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4
1739-1788

  • A certain man came (home) from ‘Iráq, (clad) in a tattered cloak: his friends inquired concerning (his) separation (from them).
  • آن یکی با دلق آمد از عراق ** باز پرسیدند یاران از فراق

  • “Yes,” he replied; “there was (the sorrow of) separation, but the journey was very blessed and fortunate for me, 1740
  • گفت آری بد فراق الا سفر ** بود بر من بس مبارک مژده‌ور

  • For the Caliph gave me ten robes of honour—may a hundred praises and laudations (ever) accompany him!”
  • که خلیفه داد ده خلعت مرا ** که قرینش باد صد مدح و ثنا

  • He was reciting expressions of gratitude and praise till he carried gratitude beyond bound and limit.
  • شکرها و حمدها بر می‌شمرد ** تا که شکر از حد و اندازه ببرد

  • Then they said to him, “Thy wretched guise bears witness to thy mendacity.
  • پس بگفتندش که احوال نژند ** بر دروغ تو گواهی می‌دهند

  • (Thou art) naked, bare-headed, consumed (with afflictions): thou hast stolen (these) expressions of gratitude or learned (them by rote).
  • تن برهنه سر برهنه سوخته ** شکر را دزدیده یا آموخته

  • Where are the signs of the gratitude and praise due to thy prince on thy unplenished head and feet? 1745
  • کو نشان شکر و حمد میر تو ** بر سر و بر پای بی توفیر تو

  • If thy tongue is weaving (making up) praise of that king, (yet) thy seven members are complaining (of him).
  • گر زبانت مدح آن شه می‌تند ** هفت اندامت شکایت می‌کند

  • In the generosity of that king and sultan of munificence was there not (room for) a pair of shoes and trousers for thee?”
  • در سخای آن شه و سلطان جود ** مر ترا کفشی و شلواری نبود

  • He replied, “I gave away what he bestowed: the prince left nothing undone in the way of solicitude.
  • گفت من ایثار کردم آنچ داد ** میر تقصیری نکرد از افتقاد

  • I received all the presents from the prince and distributed them among the orphans and the poor.
  • بستدم جمله عطاها از امیر ** بخش کردم بر یتیم و بر فقیر

  • I gave the riches away and received long (everlasting) life in return, because I was utterly self-sacrificing.” 1750
  • مال دادم بستدم عمر دراز ** در جزا زیرا که بودم پاک‌باز

  • Then they said to him, “Bless thee! the riches are gone: what (then) is this naphtha-smoke within thee?
  • پس بگفتندش مبارک مال رفت ** چیست اندر باطنت این دود نفت

  • A hundred loathings like thorns are in thy heart: how should grief be the sign of rejoicing?
  • صد کراهت در درون تو چو خار ** کی بود انده نشان ابتشار

  • Where are the signs of love and charity and being pleased (with God), if what thou hast said of what passed is true?
  • کو نشان عشق و ایثار و رضا ** گر درستست آنچ گفتی ما مضی

  • I grant, forsooth, that the riches are gone: (then) where is (thy) desire (for spiritual riches)? If the torrent has gone by, where is the torrent-bed?
  • خود گرفتم مال گم شد میل کو ** سیل اگر بگذشت جای سیل کو

  • If (as thou pretendest) thine eye was (once) black and soul-inspiring, and if it is soul-inspiring no longer, (then) why is it blue? 1755
  • چشم تو گر بد سیاه و جان‌فزا ** گر نماند او جان‌فزا ازرق چرا

  • Where are the signs of self-sacrifice, O sour one? The smell of false and empty words is coming (from thee): be silent!”
  • کو نشان پاک‌بازی ای ترش ** بوی لاف کژ همی‌آید خمش

  • Charity (for God's sake) hath a hundred signs within (in the heart): the good deed hath a hundred tokens.
  • صد نشان باشد درون ایثار را ** صد علامت هست نیکوکار را

  • If riches be consumed in charity, a hundred lives come into the heart as a substitute.
  • مال در ایثار اگر گردد تلف ** در درون صد زندگی آید خلف

  • A sowing of pure seeds in God's earth, and then no income! (That is impossible.)
  • در زمین حق زراعت کردنی ** تخمهای پاک آنگه دخل نی

  • If the (spiritual) ears of corn grow not from the gardens of Hú (God), then tell (me), how should God's earth be “spacious”? 1760
  • گر نروید خوشه از روضات هو ** پس چه واسع باشد ارض الله بگو

  • Since this earth of mortality is not without produce, how should God's earth be (without it)? That (earth of God) is a spacious place.
  • چونک این ارض فنا بی‌ریع نیست ** چون بود ارض الله آن مستوسعیست

  • Verily, the produce of this earth (of God) is infinite: even the least (produce) for a single seed is seven-hundredfold.
  • این زمین را ریع او خود بی‌حدست ** دانه‌ای را کمترین خود هفصدست

  • You said, “Glory to God!” Where are the signs (in you) of those who glorify? Neither in your exterior nor within is there a trace.
  • حمد گفتی کو نشان حامدون ** نه برونت هست اثر نه اندرون

