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
(But) Moses' cloud spread the wings of mercy and gave cooked and sweet food that was (ready to be eaten) without trouble.3735
ابر موسی پر رحمت بر گشاد ** پخته و شیرین بیزحمت بداد
For the sake of those (beggars) who partook of its bounty, its (the cloud's) mercy raised a banner (displayed itself) in the world.
از برای پخته خواران کرم ** رحمتش افراشت در عالم علم
During forty years that ration and largesse did not fail the hopeful people (of Israel) for a single day,
تا چهل سال آن وظیفه و آن عطا ** کم نشد یک روز از آن اهل رجا
Until they too, because of their vileness, arose and demanded leeks and green herbs and lettuce.
تا هم ایشان از خسیسی خاستند ** گندنا و تره و خس خواستند
O people of Ahmad (Mohammed), who are of the noble, (for you) that food is continuing till the Resurrection.
امت احمد که هستند از کرام ** تا قیامت هست باقی آن طعام
When (the Prophet's saying), “I pass the night with my Lord,” was uttered, (the words) “He gives (me) food” and “He gives (me) drink” referred metaphorically to (spiritual) food (and drink).3740
چون ابیت عند ربی فاش شد ** یطعم و یسقی کنایت زاش شد
Accept this (saying) without any (perverse) interpretation, that it may come into your throat (as agreeably) as honey and milk.
هیچ بیتاویل این را در پذیر ** تا در آید در گلو چون شهد و شیر
Because interpretation (alteration of the meaning) is a rejection of the gift, since he (the interpreter) regards that real (original) meaning as faulty.
ز آن که تاویل است وا داد عطا ** چون که بیند آن حقیقت را خطا
The view that it is faulty arises from the weakness of his understanding: Universal Reason is the kernel, and the particular reason is (like) the rind.
آن خطا دیدن ز ضعف عقل اوست ** عقل کل مغز است و عقل جزو پوست
Alter yourself, not the Traditions (of the Prophet): abuse your (dull) brain, not the rose garden (the true sense which you cannot apprehend).
خویش را تاویل کن نه اخبار را ** مغز را بد گوی نی گلزار را
“O ‘Alí, thou who art all mind and eye, relate a little of that which thou hast seen!3745
ای علی که جمله عقل و دیدهای ** شمه ای واگو از آن چه دیدهای
The sword of thy forbearance hath rent my soul, the water of thy knowledge hath purified my earth.
تیغ حلمت جان ما را چاک کرد ** آب علمت خاک ما را پاک کرد
Tell it forth! I know that these are His (God's) mysteries, because ’tis His work (way) to kill without sword.
باز گو دانم که این اسرار هوست ** ز آن که بیشمشیر کشتن کار اوست
He that works without tools and without limbs, He that bestows these profitable gifts,
صانع بیآلت و بیجارحه ** واهب این هدیههای رابحه
Causes the intelligence to taste myriads of wines in such wise that eyes and ears are unaware.
صد هزاران میچشاند هوش را ** که خبر نبود دو چشم و گوش را
Tell it forth, O falcon of the empyrean that findest goodly prey, that (I may know) what thou hast seen at this time from the Maker.3750
باز گو ای باز عرش خوش شکار ** تا چه دیدی این زمان از کردگار
Thine eye has learned to perceive the Unseen, (while) the eyes of bystanders are sealed.”
چشم تو ادراک غیب آموخته ** چشمهای حاضران بر دوخته
One man is beholding a moon plainly, while another sees the world dark,
آن یکی ماهی همیبیند عیان ** و آن یکی تاریک میبیند جهان
And another beholds three moons together. These three persons (beholders) are seated in one place, yea (verily).
و آن یکی سه ماه میبیند به هم ** این سه کس بنشسته یک موضع نعم