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1
3936-3960

  • فرقتی لو لم تکن فی ذا السکون ** لم یقل إنا إليه راجعون‌‌
  • If there were not in my staying (in this world) my separation (from God), He would not have said, ‘Verily, we are returning to Him.’”

  • راجع آن باشد که باز آید به شهر ** سوی وحدت آید از تفریق دهر
  • The returning one is he that comes back to his (native) city, and (fleeing) from the separation (plurality) of Time approaches the Unity.

  • افتادن رکابدار هر باری پیش علی کرم الله وجهه که ای امیر المؤمنین از بهر خدا مرا بکش و از این قضا برهان‌‌
  • How the stirrup-holder of ‘Alí, may God honour his person, came (to him), saying, “For God's sake, kill me and deliver me from this doom.”

  • باز آمد کای علی زودم بکش ** تا نبینم آن دم و وقت ترش‌‌
  • “He came back, saying, ‘O‘ Alí, kill me quickly, that I may not see that bitter moment and hour.

  • من حلالت می‌‌کنم خونم بریز ** تا نبیند چشم من آن رستخیز
  • Shed my blood, I make it lawful to thee, so that my eye may not behold that resurrection’.

  • گفتم ار هر ذره‌‌ای خونی شود ** خنجر اندر کف به قصد تو رود 3940
  • I said, ‘If every atom should become a murderer and, dagger in hand, go to attack thee,

  • یک سر مو از تو نتواند برید ** چون قلم بر تو چنان خطی کشید
  • None (of them) could cut from thee the tip of a single hair, since the Pen has written against thee such a line (of doom).

  • لیک بی‌‌غم شو شفیع تو منم ** خواجه‌‌ی روحم نه مملوک تنم‌‌
  • But do not grieve: I am intercessor for thee: I am the spirit's master, I am not the body's slave.

  • پیش من این تن ندارد قیمتی ** بی‌‌تن خویشم فتی ابن الفتی‌‌
  • This body hath no value in my sight: without my body I am the noble (in spirit), the son of the noble.

  • خنجر و شمشیر شد ریحان من ** مرگ من شد بزم و نرگسدان من‌‌
  • Dagger and sword have become my sweet basil: my death has become my banquet and narcissus-pot.’”

  • آن که او تن را بدین سان پی کند ** حرص میری و خلافت کی کند 3945
  • He that hamstrings (mortifies) his body in this fashion, how should he covet the Princedom and the Caliphate?

  • ز آن به ظاهر کوشد اندر جاه و حکم ** تا امیران را نماید راه و حکم‌‌
  • Outwardly he strives after power and authority, (but only) that he may show to princes the (right) way and judgement;

  • تا امیری را دهد جانی دگر ** تا دهد نخل خلافت را ثمر
  • That he may give another spirit to the Princedom; that he may give fruit to the palm tree of the Caliphate.

  • بیان آن که فتح طلبیدن پیغامبر علیه السلام مکه را و غیر مکه را بجهت دوستی ملک دنیا نبود چون فرموده است که الدنیا جیفه بلکه به امر بود
  • Explaining that the motive of the Prophet, on whom be peace, in seeking to conquer Mecca and other (places) than Mecca was not love of worldly dominion, inasmuch as he has said “This world is a carcase,” but that on the contrary it was by the command (of God).

  • جهد پیغمبر به فتح مکه هم ** کی بود در حب دنیا متهم‌‌
  • Likewise the Prophet's struggle to conquer Mecca—how can he be suspected of (being inspired by) love of this world?

  • آن که او از مخزن هفت آسمان ** چشم و دل بر بست روز امتحان‌‌
  • He who on the day of trial shut his eyes and heart to the treasury of the Seven Heavens,

  • از پی نظاره‌‌ی او حور و جان ** پر شده آفاق هر هفت آسمان‌‌ 3950
  • (When) the horizons of all the Seven Heavens were full of houris and genies (who had come) to gaze upon him,

  • خویشتن آراسته از بهر او ** خود و را پروای غیر دوست کو
  • Having arrayed themselves for his sake—how indeed should he care for anything except the Beloved?

  • آن چنان پر گشته از اجلال حق ** که در او هم ره نیابد آل حق‌‌
  • He had become so filled with magnification of God, that even those nearest to God would find no way (of intruding) there.

  • لا یسع فینا نبی مرسل ** و الملک و الروح ایضا فاعقلوا
  • “In Us (in Our unity) is no room for a prophet sent as an apostle, nor yet for the Angels or the Spirit. Do ye, therefore, understand!”

  • گفت ما زاغیم همچون زاغ نه ** مست صباغیم مست باغ نه‌‌
  • He (also) said, “We are má zágh (that is, Our eye did not rove), we are not (looking for carrion) like crows (zágh); We are intoxicated with (enraptured by) the Dyer, we are not intoxicated with the garden (of flowers with their many dyes).”

  • چون که مخزنهای افلاک و عقول ** چون خسی آمد بر چشم رسول‌‌ 3955
  • Inasmuch as to the eye of the Prophet the treasuries of the celestial spheres and intelligences seemed (worthless) as a straw,

  • پس چه باشد مکه و شام و عراق ** که نماید او نبرد و اشتیاق‌‌
  • What, then, would Mecca and Syria and ‘Iráq be (worth to him), that he should show fight and longing (to gain possession of them)?

  • آن گمان بر وی ضمیر بد کند ** که قیاس از جهل و حرص خود کند
  • (Only) the evil mind which judges by its own ignorance and cupidity will think that of him (impute that motive to him).

  • آبگینه‌‌ی زرد چون سازی نقاب ** زرد بینی جمله نور آفتاب‌‌
  • When you make yellow glass a veil (between your eyes and the sun), you see all the sunlight yellow.

  • بشکن آن شیشه‌‌ی کبود و زرد را ** تا شناسی گرد را و مرد را
  • Break those blue and yellow glasses, in order that you may know (distinguish) the dust and the man (who is concealed by it).

  • گرد فارس گرد سر افراشته ** گرد را تو مرد حق پنداشته‌‌ 3960
  • The dust (of the body) has lifted up its head (risen) around the (spiritual) horseman: you have fancied the dust to be the man of God.