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بعد از آن گفتند ما را آرزوست ** اقتدا کردن به تو ای پاک دوست
- Afterwards they said, ‘We desire to follow thy leadership (in prayer), O holy friend.’
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گفتم آری لیک یک ساعت که من ** مشکلاتی دارم از دور زمن 2065
- ‘Yes,’ said I, ‘but (wait) awhile—for I have certain difficulties (derived) from the revolution of Time—
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تا شود آن حل به صحبتهای پاک ** که به صحبت روید انگوری ز خاک
- In order that they may be solved by means of holy companionships; for through companionship a grape grows from the earth.
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دانهی پرمغز با خاک دژم ** خلوتی و صحبتی کرد از کرم
- A kernelly seed graciously consorted in solitary intercourse with the dark earth;
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خویشتن در خاک کلی محو کرد ** تا نماندش رنگ و بو و سرخ و زرد
- It effaced itself entirely in the earth, so that no colour or scent or red or yellow (hue) remained to it.
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از پس آن محو قبض او نماند ** پرگشاد و بسط شد مرکب براند
- After that effacement its constriction ceased: it opened its wings and expanded and sped on its way.
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پیش اصل خویش چون بیخویش شد ** رفت صورت جلوهی معنیش شد 2070
- Inasmuch as it became selfless in the presence of its origin, the form departed (from it) and its real essence was displayed.’
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سر چنین کردند هین فرمان تراست ** تف دل از سر چنین کردن بخاست
- They nodded so (as though saying), ‘Hark, ’tis for thee to command,’ and from their nodding so a flame arose in my heart.
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ساعتی با آن گروه مجتبی ** چون مراقب گشتم و از خود جدا
- When for a while I had taken part with that elect company in contemplation (of God) and had been separated from myself,
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هم در آن ساعت ز ساعت رست جان ** زانک ساعت پیر گرداند جوان
- At that very hour my spirit was freed from hours (of Time); (I say ‘freed’) because hours make the young old.”
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جمله تلوینها ز ساعت خاستست ** رست از تلوین که از ساعت برست
- All changes have arisen from the hours: he that is freed from the hours is freed from change.
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چون ز ساعت ساعتی بیرون شوی ** چون نماند محرم بیچون شوی 2075
- When for an hour you escape from the hours, relation abides not: you become familiar with that which is without relation.
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ساعت از بیساعتی آگاه نیست ** زانکش آن سو جز تحیر راه نیست
- The hours are not acquainted with hourlessness (timelessness), because for him (who is conscious of time) there is no way thither except bewilderment.
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هر نفر را بر طویله خاص او ** بستهاند اندر جهان جست و جو
- In this world of search and seeking every set of people have been tied in the stable peculiar to them,
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منتصب بر هر طویله رایضی ** جز بدستوری نیاید رافضی
- And over each stable a trainer has been appointed; save by (his) permission no recalcitrant comes (into another place).
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از هوس گر از طویله بسکلد ** در طویله دیگران سر در کند
- If, from vain desire, he should break away from the stable and intrude into the stable of others,
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در زمان آخرجیان چست خوش ** گوشهی افسار او گیرند و کش 2080
- At once the nimble and goodly stablemen seize the corner of his halter and drag (him back).
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حافظان را گر نبینی ای عیار ** اختیارت را ببین بی اختیار
- O cunning one, if you behold not your keepers, behold your choice (and perceive that it is) involuntary.
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اختیاری میکنی و دست و پا ** بر گشادستت چرا حسبی چرا
- You are making a choice, and your hands and feet are loosed: why (then) are you imprisoned, why?
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روی در انکار حافظ بردهای ** نام تهدیدات نفسش کردهای
- You have betaken yourself to denying (the action of) the keeper: you have called it ‘threats of the fleshly soul.’
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پیش رفتن دقوقی رحمة الله علیه به امامت
- How Daqúqí went forward to act as Imám.
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این سخن پایان ندارد تیز دو ** هین نماز آمد دقوقی پیش رو
- This discourse hath no end. “Run quickly! Hark, the (time for) prayer is come. Go forward, O Daqúqí!
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ای یگانه هین دوگانه بر گزار ** تا مزین گردد از تو روزگار 2085
- O unique one, come, perform the twofold (genuflexion), that Time may be adorned by thee.
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ای امام چشمروشن در صلا ** چشم روشن باید ایدر پیشوا
- O (thou who art a) clear-sighted Imám (precentor), the leader in the ritual prayer must always be clear-sighted.”
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در شریعت هست مکروه ای کیا ** در امامت پیش کردن کور را
- According to the religious Law it is objectionable, O worthy (reader), to put forward a blind man in the office of Imám.
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گرچه حافظ باشد و چست و فقیه ** چشمروشن به وگر باشد سفیه
- Though he know the Qur’án by heart and be quick and learned in divinity, the clear-sighted man is superior, even if he be a fool.
