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1
2616-2665

  • The heart of one who is sincere is seeking (to find) a moral for the altercation of the man and wife.
  • ماجرای مرد و زن را مخلصی ** باز می‌‌جوید درون مخلصی‌‌

  • The altercation of the man and wife has been related (as a story): know that it is a parable of your own flesh (nafs) and reason.
  • ماجرای مرد و زن افتاد نقل ** آن مثال نفس خود می‌‌دان و عقل‌‌

  • This man and wife, which are the flesh and the reason, are very necessary for (the manifestation of) good and evil;
  • این زن و مردی که نفس است و خرد ** نیک بایسته ست بهر نیک و بد

  • And this necessary pair in this house of earth are (engaged) in strife and altercation day and night.
  • وین دو بایسته در این خاکی سرا ** روز و شب در جنگ و اندر ماجرا

  • The wife is craving requisites for the household, that is to say, reputation and bread and viands and rank. 2620
  • زن همی‌‌خواهد هویج خانگاه ** یعنی آب رو و نان و خوان و جاه‌‌

  • Like the wife, the flesh, in order to contrive the means (of gratifying its desires), is at one time seeking (having recourse to) humility and at another time to domination.
  • نفس همچون زن پی چاره‌‌گری ** گاه خاکی گاه جوید سروری‌‌

  • The reason is really unconscious of these (worldly) thoughts: in its brain is nothing but love of God.
  • عقل خود زین فکرها آگاه نیست ** در دماغش جز غم الله نیست‌‌

  • Although the inner meaning of the tale is this bait and trap, listen now to the outward form of the tale in its entirety.
  • گر چه سر قصه این دانه ست و دام ** صورت قصه شنو اکنون تمام‌‌

  • If the spiritual explanation were sufficient, the creation of the world would have been vain and idle.
  • گر بیان معنوی کافی شدی ** خلق عالم عاطل و باطل بدی‌‌

  • If love were (only spiritual) thought and reality, the form of your fasting and prayer would be non-existent. 2625
  • گر محبت فکرت و معنیستی ** صورت روزه و نمازت نیستی‌‌

  • The gifts of lovers to one another are, in respect of love, naught but forms;
  • هدیه‌‌های دوستان با همدیگر ** نیست اندر دوستی الا صور

  • (But the purpose is) that the gifts may have borne testimony to feelings of love which are concealed in secrecy,
  • تا گواهی داده باشد هدیه‌ها ** بر محبتهای مضمر در خفا

  • Because outward acts of kindness bear witness to feelings of love in the heart, O dear friend.
  • ز آن که احسانهای ظاهر شاهدند ** بر محبتهای سر ای ارجمند

  • Your witness is sometimes true, sometimes false, sometimes drunken with wine, sometimes with sour curds.
  • شاهدت گه راست باشد گه دروغ ** مست گاهی از می و گاهی ز دوغ‌‌

  • He that has drunk sour curds makes a show of intoxication, shouts ecstatically, and behaves like one whose head is heavy (with the fumes of wine); 2630
  • دوغ خورده مستیی پیدا کند ** های و هوی و سر گرانیها کند

  • That hypocrite is (assiduous) in fasting and praying, in order that it may be supposed that he is drunken with devotion (to God).
  • آن مرایی در صیام و در صلاست ** تا گمان آید که او مست ولاست‌‌

  • In short, external acts are different (from internal feelings), (and their purpose is) to indicate that which is hidden.
  • حاصل افعال برونی دیگر است ** تا نشان باشد بر آن چه مضمر است‌‌

  • O Lord, grant us according to our desire such discernment that we may know the false indication from the true.
  • یا رب آن تمییز ده ما را به خواست ** تا شناسیم آن نشان کژ ز راست‌‌

  • Do you know how the sense-perception becomes discerning? In this way, that the sense-perception should be seeing by the light of God.
  • حس را تمییز دانی چون شود ** آن که حس ینظر بنور الله بود

  • And if there be no effect (outward sign), the cause too makes manifest (that which is hidden), as (for example) kinship gives information concerning love (enables you to infer the presence of love). 2635
  • ور اثر نبود سبب هم مظهر است ** همچو خویشی کز محبت مخبر است‌‌

  • He to whom the light of God has become a guide is not a slave to effects or causes—
  • نبود آن که نور حقش شد امام ** مر اثر را یا سببها را غلام‌‌

  • Or (if he is a slave to them) Love will throw a spark within, wax mighty, and make (the illumined one) independent of effect.
  • یا محبت در درون شعله زند ** زفت گردد وز اثر فارغ کند

  • He has no need to make his love known, since Love has shot its radiance over the sky (of his heart).
  • حاجتش نبود پی اعلام مهر ** چون محبت نور خود زد بر سپهر

  • There are detailed explanations (which I could give) in order to complete this subject; but seek them (for yourself), and (now) farewell.
  • هست تفصیلات تا گردد تمام ** این سخن لیکن بجو تو و السلام‌‌

  • Although the inner meaning is visible in this outward form, the form is (both) near to the meaning and far (from it). 2640
  • گر چه شد معنی در این صورت پدید ** صورت از معنی قریب است و بعید

  • In regard to indication, they (the meaning and the form) are like the sap and the tree; (but) when you turn to the quiddity, they are very far (removed from each other).
  • در دلالت همچو آب‌‌اند و درخت ** چون به ماهیت روی دورند سخت‌‌

