ما ندیدیم اندر این ره دود و نار 2555
  • 2555(And that) true believer and infidel (alike) pass by it? We saw no smoke or fire in this road (which we have traversed).

  • نک بهشت و بارگاه ایمنی ** پس کجا بود آن گذرگاه دنی‏
  • Lo, here is Paradise and the Court of safety: where, then, was that vile place of passage? ”

  • پس ملک گوید که آن روضه‏ی خضر ** که فلان جا دیده‏اید اندر گذر
  • Then the angel will say, “The garden of greenery which ye saw in a certain spot as ye passed––

  • دوزخ آن بود و سیاستگاه سخت ** بر شما شد باغ و بستان و درخت‏
  • That was Hell and the terrible place of chastisement, (but) unto you it became gardens and pleasaunces and trees.

  • چون شما این نفس دوزخ خوی را ** آتشی گبر فتنه جوی را
  • Inasmuch as with this soul of hellish nature, (this) miscreant fiery one that seeks (to lead you into) temptation,

  • جهدها کردید و او شد پر صفا ** نار را کشتید از بهر خدا 2560
  • Ye have striven (oft), and it hath become full of purity, and ye have quenched the fire (thereof) for God’s sake;

  • آتش شهوت که شعله می‏زدی ** سبزه‏ی تقوی شد و نور هدی‏
  • (Inasmuch as) the fire of lust, which was flaming, hath become the verdure of piety and the light of guidance (unto the true faith);

  • آتش خشم از شما هم حلم شد ** ظلمت جهل از شما هم علم شد
  • (Inasmuch as) at once the fire of anger in you hath turned to forbearance, and the darkness of ignorance in you hath turned to knowledge;

  • آتش حرص از شما ایثار شد ** و آن حسد چون خار بد گلزار شد
  • (Inasmuch as) the fire of greed in you hath turned to unselfishness, and that envy (which) was like thorns hath turned to roses;

  • چون شما این جمله آتشهای خویش ** بهر حق کشتید جمله پیش پیش‏
  • Inasmuch as ye formerly extinguished all these fires of your own for God’s sake;

  • نفس ناری را چو باغی ساختید ** اندر او تخم وفا انداختید 2565
  • And made the fiery soul like an orchard and cast in it the seed of fealty,

  • بلبلان ذکر و تسبیح اندر او ** خوش سرایان در چمن بر طرف جو
  • (Whilst) therein the nightingales of commemoration and glorification of God (were) singing sweetly in the garden by the river-side;

  • داعی حق را اجابت کرده‏اید ** در جحیم نفس آب آورده‏اید
  • (Inasmuch as) ye have answered the call of God and have brought water into the blazing hell of your soul––

  • دوزخ ما نیز در حق شما ** سبزه گشت و گلشن و برگ و نوا
  • Our Hell also in regard to you hath become greenery and roses and plenty and riches.”

  • چیست احسان را مکافات ای پسر ** لطف و احسان و ثواب معتبر
  • What is the requital for well-doing, O son? Kindness and well-doing and valued recompense.

  • نی شما گفتید ما قربانی‏ایم ** پیش اوصاف بقا ما فانی‏ایم‏ 2570
  • “Did not ye say, ‘We are devoted (to God) - we are passing away before the attributes of Everlastingness?

  • ما اگر قلاش و گر دیوانه‏ایم ** مست آن ساقی و آن پیمانه‏ایم‏
  • We, whether we be cunning (sane) or mad, are intoxicated with that Cupbearer and that cup.

  • بر خط و فرمان او سر می‏نهیم ** جان شیرین را گروگان می‏دهیم‏
  • We lay our heads (submissively) upon His writ and mandate; we give our sweet lives in pawn (to Him).

  • تا خیال دوست در اسرار ماست ** چاکری و جان سپاری کار ماست‏
  • So long as the thought of the Friend is in our inmost hearts, (all) our work is to serve (Him) and yield up our lives.’”

  • هر کجا شمع بلا افروختند ** صد هزاران جان عاشق سوختند
  • Wheresoever the candle of tribulation hath been lighted, hundreds of thousands of loving souls are burnt.

  • عاشقانی کز درون خانه‏اند ** شمع روی یار را پروانه‏اند 2575
  • Those lovers that are within the house (and nigh unto Him) are (as) moths to the candle of the face of the Friend.

  • ای دل آن جا رو که با تو روشن‏اند ** وز بلاها مر ترا چون جوشن‏اند
  • O heart, go where they are bright toward thee and are as a coat of mail to thee against afflictions,

  • ز آن میان جان ترا جا می‏کنند ** تا ترا پر باده چون جامی کنند
  • And give thee a place within their souls, that they may fill thee with wine, like a cup.

  • در میان جان ایشان خانه گیر ** در فلک خانه کن ای بدر منیر
  • Take thy abode within their souls: O radiant full-moon, make thy home in the sky!

  • چون عطارد دفتر دل واکنند ** تا که بر تو سرها پیدا کنند
  • Like Mercury, they will open the book of the heart, that they may reveal mysteries unto thee.

  • پیش خویشان باش چون آواره‏ای ** بر مه کامل زن ار مه پاره‏ای‏ 2580
  • Stay beside thy kinsfolk––how art thou roaming abroad? Cleave to the perfect Moon if thou art a piece of the moon.

  • جزو را از کل خود پرهیز چیست ** با مخالف این همه آمیز چیست‏
  • What is the (cause of the) part’s keeping aloof from its whole? What is (the cause of) all this mixture with (that which is) diverse?

  • جنس را بین نوع گشته در روش ** غیبها بین گشته عین از پرتوش‏
  • Behold how the genus hath become species in the process (of differentiation): behold how the unseen things have become visible in (their) escape (from occultation).

  • تا چون زن عشوه خری ای بی‏خرد ** از دروغ و عشوه کی یابی مدد
  • So long as thou wouldst fain be wheedled like a woman, O man without wisdom, (thou wilt remain imperfect): how wilt thou be helped by lies and wheedling?

  • چاپلوس و لفظ شیرین و فریب ** می‏ستانی می‏نهی چون زر به جیب‏
  • Thou art taking flattery and sweet words and cajolement and putting them, like a woman, in thy bosom.

  • مر ترا دشنام و سیلی شهان ** بهتر آید از ثنای گمرهان‏ 2585
  • For thee the revilings and blows of the (spiritual) kings would be better than the praise of the unrighteous.

  • صفع شاهان خور مخور شهد خسان ** تا کسی گردی ز اقبال کسان‏
  • Swallow the slaps of the (spiritual) kings, do not swallow the honey of the rabble, to the end that through the fortune of (those) personages thou mayst (thyself) become a personage;

  • ز آنک از ایشان خلعت و دولت رسد ** در پناه روح جان گردد جسد
  • Because from them come felicity and robes of honour and felicity: under the shelter of the spirit, body becomes soul.