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3
3457-3506

  • چون سجودی یا رکوعی مرد کشت ** شد در آن عالم سجود او بهشت
  • When a man has sown a prostration (in prayer) or a genuflexion, in yonder world his prostration becomes Paradise.

  • چونک پرید از دهانش حمد حق ** مرغ جنت ساختش رب الفلق
  • When praise of God has flown from his mouth, the Lord of the daybreak fashions it into a bird of Paradise.

  • حمد و تسبیحت نماند مرغ را ** گرچه نطفه‌ی مرغ بادست و هوا
  • Your praise and glorification does not resemble the bird, though the bird's semen is (naught but) wind and air.

  • چون ز دستت رست ایثار و زکات ** گشت این دست آن طرف نخل و نبات 3460
  • When altruism and almsgiving have grown up (proceeded) from your hand, (the act of) this (generous) hand becomes on yonder side (in the world hereafter) date-palms and (fresh) herbage.

  • آب صبرت جوی آب خلد شد ** جوی شیر خلد مهر تست و ود
  • The water (semen), (namely) your renunciation, became a river of water in Paradise; your love and affection (for God) is a river of milk in Paradise.

  • ذوق طاعت گشت جوی انگبین ** مستی و شوق تو جوی خمر بین
  • Delight in devotion became a river of honey; behold your (spiritual) intoxication and longing as a river of wine.

  • این سببها آن اثرها را نماند ** کس نداند چونش جای آن نشاند
  • These causes did not resemble those effects: none knows how He (God) installed it (the effect) in the place of that (cause).

  • این سببها چون به فرمان تو بود ** چار جو هم مر ترا فرمان نمود
  • Since these causes were (obedient) to your command, the four rivers (of Paradise) likewise showed obedience to you.

  • هر طرف خواهی روانش می‌کنی ** آن صفت چون بد چنانش می‌کنی 3465
  • You make them flow in whatever direction you wish: (even) as that quality (of disposition) was (in this world), such do you make it (the effect) to be (in the next world),

  • چون منی تو که در فرمان تست ** نسل آن در امر تو آیند چست
  • As (for example) your semen, which is at your command— the progeny thereof are ready to (obey) your command.

  • می‌دود بر امر تو فرزند نو ** که منم جزوت که کردی‌اش گرو
  • Your young son runs (obediently) at your command, saying, “I am the part of thee which thou didst deposit (in my mother's womb).”

  • آن صفت در امر تو بود این جهان ** هم در امر تست آن جوها روان
  • That (praiseworthy) quality was (obedient) to your command in this world: likewise (in the next world) those rivers flow at your command.

  • آن درختان مر ترا فرمان‌برند ** کان درختان از صفاتت با برند
  • Those trees (of Paradise) are obedient to you, because those trees are (made) fruitful by your (good) qualities.

  • چون به امر تست اینجا این صفات ** پس در امر تست آنجا آن جزات 3470
  • Since these qualities are (obedient) to your command here, so your recompense is at your command there.

  • چون ز دستت زخم بر مظلوم رست ** آن درختی گشت ازو زقوم رست
  • When blows proceeded from your hand against the victim of injustice, they became a tree (in Hell): the Zaqqúm grew from them.

  • چون ز خشم آتش تو در دلها زدی ** مایه‌ی نار جهنم آمدی
  • When in anger you threw fire into (people's) hearts, you became the source of Hell-fire.

  • آتشت اینجا چو آدم سوز بود ** آنچ از وی زاد مرد افروز بود
  • Since here (in this world) your fire was burning mankind, that which was born of it was kindling men (in Hell).

  • آتش تو قصد مردم می‌کند ** نار کز وی زاد بر مردم زند
  • Your fire (of anger) makes an attack on the people (here): the fire that sprang from it rushes against the people (there).

  • آن سخنهای چو مار و کزدمت ** مار و کزدم گشت و می‌گیرد دمت 3475
  • Your words resembling snakes and scorpions have become snakes and scorpions and are seizing your tail (assailing you from behind).

  • اولیا را داشتی در انتظار ** انتظار رستخیزت گشت یار
  • You kept the friends (of God) waiting: (hence) you will be kept waiting at the Resurrection.

  • وعده‌ی فردا و پس‌فردای تو ** انتظار حشرت آمد وای تو
  • Your promise, “To-morrow” and “the day after to-morrow,” has become your waiting on the Day of Congregation: alas for you!

  • منتظر مانی در آن روز دراز ** در حساب و آفتاب جان‌گداز
  • You will remain waiting on that long Day, (engaged) in rendering an account (of your actions) and (standing) in the soul-consuming sun,

  • کسمان را منتظر می‌داشتی ** تخم فردا ره روم می‌کاشتی
  • Because you were wont to keep Heaven waiting and sow the seed of “I will go on the Way to-morrow.”

  • خشم تو تخم سعیر دوزخست ** هین بکش این دوزخت را کین فخست 3480
  • Your anger is the seed of Hell-fire: take heed, extinguish this Hell of yours, for this is a trap.

  • کشتن این نار نبود جز به نور ** نورک اطفا نارنا نحن الشکور
  • The extinction of this fire is not (to be effected) save by the Light: “thy light hath put out our fire, we are the grateful.”

