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1
3320-3369

  • Once more, a reason that flees from the Reason of reason (Universal Reason) is transported from rationality to (the grade of) the animals. 3320
  • باز عقلی کاو رمد از عقل عقل ** کرد از عقلی به حیوانات نقل‌‌

  • How Hárút and Márút relied upon their immaculateness and desired to mix with the people of this world and fell into temptation.
  • اعتماد کردن هاروت و ماروت بر عصمت خویش و آمیزی اهل دنیا خواستن و در فتنه افتادن‌‌

  • As (for example), because of their arrogance, the celebrated Hárút and Márút were smitten by the poisoned arrow (of Divine wrath).
  • همچو هاروت و چو ماروت شهیر ** از بطر خوردند زهر آلود تیر

  • They had confidence in their holiness, (but) what (use) is it for the buffalo to have confidence in the lion?
  • اعتمادی بودشان بر قدس خویش ** چیست بر شیر اعتماد گاومیش‌‌

  • Though he make a hundred shifts (to defend himself) with his horn, the fierce lion will tear him to pieces limb by limb.
  • گر چه او با شاخ صد چاره کند ** شاخ شاخش شیر نر پاره کند

  • (Even) if he become as full of horns (prickles) as a hedgehog, the buffalo will inevitably be killed by the lion.
  • گر شود پر شاخ همچون خار پشت ** شیر خواهد گاو را ناچار کشت‌‌

  • (But) though the Sarsar wind uproots many trees, it bestows kindness on the wet grass. 3325
  • گر چه صرصر بس درختان می‌‌کند ** با گیاه تر وی احسان می‌‌کند

  • That violent wind had pity on the weakness of the grass: do not thou, O heart, brag vainly of thy strength.
  • بر ضعیفی گیاه آن باد تند ** رحم کرد ای دل تو از قوت ملند

  • How should the axe be afraid of the thickness of the branches? It cuts them to pieces.
  • تیشه را ز انبوهی شاخ درخت ** کی هراس آید ببرد لخت لخت‌‌

  • But it does not beat itself against a leaf, it does not beat its edge except against an edge (something hard and solid like itself).
  • لیک بر برگی نکوبد خویش را ** جز که بر نیشی نکوبد نیش را

  • What does the flame care for the great quantity of firewood? How should the butcher flee in terror from the flock of sheep?
  • شعله را ز انبوهی هیزم چه غم ** کی رمد قصاب از خیل غنم‌‌

  • What is form in the presence of (in comparison with) reality? Very feeble. ’Tis the reality of the sky that keeps it upside down (like an inverted cup). 3330
  • پیش معنی چیست صورت بس زبون ** چرخ را معنیش می‌‌دارد نگون‌‌

  • Judge by the analogy of the celestial wheel: from whom does its motion proceed? From directive Reason.
  • تو قیاس از چرخ دولابی بگیر ** گردشش از کیست از عقل مشیر

  • The motion of this shield-like body is (derived) from the veiled spirit, O son.
  • گردش این قالب همچون سپر ** هست از روح مستر ای پسر

  • The motion of this wind is from its reality, like the wheel that is captive to the water of the stream.
  • گردش این باد از معنی اوست ** همچو چرخی کان اسیر آب جوست‌‌

  • The ebb and flow and incoming and outgoing of this breath —from whom does it proceed but from the spirit that is filled with desire?
  • جر و مد و دخل و خرج این نفس ** از که باشد جز ز جان پر هوس‌‌

  • Now it (the spirit) makes it (the breath) jím, now há and dál; now it makes it peace, now strife. 3335
  • گاه جیمش می‌‌کند گه حا و دال ** گاه صلحش می‌‌کند گاهی جدال‌‌

  • Even so our God had made this (Sarsar) wind like a (raging) dragon against ‘Ád.
  • همچنین این باد را یزدان ما ** کرده بد بر عاد همچون اژدها

  • Again, He had also made that wind (to be) peace and regardfulness and safety for the true believers.
  • باز هم آن باد را بر مومنان ** کرده بد صلح و مراعات و امان‌‌

  • “The Reality is Allah,” said the Shaykh of the (Mohammedan) Religion, (who is) the sea of the spiritual realities of the Lord of created beings.
  • گفت المعنی هو الله شیخ دین ** بحر معنیهای رب العالمین‌‌

  • All the tiers of earth and heaven are (but) as straws in that flowing sea.
  • جمله اطباق زمین و آسمان ** همچو خاشاکی در آن بحر روان‌‌

  • The rushing and tossing of the straws in the water is produced by the water when it is agitated. 3340
  • حمله‌‌ها و رقص خاشاک اندر آب ** هم ز آب آمد به وقت اضطراب‌‌

  • When it (the sea of Reality) wishes to make them (the straws) cease from struggling, it casts the straws toward the shore.
  • چون که ساکن خواهدش کرد از مرا ** سوی ساحل افکند خاشاک را

  • When it draws them from the shore into the surge it does with them that which fire does with grass.
  • چون کشد از ساحلش در موج گاه ** آن کند با او که آتش با گیاه‌‌

  • This topic is endless. Speed back, O youth, to (the story of) Hárút and Márút.
  • این حدیث آخر ندارد باز ران ** جانب هاروت و ماروت ای جوان‌‌

  • The rest of the story of Hárút and Márút, and how an exemplary punishment was inflicted on them, even in this world, in the pit of Babylon.
  • باقی قصه‌‌ی هاروت و ماروت و نکال و عقوبت ایشان هم در دنیا به چاه بابل‌‌

