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1
2463-2512

  • نی که قلب و قالبم در حکم اوست ** لحظه‌‌ای مغزم کند یک لحظه پوست‌‌
  • Is it not (true) that my heart (spirit) and body are under His control, (so that) at one moment He makes me a kernel, at another moment a rind?

  • سبز گردم چون که گوید کشت باش ** زرد گردم چون که گوید زشت باش‌‌
  • When He bids me be a cornfield, I become green; when He bids me be ugly, I become yellow.

  • لحظه‌‌ای ماهم کند یک دم سیاه ** خود چه باشد غیر این کار اله‌‌ 2465
  • At one moment He makes me a moon, at another black.” How, indeed, is the action of God other than this?

  • پیش چوگانهای حکم کن فکان ** می‌‌دویم اندر مکان و لامکان‌‌
  • Before the (blows of the) bat of His decree, “Be, and it was,” we are running (like balls) in Space and beyond.

  • چون که بی‌‌رنگی اسیر رنگ شد ** موسیی با موسیی در جنگ شد
  • Since colourlessness (pure Unity) became the captive of colour (manifestation in the phenomenal world), a Moses came into conflict with a Moses.

  • چون به بی‌‌رنگی رسی کان داشتی ** موسی و فرعون دارند آشتی‌‌
  • When you attain unto the colourlessness which you (originally) possessed, Moses and Pharaoh are at peace (with each other).

  • گر ترا آید بر این نکته سؤال ** رنگ کی خالی بود از قیل و قال‌‌
  • If it occurs to you to ask questions about this mystery, (I reply), how should (the world of) colour be devoid of contradiction?

  • این عجب کاین رنگ از بی‌‌رنگ خاست ** رنگ با بی‌‌رنگ چون در جنگ خاست‌‌ 2470
  • The marvel is that this colour arose from that which is colourless: how did colour arise to war with the colourless?

  • چون که روغن را ز آب اسرشته‌‌اند ** آب با روغن چرا ضد گشته‌‌اند
  • The original source of oil (the oil producing tree) is made to grow by means of water: how (then) does it (oil) finally become opposed to water?

  • چون گل از خار است و خار از گل چرا ** هر دو در جنگند و اندر ماجرا
  • Since the rose springs from the thorn, and the thorn from the rose, why are both of them at war and (engaged) in recrimination?

  • یا نه جنگ است این برای حکمت است ** همچو جنگ خر فروشان صنعت است‌‌
  • Or is this not (really) war? Is it for (the Divine) purpose, (and is it) an artifice, like the bickering of those who sell asses?

  • یا نه این است و نه آن حیرانی است ** گنج باید جست این ویرانی است‌‌
  • Or is it neither this nor that? Is it bewilderment? The treasure must be sought and this (bewilderment) is the ruin (where it is hidden).

  • آن چه تو گنجش توهم می‌‌کنی ** ز آن توهم گنج را گم می‌‌کنی‌‌ 2475
  • That which you imagine to be the treasure—through that vain imagination you are losing the treasure.

  • چون عمارت دان تو وهم و رایها ** گنج نبود در عمارت جایها
  • Know that fancies and opinions are like the state of cultivation: treasure is not (to be found) in cultivated spots.

  • در عمارت هستی و جنگی بود ** نیست را از هستها ننگی بود
  • In the state of cultivation there is existence and strife (contrariety): the non-existent is ashamed of (all) existent things.

  • نی که هست از نیستی فریاد کرد ** بلکه نیست آن هست را واداد کرد
  • It is not the case that the existent implored help against (sought to escape from) nonexistence; nay, (’twas) the non-existent (that) repelled the existent.

  • تو مگو که من گریزانم ز نیست ** بلکه او از تو گریزان است بیست‌‌
  • Do not say, “I am fleeing from the non-existent”; nay, it is fleeing from you. Stop! (Do not fancy yourself to be fleeing.)

