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1
3712-3761

  • 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

  • The eyes of all three are open, and the ears of all three are sharp (attentive); (they are) fastened on thee and in flight from me.
  • چشم هر سه باز و گوش هر سه تیز ** در تو آویزان و از من در گریز

  • Is this an enchantment of the eye? (Or) is it a marvellous hidden grace? On thee is the form of the wolf, and on me is the quality (beauty) of Joseph. 3755
  • سحر عین است این عجب لطف خفی است ** بر تو نقش گرگ و بر من یوسفی است‌‌

  • If the worlds are eighteen thousand and more, these eighteen (thousand) are not subject (accessible) to every eye.
  • عالم ار هجده هزار است و فزون ** هر نظر را نیست این هجده زبون‌‌

  • “Reveal the mystery, O ‘Alí, thou who art approved (by God), O thou who art (like) the goodliness of a wide expanse after (the oppressive confinement of) evil fate.
  • راز بگشا ای علی مرتضی ** ای پس سوء القضاء حسن القضاء

  • Either do thou declare that which thy reason hath found, or I will tell that which hath shone forth on me.
  • یا تو واگو آن چه عقلت یافته ست ** یا بگویم آن چه بر من تافته ست‌‌

  • From thee it shone forth on me: how shouldst thou hide it? Without tongue thou art scattering light, like the moon.
  • از تو بر من تافت چون داری نهان ** می‌‌فشانی نور چون مه بی‌‌زبان‌‌

  • But if the moon's orb come to speech, it more quickly leads the night-travellers into the (right) way. 3760
  • لیک اگر در گفت آید قرص ماه ** شب روان را زودتر آرد به راه‌‌

  • They become safe from error and heedlessness: the voice of the moon prevails over the voice of the ghoul.
  • از غلط ایمن شوند و از ذهول ** بانگ مه غالب شود بر بانگ غول‌‌