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2
2560-2609

  • Ye have striven (oft), and it hath become full of purity, and ye have quenched the fire (thereof) for God’s sake; 2560
  • جهدها کردید و او شد پر صفا ** نار را کشتید از بهر خدا

  • (Inasmuch as) the fire of lust, which was flaming, hath become the verdure of piety and the light of guidance (unto the true faith);
  • آتش شهوت که شعله می‏زدی ** سبزه‏ی تقوی شد و نور هدی‏

  • (Inasmuch as) at once the fire of anger in you hath turned to forbearance, and the darkness of ignorance in you hath turned to knowledge;
  • آتش خشم از شما هم حلم شد ** ظلمت جهل از شما هم علم شد

  • (Inasmuch as) the fire of greed in you hath turned to unselfishness, and that envy (which) was like thorns hath turned to roses;
  • آتش حرص از شما ایثار شد ** و آن حسد چون خار بد گلزار شد

  • Inasmuch as ye formerly extinguished all these fires of your own for God’s sake;
  • چون شما این جمله آتشهای خویش ** بهر حق کشتید جمله پیش پیش‏

  • And made the fiery soul like an orchard and cast in it the seed of fealty, 2565
  • نفس ناری را چو باغی ساختید ** اندر او تخم وفا انداختید

  • (Whilst) therein the nightingales of commemoration and glorification of God (were) singing sweetly in the garden by the river-side;
  • بلبلان ذکر و تسبیح اندر او ** خوش سرایان در چمن بر طرف جو

  • (Inasmuch as) ye have answered the call of God and have brought water into the blazing hell of your soul––
  • داعی حق را اجابت کرده‏اید ** در جحیم نفس آب آورده‏اید

  • Our Hell also in regard to you hath become greenery and roses and plenty and riches.”
  • دوزخ ما نیز در حق شما ** سبزه گشت و گلشن و برگ و نوا

  • What is the requital for well-doing, O son? Kindness and well-doing and valued recompense.
  • چیست احسان را مکافات ای پسر ** لطف و احسان و ثواب معتبر

  • “Did not ye say, ‘We are devoted (to God) - we are passing away before the attributes of Everlastingness? 2570
  • نی شما گفتید ما قربانی‏ایم ** پیش اوصاف بقا ما فانی‏ایم‏

  • We, whether we be cunning (sane) or mad, are intoxicated with that Cupbearer and that cup.
  • ما اگر قلاش و گر دیوانه‏ایم ** مست آن ساقی و آن پیمانه‏ایم‏

  • We lay our heads (submissively) upon His writ and mandate; we give our sweet lives in pawn (to Him).
  • بر خط و فرمان او سر می‏نهیم ** جان شیرین را گروگان می‏دهیم‏

  • So long as the thought of the Friend is in our inmost hearts, (all) our work is to serve (Him) and yield up our lives.’”
  • تا خیال دوست در اسرار ماست ** چاکری و جان سپاری کار ماست‏

  • Wheresoever the candle of tribulation hath been lighted, hundreds of thousands of loving souls are burnt.
  • هر کجا شمع بلا افروختند ** صد هزاران جان عاشق سوختند

  • Those lovers that are within the house (and nigh unto Him) are (as) moths to the candle of the face of the Friend. 2575
  • عاشقانی کز درون خانه‏اند ** شمع روی یار را پروانه‏اند

  • O heart, go where they are bright toward thee and are as a coat of mail to thee against afflictions,
  • ای دل آن جا رو که با تو روشن‏اند ** وز بلاها مر ترا چون جوشن‏اند

  • And give thee a place within their souls, that they may fill thee with wine, like a cup.
  • ز آن میان جان ترا جا می‏کنند ** تا ترا پر باده چون جامی کنند

  • Take thy abode within their souls: O radiant full-moon, make thy home in the sky!
  • در میان جان ایشان خانه گیر ** در فلک خانه کن ای بدر منیر

  • Like Mercury, they will open the book of the heart, that they may reveal mysteries unto thee.
  • چون عطارد دفتر دل واکنند ** تا که بر تو سرها پیدا کنند

  • Stay beside thy kinsfolk––how art thou roaming abroad? Cleave to the perfect Moon if thou art a piece of the moon. 2580
  • پیش خویشان باش چون آواره‏ای ** بر مه کامل زن ار مه پاره‏ای‏

  • What is the (cause of the) part’s keeping aloof from its whole? What is (the cause of) all this mixture with (that which is) diverse?
  • جزو را از کل خود پرهیز چیست ** با مخالف این همه آمیز چیست‏

  • Behold how the genus hath become species in the process (of differentiation): behold how the unseen things have become visible in (their) escape (from occultation).
  • جنس را بین نوع گشته در روش ** غیبها بین گشته عین از پرتوش‏

  • So long as thou wouldst fain be wheedled like a woman, O man without wisdom, (thou wilt remain imperfect): how wilt thou be helped by lies and wheedling?
  • تا چون زن عشوه خری ای بی‏خرد ** از دروغ و عشوه کی یابی مدد

  • Thou art taking flattery and sweet words and cajolement and putting them, like a woman, in thy bosom.
  • چاپلوس و لفظ شیرین و فریب ** می‏ستانی می‏نهی چون زر به جیب‏

