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2
2452-2501

  • 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

  • His anger sets fire to our goods; his clemency averts the arrow of affliction.
  • خشمش آتش می‏زند در رخت ما ** حلم او رد می‏کند تیر بلا

  • When (how) may it be that anger shall again become clemency? This is not extraordinary (as proceeding) from thy grace, O venerable one.
  • کی بود که حلم گردد خشم نیز ** نیست این نادر ز لطفت ای عزیز

  • To praise any one present is (a cause of) embarrassment; on this account I am purposely using the name of Moses, like this.
  • مدح حاضر وحشت است از بهر این ** نام موسی می‏برم قاصد چنین‏

  • Otherwise, how should Moses deem it right that I make mention of anybody before thee?
  • ور نه موسی کی روا دارد که من ** پیش تو یاد آورم از هیچ تن‏

  • Our covenant hath been broken hundreds and thousands of times; Thy covenant, like a mountain, stands firm and stable. 2495
  • عهد ما بشکست صد بار و هزار ** عهد تو چون کوه ثابت برقرار

  • Our covenant is straw and subject to every wind (of passion); Thy covenant is a mountain, and even more than a hundred mountains.
  • عهد ما کاه و به هر بادی زبون ** عهد تو کوه و ز صد که هم فزون‏

  • By the truth of that power (which is Thine), have some mercy upon our mutability, O Ruler of (all) mutations!
  • حق آن قوت که بر تلوین ما ** رحمتی کن ای امیر لونها

  • We have seen ourselves (as we really are) and our shame. Put us not to further trial, O King,
  • خویش را دیدیم و رسوایی خویش ** امتحان ما مکن ای شاه بیش‏

  • So that (by sparing us) Thou wilt have concealed other disgraces, O Bounteous One whose help we implore!
  • تا فضیحت‏های دیگر را نهان ** کرده باشی ای کریم مستعان‏

  • Thou art infinite in beauty and perfection; we are infinite in wrongness and error. 2500
  • بی‏حدی تو در جمال و در کمال ** در کژی ما بی‏حدیم و در ضلال‏

  • Direct Thy infinity, O Bounteous One, upon the infinite wrongness of a handful of vile wretches (such as we are).
  • بی‏حدی خویش بگمار ای کریم ** بر کژی بی‏حد مشتی لئیم‏