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2
2619-2668

  • How should (one's) first calling go out of (one's) mind? How should (one's) first love go forth from (one's) heart?
  • پیشه‏ی اول کجا از دل رود ** مهر اول کی ز دل بیرون شود

  • If in travel you see Anatolia or Khutan, how should love of your own country go from your heart? 2620
  • در سفر گر روم بینی یا ختن ** از دل تو کی رود حب الوطن‏

  • I too have been one of those drunken with this wine: I have been a lover at His court.
  • ما هم از مستان این می بوده‏ایم ** عاشقان درگه وی بوده‏ایم‏

  • They cut my navel in (predestined me from birth to) love of Him: they sowed love of Him in my heart.
  • ناف ما بر مهر او ببریده‏اند ** عشق او در جان ما کاریده‏اند

  • I have seen good days from Fortune: I have drunk the water of (Divine) Mercy in (my) spring-time.
  • روز نیکو دیده‏ایم از روزگار ** آب رحمت خورده‏ایم اندر بهار

  • Was it not the hand of His bounty that sowed me? Was it not He that raised me up from non-existence?
  • نه که ما را دست فضلش کاشته ست ** از عدم ما را نه او برداشته ست‏

  • Oh, many is the time I have received kindness from Him and walked in the rose-garden of (His) approval. 2625
  • ای بسا کز وی نوازش دیده‏ایم ** در گلستان رضا گردیده‏ایم‏

  • He would lay the hand of mercy on my head, He would open (let flow) from me the fountains of grace.
  • بر سر ما دست رحمت می‏نهاد ** چشمه‏های لطف از ما می‏گشاد

  • Who found milk for me in the season of my infancy? Who rocked my cradle? He.
  • وقت طفلی‏ام که بودم شیر جو ** گاهوارم را که جنبانید او

  • From whom did I drink milk other than His milk? Who nourished me except His providence?
  • از که خوردم شیر غیر شیر او ** کی مرا پرورد جز تدبیر او

  • The disposition which has entered with the milk into (their) being—how can it be discharged (expelled) from folk?
  • خوی کان با شیر رفت اندر وجود ** کی توان آن را ز مردم واگشود

  • If the Sea of Bounty has given (me) a rebuke, (yet) how have the doors of Bounty been shut? 2630
  • گر عتابی کرد دریای کرم ** بسته کی گردند درهای کرم‏

  • Giving and grace and favour are the fundamental substance of His coin: wrath is (only) as a speck of alloy on it.
  • اصل نقدش داد و لطف و بخشش است ** قهر بر وی چون غباری از غش است‏

  • He made the world for kindness' sake: His sun caressed the motes (in its beams).
  • از برای لطف عالم را بساخت ** ذره‏ها را آفتاب او نواخت‏

  • If separation (from Him) is big with His wrath, ’tis for the sake of knowing the worth of union with Him,
  • فرقت از قهرش اگر آبستن است ** بهر قدر وصل او دانستن است‏

  • So that separation from Him may give the soul chastisement, (and that) the soul may know the value of the days of union.
  • تا دهد جان را فراقش گوشمال ** جان بداند قدر ایام وصال‏

  • The Prophet has declared that God said, ‘My purpose in creating was to do good: 2635
  • گفت پیغمبر که حق فرموده است ** قصد من از خلق احسان بوده است‏

  • I created to the intent that they (My creatures) might draw some gain from Me, and that they might smear their hands with My honey;
  • آفریدم تا ز من سودی کنند ** تا ز شهدم دست‏آلودی کنند

  • Not to the end that I might draw some gain (from them), and that I might tear off a coat from one (who is) naked.’
  • نی برای آن که تا سودی کنم ** و ز برهنه من قبایی بر کنم‏

  • During the short while since He drove me from His presence, mine eye hath remained (fixed) upon His beauteous face;
  • چند روزی که ز پیشم رانده است ** چشم من در روی خوبش مانده است‏

  • (And my thought has always been), ‘Such wrath from such a face! Oh, wonderful!’ (whereas) every one (else) has become occupied with (considering) the (secondary) cause (His wrath).
  • کز چنان رویی چنین قهر ای عجب ** هر کسی مشغول گشته در سبب‏

  • I do not look at the cause (His wrath), which is temporal, inasmuch as the temporal (only) produces something temporal (like itself). 2640
  • من سبب را ننگرم کان حادث است ** ز انکه حادث حادثی را باعث است‏

  • I am regarding (His eternally) precedent mercy: whatsoever is temporal I rend in twain.
  • لطف سابق را نظاره می‏کنم ** هر چه آن حادث دو پاره می‏کنم‏

  • Grant that my declining to worship (Adam) was from envy; (yet) that envy arises from love (of God), not from denial (of obedience to His command).
  • ترک سجده از حسد گیرم که بود ** آن حسد از عشق خیزد نز جحود

  • ’Tis certain, all envy arises from love, (for fear) lest another become the companion of the beloved.
  • هر حسد از دوستی خیزد یقین ** که شود با دوست غیری همنشین‏

