باز هر یک مرد شد شکل درخت ** چشمم از سبزی ایشان نیکبخت
Then each man assumed the shape of a tree: my eye was happy in their greenery.
زانبهی برگ پیدا نیست شاخ ** برگ هم گم گشته از میوه‌ی فراخ
On account of the denseness of the leaves no boughs were visible; the leaves too had become scant (had almost vanished) on account of the plenteous fruit.
هر درختی شاخ بر سدره زده ** سدره چه بود از خلا بیرون شده2005
Every tree had thrown its boughs above the Sidra: what of the Sidra? They had reached beyond the Void.
بیخ هر یک رفته در قعر زمین ** زیرتر از گاو و ماهی بد یقین
The root of each (tree) had gone (down) into the bottom of the earth: assuredly it was lower than the Ox and the Fish.
بیخشان از شاخ خندان‌روی‌تر ** عقل از آن اشکالشان زیر و زبر
Their roots were more smiling of face than the boughs: the intellect (was turned) upside down (confused and bewildered) by their shapes.
میوه‌ای که بر شکافیدی ز زور ** همچو آب از میوه جستی برق نور
From the fruit that was bursting forcibly flashes of light would spurt forth, like juice.
مخفی بودن آن درختان ازچشم خلق
How those trees were invisible to the people.
این عجب‌تر که بریشان می‌گذشت ** صد هزاران خلق از صحرا و دشت
More wondrous (than all else) was this, that hundreds of thousands of people were passing through the desert and plain beside them,
ز آرزوی سایه جان می‌باختند ** از گلیمی سایه‌بان می‌ساختند2010
Hazarding their lives (ready to sacrifice everything) in desire for shade, and making a parasol out of a woollen garment,
سایه‌ی آن را نمی‌دیدند هیچ ** صد تفو بر دیده‌های پیچ پیچ
And not seeing the shade of those (trees) at all. A hundred spittings on (such) distorted eyes!
ختم کرده قهر حق بر دیده‌ها ** که نبیند ماه را بیند سها
The wrath of God had sealed their eyes, so that he (such a one) should not see the moon, (but) should see (only) Suhá.
ذره‌ای را بیند و خورشید نه ** لیک از لطف و کرم نومید نه
He sees a mote, (but) not the sun; yet he is not despairing of the grace and loving kindness of God.
کاروانها بی نوا وین میوه‌ها ** پخته می‌ریزد چه سحرست ای خدا
The caravans are without food, and (yet) these fruits are dropping ripe (beside them): O God, what magic is this?
سیب پوسیده همی‌چیدند خلق ** درهم افتاده بیغما خشک‌حلق2015
With parched throats the people, having fallen pell-mell to plunder, were gathering the rotten apples,
گفته هر برگ و شکوفه آن غصون ** دم بدم یا لیت قوم یعلمون
(While) every leaf and bud of those boughs said continually, ‘Oh, would that my people knew!’
بانگ می‌آمد ز سوی هر درخت ** سوی ما آیید خلق شوربخت
From the direction of every tree was coming the cry, ‘Come towards us, O ye folk of evil fortune,’
بانگ می‌آمد ز غیرت بر شجر ** چشمشان بستیم کلا لا وزر
(While) from (the Divine) jealousy there was coming to the trees the cry, ‘We have bandaged their eyes;nay, there is no refuge.’
گر کسی می‌گفتشان کین سو روید ** تا ازین اشجار مستسعد شوید
If any one had said to them ‘Go in this direction, that ye may be made happy by these trees,’
جمله می‌گفتند کین مسکین مست ** از قضاء الله دیوانه شدست2020
They all would have said, ‘By Divine destiny this poor intoxicated wretch has become mad:
مغز این مسکین ز سودای دراز ** وز ریاضت گشت فاسد چون پیاز
Through long melancholy and through austerities the brain of this poor wretch has turned putrid, like an onion.’
او عجب می‌ماند یا رب حال چیست ** خلق را این پرده و اضلال چیست
He would have remained in astonishment, saying, ‘O Lord, what is the matter? What is this veil (blindness) and misguidance that is upon the people?’
خلق گوناگون با صد رای و عقل ** یک قدم آن سو نمی‌آرند نقل
The people of every sort, (though endowed) with manifold discernment and understanding, do not move a foot in that direction.
عاقلان و زیرکانشان ز اتفاق ** گشته منکر زین چنین باغی و عاق
By one consent the intelligent and acute amongst them have become incredulous of such a garden as this and undutiful.
یا منم دیوانه و خیره شده ** دیو چیزی مرا مرا بر سر زده2025
Or have I become mad and crazy? Has the Devil cast something (of delusion) upon my head?
چشم می‌مالم بهر لحظه که من ** خواب می‌بینم خیال اندر زمن
At every moment I rub my eyes, (considering) whether I am dreaming and beholding a phantom in (the world of) time.
خواب چه بود بر درختان می‌روم ** میوه‌هاشان می‌خورم چون نگروم
How can it be a dream? I go up the trees, I eat their fruit: how should I not believe?