  • گر تو بی نوری کنی حلمی بدست ** آتشت زنده‌ست و در خاکسترست
  • If you are devoid of the Light and do an act of clemency, ’tis evil: your fire (of anger) is (still) alive and is (still lurking) in the embers.

  • آن تکلف باشد و روپوش هین ** نار را نکشد به غیر نور دین
  • Beware! That (clemency) is (mere) ostentation and masking (the truth): nothing will extinguish the fire (of anger) except the Light of Religion.

  • تا نبینی نور دین آمن مباش ** کاتش پنهان شود یک روز فاش
  • Do not be secure till you behold the Light of Religion, for the hidden fire will one day become manifest.

  • نور آبی دان و هم در آب چفس ** چونک داری آب از آتش مترس 3485
  • Deem the Light to be a water, and cleave to the water withal: when you have the water, be not afraid of the fire.

  • آب آتش را کشد کتش بخو ** می‌بسوزد نسل و فرزندان او
  • The water will extinguish the fire, because the fire by its nature burns up its (the water's) progeny and children.

  • سوی آن مرغابیان رو روز چند ** تا ترا در آب حیوانی کشند
  • Go, for a while, to those water-birds, that they may lead you to the Water of Life.

  • مرغ خاکی مرغ آبی هم‌تنند ** لیک ضدانند آب و روغنند
  • The land-bird and the water-bird have the same body (outward appearance), but they are (really) opposites: they are (like) water and oil.

  • هر یکی مر اصل خود را بنده‌اند ** احتیاطی کن بهم ماننده‌اند
  • Each (of them) is devoted to its own origin; have a care (in discriminating between them): they resemble each other (externally),

  • همچنانک وسوسه و وحی الست ** هر دو معقولند لیکن فرق هست 3490
  • Just as both (Satanic) suggestion and Divine inspiration are intelligible, and yet there is a (great) difference (between them).

  • هر دو دلالان بازار ضمیر ** رختها را می‌ستایند ای امیر
  • Both (these) brokers in the market of Conscience extol their wares, O prince.

  • گر تو صراف دلی فکرت شناس ** فرق کن سر دو فکر چون نخاس
  • If you are a spiritual money-changer, one who recognises thought, distinguish the real nature of the two thoughts which resemble slave-dealers (commending the slaves they hope to sell);

  • ور ندانی این دو فکرت از گمان ** لا خلابه گوی و مشتاب و مران
  • And if from (your own) opinion you do not know (the true nature of) these two thoughts, say, “No deception!” and be not in a hurry and do not push forward.

  • حیله دفع مغبون شدن در بیع و شرا
  • The means of preventing one's self from being swindled in sale and purchase.

  • آن یکی یاری پیمبر را بگفت ** که منم در بیعها با غبن جفت
  • A certain friend said to the Prophet, “I am always being swindled in commerce.

  • مکر هر کس کو فروشد یا خرد ** همچو سحرست و ز راهم می‌برد 3495
  • The deceit of every one who sells or buys is like magic and leads me off the track.”

  • گفت در بیعی که ترسی از غرار ** شرط کن سه روز خود را اختیار
  • He (the Prophet) said, “When thou art afraid of being duped in a commercial transaction, stipulate (that thou shalt have) for thyself three days (in which) to choose,

  • که تانی هست از رحمان یقین ** هست تعجیلت ز شیطان لعین
  • For deliberation is assuredly from the Merciful (God); thy haste is from the accursed Devil.”

  • پیش سگ چون لقمه نان افکنی ** بو کند آنگه خورد ای معتنی
  • When you throw a morsel of bread to a dog, he (first) smells, then he eats, O careful one.

  • او ببینی بو کند ما با خرد ** هم ببوییمش به عقل منتقد
  • He smells with the nose, we too (who are endowed) with wisdom smell it (the object submitted to us) with the purified intelligence.

  • با تانی گشت موجود از خدا ** تابه شش روز این زمین و چرخها 3500
  • This earth and the (heavenly) spheres were brought into existence by God with deliberation (extending) to six days;

  • ورنه قادر بود کو کن فیکون ** صد زمین و چرخ آوردی برون
  • Otherwise, He was able—“Be, and it is”—to bring forth a hundred earths and heavens (from non-existence).

  • آدمی را اندک اندک آن همام ** تا چهل سالش کند مرد تمام
  • Little by little till forty years (of age) that Potentate makes the human being a complete man,

  • گرچه قادر بود کاندر یک نفس ** از عدم پران کند پنجاه کس
  • Although He was able in a single moment to set flying (raise up) fifty persons from non-existence.

  • عیسی قادر بود کو از یک دعا ** بی توقف بر جهاند مرده را
  • Jesus by means of one prayer was able to make the dead spring up (to life) without delay:

  • خالق عیسی بنتواند که او ** بی توقف مردم آرد تو بتو 3505
  • Is the Creator of Jesus unable, without delay, to bring (full-grown) men in manifold succession (into existence)?

  • این تانی از پی تعلیم تست ** که طلب آهسته باید بی سکست
  • This deliberation is for the purpose of teaching you that you must seek (God) slowly without (any) break.