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4
2391-2440

  • هین بیا بینی ببین این خوب را ** نیست در خور بینی این مطلوب را
  • (And if thou say), “Hey, nose, come and see this beauteous one,” the nose is not fit for this purpose.

  • گر بود مشک و گلابی بو برم ** فن من اینست و علم و مخبرم
  • “If there be any musk or rose-water, I will smell it: this is my art and science and knowledge.

  • کی ببینم من رخ آن سیم‌ساق ** هین مکن تکلیف ما لیس یطاق
  • How should I see the face of that silver-shanked one? Take heed, do not lay (on me) as a task that which cannot be done.”

  • باز حس کژ نبیند غیر کژ ** خواه کژ غژ پیش او یا راست غژ
  • Again, the crooked (perverted) sense hath naught but crooked (perverse) perception, (so) go crookedly into His presence or go straight, as thou wilt (it matters not).

  • چشم احول از یکی دیدن یقین ** دانک معزولست ای خواجه معین 2395
  • Know for sure that the eye of him who sees double is remote from seeing the Unity, O Khwája who aidest (the true Religion).

  • تو که فرعونی همه مکری و زرق ** مر مرا از خود نمی‌دانی تو فرق
  • Thou who art a Pharaoh art wholly deceit and hypocrisy: (hence) thou knowest no difference between me and thyself.

  • منگر از خود در من ای کژباز تو ** تا یکی تو را نبینی تو دوتو
  • Do not regard (judge of) me from thyself, O false-playing man, that thou mayst not see the single as double.

  • بنگر اندر من ز من یک ساعتی ** تا ورای کون بینی ساحتی
  • Regard (judge of) me from me (with my eyes) for one moment, that thou mayst behold a spacious region beyond (phenomenal) existence,

  • وا رهی از تنگی و از ننگ و نام ** عشق اندر عشق بینی والسلام
  • And mayst be delivered from straitness and dishonour and renown (good and evil repute) and behold love within love, and peace (be with thee)!

  • پس بدانی چونک رستی از بدن ** گوش و بینی چشم می‌داند شدن 2400
  • Then, when thou hast been delivered from the body, thou wilt know that ear and nose can become eye.

  • راست گفتست آن شه شیرین‌زبان ** چشم گرد مو به موی عارفان
  • That sweet-tongued (spiritual) king has said with truth that every hair of gnostics becomes an eye.

  • چشم را چشمی نبود اول یقین ** در رحم بود او جنین گوشتین
  • Certainly the eye had no eye (vision) at first: it was an embryo of flesh in the womb.

  • علت دیدن مدان پیه ای پسر ** ورنه خواب اندر ندیدی کس صور
  • Deem not the fat (the white of the eye) to be the cause of sight, O son; otherwise none would see (visible) forms in dream.

  • آن پری و دیو می‌بیند شبیه ** نیست اندر دیدگاه هر دو پیه
  • The genie and the demon see the like, and there is no fat in the sight-organ of either.

  • نور را با پیه خود نسبت نبود ** نسبتش بخشید خلاق ودود 2405
  • In fact there was (originally) no relationship between light and the fat (of the eye): the loving Creator gave them relationship.

  • آدمست از خاک کی ماند به خاک ** جنیست از نار بی‌هیچ اشتراک
  • Adam is of earth, (but) how does he resemble earth? The genie is of fire without any participation (of the other elements);

  • نیست مانندای آتش آن پری ** گر چه اصلش اوست چون می‌بنگری
  • (But) the genie is not similar (in form) to fire, though when thou considerest (thou wilt acknowledge that) it is his origin.

  • مرغ از بادست و کی ماند به باد ** نامناسب را خدا نسبت به داد
  • The bird is (originally) of wind (air), (but) how does it resemble wind? God gave relationship to the unrelated.

  • نسبت این فرعها با اصلها ** هست بی‌چون ار چه دادش وصلها
  • The relation of these derivatives to the originals is ineffable, although He connected them.

  • آدمی چون زاده‌ی خاک هباست ** این پسر را با پدر نسبت کجاست 2410
  • Since man is born of dust, where is the relation between this son and his father?

  • نسبتی گر هست مخفی از خرد ** هست بی‌چون و خرد کی پی برد
  • If there is a relation hidden from the understanding, it is ineffable, and how should the understanding follow its track?

  • باد را بی چشم اگر بینش نداد ** فرق چون می‌کرد اندر قوم عاد
  • If He did not give the wind vision without eye, how was it making a distinction among the people of ‘Ád?

  • چون همی دانست مومن از عدو ** چون همی دانست می را از کدو
  • How was it knowing the true believer from the enemy? How was it knowing the wine from the gourd-shaped goblet?

  • آتش نمرود را گر چشم نیست ** با خلیلش چون تجشم کردنیست
  • If the fire of Nimrod hath no eye, how is a taking pains (to show respect) towards Abraham (explicable)?

  • گر نبودی نیل را آن نور و دید ** از چه قبطی را ز سبطی می‌گزید 2415
  • If the Nile had not possessed that light and sight, wherefore should it have picked out the Egyptians from the Israelites?

  • گرنه کوه و سنگ با دیدار شد ** پس چرا داود را او یار شد
  • If mountain and rock had not been endowed with sight, then how should it (the mountain) have become a friend (accompanist) to David?

