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1
3116-3165

  • If he had bidden me first, saying, ‘Do thou divide this,’ who would have escaped from him with his life?”
  • گر مرا اول بفرمودی که تو ** بخش کن این را که بردی جان از او

  • Thanks be to Him (God), then, that He caused us to appear (be born) in the world after those of old,
  • پس سپاس او را که ما را در جهان ** کرد پیدا از پس پیشینیان‌‌

  • So that we heard of the chastisements which God inflicted upon the past generations in the preceding time,
  • تا شنیدیم آن سیاستهای حق ** بر قرون ماضیه اندر سبق‌‌

  • That we, like the fox, may keep better watch over ourselves from (considering) the fate of those ancient wolves.
  • تا که ما از حال آن گرگان پیش ** همچو روبه پاس خود داریم بیش‌‌

  • On this account he that is God's prophet and veracious in explanation called us “a people on which God has taken mercy.” 3120
  • امت مرحومه زین رو خواندمان ** آن رسول حق و صادق در بیان‌‌

  • Behold with clear vision the bones and fur of those wolves, and take warning, O mighty ones!
  • استخوان و پشم آن گرگان عیان ** بنگرید و پند گیرید ای مهان‌‌

  • The wise man will put off from his head (lay aside) this self-existence and wind (of vanity), since he heard (what was) the end of the Pharaohs and ‘Ád;
  • عاقل از سر بنهد این هستی و باد ** چون شنید انجام فرعونان و عاد

  • And if he do not put it off, others will take warning from what befell him in consequence of his being misguided.
  • ور بننهد دیگران از حال او ** عبرتی گیرند از اضلال او

  • How Noah, on whom be peace, threatened his people, saying, “Do not struggle with me, for I am (only) a veil: ye are really struggling with God (who is) within this (veil), O God-forsaken men!”
  • تهدید کردن نوح علیه السلام مر قوم را که با من مپیچید که من رو پوشم در میان پس به حقیقت با خدای می‌‌پیچید ای مخذولان‌‌

  • Noah said, “O ye headstrong ones, I am not I: I am dead to the (animal) soul, I am living through the Soul of souls.
  • گفت نوح ای سرکشان من من نی‌‌ام ** من ز جان مرده به جانان می‌‌زی‌‌ام‌‌

  • Inasmuch as I am dead to the senses of the father of mankind (human sense perceptions), God has become my hearing and perception and sight. 3125
  • چون بمردم از حواس بو البشر ** حق مرا شد سمع و ادراک و بصر

  • Since I am not I, this breath (of mine) is from Him: in the presence of this breath if any one breathes (a word) he is an infidel.”
  • چون که من من نیستم این دم ز هوست ** پیش این دم هر که دم زد کافر اوست‌‌

  • In the form of this fox there is the lion: ’tis not fitting to advance boldly towards this fox.
  • هست اندر نقش این روباه شیر ** سوی این روبه نشاید شد دلیر

  • Unless thou believe in him from his exterior aspect (accept him in the form in which he appears), thou wilt not hear from him the lions' roar.
  • گر ز روی صورتش می‌‌نگروی ** غره‌‌ی شیران از او می‌‌نشنوی‌‌

  • Unless Noah had had a hand (a powerful aid) from God, why should he have cast a whole world into confusion?
  • گر نبودی نوح را از حق یدی ** پس جهانی را چرا بر هم زدی‌‌

  • He was hundreds of thousands of lions in a single body; he was like fire, and the world (like) a stack. 3130
  • صد هزاران شیر بود او در تنی ** او چو آتش بود و عالم خرمنی‌‌

  • Forasmuch as the stack neglected (to pay) the tithe due to him, he launched such a flame against that stack.
  • چون که خرمن پاس عشر او نداشت ** او چنان شعله بر آن خرمن گماشت‌‌

  • Whosoever in the presence of this hidden Lion opens his mouth disrespectfully, like the wolf,
  • هر که او در پیش این شیر نهان ** بی‌‌ادب چون گرگ بگشاید دهان‌‌

  • That Lion will tear him to pieces, as (he tore) the wolf, and will recite to him (the text) So we took vengeance upon them.
  • همچو گرگ آن شیر بردراندش ** فانتقمنا منهم بر خواندش‌‌

  • He will suffer blows, like the wolf, from the Lion's paw: foolish is he that waxed bold in the presence of the Lion.
  • زخم یابد همچو گرگ از دست شیر ** پیش شیر ابله بود کاو شد دلیر

  • Would that those blows fell upon the body, so that it might be that (the sinner's) faith and heart would be safe! 3135
  • کاشکی آن زخم بر تن آمدی ** تا بدی کایمان و دل سالم بدی‌‌

  • My power is broken (fails me) on reaching this point: how can I declare this mystery?
  • قوتم بگسست چون اینجا رسید ** چون توانم کرد این سر را پدید

  • Make little of your bellies, like that fox: do not play fox's tricks in His presence.
  • همچو آن روبه کم اشکم کنید ** پیش او روباه بازی کم کنید

  • Lay the whole of your “we” and “I” before Him: the kingdom is His kingdom: give the kingdom to Him.
  • جمله ما و من به پیش او نهید ** ملک ملک اوست ملک او را دهید

  • When ye become poor (selfless) in the right Way, verily the Lion and the Lion's prey are yours,
  • چون فقیر آیید اندر راه راست ** شیر و صید شیر خود آن شماست‌‌

  • Because He is holy, and Glory is His attribute: He hath no need of good things and kernel or rind. 3140
  • ز آنکه او پاک است و سبحان وصف اوست ** بی‌‌نیاز است او ز نغز و مغز و پوست‌‌