  • Inasmuch as the sin and wickedness of the people of the world was becoming clearly visible to them both at that time,
  • چون گناه و فسق خلقان جهان ** می‌‌شدی بر هر دو روشن آن زمان‌‌

  • They began to gnaw their hands in wrath, but had no eyes for their own fault. 3345
  • دست‌‌خاییدن گرفتندی ز خشم ** لیک عیب خود ندیدندی به چشم‌‌

  • The ugly man saw himself in the mirror: he turned his face away from that (spectacle) and was enraged.
  • خویش در آیینه دید آن زشت مرد ** رو بگردانید از آن و خشم کرد

  • When the self-conceited person has seen any one commit a sin, there appears in him a fire (derived) from Hell.
  • خویش بین چون از کسی جرمی بدید ** آتشی در وی ز دوزخ شد پدید

  • He calls that (hellish) pride defence of the Religion: he regards not the infidel soul in himself.
  • حمیت دین خواند او آن کبر را ** ننگرد در خویش نفس گبر را

  • Defence of the Religion has a different character, for from that (religious) fire a (whole) world is green (verdant and flourishing).
  • حمیت دین را نشانی دیگر است ** که از آن آتش جهانی اخضر است‌‌

  • God said to them, "If ye are enlightened, (nevertheless) look not carelessly (contemptuously) upon the doers of black deeds. 3350
  • گفت حقشان گر شما روشان‌‌گرید ** در سیه کاران مغفل منگرید

  • Render thanks, O Host (of Heaven) and Servants (of God)! Ye are freed from lust and sexual intercourse.
  • شکر گویید ای سپاه و چاکران ** رسته‌‌اید از شهوت و از چاک ران‌‌

  • If I impose that kind of nature on you, Heaven will accept you no more.
  • گر از آن معنی نهم من بر شما ** مر شما را بیش نپذیرد سما

  • The preservation (from sin) which ye have in your bodies is from the reflexion of My preservation and care (of you).
  • عصمتی که مر شما را در تن است ** آن ز عکس عصمت و حفظ من است‌‌

  • Oh, beware! Regard that as (coming) from Me, not from yourselves, lest the accursed Devil prevail against you.”
  • آن ز من بینید نز خود هین و هین ** تا نچربد بر شما دیو لعین‌‌

  • As (for example) the writer of the Revelation given to the Prophet deemed the Wisdom and the Original Light (to be residing) in himself. 3355
  • آن چنان که کاتب وحی رسول ** دید حکمت در خود و نور اصول‌‌

  • He was reckoning himself a fellow-songster of the Birds of God, (whereas) that (which proceeded from him) was (only) a whistle resembling an echo.
  • خویش را هم صوت مرغان خدا ** می‌‌شمرد آن بد صفیری چون صدا

  • If you become an exponent (imitator) of the song of birds, how will you become acquainted with the (real) meaning of the bird?
  • لحن مرغان را اگر واصف شوی ** بر مراد مرغ کی واقف شوی‌‌

  • If you learn the note of a nightingale, how will you know what (feelings) it has towards a rose?
  • گر بیاموزی صفیر بلبلی ** تو چه دانی کاو چه دارد با گلی‌‌

  • Or if you do know, ’twill only be from surmise, like the conjectures formed by deaf people from those who move their lips.
  • ور بدانی باشد آن هم از گمان ** چون ز لب جنبان گمانهای کران‌‌

  • How the deaf man went to visit his sick neighbour.
  • به عیادت رفتن کر بر همسایه‌‌ی رنجور خویش‌‌

  • One possessed of much wealth said to a deaf man, “A neighbour of thine is fallen ill.” 3360
  • آن کری را گفت افزون مایه‌‌ای ** که ترا رنجور شد همسایه‌‌ای‌‌

  • The deaf man said to himself, “Being hard of hearing, what shall I understand of the words spoken by that youth?—
  • گفت با خود کر که با گوش گران ** من چه دریابم ز گفت آن جوان‌‌

  • Especially (as) he is ill and his voice is weak; but I must go thither, there's no escape.
  • خاصه رنجور و ضعیف آواز شد ** لیک باید رفت آن جا نیست بد

  • When I see his lips moving, I will form a conjecture as to that (movement) from myself.
  • چون ببینم کان لبش جنبان شود ** من قیاسی گیرم آن را هم ز خود

  • When I say, ‘How are you, O my suffering (friend)?’ he will reply, ‘I am fine’ or ‘I am pretty well.’
  • چون بگویم چونی ای محنت کشم ** او بخواهد گفت نیکم یا خوشم‌‌

  • I will say, ‘Thanks (to God)! What posset have you had to drink?’ He will reply, ‘Some sherbet’ or ‘a decoction of kidney-beans.’ 3365
  • من بگویم شکر چه خوردی ابا ** او بگوید شربتی یا ماشبا

  • (Then) I will say, ‘May you enjoy health! Who is the doctor attending you?’ He will answer, ‘So-and-so.’
  • من بگویم صحه نوشت کیست آن ** از طبیبان پیش تو گوید فلان‌‌

  • ‘He is one who brings great luck with him,’ I will remark; ‘since he has come, things will go well for you.
  • من بگویم بس مبارک پاست او ** چون که او آمد شود کارت نکو

  • I have experienced (the luck of) his foot: wherever he goes, the desired object is attained.’”
  • پای او را آزمودستیم ما ** هر کجا شد می‌‌شود حاجت روا

  • The good man made ready these conjectural answers, and went to see the invalid.
  • این جوابات قیاسی راست کرد ** پیش آن رنجور شد آن نیک مرد