They withdraw their eyes, but no eye is there: the eye is that which sees a place of safety.
چشم می‌‌دزدند و آن جا چشم نی ** چشم آن باشد که بیند مأمنی
When the Prophet returned from the graveyard, he went to the Siddíqa and confided (in her).
چون ز گورستان پیمبر باز گشت ** سوی صدیقه شد و هم راز گشت
As soon as the eye of the Siddíqa fell upon his countenance, she advanced and began to lay her hand on him,
چشم صدیقه چو بر رویش فتاد ** پیش آمد دست بر وی می‌‌نهاد
On his turban and his face and his hair, on his collar and chest and arm.
بر عمامه و روی او و موی او ** بر گریبان و بر و بازوی او
Said the Prophet, “What art thou seeking so hastily?” She replied, “To-day rain fell from the clouds:2030
گفت پیغمبر چه می‌‌جویی شتاب ** گفت باران آمد امروز از سحاب
I am searching thy garments in quest (of moisture), I do not feel them wet with the rain. Oh, how wonderful!”
جامه‌‌هایت می‌‌بجویم از طلب ** تر نمی‌‌بینم ز باران ای عجب
The Prophet said, “What wrap hast thou thrown over thy head?” Said she, “I made that ridá (plaid) of thine (serve as) a head-covering.”
گفت چه بر سر فگندی از ازار ** گفت کردم آن ردای تو خمار
He said, “O pure-bosomed one, that is why God revealed to thy pure eye the rain of the Unseen.
گفت بهر آن نمود ای پاک جیب ** چشم پاکت را خدا باران غیب
That rain is not from your clouds: there are other clouds and another sky.”
نیست آن باران از این ابر شما ** هست ابری دیگر و دیگر سما
Commentary on the verse of Hakím (Saná’í): “In the realm of the soul are skies lording over the sky of this world. In the Way of the spirit there are lowlands and highlands, there are lofty mountains and seas.”
تفسیر بیت حکیم: "آسمانهاست در ولایت جان کارفرمای آسمان جهان در ره روح پست و بالاهاست کوههای بلند و دریاهاست"
The Unseen World has other clouds and water (than ours), it has another sky and sun.2035
غیب را ابری و آبی دیگر است ** آسمان و آفتابی دیگر است
That is not discerned save by the elect; the rest are in doubt as to a new creation.
ناید آن الا که بر خاصان پدید ** باقیان فی لبس من خلق جدید
There is rain for the sake of nurture; there is (also) rain for the sake of decay.
هست باران از پی پروردگی ** هست باران از پی پژمردگی
Marvellous is the benefit of the rain of springtime, (but) to the garden the autumnal rain is like a (consuming) fever.
نفع باران بهاران بو العجب ** باغ را باران پاییزی چو تب
That vernal (rain) makes it tenderly nurtured (flourishing), while this autumnal (rain) makes it sickly and wan.
آن بهاری ناز پروردش کند ** وین خزانی ناخوش و زردش کند
Similarly know that cold and wind and sun are at variance (produce various effects); and find the clue.2040
همچنین سرما و باد و آفتاب ** بر تفاوت دان و سر رشته بیاب
Even so in the Unseen World there are these different sorts, (consisting) in loss and gain and in profit and defraudment (damage).
همچنین در غیب انواع است این ** در زیان و سود و در ربح و غبین
This breath of the Abdál (saints) is from that (spiritual) springtide: from it there grows a green garden in heart and soul.
این دم ابدال باشد ز آن بهار ** در دل و جان روید از وی سبزه‌‌زار
From their breaths there comes (is produced) in him who is fortunate the (same) effect (as that) of the spring rain on the tree.
فعل باران بهاری با درخت ** آید از انفاسشان در نیک بخت
If there be in the place a dry tree, do not deem its defect to be due to the life quickening wind.
گر درخت خشک باشد در مکان ** عیب آن از باد جان افزا مدان
The wind did its own work and blew on: he that had a soul chose it in preference to his soul.2045
باد کار خویش کرد و بروزید ** آن که جانی داشت بر جانش گزید
On the meaning of the Tradition, “Take advantage of the coolness of the spring season, etc.”
در معنی این حدیث که اغتنموا برد الربیع الی آخره
The Prophet said, “Give heed, my friends! Do not cover your bodies from the cold of spring,
For it does to your spirits the same thing that spring does to the trees;
ز آن که با جان شما آن می‌‌کند ** کان بهاران با درختان می‌‌کند
But flee from the cold of autumn, for it does what autumn did to the garden and the vines.”
