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3
3168-3217

  • Strength failed him to go on his way: God cast a mighty commotion into his soul.
  • دست و پایش ماند از رفتن به راه ** زلزله افکند در جانش اله

  • Then again he (the Prophet) drew him back for (his) good, saying, “Come to thyself; return, O thou who wilt gain advantage (by doing so).
  • باز بهر مصلحت بازش کشید ** که به خویش آ باز رو ای مستفید

  • ’Tis not the time for bewilderment: bewilderment is in front of thee; just now advance on thy way briskly and speedily.” 3170
  • وقت حیرت نیست حیرت پیش تست ** این زمان در ره در آ چالاک و چست

  • He (the slave) laid the hands of Mustafá (Mohammed) on his face and gave (them) many loving kisses.
  • دستهای مصطفی بر رو نهاد ** بوسه‌های عاشقانه بس بداد

  • Then Mustafá rubbed his blessed hand on his (the slave's) face and made it fortunate.
  • مصطفی دست مبارک بر رخش ** آن زمان مالید و کرد او فرخش

  • That Abyssinian negro became white as the full moon, and his night turned into bright day.
  • شد سپید آن زنگی و زاده‌ی حبش ** همچو بدر و روز روشن شد شبش

  • He became a Joseph in beauty and in coquetry: he (the Prophet) said to him, “Now go home and relate what has befallen thee.”
  • یوسفی شد در جمال و در دلال ** گفتش اکنون رو بده وا گوی حال

  • He was going along, without head or foot, intoxicated (with ecstasy): in going he knew not foot from hand. 3175
  • او همی‌شد بی سر و بی پای مست ** پای می‌نشناخت در رفتن ز دست

  • Then from the neighbourhood of the caravan he came hastening with two full water-skins to his master.
  • پس بیامد با دو مشک پر روان ** سوی خواجه از نواحی کاروان

  • How the master saw his slave white and did not recognise him and said, “Thou hast killed my slave: the murder hath found thee out, and God hath thrown thee into my hands.”
  • دیدن خواجه غلام خود را سپید و ناشناختن کی اوست و گفتن کی غلام مرا تو کشته‌ای خونت گرفت و خدا ترا به دست من انداخت

  • The master espied him from afar and remained bewildered: from amazement he called (to his presence) the people of the village.
  • خواجه از دورش بدید و خیره ماند ** از تحیر اهل آن ده را بخواند

  • “This,” said he, “is my water-skin and my camel: where, then, is my swart-browed slave gone?
  • راویه‌ی ما اشتر ما هست این ** پس کجا شد بنده‌ی زنگی‌جبین

  • This man coming from afar is (like) a full-moon: the light from his countenance strikes upon (and prevails against) the daylight.
  • این یکی بدریست می‌آید ز دور ** می‌زند بر نور روز از روش نور

  • Where is my slave? Perchance he has lost his way, or a wolf has overtaken him and he has been killed.” 3180
  • کو غلام ما مگر سرگشته شد ** یا بدو گرگی رسید و کشته شد

  • When he came before him, he (the master) said, “Who art thou? Art thou a native of Yemen or a Turcoman?
  • چون بیامد پیش گفتش کیستی ** از یمن زادی و یا ترکیستی

  • Tell (me), what hast thou done to my slave? Speak the truth! If thou hast killed him, declare it! Do not seek evasion.”
  • گو غلامم را چه کردی راست گو ** گر بکشتی وا نما حیلت مجو

  • He replied, “If I have killed him, how have I come to thee? How have I come with my own feet into this blood?”
  • گفت اگر کشتم بتو چون آمدم ** چون به پای خود درین خون آمدم

  • (He asked again), “Where is my slave?” He (the slave) said, “Lo, I am (he): the hand of God's grace hath made me resplendent.”
  • کو غلام من بگفت اینک منم ** کرد دست فضل یزدان روشنم

  • “Eh, what art thou saying? Where is my slave? Hark, thou wilt not escape from me except by (telling) the truth.” 3185
  • هی چه می‌گویی غلام من کجاست ** هین نخواهی رست از من جز براست

  • He (the slave) said, “I will relate all thy secret dealings with that slave, one by one;
  • گفت اسرار ترا با آن غلام ** جمله وا گویم یکایک من تمام

  • I will relate what has passed (between us) from the time when thou didst purchase me until now,
  • زان زمانی که خریدی تو مرا ** تا به اکنون باز گویم ماجرا

  • That thou mayst know I am the same in (my spiritual) existence, though a (bright) dawn has opened forth from my night-hued (body).
  • تا بدانی که همانم در وجود ** گرچه از شبدیز من صبحی گشود

  • The colour is changed; but the pure spirit is free from colour and from the (four) elements and the dust.”
  • رنگ دیگر شد ولیکن جان پاک ** فارغ از رنگست و از ارکان و خاک

  • They that know the body (alone) soon lose us; (but) they that quaff the (spiritual) water abandon the (bodily) water-skin and jar. 3190
  • تن‌شناسان زود ما را گم کنند ** آب‌نوشان ترک مشک و خم کنند

  • They that know the spirit are free from numbers (plurality): they are sunk in the Sea that is without quality or quantity.
  • جان‌شناسان از عددها فارغ‌اند ** غرقه‌ی دریای بی‌چونند و چند

  • Become spirit and know spirit by means of spirit: become the friend of vision (clairvoyant), not the child of ratiocination.
  • جان شو و از راه جان جان را شناس ** یار بینش شو نه فرزند قیاس

  • Forasmuch as the Angel is one in origin with Intelligence, (and) they have (only) become two (different) forms for the sake of (the Divine) Wisdom—
  • چون ملک با عقل یک سررشته‌اند ** بهر حکمت را دو صورت گشته‌اند

