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4
3815-3839

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

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

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

  • 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).
  • وقت عصر آمد سخن کوتاه کن ** ای که عصرت عصر را آگاه کن

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

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

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

  • 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.
  • ظن ببرد از دور کان آنست و بس ** چون قج مغلوب وا می‌رفت پس

  • 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.
  • صورت حرف آن سر خر دان یقین ** در رز معنی و فردوس برین

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

  • 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). 3825
  • تا سر خر چون بمرد از مسلخه ** نشو دیگر بخشدش آن مطبخه

  • 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.
  • هین ز ما صورت‌گری و جان ز تو ** نه غلط هم این خود و هم آن ز تو

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

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

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

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

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

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

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

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

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

  • 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.
  • پیش از آنک نقش احمد فر نمود ** نعت او هر گبر را تعویذ بود

  • “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.
  • کین چنین کس هست تا آید پدید ** از خیال روش دلشان می‌طپید

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

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