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4
2018-2067

  • Sense-perceptions are possessed by Easterner and Westerner, (but) the function of sight belongs to the ocular sense (alone).
  • مشرقی و مغربی را حسهاست ** منصب دیدار حس چشم‌راست

  • Though a hundred thousand ears be arrayed in rank, they all are in need of the clear eye.
  • صد هزاران گوشها گر صف زنند ** جمله محتاجان چشم روشن‌اند

  • Again, the ranks of ears have a (special) function in respect of hearing the (words of the) Spirit and the Traditions (of the Prophet) and the Revelation. 2020
  • باز صف گوشها را منصبی ** در سماع جان و اخبار و نبی

  • A hundred thousand eyes do not possess that avenue (faculty): no eye is acquainted with hearing.
  • صد هزاران چشم را آن راه نیست ** هیچ چشمی از سماع آگاه نیست

  • Similarly, enumerate each sense, one by one: each one is removed from (incapable of doing) the work of another.
  • هم‌چنین هر حس یک یک می‌شمر ** هر یکی معزول از آن کار دگر

  • The five external and the five internal senses are (arrayed) in ten ranks in the standing posture of the (angels) ranked (for worship of God).
  • پنج حس ظاهر و پنج اندرون ** ده صف‌اند اندر قیام الصافون

  • Any one who (disobediently) draws back from the rank of (the true) religion will go into the rank that is behind.
  • هر کسی کو از صف دین سرکشست ** می‌رود سوی صفی کان واپسست

  • Do not make little of the (Divine) Word ta‘álaw (come ye): this Word is an exceedingly great elixir. 2025
  • تو ز گفتار تعالوا کم مکن ** کیمیای بس شگرفست این سخن

  • If a copper (a base person) turn away in repugnance from your saying (this Word), by no means withhold the elixir from him.
  • گر مسی گردد ز گفتارت نفیر ** کیمیا را هیچ از وی وام گیر

  • If his magician-like soul has bound (cast a spell upon) him at the present time, (yet) your saying will profit him in his latter end.
  • این زمان گر بست نفس ساحرش ** گفت تو سودش کند در آخرش

  • O slave (of God), say, Come ye, say, Come ye: take heed, for verily God inviteth unto the (Abode of) Peace.
  • قل تعالوا قل تعالوا ای غلام ** هین که ان الله یدعوا للسلام

  • Then come back, sire, from egoism and headship: seek a leader, do not desire leadership.
  • خواجه باز آ از منی و از سری ** سروری جو کم طلب کن سروری

  • How an objector objected to the Prophet's—on whom be peace— appointing the man of Hudhayl to be commander.
  • اعتراض کردن معترضی بر رسول علیه‌السلام بر امیر کردن آن هذیلی

  • When the Prophet appointed a leader from (the tribe of) Hudhayl for the army whose troops were Divinely aided, 2030
  • چون پیمبر سروری کرد از هذیل ** از برای لشکر منصور خیل

  • An insolent fellow, through envy, could not endure (to keep silence): he raised objection and opposition.
  • بوالفضولی از حسد طاقت نداشت ** اعتراض و لانسلم بر فراشت

  • Behold humankind, how dark (unenlightened) they are, and how they are perishing in (desire for) a perishable piece of goods.
  • خلق را بنگر که چون ظلمانی‌اند ** در متاع فانیی چون فانی‌اند

  • On account of pride they all are in separation (from God), dead to the spirit, living in deception.
  • از تکبر جمله اندر تفرقه ** مرده از جان زنده‌اند از مخرقه

  • ’Tis wonderful that the spirit is in prison, and then (all that time) the key of the prison is in its hand!
  • این عجب که جان به زندان اندرست ** وانگهی مفتاح زندانش به دست

  • That youth (the spirit) is plunged in dung from head to foot, (whilst) the flowing river is (almost) touching his skirt! 2035
  • پای تا سر غرق سرگین آن جوان ** می‌زند بر دامنش جوی روان

  • (He is) always moving restlessly from side to side beside the place of repose and the couch where he might recline!
  • دایما پهلو به پهلو بی‌قرار ** پهلوی آرامگاه و پشت‌دار

  • The (Divine) light is hidden, and search is the evidence (of its existence), for the heart (spirit) does not seek shelter in vain.
  • نور پنهانست و جست و جو گواه ** کز گزافه دل نمی‌جوید پناه

  • If this world's prison had no refuge, neither would there be any feeling of aversion nor would the heart seek release.
  • گر نبودی حبس دنیا را مناص ** نه بدی وحشت نه دل جستی خلاص

  • Thy aversion is dragging thee along, like a custodian, saying, “O man astray, seek the path of righteousness.”
  • وحشتت هم‌چون موکل می‌کشد ** که بجو ای ضال منهاج رشد

  • The path is there, but it is hidden in a secret place: its discovery is in pawn to (involves) seeking in vain (before it can be found). 2040
  • هست منهاج و نهان در مکمنست ** یافتش رهن گزافه جستنست

  • Separation is secretly in quest of union: in this seeker do thou discern the face of the sought.
  • تفرقه‌جویان جمع اندر کمین ** تو درین طالب رخ مطلوب بین

  • The dead (trees and plants) of the orchard spring up from the root, saying, “Perceive the Giver of life!”
  • مردگان باغ برجسته ز بن ** کان دهنده‌ی زندگی را فهم کن