  • این زمین را گر نبودی چشم جان ** از چه قارون را فرو خورد آنچنان
  • If this earth had not possessed a spiritual eye, wherefore should it have swallowed Qárún in such a fashion?

  • گر نبودی چشم دل حنانه را ** چون بدیدی هجر آن فرزانه را
  • If the Moaning (Pillar) had not possessed the eye of the heart (oculus cordis), how should it have seen the separation (from it) of that august one (the Prophet)?

  • سنگ‌ریزه گر نبودی دیده‌ور ** چون گواهی دادی اندر مشت در
  • If the gravel had not been possessed of an eye, how should it have given testimony in the closed fist (of Abú Jahl)?

  • ای خرد بر کش تو پر و بالها ** سوره بر خوان زلزلت زلزالها 2420
  • O intellect, unfold thy wings and pinions: read the Súra (which begins with the words), (when the earth) shall be caused to quake with a mighty quaking.

  • در قیامت این زمین بر نیک و بد ** کی ز نادیده گواهیها دهد
  • At the Resurrection how should this earth give testimonies concerning good and evil without having seen?

  • که تحدث حالها و اخبارها ** تظهر الارض لنا اسرارها
  • For she will relate her experiences and informations: the earth will reveal her secrets to us.

  • این فرستادن مرا پیش تو میر ** هست برهانی که بد مرسل خبیر
  • “This sending of me (as a prophet) to thee, O prince, is a clear evidence that the Sender was aware

  • کین چنین دارو چنین ناسور را ** هست درخور از پی میسور را
  • That such a medicine as this is suitable to such a desperate malady, for the purpose of success (in curing it).

  • واقعاتی دیده بودی پیش ازین ** که خدا خواهد مرا کردن گزین 2425
  • Heretofore thou hadst seen visions (warning thee) that God would choose me out (to go to thee),

  • من عصا و نور بگرفته به دست ** شاخ گستاخ ترا خواهم شکست
  • (And that) I, having taken the rod and the Light in my hand, would break thy insolent horn.

  • واقعات سهمگین از بهر این ** گونه گونه می‌نمودت رب دین
  • On this account the Lord of the Judgement was showing unto thee terrible visions of diverse sorts,

  • در خور سر بد و طغیان تو ** تا بدانی کوست درخوردان تو
  • Suitable to thy evil conscience and thy inordinate disobedience, that thou might’st know that He knows what is proper for thee;

  • تا بدانی کو حکیمست و خبیر ** مصلح امراض درمان‌ناپذیر
  • That thou might’st know that He is wise and omniscient and the healer of irremediable maladies.

  • تو به تاویلات می‌گشتی از آن ** کور و گر کین هست از خواب گران 2430
  • Through false interpretations thou wert made blind and deaf to those (visions), saying, ‘This is caused by heavy slumber’;

  • وآن طبیب و آن منجم در لمع ** دید تعبیرش بپوشید از طمع
  • And the physician and the astrologer in flashes (of intelligence) saw the (true) explanation thereof, but concealed it from (motives) of cupidity.

  • گفت دور از دولت و از شاهیت ** که درآید غصه در آگاهیت
  • He (the physician) said, ‘Far be it from thy empire and kingship that anxiety should enter into thy consciousness.

  • از غذای مختلف یا از طعام ** طبع شوریده همی‌بیند منام
  • When the (human) constitution is indisposed by food that disagrees with it or by (rich) viands, it sees visions in sleep.’

  • زانک دید او که نصیحت‌جو نه‌ای ** تند و خون‌خواری و مسکین‌خو نه‌ای
  • (He said this) because he perceived that thou art not one that desires good counsel, and that thou art violent and blood-drinking and not of lowly nature.

  • پادشاهان خون کنند از مصلحت ** لیک رحمتشان فزونست از عنت 2435
  • Kings shed blood for righteousness' sake, but their mercy is greater than their severity.

  • شاه را باید که باشد خوی رب ** رحمت او سبق دارد بر غضب
  • The king must have the nature of the Lord: His mercy hath precedence over His wrath.

  • نه غضب غالب بود مانند دیو ** بی‌ضرورت خون کند از بهر ریو
  • Wrath must not prevail (in the king), like (as it does in) the Devil, (so that) he sheds blood unnecessarily for the purpose of guile;

  • نه حلیمی مخنث‌وار نیز ** که شود زن روسپی زان و کنیز
  • Nor, again, (should) an effeminate mildness (prevail in him), for in consequence of that his wife and handmaids will become harlots.

  • دیوخانه کرده بودی سینه را ** قبله‌ای سازیده بودی کینه را
  • Thou hadst made thy breast a house for the Devil, thou hadst made hatred a qibla (object on which thy mind was bent).

  • شاخ تیزت بس جگرها را که خست ** نک عصاام شاخ شوخت را شکست 2440
  • Many are the hearts which thy sharp horn has wounded: lo, my rod has broken thy froward horn.

  • حمله بردن این جهانیان بر آن جهانیان و تاختن بردن تا سینور ذر و نسل کی سر حد غیب است و غفلت ایشان از کمین کی چون غازی به غزا نرود کافر تاختن آورد
  • How the people of this world attack the people of that (other) world and charge (against them) as far as the frontier, namely, generation and propagation, which is the boundary of the Unseen, and how they (the people of this world) are unaware of the ambush (prepared for them); for the infidel makes his assault (only) when the holy warrior does not go to war.