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4
3814-3855

  • تا رسیدن در شه و در ناز خوش ** رازیا با مرغزی می‌ساز خویش
  • Till (the hour of) coming to the king and to sweet delight, O man of Rayy be on good terms with the man of Merv.

  • موسیا در پیش فرعون زمن ** نرم باید گفت قولا لینا 3815
  • O “Moses,” in presence of the Pharaoh of the time you must speak softly with mild words.

  • آب اگر در روغن جوشان کنی ** دیگدان و دیگ را ویران کنی
  • If you put water into boiling oil, you will destroy (both) the trivet and the kettle.

  • نرم گو لیکن مگو غیر صواب ** وسوسه مفروش در لین الخطاب
  • Speak softly, but do not speak aught except the truth: do not offer temptation in your mildness of address.

  • وقت عصر آمد سخن کوتاه کن ** ای که عصرت عصر را آگاه کن
  • The time of afternoon is come: cut short the discourse, O thou whose expression (of the hidden truth) makes (the people of) the age acquainted (with reality).

  • گو تو مر گل‌خواره را که قند به ** نرمی فاسد مکن طینش مده
  • Do thou tell the clay-eater that sugar is better: do not show injurious softness, do not give him clay.

  • نطق جان را روضه‌ی جانیستی ** گر ز حرف و صوت مستغنیستی 3820
  • Speech would be a spiritual garden to the soul, if it were independent of letters and sounds.

  • این سر خر در میان قندزار ** ای بسا کس را که بنهادست خار
  • Oh, there is many a one in whom this donkey's head amidst the sugar plantation has fixed a thorn!

  • ظن ببرد از دور کان آنست و بس ** چون قج مغلوب وا می‌رفت پس
  • He, (seeing it) from afar, supposed that it (the sugar-plantation) is just that (donkey's head), nothing more; (so) he was retiring, like a ram vanquished in fight.

  • صورت حرف آن سر خر دان یقین ** در رز معنی و فردوس برین
  • Know for sure that the (literal) form (of speech) is (like) that donkey's head in the vineyard and highest Paradise of the spiritual reality.

  • ای ضیاء الحق حسام الدین در آر ** این سر خر را در آن بطیخ‌زار
  • O Ziyá’u ’l-Haqq Husámu’ddín, bring this donkey's head into that melon-field,

  • تا سر خر چون بمرد از مسلخه ** نشو دیگر بخشدش آن مطبخه 3825
  • In order that, when the donkey's head has died to (has passed beyond) the skinning-place, that kitchen may bestow on it another growth (a spiritual regeneration).

  • هین ز ما صورت‌گری و جان ز تو ** نه غلط هم این خود و هم آن ز تو
  • Hark, the shaping (of the poem) is from me, and the spirit (of it) from thee; nay, (I spoke) in error: truly both this and that are from thee.

  • بر فلک محمودی ای خورشید فاش ** بر زمین هم تا ابد محمود باش
  • Thou art glorified in Heaven, O conspicuous Sun: be thou also glorified on earth unto everlasting,

  • تا زمینی با سمایی بلند ** یک‌دل و یک‌قبله و یک‌خو شوند
  • That the inhabitant of the earth may become one in heart and one in aim and one in nature with the sublime celestial.

  • تفرقه برخیزد و شرک و دوی ** وحدتست اندر وجود معنوی
  • (Then) separation and polytheism and duality will disappear: in real existence there is (only) unity.

  • چون شناسد جان من جان ترا ** یاد آرند اتحاد ماجری 3830
  • When my spirit (fully) recognises thy spirit, they (both) remember their being one in the past,

  • موسی و هارون شوند اندر زمین ** مختلط خوش هم‌چو شیر و انگبین
  • And on the earth become (as) Moses and Aaron, sweetly mingled like milk and honey.

  • چون شناسد اندک و منکر شود ** منکری‌اش پرده‌ی ساتر شود
  • When it (my spirit) recognises (thy spirit) a little and (then) denies (it), its denial becomes a veil covering (the truth).

  • پس شناسایی بگردانید رو ** خشم کرد آن مه ز ناشکری او
  • Many a one who recognised (part of the truth) averted his face: that Moon was angered by his ingratitude.

  • زین سبب جان نبی را جان بد ** ناشناسا گشت و پشت پای زد
  • Hence the evil spirit became unable to recognise the spirit of the Prophet and turned on its heel.

