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3
3512-3561

  • 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.

  • گفت جفتش الفراق ای خوش‌خصال ** گفت نه نه الوصالست الوصال
  • His (Bilál's) wife said to him, “(This is) the parting, O man of goodly qualities.” “Nay, nay,” said he, “’tis the union, the union (with God).”

  • گفت جفت امشب غریبی می‌روی ** از تبار و خویش غایب می‌شوی
  • The wife said, “To-night thou wilt go to a strange country, thou wilt become absent from thy family and kindred.”

  • گفت نه نه بلک امشب جان من ** می‌رسد خود از غریبی در وطن
  • “Nay, nay,” he replied; “contrariwise, to-night in sooth from a strange country my spirit is coming home.”

  • گفت رویت را کجا بینیم ما ** گفت اندر حلقه‌ی خاص خدا 3530
  • She said, “Where shall we behold thy face?” He answered, “In God's chosen circle.”

  • حلقه‌ی خاصش به تو پیوسته است ** گر نظر بالا کنی نه سوی پست
  • His chosen circle adjoins you, if you look upward, not downward.

  • اندر آن حلقه ز رب العالمین ** نور می‌تابد چو در حلقه نگین
  • In that circle the Light from the Lord of created beings is gleaming like the bezel in the circle (of the seal-ring).

  • گفت ویران گشت این خانه دریغ ** گفت اندر مه نگر منگر به میغ
  • “Alas,” she said, “this house has been ruined.” “Look on the moon,” said he, “do not look on the cloud.

  • کرد ویران تا کند معمورتر ** قومم انبه بود و خانه مختصر
  • He has ruined it in order that He may make it more flourishing: my kinsfolk were numerous and the house was (too) small.

  • حکمت ویران شدن تن به مرگ
  • The (Divine) wisdom in ruining the body by death.

  • من چو آدم بودم اول حبس کرب ** پر شد اکنون نسل جانم شرق و غرب 3535
  • Formerly, like Adam, I was imprisoned in grief; now East and West are filled with my spirit's progeny.

  • من گدا بودم درین خانه چو چاه ** شاه گشتم قصر باید بهر شاه
  • I was a beggar in this dungeon-like house; (now) I have become a king: a palace is needed for a king.”

  • قصرها خود مر شهان را مانسست ** مرده را خانه و مکان گوری بسست
  • Truly, palaces are the place for (spiritual) kings to take their pleasure in; for him that is (spiritually) dead a grave is a sufficient house and dwelling.

  • انبیا را تنگ آمد این جهان ** چون شهان رفتند اندر لامکان
  • To the prophets this world seemed narrow: like kings, they went into (the world of) spacelessness.

  • مردگان را این جهان بنمود فر ** ظاهرش زفت و به معنی تنگ بر
  • To the (spiritually) dead this world appears splendid: its external (aspect) is large, but in reality it is narrow.

  • گر نبودی تنگ این افغان ز چیست ** چون دو تا شد هر که در وی بیش زیست 3540
  • If it were not narrow, for what reason is this lamentation? Why has every one become (more) doubled (bowed with affliction) the more he lived in it?

  • در زمان خواب چون آزاد شد ** زان مکان بنگر که جان چون شاد شد
  • When during the time of sleep the spirit is freed (from this world), behold how it rejoices in that place (to which it goes)!

  • ظالم از ظلم طبیعت باز رست ** مرد زندانی ز فکر حبس جست
  • The wicked man is (then) delivered from the wickedness of his nature, the prisoner escapes from thoughts of confinement.

  • این زمین و آسمان بس فراخ ** سخت تنگ آمد به هنگام مناخ
  • This very wide earth and heaven becomes exceedingly narrow at the time of lying down (to sleep).

  • جسم بند آمد فراخ وسخت تنگ ** خنده‌ی او گریه فخرش جمله ننگ
  • It (the world) is an eye-bandage (a spell that blinds the eye): (it is) wide (in appearance), and (in reality) mighty narrow: its laughter is weeping, its glory is entirely shame.

