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890-939

  • عیب او مهر و وفا و مردمی ** عیب او صدق و ذکا و هم دمی‏ 890
  • His faults are affection and loyalty and humanity; his faults are sincerity and keen wittedness and cordial comradeship.
  • کمترین عیبش جوانمردی و داد ** آن جوانمردی که جان را هم بداد
  • His least fault is generosity and bounty—the generosity that even gives up life.”
  • صد هزاران جان خدا کرده پدید ** چه جوانمردی بود کان را ندید
  • God has brought to view myriads of lives (in return for the life given up): what generosity would there be (in him) that saw not those?
  • ور بدیدی کی به جان بخلش بدی ** بهر یک جان کی چنین غمگین شدی‏
  • And if he saw them, how should he grudge his life? How should he become so grieved for the sake of one life?
  • بر لب جو بخل آب آن را بود ** کاو ز جوی آب نابینا بود
  • On the river-bank, water is grudged by him (alone) that is blind to the stream of water.
  • گفت پیغمبر که هر که از یقین ** داند او پاداش خود در یوم دین‏ 895
  • The Prophet said, “Whosoever knows for sure his recompense on the day of Resurrection—
  • که یکی را ده عوض می‏آیدش ** هر زمان جودی دگرگون زایدش‏
  • That his compensation will be ten for one—at every moment a different (act of) munificence will issue from him.”
  • جود جمله از عوضها دیدن است ** پس عوض دیدن ضد ترسیدن است‏
  • All munificence is from seeing compensations; therefore seeing the compensation is opposed to fearing (and shrinking from the act of munificence).
  • بخل نادیدن بود اعواض را ** شاد دارد دید در خواض را
  • Miserliness consists in not seeing compensations: the prospect of pearls keeps the divers glad.
  • پس به عالم هیچ کس نبود بخیل ** ز انکه کس چیزی نبازد بی‏بدیل‏
  • Hence no one in the world is miserly, since no one hazards anything without (seeing) what is to be received in exchange.
  • پس سخا از چشم آمد نه ز دست ** دید دارد کار جز بینا نرست‏ 900
  • Generosity, then, comes from the eye, not from the hand: ’tis seeing that matters; none but the seer is saved.
  • عیب دیگر این که خود بین نیست او ** هست او در هستی خود عیب جو
  • “Another fault (of his is) that he is not self-conceited; he is anxious to find fault with his self-existence.
  • عیب گوی و عیب جوی خود بده ست ** با همه نیکو و با خود بد بده ست‏
  • He has (always) been one who speaks in blame of himself and seeks to blame himself; he has (always) been good (kind) to all and bad (unkind) to himself.”
  • گفت شه جلدی مکن در مدح یار ** مدح خود در ضمن مدح او میار
  • The King said, “Do not show (such) eagerness in praising your friend, do not introduce praise of yourself in the mask of (your) praise of him;
  • ز انکه من در امتحان آرم و را ** شرمساری آیدت در ما ورا
  • Because I will bring him to the test, and shame will befall you in the upshot.”
  • قسم غلام در صدق و وفای یار خود از طهارت ظن خود
  • How the slave, from the purity of his thought, swore to the truth and loyalty of his friend.
  • گفت نه و الله و بالله العظیم ** مالک الملک و به رحمان و رحیم‏ 905
  • He said, “Nay, by Allah, and by the great God, the possessor of kingdom, and by the Merciful and Compassionate One;
  • آن خدایی که فرستاد انبیا ** نه به حاجت بل به فضل و کبریا
  • By the God who sent the prophets, not in (His) need (of them), but in grace and majesty;
  • آن خداوندی که از خاک ذلیل ** آفرید او شهسواران جلیل‏
  • By the Lord who from the lowly earth created (those) glorious princely riders,
  • پاکشان کرد از مزاج خاکیان ** بگذرانید از تک افلاکیان‏
  • (And) purified them from the temperament of earthly beings, and caused them to outrun the celestials;
  • بر گرفت از نار و نور صاف ساخت ** وانگه او بر جمله‏ی انوار تاخت‏
  • (By Him) who took up from the Fire and fashioned into pure Light—and then it outstripped all (the other) lights—
  • آن سنا برقی که بر ارواح تافت ** تا که آدم معرفت ز آن نور یافت‏ 910
  • That splendour of lightning which shone over the spirits, so that Adam gained from that Light (his) knowledge (of God).
  • آن کز آدم رست و دست شیث چید ** پس خلیفه‏ش کرد آدم کان بدید
  • The hand of Seth gathered that which grew from Adam: therefore Adam, when he saw that (Light in him), made him his vicar.
  • نوح از آن گوهر که برخوردار بود ** در هوای بحر جان دربار بود
  • Since Noah had enjoyment of that Jewel, he showered pearls (of Divine wisdom) in the air of the Sea of Soul.
  • جان ابراهیم از آن انوار زفت ** بی‏حذر در شعله‏های نار رفت‏
  • From (possession of) that mighty radiance the spirit of Abraham went fearlessly into the flames of the fire.
  • چون که اسماعیل در جویش فتاد ** پیش دشنه‏ی آب دارش سر نهاد
  • When Ismá‘íl (Ishmael) fell into the stream thereof, he laid his head before his (Abraham's) flashing knife.
