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2
2441-2490

  • Do not eat clay, do not buy clay, do not seek clay, because the eater of clay is always pale-faced.
  • گل مخور گل را مخر گل را مجو ** ز انکه گل خوار است دایم زرد رو

  • Eat your heart (in love of God), that you may be young always, (and that) your visage (may be rosy) with Divine illumination, like the arghawán.”
  • دل بخور تا دایما باشی جوان ** از تجلی چهره‏ات چون ارغوان‏

  • O Lord, this gift is not (within) the compass of our work (achievement): verily, (the gift of) Thy grace is (not according to our work, but) according to Thy mysterious grace.
  • یا رب این بخشش نه حد کار ماست ** لطف تو لطف خفی را خود سزاست‏

  • Take our hands (help us); buy (redeem) us from our hands (self-existence); lift the veil (between Thee and us), and do not tear our veil (do not expose us to shame).
  • دست گیر از دست ما ما را بخر ** پرده را بردار و پرده‏ی ما مدر

  • Redeem us from this filthy self (nafs): its knife has reached our bones. 2445
  • باز خر ما را از این نفس پلید ** کاردش تا استخوان ما رسید

  • Who will loose these strong chains from helpless ones like us, O king uncrowned and unthroned?
  • از چو ما بی‏چارگان این بند سخت ** کی گشاید ای شه بی‏تاج و تخت‏

  • Who except (Thee in) Thy bounty, O Loving One, can loose such a heavy lock?
  • این چنین قفل گران را ای ودود ** کی تواند جز که فضل تو گشود

  • Let us turn our heads from ourselves towards Thee, inasmuch as Thou art nigher unto us than we (unto ourselves).
  • ما ز خود سوی که گردانیم سر ** چون تویی از ما به ما نزدیکتر

  • Even this prayer is Thy gift and lesson (to us); else, wherefore has a rose-bed grown in an ash-pit?
  • این دعا هم بخشش و تعلیم تست ** گر نه در گلخن گلستان از چه رست‏

  • Save through Thy munificence, ’tis impossible to convey understanding and reason into the midst of blood and entrails. 2450
  • در میان خون و روده فهم و عقل ** جز ز اکرام تو نتوان کرد نقل‏

  • This flowing light (proceeds) from two pieces of fat (the two eyeballs): their waves of light reach up to the sky.
  • از دو پاره‏ی پیه این نور روان ** موج نورش می‏زند بر آسمان‏

  • The piece of flesh which is the tongue—from it the flood of Wisdom is flowing, like a stream,
  • گوشت پاره که زبان آمد از او ** می‏رود سیلاب حکمت همچو جو

  • Towards a cavity, whereof the name is “ears,” up to the orchard of the (rational) soul, whereof the fruit is intellections.
  • سوی سوراخی که نامش گوشهاست ** تا بباغ جان که میوه‏اش هوشهاست‏

  • Its main course is the highway of the orchard of souls; the orchards and gardens of the world are its branches.
  • شاه راه باغ جانها شرع اوست ** باغ و بستانهای عالم فرع اوست‏

  • That, that, is the source and fountainhead of joy: quick, recite (the text), (gardens) beneath which flow the rivers. 2455
  • اصل و سرچشمه‏ی خوشی آن است آن ** زود تجری تحتها الأنهار خوان‏

  • Conclusion of the admonishment given by the Prophet, God bless and save him, to the sick man.
  • تتمه‌ای نصیحت رسول صلی الله علیه و آله بیمار را

  • The Prophet said to the sick man, when he visited (his) suffering friend,
  • گفت پیغمبر مر آن بیمار را ** چون عیادت کرد یار زار را

  • “Maybe you have made a prayer of some (peculiar) sort, and from ignorance have (as it were) eaten some poisoned food.
  • که مگر نوعی دعایی کرده‏ای ** از جهالت زهربایی خورده‏ای‏

  • Bring to mind what (sort of) a prayer you said when you were being vexed by the guile of the fleshly soul.”
  • یاد آور چه دعا می‏گفته‏ای ** چون ز مکر نفس می‏آشفته‏ای‏

  • He answered, “I do not remember; but direct a (spiritual) influence towards me, and it (the prayer) will come to my memory in a moment.”
  • گفت یادم نیست الا همتی ** دار با من یادم آید ساعتی‏

  • Through the light-giving presence of Mustafá (Mohammed), that prayer came into his mind; 2460
  • از حضور نور بخش مصطفا ** پیش خاطر آمد او را آن دعا

  • (From) the aspiration of the Prophet who dwells in light there came into his mind that which had been lost;
  • همت پیغمبر روشن‏کده ** پیش خاطر آمدش آن گم شده‏

  • Through the window which is between heart and heart flashed the light that separates truth and falsehood.
  • تافت ز آن روزن که از دل تا دل است ** روشنی که فرق حق و باطل است‏

  • He said, “Look now, I have remembered, O Prophet, the prayer which I, impertinent fool, spoke.
  • گفت اینک یادم آمد ای رسول ** آن دعا که گفته‏ام من بو الفضول‏

  • When I was being caught in (the toils of) sin, and drowning (therein) was clutching at straws––
  • چون گرفتار گنه می‏آمدم ** غرقه دست اندر حشایش می‏زدم‏