  • How should the eyes of these prisoners (of the world) be always (fixed) on (what lies) beyond, if there were no bringer of the good news (of deliverance)?
  • چشم این زندانیان هر دم به در ** کی بدی گر نیستی کس مژده‌ور

  • How should there be a hundred thousand befouled ones seeking water, if there were no water in the river?
  • صد هزار آلودگان آب‌جو ** کی بدندی گر نبودی آب جو

  • (If) there is no rest for thy side upon the earth, (yet) know that there is a coverlet and mattress at home. 2045
  • بر زمین پهلوت را آرام نیست ** دان که در خانه لحاف و بستریست

  • Without (there being) a resting-place there would not be the restless (seeker); without (there being) that which takes away the headache of intoxication, there would not be this headache.
  • بی‌مقرگاهی نباشد بی‌قرار ** بی‌خمار اشکن نباشد این خمار

  • He (the objector) said, “Nay, nay, O Messenger of God, do not appoint any but an old Shaykh to be chief of the army.
  • گفت نه نه یا رسول الله مکن ** سرور لشکر مگر شیخ کهن

  • O Messenger of God, (even) if the youth is lion-born (heroic), may none but an old man be head of the army!
  • یا رسول الله جوان ار شیرزاد ** غیر مرد پیر سر لشکر مباد

  • Thou too hast said, and thy word is (a true) witness, ‘The leader must be old, must be old.’
  • هم تو گفتستی و گفت تو گوا ** پیر باید پیر باید پیشوا

  • O Messenger of God, look on this army, (in which) there are so many elders and (persons) superior to him.” 2050
  • یا رسول‌الله درین لشکر نگر ** هست چندین پیر و از وی پیشتر

  • Do not regard the yellow leaves of this tree, (but) pick its ripe apples.
  • زین درخت آن برگ زردش را مبین ** سیبهای پخته‌ی او را بچین

  • How, in sooth, are its yellow leaves void (of worth)? This is the sign of maturity and perfection.
  • برگهای زرد او خود کی تهیست ** این نشان پختگی و کاملیست

  • The yellow leaf of the (elder's) beard and his white hair bring tidings of joy on account of his mature intelligence.
  • برگ زرد ریش و آن موی سپید ** بهر عقل پخته می‌آرد نوید

  • The newly-arrived green-coloured leaves signify that this fruit is unripe.
  • برگهای نو رسیده‌ی سبزفام ** شد نشان آنک آن میوه‌ست خام

  • The provision of leaflessness (spiritual poverty) is the sign of being a gnostic; the yellowness of gold is the (cause of the) money-changer's ruddiness of face (cheerful countenance). 2055
  • برگ بی‌برگی نشان عارفیست ** زردی زر سرخ رویی صارفیست

  • If he that (still) is rosy-cheeked has fresh down (on his face), (yet) he has just begun to learn writing in the school of knowledge.
  • آنک او گل عارضست ار نو خطست ** او به مکتب گاه مخبر نوخطست

  • The letters of his handwriting are very crooked (misshapen): he is a cripple in respect of intelligence, though his body moves with agility.
  • حرفهای خط او کژمژ بود ** مزمن عقلست اگر تن می‌دود

  • Although an old man's feet are deprived of rapid movement, his intelligence has gotten two wings and has sped to the zenith.
  • پای پیر از سرعت ار چه باز ماند ** یافت عقل او دو پر بر اوج راند

  • If you wish for an example (of this), look at Ja‘far: God gave him wings instead of hands and feet.
  • گر مثل خواهی به جعفر در نگر ** داد حق بر جای دست و پاش پر

  • Cease from (speaking of) gold (pallor), for this topic is recondite: this heart of mine has become agitated like quicksilver. 2060
  • بگذر از زر کین سخت شد محتجب ** هم‌چو سیماب این دلم شد مضطرب

  • From within me a hundred sweet-breathing silent ones put their hands on their lips, signifying, “It is enough.”
  • ز اندرونم صدخموش خوش‌نفس ** دست بر لب می‌زند یعنی که بس

  • Silence is the sea, and speech is like the river. The sea is seeking thee: do not seek the river.
  • خامشی بحرست و گفتن هم‌چو جو ** بحر می‌جوید ترا جو را مجو

  • Do not turn thy head away from the indications given by the sea: conclude (the subject)—and God best knoweth the right course.
  • از اشارتهای دریا سر متاب ** ختم کن والله اعلم بالصواب

  • That irreverent (objector) made no pause in the words (which he poured forth) in this fashion from those cold (insipid) lips (of his) in the presence of the Prophet.
  • هم‌چنین پیوسته کرد آن بی‌ادب ** پیش پیغامبر سخن زان سرد لب

  • Words were assisting (did not fail) him, (but) he was ignorant that hearsay (traditional knowledge) is mere babble in the presence of sight (immediate vision). 2065
  • دست می‌دادش سخن او بی‌خبر ** که خبر هرزه بود پیش نظر

  • Indeed, these matters of hearsay are (only) a substitute for sight: they are not for him who is present, (but) for him who is absent.
  • این خبرها از نظر خود نایبست ** بهر حاضر نیست بهر غایبست

  • Whoever has been caused to attain unto sight, before him these matters of hearsay are idle.
  • هر که او اندر نظر موصول شد ** این خبرها پیش او معزول شد