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3374-3423

  • 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.

  • ور سوم باره نویسی بر سرش ** پس سیه کردی چو جان کافرش‏ 3385
  • And if you write a third time on the top of it, then you make it black as a soul full of wickedness.

  • پس چه چاره جز پناه چاره‏گر ** ناامیدی مس و اکسیرش نظر
  • What help is there, then, but (to take) refuge with (God) the Helper? Despair is copper, and the elixir for it is (God's) regard.

  • ناامیدیها به پیش او نهید ** تا ز درد بی‏دوا بیرون جهید
  • Lay your despairs before Him, that ye may escape from irremediable pain.

  • چون شعیب این نکته‏ها با او بگفت ** ز آن دم جان در دل او گل شکفت‏
  • When Shu‘ayb had told him these deep sayings, at that breath of the spirit roses blossomed in his heart.

  • جان او بشنید وحی آسمان ** گفت اگر بگرفت ما را کو نشان‏
  • His soul hearkened to the inspiration from Heaven; he said, (however), “If He hath punished me, where is the sign?”

  • گفت یا رب دفع من می‏گوید او ** آن گرفتن را نشان می‏جوید او 3390
  • He (Shu‘ayb) cried, “O Lord, he rebuts me, he seeks the sign of that punishment.”

  • گفت ستارم نگویم رازهاش ** جز یکی رمز از برای ابتلاش‏
  • He (God) said, “I am the Coverer (of sins): I will not tell his secrets, (I will give) but one indication for the sake of trying him.

  • یک نشان آن که می‏گیرم و را ** آن که طاعت دارد از صوم و دعا
  • One sign of My punishing him is this, that he has (to his credit) pious acts of fasting and orison

  • و ز نماز و از زکات و غیر آن ** لیک یک ذره ندارد ذوق جان‏
  • And ritual prayer and almsgiving et cetera, but he has not one atom of spiritual savour.

  • می‏کند طاعات و افعال سنی ** لیک یک ذره ندارد چاشنی‏
  • He performs high acts and deeds of devotion, but he has not one atom of (spiritual) relish.

  • طاعتش نغز است و معنی نغز نی ** جوزها بسیار و در وی مغز نی‏ 3395
  • His devotions are good (in form), but the spirit is not good: the walnuts are many, but there is no kernel therein.”

  • ذوق باید تا دهد طاعات بر ** مغز باید تا دهد دانه شجر
  • Spiritual savour is required, in order that devotions may yield fruit: a kernel is required, in order that the berry may produce a tree.

  • دانه‏ی بی‏مغز کی گردد نهال ** صورت بی‏جان نباشد جز خیال‏
  • How shall a berry without kernel become a sapling? The soulless form is naught but phantasy.

  • بقیه‏ی قصه‏ی طعنه زدن آن مرد بیگانه در شیخ‏
  • Remainder of the story of the stranger’s reviling the Shaykh.

  • آن خبیث از شیخ می‏لایید ژاژ ** کژنگر باشد همیشه عقل کاژ
  • That malign wretch was gabbling silly nonsense about the Shaykh: the perverted intellect is always squinting (envious).

  • که منش دیدم میان مجلسی ** او ز تقوی عاری است و مفلسی‏
  • (He said), “I saw him amidst a company (of revellers): he is one denuded and destitute of piety.

  • ور که باور نیستت خیز امشبان ** تا ببینی فسق شیخت را عیان‏ 3400
  • And if you do not believe it, arise (and go) to-night, that you may see plainly your Shaykh’s depravity.”

  • شب ببردش بر سر یک روزنی ** گفت بنگر فسق و عشرت کردنی‏
  • At night he took him to a window and said, “Behold a (fine) debauch and merry-making!

  • بنگر آن سالوس روز و فسق شب ** روز همچون مصطفی شب بو لهب‏
  • Behold such hypocrisy by day and profligacy by night!––in the daytime (he is) like Mustafá (Mohammed), at night (like) Bú Lahab.

  • روز عبد الله او را گشته نام ** شب نعوذ بالله و در دست جام‏
  • By day his name has become ‘Abdullah (the servant of God); by night––God save us! And (see), the wine-cup in his hand!”

  • دید شیشه در کف آن پیر پر ** گفت شیخا مر ترا هم هست غر
  • He (the disciple) saw a full glass in the Shaykh’s hand. “O Shaykh,” said he, “is there a tumour even in thee?

