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1
423-472

  • The shadow of God is that servant of God who is dead to this world and living through God.
  • سایه‌‌ی یزدان بود بنده‌‌ی خدا ** مرده او زین عالم و زنده‌‌ی خدا

  • Lay hold of his skirt most quickly without misgiving, that you may be saved in the skirt (end) of the last days (of the world).
  • دامن او گیر زودتر بی‌‌گمان ** تا رهی در دامن آخر زمان‌‌

  • (The shadow mentioned in the words) How He (God) extended the shadow is the form of the saints, which guides to the light of the Divine Sun. 425
  • کيف مد الظل نقش اولیاست ** کاو دلیل نور خورشید خداست‌‌

  • Do not go in this valley without this guide; say, like Khalíl (Abraham), “I love not them that set.”
  • اندر این وادی مرو بی‌‌این دلیل ** لا أحب الآفلین گو چون خلیل‌‌

  • Go, from the shadow gain a sun: pluck the skirt of the (spiritual) king, Shams-i Tabrízí (the Sun of Tabríz)!
  • رو ز سایه آفتابی را بیاب ** دامن شه شمس تبریزی بتاب‌‌

  • If you do not know the way to this feast and bridal, ask of Ziyá’u ’l-Haqq (the Radiance of God) Husámu’ddín.
  • ره ندانی جانب این سور و عرس ** از ضیاء الحق حسام الدین بپرس‌‌

  • And if on the way envy seize you by the throat, it belongs to (is characteristic of) Iblís to go beyond bounds in envy;
  • ور حسد گیرد ترا در ره گلو ** در حسد ابلیس را باشد غلو

  • For he because of envy hath disdain for Adam, and because of envy is at war with felicity. 430
  • کاو ز آدم ننگ دارد از حسد ** با سعادت جنگ دارد از حسد

  • In the Way there is no harder pass than this. Oh, fortunate he who is not companioned by envy!
  • ای خنک آن کش حسد همراه نیست ** عقبه‌‌ای زین صعب‌‌تر در راه نیست‌‌

  • This body, you must know, is the house of envy, for the household are tainted with envy.
  • این جسد خانه‌‌ی حسد آمد بدان ** از حسد آلوده باشد خاندان‌‌

  • If the body is the house of envy, yet God made that body very pure.
  • گر جسد خانه‌‌ی حسد باشد و لیک ** آن جسد را پاک کرد الله نیک‌‌

  • (The text) Cleanse My house, ye twain, is the explanation of (such) purity: it (the purified heart) is a treasure of (Divine) light, though its talisman is of earth.
  • طهرا بيتي بیان پاکی است ** گنج نور است ار طلسمش خاکی است‌‌

  • When you practise deceit and envy against one who is without envy, from that envy black stain arise in your heart. 435
  • چون کنی بر بی‌‌جسد مکر و حسد ** ز آن حسد دل را سیاهیها رسد

  • Become (as) dust under the feet of the men of God; throw dust on the head of envy, even as we do.
  • خاک شو مردان حق را زیر پا ** خاک بر سر کن حسد را همچو ما

  • Explanation of the envy of the vizier.
  • بیان حسد وزیر

  • That petty vizier had his origin from envy, so that for vanity he gave to the wind (sacrificed) his ears and nose,
  • آن وزیرک از حسد بودش نژاد ** تا به باطل گوش و بینی باد داد

  • In the hope that by the sting of envy his venom might enter the souls of the poor (Christians).
  • بر امید آن که از نیش حسد ** زهر او در جان مسکینان رسد

  • Any one who from envy mutilates his nose makes himself without ear and without nose (unable to apprehend spiritual things).
  • هر کسی کاو از حسد بینی کند ** خویشتن بی‌‌گوش و بی‌‌بینی کند

  • The nose is that which catches a scent, and which the scent leads towards an abode (of spiritual truth). 440
  • بینی آن باشد که او بویی برد ** بوی او را جانب کویی برد

  • Whoever hath no scent is without a nose; the scent (referred to) is that scent which is religious.
  • هر که بویش نیست بی‌‌بینی بود ** بوی آن بوی است کان دینی بود

  • When he has caught a scent and given no thanks for it, (that) ingratitude comes and devours his nose (deprives him of the organ of spiritual perception).
  • چون که بویی برد و شکر آن نکرد ** کفر نعمت آمد و بینیش خورد

  • Give thanks (to God) and be a slave to those who give thanks: be in their presence (as one) dead, be steadfast.
  • شکر کن مر شاکران را بنده باش ** پیش ایشان مرده شو پاینده باش‌‌

  • Do not, like the vizier, make brigandage your stock-in-trade; do not turn the people away from the ritual prayer.
  • چون وزیر از ره زنی مایه مساز ** خلق را تو بر میاور از نماز

  • The miscreant vizier had become (in appearance) a true religious counsellor, (but) he had craftily put garlic in the walnut cake. 445
  • ناصح دین گشته آن کافر وزیر ** کرده او از مکر در لوزینه سیر

  • How the sagacious among the Christians perceived the guile of the vizier.
  • فهم کردن حاذقان نصارا مکر وزیر را

  • Whoever was possessed of (spiritual) discernment was feeling a sweet savour in his words and, joined therewith, bitterness.
  • هر که صاحب ذوق بود از گفت او ** لذتی می‌‌دید و تلخی جفت او

  • He (the vizier) was saying fine things mixed (with foul): he had poured some poison into the sugared julep.
  • نکته‌‌ها می‌‌گفت او آمیخته ** در جلاب قند زهری ریخته‌‌

