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1
3700-3749

  • نار شهوت را چه چاره نور دین ** نورکم اطفاء نار الکافرین‌‌ 3700
  • What is the remedy for the fire of lust? The light of the Religion: your (the Moslems') light is the (means of) extinguishing the fire of the infidels.

  • چه کشد این نار را نور خدا ** نور ابراهیم را ساز اوستا
  • What kills this fire? The Light of God. Make the light of Abraham your teacher,

  • تا ز نار نفس چون نمرود تو ** وارهد این جسم همچون عود تو
  • That this body of yours, which resembles wood (faggots), may be delivered from the fire of the Nimrod-like flesh (nafs).

  • شهوت ناری به راندن کم نشد ** او به ماندن کم شود بی‌‌هیچ بد
  • Fiery lust is not diminished by indulging it: it is diminished, without any escape (inevitably), by leaving it (ungratified).

  • تا که هیزم می‌‌نهی بر آتشی ** کی بمیرد آتش از هیزم کشی‌‌
  • So long as thou art laying faggots on a fire, how will the fire be extinguished by a carrier of faggots?

  • چون که هیزم باز گیری نار مرد ** ز انکه تقوی آب سوی نار برد 3705
  • When thou withholdest the faggots, the fire dies out, because fear of God carries (as it were) water to the fire.

  • کی سیه گردد ز آتش روی خوب ** کاو نهد گلگونه از تقوی القلوب‌‌
  • How should the fire blacken the beauteous face (of a soul) which lays (on itself) rose colour (derived) from the fear of God that is in (men's) hearts?

  • آتش افتادن در شهر به ایام عمر
  • How a conflagration occurred in the city (Medina) in the days of ‘Umar, may God be well-pleased with him.

  • آتشی افتاد در عهد عمر ** همچو چوب خشک می‌‌خورد او حجر
  • A conflagration occurred in the time of ‘Umar: it was devouring stones as though they were dry wood.

  • در فتاد اندر بنا و خانه‌‌ها ** تا زد اندر پر مرغ و لانه‌‌ها
  • It fell upon buildings and houses, until (at last) it darted at the wings and nests of birds.

  • نیم شهر از شعله‌‌ها آتش گرفت ** آب می‌‌ترسید از آن و می‌‌شگفت‌‌
  • Half the city caught fire from the flames: water was afraid of it (the fire) and amazed.

  • مشکهای آب و سرکه می‌‌زدند ** بر سر آتش کسان هوشمند 3710
  • Some intelligent persons were throwing skins of water and vinegar on the fire,

  • آتش از استیزه افزون می‌‌شدی ** می‌‌رسید او را مدد از بی‌‌حدی‌‌
  • (But) out of spite (obstinacy) the fire was increasing: aid was coming to it from One who is infinite.

  • خلق آمد جانب عمر شتاب ** کاتش ما می‌‌نمیرد هیچ از آب‌‌
  • The people came in haste to ‘Umar, saying, “Our fire will not be quenched at all by water.”

  • گفت آن آتش ز آیات خداست ** شعله‌‌ای از آتش بخل شماست‌‌
  • He said, “That fire is one of God's signs: ’tis a flame from the fire of your avarice.

  • آب بگذارید و نان قسمت کنید ** بخل بگذارید اگر آل منید
  • What are water and vinegar? Deal out bread (in charity), discard avarice if ye are my people (followers).”

  • خلق گفتندش که در بگشوده‌‌ایم ** ما سخی و اهل فتوت بوده‌‌ایم‌‌ 3715
  • The folk said to him, “We have opened our doors, we have been bountiful and devoted to generosity.”

  • گفت نان در رسم و عادت داده‌‌اید ** دست از بهر خدا نگشاده‌‌اید
  • He replied, “Ye have given bread by rule and habit, ye have not opened your hands for the sake of God—

  • بهر فخر و بهر بوش و بهر ناز ** نه از برای ترس و تقوی و نیاز
  • (Only) for glory and for ostentation and for pride, not because of fear and piety and supplication.”

  • مال تخم است و به هر شوره منه ** تیغ را در دست هر ره زن مده‌‌
  • Wealth is seed, and do not lay it in every salty ground: do not put a sword in the hand of every highwayman.

  • اهل دین را باز دان از اهل کین ** همنشین حق بجو با او نشین‌‌
  • Distinguish the friends of the Religion (ahl-i Dín) from the enemies of God (ahl-i kín): seek the man that sits with God, and sit with him.

  • هر کسی بر قوم خود ایثار کرد ** کاغه پندارد که او خود کار کرد 3720
  • Every one shows favour to his own folk: the fool (who shows favour to the foolish) thinks he has really done (good and religious) work.

  • خدو انداختن خصم در روی امیر المؤمنین علی علیه السلام و انداختن علی شمشیر را از دست‌‌
  • How an enemy spat in the face of the Prince of the Faithful, ‘Alí, may God honour his person, and how ‘Alí dropped the sword from his hand.

  • از علی آموز اخلاص عمل ** شیر حق را دان مطهر از دغل‌‌
  • Learn how to act sincerely from ‘Alí: know that the Lion of God (‘Alí) was purged of (all) deceit.

  • در غزا بر پهلوانی دست یافت ** زود شمشیری بر آورد و شتافت‌‌
  • In fighting against the infidels he got the upper hand of (vanquished) a certain knight, and quickly drew a sword and made haste (to slay him).