باز چون من بنگرم در منکران ** که همی‌گیرند زین بستان کران
(But) again, when I look at the incredulous ones who turn aside from this orchard,
با کمال احتیاج و افتقار ** ز آرزوی نیم غوره جانسپار
Devoting their lives with the utmost indigence and penury because of their desire for half an unripe grape;
ز اشتیاق و حرص یک برگ درخت ** می‌زنند این بی‌نوایان آه سخت2030
(When I see) these destitute folk uttering grievous lamentation in their longing and greed for a single leaf,
در هزیمت زین درخت و زین ثمار ** این خلایق صد هزار اندر هزار
(And when I see) these hundred thousands on thousands of people fleeing from this tree and these fruits—
باز می‌گویم عجب من بی‌خودم ** دست در شاخ خیالی در زدم
Once more I say, ‘Marvellous! Am I beside myself? Have I laid hold of a bough of phantasy?’”
حتی اذا ما استیاس الرسل بگو ** تا بظنوا انهم قد کذبوا
Repeat (the text)until when the Messengers (of God) despaired down to (the words) they thought they had been belied (kudhibú).
این قرائت خوان که تخفیف کذب ** این بود که خویش بیند محتجب
Recite (the verse) with this reading (kudhibú), for the omission of the tashdíd in kudhibú signifies that he (the Messenger) deems himself debarred (from receiving the promised aid from God).
در گمان افتاد جان انبیا ** ز اتفاق منکری اشقیا2035
The souls of the prophets fell into misgiving through the concurrence of disbelief (on the part) of the wicked;
جائهم بعد التشکک نصرنا ** ترکشان گو بر درخت جان بر آ
(But) Our aid came to them after (their) doubting. Take leave of them (the misguided people) and climb the tree of the spirit.
می‌خور و می‌ده بدان کش روزیست ** هر دم و هر لحظه سحرآموزیست
Eat (of the fruit of this tree) and give it to every one that hath an allotted portion (thereof): at each moment and each instant there are lessons in (spiritual) magic (for him).
خلق‌گویان ای عجب این بانگ چیست ** چونک صحرا از درخت و بر تهیست
“The people are saying, ‘Oh, how wonderful! What is this cry?—since the wilderness is devoid of trees and fruit.
گیج گشتیم از دم سوداییان ** که به نزدیک شما باغست و خوان
We have been fooled by the words of the madmen (who tell us) that beside us there are gardens and trays (of fruit).
چشم می‌مالیم اینجا باغ نیست ** یا بیابانیست یا مشکل رهیست2040
We rub our eyes, (but) no garden is here; ‘tis either a desert or a difficult road.
ای عجب چندین دراز این گفت و گو ** چون بود بیهوده ور خود هست کو
Oh, how wonderful! This tale (related by the prophets and saints) is so long: how should it be vain? And if it really is (as they say), where (is that which they tell of)?’
من همی‌گویم چو ایشان ای عجب ** این چنین مهری چرا زد صنع رب
I, like them, am saying, ‘Oh, how wonderful! Why has the action of the Lord put such a seal (upon their eyes)?’”
زین تنازعها محمد در عجب ** در تعجب نیز مانده بولهب
By these contentions (on the part of the unbelievers) Mohammed was astonished; Abú Lahab also remained in astonishment (at him).
زین عجب تا آن عجب فرقیست ژرف ** تا چه خواهد کرد سلطان شگرف
Between this astonishment and that astonishment there is a profound difference. (Let us see) what the Almighty King will do (to the infidels in the end).
ای دقوقی تیزتر ران هین خموش ** چند گویی چند چون قحطست گوش2045
O Daqúqí, advance more quickly (in thy quest for Unity). Hark, be silent! Inasmuch as there is a dearth of ears, how long wilt thou speak, how long?
یک درخت شدن آن هفت درخت
How the seven trees became one.
گفت راندم پیشتر من نیکبخت ** باز شد آن هفت جمله یک درخت
He (Daqúqí) said, “I, the fortunate one, pushed forward; again all the seven (trees) became one tree.
هفت می‌شد فرد می‌شد هر دمی ** من چه سان می‌گشتم ازحیرت همی
At every moment they were becoming seven and (also) a single one: (you may imagine) what I was becoming like, through bewilderment.
بعد از آن دیدم درختان در نماز ** صف کشیده چون جماعت کرده ساز
After that, I beheld the trees (engaged) in the ritual prayer, drawn up in line and (properly) arranged like the congregation (of Moslems):
یک درخت از پیش مانند امام ** دیگران اندر پس او در قیام
One tree (was) in front like the Imám, the others (were) standing behind it.
آن قیام و آن رکوع و آن سجود ** از درختان بس شگفتم می‌نمود2050
That standing and kneeling and bowing low on the part of the trees seemed to me very marvellous.
یاد کردم قول حق را آن زمان ** گفت النجم و شجر را یسجدان
Then I called to mind the word of God: He said, concerning the stalkless plants and the trees, ‘they bow down.’
این درختان را نه زانو نه میان ** این چه ترتیب نمازست آنچنان
Those trees had neither knee nor waist: what (a marvel) is such a regulation (regular performance) of the ritual prayer (in their case)!