After that effacement its constriction ceased: it opened its wings and expanded and sped on its way.
از پس آن محو قبض او نماند ** پرگشاد و بسط شد مرکب براند
Inasmuch as it became selfless in the presence of its origin, the form departed (from it) and its real essence was displayed.’2070
پیش اصل خویش چون بی‌خویش شد ** رفت صورت جلوه‌ی معنیش شد
They nodded so (as though saying), ‘Hark, ’tis for thee to command,’ and from their nodding so a flame arose in my heart.
سر چنین کردند هین فرمان تراست ** تف دل از سر چنین کردن بخاست
When for a while I had taken part with that elect company in contemplation (of God) and had been separated from myself,
ساعتی با آن گروه مجتبی ** چون مراقب گشتم و از خود جدا
At that very hour my spirit was freed from hours (of Time); (I say ‘freed’) because hours make the young old.”
هم در آن ساعت ز ساعت رست جان ** زانک ساعت پیر گرداند جوان
All changes have arisen from the hours: he that is freed from the hours is freed from change.
جمله تلوینها ز ساعت خاستست ** رست از تلوین که از ساعت برست
When for an hour you escape from the hours, relation abides not: you become familiar with that which is without relation.2075
چون ز ساعت ساعتی بیرون شوی ** چون نماند محرم بی‌چون شوی
The hours are not acquainted with hourlessness (timelessness), because for him (who is conscious of time) there is no way thither except bewilderment.
ساعت از بی‌ساعتی آگاه نیست ** زانکش آن سو جز تحیر راه نیست
In this world of search and seeking every set of people have been tied in the stable peculiar to them,
هر نفر را بر طویله خاص او ** بسته‌اند اندر جهان جست و جو
And over each stable a trainer has been appointed; save by (his) permission no recalcitrant comes (into another place).
منتصب بر هر طویله رایضی ** جز بدستوری نیاید رافضی
If, from vain desire, he should break away from the stable and intrude into the stable of others,
از هوس گر از طویله بسکلد ** در طویله دیگران سر در کند
At once the nimble and goodly stablemen seize the corner of his halter and drag (him back).2080
در زمان آخرجیان چست خوش ** گوشه‌ی افسار او گیرند و کش
O cunning one, if you behold not your keepers, behold your choice (and perceive that it is) involuntary.
حافظان را گر نبینی ای عیار ** اختیارت را ببین بی اختیار
You are making a choice, and your hands and feet are loosed: why (then) are you imprisoned, why?
اختیاری می‌کنی و دست و پا ** بر گشادستت چرا حسبی چرا
You have betaken yourself to denying (the action of) the keeper: you have called it ‘threats of the fleshly soul.’
روی در انکار حافظ برده‌ای ** نام تهدیدات نفسش کرده‌ای
How Daqúqí went forward to act as Imám.
پیش رفتن دقوقی رحمة الله علیه به امامت
This discourse hath no end. “Run quickly! Hark, the (time for) prayer is come. Go forward, O Daqúqí!
این سخن پایان ندارد تیز دو ** هین نماز آمد دقوقی پیش رو
O unique one, come, perform the twofold (genuflexion), that Time may be adorned by thee.2085
ای یگانه هین دوگانه بر گزار ** تا مزین گردد از تو روزگار
O (thou who art a) clear-sighted Imám (precentor), the leader in the ritual prayer must always be clear-sighted.”
ای امام چشم‌روشن در صلا ** چشم روشن باید ایدر پیشوا
According to the religious Law it is objectionable, O worthy (reader), to put forward a blind man in the office of Imám.
در شریعت هست مکروه ای کیا ** در امامت پیش کردن کور را
Though he know the Qur’án by heart and be quick and learned in divinity, the clear-sighted man is superior, even if he be a fool.
گرچه حافظ باشد و چست و فقیه ** چشم‌روشن به وگر باشد سفیه
The blind man has no (means of) abstention from filth: the eye is the source of abstention and precaution.
کور را پرهیز نبود از قذر ** چشم باشد اصل پرهیز و حذر
He does not see the dirt in passing by. May no true believer have blind eyes!2090
او پلیدی را نبیند در عبور ** هیچ مومن را مبادا چشم کور
The man outwardly blind is in outward (material) filthiness; the man inwardly blind is in inward (spiritual) filthiness.
کور ظاهر در نجاسه‌ی ظاهرست ** کور باطن در نجاسات سرست
This outward filthiness may be removed by some water; that inward filthiness (gradually) increases.
این نجاسه‌ی ظاهر از آبی رود ** آن نجاسه‌ی باطن افزون می‌شود
It cannot be washed away save by water of the eye (tears), when (once) the inward filthinesses have become manifest.
جز بب چشم نتوان شستن آن ** چون نجاسات بواطن شد عیان
Since God has called the infidel “filth,” that filthiness is not on his outward part.
