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
He said, “That fire is one of God's signs: ’tis a flame from the fire of your avarice.
گفت آن آتش ز آیات خداست ** شعلهای از آتش بخل شماست
What are water and vinegar? Deal out bread (in charity), discard avarice if ye are my people (followers).”
آب بگذارید و نان قسمت کنید ** بخل بگذارید اگر آل منید
The folk said to him, “We have opened our doors, we have been bountiful and devoted to generosity.”3715
خلق گفتندش که در بگشودهایم ** ما سخی و اهل فتوت بودهایم
He replied, “Ye have given bread by rule and habit, ye have not opened your hands for the sake of God—
گفت نان در رسم و عادت دادهاید ** دست از بهر خدا نگشادهاید
(Only) for glory and for ostentation and for pride, not because of fear and piety and supplication.”
بهر فخر و بهر بوش و بهر ناز ** نه از برای ترس و تقوی و نیاز
Wealth is seed, and do not lay it in every salty ground: do not put a sword in the hand of every highwayman.
مال تخم است و به هر شوره منه ** تیغ را در دست هر ره زن مده
Distinguish the friends of the Religion (ahl-i Dín) from the enemies of God (ahl-i kín): seek the man that sits with God, and sit with him.
اهل دین را باز دان از اهل کین ** همنشین حق بجو با او نشین
Every one shows favour to his own folk: the fool (who shows favour to the foolish) thinks he has really done (good and religious) work.3720
هر کسی بر قوم خود ایثار کرد ** کاغه پندارد که او خود کار کرد
How an enemy spat in the face of the Prince of the Faithful, ‘Alí, may God honour his person, and how ‘Alí dropped the sword from his hand.
خدو انداختن خصم در روی امیر المؤمنین علی علیه السلام و انداختن علی شمشیر را از دست
Learn how to act sincerely from ‘Alí: know that the Lion of God (‘Alí) was purged of (all) deceit.
از علی آموز اخلاص عمل ** شیر حق را دان مطهر از دغل
In fighting against the infidels he got the upper hand of (vanquished) a certain knight, and quickly drew a sword and made haste (to slay him).
در غزا بر پهلوانی دست یافت ** زود شمشیری بر آورد و شتافت
He spat on the face of ‘Alí, the pride of every prophet and every saint;
او خدو انداخت در روی علی ** افتخار هر نبی و هر ولی
He spat on the countenance before which the face of the moon bows low in the place of worship.
آن خدو زد بر رخی که روی ماه ** سجده آرد پیش او در سجدهگاه
‘Alí at once threw his sword away and relaxed (his efforts) in fighting him.3725
در زمان انداخت شمشیر آن علی ** کرد او اندر غزایش کاهلی
That champion was astounded by this act and by his showing forgiveness and mercy without occasion.
گشت حیران آن مبارز زین عمل ** وز نمودن عفو و رحمت بیمحل
He said, “You lifted your keen sword against me: why have you flung it aside and spared me?
گفت بر من تیغ تیز افراشتی ** از چه افکندی مرا بگذاشتی
What did you see that was better than combat with me, so that you have become slack in hunting me down?
آن چه دیدی بهتر از پیکار من ** تا شدی تو سست در اشکار من
What did you see, so that such anger as yours abated, and so that such a lightning flashed and (then) recoiled?
آن چه دیدی که چنین خشمت نشست ** تا چنان برقی نمود و باز جست
What did you see, that from the reflexion of that vision (of thine) a flame appeared in my heart and soul?3730
آن چه دیدی که مرا ز آن عکس دید ** در دل و جان شعله ای آمد پدید
What did you see, beyond (material) existence and space, that was better than life?— and (so) you gave me life.
آن چه دیدی برتر از کون و مکان ** که به از جان بود و بخشیدیم جان
In bravery you are the Lion of the Lord: in generosity who indeed knows who (what) you are?
در شجاعت شیر ربانی ستی ** در مروت خود که داند کیستی
In generosity you are (like) Moses' cloud in the desert, whence came the dishes of food and bread incomparable.”
در مروت ابر موسایی به تیه ** کآمد از وی خوان و نان بیشبیه
The clouds give wheat which man with toil makes cooked (easy to digest) and sweet as honey.
ابرها گندم دهد کان را به جهد ** پخته و شیرین کند مردم چو شهد