کی چشد درویش صورت زان زکات ** معنیست آن نه فعولن فاعلات 160
How should one who has (only) the appearance of a dervish taste of that purity? It is spiritual reality, not (mere) fa‘úlun fá‘ilát (amphibrachs and cretics).
از خر عیسی دریغش نیست قند ** لیک خر آمد به خلقت که پسند
Candy is not withheld from the ass of Jesus by him (Jesus), but the ass is naturally pleased with straw.
قند خر را گر طرب انگیختی ** پیش خر قنطار شکر ریختی
If candy had roused delight in the ass, he would have poured hundredweights of sugar in front of the ass.
معنی نختم علی افواههم ** این شناس اینست ره‌رو را مهم
Know that this is the (inner) meaning of We seal their mouths: this (knowledge) is important for the traveller on the Way,
تا ز راه خاتم پیغامبران ** بوک بر خیزد ز لب ختم گران
That perchance, by (his following) the Way of the Seal of the prophets, the heavy seal may be lifted from his lips.
ختمهایی که انبیا بگذاشتند ** آن بدین احمدی برداشتند 165
The seals which the (former) prophets left were removed by the religion of Ahmad (Mohammed).
قفلهای ناگشاده مانده بود ** از کف انا فتحنا برگشود
The unopened locks had remained (as they were): they were opened by the hand of Lo, We have opened (unto thee).
او شفیع است این جهان و آن جهان ** این جهان زی دین و آنجا زی جنان
He is the intercessor in this world and in yonder world—in this world (for guidance) to the (true) religion, and yonder (for entrance) to Paradise.
این جهان گوید که تو رهشان نما ** وآن جهان گوید که تو مهشان نما
In this world he says, “Do Thou show unto them the Way,” and in yonder world he says, “Do Thou show unto them the Moon.”
پیشه‌اش اندر ظهور و در کمون ** اهد قومی انهم لا یعلمون
It was his custom in public and in private (to say), “Guide my people: verily they know not.”
باز گشته از دم او هر دو باب ** در دو عالم دعوت او مستجاب 170
By his breath (powerful intercession) both the Gates were opened: in both worlds his prayer is answered.
بهر این خاتم شدست او که به جود ** مثل او نه بود و نه خواهند بود
He has become the Seal (of the prophets) for this reason that there never was any one like him in munificence nor ever shall be.
چونک در صنعت برد استاد دست ** نه تو گویی ختم صنعت بر توست
When a master surpasses (all others) in his craft, don't you say (to him), “The craft is sealed on thee”?
در گشاد ختمها تو خاتمی ** در جهان روح‌بخشان حاتمی
In the opening of seals thou (O Mohammed) art the Seal: in the world of the givers of spiritual life thou art the Hátim.
هست اشارات محمدالمراد ** کل گشاد اندر گشاد اندر گشاد
The purport (is this, that) the indications (esoteric teachings) of Mohammed are wholly revelation within revelation within revelation.
صد هزاران آفرین بر جان او ** بر قدوم و دور فرزندان او 175
A hundred thousand blessings on his spirit and on the advent and cycle of his sons!
آن خلیفه‌زادگان مقبلش ** زاده‌اند از عنصر جان و دلش
Those fortunate Caliph-born sons of his are born of the substance of his soul and heart.
گر ز بغداد و هری یا از ری‌اند ** بی‌مزاج آب و گل نسل وی‌اند
Whether they be of Baghdád or Herát or Rayy, they are his progeny without admixture of water and earth.
شاخ گل هر جا که روید هم گلست ** خم مل هر جا که جوشد هم ملست
Wherever the rose-bough blossoms, ’tis still the (same) rose; wherever the wine-jar bubbles, ’tis still the (same) wine.
گر ز مغرب بر زند خورشید سر ** عین خورشیدست نه چیز دگر
If the sun uplift its head (rise) from the west, ’tis the same sun, not anything else.
عیب چینان را ازین دم کور دار ** هم بستاری خود ای کردگار 180
O Maker, by means of Thy veiling grace keep the fault-pickers blind to this (mystic) utterance.