  • ظاهرا می‌‌خواندت او سوی خود ** وز درون می‌‌راندت با چوب رد 2480
  • Outwardly it is calling you towards itself, but inwardly it is driving you away with the cudgel of rejection.

  • نعلهای باژگونه ست ای سلیم ** نفرت فرعون می‌‌دان از کلیم‌‌
  • O man of sound heart (mind), ’tis (a case of) reversed shoes: know that Pharaoh's abhorrence (of Moses) was (really) from (caused by) Moses.

  • سبب حرمان اشقیا از دو جهان که خسر الدنیا و الآخرة
  • The reason why the unblest are disappointed of both worlds, (according to the text) “he has lost this life and the life to come.”

  • چون حکیمک اعتقادی کرده است ** کاسمان بیضه زمین چون زرده است‌‌
  • The wretched philosopher being firmly convinced that the sky is an egg and the earth like its yolk,

  • گفت سائل چون بماند این خاکدان ** در میان این محیط آسمان‌‌
  • Some one asked him how this earth remains, in the midst of this surrounding expanse of sky,

  • همچو قندیلی معلق در هوا ** نی به اسفل می‌‌رود نی بر علی‌‌
  • Suspended in the air like a lamp, moving neither to the bottom nor to the top.

  • آن حکیمش گفت کز جذب سما ** از جهات شش بماند اندر هوا 2485
  • The philosopher said to him, “It remains in the air because of the attraction exerted by the sky from (all) six directions.

  • چون ز مغناطیس قبه‌‌ی ریخته ** در میان ماند آهنی آویخته‌‌
  • (The sky is) like a vault moulded (made) of lodestone: (the earth like) a suspended piece of iron remains in the middle.”

  • آن دگر گفت آسمان با صفا ** کی کشد در خود زمین تیره را
  • Said the other, “How should the pure sky draw the dark earth to itself?

  • بلکه دفعش می‌‌کند از شش جهات ** ز آن بماند اندر میان عاصفات‌‌
  • Nay, it is repelling it (the earth) from (all) six directions: hence it (the earth) remains (suspended) amidst the violent winds (currents).”

  • پس ز دفع خاطر اهل کمال ** جان فرعونان بماند اندر ضلال‌‌
  • (Similarly), then, because of the repulsion exerted by the hearts of the perfect (saints), the spirits of Pharaohs remain in perdition.

  • پس ز دفع این جهان و آن جهان ** مانده‌‌اند این بی‌‌رهان بی‌‌این و آن‌‌ 2490
  • Therefore, through being rejected by this world and by that world, these lost ones have been left without either this or that.

  • سرکشی از بندگان ذو الجلال ** دان که دارند از وجود تو ملال‌‌
  • If you turn away your head from the (holy) servants of the Almighty, know that they are disgusted by your existence.

  • کهربا دارند چون پیدا کنند ** کاه هستی ترا شیدا کنند
  • They possess the amber: when they display it, they make the straw of your existence frenzied (with desire for it).

  • کهربای خویش چون پنهان کنند ** زود تسلیم ترا طغیان کنند
  • When they conceal their amber, they quickly make your submission (to God) rebellion (against Him).

  • آن چنان که مرتبه‌‌ی حیوانی است ** کاو اسیر و سغبه‌‌ی انسانی است‌‌
  • That (position which you hold in relation to them) is like the stage of animality, which is captive and subject to (the stage of) humanity.

  • مرتبه‌‌ی انسان به دست اولیا ** سغبه چون حیوان شناسش ای کیا 2495
  • Know that the stage of humanity is subject to the power of the saints as the animal (is subject to man), O master.

  • بنده‌‌ی خود خواند احمد در رشاد ** جمله عالم را بخوان قل یا عباد
  • Ahmad (Mohammed) in righteousness called (the people of) the whole world his servants: read (the text), “Say, O My servants.”

