For how should a phantom find the way into this illumined eye which never ceases from (contemplating) the (Divine) realities?”
کاندر این چشم منیر بیزوال ** از حقایق راه کی یابد خیال
(Thou saidst), “If you behold your image in the eyes of any other than me, know that ’tis a phantom and reprobate,105
در دو چشم غیر من تو نقش خود ** گر ببینی آن خیالی دان و رد
Because he (every one except me) is applying (to his eye) the collyrium of nonexistence (unreality) and is imbibing the wine of Satan's illusion-making.
ز آن که سرمهی نیستی در میکشد ** باده از تصویر شیطان میچشد
Their eye is the home of phantasy and non-existence: necessarily it sees as existent the things which are non-existent;
چشمشان خانهی خیال است و عدم ** نیستها را هست بیند لاجرم
(But) since my eye saw (got) collyrium from the Glorious (God), it is the home of (real) existence, not the home of phantasy.”
چشم من چون سرمه دید از ذو الجلال ** خانهی هستی است نه خانهی خیال
So long as a single hair of you is before your eye, in your phantasy a pearl will be as jasper.
تا یکی مو باشد از تو پیش چشم ** در خیالت گوهری باشد چو یشم
You will know jasper from pearls (only) at the time when you pass away from (abandon) your phantasy entirely.110
یشم را آن گه شناسی از گهر ** کز خیال خود کنی کلی عبر
O connoisseur of pearls, listen to a story, that you may distinguish actual seeing from (mere) inference.
یک حکایت بشنو ای گوهر شناس ** تا بدانی تو عیان را از قیاس
How in the time of ‘Umar, may God be well-pleased with him, a certain person imagined that what he saw was the new moon.
هلال پنداشتن آن شخص خیال را در عهد عمر
The Fasting-month (Ramadán) came round in ‘Umar's time. Some people ran to the top of a hill,
ماه روزه گشت در عهد عمر ** بر سر کوهی دویدند آن نفر
In order to take (the appearance of) the new moon as a good omen, and one of them said, “Look, O ‘Umar, here is the new moon!”
تا هلال روزه را گیرند فال ** آن یکی گفت ای عمر اینک هلال
As ‘Umar did not see the moon in the sky, he said, “This moon has risen from thy phantasy.
چون عمر بر آسمان مه را ندید ** گفت کاین مه از خیال تو دمید
Otherwise, (since) I am a better seer of the heavens (than thou), how is it that I do not see the pure crescent?115
ور نه من بیناترم افلاک را ** چون نمیبینم هلال پاک را
Wet thy hand,” said he, “and rub it on thine eyebrow, and then look up towards the new moon.”
گفت تر کن دست و بر ابرو بمال ** آن گهان تو بر نگر سوی هلال
When he wetted his eyebrow, he did not see the moon. “O King,” he said, “there is no moon; it has disappeared.”
چون که او تر کرد ابرو مه ندید ** گفت ای شه نیست مه شد ناپدید
“Yes,” said ‘Umar, “the hair of thine eyebrow had become (curved) like a bow and shot at thee an arrow of opinion.”
گفت آری موی ابرو شد کمان ** سوی تو افکند تیری از گمان
When one hair became crooked, it waylaid him (hindered him from seeing truly), so that, making a false claim, he boasted to have seen the moon.
چون یکی مو کج شد او را راه زد ** تا به دعوی لاف دید ماه زد
Inasmuch as a crooked hair veils the sky, how will it be when all your members are crooked?120
موی کج چون پردهی گردون بود ** چون همه اجزات کج شد چون بود
Straighten your members by (the help of) the straight (the righteous). O you who (would) go straight, turn not your head aside from that threshold (where the righteous dwell).
راست کن اجزات را از راستان ** سر مکش ای راست رو ز آن آستان
Balance makes balance correct; balance also makes balance defective.
هم ترازو را ترازو راست کرد ** هم ترازو را ترازو کاست کرد
Whoever weighs the same (adopts the same standard) as the unrighteous falls into deficiency, and his understanding becomes dazed.
هر که با ناراستان هم سنگ شد ** در کمی افتاد و عقلش دنگ شد
Go, be hard on the infidels, sprinkle dust on (renounce) fondness for the strangers.
رو أشداء علی الکفار باش ** خاک بر دل داری اغیار پاش
Be as a sword upon the heads of the strangers: come, do not play foxy tricks, be a lion,125
بر سر اغیار چون شمشیر باش ** هین مکن روباه بازی شیر باش
In order that the friends (of God), moved by (righteous) jealousy, may not break with you, because those thorns (the wicked) are the enemies of this rose (the friend of God).
تا ز غیرت از تو یاران نگسلند ** ز آنکه آن خاران عدوی این گلند
Set fire to the wolves as (to) rue-seed, because those wolves are the enemies of Joseph.