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کور را پرهیز نبود از قذر ** چشم باشد اصل پرهیز و حذر
- The blind man has no (means of) abstention from filth: the eye is the source of abstention and precaution.
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او پلیدی را نبیند در عبور ** هیچ مومن را مبادا چشم کور 2090
- He does not see the dirt in passing by. May no true believer have blind eyes!
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کور ظاهر در نجاسهی ظاهرست ** کور باطن در نجاسات سرست
- The man outwardly blind is in outward (material) filthiness; the man inwardly blind is in inward (spiritual) filthiness.
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این نجاسهی ظاهر از آبی رود ** آن نجاسهی باطن افزون میشود
- This outward filthiness may be removed by some water; that inward filthiness (gradually) increases.
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جز بب چشم نتوان شستن آن ** چون نجاسات بواطن شد عیان
- It cannot be washed away save by water of the eye (tears), when (once) the inward filthinesses have become manifest.
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چون نجس خواندست کافر را خدا ** آن نجاست نیست بر ظاهر ورا
- Since God has called the infidel “filth,” that filthiness is not on his outward part.
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ظاهر کافر ملوث نیست زین ** آن نجاست هست در اخلاق و دین 2095
- The infidel's outward part is not defiled by this (outward filth); that filthiness is in (his) disposition and religion.
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این نجاست بویش آید بیست گام ** و آن نجاست بویش از ری تا بشام
- The smell of this (outward filth comes (extends to a distance of) twenty paces; but the smell of that (inward) filth (reaches) from Rayy to Damascus;
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بلک بویش آسمانها بر رود ** بر دماغ حور و رضوان بر شود
- Nay, its smell goes up to the heavens and mounts to the brain of the houris and Rizwán.
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اینچ میگویم به قدر فهم تست ** مردم اندر حسرت فهم درست
- What I am saying is according to the measure of your understanding: I die in grief for (the absence of) a sound understanding.
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فهم آبست و وجود تن سبو ** چون سبو بشکست ریزد آب ازو
- The understanding is (like) the water, and the bodily existence (is like) the jug: when the jug is cracked, the water spills from it.
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این سبو را پنج سوراخست ژرف ** اندرو نه آب ماند خود نه برف 2100
- This jug has five deep holes: neither water will stay in it nor even snow.
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امر غضوا غضة ابصارکم ** هم شنیدی راست ننهادی تو سم
- You have heard, too, the command (of God), “Close ye your eyes tightly”; (yet) you have not walked aright.
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از دهانت نطق فهمت را برد ** گوش چون ریگست فهمت را خورد
- Your speech bears away your understanding by (way of) the mouth; your ear is like sand: it drinks (sucks up) your understanding.
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همچنین سوراخهای دیگرت ** میکشاند آب فهم مضمرت
- Similarly, your other holes (avenues of sense-perception) are drawing (off) the hidden water of your understanding.
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گر ز دریا آب را بیرون کنی ** بی عوض آن بحر را هامون کنی
- If you expel the water from the sea without (admitting) compensation, you will make the sea a desert.
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بیگهست ار نه بگویم حال را ** مدخل اعواض را و ابدال را 2105
- ’Tis late; otherwise, I would declare the (true) state of the case (as to) the entrance of compensations and substitutes,
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کان عوضها و آن بدلها بحر را ** از کجا آید ز بعد خرجها
- (And tell) whence come to the sea those compensations and substitutes after (such) expenditures.
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صد هزاران جانور زو میخورند ** ابرها هم از برونش میبرند
- Hundreds of thousands of animals drink of it; from outside also the clouds take it (its water) away;
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باز دریا آن عوضها میکشد ** از کجا دانند اصحاب رشد
- (But) again the sea draws (into itself) those compensations— whence (they come) is known to the righteous.
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قصهها آغاز کردیم از شتاب ** ماند بی مخلص درون این کتاب
- We began the stories in haste; in this Book (the Mathnawí) they are left without (being brought to) the (final) issue.
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ای ضیاء الحق حسام الدین راد ** که فلک و ارکان چو تو شاهی نزاد 2110
- O Light of God, noble Husámu’ddín, a king whose like the sky and the elements have never brought to birth,
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تو بنادر آمدی در جان و دل ** ای دل و جان از قدوم تو خجل
- Seldom hast thou come into (the world of) soul and heart, O thou at whose advent heart and soul are abashed.
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چند کردم مدح قوم ما مضی ** قصد من زانها تو بودی ز اقتضا
- How oft have I praised the people of the past! Of necessity, thou wert (the object of) my quest in (praising) them.
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خانهی خود را شناسد خود دعا ** تو بنام هر که خواهی کن ثنا
- Verily the invocation knows its own house: attach the praise to the name of whomsoever you will.