Veracity is inborn in his nature; whatever he says, I do not say it is void (of truth).
راست گویی در نهادش خلقتی است ** هر چه گوید من نگویم تهمتی است
I deem not that good-minded one malicious: I (rather) suspect my own person.
کژ ندانم آن نکو اندیش را ** متهم دارم وجود خویش را
Maybe, he sees in me faults I do not see in myself, O King.”880
باشد او در من ببیند عیبها ** من نبینم در وجود خود شها
Any one saw his own faults before (seeing those of others) —how should he be unconcerned with correcting himself?
هر کسی گر عیب خود دیدی ز پیش ** کی بدی فارغ خود از اصلاح خویش
These people (of the world) take no heed of themselves, O father: consequently they blame one another.
غافلند این خلق از خود ای پدر ** لاجرم گویند عیب همدگر
O idolater (dualist), (if) I do not behold my own face (reality), I behold thy face and thou beholdest mine.
من نبینم روی خود را ای شمن ** من ببینم روی تو تو روی من
He that beholds his own face (reality)—his light is greater than the light of the creatures (of God).
آن کسی که او ببیند روی خویش ** نور او از نور خلقان است بیش
Though he die, his sight is everlasting, because his sight is the sight of the Creator.885
گر بمیرد دید او باقی بود ** ز انکه دیدش دید خلاقی بود
That light by which he sensibly beholds his own face (reality) before him, is not the light of sense.
نور حسی نبود آن نوری که او ** روی خود محسوس بیند پیش رو
The King said, “Now tell his (your fellow-servant's) faults, just as he spoke of yours,
گفت اکنون عیبهای او بگو ** آن چنان که گفت او از عیب تو
That I may know whether you are solicitous for me and a (good) house-steward of my property and business.”
تا بدانم که تو غم خوار منی ** کدخدای ملکت و کار منی
He replied, “O King, I will tell his faults, though he is to me a pleasing fellow-servant.
گفت ای شه من بگویم عیبهاش ** گر چه هست او مر مرا خوش خواجهتاش
His faults are affection and loyalty and humanity; his faults are sincerity and keen wittedness and cordial comradeship.890
عیب او مهر و وفا و مردمی ** عیب او صدق و ذکا و هم دمی
His least fault is generosity and bounty—the generosity that even gives up life.”
کمترین عیبش جوانمردی و داد ** آن جوانمردی که جان را هم بداد
God has brought to view myriads of lives (in return for the life given up): what generosity would there be (in him) that saw not those?
صد هزاران جان خدا کرده پدید ** چه جوانمردی بود کان را ندید
And if he saw them, how should he grudge his life? How should he become so grieved for the sake of one life?
ور بدیدی کی به جان بخلش بدی ** بهر یک جان کی چنین غمگین شدی
On the river-bank, water is grudged by him (alone) that is blind to the stream of water.
بر لب جو بخل آب آن را بود ** کاو ز جوی آب نابینا بود
The Prophet said, “Whosoever knows for sure his recompense on the day of Resurrection—895
گفت پیغمبر که هر که از یقین ** داند او پاداش خود در یوم دین
That his compensation will be ten for one—at every moment a different (act of) munificence will issue from him.”
که یکی را ده عوض میآیدش ** هر زمان جودی دگرگون زایدش
All munificence is from seeing compensations; therefore seeing the compensation is opposed to fearing (and shrinking from the act of munificence).
جود جمله از عوضها دیدن است ** پس عوض دیدن ضد ترسیدن است
Miserliness consists in not seeing compensations: the prospect of pearls keeps the divers glad.
بخل نادیدن بود اعواض را ** شاد دارد دید در خواض را
Hence no one in the world is miserly, since no one hazards anything without (seeing) what is to be received in exchange.
پس به عالم هیچ کس نبود بخیل ** ز انکه کس چیزی نبازد بیبدیل
Generosity, then, comes from the eye, not from the hand: ’tis seeing that matters; none but the seer is saved.900
پس سخا از چشم آمد نه ز دست ** دید دارد کار جز بینا نرست
“Another fault (of his is) that he is not self-conceited; he is anxious to find fault with his self-existence.
عیب دیگر این که خود بین نیست او ** هست او در هستی خود عیب جو
He has (always) been one who speaks in blame of himself and seeks to blame himself; he has (always) been good (kind) to all and bad (unkind) to himself.”
عیب گوی و عیب جوی خود بده ست ** با همه نیکو و با خود بد بده ست
The King said, “Do not show (such) eagerness in praising your friend, do not introduce praise of yourself in the mask of (your) praise of him;
گفت شه جلدی مکن در مدح یار ** مدح خود در ضمن مدح او میار
Because I will bring him to the test, and shame will befall you in the upshot.”
ز انکه من در امتحان آرم و را ** شرمساری آیدت در ما ورا
How the slave, from the purity of his thought, swore to the truth and loyalty of his friend.
