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4
1999-2048

  • گر ز چشمم این زمان غایب شوی ** پیشت آید هر طرف گرگ قوی
  • If thou disappear now from mine eye, the mighty wolf will approach thee from every direction.

  • استخوانت را بخاید چون شکر ** که نبینی زندگانی را دگر 2000
  • He will chew thy bones like sugar, so that thou wilt never see life again.

  • آن مگیر آخر بمانی از علف ** آتش از بی‌هیزمی گردد تلف
  • (Or) do not suppose that (immediate destruction); at any rate thou wilt be left without fodder: fire is (finally) extinguished by lack of faggots.

  • هین بمگریز از تصرف کردنم ** وز گرانی بار که جانت منم
  • Beware! Do not flee from my control and from the heaviness of the burden, for I am thy (rational) soul.”

  • تو ستوری هم که نفست غالبست ** حکم غالب را بود ای خودپرست
  • You also are a beast (of burden), for your carnal soul predominates: the predominant (quality) determines (a thing's nature), O worshipper of self.

  • خر نخواندت اسپ خواندت ذوالجلال ** اسپ تازی را عرب گوید تعال
  • The Almighty did not call you an ass, He called you a horse: the Arabs say to the Arab horse “ta‘ál” (“come”).

  • میر آخر بود حق را مصطفی ** بهر استوران نفس پر جفا 2005
  • Mustafá (Mohammed) was God's stable-overseer for the beasts, (which are) the iniquitous carnal soul.

  • قل تعالوا گفت از جذب کرم ** تا ریاضتتان دهم من رایضم
  • Moved by lovingkindness, He (God) said, “Say, ‘ta‘álaw (come ye), to the end that I may train you: I am the trainer.’”

  • نفسها را تا مروض کرده‌ام ** زین ستوران بس لگدها خورده‌ام
  • (The Prophet said), “Since I have trained the carnal souls, I have suffered many kicks from these beasts.

  • هر کجا باشد ریاضت‌باره‌ای ** از لگدهااش نباشد چاره‌ای
  • Wherever there is one fond of training, he hath no means of avoiding kicks.

  • لاجرم اغلب بلا بر انبیاست ** که ریاضت دادن خامان بلاست
  • Of necessity the most affliction falls on the prophets, for ’tis an affliction to give training to the raw (ignorant).

  • سکسکانید از دمم یرغا روید ** تا یواش و مرکب سلطان شوید 2010
  • Ye are stumbling along: at my word (in obedience to my command) go at a jog-trot, that ye may become gentle and be suitable for the king to ride.

  • قل تعالوا قل تعالو گفت رب ** ای ستوران رمیده از ادب
  • The Lord said, ‘Say, Come ye, say, Come ye, O beasts that have shied away from discipline.

  • گر نیایند ای نبی غمگین مشو ** زان دو بی‌تمکین تو پر از کین مشو
  • If they come not, O Prophet, be not grieved: be not full of hatred on account of those twain without steadfastness.’”

  • گوش بعضی زین تعالواها کرست ** هر ستوری را صطبلی دیگرست
  • The ears of some are deaf to these (cries of) ta‘álaw: every beast hath a different stable.

  • منهزم گردند بعضی زین ندا ** هست هر اسپی طویله‌ی او جدا
  • Some are put to flight by this call: the stall of every horse is separate.

  • منقبض گردند بعضی زین قصص ** زانک هر مرغی جدا دارد قفص 2015
  • Some are chagrined by this story, for every bird hath a separate cage.

  • خود ملایک نیز ناهمتا بدند ** زین سبب بر آسمان صف صف شدند
  • Even the angels too were not peers: for this reason they formed diverse ranks in Heaven.

  • کودکان گرچه به یک مکتب درند ** در سبق هر یک ز یک بالاترند
  • Children, though they are at one (the same) school, surpass each other in (their) lessons.

  • مشرقی و مغربی را حسهاست ** منصب دیدار حس چشم‌راست
  • Sense-perceptions are possessed by Easterner and Westerner, (but) the function of sight belongs to the ocular sense (alone).

  • صد هزاران گوشها گر صف زنند ** جمله محتاجان چشم روشن‌اند
  • Though a hundred thousand ears be arrayed in rank, they all are in need of the clear eye.

  • باز صف گوشها را منصبی ** در سماع جان و اخبار و نبی 2020
  • Again, the ranks of ears have a (special) function in respect of hearing the (words of the) Spirit and the Traditions (of the Prophet) and the Revelation.

  • صد هزاران چشم را آن راه نیست ** هیچ چشمی از سماع آگاه نیست
  • A hundred thousand eyes do not possess that avenue (faculty): no eye is acquainted with hearing.

  • هم‌چنین هر حس یک یک می‌شمر ** هر یکی معزول از آن کار دگر
  • Similarly, enumerate each sense, one by one: each one is removed from (incapable of doing) the work of another.

  • پنج حس ظاهر و پنج اندرون ** ده صف‌اند اندر قیام الصافون
  • The five external and the five internal senses are (arrayed) in ten ranks in the standing posture of the (angels) ranked (for worship of God).

  • هر کسی کو از صف دین سرکشست ** می‌رود سوی صفی کان واپسست
  • Any one who (disobediently) draws back from the rank of (the true) religion will go into the rank that is behind.

