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1
2611-2635

  • چون بر او بنشست زین اندوه گرد ** بر همه شاهان عالم رحم کرد
  • Since dust settled on him from this sorrow, he had compassion for all the kings of the world.

  • شد شفیع و گفت این ملک و لوا ** با کمالی ده که دادی مر مرا
  • He interceded (with God on their behalf) and said, “Give this kingdom and banner (to them) with (accompanied by) the (spiritual) perfection which Thou hast given to me.

  • هر که را بدهی و بکنی آن کرم ** او سلیمان است و آن کس هم منم‌‌
  • To whomsoever Thou wilt give (it), and (on whomsoever) Thou wilt confer that bounty, he (that person) is Solomon, and I also am he.

  • او نباشد بعدی او باشد معی ** خود معی چه بود منم بی‌‌مدعی‌‌
  • He is not ‘after me,’ he is with me. What of ‘with me,’ indeed? I am without rival.”

  • شرح این فرض است گفتن لیک من ** باز می‌‌گردم به قصه‌‌ی مرد و زن‌‌ 2615
  • ’Tis my duty to explain this, but (now) I will return to the story of the man and wife.

  • مخلص ماجرای عرب و جفت او
  • The moral of the altercation of the Arab and his wife.

  • ماجرای مرد و زن را مخلصی ** باز می‌‌جوید درون مخلصی‌‌
  • The heart of one who is sincere is seeking (to find) a moral for the altercation of the man and wife.

  • ماجرای مرد و زن افتاد نقل ** آن مثال نفس خود می‌‌دان و عقل‌‌
  • The altercation of the man and wife has been related (as a story): know that it is a parable of your own flesh (nafs) and reason.

  • این زن و مردی که نفس است و خرد ** نیک بایسته ست بهر نیک و بد
  • This man and wife, which are the flesh and the reason, are very necessary for (the manifestation of) good and evil;

  • وین دو بایسته در این خاکی سرا ** روز و شب در جنگ و اندر ماجرا
  • And this necessary pair in this house of earth are (engaged) in strife and altercation day and night.

  • زن همی‌‌خواهد هویج خانگاه ** یعنی آب رو و نان و خوان و جاه‌‌ 2620
  • The wife is craving requisites for the household, that is to say, reputation and bread and viands and rank.

  • نفس همچون زن پی چاره‌‌گری ** گاه خاکی گاه جوید سروری‌‌
  • Like the wife, the flesh, in order to contrive the means (of gratifying its desires), is at one time seeking (having recourse to) humility and at another time to domination.

  • عقل خود زین فکرها آگاه نیست ** در دماغش جز غم الله نیست‌‌
  • The reason is really unconscious of these (worldly) thoughts: in its brain is nothing but love of God.

  • گر چه سر قصه این دانه ست و دام ** صورت قصه شنو اکنون تمام‌‌
  • Although the inner meaning of the tale is this bait and trap, listen now to the outward form of the tale in its entirety.

  • گر بیان معنوی کافی شدی ** خلق عالم عاطل و باطل بدی‌‌
  • If the spiritual explanation were sufficient, the creation of the world would have been vain and idle.

  • گر محبت فکرت و معنیستی ** صورت روزه و نمازت نیستی‌‌ 2625
  • If love were (only spiritual) thought and reality, the form of your fasting and prayer would be non-existent.

  • هدیه‌‌های دوستان با همدیگر ** نیست اندر دوستی الا صور
  • The gifts of lovers to one another are, in respect of love, naught but forms;

  • تا گواهی داده باشد هدیه‌ها ** بر محبتهای مضمر در خفا
  • (But the purpose is) that the gifts may have borne testimony to feelings of love which are concealed in secrecy,

  • ز آن که احسانهای ظاهر شاهدند ** بر محبتهای سر ای ارجمند
  • Because outward acts of kindness bear witness to feelings of love in the heart, O dear friend.

  • شاهدت گه راست باشد گه دروغ ** مست گاهی از می و گاهی ز دوغ‌‌
  • Your witness is sometimes true, sometimes false, sometimes drunken with wine, sometimes with sour curds.

  • دوغ خورده مستیی پیدا کند ** های و هوی و سر گرانیها کند 2630
  • He that has drunk sour curds makes a show of intoxication, shouts ecstatically, and behaves like one whose head is heavy (with the fumes of wine);

  • آن مرایی در صیام و در صلاست ** تا گمان آید که او مست ولاست‌‌
  • That hypocrite is (assiduous) in fasting and praying, in order that it may be supposed that he is drunken with devotion (to God).

  • حاصل افعال برونی دیگر است ** تا نشان باشد بر آن چه مضمر است‌‌
  • In short, external acts are different (from internal feelings), (and their purpose is) to indicate that which is hidden.

  • یا رب آن تمییز ده ما را به خواست ** تا شناسیم آن نشان کژ ز راست‌‌
  • O Lord, grant us according to our desire such discernment that we may know the false indication from the true.

  • حس را تمییز دانی چون شود ** آن که حس ینظر بنور الله بود
  • Do you know how the sense-perception becomes discerning? In this way, that the sense-perception should be seeing by the light of God.

  • ور اثر نبود سبب هم مظهر است ** همچو خویشی کز محبت مخبر است‌‌ 2635
  • And if there be no effect (outward sign), the cause too makes manifest (that which is hidden), as (for example) kinship gives information concerning love (enables you to infer the presence of love).