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3950-3999

  • از پی نظاره‌‌ی او حور و جان ** پر شده آفاق هر هفت آسمان‌‌ 3950
  • (When) the horizons of all the Seven Heavens were full of houris and genies (who had come) to gaze upon him,

  • خویشتن آراسته از بهر او ** خود و را پروای غیر دوست کو
  • Having arrayed themselves for his sake—how indeed should he care for anything except the Beloved?

  • آن چنان پر گشته از اجلال حق ** که در او هم ره نیابد آل حق‌‌
  • He had become so filled with magnification of God, that even those nearest to God would find no way (of intruding) there.

  • لا یسع فینا نبی مرسل ** و الملک و الروح ایضا فاعقلوا
  • “In Us (in Our unity) is no room for a prophet sent as an apostle, nor yet for the Angels or the Spirit. Do ye, therefore, understand!”

  • گفت ما زاغیم همچون زاغ نه ** مست صباغیم مست باغ نه‌‌
  • He (also) said, “We are má zágh (that is, Our eye did not rove), we are not (looking for carrion) like crows (zágh); We are intoxicated with (enraptured by) the Dyer, we are not intoxicated with the garden (of flowers with their many dyes).”

  • چون که مخزنهای افلاک و عقول ** چون خسی آمد بر چشم رسول‌‌ 3955
  • Inasmuch as to the eye of the Prophet the treasuries of the celestial spheres and intelligences seemed (worthless) as a straw,

  • پس چه باشد مکه و شام و عراق ** که نماید او نبرد و اشتیاق‌‌
  • What, then, would Mecca and Syria and ‘Iráq be (worth to him), that he should show fight and longing (to gain possession of them)?

  • آن گمان بر وی ضمیر بد کند ** که قیاس از جهل و حرص خود کند
  • (Only) the evil mind which judges by its own ignorance and cupidity will think that of him (impute that motive to him).

  • آبگینه‌‌ی زرد چون سازی نقاب ** زرد بینی جمله نور آفتاب‌‌
  • When you make yellow glass a veil (between your eyes and the sun), you see all the sunlight yellow.

  • بشکن آن شیشه‌‌ی کبود و زرد را ** تا شناسی گرد را و مرد را
  • Break those blue and yellow glasses, in order that you may know (distinguish) the dust and the man (who is concealed by it).

  • گرد فارس گرد سر افراشته ** گرد را تو مرد حق پنداشته‌‌ 3960
  • The dust (of the body) has lifted up its head (risen) around the (spiritual) horseman: you have fancied the dust to be the man of God.

  • گرد دید ابلیس و گفت این فرع طین ** چون فزاید بر من آتش جبین‌‌
  • Iblís saw (only) the dust, and said, “How should this offspring of clay (Adam) be superior to me of the fiery brow?”

  • تا تو می‌‌بینی عزیزان را بشر ** دان که میراث بلیس است آن نظر
  • So long as thou art regarding the holy (prophets and saints) as men, know that that view is an inheritance from Iblís.

  • گر نه فرزند بلیسی ای عنید ** پس به تو میراث آن سگ چون رسید
  • If thou art not the child of Iblís, O contumacious one, then how has the inheritance of that cur come to thee?

  • من نیم سگ شیر حقم حق پرست ** شیر حق آن است کز صورت برست‌‌
  • “I am not a cur, I am the Lion of God, a worshipper of God: the lion of God is he that has escaped from (phenomenal) form.

  • شیر دنیا جوید اشکاری و برگ ** شیر مولی جوید آزادی و مرگ‌‌ 3965
  • The lion of this world seeks a prey and provision; the lion of the Lord seeks freedom and death.

  • چون که اندر مرگ بیند صد وجود ** همچو پروانه بسوزاند وجود
  • Inasmuch as in death he sees a hundred existences, like the moth he burns away (his own) existence.”

  • شد هوای مرگ طوق صادقان ** که جهودان را بد این دم امتحان‌‌
  • Desire for death became the badge of the sincere, for this word (declaration) was (made) a test for the Jews.

  • در نبی فرمود کای قوم یهود ** صادقان را مرگ باشد گنج و سود
  • He (God) said in the Qur‘án, “O people of the Jews, death is treasure and gain to the sincere.

  • همچنان که آرزوی سود هست ** آرزوی مرگ بردن ز آن به است‌‌
  • Even as there is desire for profit (in the hearts of the worldly), the desire to win death is better than that (in the eyes of the sincere).

  • ای جهودان بهر ناموس کسان ** بگذرانید این تمنا بر زبان‌‌ 3970
  • O Jews, for the sake of (being held in) honour by men of worth, let this wish be uttered on your tongues.”

  • یک جهودی این قدر زهره نداشت ** چون محمد این علم را بر فراشت‌‌
  • Not a single Jew had so much courage (as to respond), when Mohammed raised this banner (gave this challenge).

  • گفت اگر رانید این را بر زبان ** یک یهودی خود نماند در جهان‌‌
  • He said, “If ye utter this on your tongues, truly not one Jew will be left in the world.”

  • پس یهودان مال بردند و خراج ** که مکن رسوا تو ما را ای سراج‌‌
  • Then the Jews brought the property (tribute in kind) and land-tax, saying, “Do not put us to shame, O Lamp (of the world).”

  • این سخن را نیست پایانی پدید ** دست با من ده چو چشمت دوست دید
  • “There is no end in sight to this discourse: give me thy hand, since thine eye hath seen the Friend.”

