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2
3335-3384

  • ماهیان سوزنگر دلقش شوند ** سوزنان را رشته‏ها تابع بوند 3335
  • The fish make needles for his (the saint's) mantle: (they follow him as) threads follow needles.

  • بقیه‏ی قصه‏ی ابراهیم ادهم بر لب آن دریا
  • The rest of the story of Ibráhím son of Adham—may God sanctify his spirit!—on the sea-shore.

  • چون نفاذ امر شیخ آن میر دید ** ز آمد ماهی شدش و جدی پدید
  • When that Amír saw the Shaykh’s command take effect in the coming of the fish, he fell into an ecstasy.

  • گفت اه ماهی ز پیران آگه است ** شه تنی را کاو لعین درگه است‏
  • He said, “Ah, the fish know the Pírs. Fie on a person who is an outcast of the (holy) Court!

  • ماهیان از پیر آگه ما بعید ** ما شقی زین دولت و ایشان سعید
  • The fish have knowledge of the Pír, and we afar (from him)! We (are) damned to lack this fortune, and they blest (with enjoyment of it)!”

  • سجده کرد و رفت گریان و خراب ** گشت دیوانه ز عشق فتح باب‏
  • He bowed low, and departed weeping and desolate: he became mad for love of the opening of the door (to union with God).

  • پس تو ای ناشسته رو در چیستی ** در نزاع و در حسد با کیستی‏ 3340
  • Then, O you with unwashed face, what are you about? Whom are you combating and envying?

  • با دم شیری تو بازی می‏کنی ** بر ملایک ترک تازی می‏کنی‏
  • You are playing with a lion’s tail: you are making a foray against the angels.

  • بد چه می‏گویی تو خیر محض را ** هین ترفع کم شمر آن خفض را
  • Why are you speaking evil of pure good? Beware, deem not that lowness (vilifying the saints) to be eminence!

  • بد چه باشد مس محتاج مهان ** شیخ که بود کیمیای بی‏کران‏
  • What is evil? The needy, despicable copper. Who is the Shaykh? The infinite elixir.

  • مس اگر از کیمیا قابل نبد ** کیمیا از مس هرگز مس نشد
  • If the copper was incapable (of being transmuted) by the elixir, (yet) the elixir was never turned into copper by the copper.

  • بد چه باشد سرکشی آتش عمل ** شیخ که بود عین دریای ازل‏ 3345
  • What is evil? A rebel that works like fire. Who is the Shaykh? The very Seal of Eternity.

  • دایم آتش را بترسانند از آب ** آب کی ترسید هرگز ز التهاب‏
  • Fire is always terrified by water. When was water ever afraid of being set aflame?

  • در رخ مه عیب بینی می‏کنی ** در بهشتی خارچینی می‏کنی‏
  • You are observing defects on the face of the moon: you are picking thorns in a Paradise.

  • گر بهشت اندر روی تو خار جو ** هیچ خار آن جا نیابی غیر تو
  • Picker of thorns, if you go into Paradise, you will find there no thorn but yourself.

  • می‏بپوشی آفتابی در گلی ** رخنه می‏جویی ز بدر کاملی‏
  • You are covering a sun with a sod: you are seeking flaws in a perfect full-moon.

  • آفتابی که بتابد در جهان ** بهر خفاشی کجا گردد نهان‏ 3350
  • A sun which shines throughout the world––how shall it be hidden for the sake of a bat?

  • عیبها از رد پیران عیب شد ** غیبها از رشک ایشان غیب شد
  • Sins are made sinful by the disapproval of Pírs; mysteries are made mysterious by their jealousy.

  • باری از دوری ز خدمت یار باش ** در ندامت چابک و بر کار باش‏
  • If you are far (aloof in spirit from the saints), at any rate be joined (with them) through (paying) respect (to them): be alert and active in (showing) penitence,

  • تا از آن راهت نسیمی می‏رسد ** آب رحمت را چه بندی از حسد
  • (In the hope) that a breeze may be coming to you from that way (quarter). Why do you shut off the water of mercy by (your) enviousness?

  • گر چه دوری دور می‏جنبان تو دم ** حیث ما کنتم فولوا وجهکم‏
  • Though you are far aloof, at (that) distance wag your tail (ingratiate yourself with them): wherever ye be, turn your faces (thither).

  • چون خری در گل فتد از گام تیز ** دم‏به‏دم جنبد برای عزم خیز 3355
  • When an ass falls in mire through (going at) a rapid pace, he moves incessantly for the purpose of rising.

  • جای را هموار نکند بهر باش ** داند او که نیست آن جای معاش‏
  • He does not make the place smooth (and comfortable) to stay in: he knows that it is not the place where he should live.

  • حس تو از حس خر کمتر بده ست ** که دل تو زین وحلها بر نجست‏
  • Your sense has been less than the sense of the ass, for your heart has not recoiled from these clods of mud.

  • در وحل تاویل رخصت می‏کنی ** چون نمی‏خواهی کز آن دل بر کنی‏
  • You interpret (some canonical text) as an indulgence (authorising you to stay) in the mud, since you are not willing to tear your heart from it.

  • کاین روا باشد مرا من مضطرم ** حق نگیرد عاجزی را از کرم‏
  • (You say), “This is allowable for me: I am under compulsion. God in His kindness will not chastise a helpless one (like me).”