  • تشبیه دنیا کی بظاهر فراخست و بمعنی تنگ و تشبیه خواب کی خلاص است ازین تنگی
  • Comparison of this world, which is wide in appearance and narrow in reality, (to a bathroom), and comparison (of the next world) to sleep, which is the (means of) release from this narrowness.

  • همچو گرمابه که تفسیده بود ** تنگ آیی جانت پخسیده شود 3545
  • (This world is) like a bath-room which is very hot, (so that) you are distressed and your soul is melted (with anguish).

  • گرچه گرمابه عریضست و طویل ** زان تبش تنگ آیدت جان و کلیل
  • Although the bath-room is broad and long, your soul is distressed and fatigued by the heat.

  • تا برون نایی بنگشاید دلت ** پس چه سود آمد فراخی منزلت
  • Your heart does not expand (you feel no relief) till you come out: what advantage, then, is the spaciousness of the room to you?

  • یا که کفش تنگ پوشی ای غوی ** در بیابان فراخی می‌روی
  • Or (it is) as though you should put on tight shoes, O misguided one, and go into a wide desert.

  • آن فراخی بیابان تنگ گشت ** بر تو زندان آمد آن صحرا و دشت
  • The spaciousness of the desert becomes narrow (distressing); that desert and plain becomes a prison to you.

  • هر که دید او مر ترا از دور گفت ** کو در آن صحرا چو لاله تر شکفت 3550
  • Whoever sees you from afar says, “He blooms like a fresh anemone (he is cheerful and happy) in that desert”;

  • او نداند که تو همچون ظالمان ** از برون در گلشنی جان در فغان
  • He does not know that you, like the wicked, are outwardly in the rose-garden, (while) your soul is in lamentation.

  • خواب تو آن کفش بیرون کردنست ** که زمانی جانت آزاد از تنست
  • Your sleep is to put those shoes off, for (then) your soul is free from the body for a while.

  • اولیا را خواب ملکست ای فلان ** همچو آن اصحاب کهف اندر جهان
  • To the saints, O reader, sleep is a kingdom, as (it was to) the Men of the Cave in this world.

  • خواب می‌بینند و آنجا خواب نه ** در عدم در می‌روند و باب نه
  • They (sleep and) dream, and no (physical) sleep is there; they go into nonexistence, and no (material) door (is there).

  • خانه‌ی تنگ و درون جان چنگ‌لوک ** کرد ویران تا کند قصر ملوک 3555
  • “(The body is) a narrow house, and the soul within is cramped: He (God) ruined it in order that He might make a royal palace.

  • چنگ‌لوکم چون جنین اندر رحم ** نه‌مهه گشتم شد این نقلان مهم
  • I am cramped like the embryo in the womb: I have become nine months old: this migration has become urgent.

  • گر نباشد درد زه بر مادرم ** من درین زندان میان آذرم
  • Unless the throes of childbirth overtake my mother, (what should I do?): in this prison I am amidst the fire.

  • مادر طبعم ز درد مرگ خویش ** می‌کند ره تا رهد بره ز میش
  • My mother, namely, my nature (natural body), in consequence of its death-throes, is giving birth (to the spirit), to the end that the lamb (the spirit) may be released from the ewe,

  • تا چرد آن بره در صحرای سبز ** هین رحم بگشا که گشت این بره گبز
  • So that the lamb may graze in the green fields. Come, open thy womb, for this lamb has grown big.”

  • درد زه گر رنج آبستان بود ** بر جنین اشکستن زندان بود 3560
  • If the pain of childbirth is grievous to the pregnant (woman), it is, for the embryo, the breaking of (its) prison.

  • حامله گریان ز زه کاین المناص ** و آن جنین خندان که پیش آمد خلاص
  • The pregnant woman weeps at childbirth, saying, “Where is the refuge?”—but the embryo laughs, saying, “Deliverance has appeared.”