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1
3663-3712

  • I was woven (mingled) together, like honey and vinegar, that I might find the way to (cure) sickness of heart.
  • همچو شهد و سرکه در هم بافتم ** تا سوی رنج جگر ره یافتم‌‌

  • Since thou hast recovered from thine illness, O thou (that wert) in thrall (to it), leave the vinegar and continue to eat the honey.”
  • چون ز علت وارهیدی ای رهین ** سرکه را بگذار و می‌‌خور انگبین‌‌

  • (If) the throne of the heart has become restored to soundness and purged of sensuality, behold how the Merciful God is seated on His Throne. 3665
  • تخت دل معمور شد پاک از هوا ** بین که الرحمن علی العرش استوی‌‌

  • After this, God controls the heart without intermediary, since the heart has attained to this relation (with Him).
  • حکم بر دل بعد از این بی‌‌واسطه ** حق کند چون یافت دل این رابطه‌‌

  • This discourse hath no end. Where is Zayd, that I may counsel him not to seek notoriety?
  • این سخن پایان ندارد زید کو ** تا دهم پندش که رسوایی مجو

  • The (author's) return to the story of Zayd.
  • رجوع به حکایت زید

  • You will not find Zayd now, for he has fled: he has darted away from the shoe-row and dropped his shoes.
  • زید را اکنون نیابی کاو گریخت ** جست از صف نعال و نعل ریخت‌‌

  • Who are you (that you should hope to find him)? Zayd cannot even find himself, (he has vanished) like the star on which the sun shone.
  • تو که باشی زید هم خود را نیافت ** همچو اختر که بر او خورشید تافت‌‌

  • You will find neither mark nor trace of him, you will not find a straw (star) in the straw-strewn Way (the Milky Way). 3670
  • نی از او نقشی بیابی نی نشان ** نی کهی یابی نه راه کهکشان‌‌

  • Our senses and finite speech (reason) are obliterated in the light of the knowledge of our (Divine) King.
  • شد حواس و نطق با پایان ما ** محو نور دانش سلطان ما

  • Their (the God-intoxicated mystics') senses and understandings within (them) are (tossed), wave on wave, in (the sea of) they are assembled before Us.
  • حسها و عقلهاشان در درون ** موج در موج لدينا محضرون‌‌

  • When dawn comes, ’tis again the time of (bearing) the burden: the stars, which had become hidden, go (again) to work.
  • چون شب آمد باز وقت بار شد ** انجم پنهان شده بر کار شد

  • God gives back to the senseless ones their (lost) senses: (they return to consciousness) troop after troop, with rings (of mystic knowledge) in their ears,
  • بی‌‌هشان را وادهد حق هوشها ** حلقه حلقه حلقه‌‌ها در گوشها

  • Dancing, waving their hands in praise (of God), triumphing (and crying), “O Lord, Thou hast brought us to life.” 3675
  • پای کوبان دست افشان در ثنا ** ناز نازان ربنا أحییتنا

  • Those crumbled skins and bones have become (like) horsemen and have raised the dust:
  • آن جلود و آن عظام ریخته ** فارسان گشته غبار انگیخته‌‌

  • At Resurrection both the thankful and the ungrateful rush along from non-existence towards existence.
  • حمله آرند از عدم سوی وجود ** در قیامت هم شکور و هم کنود

  • Why do you turn away your head and pretend not to see? Did you not turn away your head at first, (when you were) in non-existence (and disbelieved that you would ever come into existence)?
  • سر چه می‌‌پیچی کنی نادیده‌‌ای ** در عدم ز اول نه سرپیچیده‌‌ای‌‌

  • You had planted your foot (firmly) in non-existence, saying, “Who will uproot me from my place?”
  • در عدم افشرده بودی پای خویش ** که مرا که بر کند از جای خویش‌‌

  • Are not you beholding the action of your Lord, who dragged you (into existence) by the forelock, 3680
  • می‌‌نبینی صنع ربانیت را ** که کشید او موی پیشانیت را

  • Until He drew you into (all) these various states (of being), which were not in your thought or fancy?
  • تا کشیدت اندر این انواع حال ** که نبودت در گمان و در خیال‌‌

  • That non-existence is always His slave: work (in His service), O demon! Solomon is living.
  • آن عدم او را هماره بنده است ** کار کن دیوا سلیمان زنده است‌‌

  • The demon is making large bowls like watering-troughs: he dare not say a word in refusal or in retort.
  • دیو می‌‌سازد جفان کالجواب ** زهره نی تا دفع گوید یا جواب‌‌

  • Look at yourself, how you are trembling with fear (of non-existence): know that nonexistence also is constantly trembling (lest God should bring it into existence).
  • خویش را بین چون همی‌‌لرزی ز بیم ** مر عدم را نیز لرزان دان مقیم‌‌

  • And if you are grasping at (worldly) dignities, ’tis from fear too that you are suffering agony of spirit. 3685
  • ور تو دست اندر مناصب می‌‌زنی ** هم ز ترس است آن که جانی می‌‌کنی‌‌

  • Except love of the most beauteous God everything, though (outwardly) it is (pleasant like) eating sugar, is (in truth) agony of spirit.
  • هر چه جز عشق خدای احسن است ** گر شکر خواری است آن جان کندن است‌‌

  • What is agony of spirit? To advance towards death and not grasp the Water of Life.
  • چیست جان کندن سوی مرگ آمدن ** دست در آب حیاتی نازدن‌‌

