ورنه لا عین رات چه جای باغ ** گفت نور غیب را یزدان چراغ
Otherwise, (it is that which) no eye hath beheld: what place is there for (how is it proper to speak of) a garden? (Yet the term “garden” may be applied to it): God hath called the Light of the Unseen “a lamp.”
مثل نبود آن مثال آن بود ** تا برد بوی آنک او حیران بود
’Tis not a comparison, ’tis a parable thereof, (which is used) in order that he who is bewildered may get a scent (of the reality).
حاصل آن زن دید آن را مست شد ** زان تجلی آن ضعیف از دست شد
In short, the woman saw that (Bounty) and became intoxicated: at that revelation the weak (creature) fell into an ecstasy.
دید در قصری نبشته نام خویش ** آن خود دانستش آن محبوب‌کیش
She saw her name written on a palace: she who was of goodly belief knew that it (the palace) belonged to her.
بعد از آن گفتند کین نعمت وراست ** کو بجان بازی بجز صادق نخاست3410
After that, they said (to her), “This Bounty is for him who has risen up with constant sincerity in self-devotion.
خدمت بسیار می‌بایست کرد ** مر ترا تا بر خوری زین چاشت‌خورد
Thou must needs have done much service (to God), in order that thou might’st partake of this repast;
چون تو کاهل بودی اندر التجا ** آن مصیبتها عوض دادت خدا
(Hence), as thou wert remiss in taking refuge (with God), God gave thee those afflictions instead.”
گفت یا رب تا به صد سال و فزون ** این چنینم ده بریز از من تو خون
“O Lord,” cried she, “give me such-like (afflictions) for a hundred years and more! Do Thou shed my blood!”
اندر آن باغ او چو آمد پیش پیش ** دید در وی جمله فرزندان خویش
When she advanced into that garden, she saw there all her children.
گفت از من کم شد از تو گم نشد ** بی دو چشم غیب کس مردم نشد3415
She said, “They were lost to me, (but) they were not lost to Thee.” Without (possessing) the two eyes of the Unseen, no one becomes the Man (pupil of the eye).
تو نکردی فصد و از بینی دوید ** خون افزون تا ز تب جانت رهید
You did not let blood (by cupping), and (therefore) the superfluous blood ran from your nose, to the end that your life might be saved from fever.
مغز هر میوه بهست از پوستش ** پوست دان تن را و مغز آن دوستش
The core of every fruit is better than its rind: deem the body to be the rind, and its friend (the spirit) to be the core.
مغز نغزی دارد آخر آدمی ** یکدمی آن را طلب گر زان دمی
After all, Man has a goodly core: seek it for one moment, if you are of (if you belong to those inspired by) that (Divine) breath.
در آمدن حمزه رضی الله عنه در جنگ بی زره
How Hamza, may God be well-pleased with him, came to battle without a coat of mail.
اندر آخر حمزه چون در صف شدی ** بی زره سرمست در غزو آمدی
Whenever at the end (of his life) Hamza went into the ranks (on the battlefield), he would enter the fray (like one) intoxicated, without a coat of mail.
سینه باز و تن برهنه پیش پیش ** در فکندی در صف شمشیر خویش3420
Advancing with open breast and naked body, he would throw himself into the sword-bearing ranks.
خلق پرسیدند کای عم رسول ** ای هزبر صف‌شکن شاه فحول
The people asked him, saying, “O uncle of the Prophet, O Lion that breakest the ranks (of the foemen), O prince of the champions,
نه تو لا تلقوا بایدیکم الی ** تهلکه خواندی ز پیغام خدا
Hast not thou read in the Message of God (theQur’án) ‘Do not cast yourselves with your own hands into destruction’?
پس چرا تو خویش را در تهلکه ** می در اندازی چنین در معرکه
Then why art thou casting thyself thus into destruction on the field of battle?
چون جوان بودی و زفت و سخت‌زه ** تو نمی‌رفتی سوی صف بی زره
When thou wert young and robust and strongly-knit, thou didst not go into the battle-line without a coat of mail.
چون شدی پیر و ضعیف و منحنی ** پرده‌های لا ابالی می‌زنی3425
Now that thou hast become old and infirm and bent, thou art knocking at the curtains (doors) of recklessness,
لا ابالی‌وار با تیغ و سنان ** می‌نمایی دار و گیر و امتحان
And with sword and spear, like one who recks of naught, thou art grappling and struggling and making trial (of thyself).
تیغ حرمت می‌ندارد پیر را ** کی بود تمییز تیغ و تیر را
The sword hath no respect for the old: how should sword and arrow possess discernment?”
زین نسق غمخوارگان بی‌خبر ** پند می‌دادند او را از غیر
In this manner were the ignorant sympathisers giving him counsel zealously.
جواب حمزه مر خلق را
The reply of Hamza to the people.
گفت حمزه چونک بودم من جوان ** مرگ می‌دیدم وداع این جهان
Hamza said, “When I was young, I used to regard farewell to this world as death.
سوی مردن کس برغبت کی رود ** پیش اژدرها برهنه کی شود3430
How should any one go to death eagerly? How should he come naked (unarmed) to meet the dragon?
لیک از نور محمد من کنون ** نیستم این شهر فانی را زبون
But now, through the Light of Mohammed, I am not subject to this city (the world) that is passing away.