  • (Let me) take leave of quiddities and essential properties, and relate what happened to those twain with faces like the moon.
  • ترک ماهیات و خاصیات گو ** شرح کن احوال آن دو ماهرو

  • How the Arab set his heart on (complying with) his beloved's request and swore that in thus submitting (to her) he had no (idea of) trickery and making trial (of her).
  • دل نهادن عرب بر التماس دل بر خویش و سوگند خوردن که در این تسلیم مرا حیلتی و امتحانی نیست‌‌

  • The man said, “Now I have ceased to oppose (thee): thou hast authority (to do what thou wilt): draw the sword from the sheath.
  • مرد گفت اکنون گذشتم از خلاف ** حکم داری تیغ بر کش از غلاف‌‌

  • Whatsoever thou biddest me do, I will obey: I will not consider the bad or good result of it.
  • هر چه گویی من ترا فرمان‌‌برم ** در بد و نیک آمد آن ننگرم‌‌

  • I will become non-existent in thy existence, because I am thy lover: love makes blind and deaf.” 2645
  • در وجود تو شوم من منعدم ** چون محبم حب یعمی و یصم‌‌

  • The wife said, “Dost thou intend to treat me with kindness, or art thou (bent on) discovering my secret by trickery?”
  • گفت زن آهنگ برم می‌‌کنی ** یا به حیلت کشف سرم می‌‌کنی‌‌

  • He said, “(No), by God who knows the thought most deeply hid, who out of dust created Adam pure (chosen above all),
  • گفت و الله عالم السر الخفی ** کافرید از خاک آدم را صفی‌‌

  • Who, in the body three cubits long which He gave him, displayed everything that was contained in the tablets (of destiny) and the (world of) spirits.
  • در سه گز قالب که دادش وا نمود ** هر چه در الواح و در ارواح بود

  • Through his He (God) taught him (Adam) the Names (through his God-given knowledge) he at the very first gave instruction (to the angels) concerning everything that shall come to pass unto everlasting,
  • تا ابد هر چه بود او پیش پیش ** درس کرد از علم الاسماء خویش‌‌

  • So that the angels became beside themselves (in amazement) at his teaching, and gained from his glorification (of God) a holiness other (than they possessed before). 2650
  • تا ملک بی‌‌خود شد از تدریس او ** قدس دیگر یافت از تقدیس او

  • The revelation that appeared to them from Adam was not (contained) in the amplitude of their heavens.
  • آن گشادی‌‌شان کز آدم رو نمود ** در گشاد آسمانهاشان نبود

  • In comparison with the spaciousness of the range of that pure spirit (Adam), the expanse of the seven heavens became narrow.
  • در فراخی عرصه‌‌ی آن پاک جان ** تنگ آمد عرصه‌‌ی هفت آسمان‌‌

  • The Prophet said that God has said, ‘I am not contained at all in “high” and “low” (spatial dimensions);
  • گفت پیغمبر که حق فرموده است ** من نگنجم هیچ در بالا و پست‌‌

  • I am not contained in earth or heaven or even in the empyrean—know this for certain, O noble one;
  • در زمین و آسمان و عرش نیز ** من نگنجم این یقین دان ای عزیز

  • (But) I am contained in the true believer's heart: oh, how wonderful! If thou seekest Me, search in those hearts.’ 2655
  • در دل مومن بگنجم ای عجب ** گر مرا جویی در آن دلها طلب‌‌

  • He (God) said (also), ‘Enter among My servants, thou wilt meet with a Paradise (consisting) of vision of Me, O God-fearing one.’
  • گفت ادخل فی عبادی تلتقی ** جنة من رؤیتی یا متقی‌‌

  • The empyrean, notwithstanding its wide (far-extending) light, when it beheld that (spirit of Adam), was confounded.
  • عرش با آن نور با پهنای خویش ** چون بدید آن را برفت از جای خویش‌‌

  • Truly, the magnitude of the empyrean is very great, but who (what) is form when reality has arrived?
  • خود بزرگی عرش باشد بس مدید ** لیک صورت کیست چون معنی رسید

  • Every angel was saying (to Adam), ‘Before this (time) we had a friendship (with thee) on the face of the earth.
  • هر ملک می‌‌گفت ما را پیش از این ** الفتی می‌‌بود بر گرد زمین‌‌

  • On the earth we were sowing the seed of service (worship): we were marveling at that connexion, 2660
  • تخم خدمت بر زمین می‌‌کاشتیم ** ز آن تعلق ما عجب می‌‌داشتیم‌‌

  • Marvelling what connexion we had with this dust, inasmuch as our nature is of heaven.
  • کاین تعلق چیست با این خاکمان ** چون سرشت ما بده ست از آسمان‌‌

  • (We said), Why (this) friendship in us, who are light, with darkness? How can light live with darkness?
  • الف ما انوار با ظلمات چیست ** چون تواند نور با ظلمات زیست‌‌

  • O Adam, that friendship was owing to the scent of thee, because earth was the woof and warp of thy body.
  • آدما آن الف از بوی تو بود ** ز آن که جسمت را زمین بد تار و پود

  • From this place (the earth) thy earthly body was woven, in this place thy pure light was found.
  • جسم خاکت را از اینجا بافتند ** نور پاکت را در اینجا یافتند

  • This (light) that our souls have obtained from thy spirit shone erstwhile from the dust. 2665
  • این که جان ما ز روحت یافته ست ** پیش پیش از خاک آن می‌‌تافته ست‌‌