  • عقل تو همچون شتربان تو شتر ** می‌‌کشاند هر طرف در حکم مر
  • Your intellect is like the camel-driver, and you are the camel: it drives you in every direction under its bitter control.

  • عقل عقلند اولیا و عقلها ** بر مثال اشتران تا انتها
  • The saints are the intellect of intellect, and (all) intellects (from the beginning) to the end are (under their control) like camels.

  • اندر ایشان بنگر آخر ز اعتبار ** یک قلاووز است جان صد هزار
  • Come now, look upon them with (profound) consideration: there is (but) one guide, and a hundred thousand souls (following him).

  • چه قلاووز و چه اشیربان بیاب ** دیده‌ای کان دیده بیند آفتاب 2500
  • What is the guide and what the camel-driver? Get thee an eye that may behold the Sun!

  • نک جهان در شب بمانده میخ دوز ** منتظر موقوف خورشید است و روز
  • A world has been left nailed fast in night, waiting expectantly, depending on the sun and the day.

  • اینت خورشیدی نهان در ذره‌‌ای ** شیر نر در پوستین بره‌‌ای‌‌
  • Here is a sun hidden in a mote, a fierce lion in the fleece of a lamb.

  • اینت دریایی نهان در زیر کاه ** پا بر این که هین منه با اشتباه‌‌
  • Here is an ocean hidden beneath straw: beware, do not step on this straw with hesitancy.

  • اشتباهی و گمانی در درون ** رحمت حق است بهر رهنمون‌‌
  • (But) a feeling of hesitancy and doubt in the heart (of the foolish) is a Divine mercy in regard to the (spiritual) guide.

  • هر پیمبر فرد آمد در جهان ** فرد بود و صد جهانش در نهان 2505
  • Every prophet came alone into this world: that Guide was inwardly alone, and (yet) he had a hundred unseen worlds within him.

  • عالم کبری به قدرت سحر کرد ** کرد خود را در کهین نقشی نورد
  • By his power he enchanted the macrocosm (universe), he enfolded himself in a very small frame.

  • ابلهانش فرد دیدند و ضعیف ** کی ضعیف است آن که با شه شد حریف‌‌
  • The foolish deemed him to be lonely and weak: how is he weak who has become the King's companion?

  • ابلهان گفتند مردی بیش نیست ** وای آن کاو عاقبت اندیش نیست‌‌
  • The foolish said, “He is a man, nothing more”: woe to him that recks not of the end!

  • حقیر و بی‌‌خصم دیدن دیده‌‌های حس صالح و ناقه‌‌ی صالح را، چون خواهد که حق لشکری را هلاک کند در نظر ایشان حقیر نماید خصمان را و اندک اگر چه غالب باشد آن خصم و يقللکم فی أعينهم ليقضي الله أمرا کان مفعولا
  • How the eyes of (external) sense regarded Sálih and his she-camel as despicable and without a champion; (for) when God is about to destroy an army He makes their adversaries appear despicable and few in their sight, even though the adversary be superior in strength: “and He was making you few in their eyes, that God might bring to pass a thing that was to be done.”

  • ناقه‌‌ی صالح به صورت بد شتر ** پی بریدندش ز جهل آن قوم مر
  • The she-camel of Sálih was in (outward) form a camel: that bitter (graceless) tribe hamstrung (and slaughtered) her in their folly.

  • از برای آب چون خصمش شدند ** نان کور و آب کور ایشان بدند 2510
  • When they became her foes on account of the water (which she shared with them), they were blind to bread and blind to water (ungrateful for the blessings of God).

  • ناقة الله آب خورد از جوی و میغ ** آب حق را داشتند از حق دریغ‌‌
  • God's she-camel drank water from brook and cloud: they (really) withheld God's water from God.

  • ناقه‌‌ی صالح چو جسم صالحان ** شد کمینی در هلاک طالحان‌‌
  • The she-camel of Sálih became, like the bodies of righteous men, an ambush for the destruction of the wicked,