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6
2610-2634

  • Why, indeed, (be one who) walks falling (on his face) in wayfaring, when it behoves him to walk in an upright posture? 2610
  • در روش یمشی مکبا خود چرا  ** چون همی‌شاید شدن در استوا 

  • Take counsel with the company of the righteous: note the (Divine) command (given) to the Prophet, “Consult them.”
  • مشورت کن با گروه صالحان  ** بر پیمبر امر شاورهم بدان 

  • (The words) their affair is (a matter for) consultation are to this (the same) purpose, for owing to consultation mistakes and errors occur less (frequently).
  • امرهم شوری برای این بود  ** کز تشاور سهو و کژ کمتر رود 

  • These (human) intellects are luminous like lamps: twenty lamps are brighter than one.
  • این خردها چون مصابیح انورست  ** بیست مصباح از یک روشن‌ترست 

  • There may happen to be amongst them a lamp that has become aflame with the light of Heaven,
  • بوک مصباحی فتد اندر میان  ** مشتعل گشته ز نور آسمان 

  • (For) the jealousy of God has produced a veil (of concealment) and has mingled the low and the lofty together. 2615
  • غیرت حق پرده‌ای انگیختست  ** سفلی و علوی به هم آمیختست 

  • He hath said, “Travel”: always be seeking in the world and trying your fortune and (destined) lot.
  • گفت سیروا می‌طلب اندر جهان  ** بخت و روزی را همی‌کن امتحان 

  • In (all) assembly-places always be seeking amidst the intellects such an intellect as is (found) in the Prophet,
  • در مجالس می‌طلب اندر عقول  ** آن چنان عقلی که بود اندر رسول 

  • For the only heritage from the Prophet is that (intellect) which perceives the unseen things before and behind (future and past).
  • زانک میراث از رسول آنست و بس  ** که ببیند غیبها از پیش و پس 

  • Amidst the (inward) eyes, too, always be seeking that (inward) eye which this epitome has not the power to describe.
  • در بصرها می‌طلب هم آن بصر  ** که نتابد شرح آن این مختصر 

  • Hence the majestic (Prophet) has forbidden monkery and going to live as a hermit in the mountains, 2620
  • بهر این کردست منع آن با شکوه  ** از ترهب وز شدن خلوت به کوه 

  • In order that this kind of meeting (with saints) should not be lost; for to be looked on by them is fortune and an elixir of immortality.
  • تا نگردد فوت این نوع التقا  ** کان نظر بختست و اکسیر بقا 

  • Amongst the righteous there is one (who is) the most righteous: on his diploma (is inscribed) by the Sultan's hand a sahh,
  • در میان صالحان یک اصلحیست  ** بر سر توقیعش از سلطان صحیست 

  • (Indicating) that the prayer (uttered by him) is (inseparably) linked with acceptance, (and that) the greatest of men and Jinn are not his peers.
  • کان دعا شد با اجابت مقترن  ** کفو او نبود کبار انس و جن 

  • (When) those who are sweet or sour (engage) in contention with him, in God's sight their argument is null,
  • در مری‌اش آنک حلو و حامض است  ** حجت ایشان بر حق داحض است 

  • For (God says), “As We have exalted him by (grace of) Ourselves, We have done away with (every) plea and argument (against him).” 2625
  • که چو ما او را به خود افراشتیم  ** عذر و حجت از میان بر داشتیم 

  • Since the Hand of God has made the Qibla manifest, henceforth deem searching to be disallowed.
  • قبله را چون کرد دست حق عیان  ** پس تحری بعد ازین مردود دان 

  • Hark, avert your face and head from searching, now that the Destination and Dwelling-place has come into view.
  • هین بگردان از تحری رو و سر  ** که پدید آمد معاد و مستقر 

  • If you forget this Qibla for one moment, you will become in thrall to every worthless qibla (object of desire).
  • یک زمان زین قبله گر ذاهل شوی  ** سخره‌ی هر قبله‌ی باطل شوی 

  • When you show ingratitude to him that gives you discernment, the thought that recognises the Qibla will dart away from you.
  • چون شوی تمییزده را ناسپاس  ** بجهد از تو خطرت قبله‌شناس 

  • If you desire benefit and (spiritual) wheat from this Barn, do not part, even for half an hour, from those who sympathise, 2630
  • گر ازین انبار خواهی بر و بر  ** نیم‌ساعت هم ز همدردان مبر 

  • For at the moment when you part from this helper you will be afflicted with an evil comrade
  • که در آن دم که ببری زین معین  ** مبتلی گردی تو با بس القرین 

  • Story of the attachment between the mouse and the frog: how they tied their legs together with a long string, and how a raven carried off the mouse, and how the frog was suspended (in the air) and lamented and repented of having attached himself to an animal of a different species instead of sorting with one of his own kind.
  • حکایت تعلق موش با چغز و بستن پای هر دو به رشته‌ای دراز و بر کشیدن زاغ موش را و معلق شدن چغز و نالیدن و پشیمانی او از تعلق با غیر جنس و با جنس خود ناساختن 

  • As it happened, a mouse and a faithful frog had become friends on the bank of a river.
  • از قضا موشی و چغزی با وفا  ** بر لب جو گشته بودند آشنا 

  • Both of them were bound to (keep) a (daily) tryst: every morning they would come into a nook,
  • هر دو تن مربوط میقاتی شدند  ** هر صباحی گوشه‌ای می‌آمدند 

  • (Where) they played heart-and-soul with one another and emptied their breasts of evil (suspicious) thoughts.
  • نرد دل با هم‌دگر می‌باختند  ** از وساوس سینه می‌پرداختند