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2
1387-1436

  • His agitation became so great that salt (bitterness) from it was reaching (all) hearts up to above the sky.
  • شور چندان شد که تا فوق فلک ** می‏رسید از وی جگرها را نمک‏

  • Beware, O (thou of) salty soil, do not put thy agitation beside (in comparison with) the agitation of the holy lords (saints).
  • هین منه تو شور خود ای شوره خاک ** پهلوی شور خداوندان پاک‏

  • The people could not endure his madness: his fire was carrying off their beards.
  • خلق را تاب جنون او نبود ** آتش او ریشهاشان می‏ربود

  • When (that) fire fell on the beards of the vulgar, they bound him and put him in a prison. 1390
  • چون که در ریش عوام آتش فتاد ** بند کردندش به زندانی نهاد

  • There is no possibility of pulling back this rein, though the vulgar be distressed by this way.
  • نیست امکان واکشیدن این لگام ** گر چه زین ره تنگ می‏آیند عام‏

  • These (spiritual) kings have seen (themselves in) danger of their lives from the vulgar; for this multitude are blind, and the kings (are) without (a visible) mark.
  • دیده این شاهان ز عامه خوف جان ** کاین گره کورند و شاهان بی‏نشان‏

  • When authority is in the hands of profligates, (a) Dhu ’l-Nún is inevitably in prison.
  • چون که حکم اندر کف رندان بود ** لاجرم ذو النون در زندان بود

  • The great king rides alone! Such a unique pearl in the hands of children!
  • یک سواره می‏رود شاه عظیم ** در کف طفلان چنین در یتیم‏

  • What pearl? (Nay), the Sea hidden in a drop, a Sun concealed in a mote. 1395
  • در چه دریا نهان در قطره‏ای ** آفتابی مخفی اندر ذره‏ای‏

  • A Sun showed itself as a mote, and little by little uncovered its face.
  • آفتابی خویش را ذره نمود ** و اندک اندک روی خود را بر گشود

  • All motes vanished in it; the (whole) world became intoxicated by it and (then) became sober.
  • جمله‏ی ذرات در وی محو شد ** عالم از وی مست گشت و صحو شد

  • When the pen (of authority) is in the hand of a traitor, unquestionably Mansúr is on a gibbet.
  • چون قلم در دست غداری بود ** بی‏گمان منصور بر داری بود

  • When this affair (dominion) belongs to the foolish, the necessary consequence is (that) they kill the prophets.
  • چون سفیهان راست این کار و کیا ** لازم آمد یقتلون الأنبیاء

  • Through folly the people who had lost the (right) way said to the prophets, “Lo, we augur ill from you.” 1400
  • انبیا را گفته قومی راه گم ** از سفه إنا تطیرنا بکم‏

  • See the ignorance of the Christian appealing for protection to the Lord who was suspended (on the Cross)!
  • جهل ترسا بین امان انگیخته ** ز آن خداوندی که گشت آویخته‏

  • Since, according to his (the Christian's) belief, He was crucified by the Jews, how then can He protect him?
  • چون به قول اوست مصلوب جهود ** پس مر او را امن کی تاند نمود

  • Inasmuch as the heart of that King (Jesus) bleeds on account of them (the Christians), how should there be (for them) the inviolable defence of whilst thou art amongst them?
  • چون دل آن شاه ز ایشان خون بود ** عصمت و أنت فیهم چون بود

  • To the pure gold and to the goldsmith the danger from the false counterfeiter is greater (than from any one else).
  • زر خالص را و زرگر را خطر ** باشد از قلاب خاین بیشتر

  • Josephs are concealed on account of the jealousy of the ugly, for because of enemies the beautiful live in the fire (of tribulation). 1405
  • یوسفان از رشک زشتان مخفیند ** کز عدو خوبان در آتش می‏زیند

  • Josephs are in the pit through the guile of (their) brethren, who from envy give Joseph to the wolves.
  • یوسفان از مکر اخوان در چه‏اند ** کز حسد یوسف به گرگان می‏دهند

  • What happened to Joseph of Egypt on account of envy? This envy is a big wolf in covert.
  • از حسد بر یوسف مصری چه رفت ** این حسد اندر کمین گرگی است زفت‏

  • Of necessity, kind Jacob always had fear and dread for Joseph because of this wolf.
  • لاجرم زین گرگ یعقوب حلیم ** داشت بر یوسف همیشه خوف و بیم‏

  • The outward (visible) wolf, indeed, did not prowl about (approach) Joseph; (but) this envy has actually surpassed wolves (in malignity).
  • گرگ ظاهر گرد یوسف خود نگشت ** این حسد در فعل از گرگان گذشت‏

  • This (visible) wolf took pity (on Joseph), and by way of specious excuse came (the words), “Lo, we went to compete with one another.” 1410
  • رحم کرد این گرگ و ز عذر لبق ** آمده که إنا ذهبنا نستبق‏

  • Hundreds of thousands of wolves have not this cunning; (but) this wolf will at last be put to shame—stop (and see)!—
  • صد هزاران گرگ را این مکر نیست ** عاقبت رسوا شود این گرگ بیست‏

  • Because on the Day of Bale the envious will without doubt be (raised from the dead and) brought together (to Judgement) in the shape of wolves.
  • ز انکه حشر حاسدان روز گزند ** بی‏گمان بر صورت گرگان کنند

