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3728-3777

  • 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.

  • باز گو ای باز عرش خوش شکار ** تا چه دیدی این زمان از کردگار 3750
  • Tell it forth, O falcon of the empyrean that findest goodly prey, that (I may know) what thou hast seen at this time from the Maker.

  • چشم تو ادراک غیب آموخته ** چشمهای حاضران بر دوخته‌‌
  • Thine eye has learned to perceive the Unseen, (while) the eyes of bystanders are sealed.”

  • آن یکی ماهی همی‌‌بیند عیان ** و آن یکی تاریک می‌‌بیند جهان‌‌
  • One man is beholding a moon plainly, while another sees the world dark,

  • و آن یکی سه ماه می‌‌بیند به هم ** این سه کس بنشسته یک موضع نعم‌‌
  • And another beholds three moons together. These three persons (beholders) are seated in one place, yea (verily).

  • چشم هر سه باز و گوش هر سه تیز ** در تو آویزان و از من در گریز
  • The eyes of all three are open, and the ears of all three are sharp (attentive); (they are) fastened on thee and in flight from me.

  • سحر عین است این عجب لطف خفی است ** بر تو نقش گرگ و بر من یوسفی است‌‌ 3755
  • Is this an enchantment of the eye? (Or) is it a marvellous hidden grace? On thee is the form of the wolf, and on me is the quality (beauty) of Joseph.

  • عالم ار هجده هزار است و فزون ** هر نظر را نیست این هجده زبون‌‌
  • If the worlds are eighteen thousand and more, these eighteen (thousand) are not subject (accessible) to every eye.

  • راز بگشا ای علی مرتضی ** ای پس سوء القضاء حسن القضاء
  • “Reveal the mystery, O ‘Alí, thou who art approved (by God), O thou who art (like) the goodliness of a wide expanse after (the oppressive confinement of) evil fate.

  • یا تو واگو آن چه عقلت یافته ست ** یا بگویم آن چه بر من تافته ست‌‌
  • Either do thou declare that which thy reason hath found, or I will tell that which hath shone forth on me.

  • از تو بر من تافت چون داری نهان ** می‌‌فشانی نور چون مه بی‌‌زبان‌‌
  • From thee it shone forth on me: how shouldst thou hide it? Without tongue thou art scattering light, like the moon.

  • لیک اگر در گفت آید قرص ماه ** شب روان را زودتر آرد به راه‌‌ 3760
  • But if the moon's orb come to speech, it more quickly leads the night-travellers into the (right) way.

  • از غلط ایمن شوند و از ذهول ** بانگ مه غالب شود بر بانگ غول‌‌
  • They become safe from error and heedlessness: the voice of the moon prevails over the voice of the ghoul.

  • ماه بی‌‌گفتن چو باشد رهنما ** چون بگوید شد ضیا اندر ضیا
  • Inasmuch as the moon (even) without speech is showing the way, when it speaks it becomes light upon light.

  • چون تو بابی آن مدینه‌‌ی علم را ** چون شعاعی آفتاب حلم را
  • Since thou art the gate of the city of Knowledge, since thou art the beams of the sun of Clemency,

  • باز باش ای باب بر جویای باب ** تا رسد از تو قشور اندر لباب‌‌
  • Be open, O Gate, to him that seeks the gate, so that by means of thee the husks may reach the core.

  • باز باش ای باب رحمت تا ابد ** بارگاه ما له کفوا أحد 3765
  • Be open unto everlasting, O Gate of Mercy, O Entrance-hall to None is like unto Him.”

  • هر هوا و ذره‌‌ای خود منظری است ** ناگشاده کی گود کانجا دری است‌‌
  • Every air and mote is indeed a place for vision (of God), (but so long as it is) unopened, who says “Yonder is a door”?

  • تا بنگشاید دری را ديدبان ** در درون هرگیز نجنبك این گمان
  • Unless the Watcher open a door, this idea never stirs within.

  • چون گشاه شد دری حیران شود ** مرغ اومید و طمع پُران شود
  • When a door is opened, he (on whom this idea has dawned) becomes amazed, the bird of hope and desire begins to fly.

  • غافلی ناگه به ویران گنج یافت ** سوی هر ویران از آن پس می‌‌شتافت‌‌
  • A careless man suddenly found the treasure in the ruin: after that, he was hastening to (search in) every ruin.

  • تا ز درویشی نیابی تو گهر ** کی گهر جویی ز درویشی دگر 3770
  • Till you gain the pearl from one dervish, how should you seek the pearl from another dervish?

  • سالها گر ظن دود با پای خویش ** نگذرد ز اشکاف بینیهای خویش‌‌
  • Though opinion run with its own feet for (many) years, it will not pass beyond the cleft of its own nostrils.

  • تا به بینی نایدت از غیب بو ** غیر بینی هیچ می‌‌بینی بگو
  • Until the scent from the Unseen shall come to your nose, say, will you see anything except your nose?

  • سوال کردن آن کافر از امیر المومنین علی علیه السلام که بر چون منی مظفر شدی شمشیر را از دست چون انداختی // پس بگفت آن نومسلمان ولی ** از سر مستی و لذت با علی
  • How that infidel asked 'Ali, may God honour his person, saying, "Since thou wert victorious over such a man,as I am, how didst thou drop the sword from thy hand?" // Then that devoted friend, who had been newly converted to Islam, in his enthusiasm and delight said to 'Ali,

  • که بفرما یا امیر المومنین.** تا بجنبد جان به تن در چون جنین
  • He said, "Speak, O Prince of the Faithful, that my soul may stir within my body, like the embryo."

  • هفت اختر هر جنین را مدتی ** می‌‌کنند ای جان به نوبت خدمتی‌‌
  • O (dear) soul, the seven planets, (each) in turn, do a (particular) service for a time to every embryo.

  • چون که وقت آید که جان گیرد جنین ** آفتابش آن زمان گردد معین‌‌ 3775
  • When the time comes for the embryo to receive the (vital) spirit, at that time the sun becomes its helper.

  • این جنین در جنبش آید ز آفتاب ** کافتابش جان همی‌‌بخشد شتاب‌‌
  • This embryo is brought into movement by the sun, for the sun is quickly endowing it with spirit.

  • از دگر انجم بجز نقشی نیافت ** این جنین تا آفتابش بر نتافت‌‌
  • From the other stars this embryo received only an impression, until the sun shone upon it.