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1
2570-2619

  • اهل نار و خلد را بین هم دکان ** در میانشان برزخ لا یبغیان‌‌ 2570
  • Behold the people of (destined for) the Fire and those of Paradise dwelling in the same shop, (yet) between them is a barrier which they do not seek to cross.

  • اهل نار و اهل نور آمیخته ** در میانشان کوه قاف انگیخته‌‌
  • He hath mixed the people of the Fire and the people of the Light: between them He hath reared the mountain of Qáf.

  • همچو در کان خاک و زر کرد اختلاط ** در میانشان صد بیابان و رباط
  • He hath mixed (them) like earth and gold in the mine: between them are a hundred deserts and caravanserays.

  • همچنان که عقد در در و شبه ** مختلط چون میهمان یک شبه‌‌
  • (They are) mixed even as pearls and jet beads in the necklace, (soon to be parted) like guests of a single night.

  • بحر را نیمیش شیرین چون شکر ** طعم شیرین رنگ روشن چون قمر
  • One half of the sea is sweet like sugar: the taste sweet, the colour bright as the moon.

  • نیم دیگر تلخ همچون زهر مار ** طمع تلخ و رنگ مظلم قیروار 2575
  • The other half is bitter as snake's venom: the taste bitter and the colour dark as pitch.

  • هر دو بر هم می‌‌زنند از تحت و اوج ** بر مثال آب دریا موج موج‌‌
  • Both (halves) dash against one another, from beneath and from the top, wave on wave like the water of the sea.

  • صورت بر هم زدن از جسم تنگ ** اختلاط جانها در صلح و جنگ‌‌
  • The appearance of collision, (arising) from the narrow body, is (due to) the spirits' being intermingled in peace or war.

  • موجهای صلح بر هم می‌‌زند ** کینه‌‌ها از سینه‌‌ها بر می‌‌کند
  • The waves of peace dash against each other and root up hatreds from (men's) breasts.

  • موجهای جنگ بر شکل دگر ** مهرها را می‌‌کند زیر و زبر
  • In other form do the waves of war turn (men's) loves upside down (confound and destroy them).

  • مهر تلخان را به شیرین می‌‌کشد ** ز آن که اصل مهرها باشد رشد 2580
  • Love is drawing the bitter ones to the sweet, because the foundation of (all) loves is righteousness.

  • قهر شیرین را به تلخی می‌‌برد ** تلخ با شیرین کجا اندر خورد
  • Wrath is carrying away the sweet one to bitterness: how should the bitter sort with (be suited to) the sweet?

  • تلخ و شیرین زین نظر ناید پدید ** از دریچه‌‌ی عاقبت دانند دید
  • The bitter and the sweet are not visible to this (ocular) sight, (but) they can be seen through the window of the latter end.

  • چشم آخر بین تواند دید راست ** چشم آخر بین غرور است و خطاست‌‌
  • The eye that sees the end (ákhir) can see truly; the eye that sees (only) the stable (ákhur) is delusion and error.

  • ای بسا شیرین که چون شکر بود ** لیک زهر اندر شکر مضمر بود
  • Oh, many the one that is sweet as sugar, but poison is concealed in the sugar.

  • آن که زیرک‌‌تر به بو بشناسدش ** و آن دگر چون بر لب و دندان زدش‌‌ 2585
  • He that is more sagacious (than the rest) will know it by the smell; another (only) when it touches his lips and teeth:

  • پس لبش ردش کند پیش از گلو ** گر چه نعره می‌‌زند شیطان کلوا
  • Then his lips will reject it before (it reaches) his throat, although the Devil is shouting, “Eat ye!”

  • و آن دگر را در گلو پیدا کند ** و آن دگر را در بدن رسوا کند
  • And to another it will declare (itself) in his throat, while to another it will unmask in his body;

  • و آن دگر را در حدث سوزش دهد ** ذوق آن زخم جگر دوزش دهد
  • And to another it will give burning pain in evacuation: its taste will deal him a blow that pierces his liver.

  • و آن دگر را بعد ایام و شهور ** و آن دگر را بعد مرگ از قعر گور
  • And to another (it will become manifest) after days and months; and to another after death, from the depth of the grave;

  • ور دهندش مهلت اندر قعر گور ** لا بد آن پیدا شود یوم النشور 2590
  • And if he be given a respite in the depth of the grave, (then) it will inevitably become manifest on the Day of Resurrection.

  • هر نبات و شکری را در جهان ** مهلتی پیداست از دور زمان‌‌
  • Every piece of candy and sugar (desirable thing) in the world manifestly has a period granted to it from the revolution of Time.

  • سالها باید که اندر آفتاب ** لعل یابد رنگ و رخشانی و تاب‌‌
  • Years are needed in order that the ruby in (exposed to the rays of) the sun may obtain (the perfect) tint and splendour and brilliance.