  • The resurrection of the greedy vile eater of carrion (unlawful food) will be in the shape of a hog on the Day of Reckoning.
  • حشر پر حرص خس مردار خوار ** صورت خوکی بود روز شمار

  • Adulteris (erit) foetor membri latentis; wine-drinkers will have stinking mouths. [Adulturers (will) have stinking private members; wine-drinkers will have stinking mouths.]
  • زانیان را گند اندام نهان ** خمر خواران را بود گند دهان‏

  • The hidden stench that was reaching (only) to (people's) hearts will become sensible and manifest at the Resurrection. 1415
  • گند مخفی کان به دلها می‏رسید ** گشت اندر حشر محسوس و پدید

  • The being of Man is a jungle: be on your guard against this being, if you are of that (Divine) Breath.
  • بیشه‏ای آمد وجود آدمی ** بر حذر شو زین وجود ار ز آن دمی‏

  • In our being there are thousands of wolves and hogs; (there is) goodly and ungodly and fair and foul.
  • در وجود ما هزاران گرگ و خوک ** صالح و ناصالح و خوب و خشوک‏

  • To the disposition that is preponderant belongs the decision (as to what you are): when the gold is more than the copper, it (the mixture) is gold.
  • حکم آن خور است کان غالبتر است ** چون که زر بیش از مس آید آن زر است‏

  • The manner of acting that preponderates in your nature—in that same form you must needs rise (from the dead).
  • سیرتی کان بر وجودت غالب است ** هم بر آن تصویر حشرت واجب است‏

  • At one hour a wolf enters into Man, at another hour a moon-like beauty with the face of Joseph. 1420
  • ساعتی گرگی در آید در بشر ** ساعتی یوسف رخی همچون قمر

  • Good and hateful qualities pass from bosoms into bosoms by a hidden way;
  • می‏رود از سینه‏ها در سینه‏ها ** از ره پنهان صلاح و کینه‏ها

  • Nay, indeed, wisdom and knowledge and excellence pass from Man into the ox and the ass.
  • بلکه خود از آدمی در گاو و خر ** می‏رود دانایی و علم و هنر

  • The stumbling (restive) horse becomes smooth-paced and docile; the bear dances, the goat also salaams.
  • اسب سکسک می‏شود رهوار و رام ** خرس بازی می‏کند بر هم سلام‏

  • Volition has passed from human beings into the dog, so that he has become a shepherd or a hunter or a guardian (of the house).
  • رفت اندر سگ ز آدمیان هوس ** تا شبان شد یا شکاری یا حرس‏

  • Into the dog of the Companions (of the Cave) there passed from those comers (to the Cave) a (moral) disposition, so that he had become a seeker of God. 1425
  • در سگ اصحاب خوبی ز ان وفود ** رفت تا جویای الله گشته بود

  • At every moment a (different) species bursts up in the breast: now a devil, and now an angel, now wild beasts.
  • هر زمان در سینه نوعی سر کند ** گاه دیو و گه ملک گه دام و دد

  • From that marvellous jungle, where is (dwells) the wise Lion, there is a hidden way to the breasts which ensnare (the spiritual prey).
  • ز آن عجب بیشه که شیر آگه است ** تا به دام سینه‏ها پنهان ره است‏

  • O you who are less than a dog, steal the spiritual pearl from within—from within (the breasts of) them that know God.
  • دزدیی کن از درون مرجان جان ** ای کم از سگ از درون عارفان‏

  • As you (must) steal, at any rate (let it be) that lovely pearl; as you are going to bear a burden, at any rate (let it be) a noble one.
  • چون که دزدی باری آن در لطیف ** چون که حامل می‏شوی باری شریف‏

  • How the disciples understood that Dhu ’l-Nún had not become mad, (but) had acted with intention.
  • فهم کردن مریدان که ذو النون دیوانه نشده است قاصد کرده است‏

  • The friends went to the prison (to inquire) about the story of Dhu ’l-Nún, and expressed an opinion concerning it, 1430
  • دوستان در قصه‏ی ذو النون شدند ** سوی زندان و در آن رایی زدند

  • Saying, “Perchance he does this purposely, or there is some (deep) wisdom (in it): he is an exemplar and a shining light in this religion.
  • کاین مگر قاصد کند یا حکمتی است ** او در این دین قبله‏ای و آیتی است‏

  • Far, far be it from his sea-like (profound) intelligence that madness should prompt him to folly!
  • دور دور از عقل چون دریای او ** تا جنون باشد سفه فرمای او

  • God forbid, in view of the perfection of his (spiritual) attainments, that the cloud of sickness should cover his moon!
  • حاش لله از کمال جاه او ** کابر بیماری بپوشد ماه او

  • He has gone into the house (and taken refuge) from the wickedness of the vulgar: he has become mad on account of the infamy of the sane.
  • او ز شر عامه اندر خانه شد ** او ز ننگ عاقلان دیوانه شد

  • From (feeling) the disgrace of the dull body-serving intellect, he has purposely gone and become mad, 1435
  • او ز عار عقل کند تن پرست ** قاصدا رفته ست و دیوانه شده ست‏

  • Saying, ‘Bind me fast and with the tail of a cow smite me on head and back, and do not dispute this (matter),
  • که ببندیدم قوی و ز ساز گاو ** بر سر و پشتم بزن وین را مکاو