  • For thee the revilings and blows of the (spiritual) kings would be better than the praise of the unrighteous. 2585
  • مر ترا دشنام و سیلی شهان ** بهتر آید از ثنای گمرهان‏

  • Swallow the slaps of the (spiritual) kings, do not swallow the honey of the rabble, to the end that through the fortune of (those) personages thou mayst (thyself) become a personage;
  • صفع شاهان خور مخور شهد خسان ** تا کسی گردی ز اقبال کسان‏

  • Because from them come felicity and robes of honour and felicity: under the shelter of the spirit, body becomes soul.
  • ز آنک از ایشان خلعت و دولت رسد ** در پناه روح جان گردد جسد

  • Wherever thou seest one (that is) naked and destitute, know that he hath fled from the (spiritual) master,
  • هر کجا بینی برهنه و بی‏نوا ** دان که او بگریخته ست از اوستا

  • In order that he may become such as his heart desires––that blind, wicked, worthless heart of him.
  • تا چنان گردد که می‏خواهد دلش ** آن دل کور بد بی‏حاصلش‏

  • If he had become such as his master desired, he would have graced himself and his kindred. 2590
  • گر چنان گشتی که استا خواستی ** خویش را و خویش را آراستی‏

  • Whoever in the world flees from his master is fleeing from felicity. Know this (for sure)!
  • هر که از استا گریزد در جهان ** او ز دولت می‏گریزد این بدان‏

  • Thou hast learned a trade to earn a livelihood for the body: (now) set thy hand to a religious (spiritual) trade.
  • پیشه‏ای آموختی در کسب تن ** چنگ اندر پیشه‏ی دینی بزن‏

  • In this world thou hast become clothed and rich: when thou comest forth from here, how wilt thou do?
  • در جهان پوشیده گشتی و غنی ** چون برون آیی از اینجا چون کنی‏

  • Learn such a trade that hereafter the earning of God’s forgiveness may come in as revenue (to thee).
  • پیشه‏ای آموز کاندر آخرت ** اندر آید دخل کسب مغفرت‏

  • Yonder world is a city full of trafficking and earning: think not that the earnings here (in this world) are a sufficiency. 2595
  • آن جهان شهری است پر بازار و کسب ** تا نپنداری که کسب اینجاست حسب‏

  • The high God hath said that beside those (the next world’s) earnings these earnings in the (present) world are (but) children’s play––
  • حق تعالی گفت کاین کسب جهان ** پیش آن کسب است لعب کودکان‏

  • As a child that embraces another child modo coitum facientis contactum facit; [As a child that embraces another child touches (the other) like an (adult) copulater.]
  • همچو آن طفلی که بر طفلی تند ** شکل صحبت کن مساسی می‏کند

  • (Or as) children at play set up a shop, (but) it is of no use (to them) except as a pastime.
  • کودکان سازند در بازی دکان ** سود نبود جز که تعبیر زبان‏

  • Night falls, and he (the child who acted as shopkeeper comes home hungry: the (other) children are gone, and he is let alone.
  • شب شود در خانه آید گرسنه ** کودکان رفته بمانده یک تنه‏

  • This world is a playground, and death is the night: thou returnest with an empty purse, tired out. 2600
  • این جهان بازی‏گه است و مرگ شب ** باز گردی کیسه خالی پر تعب‏

  • The earnings of religion are love and inward rapture––capacity to receive the Light of God, O thou obstinate one!
  • کسب دین عشق است و جذب اندرون ** قابلیت نور حق دان ای حرون‏

  • This vile fleshly soul desires thee to earn that which passeth away: how long wilt thou earn what is vile? Let it go! Enough!
  • کسب فانی خواهدت این نفس خس ** چند کسب خس کنی بگذار بس‏

  • If the vile fleshly soul desire thee to earn what is noble, there is some trick and plot behind it.
  • نفس خس گر جویدت کسب شریف ** حیله و مکری بود آن را ردیف‏

  • How Iblís awakened Mu‘áwiya—may God be well-pleased with him!—saying, “Arise, it is time for prayer.”
  • بیدار کردن ابلیس معاویه را که خیز وقت نماز است‏

  • ’Tis related in Tradition that Mu‘áwiya was asleep in a nook of the palace.
  • در خبر آمد که آن معاویه ** خفته بد در قصر در یک زاویه‏

  • The palace-door was fastened from the inside, for he was fatigued by people's visits. 2605
  • قصر را از اندرون در بسته بود ** کز زیارتهای مردم خسته بود

  • Suddenly he was awakened by a man, (but) when he opened his eyes the man vanished.
  • ناگهان مردی و را بیدار کرد ** چشم چون بگشاد پنهان گشت مرد

  • He said (to himself), “No one had entrance to the palace: who is he that has shown such impudence and boldness?”
  • گفت اندر قصر کس را ره نبود ** کیست کاین گستاخی و جرات نمود

  • Then he went round and searched in order to find the trace of that one who had become hidden (from sight).
  • گرد برگشت و طلب کرد آن زمان ** تا بیابد ز آن نهان گشته نشان‏

  • Behind the door he espied a luckless man who was hiding his face in the door and the curtain.
  • از پس در مدبری را دید کاو ** در در و پرده نهان می‏کرد رو