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3455-3504

  • آل موسی شو که حیلت سود نیست ** حیله‌ات باد تهی پیمودنیست 3455
  • Become (like) the kinsfolk of Moses, for deceit is useless: thy deceit is (like) measuring the empty wind.

  • زهره دارد آب کز امر صمد ** گردد او با کافران آبی کند
  • Will the water dare to turn aside from the command of the Lord and bestow refreshment on the unbelievers?

  • یا تو پنداری که تو نان می‌خوری ** زهر مار و کاهش جان می‌خوری
  • Or dost thou suppose that thou art eating bread? Thou art eating snake-venom and (that which causes) wasting away of the spirit.

  • نان کجا اصلاح آن جانی کند ** کو دل از فرمان جانان بر کند
  • How should bread restore to health the spirit that averts its heart from the command of the Beloved Spirit?

  • یا تو پنداری که حرف مثنوی ** چون بخوانی رایگانش بشنوی
  • Or dost thou suppose that when thou readest the words of the Mathnawí thou hearest them gratis (without giving aught in return)?

  • یا کلام حکمت و سر نهان ** اندر آید زغبه در گوش و دهان 3460
  • Or that the discourse of wisdom and the hidden mystery comes easily into thy ear and mouth?

  • اندر آید لیک چون افسانه‌ها ** پوست بنماید نه مغز دانه‌ها
  • It comes in, but, like fables, it shows (only) the husk, not the kernel of the berries,

  • در سر و رو در کشیده چادری ** رو نهان کرده ز چشمت دلبری
  • (As) a sweetheart who has drawn a veil over her head and face and has hidden her face from thine eye.

  • شاه‌نامه یا کلیله پیش تو ** هم‌چنان باشد که قرآن از عتو
  • By reason of contumacy the Sháhnáma or Kalíla seems to thee just like the Qur’án.

  • فرق آنگه باشد از حق و مجاز ** که کند کحل عنایت چشم باز
  • The difference between truth and falsehood is (visible) at the moment when the collyrium of (Divine) favour opens the eye;

  • ورنه پشک و مشک پیش اخشمی ** هر دو یکسانست چون نبود شمی 3465
  • Otherwise, dung and musk are both the same to one whose nose is obstructed (by disease), since (in him) there is no sense of smell.

  • خویشتن مشغول کردن از ملال ** باشدش قصد از کلام ذوالجلال
  • His aim is to divert himself from ennui (by reading such books), and neglect the Word of the Almighty,

  • کاتش وسواس را و غصه را ** زان سخن بنشاند و سازد دوا
  • That by means of that (entertaining) discourse he may quench the fire of distress and anxiety and provide a cure (for his malady).

  • بهر این مقدار آتش شاندن ** آب پاک و بول یکسان شدن به فن
  • For the purpose of quenching this amount of fire, pure water and urine are alike in skill (are equally serviceable).

  • آتش وسواس را این بول و آب ** هر دو بنشانند هم‌چون وقت خواب
  • Both this urine and (this) water will quench the fire of distress, just as (it is quenched) during sleep.

  • لیک گر واقف شوی زین آب پاک ** که کلام ایزدست و روحناک 3470
  • But if thou become (really) acquainted with this pure water, which is the Word of God and spiritual,

  • نیست گردد وسوسه کلی ز جان ** دل بیابد ره به سوی گلستان
  • All distress will vanish from the soul, and the heart will find its way to the Rose-garden,

  • زانک در باغی و در جویی پرد ** هر که از سر صحف بویی برد
  • Because every one who catches a scent of the mystery of the (Divine) scriptures flies into an orchard with a running brook.

  • یا تو پنداری که روی اولیا ** آنچنان که هست می‌بینیم ما
  • Or dost thou suppose that we see the face of the Saints as it is (in reality)?

  • در تعجب مانده پیغامبر از آن ** چون نمی‌بینند رویم مومنان
  • Hence the Prophet remained in astonishment, saying, “How are the true believers not seeing my face?

  • چون نمی‌بینند نور روم خلق ** که سبق بردست بر خورشید شرق 3475
  • How are the people not seeing the light of my face, which has borne away the prize from the orient sun?

  • ور همی‌بینند این حیرت چراست ** تا که وحی آمد که آن رو در خفاست
  • And if they are seeing (it), wherefore is this perplexity?”— until a revelation came (to him from God), saying, “That face is in concealment.

  • سوی تو ماهست و سوی خلق ابر ** تا نبیند رایگان روی تو گبر
  • In relation to thee it is the moon, and in relation to the people it is the cloud, in order that the infidel may not see thy face for nothing.

  • سوی تو دانه‌ست و سوی خلق دام ** تا ننوشد زین شراب خاص عام
  • In relation to thee it is the bait, and in relation to the people it is the trap, in order that the vulgar may not drink of this chosen wine.”

  • گفت یزدان که تراهم ینظرون ** نقش حمامند هم لا یبصرون
  • God said, “Thou seest them looking,” (but) they are (like) the pictures in a bathhouse: they do not see.

  • می‌نماید صورت ای صورت‌پرست ** که آن دو چشم مرده‌ی او ناظرست 3480
  • The form appears, O worshipper of form, as though its two dead eyes were looking.

