Feign themselves to be occupied and absorbed, and withdraw their eyes from the flash of the lightning.
چشم می‌‌دزدند و آن جا چشم نی ** چشم آن باشد که بیند مأمنی
They withdraw their eyes, but no eye is there: the eye is that which sees a place of safety.
چون ز گورستان پیمبر باز گشت ** سوی صدیقه شد و هم راز گشت
When the Prophet returned from the graveyard, he went to the Siddíqa and confided (in her).
چشم صدیقه چو بر رویش فتاد ** پیش آمد دست بر وی می‌‌نهاد
As soon as the eye of the Siddíqa fell upon his countenance, she advanced and began to lay her hand on him,
بر عمامه و روی او و موی او ** بر گریبان و بر و بازوی او
On his turban and his face and his hair, on his collar and chest and arm.
گفت پیغمبر چه می‌‌جویی شتاب ** گفت باران آمد امروز از سحاب2030
Said the Prophet, “What art thou seeking so hastily?” She replied, “To-day rain fell from the clouds:
جامه‌‌هایت می‌‌بجویم از طلب ** تر نمی‌‌بینم ز باران ای عجب
I am searching thy garments in quest (of moisture), I do not feel them wet with the rain. Oh, how wonderful!”
گفت چه بر سر فگندی از ازار ** گفت کردم آن ردای تو خمار
The Prophet said, “What wrap hast thou thrown over thy head?” Said she, “I made that ridá (plaid) of thine (serve as) a head-covering.”
گفت بهر آن نمود ای پاک جیب ** چشم پاکت را خدا باران غیب
He said, “O pure-bosomed one, that is why God revealed to thy pure eye the rain of the Unseen.
نیست آن باران از این ابر شما ** هست ابری دیگر و دیگر سما
That rain is not from your clouds: there are other clouds and another sky.”
تفسیر بیت حکیم: "آسمانهاست در ولایت جان کارفرمای آسمان جهان در ره روح پست و بالاهاست کوههای بلند و دریاهاست"
Commentary on the verse of Hakím (Saná’í): “In the realm of the soul are skies lording over the sky of this world. In the Way of the spirit there are lowlands and highlands, there are lofty mountains and seas.”
غیب را ابری و آبی دیگر است ** آسمان و آفتابی دیگر است2035
The Unseen World has other clouds and water (than ours), it has another sky and sun.
ناید آن الا که بر خاصان پدید ** باقیان فی لبس من خلق جدید
That is not discerned save by the elect; the rest are in doubt as to a new creation.
هست باران از پی پروردگی ** هست باران از پی پژمردگی
There is rain for the sake of nurture; there is (also) rain for the sake of decay.
نفع باران بهاران بو العجب ** باغ را باران پاییزی چو تب
Marvellous is the benefit of the rain of springtime, (but) to the garden the autumnal rain is like a (consuming) fever.
آن بهاری ناز پروردش کند ** وین خزانی ناخوش و زردش کند
That vernal (rain) makes it tenderly nurtured (flourishing), while this autumnal (rain) makes it sickly and wan.
همچنین سرما و باد و آفتاب ** بر تفاوت دان و سر رشته بیاب2040
Similarly know that cold and wind and sun are at variance (produce various effects); and find the clue.
همچنین در غیب انواع است این ** در زیان و سود و در ربح و غبین
Even so in the Unseen World there are these different sorts, (consisting) in loss and gain and in profit and defraudment (damage).
این دم ابدال باشد ز آن بهار ** در دل و جان روید از وی سبزه‌‌زار
This breath of the Abdál (saints) is from that (spiritual) springtide: from it there grows a green garden in heart and soul.
فعل باران بهاری با درخت ** آید از انفاسشان در نیک بخت
From their breaths there comes (is produced) in him who is fortunate the (same) effect (as that) of the spring rain on the tree.
گر درخت خشک باشد در مکان ** عیب آن از باد جان افزا مدان
If there be in the place a dry tree, do not deem its defect to be due to the life quickening wind.
باد کار خویش کرد و بروزید ** آن که جانی داشت بر جانش گزید2045
The wind did its own work and blew on: he that had a soul chose it in preference to his soul.
در معنی این حدیث که اغتنموا برد الربیع الی آخره
On the meaning of the Tradition, “Take advantage of the coolness of the spring season, etc.”
The Prophet said, “Give heed, my friends! Do not cover your bodies from the cold of spring,
ز آن که با جان شما آن می‌‌کند ** کان بهاران با درختان می‌‌کند
For it does to your spirits the same thing that spring does to the trees;
لیک بگریزید از سرد خزان ** کان کند کاو کرد با باغ و رزان
But flee from the cold of autumn, for it does what autumn did to the garden and the vines.”