  • Every prize and every gift of grace that exists is for the sake of the servants of that King (God).
  • هر شکار و هر کراماتی که هست ** از برای بندگان آن شه است‌‌

  • The King hath no desire (for anything): He hath made all this empire for His creatures. Happy is he that knew!
  • نیست شه را طمع بهر خلق ساخت ** این همه دولت خنک آن کاو شناخت‌‌

  • Of what use should the possession of empires be to Him who created (all) empire and the two worlds?
  • آن که دولت آفرید و دو سرا ** ملک دولتها چه کار آید و را

  • In the presence of His Glory keep watch, then, over your hearts, lest ye be put to shame by thinking evil.
  • پیش سبحان بس نگه دارید دل ** تا نگردید از گمان بد خجل‌‌

  • For He sees conscience and thought and quest (desire) as (plainly) as a thread of hair in pure milk. 3145
  • کاو ببیند سر و فکر و جستجو ** همچو اندر شیر خالص تار مو

  • He whose clear breast has become devoid of (any) image (impression) has become a mirror for the impressions of the Invisible.
  • آن که او بی‌‌نقش ساده سینه شد ** نقشهای غیب را آیینه شد

  • He becomes intuitively and undoubtingly aware of our inmost thought, because the true believer is the mirror of the true believer.
  • سر ما را بی‌‌گمان موقن شود ** ز آن که مومن آینه‌‌ی مومن شود

  • When he rubs our coin on the touchstone, then he knows the difference between faith and doubt.
  • چون زند او نقد ما را بر محک ** پس یقین را باز داند او ز شک‌‌

  • When his soul becomes the touchstone of the coin, then he will see (distinguish) the (true) heart and the false money (of hypocrisy).
  • چون شود جانش محک نقدها ** پس ببیند قلب را و قلب را

  • How kings seat in front of them the Súfís who know God, in order that their eyes may be illumined by (seeing) them.
  • نشاندن پادشاهان صوفیان عارف را پیش روی خویش تا چشمشان بدیشان روشن شود

  • Such is the custom of kings: you will have heard of this, if you remember. 3150
  • پادشاهان را چنان عادت بود ** این شنیده باشی ار یادت بود

  • The paladins stand on their left hand, because the heart (the seat of courage) is fixed on the left side (of the body).
  • دست چپشان پهلوانان ایستند ** ز آنکه دل پهلوی چپ باشد ببند

  • On the right hand are the chancellor and the secretaries, because the science of writing and book-keeping belongs (in practice) to that hand.
  • مشرف و اهل قلم بر دست راست ** ز آن که علم و خط و ثبت آن دست راست‌‌

  • They give the Súfís the place in front of their countenance, for they (the Súfís) are a mirror for the soul, and better than a mirror,
  • صوفیان را پیش رو موضع دهند ** کاینه‌‌ی جان‌‌اند و ز آیینه بهند

  • (Since) they have polished their breasts (hearts) in commemoration (of God) and meditation, that the heart's mirror may receive the virgin (original) image.
  • سینه صیقلها زده در ذکر و فکر ** تا پذیرد آینه‌‌ی دل نقش بکر

  • Whoever is born beautiful from the loins of Creation, a mirror must be placed before him. 3155
  • هر که او از صلب فطرت خوب زاد ** آینه در پیش او باید نهاد

  • The beauteous face is in love with the mirror: it (such a face) is a polisher of the soul and (a kindler) of the fear of God in (men's) hearts.
  • عاشق آیینه باشد روی خوب ** صیقل جان آمد و تقوی القلوب‌‌

  • How the guest came to Joseph, on whom be peace, and how Joseph demanded of him a gift and present on his return from abroad.
  • آمدن مهمان پیش یوسف علیه السلام و تقاضا کردن یوسف از او تحفه و ارمغان‌‌

  • The loving friend came from the ends of the earth and became the guest of Joseph the truthful,
  • آمد از آفاق یار مهربان ** یوسف صدیق را شد میهمان‌‌

  • For they had been acquainted in childhood, reclining (together) on the cushion of acquaintance.
  • کآشنا بودند وقت کودکی ** بر وساده‌‌ی آشنایی متکی‌‌

  • He spoke to him (Joseph) of the injustice and envy of his brethren: Joseph said, “That was (like) a chain, and I was the lion.
  • یاد دادش جور اخوان و حسد ** گفت کان زنجیر بود و ما اسد

  • The lion is not disgraced by the chain: I do not complain of God's destiny. 3160
  • عار نبود شیر را از سلسله ** نیست ما را از قضای حق گله‌‌

  • If the lion had a chain on his neck, (yet) he was prince over all the chain-makers.”
  • شیر را بر گردن ار زنجیر بود ** بر همه زنجیر سازان میر بود

  • He asked, “How wert thou in regard to the prison and the well?” “Like the moon,” said Joseph, “in the interlunar period (when she is) on the wane.”
  • گفت چون بودی ز زندان و ز چاه ** گفت همچون در محاق و کاست ماه‌‌

  • If in that period the new moon is bent double, does not she at last become the full moon in the sky?
  • در محاق ار ماه نو گردد دو تا ** نی در آخر بدر گردد بر سما

  • Though the seed-pearl is pounded in the mortar, it becomes the light of eye and heart and looks aloft.
  • گر چه دردانه به هاون کوفتند ** نور چشم و دل شد و بیند بلند

  • They cast a grain of wheat under earth, then from its earth they raised up ears of corn; 3165
  • گندمی را زیر خاک انداختند ** پس ز خاکش خوشه‌‌ها بر ساختند