گفت حق چشم خفاش بدخصال ** بسته‌ام من ز آفتاب بی‌مثال
God said (in answer to my prayer), “I have blindfolded the eyes of the evil-natured bat (so as to prevent it) from (seeing) the peerless Sun.
از نظرهای خفاش کم و کاست ** انجم آن شمس نیز اندر خفاست
From the glances of the infirm and feeble bat even the stars of that Sun are concealed.”
نکوهیدن ناموسهای پوسیده را کی مانع ذوق ایمان و دلیل ضعف صدق‌اند و راه‌زن صد هزار ابله چنانک راه‌زن آن مخنث شده بودند گوسفندان و نمی‌یارست گذشتن و پرسیدن مخنث از چوپان کی این گوسفندان تو مرا عجب گزند گفت ای مردی و در تو رگ مردی هست همه فدای تو اند و اگر مخنثی هر یکی ترا اژدرهاست مخنثی دیگر هست کی چون گوسفندان را بیند در حال از راه باز گردد نیارد پرسیدن ترسد کی اگر بپرسم گوسفندان در من افتند و مرا بگزند
In blame of the rotten (worthless) reputations which prevent spiritual experience of the Faith and point to insincerity and stand in the way of hundreds of thousands of fools; as (for example) the (flock of) sheep stood in the way of a certain effeminate person, and he durst not pass, so he asked the shepherd, “Will these sheep of yours bite me, I wonder?” “If you are a man,” he replied, “and the root of manhood is in you, they all are devoted to you; but if you are effeminate, each one of them is a dragon to (destroy) you.” There is another (kind of) effeminate person who, when he sees the sheep, immediately turns back and does not dare to ask (the shepherd); for he is afraid that, if he asks, the sheep will fall upon him and bite him.
ای ضیاء الحق حسام‌الدین بیا ** ای صقال روح و سلطان الهدی
Come, O Radiance of God, Husámu’ddín, O polisher of the spirit and sovereign of the Way to salvation,
مثنوی را مسرح مشروح ده ** صورت امثال او را روح ده
Give the Mathnawí a free and open course, endow the outward form of its parables with the spirit (of life),
تا حروفش جمله عقل و جان شوند ** سوی خلدستان جان پران شوند 185
That all its words may become reason and soul and may fly towards the soul's everlasting abode.
هم به سعی تو ز ارواح آمدند ** سوی دام حرف و مستحقن شدند
(’Twas) through thy efforts (that) they came from the (world of) spirits into the trap of words and were confined (there).
باد عمرت در جهان هم‌چون خضر ** جان‌فزا و دستگیر و مستمر
May thy life in the world be like (that of) Khadir, soul-increasing and help giving and perpetual!
چون خضر و الیاس مانی در جهان ** تا زمین گردد ز لطفت آسمان
Like Khadir and Ilyás, mayst thou remain in the world (for ever), that by thy grace earth may become heaven!
گفتمی از لطف تو جزوی ز صد ** گر نبودی طمطراق چشم بد
I would declare a hundredth part of thy grace, were it not for the vainglory of the evil eye;
لیک از چشم بد زهراب دم ** زخمهای روح‌فرسا خورده‌ام 190
But from the evil venomous eye I have suffered spirit-crushing strokes.
جز به رمز ذکر حال دیگران ** شرح حالت می‌نیارم در بیان
(Therefore) I will not give an eloquent description of thy state except allusively, by telling of the state of others.
این بهانه هم ز دستان دلیست ** که ازو پاهای دل اندر گلیست
(Really, however) this pretext too is one of the lures of the heart whereby the feet of the heart are (caught) in a mire.
صد دل و جان عاشق صانع شده ** چشم بد یا گوش بد مانع شده
Hundreds of hearts and souls are in love with the Maker, (but) the evil eye or the evil ear has hindered (them from seeking union with Him).
خود یکی بوطالب آن عم رسول ** می‌نمودش شنعه‌ی عربان مهول
One (of them), indeed, (is) Bú Tálib, the Prophet's uncle: to him the revilement of the Arabs seemed terrible,
که چه گویندم عرب کز طفل خود ** او بگردانید دیدن معتمد 195
For (he thought), “What will the Arabs say of me? (They will say), ‘At the bidding of his nephew he has changed the (traditional) custom on which we rely.’”
