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3593-3617

  • هر که را گلشن بود بزم و وطن  ** کی خورد او باده اندر گولخن 
  • Whoever has the rose-garden to feast and dwell in, how should he drink wine in the bath-stove?

  • جای روح پاک علیین بود  ** کرم باشد کش وطن سرگین بود 
  • The abode of the pure spirit is ‘Illiyyín; ’tis the worm that has its home in dung.

  • بهر مخمور خدا جام طهور  ** بهر این مرغان کور این آب شور  3595
  • The cup that purifies is for those intoxicated with God; this briny water is for these blind birds.

  • هر که عدل عمرش ننمود دست  ** پیش او حجاج خونی عادلست 
  • In the eyes of any one to whom the justice of ‘Umar has not displayed its power, the murderous Hajjáj is just.

  • دختران را لعبت مرده دهند  ** که ز لعب زندگان بی‌آگهند 
  • A dead (lifeless) doll is given to (young) girls, for they are ignorant of the play (dalliance) of living (men).

  • چون ندارند از فتوت زور و دست  ** کودکان را تیغ چوبین بهترست 
  • A wooden sword is better suited to children (young boys), since they have not the strength and power (that comes) from manhood.

  • کافران قانع بنقش انبیا  ** که نگاریده‌ست اندر دیرها 
  • Infidels are content with the figures of the prophets which are painted (and kept) in churches;

  • زان مهان ما را چو دور روشنیست  ** هیچ‌مان پروای نقش سایه نیست  3600
  • (But) as we have (enjoy) a bright period (of inward illumination) from those moons, we have no care for a shadow-figure.

  • این یکی نقشش نشسته در جهان  ** وآن دگر نقشش چو مه در آسمان 
  • The one figure of him (the prophet) is seated in the (sublunary) world, while his other figure is in heaven, like the moon.

  • این دهانش نکته‌گویان با جلیس  ** و آن دگر با حق به گفتار و انیس 
  • This mouth of him is speaking on subtle points (of religion) to those sitting beside him, while the other (mouth) is (engaged) in discourse with God and intimate (with Him).

  • گوش ظاهر این سخن را ضبط کن  ** گوش جانش جاذب اسرار کن 
  • His outward ear is apprehending these (external) words, while his spiritual ear is drawing (into itself) the mysteries of (the Creative Word) Be.

  • چشم ظاهر ضابط حلیه‌ی بشر  ** چشم سر حیران مازاغ البصر 
  • His outward eye is apprehending human forms and features, while his inward eye is dazzled in (the glory of) the eye did not stray.

  • پای ظاهر در صف مسجد صواف  ** پای معنی فوق گردون در طواف  3605
  • His outward feet stand evenly in the row (of worshippers) in the mosque, while his spiritual feet are (engaged) in circumambulation above the sky.

  • جزو جزوش را تو بشمر هم‌چنین  ** این درون وقت و آن بیرون حین 
  • Reckon up every member of him (and judge of it) in like fashion: this (bodily part) is within Time, while that (spiritual part) is beyond Time.

  • این که در وقتست باشد تا اجل  ** وان دگر یار ابد قرن ازل 
  • This which is in Time endures till death, while the other is the associate of everlastingness and the peer of eternity.

  • هست یک نامش ولی الدولتین  ** هست یک نعتش امام القبلتین 
  • One name of him is “owner of the two empires”; one description of him is “Imám of the two qiblas.”

  • خلوت و چله برو لازم نماند  ** هیچ غیمی مر ورا غایم نماند 
  • The religious seclusion and the forty days' fast are no longer incumbent on him: no cloud is overclouding him any more.

  • قرص خورشیدست خلوت‌خانه‌اش  ** کی حجاب آرد شب بیگانه‌اش  3610
  • His solitary cell is (resplendent as) the sun's orb: how should alien night throw a veil over it?

  • علت و پرهیز شد بحران نماند  ** کفر او ایمان شد و کفران نماند 
  • Sickness and abstinence are gone, the crisis is past: his infidelity has become faith, and disbelief is no more.

  • چون الف از استقامت شد به پیش  ** او ندارد هیچ از اوصاف خویش 
  • Like (the letter) alif, he has taken the foremost place because of his straightness (rectitude): he retains nothing of his own qualities.

  • گشت فرد از کسوه‌ی خوهای خویش  ** شد برهنه جان به جان‌افزای خویش 
  • He has become separated from the garment of his own dispositions: his spirit has gone, naked, to Him who gives it increase of spirituality.

  • چون برهنه رفت پیش شاه فرد  ** شاهش از اوصاف قدسی جامه کرد 
  • Inasmuch as it went naked into the presence of the incomparable King, the King made for it a raiment of holy qualities.

  • خلعتی پوشید از اوصاف شاه  ** بر پرید از چاه بر ایوان جاه  3615
  • It put on a robe of the King's qualities: it flew up from the pit to the palace of majesty.

  • این چنین باشد چو دردی صاف گشت  ** از بن طشت آمد او بالای طشت 
  • Such is the case: when dregs become pure, they rise from the bottom of the bowl to the top.

  • در بن طشت از چه بود او دردناک  ** شومی آمیزش اجزای خاک 
  • Although it (the spirit) remained like dregs at the bottom of the bowl owing to the ill-luck of mixing with particles of earth, (this was not in accordance with its nature).