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1
3948-3997

  • Likewise the Prophet's struggle to conquer Mecca—how can he be suspected of (being inspired by) love of this world?
  • جهد پیغمبر به فتح مکه هم ** کی بود در حب دنیا متهم‌‌

  • He who on the day of trial shut his eyes and heart to the treasury of the Seven Heavens,
  • آن که او از مخزن هفت آسمان ** چشم و دل بر بست روز امتحان‌‌

  • (When) the horizons of all the Seven Heavens were full of houris and genies (who had come) to gaze upon him, 3950
  • از پی نظاره‌‌ی او حور و جان ** پر شده آفاق هر هفت آسمان‌‌

  • Having arrayed themselves for his sake—how indeed should he care for anything except the Beloved?
  • خویشتن آراسته از بهر او ** خود و را پروای غیر دوست کو

  • He had become so filled with magnification of God, that even those nearest to God would find no way (of intruding) there.
  • آن چنان پر گشته از اجلال حق ** که در او هم ره نیابد آل حق‌‌

  • “In Us (in Our unity) is no room for a prophet sent as an apostle, nor yet for the Angels or the Spirit. Do ye, therefore, understand!”
  • لا یسع فینا نبی مرسل ** و الملک و الروح ایضا فاعقلوا

  • He (also) said, “We are má zágh (that is, Our eye did not rove), we are not (looking for carrion) like crows (zágh); We are intoxicated with (enraptured by) the Dyer, we are not intoxicated with the garden (of flowers with their many dyes).”
  • گفت ما زاغیم همچون زاغ نه ** مست صباغیم مست باغ نه‌‌

  • Inasmuch as to the eye of the Prophet the treasuries of the celestial spheres and intelligences seemed (worthless) as a straw, 3955
  • چون که مخزنهای افلاک و عقول ** چون خسی آمد بر چشم رسول‌‌

  • What, then, would Mecca and Syria and ‘Iráq be (worth to him), that he should show fight and longing (to gain possession of them)?
  • پس چه باشد مکه و شام و عراق ** که نماید او نبرد و اشتیاق‌‌

  • (Only) the evil mind which judges by its own ignorance and cupidity will think that of him (impute that motive to him).
  • آن گمان بر وی ضمیر بد کند ** که قیاس از جهل و حرص خود کند

  • When you make yellow glass a veil (between your eyes and the sun), you see all the sunlight yellow.
  • آبگینه‌‌ی زرد چون سازی نقاب ** زرد بینی جمله نور آفتاب‌‌

  • Break those blue and yellow glasses, in order that you may know (distinguish) the dust and the man (who is concealed by it).
  • بشکن آن شیشه‌‌ی کبود و زرد را ** تا شناسی گرد را و مرد را

  • The dust (of the body) has lifted up its head (risen) around the (spiritual) horseman: you have fancied the dust to be the man of God. 3960
  • گرد فارس گرد سر افراشته ** گرد را تو مرد حق پنداشته‌‌

  • Iblís saw (only) the dust, and said, “How should this offspring of clay (Adam) be superior to me of the fiery brow?”
  • گرد دید ابلیس و گفت این فرع طین ** چون فزاید بر من آتش جبین‌‌

  • So long as thou art regarding the holy (prophets and saints) as men, know that that view is an inheritance from Iblís.
  • تا تو می‌‌بینی عزیزان را بشر ** دان که میراث بلیس است آن نظر

  • If thou art not the child of Iblís, O contumacious one, then how has the inheritance of that cur come to thee?
  • گر نه فرزند بلیسی ای عنید ** پس به تو میراث آن سگ چون رسید

  • “I am not a cur, I am the Lion of God, a worshipper of God: the lion of God is he that has escaped from (phenomenal) form.
  • من نیم سگ شیر حقم حق پرست ** شیر حق آن است کز صورت برست‌‌

  • The lion of this world seeks a prey and provision; the lion of the Lord seeks freedom and death. 3965
  • شیر دنیا جوید اشکاری و برگ ** شیر مولی جوید آزادی و مرگ‌‌

  • Inasmuch as in death he sees a hundred existences, like the moth he burns away (his own) existence.”
  • چون که اندر مرگ بیند صد وجود ** همچو پروانه بسوزاند وجود

  • Desire for death became the badge of the sincere, for this word (declaration) was (made) a test for the Jews.
  • شد هوای مرگ طوق صادقان ** که جهودان را بد این دم امتحان‌‌

  • He (God) said in the Qur‘án, “O people of the Jews, death is treasure and gain to the sincere.
  • در نبی فرمود کای قوم یهود ** صادقان را مرگ باشد گنج و سود

  • Even as there is desire for profit (in the hearts of the worldly), the desire to win death is better than that (in the eyes of the sincere).
  • همچنان که آرزوی سود هست ** آرزوی مرگ بردن ز آن به است‌‌

  • O Jews, for the sake of (being held in) honour by men of worth, let this wish be uttered on your tongues.” 3970
  • ای جهودان بهر ناموس کسان ** بگذرانید این تمنا بر زبان‌‌

  • Not a single Jew had so much courage (as to respond), when Mohammed raised this banner (gave this challenge).
  • یک جهودی این قدر زهره نداشت ** چون محمد این علم را بر فراشت‌‌

  • He said, “If ye utter this on your tongues, truly not one Jew will be left in the world.”
  • گفت اگر رانید این را بر زبان ** یک یهودی خود نماند در جهان‌‌

  • Then the Jews brought the property (tribute in kind) and land-tax, saying, “Do not put us to shame, O Lamp (of the world).”
  • پس یهودان مال بردند و خراج ** که مکن رسوا تو ما را ای سراج‌‌