  • جان داود از شعاعش گرم شد ** آهن اندر دست بافش نرم شد 915
  • The soul of David was heated by its rays: iron became soft in his hand-loom.
  • چون سلیمان بد وصالش را رضیع ** دیو گشتش بنده فرمان و مطیع‏
  • When Solomon was suckled on (the milk of) union with it, the demon became a thrall to his command and obedient.
  • در قضا یعقوب چون بنهاد سر ** چشم روشن کرد از بوی پسر
  • When Jacob bowed his head (in submission) to the (Divine) destiny, it (the Light) illumined (gladdened) his eye with the scent of his (lost) son.
  • یوسف مه رو چو دید آن آفتاب ** شد چنان بیدار در تعبیر خواب‏
  • When the moon-faced Joseph beheld that Sun, he became so wide-awake (wise) in the interpretation of dreams.
  • چون عصا از دست موسی آب خورد ** ملکت فرعون را یک لقمه کرد
  • When the rod drank water (was imbued with the influence of the Light) from the hand of Moses, it made one mouthful of Pharaoh's empire.
  • نردبانش عیسی مریم چو یافت ** بر فراز گنبد چارم شتافت‏ 920
  • When Jesus, the son of Mary, found its ladder, he sped to the topmost height of the Fourth Dome (of Heaven).
  • چون محمد یافت آن ملک و نعیم ** قرص مه را کرد او در دم دو نیم‏
  • When Mohammed gained that Kingdom and Felicity, he in a moment clave the disk of the moon in two halves.
  • چون ابو بکر آیت توفیق شد ** با چنان شه صاحب و صدیق شد
  • When Abú Bakr became a signal example of (God's) favour, he became the Companion of such a King (as Mohammed) and (received the name) Siddíq.
  • چون عمر شیدای آن معشوق شد ** حق و باطل را چو دل فاروق شد
  • When ‘Umar became distraught with that Beloved, he became a Fárúq (discerner), like the heart, between truth and falsehood.
  • چون که عثمان آن عیان را عین گشت ** نور فایض بود و ذی النورین گشت‏
  • When ‘Uthmán became the fountain of that clear (Essence), he was light overflowing and became Dhu ’l-Núrayn (Lord of the Two Lights).
  • چون ز رویش مرتضی شد در فشان ** گشت او شیر خدا درمرج جان‏ 925
  • When at (the sight of) its countenance Murtazá (‘Alí) began to scatter pearls (of spiritual truth), he became the Lion of God in the pasture of the soul.
  • چون جنید از جند او دید آن مدد ** خود مقاماتش فزون شد از عدد
  • When Junayd received that support (which he received) from its army, his maqámát (stages of progress in the mystical life) became innumerable.
  • بایزید اندر مزیدش راه دید ** نام قطب العارفین از حق شنید
  • Báyazíd saw the way into its superabundance, and heard from God (heard God bestow upon him) the name, “Pole of the Gnostics.”
  • چون که کرخی کرخ او را شد حرص ** شد خلیفه‏ی عشق و ربانی نفس‏
  • When Karkhí became the guard of its city, he became the vicar of (Divine) love and inspired by the Divine breath.
  • پور ادهم مرکب آن سو راند شاد ** گشت او سلطان سلطانان داد
  • The son of Adham joyously rode his steed towards it, and became the supreme sovereign of justice.
  • و آن شقیق از شق آن راه شگرف ** گشت او خورشید رای و تیز طرف‏ 930
  • And that (famous) Shaqíq by cleaving (traversing) that venerable Way became a sun of (clear) judgement and keen-sighted.
  • صد هزاران پادشاهان نهان ** سر فرازانند ز آن سوی جهان‏
  • Hundreds of thousands of hidden (spiritual) kings are holding their heads high (in the region) beyond this world;
  • نامشان از رشک حق پنهان بماند ** هر گدایی نامشان را بر نخواند
  • Because of God's jealousy their names remained hidden: every beggar did not pronounce their names.
  • حق آن نور و حق نورانیان ** کاندر آن بحرند همچون ماهیان‏
  • By the truth of that Light and by the truth of those illumined ones who are as fishes in that Sea—
  • بحر جان و جان بحر ار گویمش ** نیست لایق نام نو می‏جویمش‏
  • ’Tis not fitting if I call it the Sea of the Soul and the Soul of the Sea: I am seeking a new name for it;—
  • حق آن آنی که این و آن از اوست ** مغزها نسبت بدو باشد چو پوست‏ 935
  • By the truth of that That from which this and that are (derived), and in relation to which (all) kernels are (as) rinds,
  • که صفات خواجه‏تاش و یار من ** هست صد چندان که این گفتار من‏
  • (I swear) that the (good) qualities of my fellow-servant and friend exceed my description (of them) a hundredfold.
  • آن چه می‏دانم ز وصف آن ندیم ** باورت ناید چه گویم ای کریم‏
  • That which I know of the (spiritual) endowments of that comrade (of mine) would not be believed by thee: what shall I say, O noble (king)?”
  • شاه گفت اکنون از آن خود بگو ** چند گویی آن این و آن او
  • The King said, “Now speak of your own (case); how long will you speak of what concerns this or that one?
  • تو چه داری و چه حاصل کرده‏ای ** از تگ دریا چه در آورده‏ای‏
  • What do you possess and what have you gained? What pearls have you fetched from the bottom of the Sea?