لیک بگریزید از سرد خزان ** کان کند کاو کرد با باغ و رزان
The traditionists have referred this (saying) to the outward (sense), and have been content with that same (outward) form.
راویان این را به ظاهر برده‌‌اند ** هم بر آن صورت قناعت کرده‌‌اند
That class (of people) were ignorant of the spirit: they saw the mountain, they did not see the mine in the mountain.2050
بی‌‌خبر بودند از جان آن گروه ** کوه را دیده ندیده کان بکوه
In the sight of God that “autumn” is the flesh (nafs) and (its) desires: the reason and the spirit are the essence of spring and are everlasting life.
آن خزان نزد خدا نفس و هواست ** عقل و جان عین بهار است و بقاست
Thou hast a partial reason hidden (within thee): (now) in this world seek one whose reason is perfect.
مر ترا عقل است جزوی در نهان ** کامل العقلی بجو اندر جهان
Through his whole thy part is made whole (and perfect): Universal Reason is like a shackle on the neck of the flesh.
جزو تو از کل او کلی شود ** عقل کل بر نفس چون غلی شود
Therefore, according to the (right) interpretation, it (the meaning) is this, that the holy breaths are like spring and the life of leaf and vine.
پس به تاویل این بود کانفاس پاک ** چون بهار است و حیات برگ و تاک
Against the sayings of the saints, whether soft or rough, do not thou cover thy body, for they are the support of thy religion.2055
از حدیث اولیا نرم و درشت ** تن مپوشان ز آن که دینت راست پشت
Whether he (the saint) speak hot or cold, receive (his words) with joy: in order that thou mayst escape from the hot and cold (of Nature) and from Hell-fire.
گرم گوید سرد گوید خوش بگیر ** تا ز گرم و سرد بجهی وز سعیر
His “hot” and “cold” is life's new season of spring, the source of sincerity and faith and service.
گرم و سردش نو بهار زندگی است ** مایه‌‌ی صدق و یقین و بندگی است
Inasmuch as the garden of the spirits is living through him, and the sea of (his) heart is filled with these pearls,
ز آن که زو بستان جانها زنده است ** این جواهر بحر دل آگنده است
Thousands of griefs lie (heavy) on a wise man's heart, if from the garden of his heart (even) a toothpick fail (be missing).
بر دل عاقل هزاران غم بود ** گر ز باغ دل خلالی کم شود
How the Siddíqa (‘Á’isha), may God be well-pleased with her, asked Mustafá (Mohammed), God bless him and give him peace, saying, “What was the inner meaning of to-day's rain?”
پرسیدن صدیقه (س) از پیامبر (ص) که سر باران امروزینه چه بود
The Siddíqa said, “O (thou who art the) cream of existence, what was the (true) reason of to-day's rain?2060
گفت صدیقه که ای زبده‌‌ی وجود ** حکمت باران امروزین چه بود
Was it (one) of the rains of mercy, or (was it) for the sake of menace and the justice of (Divine) Majesty?
این ز بارانهای رحمت بود یا ** بهر تهدید است و عدل کبریا
Was it from the favour of the vernal attributes, or from a baneful autumnal attribute?”
این از آن لطف بهاریات بود ** یا ز پاییزی پر آفات بود
He said, “This (rain) was for the purpose of allaying the grief that is upon the race of Adam in calamity.
گفت این از بهر تسکین غم است ** کز مصیبت بر نژاد آدم است
If man were to remain in that fire (of grief), much ruin and loss would befall.
گر بر آن آتش بماندی آدمی ** بس خرابی در فتادی و کمی
This world would at once become desolate: (all) selfish desires would go forth from men.”2065
این جهان ویران شدی اندر زمان ** حرصها بیرون شدی از مردمان
Forgetfulness (of God), O beloved, is the pillar (prop) of this world: (spiritual) intelligence is a bane to this world.
استن این عالم ای جان غفلت است ** هوشیاری این جهان را آفت است
Intelligence belongs to that (other) world, and when it prevails, this world is overthrown.
هوشیاری ز آن جهان است و چو آن ** غالب آید پست گردد این جهان
Intelligence is the sun and cupidity the ice; intelligence is the water and this world the dirt.
هوشیاری آفتاب و حرص یخ ** هوشیاری آب و این عالم وسخ
A little trickle (of intelligence) is coming from yonder world, that cupidity and envy may not roar (too loudly) in this world.
ز آن جهان اندک ترشح می‌‌رسد ** تا نغرد در جهان حرص و حسد