  • People fix both their eyes on earth and death: they have a hundred doubts concerning the Water of Life.
  • خلق را دو دیده در خاک و ممات ** صد گمان دارند در آب حیات‌‌

  • Strive that the hundred doubts may become ninety (may decrease): go (towards God) in the night (of this world), for if you slumber, the night will go (from you).
  • جهد کن تا صد گمان گردد نود ** شب برو ور تو بخسبی شب رود

  • In the dark night seek that (shining) Day: put in front (follow) the darkness consuming Reason. 3690
  • در شب تاریک جوی آن روز را ** پیش کن آن عقل ظلمت سوز را

  • In the evil-coloured night there is much good: the Water of Life is the mate of darkness.
  • در شب بد رنگ بس نیکی بود ** آب حیوان جفت تاریکی بود

  • How is it possible to lift up the head from slumber, whilst you are sowing a hundred such seeds of slothfulness?
  • سر ز خفتن کی توان برداشتن ** با چنین صد تخم غفلت کاشتن‌‌

  • Slumber is dead (unlawful) food is dead; they are friends (to each other): the merchant fell asleep and the night-thief got to work.
  • خواب مرده لقمه‌‌ی مرده یار شد ** خواجه خفت و دزد شب بر کار شد

  • Do you not know who your enemies are? Those made of fire are enemies to the existence of those made of earth.
  • تو نمی‌‌دانی که خصمانت کی‌‌اند ** ناریان خصم وجود خاکی‌‌اند

  • Fire is the enemy of water and its children, even as water is an enemy to the life of fire. 3695
  • نار خصم آب و فرزندان اوست ** همچنان که آب خصم جان اوست‌‌

  • Water kills fire because it is the enemy and foe of the children of water.
  • آب آتش را کشد زیرا که او ** خصم فرزندان آب است و عدو

  • To proceed, this fire is the fire of lust, wherein is the root of sin and error.
  • بعد از آن این نار نار شهوت است ** کاندر او اصل گناه و زلت است‌‌

  • The external fire may be quenched by some water, (but) the fire of lust is bringing (you) to Hell.
  • نار بیرونی به آبی بفسرد ** نار شهوت تا به دوزخ می‌‌برد

  • The fire of lust is not allayed by water, because it has the (insatiable) nature of Hell in respect of (inflicting) torment.
  • نار شهوت می‌‌نیارامد به آب ** ز انکه دارد طبع دوزخ در عذاب‌‌

  • What is the remedy for the fire of lust? The light of the Religion: your (the Moslems') light is the (means of) extinguishing the fire of the infidels. 3700
  • نار شهوت را چه چاره نور دین ** نورکم اطفاء نار الکافرین‌‌

  • What kills this fire? The Light of God. Make the light of Abraham your teacher,
  • چه کشد این نار را نور خدا ** نور ابراهیم را ساز اوستا

  • That this body of yours, which resembles wood (faggots), may be delivered from the fire of the Nimrod-like flesh (nafs).
  • تا ز نار نفس چون نمرود تو ** وارهد این جسم همچون عود تو

  • Fiery lust is not diminished by indulging it: it is diminished, without any escape (inevitably), by leaving it (ungratified).
  • شهوت ناری به راندن کم نشد ** او به ماندن کم شود بی‌‌هیچ بد

  • So long as thou art laying faggots on a fire, how will the fire be extinguished by a carrier of faggots?
  • تا که هیزم می‌‌نهی بر آتشی ** کی بمیرد آتش از هیزم کشی‌‌

  • When thou withholdest the faggots, the fire dies out, because fear of God carries (as it were) water to the fire. 3705
  • چون که هیزم باز گیری نار مرد ** ز انکه تقوی آب سوی نار برد

  • How should the fire blacken the beauteous face (of a soul) which lays (on itself) rose colour (derived) from the fear of God that is in (men's) hearts?
  • کی سیه گردد ز آتش روی خوب ** کاو نهد گلگونه از تقوی القلوب‌‌

  • How a conflagration occurred in the city (Medina) in the days of ‘Umar, may God be well-pleased with him.
  • آتش افتادن در شهر به ایام عمر

  • A conflagration occurred in the time of ‘Umar: it was devouring stones as though they were dry wood.
  • آتشی افتاد در عهد عمر ** همچو چوب خشک می‌‌خورد او حجر

  • It fell upon buildings and houses, until (at last) it darted at the wings and nests of birds.
  • در فتاد اندر بنا و خانه‌‌ها ** تا زد اندر پر مرغ و لانه‌‌ها

  • Half the city caught fire from the flames: water was afraid of it (the fire) and amazed.
  • نیم شهر از شعله‌‌ها آتش گرفت ** آب می‌‌ترسید از آن و می‌‌شگفت‌‌

  • Some intelligent persons were throwing skins of water and vinegar on the fire, 3710
  • مشکهای آب و سرکه می‌‌زدند ** بر سر آتش کسان هوشمند

  • (But) out of spite (obstinacy) the fire was increasing: aid was coming to it from One who is infinite.
  • آتش از استیزه افزون می‌‌شدی ** می‌‌رسید او را مدد از بی‌‌حدی‌‌

  • The people came in haste to ‘Umar, saying, “Our fire will not be quenched at all by water.”
  • خلق آمد جانب عمر شتاب ** کاتش ما می‌‌نمیرد هیچ از آب‌‌