گفتش ای عم یک شهادت تو بگو ** تا کنم با حق خصومت بهر تو
He (the Prophet) said to him, “O uncle, pronounce once the profession of faith, that I may plead with God for thee.”
گفت لیکن فاش گردد ازسماع ** کل سر جاوز الاثنین شاع
He (Bú Tálib) said, “But it will be spread abroad by hearsay: every secret that passes beyond the two (who share it) becomes common talk.
من بمانم در زبان این عرب ** پش ایشان خوار گردم زین سبب
I shall remain (a laughing-stock) on the tongues of these Arabs: because of this I shall become despicable in their sight.”
لیک گر بودیش لطف ما سبق ** کی بدی این بددلی با جذب حق
But if the predestined grace had been (granted) to him, how should this faintheartedness have existed (simultaneously) with God's pull (towards Himself)?
الغیاث ای تو غیاث المستغیث ** زین دو شاخه‌ی اختیارات خبیث 200
O Thou who art the Help of those who seek help, help (me to escape) from this pillory of wicked acts of free-will.
من ز دستان و ز مکر دل چنان ** مات گشتم که بماندم از فغان
By the heart's deceit and guile I have been so discomfited that I am left unable (even) to lament.
من که باشم چرخ با صد کار و بار ** زین کمین فریاد کرد از اختیار
Who am I? Heaven, with its hundred (mighty) businesses, cried out for help against this ambush of free-will,
که ای خداوند کریم و بردبار ** ده امانم زین دو شاخه‌ی اختیار
Saying, “Deliver me from this pillory of free-will, O gracious and long-suffering Lord!
جذب یک راهه‌ی صراط المستقیم ** به ز دو راه تردد ای کریم
The one-way pull on the straight Path is better than the two ways of perplexity, O gracious One.
زین دو ره گرچه همه مقصد توی ** لیک خود جان کندن آمد این دوی 205
Although Thou art the entire (only) goal of these two ways, yet indeed this duality is agonising to the spirit.
زین دو ره گرچه به جز تو عزم نیست ** لیک هرگز رزم هم‌چون بزم نیست
Although the destination of these two ways is unto Thee alone, yet the battle is never like the banquet.”
در نبی بشنو بیانش از خدا ** آیت اشفقن ان یحملنها
Hearken to the explanation thereof given by God in the Qur’án, (namely) the Verse they shrank from bearing it.
این تردد هست در دل چون وغا ** کین بود به یا که آن حال مرا
This perplexity in the heart is like war: (when a man is perplexed he says, “I wonder) whether this is better for my case or that.”
در تردد می‌زند بر همدگر ** خوف و اومید بهی در کر و فر
In perplexity the fear (of failure) and the hope of success are always in conflict with each other, (now) advancing and (now) retreating.
مناجات و پناه جستن به حق از فتنه‌ی اختیار و از فتنه‌ی اسباب اختیار کی سماوات و ارضین از اختیار و اسباب اختیار شکوهیدند و ترسیدند و خلقت آدمی مولع افتاد بر طلب اختیار و اسباب اختیار خویش چنانک بیمار باشد خود را اختیار کم بیند صحت خواهد کی سبب اختیارست تا اختیارش بیفزاید و منصب خواهد تا اختیارش بیفزاید و مهبط قهر حق در امم ماضیه فرط اختیار و اسباب اختیار بوده است هرگز فرعون بی‌نوا کس ندیده است
A prayer and a seeking refuge with God from the temptation of free-will and from the temptation of those things that minister to free-will; for the heavens and the earths dreaded and feared free-will and the things that minister to it, while the nature of Man is addicted to seeking free-will and all that ministers to his free-will; as (for example) if he is sick he feels himself to have little free-will and desires health, which ministers to free-will, in order that his free-will may be increased; and he desires high office in order that his free-will may be increased. And it was excess of free-will and of whatever ministers to it that caused the wrath of God to fall upon the peoples of the past. No one ever saw Pharaoh destitute.