  • The outward sense of it was saying, “Be diligent in the Way,” but in effect it was saying to the soul, “Be slack.”
  • ظاهرش می‌‌گفت در ره چیست شو ** وز اثر می‌‌گفت جان را سست شو

  • If the surface of silver is white and new, (yet) the hands and dress are blackened by it.
  • ظاهر نقره گر اسپید است و نو ** دست و جامه می سیه گردد ازو

  • Although fire is red-faced (bright and glorious) with sparks, look at the black behaviour (displayed) in its action. 450
  • آتش ار چه سرخ روی است از شرر ** تو ز فعل او سیه کاری نگر

  • If the lightning appears luminous to the eye, (yet) from its distinctive property it is the robber of sight (it strikes men blind).
  • برق اگر نوری نماید در نظر ** لیک هست از خاصیت دزد بصر

  • (As for) any (Christian) who was not wary and possessed of discernment, the words of him (the vizier) were (as) a collar on his neck.
  • هر که جز آگاه و صاحب ذوق بود ** گفت او در گردن او طوق بود

  • During six years, in separation from the king, the vizier became a refuge for the followers of Jesus.
  • مدت شش سال در هجران شاه ** شد وزیر اتباع عیسی را پناه‌‌

  • To him the people wholly surrendered their religion and their hearts: at his command and decree they were ready to die.
  • دین و دل را کل بدو بسپرد خلق ** پیش امر و حکم او می‌‌مرد خلق‌‌

  • How the king sent messages in secret to the vizier.
  • پیغام شاه پنهان با وزیر

  • Messages (passed) between the king and him: the king had words of comfort from him in secret. 455
  • در میان شاه و او پیغامها ** شاه را پنهان بدو آرامها

  • The king wrote to him, saying, “O my fortunate one, the time is come: quickly set my mind at ease.”
  • پیش او بنوشت شه کای مقبلم ** وقت آمد زود فارغ کن دلم‌‌

  • He replied: “Behold, O king, I am preparing to cast disorders into the religion of Jesus.”
  • گفت اینک اندر آن کارم شها ** کافکنم در دین عیسی فتنه‌‌ها

  • Explanation of the twelve tribes of the Christians.
  • بیان دوازده سبط از نصارا

  • The people of Jesus had twelve amírs as rulers in authority over them.
  • قوم عیسی را بد اندر دار و گیر ** حاکمانشان ده امیر و دو امیر

  • Each party followed one amír and had become devoted to its own amír from desire (of worldly gain).
  • هر فریقی مر امیری را تبع ** بنده گشته میر خود را از طمع‌‌

  • These twelve amírs and their followers became in bondage to (a prey to) that vizier of evil sign. 460
  • این ده و این دو امیر و قومشان ** گشته بند آن وزیر بدنشان‌‌

  • They all put trust in his words, they all took his procedure as a pattern.
  • اعتماد جمله بر گفتار او ** اقتدای جمله بر رفتار او

  • Each amír would have given up his life in his presence at the time and hour (on the spot), if he (the vizier) had bidden him die.
  • پیش او در وقت و ساعت هر امیر ** جان بدادی گر بدو گفتی بمیر

  • How the vizier confused the ordinances of the Gospel.
  • تخلیط وزیر در احکام انجیل

  • He prepared a scroll in the name of (addressed to) each one, the (written) form of each scroll (of) a different tenor,
  • ساخت طوماری به نام هر یکی ** نقش هر طومار دیگر مسلکی‌‌

  • The ordinances of each (of) a diverse kind, this contradicting that from the end to the beginning.
  • حکم‌‌های هر یکی نوعی دگر ** این خلاف آن ز پایان تا به سر

  • In one he made the path of asceticism and hunger to be the basis of repentance and the condition (necessary) for conversion. 465
  • در یکی راه ریاضت را و جوع ** رکن توبه کرده و شرط رجوع‌‌

  • In one he said: “Asceticism profits naught: in this Way there is no place (means) of deliverance but generosity.”
  • در یکی گفته ریاضت سود نیست ** اندر این ره مخلصی جز جود نیست‌‌

  • In one he said: “Your hunger and generosity are (imply) association on your part (of other objects) with (Him who is) the object of your worship.
  • در یکی گفته که جوع و جود تو ** شرک باشد از تو با معبود تو

  • Excepting trust (in God) and complete resignation in sorrow and joy, all is a deceit and snare.”
  • جز توکل جز که تسلیم تمام ** در غم و راحت همه مکر است و دام‌‌

  • In one he said: “It is incumbent (on you) to serve (God); else the thought of putting trust (in Him) is (a cause of) suspicion.”
  • در یکی گفته که واجب خدمت است ** ور نه اندیشه‌‌ی توکل تهمت است‌‌

  • In one he said: “There are (Divine) commands and prohibitions, (but they) are not for practice (observance): they are (only) to show our weakness (inability to fulfil them), 470
  • در یکی گفته که امر و نهیهاست ** بهر کردن نیست شرح عجز ماست‌‌

  • So that we may behold our weakness therein and at that time recognise the power of Him.”
  • تا که عجز خود ببینیم اندر آن ** قدرت حق را بدانیم آن زمان‌‌

  • In one he said: “Do not regard your weakness: that weakness is an act of ingratitude. Beware!
  • در یکی گفته که عجز خود مبین ** کفر نعمت کردن است آن عجز هین‌‌