از برون حس لشکرگاه شاه ** پر همی‌بینم ز نور حق سپاه
Beyond (the realm of) the senses, I behold the camp of the (Divine) King thronged with the army of the Light of God,
خیمه در خیمه طناب اندر طناب ** شکر آنک کرد بیدارم ز خواب
Tent on tent and tent-rope on tent-rope. Thanks be to Him who awakened me from slumber!”
آنک مردن پیش چشمش تهلکه‌ست ** امر لا تلقوا بگیرد او به دست
That one in whose eyes death is destruction—he takes hold of (clings to) the (Divine) command, “Do not cast (yourselves into destruction)”;
و آنک مردن پیش او شد فتح باب ** سارعوا آید مرورا در خطاب3435
And that one to whom death is the opening of the gate—for him in the (Divine) Allocution (the Qur’án) there is (the command), “Vie ye with each other in hastening.”
الحذر ای مرگ‌بینان بارعوا ** العجل ای حشربینان سارعوا
Beware, O ye who regard death! Surpass one another (in dread of death)! Quick, O ye who regard the Resurrection! Vie ye with each other in hastening!
الصلا ای لطف‌بینان افرحوا ** البلا ای قهربینان اترحوا
Welcome, O ye who regard the (Divine) grace! Rejoice! Woe (to you), O ye who regard the (Divine) wrath! Be sorrowful!
هر که یوسف دید جان کردش فدی ** هر که گرگش دید برگشت از هدی
Whosoever deems it (death) to be (lovely as) Joseph gives up his soul in ransom for it; whosoever deems it to be (like) the wolf turns back from (the path of) right guidance.
مرگ هر یک ای پسر همرنگ اوست ** پیش دشمن دشمن و بر دوست دوست
Every one's death is of the same quality as himself, my lad: to the enemy (of God) an enemy, and to the friend (of God) a friend.
پیش ترک آیینه را خوش رنگیست ** پیش زنگی آینه هم زنگیست3440
In the eyes of the Turcoman the mirror hath a fair colour; similarly in the eyes of the Ethiopian the mirror is (dark as) an Ethiopian.
آنک می‌ترسی ز مرگ اندر فرار ** آن ز خود ترسانی ای جان هوش دار
Your fear of death in fleeing (from it) is (really) your fear of yourself. Take heed, O (dear) soul!
روی زشت تست نه رخسار مرگ ** جان تو همچون درخت و مرگ برگ
’Tis your (own) ugly face, not the visage of Death: your spirit is like the tree, and death (is like) the leaf.
از تو رستست ار نکویست ار بدست ** ناخوش و خوش هر ضمیرت از خودست
It has grown from you, whether it is good or evil: every hidden thought of yours, foul or fair, is (born) from yourself.
گر بخاری خسته‌ای خود کشته‌ای ** ور حریر و قزدری خود رشته‌ای
If you are wounded by a thorn, you yourself have sown; and if you are (clad) in satin and silk, you yourself have spun.
دانک نبود فعل همرنگ جزا ** هیچ خدمت نیست همرنگ عطا3445
Know that the act is not of the same complexion as the requital: the service is nowise of the same complexion as the payment given (in return for it).
مزد مزدوران نمی‌ماند بکار ** کان عرض وین جوهرست و پایدار
The labourers' wage does not resemble the work, inasmuch as the latter is the accident, while the former is the substance and permanent.
آن همه سختی و زورست و عرق ** وین همه سیمست و زرست و طبق
The former is wholly hardship and effort and sweat, while the latter is wholly silver and gold and trays (of food).
گر ترا آید ز جایی تهمتی ** کرد مظلومت دعا در محنتی
If suspicion fall upon you from some quarter, (the reason is that) the person whom you wronged has invoked (God) against you in an affliction (which you have brought upon him).
تو همی‌گویی که من آزاده‌ام ** بر کسی من تهمتی ننهاده‌ام
You say, “I am free (from guilt): I have not laid suspicion on any one.”
تو گناهی کرده‌ای شکل دگر ** دانه کشتی دانه کی ماند به بر3450
(No; but) you have committed another form of sin; you sowed the seed: how should the seed resemble the fruit?
او زنا کرد و جزا صد چوب بود ** گوید او من کی زدم کس را بعود
He (the celibate) committed adultery, and the penalty was a hundred blows with the stick. “When,” says he, “did I strike any one with wood?”
نه جزای آن زنا بود این بلا ** چوب کی ماند زنا را در خلا
Was not this infliction the penalty for that adultery? How should the stick resemble adultery (committed) in secret?
مار کی ماند عصا را ای کلیم ** درد کی ماند دوا را ای حکیم
How should the serpent resemble the rod, O Kalím (Moses)? How should the pain resemble the remedy, O doctor?
تو به جای آن عصا آب منی ** چون بیفکندی شد آن شخص سنی
When you, instead of (casting down) the rod, semen ejecisti (in uterum), that (semen) became (eventually) a fine (human) figure. [When you, instead of (casting down) the rod, ejaculate seminal fluid (into a uterus), that (semen) became (eventually) a fine (human) figure.]
یار شد یا مار شد آن آب تو ** زان عصا چونست این اعجاب تو3455
That semen of yours became a friend (to you) or (like) a (noxious) serpent: why (then) is this astonishment at the rod (of Moses) on your part?