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3
4120-4169

  • For in the tested Way knowledge is inferior to certainty, but above opinion. 4120
  • زانک هست اندر طریق مفتتن ** علم کمتر از یقین و فوق ظن

  • Know that knowledge is a seeker of certainty, and certainty is a seeker of vision and intuition.
  • علم جویای یقین باشد بدان ** و آن یقین جویای دیدست و عیان

  • Seek this (difference between knowledge and intuitive certainty) now, in (the Súra which begins with) Alhákum, after (the word) kallá and after (the words) lau ta‘lamún.
  • اندر الهیکم بجو این را کنون ** از پس کلا پس لو تعلمون

  • Knowledge leads to vision, O knowing one: if it (knowledge) became (intuitive) certainty, they would see Hell.
  • می‌کشد دانش ببینش ای علیم ** گر یقین گشتی ببینندی جحیم

  • Vision is immediately born of certainty, just as fancy is born of opinion.
  • دید زاید از یقین بی امتهال ** آنچنانک از ظن می‌زاید خیال

  • See in Alhákum the explanation of this, (namely), that the knowledge of certainty becomes the intuition of certainty. 4125
  • اندر الهیکم بیان این ببین ** که شود علم الیقین عین الیقین

  • “I am higher than opinion and certainty, and my head is not to be turned aside by blame.
  • از گمان و از یقین بالاترم ** وز ملامت بر نمی‌گردد سرم

  • Since my mouth ate of His sweetmeat, I have become clear-eyed and a seer of Him.
  • چون دهانم خورد از حلوای او ** چشم‌روشن گشتم و بینای او

  • I step boldly when I go (to my spiritual) home: I do not let my feet tremble, I do not walk like the blind.
  • پا نهم گستاخ چون خانه روم ** پا نلرزانم نه کورانه روم

  • That which God said to the rose, and caused it to laugh (in full-blown beauty), He said to my heart, and made it a hundred times more (beautiful).
  • آنچ گل را گفت حق خندانش کرد ** با دل من گفت و صد چندانش کرد

  • (He bestowed on my heart) that which touched the cypress and made its stature straight, and that of which the narcissus and wild-rose partook; 4130
  • آنچ زد بر سرو و قدش راست کرد ** و آنچ از وی نرگس و نسرین بخورد

  • That which made sweet the soul and heart of the sugar-cane, and that from which the creature of earth gained the form of Chigil;
  • آنچ نی را کرد شیرین جان و دل ** و آنچ خاکی یافت ازو نقش چگل

  • That which made the eyebrow so ravishing and made the face rose-coloured and (like) the pomegranate-flower;
  • آنچ ابرو را چنان طرار ساخت ** چهره را گلگونه و گلنار ساخت

  • (That which) gave a hundred enchantments to the tongue, and that which gave the (pure) gold of Ja‘far to the mine.
  • مر زبان را داد صد افسون‌گری ** وانک کان را داد زر جعفری

  • When the door of the Armoury was opened, the amorous glances became archers,
  • چون در زرادخانه باز شد ** غمزه‌های چشم تیرانداز شد

  • And shot arrows at my heart and frenzied me and made me in love with thanksgiving and sugar-chewing. 4135
  • بر دلم زد تیر و سوداییم کرد ** عاشق شکر و شکرخاییم کرد

  • I am the lover of that One to whom every ‘that’ belongs: of (even) a single pearl of His the bodyguard is Intellect and Spirit.
  • عاشق آنم که هر آن آن اوست ** عقل و جان جاندار یک مرجان اوست

  • I do not boast, or if I boast, (’tis only in appearance, for) like water, I have no trouble in quenching fire.
  • من نلافم ور بلافم همچو آب ** نیست در آتش‌کشی‌ام اضطراب

  • How should I steal when He is the keeper of the treasury? How should not I be hard-faced (bold and resolute)? He is my support.
  • چون بدزدم چون حفیظ مخزن اوست ** چون نباشم سخت‌رو پشت من اوست

  • Every one whose back is warmed by the Sun will be hard-faced: he will have neither dread nor shame.
  • هر که از خورشید باشد پشت گرم ** سخت رو باشد نه بیم او را نه شرم

  • His face has become foe-burning and veil-rending, like the face of the peerless Sun. 4140
  • همچو روی آفتاب بی‌حذر ** گشت رویش خصم‌سوز و پرده‌در

  • Every prophet was hard-faced in this world, and beat single-handed against the army of the kings,
  • هر پیمبر سخت‌رو بد در جهان ** یکسواره کوفت بر جیش شهان

  • And did not avert his face from any fear or pain, (but) single and alone dashed against a (whole) world.
  • رو نگردانید از ترس و غمی ** یک‌تنه تنها بزد بر عالمی

  • The rock is hard-faced and bold-eyed: it is not afraid of the world that is full of brickbats;
  • سنگ باشد سخت‌رو و چشم‌شوخ ** او نترسد از جهان پر کلوخ

  • For those brickbats were made solid by the brick-maker, (while) the rock was hardened by Divine art.
  • کان کلوخ از خشت‌زن یک‌لخت شد ** سنگ از صنع خدایی سخت شد

  • If the sheep are beyond count, (yet) how should the butcher be afraid of their numerousness? 4145
  • گوسفندان گر برونند از حساب ** ز انبهیشان کی بترسد آن قصاب

