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3633-3682

  • بندگی در غیب آید خوب و گش ** حفظ غیب آید در استعباد خوش‌‌
  • Service (performed) in absence (through faith in the unseen) is fair and comely; when service is demanded (by God from us), ‘tis pleasing (to Him) that the absent should be remembered (that we should remember to perform what is due to Him, though He is unseen).

  • کو که مدح شاه گوید پیش او ** تا که در غیبت بود او شرم رو
  • Where (in what position) is one that praises the king in his presence, compared with one that is shamefaced in absence (from him)?

  • قلعه داری کز کنار مملکت ** دور از سلطان و سایه‌‌ی سلطنت‌‌ 3635
  • The governor of a fortress who, on the border of the kingdom, far from the sultan and the shadow (protection) of the sultanate,

  • پاس دارد قلعه را از دشمنان ** قلعه نفروشد به مال بی‌‌کران‌‌
  • Guards the fortress from enemies and will not sell it for boundless riches,

  • غایب از شه در کنار ثغرها ** همچو حاضر او نگه دارد وفا
  • Who, though absent from the king on the outskirt of the frontiers, keeps faith (with him) like one who is present—

  • پیش شه او به بود از دیگران ** که به خدمت حاضرند و جان فشان‌‌
  • He in the king's sight is better than the rest who are serving in his presence and ready to devote their lives.

  • پس به غیبت نیم ذره‌‌ی حفظ کار ** به که اندر حاضری ز آن صد هزار
  • Therefore half an atom of regard to one's duty in absence is better than a hundred thousand fold observance thereof in presence.

  • طاعت و ایمان کنون محمود شد ** بعد مرگ اندر عیان مردود شد 3640
  • Obedience (to God) and faith are praiseworthy now; after death, when all is plainly shown, they will be spurned.

  • چون که غیب و غایب و رو پوش به ** پس لبان بر بند لب خاموش به‌‌
  • “Inasmuch as the unseen and the absent and the veil are better, close thy lips, and the lip is better silent.

  • ای برادر دست وا دار از سخن ** خود خدا پیدا کند علم لدن‌‌
  • O brother, refrain from speech: God himself will make manifest the knowledge that is with Him (in His possession).

  • بس بود خورشید را رویش گواه ** أی شی‌‌ء أعظم الشاهد إله‌‌
  • Witness enough for the sun is its face: what thing is the greatest witness (of all)? God.”

  • نه بگویم چون قرین شد در بیان ** هم خدا و هم ملک هم عالمان‌‌
  • “Nay, speak I will, since both God and the angels and the men of learning are allied in setting forth (this truth).

  • یشهد الله و الملک و اهل العلوم ** إنه لا رب إلا من یدوم‌‌ 3645
  • God and the angels and those learned in the sciences (of divinity) bear witness that there is no Lord except Him who endureth for ever.”

  • چون گواهی داد حق که بود ملک ** تا شود اندر گواهی مشترک‌‌
  • Since God hath given testimony, who are the angels, that they should be associated in the testimony?

  • ز آن که شعشاع حضور آفتاب ** بر نتابد چشم و دلهای خراب‌‌
  • (They are associated) because unsound (weak) eyes and hearts cannot support the radiance and presence of the Sun,

  • چون خفاشی کاو تف خورشید را ** بر نتابد بگسلد اومید را
  • Like a bat, which cannot bear the glow of the sun and abandons hope.

  • پس ملایک را چو ما هم یار دان ** جلوه گر خورشید را بر آسمان‌‌
  • Know, then, that the angels, as we also, are helpers (co-witnesses)—displayers of the sun in heaven—

  • کاین ضیا ما ز آفتابی یافتیم ** چون خلیفه بر ضعیفان تافتیم‌‌ 3650
  • Who say, “We have derived (our) light from a Sun, we have shone upon the weak, like vicegerents (of a mighty King).”

  • چون مه نو یا سه روزه یا که بدر ** مرتبه‌‌ی هر یک ملک در نور و قدر
  • Like the new moon or the moon three days old or the full moon, every angel has (a particular) perfection and light and (spiritual) worth.

  • ز اجنحه‌‌ی نور ثلاث او رباع ** بر مراتب هر ملک را آن شعاع‌‌
  • Every angel, according to their (different) degrees, has (a portion of) that radiance, consisting of three or four (pairs of) luminous wings,

  • همچو پرهای عقول انسیان ** که بسی فرق است شان اندر میان‌‌
  • Just as the wings of human intellects, amongst which there is great difference (in quality).

  • پس قرین هر بشر در نیک و بد ** آن ملک باشد که مانندش بود
  • Hence the associate of every human being in good and evil is that angel who resembles him or her.

  • چشم اعمش چون که خور را بر نتافت ** اختر او را شمع شد تا ره بیافت‌‌ 3655
  • Since the eye of the dim-sighted man could not bear the sunlight, the star became a candle to him, that he might find the way.

  • گفتن پیغامبر علیه السلام مر زید را که این سر را فاش تر از این مگو و متابعت نگاه دار
  • How the Prophet, on whom be peace, said to Zayd, “Do not tell this mystery more plainly than this, and take care to comply (with the religious law).”

  • گفت پیغمبر که اصحابی نجوم ** رهروان را شمع و شیطان را رجوم‌‌
  • The Prophet said, “My Companions are (like) the stars, a candle to travellers (on the Way), and meteors to be cast at the devils.”