  • Brooding jealousy is the necessary consequence of love, just as saying ‘Live long!’ must follow the sneeze.
  • هست شرط دوستی غیرت پزی ** همچو شرط عطسه گفتن دیر زی‏

  • Since there was no play but this on His board, and He said, ‘Play,’ what more can I do? 2645
  • چون که بر نطعش جز این بازی نبود ** گفت بازی کن چه دانم در فزود

  • I played the one play (move) that there was, and cast myself into woe.
  • آن یکی بازی که بد من باختم ** خویشتن را در بلا انداختم‏

  • Even in woe I am tasting His delights: I am mated by Him, mated by Him, mated by Him!
  • در بلا هم می‏چشم لذات او ** مات اویم مات اویم مات او

  • How shall any one, O noble sir, in (this world of) six directions deliver himself from the shashdara (the place with six doors)?
  • چون رهاند خویشتن را ای سره ** هیچ کس در شش جهت از شش دره‏

  • How shall the part of the six escape from the whole of the six, especially when the Unconditioned sets it wrong?
  • جزو شش از کل شش چون وارهد ** خاصه که بی‏چون مر او را کژ نهد

  • Whoever is in the six is in the fire; (only) He that is the creator of the six will deliver him. 2650
  • هر که در شش او درون آتش است ** اوش برهاند که خلاق شش است‏

  • Truly, whether it be infidelity or faith in Him (to which he is predestined), he is the hand-loom (instrument) of the Lord and belongs to Him.”
  • خود اگر کفر است و گر ایمان او ** دست باف حضرت است و آن او

  • How Mu‘áwiya again exposed the deceitfulness of Iblís.
  • باز تقریر کردن معاویه با ابلیس مکر او را

  • The Amír said to him, “These things are true, but your share in these things is wanting.
  • گفت امیر او را که اینها راست است ** لیک بخش تو ازینها کاست است‏

  • You have waylaid hundreds of thousands like me: you have made a hole and have come into the treasure-house.
  • صد هزاران را چو من تو ره زدی ** حفره کردی در خزینه آمدی‏

  • You are fire and naphtha: you are fire: I cannot help being burned by you. Who is there whose raiment is not torn to pieces by your hand?
  • آتشی از تو نسوزم چاره نیست ** کیست کز دست تو جامه‏ش پاره نیست‏

  • Inasmuch as it is your nature, O fire, to be a cause of burning, there is no help but you must burn something. 2655
  • طبعت ای آتش چو سوزانیدنی است ** تا نسوزانی تو چیزی چاره نیست‏

  • This is God's curse (on you), that He makes you burn (things) and makes you the master of all thieves.
  • لعنت این باشد که سوزانت کند ** اوستاد جمله دزدانت کند

  • You have spoken with God and heard (Him speak) face to face: what should I be (able to do) before your deceit, O enemy?
  • با خدا گفتی شنیدی رو برو ** من چه باشم پیش مکرت ای عدو

  • Your stock of knowledge is like the sound of (the fowler's) whistle: it is the cry of birds, but it is bird-ensnaring.
  • معرفتهای تو چون بانگ صفیر ** بانگ مرغانی است لیکن مرغ گیر

  • That (whistle) has waylaid myriads of birds, the bird (in each case) being duped (by the fancy) that a friend is come.
  • صد هزاران مرغ را آن ره زده ست ** مرغ غره کاشنایی آمده ست‏

  • When it hears in the air the sound of the whistle, it comes (down) from the air and is made captive here. 2660
  • در هوا چون بشنود بانگ صفیر ** از هوا آید شود اینجا اسیر

  • Through your deceit the people of Noah are in lamentation: they have hearts charred and bosoms (torn) to shreds.
  • قوم نوح از مکر تو در نوحه‏اند ** دل کباب و سینه شرحه شرحه‏اند

  • You gave ‘Ád in this world to the wind (of destruction): you cast (them) into torment and sorrows.
  • عاد را تو باد دادی در جهان ** در فگندی در عذاب و اندهان‏

  • Through you was the stoning of the people of Lot: through you were they sunk in the black rain-water.
  • از تو بود آن سنگسار قوم لوط ** در سیاه آبه ز تو خوردند غوط

  • Through you was the brain of Nimrod crumbled, O you that have raised thousands of turmoils!
  • مغز نمرود از تو آمد ریخته ** ای هزاران فتنه‏ها انگیخته‏

  • Through you the intelligence of Pharaoh, the acute and sage, became blinded, (so that) he found no understanding. 2665
  • عقل فرعون ذکی فیلسوف ** کور گشت از تو نیابید او وقوف‏

  • Through you also Bú Lahab became an unworthy one; through you also Bu ’l- Hakam became a Bú Jahl.
  • بو لهب هم از تو نااهلی شده ** بو الحکم هم از تو بو جهلی شده‏

  • O you that on this chessboard, for the sake of remembrance, have checkmated hundreds of thousands of masters,
  • ای بر این شطرنج بهر یاد را ** مات کرده صد هزار استاد را

  • O you by whose difficult attacking moves (our) hearts have been burned and your (own) heart has been blackened,
  • ای ز فرزین بندهای مشکلت ** سوخته دلها سیه گشته دلت‏