چون نجس خواندست کافر را خدا ** آن نجاست نیست بر ظاهر ورا
The infidel's outward part is not defiled by this (outward filth); that filthiness is in (his) disposition and religion.2095
ظاهر کافر ملوث نیست زین ** آن نجاست هست در اخلاق و دین
The smell of this (outward filth comes (extends to a distance of) twenty paces; but the smell of that (inward) filth (reaches) from Rayy to Damascus;
این نجاست بویش آید بیست گام ** و آن نجاست بویش از ری تا بشام
Nay, its smell goes up to the heavens and mounts to the brain of the houris and Rizwán.
بلک بویش آسمانها بر رود ** بر دماغ حور و رضوان بر شود
What I am saying is according to the measure of your understanding: I die in grief for (the absence of) a sound understanding.
اینچ می‌گویم به قدر فهم تست ** مردم اندر حسرت فهم درست
The understanding is (like) the water, and the bodily existence (is like) the jug: when the jug is cracked, the water spills from it.
فهم آبست و وجود تن سبو ** چون سبو بشکست ریزد آب ازو
This jug has five deep holes: neither water will stay in it nor even snow.2100
این سبو را پنج سوراخست ژرف ** اندرو نه آب ماند خود نه برف
You have heard, too, the command (of God), “Close ye your eyes tightly”; (yet) you have not walked aright.
امر غضوا غضة ابصارکم ** هم شنیدی راست ننهادی تو سم
Your speech bears away your understanding by (way of) the mouth; your ear is like sand: it drinks (sucks up) your understanding.
از دهانت نطق فهمت را برد ** گوش چون ریگست فهمت را خورد
Similarly, your other holes (avenues of sense-perception) are drawing (off) the hidden water of your understanding.
همچنین سوراخهای دیگرت ** می‌کشاند آب فهم مضمرت
If you expel the water from the sea without (admitting) compensation, you will make the sea a desert.
گر ز دریا آب را بیرون کنی ** بی عوض آن بحر را هامون کنی
’Tis late; otherwise, I would declare the (true) state of the case (as to) the entrance of compensations and substitutes,2105
بیگهست ار نه بگویم حال را ** مدخل اعواض را و ابدال را
(And tell) whence come to the sea those compensations and substitutes after (such) expenditures.
کان عوضها و آن بدلها بحر را ** از کجا آید ز بعد خرجها
Hundreds of thousands of animals drink of it; from outside also the clouds take it (its water) away;
صد هزاران جانور زو می‌خورند ** ابرها هم از برونش می‌برند
(But) again the sea draws (into itself) those compensations— whence (they come) is known to the righteous.
باز دریا آن عوضها می‌کشد ** از کجا دانند اصحاب رشد
We began the stories in haste; in this Book (the Mathnawí) they are left without (being brought to) the (final) issue.
قصه‌ها آغاز کردیم از شتاب ** ماند بی مخلص درون این کتاب
O Light of God, noble Husámu’ddín, a king whose like the sky and the elements have never brought to birth,2110
ای ضیاء الحق حسام الدین راد ** که فلک و ارکان چو تو شاهی نزاد
Seldom hast thou come into (the world of) soul and heart, O thou at whose advent heart and soul are abashed.
تو بنادر آمدی در جان و دل ** ای دل و جان از قدوم تو خجل
How oft have I praised the people of the past! Of necessity, thou wert (the object of) my quest in (praising) them.
چند کردم مدح قوم ما مضی ** قصد من زانها تو بودی ز اقتضا
Verily the invocation knows its own house: attach the praise to the name of whomsoever you will.
خانه‌ی خود را شناسد خود دعا ** تو بنام هر که خواهی کن ثنا
God hath set down these tales and parables for the purpose of concealing (the true nature of) the praise from the unworthy.
بهر کتمان مدیح از نا محل ** حق نهادست این حکایات و مثل
Even if that praise is abashed before thee, yet God accepts the (utmost) exertion of one that has little (to give).2115
گر چه آن مدح از تو هم آمد خجل ** لیک بپذیرد خدا جهد المقل
God accepts a crust (of bread) and absolves (the giver), for from the eyes of a blind man two drops (of light) are enough.
حق پذیرد کسره‌ای دارد معاف ** کز دو دیده‌ی کور دو قطره کفاف
Birds and fishes know the (real meaning of) the ambiguous style in which I have praised compendiously this person of goodly name,
مرغ و ماهی داند آن ابهام را ** که ستودم مجمل این خوش‌نام را
To the end that the sighs of the envious may not blow upon him, and that he (the envier) may not bite the (false) idea of him (Husámu’ddín) with the teeth (of malice).
تا برو آه حسودان کم وزد ** تا خیالش را به دندان کم گزد