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3
3477-3526

  • 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.

  • جو یکی کوچک که دایم می‌رود ** نه نجس گردد نه گنده می‌شود
  • A little rivulet which is moving continually does not become defiled or grow fetid.

  • زین تانی زاید اقبال و سرور ** این تانی بیضه دولت چون طیور
  • From this deliberation are born felicity and joy: this deliberation is the egg, fortune is like the birds (hatched from the egg).

  • مرغ کی ماند به بیضه‌ای عنید ** گرچه از بیضه همی آید پدید
  • How should the bird resemble the egg, O obstinate one, though it is produced from the egg?

  • باش تا اجزای تو چون بیضه‌ها ** مرغها زایند اندر انتها 3510
  • Wait till your limbs, like eggs, hatch birds ultimately (at the Resurrection)!

  • بیضه‌ی مار ارچه ماند در شبه ** بیضه گنجشک را دورست ره
  • Though the serpent's egg resembles the sparrow's egg in (outward) likeness, the distance (between them) is far.

  • دانه‌ی آبی به دانه سیب نیز ** گرچه ماند فرقها دان ای عزیز
  • Again, though the seed of the quince resembles the seed of the apple, recognise the differences, O honoured (sir).

  • برگها هم‌رنگ باشد در نظر ** میوه‌ها هر یک بود نوعی دگر
  • Leaves are of the same colour to look at, (but) fruits, every one, are of a diverse sort.

  • برگهای جسمها ماننده‌اند ** لیک هر جانی بریعی زنده‌اند
  • The leaves, (namely) the bodies, are similar, but every soul lives with a (different) produce (which it yields).

  • خلق در بازار یکسان می‌روند ** آن یکی در ذوق و دیگر دردمند 3515
  • In the bazaar the people go (about their business) all alike, (but) one is in glee and another sorrowful.

  • همچنان در مرگ یکسان می‌رویم ** نیم در خسران و نیمی خسرویم
  • Even so in death: we go all alike, (but) half of us are losers and (the other) half are (fortunate as) emperors.

  • وفات یافتن بلال رضی الله عنه با شادی
  • How Bilál, may God be well-pleased with him, died rejoicing.

  • چون بلال از ضعف شد همچون هلال ** رنگ مرگ افتاد بر روی بلال
  • When Bilál from weakness became (thin) as the new-moon, the hue of death fell upon Bilál's face.

  • جفت او دیدش بگفتا وا حرب ** پس بلالش گفت نه نه وا طرب
  • His wife saw him (in this state) and cried, “Oh, sorrow!” Then Bilál said to her, “Nay, nay! (Say), ‘Oh, joy!’

  • تا کنون اندر حرب بودم ز زیست ** تو چه دانی مرگ چون عیشست و چیست
  • Until now I have been in sorrow from living: how shouldst thou know how delightful death is, and what it is (in reality)?”

  • این همی گفت و رخش در عین گفت ** نرگس و گلبرگ و لاله می‌شکفت 3520
  • He was saying this, and at the very moment of saying it his countenance was blooming with narcissi, rose-leaves, and red anemones.

  • تاب رو و چشم پر انوار او ** می گواهی داد بر گفتار او
  • The glow of his face and his eye full of radiance were giving testimony to (the truth of) his words.

  • هر سیه دل می سیه دیدی ورا ** مردم دیده سیاه آمد چرا
  • Every black-hearted one was regarding him as black (and despising him); (but) why is the man (pupil) of the eye black?

  • مردم نادیده باشد رو سیاه ** مردم دیده بود مرآت ماه
  • The man (spiritually) blind is black-faced, (but) the Man of the (inward) eye (the Seer) is the mirror for the Moon.

  • خود کی بیند مردم دیده‌ی ترا ** در جهان جز مردم دیده‌فزا
  • Who in the world, indeed, sees the man of your (inward) eye except the Man of piercing sight?

  • چون به غیر مردم دیده‌ش ندید ** پس به غیر او کی در رنگش رسید 3525
  • Since none but the Man of the eye beheld it, who, then, but he attained to (knowledge of) its (essential) colour?

  • پس جز او جمله مقلد آمدند ** در صفات مردم دیده بلند
  • Therefore all except him (the Seer) are imitators (without immediate knowledge) in regard to the attributes of the sublime man of the eye.