  • تو ز گفتار تعالوا کم مکن ** کیمیای بس شگرفست این سخن 2025
  • Do not make little of the (Divine) Word ta‘álaw (come ye): this Word is an exceedingly great elixir.

  • گر مسی گردد ز گفتارت نفیر ** کیمیا را هیچ از وی وام گیر
  • If a copper (a base person) turn away in repugnance from your saying (this Word), by no means withhold the elixir from him.

  • این زمان گر بست نفس ساحرش ** گفت تو سودش کند در آخرش
  • If his magician-like soul has bound (cast a spell upon) him at the present time, (yet) your saying will profit him in his latter end.

  • قل تعالوا قل تعالوا ای غلام ** هین که ان الله یدعوا للسلام
  • O slave (of God), say, Come ye, say, Come ye: take heed, for verily God inviteth unto the (Abode of) Peace.

  • خواجه باز آ از منی و از سری ** سروری جو کم طلب کن سروری
  • Then come back, sire, from egoism and headship: seek a leader, do not desire leadership.

  • اعتراض کردن معترضی بر رسول علیه‌السلام بر امیر کردن آن هذیلی
  • How an objector objected to the Prophet's—on whom be peace— appointing the man of Hudhayl to be commander.

  • چون پیمبر سروری کرد از هذیل ** از برای لشکر منصور خیل 2030
  • When the Prophet appointed a leader from (the tribe of) Hudhayl for the army whose troops were Divinely aided,

  • بوالفضولی از حسد طاقت نداشت ** اعتراض و لانسلم بر فراشت
  • An insolent fellow, through envy, could not endure (to keep silence): he raised objection and opposition.

  • خلق را بنگر که چون ظلمانی‌اند ** در متاع فانیی چون فانی‌اند
  • Behold humankind, how dark (unenlightened) they are, and how they are perishing in (desire for) a perishable piece of goods.

  • از تکبر جمله اندر تفرقه ** مرده از جان زنده‌اند از مخرقه
  • On account of pride they all are in separation (from God), dead to the spirit, living in deception.

  • این عجب که جان به زندان اندرست ** وانگهی مفتاح زندانش به دست
  • ’Tis wonderful that the spirit is in prison, and then (all that time) the key of the prison is in its hand!

  • پای تا سر غرق سرگین آن جوان ** می‌زند بر دامنش جوی روان 2035
  • That youth (the spirit) is plunged in dung from head to foot, (whilst) the flowing river is (almost) touching his skirt!

  • دایما پهلو به پهلو بی‌قرار ** پهلوی آرامگاه و پشت‌دار
  • (He is) always moving restlessly from side to side beside the place of repose and the couch where he might recline!

  • نور پنهانست و جست و جو گواه ** کز گزافه دل نمی‌جوید پناه
  • The (Divine) light is hidden, and search is the evidence (of its existence), for the heart (spirit) does not seek shelter in vain.

  • گر نبودی حبس دنیا را مناص ** نه بدی وحشت نه دل جستی خلاص
  • If this world's prison had no refuge, neither would there be any feeling of aversion nor would the heart seek release.

  • وحشتت هم‌چون موکل می‌کشد ** که بجو ای ضال منهاج رشد
  • Thy aversion is dragging thee along, like a custodian, saying, “O man astray, seek the path of righteousness.”

  • هست منهاج و نهان در مکمنست ** یافتش رهن گزافه جستنست 2040
  • The path is there, but it is hidden in a secret place: its discovery is in pawn to (involves) seeking in vain (before it can be found).

  • تفرقه‌جویان جمع اندر کمین ** تو درین طالب رخ مطلوب بین
  • Separation is secretly in quest of union: in this seeker do thou discern the face of the sought.

  • مردگان باغ برجسته ز بن ** کان دهنده‌ی زندگی را فهم کن
  • The dead (trees and plants) of the orchard spring up from the root, saying, “Perceive the Giver of life!”

  • چشم این زندانیان هر دم به در ** کی بدی گر نیستی کس مژده‌ور
  • How should the eyes of these prisoners (of the world) be always (fixed) on (what lies) beyond, if there were no bringer of the good news (of deliverance)?

  • صد هزار آلودگان آب‌جو ** کی بدندی گر نبودی آب جو
  • How should there be a hundred thousand befouled ones seeking water, if there were no water in the river?

  • بر زمین پهلوت را آرام نیست ** دان که در خانه لحاف و بستریست 2045
  • (If) there is no rest for thy side upon the earth, (yet) know that there is a coverlet and mattress at home.

  • بی‌مقرگاهی نباشد بی‌قرار ** بی‌خمار اشکن نباشد این خمار
  • Without (there being) a resting-place there would not be the restless (seeker); without (there being) that which takes away the headache of intoxication, there would not be this headache.

  • گفت نه نه یا رسول الله مکن ** سرور لشکر مگر شیخ کهن
  • He (the objector) said, “Nay, nay, O Messenger of God, do not appoint any but an old Shaykh to be chief of the army.

  • یا رسول الله جوان ار شیرزاد ** غیر مرد پیر سر لشکر مباد
  • O Messenger of God, (even) if the youth is lion-born (heroic), may none but an old man be head of the army!