  • The Angel assumed wings and pinions like a bird, while this Intelligence left wings (behind) and assumed (immaterial) splendour—
  • آن ملک چون مرغ بال و پر گرفت ** وین خرد بگذاشت پر و فر گرفت

  • Necessarily both became co-adjutors: both the beauteous ones became a support to one another. 3195
  • لاجرم هر دو مناصر آمدند ** هر دو خوش رو پشت همدیگر شدند

  • The Angel as well as the Intelligence is a finder of God: each of the twain is a helper and worshipper of Adam.
  • هم ملک هم عقل حق را واجدی ** هر دو آدم را معین و ساجدی

  • The Flesh (nafs) and the Devil have (also) been (essentially) one from the first, and have been an enemy and envier of Adam.
  • نفس و شیطان بوده ز اول واحدی ** بوده آدم را عدو و حاسدی

  • He that regarded Adam as a body fled (from him in disdain), while he that regarded (him as) the trusty Light bowed (in worship).
  • آنک آدم را بدن دید او رمید ** و آنک نور متمن دید او خمید

  • Those two (the Angel and the Intelligence) were (made) clairvoyant by this (Adam), while the eye of these two (the Flesh and the Devil) saw nothing but clay.
  • آن دو دیده‌روشنان بودند ازین ** وین دو را دیده ندیده غیر طین

  • This discourse is now left (floundering) like an ass on the ice, since it is not fitting to recite the Gospel to Jews. 3200
  • این بیان اکنون چو خر بر یخ بماند ** چون نشاید بر جهود انجیل خواند

  • How can one speak of ‘Umar to Shí‘ites? How can one play a lute before the deaf?
  • کی توان با شیعه گفتن از عمر ** کی توان بربط زدن در پیش کر

  • But if there is any one (hidden) in a nook in the village, the hue and cry that I have raised is enough.
  • لیک گر در ده به گوشه یک کسست ** های هویی که برآوردم بسست

  • To him that is worthy to (hear) the exposition, stones and brickbats become an articulate and well-grounded exponent.
  • مستحق شرح را سنگ و کلوخ ** ناطقی گردد مشرح با رسوخ

  • Explaining that whatsoever God most High bestowed and created— the heavens and the earths and the substances and the accidents— He created all (this) at the demand of need, and that one must make one's self in need of a thing, so that He may bestow it; for “… Or He who answers the sorely distressed when he calls unto Him?” Sore distress is the evidence of worthiness (to receive the Divine bounty).
  • بیان آنک حق تعالی هرچه داد و آفرید از سماوات و ارضین و اعیان و اعراض همه باستدعاء حاجت آفرید خود را محتاج چیزی باید کردن تا بدهد کی امن یجیب المضطر اذا دعاه اضطرار گواه استحقاقست

  • ’Twas Mary's want and pain that made such a babe (as Jesus) begin to speak (in the cradle).
  • آن نیاز مریمی بودست و درد ** که چنان طفلی سخن آغاز کرد

  • Part of her spoke on her behalf without her: every part of thee hath speech in secret. 3205
  • جزو او بی او برای او بگفت ** جزو جزوت گفت دارد در نهفت

  • Thy hands and feet become witnesses (against thee), O slave: how long wilt thou set hand and foot (strenuously apply thyself) to denial?
  • دست و پا شاهد شوندت ای رهی ** منکری را چند دست و پا نهی

  • And if thou art not worthy of (hearing) the exposition and the speech, the rational soul of the speaker saw thee (to be unworthy) and went to sleep (refrained from action).
  • ور نباشی مستحق شرح و گفت ** ناطقه‌ی ناطق ترا دید و بخفت

  • Whatsoever grew has grown for the sake of the needy, in order that a seeker may find the thing he sought.
  • هر چه رویید از پی محتاج رست ** تا بیابد طالبی چیزی که جست

  • If God most High has created the heavens, He has created them for the purpose of removing needs.
  • حق تعالی گر سماوات آفرید ** از برای دفع حاجات آفرید

  • Wherever a pain is, the cure goes thither; wherever a poverty is, the provision goes thither. 3210
  • هر کجا دردی دوا آنجا رود ** هر کجا فقری نوا آنجا رود

  • Wherever a difficult question is, the answer goes thither; wherever a ship is, the water goes thither.
  • هر کجا مشکل جواب آنجا رود ** هر کجا کشتیست آب آنجا رود

  • Do not seek the water, (but) get thirst, so that the water may gush forth from above and below.
  • آب کم جو تشنگی آور بدست ** تا بجوشد آب از بالا و پست

  • Until the tender-throated babe is born, how should the milk for it begin to flow from the (mother's) breast?
  • تا نزاید طفلک نازک گلو ** کی روان گردد ز پستان شیر او

  • Go, run on these hills and dales, to the end that thou mayst become thirsty and a prey to heat;
  • رو بدین بالا و پستیها بدو ** تا شوی تشنه و حرارت را گرو

  • After that, from the noise of the hornet of the air (the thundercloud) thou wilt hear the noise of the water of the stream, O king. 3215
  • بعد از آن بانگ زنبور هوا ** بانگ آب جو بنوشی ای کیا

  • Thy need is not less than (that of) dry plants: thou takest water and art drawing it towards them;
  • حاجت تو کم نباشد از حشیش ** آب را گیری سوی او می‌کشیش

  • Thou takest the water by the ear and drawest it towards the dry crops that they may obtain refreshment.
  • گوش گیری آب را تو می‌کشی ** سوی زرع خشک تا یابد خوشی