  • پیش چشم نقش می‌آری ادب ** کو چرا پاسم نمی‌دارد عجب
  • Thou art showing reverence before the eye of the image, saying, “I wonder why it pays no regard to me.

  • از چه پس بی‌پاسخست این نقش نیک ** که نمی‌گوید سلامم را علیک
  • Wherefore is this goodly image (so) very irresponsive that it does not say ‘alayk (on thee be peace!) in reply to my salaam?

  • می‌نجنباند سر و سبلت ز جود ** پاس آنک کردمش من صد سجود
  • It does not nod its head and moustache generously in regard for my having made a hundred prostrations before it.”

  • حق اگر چه سر نجنباند برون ** پاس آن ذوقی دهد در اندرون
  • God, though He does not nod the head outwardly, (yet) in regard for that (worship of Him) bestows an inward delight,

  • که دو صد جنبیدن سر ارزد آن ** سر چنین جنباند آخر عقل و جان 3485
  • Which is worth two hundred noddings of the head: in this fashion, after all, do Intellect and Spirit nod the head.

  • عقل را خدمت کنی در اجتهاد ** پاس عقل آنست که افزاید رشاد
  • (If) thou serve Intellect in earnest, the regard of Intellect (for thee) is (shown by this), that it increases (thy) righteousness.

  • حق نجنباند به ظاهر سر ترا ** لیک سازد بر سران سرور ترا
  • God does not nod the head to thee outwardly, but He makes thee a prince over the princes (of the world).

  • مر ترا چیزی دهد یزدان نهان ** که سجود تو کنند اهل جهان
  • To thee God gives secretly something (of such power) that the people of the world bow down before thee,

  • آنچنان که داد سنگی را هنر ** تا عزیز خلق شد یعنی که زر
  • Just as He gave to a stone such virtue that it was honoured by His creatures: that is to say, (it became) gold.

  • قطره‌ی آبی بیابد لطف حق ** گوهری گردد برد از زر سبق 3490
  • (If) a drop of water gain the favour of God, it becomes a pearl and bears away the palm from gold.

  • جسم خاکست و چو حق تابیش داد ** در جهان‌گیری چو مه شد اوستاد
  • The body is earth; and when God gave it a spark (of His Light) it became adept, like the moon, in taking possession of the world.

  • هین طلسمست این و نقش مرده است ** احمقان را چشمش از ره برده است
  • Beware! this (worldly empire) is a talisman and a dead image: its eye hath led the foolish astray from the (right) path.

  • می‌نماید او که چشمی می‌زند ** ابلهان سازیده‌اند او را سند
  • It appears to wink: the foolish have made it their support (have put their trust in it).

  • در خواستن قبطی دعای خیر و هدایت از سبطی و دعا کردن سبطی قبطی را به خیر و مستجاب شدن از اکرم الاکرمین وارحم الراحمین
  • How the Egyptian besought blessing and guidance from the Israelite, and how the Israelite prayed for the Egyptian and received a favourable answer to his prayer from the Most Gracious and Merciful (God).

  • گفت قبطی تو دعایی کن که من ** از سیاهی دل ندارم آن دهن
  • The Egyptian said, “Do thou offer a prayer (for me), since from blackness of heart I have not the mouth (fit for offering an acceptable prayer),

  • که بود که قفل این دل وا شود ** زشت را در بزم خوبان جا شود 3495
  • For it may be that the lock of this heart will be opened and that a place will be (granted) to this ugly one at the banquet of the beauteous.

  • مسخی از تو صاحب خوبی شود ** یا بلیسی باز کروبی شود
  • Through thee the deformed may become endowed with beauty, or an Iblís may again become one of the Cherubim;

  • یا بفر دست مریم بوی مشک ** یابد و تری و میوه شاخ خشک
  • Or, by the august influence of Mary's hand, the withered bough may acquire the fragrance of musk and freshness and fruit.”

  • سبطی آن دم در سجود افتاد و گفت ** کای خدای عالم جهر و نهفت
  • Thereupon the Israelite fell to worship and said, “O God who knowest the manifest and the hidden,

  • جز تو پیش کی بر آرد بنده دست ** هم دعا و هم اجابت از توست
  • To whom but Thee should Thy servant lift his hand? Both the prayer and the answer (to prayer) are from Thee.

  • هم ز اول تو دهی میل دعا ** تو دهی آخر دعاها را جزا 3500
  • Thou at first givest the desire for prayer, and Thou at last givest likewise the recompense for prayers.

  • اول و آخر توی ما در میان ** هیچ هیچی که نیاید در بیان
  • Thou art the First and the Last: we between are nothing, a nothing that does not come into (admit of) expression.”

  • این چنین می‌گفت تا افتاد طشت ** از سر بام و دلش بیهوش گشت
  • He was speaking in this wise, till he fell into ecstasy and his heart became senseless.

  • باز آمد او به هوش اندر دعا ** لیس للانسان الا ما سعی
  • (Whilst engaged) in prayer, he came back to his senses (and witnessed the effect of his prayer): Man shall have nothing but what he hath wrought.

  • در دعا بود او که ناگه نعره‌ای ** از دل قبطی بجست و غره‌ای
  • He was (still) praying when suddenly a loud cry and roar burst from the heart of the Egyptian,