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4
3471-3495

  • نیست گردد وسوسه کلی ز جان ** دل بیابد ره به سوی گلستان
  • All distress will vanish from the soul, and the heart will find its way to the Rose-garden,

  • زانک در باغی و در جویی پرد ** هر که از سر صحف بویی برد
  • Because every one who catches a scent of the mystery of the (Divine) scriptures flies into an orchard with a running brook.

  • یا تو پنداری که روی اولیا ** آنچنان که هست می‌بینیم ما
  • Or dost thou suppose that we see the face of the Saints as it is (in reality)?

  • در تعجب مانده پیغامبر از آن ** چون نمی‌بینند رویم مومنان
  • Hence the Prophet remained in astonishment, saying, “How are the true believers not seeing my face?

  • چون نمی‌بینند نور روم خلق ** که سبق بردست بر خورشید شرق 3475
  • How are the people not seeing the light of my face, which has borne away the prize from the orient sun?

  • ور همی‌بینند این حیرت چراست ** تا که وحی آمد که آن رو در خفاست
  • And if they are seeing (it), wherefore is this perplexity?”— until a revelation came (to him from God), saying, “That face is in concealment.

  • سوی تو ماهست و سوی خلق ابر ** تا نبیند رایگان روی تو گبر
  • In relation to thee it is the moon, and in relation to the people it is the cloud, in order that the infidel may not see thy face for nothing.

  • سوی تو دانه‌ست و سوی خلق دام ** تا ننوشد زین شراب خاص عام
  • In relation to thee it is the bait, and in relation to the people it is the trap, in order that the vulgar may not drink of this chosen wine.”

  • گفت یزدان که تراهم ینظرون ** نقش حمامند هم لا یبصرون
  • God said, “Thou seest them looking,” (but) they are (like) the pictures in a bathhouse: they do not see.

  • می‌نماید صورت ای صورت‌پرست ** که آن دو چشم مرده‌ی او ناظرست 3480
  • The form appears, O worshipper of form, as though its two dead eyes were looking.

  • پیش چشم نقش می‌آری ادب ** کو چرا پاسم نمی‌دارد عجب
  • Thou art showing reverence before the eye of the image, saying, “I wonder why it pays no regard to me.

  • از چه پس بی‌پاسخست این نقش نیک ** که نمی‌گوید سلامم را علیک
  • Wherefore is this goodly image (so) very irresponsive that it does not say ‘alayk (on thee be peace!) in reply to my salaam?

  • می‌نجنباند سر و سبلت ز جود ** پاس آنک کردمش من صد سجود
  • It does not nod its head and moustache generously in regard for my having made a hundred prostrations before it.”

  • حق اگر چه سر نجنباند برون ** پاس آن ذوقی دهد در اندرون
  • God, though He does not nod the head outwardly, (yet) in regard for that (worship of Him) bestows an inward delight,

  • که دو صد جنبیدن سر ارزد آن ** سر چنین جنباند آخر عقل و جان 3485
  • Which is worth two hundred noddings of the head: in this fashion, after all, do Intellect and Spirit nod the head.

  • عقل را خدمت کنی در اجتهاد ** پاس عقل آنست که افزاید رشاد
  • (If) thou serve Intellect in earnest, the regard of Intellect (for thee) is (shown by this), that it increases (thy) righteousness.

  • حق نجنباند به ظاهر سر ترا ** لیک سازد بر سران سرور ترا
  • God does not nod the head to thee outwardly, but He makes thee a prince over the princes (of the world).

  • مر ترا چیزی دهد یزدان نهان ** که سجود تو کنند اهل جهان
  • To thee God gives secretly something (of such power) that the people of the world bow down before thee,

  • آنچنان که داد سنگی را هنر ** تا عزیز خلق شد یعنی که زر
  • Just as He gave to a stone such virtue that it was honoured by His creatures: that is to say, (it became) gold.

  • قطره‌ی آبی بیابد لطف حق ** گوهری گردد برد از زر سبق 3490
  • (If) a drop of water gain the favour of God, it becomes a pearl and bears away the palm from gold.

  • جسم خاکست و چو حق تابیش داد ** در جهان‌گیری چو مه شد اوستاد
  • The body is earth; and when God gave it a spark (of His Light) it became adept, like the moon, in taking possession of the world.

  • هین طلسمست این و نقش مرده است ** احمقان را چشمش از ره برده است
  • Beware! this (worldly empire) is a talisman and a dead image: its eye hath led the foolish astray from the (right) path.

  • می‌نماید او که چشمی می‌زند ** ابلهان سازیده‌اند او را سند
  • It appears to wink: the foolish have made it their support (have put their trust in it).

  • در خواستن قبطی دعای خیر و هدایت از سبطی و دعا کردن سبطی قبطی را به خیر و مستجاب شدن از اکرم الاکرمین وارحم الراحمین
  • How the Egyptian besought blessing and guidance from the Israelite, and how the Israelite prayed for the Egyptian and received a favourable answer to his prayer from the Most Gracious and Merciful (God).

  • گفت قبطی تو دعایی کن که من ** از سیاهی دل ندارم آن دهن
  • The Egyptian said, “Do thou offer a prayer (for me), since from blackness of heart I have not the mouth (fit for offering an acceptable prayer),

  • که بود که قفل این دل وا شود ** زشت را در بزم خوبان جا شود 3495
  • For it may be that the lock of this heart will be opened and that a place will be (granted) to this ugly one at the banquet of the beauteous.