  • باز تره در دو ماه اندر رسد ** باز تا سالی گل احمر رسد
  • Vegetables, again, reach maturity in two months, while the red rose comes to perfection in a year.

  • بهر این فرمود حق عز و جل ** سوره الانعام در ذکر اجل‌‌
  • For this reason the Almighty and Glorious God in the Súratu ’l-An‘ám has made mention of an appointed term (ajal).

  • این شنیدی مو به مویت گوش باد ** آب حیوان است خوردی نوش باد 2595
  • You have heard this (discourse): may the whole of you, hair by hair, be an ear (to receive it)! ’Tis the Water of Life: (if) you have drunk, may it do you good!

  • آب حیوان خوان مخوان این را سخن ** روح نو بین در تن حرف کهن‌‌
  • Call it the Water of Life, call it not a discourse: behold the new spirit in the body of the old letter!

  • نکته‌‌ی دیگر تو بشنو ای رفیق ** همچو جان او سخت پیدا و دقیق‌‌
  • (Now), my friend, hearken to another saying (which is), like the soul, very clear (to mystics) and abstruse (to the rest):

  • در مقامی هست هم این زهر مار ** از تصاریف خدایی خوش گوار
  • In a certain place (spiritual degree), through Divine dispositions even this poison and snake (worldliness and sensuality) is (rendered) digestible.

  • در مقامی زهر و در جایی دوا ** در مقامی کفر و در جایی روا
  • In one place (it is) poison and in one place medicine, in one place infidelity and in one place approved.

  • گر چه آن جا او گزند جان بود ** چون بدین جا در رسد درمان بود 2600
  • Although there it is injurious to the soul, when it arrives here it is a remedy.

  • آب در غوره ترش باشد و لیک ** چون به انگوری رسد شیرین و نیک‌‌
  • In the young grape (ghúra) the juice is sour, but it is sweet and good when the ghúra comes to be an angúr (ripe grape).

  • باز در خم او شود تلخ و حرام ** در مقام سرکگی نعم الادام‌‌
  • Again in the wine-jar it becomes bitter and unlawful, (but) in the state (form) of vinegar how excellent it is as a seasoning!

  • در معنی آن که آن چه ولی کند مرید را نشاید گستاخی کردن و همان فعل کردن که حلوا طبیب را زیان ندارد اما بیمار را زیان دارد و سرما و برف انگور را زیان ندارد اما غوره را زیان دارد که در راهست که ليغفر لک الله ما تقدم من ذنبک و ما تأخر
  • Concerning the impropriety of the disciple's (muríd) presuming to do the same things as are done by the saint (walí), inasmuch as sweetmeat does no harm to the physician, but is harmful to the sick, and frost and snow do no harm to the ripe grape, but are injurious to the young fruit; for he (the disciple) is (still) on the way, for he has not (yet) become (the saint to whom are applicable the words in the Qur’án): “That God may forgive thee thy former and latter sins.”

  • گر ولی زهری خورد نوشی شود ** ور خورد طالب سیه هوشی شود
  • If the saint drinks a poison it becomes an antidote, but if the seeker (disciple) drinks it, his mind is darkened.

  • رب هب لی از سلیمان آمده ست ** که مده غیر مرا این ملک و دست‌‌
  • From Solomon have come the words, “O Lord, give me (a kingdom that it behoves not any one after me to obtain),” that is, “do not give this kingdom and power to any but me.

  • تو مکن با غیر من این لطف و جود ** این حسد را ماند اما آن نبود 2605
  • Do not bestow this grace and bounty on any but me.” This looks like envy, but it was not that (in reality).

  • نکته‌‌ی لا ينبغی می‌‌خوان به جان ** سر من بعدی ز بخل او مدان‌‌
  • Read with your soul the mystery of “it behoves not,” do not deem the inward meaning of “after me” (to be derived) from his (Solomon's) avarice.

  • بلکه اندر ملک دید او صد خطر ** مو به مو ملک جهان بد بیم سر
  • Nay, but in sovereignty he saw a hundred dangers: the kingdom of this world was (has ever been), hair by hair (in every respect), fear for one's head.

  • بیم سر با بیم سر با بیم دین ** امتحانی نیست ما را مثل این‌‌
  • Fear for head with fear for heart with fear for religion— there is no trial for us like this.

  • پس سلیمان همتی باید که او ** بگذرد زین صد هزاران رنگ و بو
  • Therefore one must needs possess the high aspiration of a Solomon in order to escape from these myriads of colours and perfumes (enticing vanities).

  • با چنان قوت که او را بود هم ** موج آن ملکش فرومی‌‌بست دم‌‌ 2610
  • Even with such (great) strength (of spirit) as he had, the waves of that (worldly) kingdom were stifling his breath (choking him).

  • 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.