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1
3953-3977

  • “In Us (in Our unity) is no room for a prophet sent as an apostle, nor yet for the Angels or the Spirit. Do ye, therefore, understand!”
  • لا یسع فینا نبی مرسل ** و الملک و الروح ایضا فاعقلوا

  • He (also) said, “We are má zágh (that is, Our eye did not rove), we are not (looking for carrion) like crows (zágh); We are intoxicated with (enraptured by) the Dyer, we are not intoxicated with the garden (of flowers with their many dyes).”
  • گفت ما زاغیم همچون زاغ نه ** مست صباغیم مست باغ نه‌‌

  • Inasmuch as to the eye of the Prophet the treasuries of the celestial spheres and intelligences seemed (worthless) as a straw, 3955
  • چون که مخزنهای افلاک و عقول ** چون خسی آمد بر چشم رسول‌‌

  • What, then, would Mecca and Syria and ‘Iráq be (worth to him), that he should show fight and longing (to gain possession of them)?
  • پس چه باشد مکه و شام و عراق ** که نماید او نبرد و اشتیاق‌‌

  • (Only) the evil mind which judges by its own ignorance and cupidity will think that of him (impute that motive to him).
  • آن گمان بر وی ضمیر بد کند ** که قیاس از جهل و حرص خود کند

  • When you make yellow glass a veil (between your eyes and the sun), you see all the sunlight yellow.
  • آبگینه‌‌ی زرد چون سازی نقاب ** زرد بینی جمله نور آفتاب‌‌

  • Break those blue and yellow glasses, in order that you may know (distinguish) the dust and the man (who is concealed by it).
  • بشکن آن شیشه‌‌ی کبود و زرد را ** تا شناسی گرد را و مرد را

  • The dust (of the body) has lifted up its head (risen) around the (spiritual) horseman: you have fancied the dust to be the man of God. 3960
  • گرد فارس گرد سر افراشته ** گرد را تو مرد حق پنداشته‌‌

  • Iblís saw (only) the dust, and said, “How should this offspring of clay (Adam) be superior to me of the fiery brow?”
  • گرد دید ابلیس و گفت این فرع طین ** چون فزاید بر من آتش جبین‌‌

  • So long as thou art regarding the holy (prophets and saints) as men, know that that view is an inheritance from Iblís.
  • تا تو می‌‌بینی عزیزان را بشر ** دان که میراث بلیس است آن نظر

  • If thou art not the child of Iblís, O contumacious one, then how has the inheritance of that cur come to thee?
  • گر نه فرزند بلیسی ای عنید ** پس به تو میراث آن سگ چون رسید

  • “I am not a cur, I am the Lion of God, a worshipper of God: the lion of God is he that has escaped from (phenomenal) form.
  • من نیم سگ شیر حقم حق پرست ** شیر حق آن است کز صورت برست‌‌

  • The lion of this world seeks a prey and provision; the lion of the Lord seeks freedom and death. 3965
  • شیر دنیا جوید اشکاری و برگ ** شیر مولی جوید آزادی و مرگ‌‌

  • Inasmuch as in death he sees a hundred existences, like the moth he burns away (his own) existence.”
  • چون که اندر مرگ بیند صد وجود ** همچو پروانه بسوزاند وجود

  • Desire for death became the badge of the sincere, for this word (declaration) was (made) a test for the Jews.
  • شد هوای مرگ طوق صادقان ** که جهودان را بد این دم امتحان‌‌

  • He (God) said in the Qur‘án, “O people of the Jews, death is treasure and gain to the sincere.
  • در نبی فرمود کای قوم یهود ** صادقان را مرگ باشد گنج و سود

  • Even as there is desire for profit (in the hearts of the worldly), the desire to win death is better than that (in the eyes of the sincere).
  • همچنان که آرزوی سود هست ** آرزوی مرگ بردن ز آن به است‌‌

  • O Jews, for the sake of (being held in) honour by men of worth, let this wish be uttered on your tongues.” 3970
  • ای جهودان بهر ناموس کسان ** بگذرانید این تمنا بر زبان‌‌

  • Not a single Jew had so much courage (as to respond), when Mohammed raised this banner (gave this challenge).
  • یک جهودی این قدر زهره نداشت ** چون محمد این علم را بر فراشت‌‌

  • He said, “If ye utter this on your tongues, truly not one Jew will be left in the world.”
  • گفت اگر رانید این را بر زبان ** یک یهودی خود نماند در جهان‌‌

  • Then the Jews brought the property (tribute in kind) and land-tax, saying, “Do not put us to shame, O Lamp (of the world).”
  • پس یهودان مال بردند و خراج ** که مکن رسوا تو ما را ای سراج‌‌

  • “There is no end in sight to this discourse: give me thy hand, since thine eye hath seen the Friend.”
  • این سخن را نیست پایانی پدید ** دست با من ده چو چشمت دوست دید

  • How the Prince of the Faithful, ‘Ali—may God honour his person! said to his antagonist, " When thou didst spit in my face, my fleshly self was aroused and I could no longer act with entire sincerity (towards God): that hindered me from slaying thee." 
  • گفتن امیر المؤمنین علی کرم الله وجهه با قرین خود که چون خدو انداختی در روی من نفس من جنبید و اخلاص عمل نماند، مانع کشتن تو آن شد

  • The Prince of the Faithful said to that youth, “In the hour of battle, O knight, 3975
  • گفت امیر المؤمنین با آن جوان ** که به هنگام نبرد ای پهلوان‌‌

  • When thou didst spit in my face, my fleshly self was aroused and my good disposition was corrupted.
  • چون خدو انداختی در روی من ** نفس جنبید و تبه شد خوی من‌‌

  • Half (of my fighting) came to be for God's sake, and half (for) idle passion: in God’s affair partnership’ is not allowable.
  • نیم بهر حق شد و نیمی هوا ** شرکت اندر کار حق نبود روا