  • این همه خواندی فرو خوان لم یکن ** تا بدانی لج این گبر کهن 3835
  • You have read all this: read (the Súra beginning with the words) Lam yakun, that you may know the obstinacy of that old infidel.

  • پیش از آنک نقش احمد فر نمود ** نعت او هر گبر را تعویذ بود
  • Ere the (bodily) form of Ahmad (Mohammed) displayed its glory, the description of him (in the Pentateuch and the Gospel) was a phylactery for every infidel.

  • کین چنین کس هست تا آید پدید ** از خیال روش دلشان می‌طپید
  • “There is some one like this” (they said): “(let us wait) till he shall appear”; and their hearts were throbbing at the imagination of (seeing) his face.

  • سجده می‌کردند کای رب بشر ** در عیان آریش هر چه زودتر
  • They were prostrating themselves (in prayer), crying, “O Lord of mankind, wilt Thou bring him before our eyes as quickly as may be?”

  • تا به نام احمد از یستفتحون ** یاغیانشان می‌شدندی سرنگون
  • (This they did) in order that, by asking (God) to grant them victory in the name of Ahmad, their enemies might be overthrown.

  • هر کجا حرب مهولی آمدی ** غوثشان کراری احمد بدی 3840
  • Whenever a formidable war arose, Ahmad's pertinacity in onset was always their succour;

  • هر کجا بیماری مزمن بدی ** یاد اوشان داروی شافی شدی
  • Wherever there was a chronic sickness, mention (invocation) of him (Ahmad) was always their healing medicine.

  • نقش او می‌گشت اندر راهشان ** در دل و در گوش و در افواهشان
  • In (all) their way his form was coming into their hearts and into their ears and into their mouths.

  • نقش او را کی بیابد هر شعال ** بلک فرع نقش او یعنی خیال
  • How should every jackal perceive his (real) form? Nay, (they perceived only) the derivative of his form, that is to say, the imaginal idea (of it).

  • نقش او بر روی دیوار ار فتد ** از دل دیوار خون دل چکد
  • If his (real) form should fall on the face of a wall, heart's blood would trickle from the heart of the wall;

  • آنچنان فرخ بود نقشش برو ** که رهد در حال دیوار از دو رو 3845
  • And his form would be so auspicious for it (would bestow such blessing on it) that the wall would at once be saved from having a double face.

  • گشته با یک‌رویی اهل صفا ** آن دورویی عیب مر دیوار را
  • Beside the single-facedness (sincerity) of the pure (in spirit), that double-facedness has become a fault (even) in the wall.

  • این همه تعظیم و تفخیم و وداد ** چون بدیدندش به صورت برد باد
  • All this veneration and magnification and affection (which they had shown towards the Prophet) the wind swept away, as soon as they saw him in (bodily) form.

  • قلب آتش دید و در دم شد سیاه ** قلب را در قلب کی بودست راه
  • The false coin saw the fire and immediately became black: when has there (ever) been a way for the false coin (of hypocrisy) to enter the (pure) heart?

  • قلب می‌زد لاف اشواق محک ** تا مریدان را دراندازد به شک
  • The false coin was talking boastfully of its desire for the touchstone, that it might cast the (sincere) disciples into doubt.

  • افتد اندر دام مکرش ناکسی ** این گمان سر بر زند از هر خسی 3850
  • A worthless one falls into the snare of its deceit; (for) from every base fellow the thought pops up,

  • کین اگر نه نقد پاکیزه بدی ** کی به سنگ امتحان راغب شدی
  • That if this were not genuine coin, how should it have become eager for the touchstone?

  • او محک می‌خواهد اما آنچنان ** که نگردد قلبی او زان عیان
  • It desires the touchstone, but one of such a kind that its falseness will not be clearly exposed thereby.

  • آن محک که او نهان دارد صفت ** نی محک باشد نه نور معرفت
  • The touchstone that keeps hidden the quality (of that which is tested) is not a (true) touchstone, nor (is it) the (discriminating) light of knowledge.

  • آینه کو عیب رو دارد نهان ** از برای خاطر هر قلتبان
  • The mirror that keeps hidden the defects of the face to flatter every cuckold

  • آینه نبود منافق باشد او ** این چنین آیینه تا توانی مجو 3855
  • Is not a (true) mirror; it is hypocritical. Do not seek such a mirror so long as you can (help).