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1
2629-2678

  • 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

  • We were in the earth, and heedless of the earth, heedless of the treasure that lay buried there.
  • در زمین بودیم و غافل از زمین ** غافل از گنجی که در وی بد دفین‌‌

  • When He (God) bade us journey from that place of abode our palates were soured (we were bitterly grieved) by the change,
  • چون سفر فرمود ما را ز آن مقام ** تلخ شد ما را از آن تحویل کام‌‌

  • So that we were arguing (and saying), ‘O God, who will come in our stead?
  • تا که حجتها همی‌‌گفتیم ما ** که بجای ما کی آید ای خدا

  • Wilt Thou sell the splendour of the praise with which we glorify and magnify Thee for babble and palaver?’
  • نور این تسبیح و این تهلیل را ** می‌‌فروشی بهر قال و قیل را

  • The decree of God spread for us the carpet (of indulgence), (and He said), ‘Speak ye, in the way of boldness 2670
  • حکم حق گسترد بهر ما بساط ** که بگویید از طریق انبساط

  • (And) without fear, whatever comes upon your tongues, like only children with their father;
  • هر چه آید بر زبانتان بی‌‌حذر ** همچو طفلان یگانه با پدر

  • For what if these words (of yours) are unseemly? My mercy likewise is prior (superior) to My wrath.
  • ز آن که این دمها چه گر نالایق است ** رحمت من بر غضب هم سابق است‌‌

  • In order to manifest this priority, O angel, I will put in thee incitement to perplexity and doubt,
  • از پی اظهار این سبق ای ملک ** در تو بنهم داعیه‌‌ی اشکال و شک‌‌

  • That thou mayst speak and I not take offence at thee, (so that) none who denies My clemency may dare to utter a word.
  • تا بگویی و نگیرم بر تو من ** منکر حلمم نیارد دم زدن‌‌

  • Within My (infinite) clemency (the clemencies of) a hundred fathers and a hundred mothers at every moment are born and vanish. 2675
  • صد پدر صد مادر اندر حلم ما ** هر نفس زاید در افتد در فنا

  • Their clemency is (but) the foam of the sea of My clemency: the foam comes and goes, but the sea is (always) there.’’
  • حلم ایشان کف بحر حلم ماست ** کف رود آید ولی دریا به جاست‌‌

  • What indeed shall I say? Compared with that pearl (Divine clemency) this oyster-shell (human clemency) is naught but the foam of the foam of the foam of foam.
  • خود چه گویم پیش آن در این صدف ** نیست الا کف کف کف کف‌‌

  • By the truth of that foam, by the truth of that pure sea, (I swear) that these words (of mine) are not (meant to make) trial of thee and are not vain.
  • حق آن کف حق آن دریای صاف ** که امتحانی نیست این گفت و نه لاف‌‌