قسم غلام در صدق و وفای یار خود از طهارت ظن خود
He said, “Nay, by Allah, and by the great God, the possessor of kingdom, and by the Merciful and Compassionate One;905
گفت نه و الله و بالله العظیم ** مالک الملک و به رحمان و رحیم
By the God who sent the prophets, not in (His) need (of them), but in grace and majesty;
آن خدایی که فرستاد انبیا ** نه به حاجت بل به فضل و کبریا
By the Lord who from the lowly earth created (those) glorious princely riders,
آن خداوندی که از خاک ذلیل ** آفرید او شهسواران جلیل
(And) purified them from the temperament of earthly beings, and caused them to outrun the celestials;
پاکشان کرد از مزاج خاکیان ** بگذرانید از تک افلاکیان
(By Him) who took up from the Fire and fashioned into pure Light—and then it outstripped all (the other) lights—
بر گرفت از نار و نور صاف ساخت ** وانگه او بر جملهی انوار تاخت
That splendour of lightning which shone over the spirits, so that Adam gained from that Light (his) knowledge (of God).910
آن سنا برقی که بر ارواح تافت ** تا که آدم معرفت ز آن نور یافت
The hand of Seth gathered that which grew from Adam: therefore Adam, when he saw that (Light in him), made him his vicar.
آن کز آدم رست و دست شیث چید ** پس خلیفهش کرد آدم کان بدید
Since Noah had enjoyment of that Jewel, he showered pearls (of Divine wisdom) in the air of the Sea of Soul.
نوح از آن گوهر که برخوردار بود ** در هوای بحر جان دربار بود
From (possession of) that mighty radiance the spirit of Abraham went fearlessly into the flames of the fire.
جان ابراهیم از آن انوار زفت ** بیحذر در شعلههای نار رفت
When Ismá‘íl (Ishmael) fell into the stream thereof, he laid his head before his (Abraham's) flashing knife.
چون که اسماعیل در جویش فتاد ** پیش دشنهی آب دارش سر نهاد
The soul of David was heated by its rays: iron became soft in his hand-loom.915
جان داود از شعاعش گرم شد ** آهن اندر دست بافش نرم شد
When Solomon was suckled on (the milk of) union with it, the demon became a thrall to his command and obedient.
چون سلیمان بد وصالش را رضیع ** دیو گشتش بنده فرمان و مطیع
When Jacob bowed his head (in submission) to the (Divine) destiny, it (the Light) illumined (gladdened) his eye with the scent of his (lost) son.
در قضا یعقوب چون بنهاد سر ** چشم روشن کرد از بوی پسر
When the moon-faced Joseph beheld that Sun, he became so wide-awake (wise) in the interpretation of dreams.
یوسف مه رو چو دید آن آفتاب ** شد چنان بیدار در تعبیر خواب
When the rod drank water (was imbued with the influence of the Light) from the hand of Moses, it made one mouthful of Pharaoh's empire.
چون عصا از دست موسی آب خورد ** ملکت فرعون را یک لقمه کرد
When Jesus, the son of Mary, found its ladder, he sped to the topmost height of the Fourth Dome (of Heaven).920
نردبانش عیسی مریم چو یافت ** بر فراز گنبد چارم شتافت
When Mohammed gained that Kingdom and Felicity, he in a moment clave the disk of the moon in two halves.
چون محمد یافت آن ملک و نعیم ** قرص مه را کرد او در دم دو نیم
When Abú Bakr became a signal example of (God's) favour, he became the Companion of such a King (as Mohammed) and (received the name) Siddíq.
چون ابو بکر آیت توفیق شد ** با چنان شه صاحب و صدیق شد
When ‘Umar became distraught with that Beloved, he became a Fárúq (discerner), like the heart, between truth and falsehood.
چون عمر شیدای آن معشوق شد ** حق و باطل را چو دل فاروق شد
When ‘Uthmán became the fountain of that clear (Essence), he was light overflowing and became Dhu ’l-Núrayn (Lord of the Two Lights).
چون که عثمان آن عیان را عین گشت ** نور فایض بود و ذی النورین گشت
When at (the sight of) its countenance Murtazá (‘Alí) began to scatter pearls (of spiritual truth), he became the Lion of God in the pasture of the soul.925
چون ز رویش مرتضی شد در فشان ** گشت او شیر خدا درمرج جان
When Junayd received that support (which he received) from its army, his maqámát (stages of progress in the mystical life) became innumerable.
چون جنید از جند او دید آن مدد ** خود مقاماتش فزون شد از عدد
Báyazíd saw the way into its superabundance, and heard from God (heard God bestow upon him) the name, “Pole of the Gnostics.”
بایزید اندر مزیدش راه دید ** نام قطب العارفین از حق شنید