راویان این را به ظاهر برده‌‌اند ** هم بر آن صورت قناعت کرده‌‌اند
The traditionists have referred this (saying) to the outward (sense), and have been content with that same (outward) form.
بی‌‌خبر بودند از جان آن گروه ** کوه را دیده ندیده کان بکوه2050
That class (of people) were ignorant of the spirit: they saw the mountain, they did not see the mine in the mountain.
آن خزان نزد خدا نفس و هواست ** عقل و جان عین بهار است و بقاست
In the sight of God that “autumn” is the flesh (nafs) and (its) desires: the reason and the spirit are the essence of spring and are everlasting life.
مر ترا عقل است جزوی در نهان ** کامل العقلی بجو اندر جهان
Thou hast a partial reason hidden (within thee): (now) in this world seek one whose reason is perfect.
جزو تو از کل او کلی شود ** عقل کل بر نفس چون غلی شود
Through his whole thy part is made whole (and perfect): Universal Reason is like a shackle on the neck of the flesh.
پس به تاویل این بود کانفاس پاک ** چون بهار است و حیات برگ و تاک
Therefore, according to the (right) interpretation, it (the meaning) is this, that the holy breaths are like spring and the life of leaf and vine.
از حدیث اولیا نرم و درشت ** تن مپوشان ز آن که دینت راست پشت2055
Against the sayings of the saints, whether soft or rough, do not thou cover thy body, for they are the support of thy religion.
گرم گوید سرد گوید خوش بگیر ** تا ز گرم و سرد بجهی وز سعیر
Whether he (the saint) speak hot or cold, receive (his words) with joy: in order that thou mayst escape from the hot and cold (of Nature) and from Hell-fire.
گرم و سردش نو بهار زندگی است ** مایه‌‌ی صدق و یقین و بندگی است
His “hot” and “cold” is life's new season of spring, the source of sincerity and faith and service.
ز آن که زو بستان جانها زنده است ** این جواهر بحر دل آگنده است
Inasmuch as the garden of the spirits is living through him, and the sea of (his) heart is filled with these pearls,
بر دل عاقل هزاران غم بود ** گر ز باغ دل خلالی کم شود
Thousands of griefs lie (heavy) on a wise man's heart, if from the garden of his heart (even) a toothpick fail (be missing).
پرسیدن صدیقه (س) از پیامبر (ص) که سر باران امروزینه چه بود
How the Siddíqa (‘Á’isha), may God be well-pleased with her, asked Mustafá (Mohammed), God bless him and give him peace, saying, “What was the inner meaning of to-day's rain?”
گفت صدیقه که ای زبده‌‌ی وجود ** حکمت باران امروزین چه بود2060
The Siddíqa said, “O (thou who art the) cream of existence, what was the (true) reason of to-day's rain?
این ز بارانهای رحمت بود یا ** بهر تهدید است و عدل کبریا
Was it (one) of the rains of mercy, or (was it) for the sake of menace and the justice of (Divine) Majesty?
این از آن لطف بهاریات بود ** یا ز پاییزی پر آفات بود
Was it from the favour of the vernal attributes, or from a baneful autumnal attribute?”
گفت این از بهر تسکین غم است ** کز مصیبت بر نژاد آدم است
He said, “This (rain) was for the purpose of allaying the grief that is upon the race of Adam in calamity.
گر بر آن آتش بماندی آدمی ** بس خرابی در فتادی و کمی
If man were to remain in that fire (of grief), much ruin and loss would befall.
این جهان ویران شدی اندر زمان ** حرصها بیرون شدی از مردمان2065
This world would at once become desolate: (all) selfish desires would go forth from men.”
استن این عالم ای جان غفلت است ** هوشیاری این جهان را آفت است
Forgetfulness (of God), O beloved, is the pillar (prop) of this world: (spiritual) intelligence is a bane to this world.
هوشیاری ز آن جهان است و چو آن ** غالب آید پست گردد این جهان
Intelligence belongs to that (other) world, and when it prevails, this world is overthrown.
هوشیاری آفتاب و حرص یخ ** هوشیاری آب و این عالم وسخ
Intelligence is the sun and cupidity the ice; intelligence is the water and this world the dirt.
ز آن جهان اندک ترشح می‌‌رسد ** تا نغرد در جهان حرص و حسد
A little trickle (of intelligence) is coming from yonder world, that cupidity and envy may not roar (too loudly) in this world.