آتش اندر زن به گرگان چون سپند ** ز آن که آن گرگان عدوی یوسفند
Iblís calls you “father's soul” (darling son)—beware (of him)! The accursed Devil (does that) in order that he may beguile you with (vain) words.
جان بابا گویدت ابلیس هین ** تا به دم بفریبدت دیو لعین
He practised the like imposture on your father: this black-faced one checkmated an Adam.
این چنین تلبیس با بابات کرد ** آدمی را این سیه رخ مات کرد
This crow is busy on the chessboard; look not you upon his game with an eye that is half-asleep,130
بر سر شطرنج چست است این غراب ** تو مبین بازی به چشم نیم خواب
Because he knows many formidable moves which will stick in your throat like a straw.
ز آن که فرزین بندها داند بسی ** که بگیرد در گلویت چون خسی
His straw will stay in your throat for years. What is that straw? Love of rank and wealth.
در گلو ماند خس او سالها ** چیست آن خس مهر جاه و مالها
Wealth is the straw, since in your throat, O infirm one, it is an obstacle (barrier) to the Water of Life.
مال خس باشد چو هست ای بیثبات ** در گلویت مانع آب حیات
If an artful enemy carry off your wealth, a robber will have carried off a robber.
گر برد مالت عدوی پر فنی ** ره زنی را برده باشد ره زنی
How a snake-catcher stole a snake from another snake-catcher.
دزدیدن مارگیر ماری را از مارگیری دیگر
A petty thief carried off a snake from a snake-catcher and in his folly was accounting it a prize.135
دزدکی از مارگیری مار برد ** ز ابلهی آن را غنیمت میشمرد
The snake-catcher escaped from the snake's bite; the man who had robbed him was miserably killed by the snake.
وارهید آن مارگیر از زخم مار ** مار کشت آن دزد او را زار زار
The snake-catcher saw him (dead); then he recognised him and said, “My snake has emptied him of life.
مارگیرش دید پس بشناختش ** گفت از جان مار من پرداختش
My soul was desiring of Him (God) in prayer that I might find him and take the snake from him.
در دعا میخواستی جانم از او ** کش بیابم مار بستانم از او
Thanks to God that that prayer was rejected: I thought ’twas loss, but it has turned out to be gain.”
شکر حق را کان دعا مردود شد ** من زیان پنداشتم آن سود شد
Many are the prayers which are loss and destruction, and from kindness the Holy God is not hearing them.140
بس دعاها کان زیان است و هلاک ** وز کرم مینشنود یزدان پاک
How the companion of Jesus, on whom be peace, entreated Jesus, on whom be peace, to give life to the bones.
التماس کردن همراه عیسی علیه السلام زنده کردن استخوانها را از او
A certain foolish person accompanied Jesus (on his way). He espied some bones in a deep-dug hole.
گشت با عیسی یکی ابله رفیق ** استخوانها دید در حفرهی عمیق
He said, “O companion, (teach me) that exalted Name by which thou makest the dead to live;
گفت ای همراه آن نام سنی ** که بدان تو مرده را زنده کنی
Teach (it) me, that I may do good and by means of it endow the bones with life.”
مر مرا آموز تا احسان کنم ** استخوانها را بدان با جان کنم
Jesus said, “Be silent, for that is not thy work: ’tis not meet for thy breath and speech,
گفت خامش کن که آن کار تو نیست ** لایق انفاس و گفتار تو نیست
For it wants breath purer than rain and more piercing in action than the angels.145
کان نفس خواهد ز باران پاکتر ** وز فرشته در روش دراکتر
(Many) lifetimes were needed that the breath might be purified, so that he (its owner) was entrusted with the treasury of the Heavens.
عمرها بایست تا دم پاک شد ** تا امین مخزن افلاک شد
(Suppose that) thou hast grasped this rod firmly in thy hand: whence will accrue to thy hand the cunning of Moses?”
خود گرفتی این عصا در دست راست ** دست را دستان موسی از کجاست
He said, “If I am not one to pronounce (such sacred) mysteries, do thou pronounce the Name over the bones.”
گفت اگر من نیستم اسرار خوان ** هم تو بر خوان نام را بر استخوان
Jesus cried, “O Lord, what are these hidden purposes (of Thine)? What is (the meaning of) this fool's inclination (to engage) in this fruitless work?
گفت عیسی یا رب این اسرار چیست ** میل این ابله در این بیگار چیست
How has this sick man no care for himself? How has this corpse no care for (spiritual) life?150
چون غم خود نیست این بیمار را ** چون غم جان نیست این مردار را
He has left (uncared for) his own dead (soul) and seeks to mend (revive) the dead (bones) of a stranger.”
مردهی خود را رها کرده ست او ** مردهی بیگانه را جوید رفو
God (answered and) said, “The backslider seeks backsliding: the thistle that has grown (in him) is the retribution for (consequence of) his sowing.”