  • (Whilst) there was coming from thee to sinners a threat and menace of punishment exceedingly severe–– 2465
  • از تو تهدید و وعیدی می‏رسید ** مجرمان را از عذاب بس شدید

  • (And) I was becoming agitated, and there was no help (for me), (since) there were chains made fast and a lock not (to be) opened:
  • مضطرب می‏گشتم و چاره نبود ** بند محکم بود و قفل ناگشود

  • Neither room for patience nor means of flight, neither hope of repenting nor opportunity for rebelling
  • نی مقام صبر و نه راه گریز ** نی امید توبه نه جای ستیز

  • I, like Hárút and Márút was crying in sorrow, ‘Alas!’ and saying, ‘O my Creator!’”
  • من چو هاروت و چو ماروت از حزن ** آه می‏کردم که ای خلاق من‏

  • Because of the dangers (of the Last Judgement) Hárút and Márút openly chose the pit of Babylon,
  • از خطر هاروت و ماروت آشکار ** چاه بابل را بکردند اختیار

  • So that they might suffer here (in this world) the punishment of the world to come; and they are cunning and intelligent and magician-like. 2470
  • تا عذاب آخرت اینجا کشند ** گربزند و عاقل و ساحروش‏اند

  • They acted well, and ‘twas fitly done: the pain of smoke is lighter than (that of) fire.
  • نیک کردند و بجای خویش بود ** سهلتر باشد ز آتش رنج دود

  • The pain of that (future) world is beyond description; light is the pain of this world beside it.
  • حد ندارد وصف رنج آن جهان ** سهل باشد رنج دنیا پیش آن‏

  • Oh, happy he that wages a holy war (of self-mortification), and puts a restraint upon the body and deals justice (against it),
  • ای خنک آن کاو جهادی می‏کند ** بر بدن زجری و دادی می‏کند

  • And, in order that he may be delivered from the pain of that world, lays upon himself this pain of serving God.
  • تا ز رنج آن جهانی وارهد ** بر خود این رنج عبادت می‏نهد

  • “I was saying, ‘O Lord, quickly inflict on me in this world that punishment, 2475
  • من همی‏گفتم که یا رب آن عذاب ** هم در این عالم بران بر من شتاب‏

  • So that I may have exemption (from it) in yonder world.’ About such-like a request was I knocking at the door .
  • تا در آن عالم فراغت باشدم ** در چنین درخواست حلقه می‏زدم‏

  • (Thereupon) such a (painful) sickness as this appeared in me: through pain my soul was deprived of rest.
  • این چنین رنجوریی پیدام شد ** جان من از رنج بی‏آرام شد

  • I have been left without power to perform my dhikr (commemoration of God) and litanies: I have become unconscious of myself and of (all) good and ill.
  • مانده‏ام از ذکر و از اوراد خود ** بی‏خبر گشتم ز خویش و نیک و بد

  • If I had not now beheld thy face, O thou whose scent is fortunate and blessed,
  • گر نمی‏دیدم کنون من روی تو ** ای خجسته وی مبارک بوی تو

  • I should have passed altogether from the bondage (of this life). Thou in kingly fashion hast bestowed on me this sympathy.” 2480
  • می‏شدم از دست من یک بارگی ** کردیم شاهانه این غم خوارگی‏

  • Said the Prophet, “Hey! do not offer this prayer again: do not dig yourself up from root and base.
  • گفت هی‏هی این دعا دیگر مکن ** بر مکن تو خویش را از بیخ و بن‏

  • What strength have you, O wretched ant, to endure that He should lay on you such a lofty mountain?”
  • تو چه طاقت داری ای مور نژند ** که نهد بر تو چنان کوه بلند

  • He answered, “O Sultan, I repent (and vow) that in no wise will I (henceforth) brag recklessly.
  • گفت توبه کردم ای سلطان که من ** از سر جلدی نه لافم هیچ فن‏

  • This world is the Desert (of the Israelites), and thou art Moses, and we because of (our) sin remain in the Desert in tribulation.
  • این جهان تیه است و تو موسی و ما ** از گنه در تیه مانده مبتلا

  • We are wayfaring for years, and at the end we are still held captive in the first stage (of the journey). 2485
  • سالها ره می‏رویم و در اخیر ** همچنان در منزل اول اسیر

  • If the heart of Moses were pleased with us, there would be shown (to us) the way through the Desert and the (farthest) border (thereof);
  • گر دل موسی ز ما راضی بدی ** تیه را راه و کران پیدا شدی‏

  • And if he were wholly disgusted with us, how by any means would trays of food come to us from heaven?
  • ور به کل بیزار بودی او ز ما ** کی رسیدی خوانمان هیچ از سما

  • How would springs gush from a rock, (and how) would there be security for our lives in the desert?
  • کی ز سنگی چشمه‏ها جوشان شدی ** در بیابان‏مان امان جان شدی‏

  • Nay, truly, fire would come instead of trays: flames would beat upon us in this abode.
  • بل به جای خوان خود آتش آمدی ** اندر این منزل لهب بر ما زدی‏

  • Forasmuch as Moses has become of two minds concerning us, he is sometimes our enemy and sometimes our friend. 2490
  • چون دو دل شد موسی اندر کار ما ** گاه خصم ماست گاهی یار ما