  • گفتن امیر المؤمنین علی کرم الله وجهه با قرین خود که چون خدو انداختی در روی من نفس من جنبید و اخلاص عمل نماند، مانع کشتن تو آن شد
  • How the Prince of the Faithful, ‘Ali—may God honour his person! said to his antagonist, " When thou didst spit in my face, my fleshly self was aroused and I could no longer act with entire sincerity (towards God): that hindered me from slaying thee." 

  • گفت امیر المؤمنین با آن جوان ** که به هنگام نبرد ای پهلوان‌‌ 3975
  • The Prince of the Faithful said to that youth, “In the hour of battle, O knight,

  • چون خدو انداختی در روی من ** نفس جنبید و تبه شد خوی من‌‌
  • When thou didst spit in my face, my fleshly self was aroused and my good disposition was corrupted.

  • نیم بهر حق شد و نیمی هوا ** شرکت اندر کار حق نبود روا
  • Half (of my fighting) came to be for God's sake, and half (for) idle passion: in God’s affair partnership’ is not allowable.

  • تو نگاریده‌‌ی کف مولاستی ** آن حقی کرده‌‌ی من نیستی‌‌
  • Thou art limned by the hand of the Lord: thou art God's (work), thou art not made by me.

  • نقش حق را هم به امر حق شکن ** بر زجاجه‌‌ی دوست سنگ دوست زن‌‌
  • Break God’s image, (but only) by God’s command; cast (a stone) at the Beloved’s glass, (but only) the Beloved’s stone.”

  • گبر این بشنید و نوری شد پدید ** در دل او تا که زناری برید 3980
  • The fire-worshipper heard this, and a light appeared in his heart, so that he cut a girdle.

  • گفت من تخم جفا می‌‌کاشتم ** من ترا نوعی دگر پنداشتم‌‌
  • He said, “I was sowing the seed of wrong: I fancied thee (to be) otherwise (than thou art).

  • تو ترازوی احد خو بوده‌‌ای ** بل زبانه‌‌ی هر ترازو بوده‌‌ای‌‌
  • Thou hast (really) been the balance (endued) with the (just) nature of the One (God); nay, thou hast been the tongue of every balance.

  • تو تبار و اصل و خویشم بوده‌‌ای ** تو فروغ شمع کیشم بوده‌‌ای‌‌
  • Thou hast been my race and stock and kin, thou hast been the radiance of the candle of my religion.

  • من غلام آن چراغ چشم جو ** که چراغت روشنی پذرفت از او
  • I am the (devoted) slave of that eye-seeking Lamp from which thy lamp received splendour.

  • من غلام موج آن دریای نور ** که چنین گوهر بر آرد در ظهور 3985
  • I am the slave of the the billow of that Sea of Light which brings a pearl like this into view.

  • عرضه کن بر من شهادت را که من ** مر ترا دیدم سرافراز زمن‌‌
  • Offer me the profession of the (Moslem) Faith, for I regard you as the exalted one of the time.”

  • قرب پنجه کس ز خویش و قوم او ** عاشقانه سوی دین کردند رو
  • Near fifty persons of his kindred and tribe lovingly turned their faces towards the Religion (of Islam).

  • او به تیغ حلم چندین حلق را ** وا خرید از تیغ و چندین خلق را
  • By the sword of clemency he ('Ali) redeemed so many throats and such a multitude from the sword.

  • تیغ حلم از تیغ آهن تیزتر ** بل ز صد لشکر ظفر انگیزتر
  • The sword of clemency is sharper than the sword of iron; nay, it is more productive of victory than a hundred armies.

  • ای دریغا لقمه‌‌ای دو خورده شد ** جوشش فکرت از آن افسرده شد 3990
  • Oh, alas, two mouthfuls were eaten, and thereby the ferment of thought was frozen up.

  • گندمی خورشید آدم را کسوف ** چون ذنب شعشاع بدری را خسوف‌‌
  • A grain of wheat eclipsed the sun of Adam, as the descending node is (the cause of) eclipse to the brilliance of the full-moon.

  • اینت لطف دل که از یک مشت گل ** ماه او چون می‌‌شود پروین گسل‌‌
  • Behold the beauty of the heart, how its moon scatters the Pleiades (how its light is broken and disordered) by a single handful of clay.

  • نان چو معنی بود خوردش سود بود ** چون که صورت گشت انگیزد جحود
  • When the bread was spirit, it was beneficial; since it became form, it rouses disbelief.

  • همچو خار سبز کاشتر می‌‌خورد ** ز ان خورش صد نفع و لذت می‌‌برد
  • As (for example) the green thistles which a camel eats, and gains from eating them a hundred benefits and pleasures:

  • چون که آن سبزیش رفت و خشک گشت ** چون همان را می‌‌خورد اشتر ز دشت‌‌ 3995
  • When the camel from the desert eats those same thistles, after their greenness is gone and they have become dry,

  • می‌‌دراند کام و لنجش ای دریغ ** کان چنان ورد مربی گشت تیغ‌‌
  • They rend his palate and cheek— oh, alas that such a well-nourished rose became a sword!

  • نان چو معنی بود بود آن خار سبز ** چون که صورت شد کنون خشک است و گبز
  • When the bread was spirit, it was (like) the green thistles; since it became form, it is now dry and gross.

  • تو بدان عادت که او را پیش از این ** خورده بودی ای وجود نازنین
  • According as thou hadst formerly been in the habit of eating it, O gracious being,

  • بر همان بو می‌‌خوری این خشک را ** بعد از آن کامیخت معنی با ثری‌‌
  • In the same hope thou (still) are eating this dry stuff, after the spirit has become mingled with clay.