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.