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3
3474-3523

  • Your fire (of anger) makes an attack on the people (here): the fire that sprang from it rushes against the people (there).
  • آتش تو قصد مردم می‌کند ** نار کز وی زاد بر مردم زند

  • Your words resembling snakes and scorpions have become snakes and scorpions and are seizing your tail (assailing you from behind). 3475
  • آن سخنهای چو مار و کزدمت ** مار و کزدم گشت و می‌گیرد دمت

  • You kept the friends (of God) waiting: (hence) you will be kept waiting at the Resurrection.
  • اولیا را داشتی در انتظار ** انتظار رستخیزت گشت یار

  • Your promise, “To-morrow” and “the day after to-morrow,” has become your waiting on the Day of Congregation: alas for you!
  • وعده‌ی فردا و پس‌فردای تو ** انتظار حشرت آمد وای تو

  • You will remain waiting on that long Day, (engaged) in rendering an account (of your actions) and (standing) in the soul-consuming sun,
  • منتظر مانی در آن روز دراز ** در حساب و آفتاب جان‌گداز

  • Because you were wont to keep Heaven waiting and sow the seed of “I will go on the Way to-morrow.”
  • کسمان را منتظر می‌داشتی ** تخم فردا ره روم می‌کاشتی

  • Your anger is the seed of Hell-fire: take heed, extinguish this Hell of yours, for this is a trap. 3480
  • خشم تو تخم سعیر دوزخست ** هین بکش این دوزخت را کین فخست

  • The extinction of this fire is not (to be effected) save by the Light: “thy light hath put out our fire, we are the grateful.”
  • کشتن این نار نبود جز به نور ** نورک اطفا نارنا نحن الشکور

  • If you are devoid of the Light and do an act of clemency, ’tis evil: your fire (of anger) is (still) alive and is (still lurking) in the embers.
  • گر تو بی نوری کنی حلمی بدست ** آتشت زنده‌ست و در خاکسترست

  • Beware! That (clemency) is (mere) ostentation and masking (the truth): nothing will extinguish the fire (of anger) except the Light of Religion.
  • آن تکلف باشد و روپوش هین ** نار را نکشد به غیر نور دین

  • Do not be secure till you behold the Light of Religion, for the hidden fire will one day become manifest.
  • تا نبینی نور دین آمن مباش ** کاتش پنهان شود یک روز فاش

  • Deem the Light to be a water, and cleave to the water withal: when you have the water, be not afraid of the fire. 3485
  • نور آبی دان و هم در آب چفس ** چونک داری آب از آتش مترس

  • The water will extinguish the fire, because the fire by its nature burns up its (the water's) progeny and children.
  • آب آتش را کشد کتش بخو ** می‌بسوزد نسل و فرزندان او

  • Go, for a while, to those water-birds, that they may lead you to the Water of Life.
  • سوی آن مرغابیان رو روز چند ** تا ترا در آب حیوانی کشند

  • The land-bird and the water-bird have the same body (outward appearance), but they are (really) opposites: they are (like) water and oil.
  • مرغ خاکی مرغ آبی هم‌تنند ** لیک ضدانند آب و روغنند

  • Each (of them) is devoted to its own origin; have a care (in discriminating between them): they resemble each other (externally),
  • هر یکی مر اصل خود را بنده‌اند ** احتیاطی کن بهم ماننده‌اند

  • Just as both (Satanic) suggestion and Divine inspiration are intelligible, and yet there is a (great) difference (between them). 3490
  • همچنانک وسوسه و وحی الست ** هر دو معقولند لیکن فرق هست

  • Both (these) brokers in the market of Conscience extol their wares, O prince.
  • هر دو دلالان بازار ضمیر ** رختها را می‌ستایند ای امیر

  • If you are a spiritual money-changer, one who recognises thought, distinguish the real nature of the two thoughts which resemble slave-dealers (commending the slaves they hope to sell);
  • گر تو صراف دلی فکرت شناس ** فرق کن سر دو فکر چون نخاس

  • And if from (your own) opinion you do not know (the true nature of) these two thoughts, say, “No deception!” and be not in a hurry and do not push forward.
  • ور ندانی این دو فکرت از گمان ** لا خلابه گوی و مشتاب و مران

  • The means of preventing one's self from being swindled in sale and purchase.
  • حیله دفع مغبون شدن در بیع و شرا

  • A certain friend said to the Prophet, “I am always being swindled in commerce.
  • آن یکی یاری پیمبر را بگفت ** که منم در بیعها با غبن جفت

  • The deceit of every one who sells or buys is like magic and leads me off the track.” 3495
  • مکر هر کس کو فروشد یا خرد ** همچو سحرست و ز راهم می‌برد

  • He (the Prophet) said, “When thou art afraid of being duped in a commercial transaction, stipulate (that thou shalt have) for thyself three days (in which) to choose,
  • گفت در بیعی که ترسی از غرار ** شرط کن سه روز خود را اختیار

  • For deliberation is assuredly from the Merciful (God); thy haste is from the accursed Devil.”
  • که تانی هست از رحمان یقین ** هست تعجیلت ز شیطان لعین

  • When you throw a morsel of bread to a dog, he (first) smells, then he eats, O careful one.
  • پیش سگ چون لقمه نان افکنی ** بو کند آنگه خورد ای معتنی