  • “There is no end in sight to this discourse: give me thy hand, since thine eye hath seen the Friend.”
  • این سخن را نیست پایانی پدید ** دست با من ده چو چشمت دوست دید

  • How the Prince of the Faithful, ‘Ali—may God honour his person! said to his antagonist, " When thou didst spit in my face, my fleshly self was aroused and I could no longer act with entire sincerity (towards God): that hindered me from slaying thee." 
  • گفتن امیر المؤمنین علی کرم الله وجهه با قرین خود که چون خدو انداختی در روی من نفس من جنبید و اخلاص عمل نماند، مانع کشتن تو آن شد

  • The Prince of the Faithful said to that youth, “In the hour of battle, O knight, 3975
  • گفت امیر المؤمنین با آن جوان ** که به هنگام نبرد ای پهلوان‌‌

  • When thou didst spit in my face, my fleshly self was aroused and my good disposition was corrupted.
  • چون خدو انداختی در روی من ** نفس جنبید و تبه شد خوی من‌‌

  • Half (of my fighting) came to be for God's sake, and half (for) idle passion: in God’s affair partnership’ is not allowable.
  • نیم بهر حق شد و نیمی هوا ** شرکت اندر کار حق نبود روا

  • Thou art limned by the hand of the Lord: thou art God's (work), thou art not made by me.
  • تو نگاریده‌‌ی کف مولاستی ** آن حقی کرده‌‌ی من نیستی‌‌

  • Break God’s image, (but only) by God’s command; cast (a stone) at the Beloved’s glass, (but only) the Beloved’s stone.”
  • نقش حق را هم به امر حق شکن ** بر زجاجه‌‌ی دوست سنگ دوست زن‌‌

  • The fire-worshipper heard this, and a light appeared in his heart, so that he cut a girdle. 3980
  • گبر این بشنید و نوری شد پدید ** در دل او تا که زناری برید

  • He said, “I was sowing the seed of wrong: I fancied thee (to be) otherwise (than thou art).
  • گفت من تخم جفا می‌‌کاشتم ** من ترا نوعی دگر پنداشتم‌‌

  • Thou hast (really) been the balance (endued) with the (just) nature of the One (God); nay, thou hast been the tongue of every balance.
  • تو ترازوی احد خو بوده‌‌ای ** بل زبانه‌‌ی هر ترازو بوده‌‌ای‌‌

  • Thou hast been my race and stock and kin, thou hast been the radiance of the candle of my religion.
  • تو تبار و اصل و خویشم بوده‌‌ای ** تو فروغ شمع کیشم بوده‌‌ای‌‌

  • I am the (devoted) slave of that eye-seeking Lamp from which thy lamp received splendour.
  • من غلام آن چراغ چشم جو ** که چراغت روشنی پذرفت از او

  • I am the slave of the the billow of that Sea of Light which brings a pearl like this into view. 3985
  • من غلام موج آن دریای نور ** که چنین گوهر بر آرد در ظهور

  • Offer me the profession of the (Moslem) Faith, for I regard you as the exalted one of the time.”
  • عرضه کن بر من شهادت را که من ** مر ترا دیدم سرافراز زمن‌‌

  • Near fifty persons of his kindred and tribe lovingly turned their faces towards the Religion (of Islam).
  • قرب پنجه کس ز خویش و قوم او ** عاشقانه سوی دین کردند رو

  • By the sword of clemency he ('Ali) redeemed so many throats and such a multitude from the sword.
  • او به تیغ حلم چندین حلق را ** وا خرید از تیغ و چندین خلق را

  • The sword of clemency is sharper than the sword of iron; nay, it is more productive of victory than a hundred armies.
  • تیغ حلم از تیغ آهن تیزتر ** بل ز صد لشکر ظفر انگیزتر

  • Oh, alas, two mouthfuls were eaten, and thereby the ferment of thought was frozen up. 3990
  • ای دریغا لقمه‌‌ای دو خورده شد ** جوشش فکرت از آن افسرده شد

  • A grain of wheat eclipsed the sun of Adam, as the descending node is (the cause of) eclipse to the brilliance of the full-moon.
  • گندمی خورشید آدم را کسوف ** چون ذنب شعشاع بدری را خسوف‌‌

  • Behold the beauty of the heart, how its moon scatters the Pleiades (how its light is broken and disordered) by a single handful of clay.
  • اینت لطف دل که از یک مشت گل ** ماه او چون می‌‌شود پروین گسل‌‌

  • When the bread was spirit, it was beneficial; since it became form, it rouses disbelief.
  • نان چو معنی بود خوردش سود بود ** چون که صورت گشت انگیزد جحود

  • As (for example) the green thistles which a camel eats, and gains from eating them a hundred benefits and pleasures:
  • همچو خار سبز کاشتر می‌‌خورد ** ز ان خورش صد نفع و لذت می‌‌برد

  • When the camel from the desert eats those same thistles, after their greenness is gone and they have become dry, 3995
  • چون که آن سبزیش رفت و خشک گشت ** چون همان را می‌‌خورد اشتر ز دشت‌‌

  • They rend his palate and cheek— oh, alas that such a well-nourished rose became a sword!
  • می‌‌دراند کام و لنجش ای دریغ ** کان چنان ورد مربی گشت تیغ‌‌

  • When the bread was spirit, it was (like) the green thistles; since it became form, it is now dry and gross.
  • نان چو معنی بود بود آن خار سبز ** چون که صورت شد کنون خشک است و گبز