  • خود گرفته ستت تو چون کفتار کور ** این گرفتن را نبینی از غرور 3360
  • Indeed He has (already) chastised you, (but) like the blind hyena from self-deception you do not see the chastisement.

  • می‏گوند این جایگه کفتار نیست ** از برون جویید کاندر غار نیست‏
  • They (the hunters) are saying, "The hyena is not in this place; look for him outside, for he is not in the cave."

  • این همی‏گویند و بندش می‏نهند ** او همی‏گوید ز من بی‏آگهند
  • If the enemy had known of me, how should he have exclaimed, "Where is that hyena'?"

  • گر ز من آگاه بودی این عدو ** کی ندا کردی که آن کفتار کو

  • دعوی‏کردن آن شخص که خدای تعالی مرا نمی‏گیرد به گناه و جواب گفتن شعیب علیه السلام مر او را
  • The statement of a certain individual that God most High would not punish him for sin, and Shu‘ayb’s answer to him.

  • آن یکی می‏گفت در عهد شعیب ** که خدا از من بسی دیده ست عیب‏
  • In the time of Shu‘ayb a certain man was saying, “God hath seen many a fault from me.

  • چند دید از من گناه و جرمها ** و ز کرم یزدان نمی‏گیرد مرا 3365
  • How many sins and trespasses hath He seen me commit! And (still), God in His kindness does not punish me.”

  • حق تعالی گفت در گوش شعیب ** در جواب او فصیح از راه غیب‏
  • In answer to him God most High by the mysterious way spoke clearly into the ear of Shu‘ayb,

  • که بگفتی چند کردم من گناه ** و ز کرم نگرفت در جرمم اله‏
  • Saying, “(Tell him), Thou hast said, ‘How many sins have I committed! And (still) God in His kindness hath not punished me for my trespasses.’

  • عکس می‏گویی و مقلوب ای سفیه ** ای رها کرده ره و بگرفته تیه‏
  • Thou art saying the opposite and reverse (of the truth), O fool, O thou that hast abandoned the road and taken to the wilderness!

  • چند چندت گیرم و تو بی‏خبر ** در سلاسل مانده‏ای پا تا به سر
  • How oft, how oft do I chastise thee, and thou unaware! Thou art lying (bound) in chains from head to foot.

  • زنگ تو بر تویت ای دیگ سیاه ** کرد سیمای درونت را تباه‏ 3370
  • Thy rust, coat on coat, O black pot, hath marred the visage of thy heart.

  • بر دلت زنگار بر زنگارها ** جمع شد تا کور شد ز اسرارها
  • Layers of rust have collected upon thy heart, so that it hath become blind to (the spiritual) mysteries.”

  • گر زند آن دود بر دیگ نوی ** آن اثر بنماید ار باشد جوی‏
  • If that smoke should beat upon a new pot, the traces of it would show, though it were (only as much as) a barley-corn,

  • ز انکه هر چیزی به ضد پیدا شود ** بر سپیدی آن سیه رسوا شود
  • Because everything is made manifest by (its) contrary: upon a white object the black becomes conspicuous;

  • چون سیه شد دیگ پس تاثیر دود ** بعد از این بروی که بیند زود زود
  • (But) when the pot has been blackened, then after this who will at once perceive the effect of the smoke upon it?

  • مرد آهنگر که او زنگی بود ** دود را با روش هم رنگی بود 3375
  • The ironsmith who is an Ethiopian—the smoke is of the same colour as his face;

  • مرد رومی کاو کند آهنگری ** رویش ابلق گردد از دود آوری‏
  • The Greek who does the work of an ironsmith—his face, from gathering smoke, becomes piebald (spotted with black).

  • پس بداند زود تاثیر گناه ** تا بنالد زود گوید ای اله‏
  • Therefore he will quickly recognise the effect of sin, so that he will soon lament (and) say, “O God!”

  • چون کند اصرار و بد پیشه کند ** خاک اندر چشم اندیشه کند
  • (But) when he persists (in sin) and makes a practice of evil, and puts dust in the eye of meditation,

  • توبه نندیشد دگر شیرین شود ** بر دلش آن جرم تا بی‏دین شود
  • He thinks of penitence no more: that sin becomes so sweet to his heart that (in the end) he comes to be without the Faith (he turns infidel).

  • آن پشیمانی و یا رب رفت از او ** شست بر آیینه زنگ پنج تو 3380
  • That repenting and (crying) “O Lord!” are gone from him: fivefold rust has settled on the mirror (of his heart).

  • آهنش را زنگها خوردن گرفت ** گوهرش را زنگ کم کردن گرفت‏
  • The coats of rust have began to eat his iron (mirror): the rust has begun to lessen its sheen.

  • چون نویسی کاغذ اسپید بر ** آن نبشته خوانده آید در نظر
  • When you write upon white paper, that writing may be read at sight.

  • چون نویسی بر سر بنوشته خط ** فهم ناید خواندنش گردد غلط
  • When you write script over that which has been (already) written, it is not understood: the reading of it will be erroneous;

  • کان سیاهی بر سیاهی اوفتاد ** هر دو خط شد کور و معنیی نداد
  • For that (second) blackness has fallen (been made) upon blackness; (hence) both scripts have become obscure and have given no meaning.