  • ‘Each of you is a shepherd’: the prophet is as the shepherd. The people are like the flock; he is the overseer.
  • کلکم راع نبی چون راعیست ** خلق مانند رمه او ساعیست

  • The shepherd is not afraid of the sheep in (his) contention (with them), but is their protector from hot and cold (from all calamities).
  • از رمه چوپان نترسد در نبرد ** لیکشان حافظ بود از گرم و سرد

  • If he cry out in wrath against the flock, know ’tis from the love which he hath for them all.
  • گر زند بانگی ز قهر او بر رمه ** دان ز مهرست آن که دارد بر همه

  • (My) new Fortune says (whispers) into my ear every moment, ‘I will make thee sorrowful, (but) be not sorrowful (on that account).
  • هر زمان گوید به گوشم بخت نو ** که ترا غمگین کنم غمگین مشو

  • I will make thee sorrowful and weeping, to the end that I may hide thee from the eyes of the wicked. 4150
  • من ترا غمگین و گریان زان کنم ** تا کت از چشم بدان پنهان کنم

  • I will cause thy temper to be soured with sorrows, in order that the evil eye may be averted from thy face.
  • تلخ گردانم ز غمها خوی تو ** تا بگردد چشم بد از روی تو

  • Thou art not (really) a hunter and seeker of Me; (nay), thou art My slave and prostrate before My providence.
  • نه تو صیادی و جویای منی ** بنده و افکنده‌ی رای منی

  • Thou art thinking of devices whereby thou mayst attain unto Me: (both) in quitting and in seeking Me thou art helpless.
  • حیله اندیشی که در من در رسی ** در فراق و جستن من بی‌کسی

  • Thy anguish is seeking a means for (attaining unto) Me: I was hearkening yestereve to thy heavy sighs.
  • چاره می‌جوید پی من درد تو ** می‌شنودم دوش آه سرد تو

  • I am even able, without this waiting, to give (thee) access and show unto thee the way of passage, 4155
  • من توانم هم که بی این انتظار ** ره دهم بنمایمت راه گذار

  • That thou mayst be delivered from this whirlpool of Time and mayst set thy foot upon the treasure of union with Me;
  • تا ازین گرداب دوران وا رهی ** بر سر گنج وصالم پا نهی

  • But the sweetness and delights of the resting-place are in proportion to the pain of the journey.
  • لیک شیرینی و لذات مقر ** هست بر اندازه‌ی رنج سفر

  • (Only) then wilt thou enjoy thy (native) town and thy kinsfolk when thou sufferest pains and tribulations from exile.’”
  • آنگه ا ز شهر و ز خویشان بر خوری ** کز غریبی رنج و محنتها بری

  • Comparison of the true believer's fleeing (from tribulation) and his impatience in affliction to the agitation and restlessness of chick-peas and other pot-herbs when boiling in the pot, and to their running upwards in order to jump out.
  • تمثیل گریختن مومن و بی‌صبری او در بلا به اضطراب و بی‌قراری نخود و دیگر حوایج در جوش دیگ و بر دویدن تا بیرون جهند

  • Look at a chickpea in the pot, how it leaps up when it is subjected to the fire.
  • بنگر اندر نخودی در دیگ چون ** می‌جهد بالا چو شد ز آتش زبون

  • At the time of its being boiled, the chickpea comes up continually to the top of the pot and raises a hundred cries, 4160
  • هر زمان نخود بر آید وقت جوش ** بر سر دیگ و برآرد صد خروش

  • Saying, “Why are you setting the fire on me? Since you bought (and approved) me, how are you turning me upside down?”
  • که چرا آتش به من در می‌زنی ** چون خریدی چون نگونم می‌کنی

  • The housewife goes on hitting it with the ladle. “No!” says she: “boil nicely and don't jump away from one who makes the fire.
  • می‌زند کفلیز کدبانو که نی ** خوش بجوش و بر مجه ز آتش‌کنی

  • I do not boil you because you are hateful to me: nay, ’tis that you may get taste and savour,
  • زان نجوشانم که مکروه منی ** بلک تا گیری تو ذوق و چاشنی

  • So that you may become nutriment and mingle with the (vital) spirit: this affliction of yours is not on account of (your) being despised.
  • تا غذی گردی بیامیزی بجان ** بهرخواری نیستت این امتحان

  • You, when green and fresh, were drinking water in the garden: that water-drinking was for the sake of this fire.” 4165
  • آب می‌خوردی به بستان سبز و تر ** بهراین آتش بدست آن آب خور

  • His (God's) mercy is prior to His wrath, to the end that by (God's) mercy he (the afflicted person) may suffer affliction.
  • رحمتش سابق بدست از قهر زان ** تا ز رحمت گردد اهل امتحان

  • His (God's) mercy (eternally) preceded His wrath in order that the stock-in-trade, (which is) existence, should come to hand (be acquired);
  • رحمتش بر قهر از آن سابق شدست ** تا که سرمایه‌ی وجود آید بدست

  • For, without pleasure, flesh and skin do not grow; and unless they grow, what shall the love of the Friend consume?
  • زانک بی‌لذت نروید لحم و پوست ** چون نروید چه گدازد عشق دوست

  • If, because of that requirement, acts of wrath come to pass, to the end that you may give up that stock-in-trade,
  • زان تقاضا گر بیاید قهرها ** تا کنی ایثار آن سرمایه را