  • تو نمی‏گفتی که در جام شراب ** دیو می‏میزد شتابان ناشتاب‏ 3405
  • Nonne dicebas?— ‘In vini poculo mingit Diabolus festinans lente’.” [Did you not say, ‘The Devil pees into the wine cup quickly (but) without hurry?’]

  • گفت جامم را چنان پر کرده‏اند ** کاندر او اندر نگنجد یک سپند
  • He (the Shaykh) replied, “They have made my cup so full that there is not room in it for a single rue-seed.

  • بنگر اینجا هیچ گنجد ذره‏ای ** این سخن را کژ شنیده غره‏ای‏
  • Look, is there any room here for a single mote? A deluded man has wrongly apprehended this matter.”

  • جام ظاهر خمر ظاهر نیست این ** دور دار این را ز شیخ غیب بین‏
  • This is not the apparent cup (or) the apparent wine: deem this (allegation) far from (far below the dignity of) the Shaykh who sees the Unseen.

  • جام می هستی شیخ است ای فلیو ** کاندر او اندر نگنجد بول دیو
  • The wine-cup, O fool, is the being of the Shaykh, in qua (essentia) urina Diaboli non continetur.” [The wine cup, O fool, is the being of the Shaykh, in which the Devil’s urine is not contained.]

  • پر و مالامال از نور حق است ** جام تن بشکست نور مطلق است‏ 3410
  • He is full and brimming with the Light of God: he has shattered the bodily cup, he is the Absolute Light.

  • نور خورشید ار بیفتد بر حدث ** او همان نور است نپذیرد خبث‏
  • If sunlight fall upon filth, it is the same light (still): it suffers no defilement.

  • شیخ گفت این خود نه جام است و نه می ** هین به زیر آن منکرا بنگر به وی‏
  • The Shaykh said, “Indeed this is not a cup, nor (is this) wine. Hey, unbeliever, come down and look at it!”

  • آمد و دید انگبین خاص بود ** کور شد آن دشمن کور و کبود
  • He came, and saw it was fine honey. That miserable enemy (of God) became blind (with shame and confusion).

  • گفت پیر آن دم مرید خویش را ** رو برای من بجو می ای کیا
  • Thereupon the Pír said to his disciple, “Go, seek wine for me, O noble sir;

  • که مرا رنجی است مضطر گشته‏ام ** من ز رنج از مخمصه بگذشته‏ام‏ 3415
  • For I have a pain; I am reduced to necessity: because of the pain, I have passed beyond starvation.

  • در ضرورت هست هر مردار پاک ** بر سر منکر ز لعنت باد خاک‏
  • In sore need any carcase is clean (lawful to eat)––may curses fall like dust on the head of him that denies it!”

  • گرد خمخانه بر آمد آن مرید ** بهر شیخ از هر خمی او می‏چشید
  • The disciple went round the wine-cellar, tasting of every jar on the Shaykh’s behalf.

  • در همه خمخانه‏ها او می ندید ** گشته بد پر از عسل خم نبید
  • In all the wine-cellars (that he visited) he found no wine the jars of wine had become full of honey.

  • گفت ای رندان چه حال است این چه کار ** هیچ خمی در نمی‏بینم عقار
  • He said, “O topers, what state of things is this? What is the matter? I find no wine in any jar.”

  • جمله رندان نزد آن شیخ آمدند ** چشم گریان دست بر سر می‏زدند 3420
  • All the topers came to that Shaykh, weeping and beating their heads with their hands.

  • در خرابات آمدی شیخ اجل ** جمله می‏ها از قدومت شد عسل‏
  • (They said), “Thou camest into the tavern, O most exalted Shaykh, and in consequence of thy coming-all the wines have turned to honey.

  • کرده ای مبدل تو می را از حدث ** جان ما را هم بدل کن از خبث‏
  • Thou hast changed the wine (and purified it) from filth change our souls also (and purify them) from defilement!”

  • گر شود عالم پر از خون مال مال ** کی خورد بنده‏ی خدا الا حلال‏
  • If the (whole) world be filled to the brim with blood, how should the servant of God drink aught but what is hallowed?

  • گفتن عایشه مصطفی را علیه السلام که تو بی‏مصلا به هر جا نماز می‏کنی چون است‏
  • How ‘Á’isha—may God be well-pleased with her!—said to Mustafá (Mohammed), on whom be peace, “Thou performest the prayer anywhere, without a prayer-carpet. How is that?”