  • He smells with the nose, we too (who are endowed) with wisdom smell it (the object submitted to us) with the purified intelligence.
  • او ببینی بو کند ما با خرد ** هم ببوییمش به عقل منتقد

  • This earth and the (heavenly) spheres were brought into existence by God with deliberation (extending) to six days; 3500
  • با تانی گشت موجود از خدا ** تابه شش روز این زمین و چرخها

  • Otherwise, He was able—“Be, and it is”—to bring forth a hundred earths and heavens (from non-existence).
  • ورنه قادر بود کو کن فیکون ** صد زمین و چرخ آوردی برون

  • Little by little till forty years (of age) that Potentate makes the human being a complete man,
  • آدمی را اندک اندک آن همام ** تا چهل سالش کند مرد تمام

  • Although He was able in a single moment to set flying (raise up) fifty persons from non-existence.
  • گرچه قادر بود کاندر یک نفس ** از عدم پران کند پنجاه کس

  • Jesus by means of one prayer was able to make the dead spring up (to life) without delay:
  • عیسی قادر بود کو از یک دعا ** بی توقف بر جهاند مرده را

  • Is the Creator of Jesus unable, without delay, to bring (full-grown) men in manifold succession (into existence)? 3505
  • خالق عیسی بنتواند که او ** بی توقف مردم آرد تو بتو

  • This deliberation is for the purpose of teaching you that you must seek (God) slowly without (any) break.
  • این تانی از پی تعلیم تست ** که طلب آهسته باید بی سکست

  • A little rivulet which is moving continually does not become defiled or grow fetid.
  • جو یکی کوچک که دایم می‌رود ** نه نجس گردد نه گنده می‌شود

  • From this deliberation are born felicity and joy: this deliberation is the egg, fortune is like the birds (hatched from the egg).
  • زین تانی زاید اقبال و سرور ** این تانی بیضه دولت چون طیور

  • How should the bird resemble the egg, O obstinate one, though it is produced from the egg?
  • مرغ کی ماند به بیضه‌ای عنید ** گرچه از بیضه همی آید پدید

  • Wait till your limbs, like eggs, hatch birds ultimately (at the Resurrection)! 3510
  • باش تا اجزای تو چون بیضه‌ها ** مرغها زایند اندر انتها

  • Though the serpent's egg resembles the sparrow's egg in (outward) likeness, the distance (between them) is far.
  • بیضه‌ی مار ارچه ماند در شبه ** بیضه گنجشک را دورست ره

  • Again, though the seed of the quince resembles the seed of the apple, recognise the differences, O honoured (sir).
  • دانه‌ی آبی به دانه سیب نیز ** گرچه ماند فرقها دان ای عزیز

  • Leaves are of the same colour to look at, (but) fruits, every one, are of a diverse sort.
  • برگها هم‌رنگ باشد در نظر ** میوه‌ها هر یک بود نوعی دگر

  • The leaves, (namely) the bodies, are similar, but every soul lives with a (different) produce (which it yields).
  • برگهای جسمها ماننده‌اند ** لیک هر جانی بریعی زنده‌اند

  • In the bazaar the people go (about their business) all alike, (but) one is in glee and another sorrowful. 3515
  • خلق در بازار یکسان می‌روند ** آن یکی در ذوق و دیگر دردمند

  • Even so in death: we go all alike, (but) half of us are losers and (the other) half are (fortunate as) emperors.
  • همچنان در مرگ یکسان می‌رویم ** نیم در خسران و نیمی خسرویم

  • How Bilál, may God be well-pleased with him, died rejoicing.
  • وفات یافتن بلال رضی الله عنه با شادی

  • When Bilál from weakness became (thin) as the new-moon, the hue of death fell upon Bilál's face.
  • چون بلال از ضعف شد همچون هلال ** رنگ مرگ افتاد بر روی بلال

  • His wife saw him (in this state) and cried, “Oh, sorrow!” Then Bilál said to her, “Nay, nay! (Say), ‘Oh, joy!’
  • جفت او دیدش بگفتا وا حرب ** پس بلالش گفت نه نه وا طرب

  • Until now I have been in sorrow from living: how shouldst thou know how delightful death is, and what it is (in reality)?”
  • تا کنون اندر حرب بودم ز زیست ** تو چه دانی مرگ چون عیشست و چیست

  • He was saying this, and at the very moment of saying it his countenance was blooming with narcissi, rose-leaves, and red anemones. 3520
  • این همی گفت و رخش در عین گفت ** نرگس و گلبرگ و لاله می‌شکفت

  • The glow of his face and his eye full of radiance were giving testimony to (the truth of) his words.
  • تاب رو و چشم پر انوار او ** می گواهی داد بر گفتار او

  • Every black-hearted one was regarding him as black (and despising him); (but) why is the man (pupil) of the eye black?
  • هر سیه دل می سیه دیدی ورا ** مردم دیده سیاه آمد چرا

  • The man (spiritually) blind is black-faced, (but) the Man of the (inward) eye (the Seer) is the mirror for the Moon.
  • مردم نادیده باشد رو سیاه ** مردم دیده بود مرآت ماه