  • او خدو انداخت در روی علی ** افتخار هر نبی و هر ولی‌‌
  • He spat on the face of ‘Alí, the pride of every prophet and every saint;

  • آن خدو زد بر رخی که روی ماه ** سجده آرد پیش او در سجده‌‌گاه‌‌
  • He spat on the countenance before which the face of the moon bows low in the place of worship.

  • در زمان انداخت شمشیر آن علی ** کرد او اندر غزایش کاهلی‌‌ 3725
  • ‘Alí at once threw his sword away and relaxed (his efforts) in fighting him.

  • گشت حیران آن مبارز زین عمل ** وز نمودن عفو و رحمت بی‌‌محل‌‌
  • That champion was astounded by this act and by his showing forgiveness and mercy without occasion.

  • گفت بر من تیغ تیز افراشتی ** از چه افکندی مرا بگذاشتی‌‌
  • He said, “You lifted your keen sword against me: why have you flung it aside and spared me?

  • آن چه دیدی بهتر از پیکار من ** تا شدی تو سست در اشکار من‌‌
  • What did you see that was better than combat with me, so that you have become slack in hunting me down?

  • آن چه دیدی که چنین خشمت نشست ** تا چنان برقی نمود و باز جست‌‌
  • What did you see, so that such anger as yours abated, and so that such a lightning flashed and (then) recoiled?

  • آن چه دیدی که مرا ز آن عکس دید ** در دل و جان شعله ای آمد پدید 3730
  • What did you see, that from the reflexion of that vision (of thine) a flame appeared in my heart and soul?

  • آن چه دیدی برتر از کون و مکان ** که به از جان بود و بخشیدیم جان‌‌
  • What did you see, beyond (material) existence and space, that was better than life?— and (so) you gave me life.

  • در شجاعت شیر ربانی ستی ** در مروت خود که داند کیستی‌‌
  • In bravery you are the Lion of the Lord: in generosity who indeed knows who (what) you are?

  • در مروت ابر موسایی به تیه ** کآمد از وی خوان و نان بی‌‌شبیه‌‌
  • In generosity you are (like) Moses' cloud in the desert, whence came the dishes of food and bread incomparable.”

  • ابرها گندم دهد کان را به جهد ** پخته و شیرین کند مردم چو شهد
  • The clouds give wheat which man with toil makes cooked (easy to digest) and sweet as honey.

  • ابر موسی پر رحمت بر گشاد ** پخته و شیرین بی‌‌زحمت بداد 3735
  • (But) Moses' cloud spread the wings of mercy and gave cooked and sweet food that was (ready to be eaten) without trouble.

  • از برای پخته خواران کرم ** رحمتش افراشت در عالم علم‌‌
  • For the sake of those (beggars) who partook of its bounty, its (the cloud's) mercy raised a banner (displayed itself) in the world.

  • تا چهل سال آن وظیفه و آن عطا ** کم نشد یک روز از آن اهل رجا
  • During forty years that ration and largesse did not fail the hopeful people (of Israel) for a single day,

  • تا هم ایشان از خسیسی خاستند ** گندنا و تره و خس خواستند
  • Until they too, because of their vileness, arose and demanded leeks and green herbs and lettuce.

  • امت احمد که هستند از کرام ** تا قیامت هست باقی آن طعام‌‌
  • O people of Ahmad (Mohammed), who are of the noble, (for you) that food is continuing till the Resurrection.

  • چون ابیت عند ربی فاش شد ** یطعم و یسقی کنایت زاش شد 3740
  • When (the Prophet's saying), “I pass the night with my Lord,” was uttered, (the words) “He gives (me) food” and “He gives (me) drink” referred metaphorically to (spiritual) food (and drink).

  • هیچ بی‌‌تاویل این را در پذیر ** تا در آید در گلو چون شهد و شیر
  • Accept this (saying) without any (perverse) interpretation, that it may come into your throat (as agreeably) as honey and milk.

  • ز آن که تاویل است وا داد عطا ** چون که بیند آن حقیقت را خطا
  • Because interpretation (alteration of the meaning) is a rejection of the gift, since he (the interpreter) regards that real (original) meaning as faulty.

  • آن خطا دیدن ز ضعف عقل اوست ** عقل کل مغز است و عقل جزو پوست‌‌
  • The view that it is faulty arises from the weakness of his understanding: Universal Reason is the kernel, and the particular reason is (like) the rind.

  • خویش را تاویل کن نه اخبار را ** مغز را بد گوی نی گلزار را
  • Alter yourself, not the Traditions (of the Prophet): abuse your (dull) brain, not the rose garden (the true sense which you cannot apprehend).

  • ای علی که جمله عقل و دیده‌‌ای ** شمه ای واگو از آن چه دیده‌‌ای‌‌ 3745
  • “O ‘Alí, thou who art all mind and eye, relate a little of that which thou hast seen!

  • تیغ حلمت جان ما را چاک کرد ** آب علمت خاک ما را پاک کرد
  • The sword of thy forbearance hath rent my soul, the water of thy knowledge hath purified my earth.

  • باز گو دانم که این اسرار هوست ** ز آن که بی‌‌شمشیر کشتن کار اوست‌‌
  • Tell it forth! I know that these are His (God's) mysteries, because ’tis His work (way) to kill without sword.

  • صانع بی‌‌آلت و بی‌‌جارحه ** واهب این هدیه‌‌های رابحه‌‌
  • He that works without tools and without limbs, He that bestows these profitable gifts,

  • صد هزاران می‌‌چشاند هوش را ** که خبر نبود دو چشم و گوش را
  • Causes the intelligence to taste myriads of wines in such wise that eyes and ears are unaware.