  • (Only) the gnostic's glorification of God is right (perfect), for his feet and hands have borne witness to his glorification.
  • حمد عارف مر خدا را راستست ** که گواه حمد او شد پا و دست

  • It hath lifted him up from the dark pit of the body and redeemed him from the bottom of the dungeon of this world. 1765
  • از چه تاریک جسمش بر کشید ** وز تک زندان دنیااش خرید

  • On his shoulder is the sign of glorification—the silken robe of piety and the light which associates itself (with him).
  • اطلس تقوی و نور متلف ** آیت حمدست او را بر کتف

  • He is delivered from the transitory world, he is dwelling in the Rose-garden, and (therein is) a running fountain.
  • وا رهیده از جهان عاریه ** ساکن گلزار و عین جاریه

  • His sitting-place and home and abode is on the throne of the high-aspiring inmost consciousness, and his station
  • بر سریر سر عالی‌همتش ** مجلس و جا و مقام و رتبتش

  • Is the Seat of sincerity in which all the siddíqs are flourishing and joyous and fresh of countenance.
  • مقعد صدقی که صدیقان درو ** جمله سر سبزند و شاد و تازه‌رو

  • Their praise (of God), like the garden's praise on account of spring, hath a hundred signs and a hundred pomps. 1770
  • حمدشان چون حمد گلشن از بهار ** صد نشانی دارد و صد گیر و دار

  • Fountains and palms and herbs and rose-beds and plots of bright-coloured flowers bear witness to its springtide.
  • بر بهارش چشمه و نخل و گیاه ** وآن گلستان و نگارستان گواه

  • Everywhere thousands of witnesses to the Beloved are (engaged) in bearing testimony, as the pearl (bears testimony) to the oyster-shell.
  • شاهد شاهد هزاران هر طرف ** در گواهی هم‌چو گوهر بر صدف

  • (But) from your breath (words) comes the smell of a bad conscience, and your (inward) pain is reflected from your head and face, O braggart!
  • بوی سر بد بیاید از دمت ** وز سر و رو تابد ای لافی غمت

  • In the battle-field (of this world) there are sagacious ones who know (distinguish) the smell: do not in (your) presumption idly utter (imitate) the ecstatic cries (of the true enthusiasts).
  • بوشناسانند حاذق در مصاف ** تو به جلدی های هو کم کن گزاف

  • Do not brag of musk, for that smell of onions is revealing the secret (true nature) of your breath (words and professions). 1775
  • تو ملاف از مشک کان بوی پیاز ** از دم تو می‌کند مکشوف راز

  • You are saying, “I have eaten rose-sugar,” while the smell of garlic is striking (your hearers) and saying (in effect), “Don't talk nonsense.”
  • گل‌شکر خوردم همی‌گویی و بوی ** می‌زند از سیر که یافه مگوی

  • The heart is like unto a great house: the house of the heart hath neighbours concealed (from view):
  • هست دل ماننده‌ی خانه‌ی کلان ** خانه‌ی دل را نهان همسایگان

  • Through the window-slit and (crevices in) the walls they observe the hidden thoughts—
  • از شکاف روزن و دیوارها ** مطلع گردند بر اسرار ما

  • Through a slit whereof the owner of the house hath no conception and in which he hath no share.
  • از شکافی که ندارد هیچ وهم ** صاحب خانه و ندارد هیچ سهم

  • Recite from the Qur’án (the verse which declares) that the Devil and his tribe secretly get scent of (become acquainted with) the (inward) state of humankind, 1780
  • از نبی بر خوان که دیو و قوم او ** می‌برند از حال انسی خفیه بو

  • By a way of which humankind are ignorant, because it is not of this sensible (world) or one of these semblances (phenomenal objects).
  • از رهی که انس از آن آگاه نیست ** زانک زین محسوس و زین اشباه نیست

  • Do not devise any fraud amongst the assayers: do not address any idle boast to the touchstone, O base spurious coin.
  • در میان ناقدان زرقی متن ** با محک ای قلب دون لافی مزن

  • The (spiritual) touchstone hath a way to (know) the genuine and the spurious coin, for God made him the commander of (both) body and heart.
  • مر محک را ره بود در نقد و قلب ** که خدایش کرد امیر جسم و قلب

  • Since the devils, notwithstanding their grossnesses, are acquainted with our inmost soul and thought and belief,
  • چون شیاطین با غلیظیهای خویش ** واقف‌اند از سر ما و فکر و کیش

  • (And) have a passage (means of penetrating) stealthily within, (so that) we are overthrown by their thievish practices, 1785
  • مسلکی دارند دزدیده درون ** ما ز دزدیهای ایشان سرنگون

  • (And since) they continually inflict a (great) derangement and damage (upon us), for they are masters of the (interior) tunnel and window-slit—
  • دم به دم خبط و زیانی می‌کنند ** صاحب نقب و شکاف روزنند

  • Why, then, should the illuminated spirits in the world be unaware of our hidden state?
  • پس چرا جان‌های روشن در جهان ** بی‌خبر باشند از حال نهان

  • Have the spirits that pitched their tent on Heaven become inferior to the devils in respect of permeation (the power of insinuating themselves into our hearts)?
  • در سرایت کمتر از دیوان شدند ** روحها که خیمه بر گردون زدند