  • هر کسی را گر بدی آن چشم و زور ** کاو گرفتی ز آفتاب چرخ نور
  • If every one had the eye and the strength to receive light from the sun of heaven,

  • کی ستاره حاجت استی ای ذلیل ** که بدی بر نور خورشید او دلیل‌‌
  • O base man, how would the star be needed to demonstrate the (existence of) sunlight?

  • ماه می‌‌گوید به خاک و ابر و فی ** من بشر بودم ولی یوحی الی‌‌
  • The Moon (the Prophet) is saying to earth and cloud and shadow, “I was a man, but it is revealed to me (that your God is one God).

  • چون شما تاریک بودم در نهاد ** وحی خورشیدم چنین نوری بداد 3660
  • Like you, I was dark in my nature: the Sun's revelation gave me such a light as this.

  • ظلمتی دارم به نسبت با شموس ** نور دارم بهر ظلمات نفوس‌‌
  • I have a certain darkness in comparison with the (spiritual) suns, (but) I have light for the darknesses of (human) souls.

  • ز آن ضعیفم تا تو تابی آوری ** که نه مرد آفتاب انوری‌‌
  • I am faint (less bright than the Sun) in order that thou mayst be able to bear (my beams), for thou art not the man for (a man who can bear) the most radiant Sun.

  • همچو شهد و سرکه در هم بافتم ** تا سوی رنج جگر ره یافتم‌‌
  • I was woven (mingled) together, like honey and vinegar, that I might find the way to (cure) sickness of heart.

  • چون ز علت وارهیدی ای رهین ** سرکه را بگذار و می‌‌خور انگبین‌‌
  • Since thou hast recovered from thine illness, O thou (that wert) in thrall (to it), leave the vinegar and continue to eat the honey.”

  • تخت دل معمور شد پاک از هوا ** بین که الرحمن علی العرش استوی‌‌ 3665
  • (If) the throne of the heart has become restored to soundness and purged of sensuality, behold how the Merciful God is seated on His Throne.

  • حکم بر دل بعد از این بی‌‌واسطه ** حق کند چون یافت دل این رابطه‌‌
  • After this, God controls the heart without intermediary, since the heart has attained to this relation (with Him).

  • این سخن پایان ندارد زید کو ** تا دهم پندش که رسوایی مجو
  • This discourse hath no end. Where is Zayd, that I may counsel him not to seek notoriety?

  • رجوع به حکایت زید
  • The (author's) return to the story of Zayd.

  • زید را اکنون نیابی کاو گریخت ** جست از صف نعال و نعل ریخت‌‌
  • You will not find Zayd now, for he has fled: he has darted away from the shoe-row and dropped his shoes.

  • تو که باشی زید هم خود را نیافت ** همچو اختر که بر او خورشید تافت‌‌
  • Who are you (that you should hope to find him)? Zayd cannot even find himself, (he has vanished) like the star on which the sun shone.

  • نی از او نقشی بیابی نی نشان ** نی کهی یابی نه راه کهکشان‌‌ 3670
  • You will find neither mark nor trace of him, you will not find a straw (star) in the straw-strewn Way (the Milky Way).

  • شد حواس و نطق با پایان ما ** محو نور دانش سلطان ما
  • Our senses and finite speech (reason) are obliterated in the light of the knowledge of our (Divine) King.

  • حسها و عقلهاشان در درون ** موج در موج لدينا محضرون‌‌
  • Their (the God-intoxicated mystics') senses and understandings within (them) are (tossed), wave on wave, in (the sea of) they are assembled before Us.

  • چون شب آمد باز وقت بار شد ** انجم پنهان شده بر کار شد
  • When dawn comes, ’tis again the time of (bearing) the burden: the stars, which had become hidden, go (again) to work.

  • بی‌‌هشان را وادهد حق هوشها ** حلقه حلقه حلقه‌‌ها در گوشها
  • God gives back to the senseless ones their (lost) senses: (they return to consciousness) troop after troop, with rings (of mystic knowledge) in their ears,

  • پای کوبان دست افشان در ثنا ** ناز نازان ربنا أحییتنا 3675
  • Dancing, waving their hands in praise (of God), triumphing (and crying), “O Lord, Thou hast brought us to life.”

  • آن جلود و آن عظام ریخته ** فارسان گشته غبار انگیخته‌‌
  • Those crumbled skins and bones have become (like) horsemen and have raised the dust:

  • حمله آرند از عدم سوی وجود ** در قیامت هم شکور و هم کنود
  • At Resurrection both the thankful and the ungrateful rush along from non-existence towards existence.

  • سر چه می‌‌پیچی کنی نادیده‌‌ای ** در عدم ز اول نه سرپیچیده‌‌ای‌‌
  • Why do you turn away your head and pretend not to see? Did you not turn away your head at first, (when you were) in non-existence (and disbelieved that you would ever come into existence)?

  • در عدم افشرده بودی پای خویش ** که مرا که بر کند از جای خویش‌‌
  • You had planted your foot (firmly) in non-existence, saying, “Who will uproot me from my place?”

  • می‌‌نبینی صنع ربانیت را ** که کشید او موی پیشانیت را 3680
  • Are not you beholding the action of your Lord, who dragged you (into existence) by the forelock,

  • تا کشیدت اندر این انواع حال ** که نبودت در گمان و در خیال‌‌
  • Until He drew you into (all) these various states (of being), which were not in your thought or fancy?

  • آن عدم او را هماره بنده است ** کار کن دیوا سلیمان زنده است‌‌
  • That non-existence is always His slave: work (in His service), O demon! Solomon is living.