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4
2389-2438

  • The ear will say, “I do not attend to the (visible) form: if the form utter a cry, I will hearken.
  • گوش گوید من به صورت نگروم ** صورت ار بانگی زند من بشنوم

  • I am skilled, but (only) in my own art: my art is (the perception of) a (spoken) word or sound, no more.” 2390
  • عالمم من لکی اندر فن خویش ** فن من جز حرف و صوتی نیست بیش

  • (And if thou say), “Hey, nose, come and see this beauteous one,” the nose is not fit for this purpose.
  • هین بیا بینی ببین این خوب را ** نیست در خور بینی این مطلوب را

  • “If there be any musk or rose-water, I will smell it: this is my art and science and knowledge.
  • گر بود مشک و گلابی بو برم ** فن من اینست و علم و مخبرم

  • How should I see the face of that silver-shanked one? Take heed, do not lay (on me) as a task that which cannot be done.”
  • کی ببینم من رخ آن سیم‌ساق ** هین مکن تکلیف ما لیس یطاق

  • Again, the crooked (perverted) sense hath naught but crooked (perverse) perception, (so) go crookedly into His presence or go straight, as thou wilt (it matters not).
  • باز حس کژ نبیند غیر کژ ** خواه کژ غژ پیش او یا راست غژ

  • Know for sure that the eye of him who sees double is remote from seeing the Unity, O Khwája who aidest (the true Religion). 2395
  • چشم احول از یکی دیدن یقین ** دانک معزولست ای خواجه معین

  • Thou who art a Pharaoh art wholly deceit and hypocrisy: (hence) thou knowest no difference between me and thyself.
  • تو که فرعونی همه مکری و زرق ** مر مرا از خود نمی‌دانی تو فرق

  • Do not regard (judge of) me from thyself, O false-playing man, that thou mayst not see the single as double.
  • منگر از خود در من ای کژباز تو ** تا یکی تو را نبینی تو دوتو

  • Regard (judge of) me from me (with my eyes) for one moment, that thou mayst behold a spacious region beyond (phenomenal) existence,
  • بنگر اندر من ز من یک ساعتی ** تا ورای کون بینی ساحتی

  • And mayst be delivered from straitness and dishonour and renown (good and evil repute) and behold love within love, and peace (be with thee)!
  • وا رهی از تنگی و از ننگ و نام ** عشق اندر عشق بینی والسلام

  • Then, when thou hast been delivered from the body, thou wilt know that ear and nose can become eye. 2400
  • پس بدانی چونک رستی از بدن ** گوش و بینی چشم می‌داند شدن

  • That sweet-tongued (spiritual) king has said with truth that every hair of gnostics becomes an eye.
  • راست گفتست آن شه شیرین‌زبان ** چشم گرد مو به موی عارفان

  • Certainly the eye had no eye (vision) at first: it was an embryo of flesh in the womb.
  • چشم را چشمی نبود اول یقین ** در رحم بود او جنین گوشتین

  • Deem not the fat (the white of the eye) to be the cause of sight, O son; otherwise none would see (visible) forms in dream.
  • علت دیدن مدان پیه ای پسر ** ورنه خواب اندر ندیدی کس صور

  • The genie and the demon see the like, and there is no fat in the sight-organ of either.
  • آن پری و دیو می‌بیند شبیه ** نیست اندر دیدگاه هر دو پیه

  • In fact there was (originally) no relationship between light and the fat (of the eye): the loving Creator gave them relationship. 2405
  • نور را با پیه خود نسبت نبود ** نسبتش بخشید خلاق ودود

  • Adam is of earth, (but) how does he resemble earth? The genie is of fire without any participation (of the other elements);
  • آدمست از خاک کی ماند به خاک ** جنیست از نار بی‌هیچ اشتراک

  • (But) the genie is not similar (in form) to fire, though when thou considerest (thou wilt acknowledge that) it is his origin.
  • نیست مانندای آتش آن پری ** گر چه اصلش اوست چون می‌بنگری

  • The bird is (originally) of wind (air), (but) how does it resemble wind? God gave relationship to the unrelated.
  • مرغ از بادست و کی ماند به باد ** نامناسب را خدا نسبت به داد

  • The relation of these derivatives to the originals is ineffable, although He connected them.
  • نسبت این فرعها با اصلها ** هست بی‌چون ار چه دادش وصلها

  • Since man is born of dust, where is the relation between this son and his father? 2410
  • آدمی چون زاده‌ی خاک هباست ** این پسر را با پدر نسبت کجاست

  • If there is a relation hidden from the understanding, it is ineffable, and how should the understanding follow its track?
  • نسبتی گر هست مخفی از خرد ** هست بی‌چون و خرد کی پی برد

  • If He did not give the wind vision without eye, how was it making a distinction among the people of ‘Ád?
  • باد را بی چشم اگر بینش نداد ** فرق چون می‌کرد اندر قوم عاد

  • How was it knowing the true believer from the enemy? How was it knowing the wine from the gourd-shaped goblet?
  • چون همی دانست مومن از عدو ** چون همی دانست می را از کدو

  • If the fire of Nimrod hath no eye, how is a taking pains (to show respect) towards Abraham (explicable)?
  • آتش نمرود را گر چشم نیست ** با خلیلش چون تجشم کردنیست

  • If the Nile had not possessed that light and sight, wherefore should it have picked out the Egyptians from the Israelites? 2415
  • گر نبودی نیل را آن نور و دید ** از چه قبطی را ز سبطی می‌گزید

  • If mountain and rock had not been endowed with sight, then how should it (the mountain) have become a friend (accompanist) to David?
  • گرنه کوه و سنگ با دیدار شد ** پس چرا داود را او یار شد

  • If this earth had not possessed a spiritual eye, wherefore should it have swallowed Qárún in such a fashion?
  • این زمین را گر نبودی چشم جان ** از چه قارون را فرو خورد آنچنان

  • If the Moaning (Pillar) had not possessed the eye of the heart (oculus cordis), how should it have seen the separation (from it) of that august one (the Prophet)?
  • گر نبودی چشم دل حنانه را ** چون بدیدی هجر آن فرزانه را

  • If the gravel had not been possessed of an eye, how should it have given testimony in the closed fist (of Abú Jahl)?
  • سنگ‌ریزه گر نبودی دیده‌ور ** چون گواهی دادی اندر مشت در

  • O intellect, unfold thy wings and pinions: read the Súra (which begins with the words), (when the earth) shall be caused to quake with a mighty quaking. 2420
  • ای خرد بر کش تو پر و بالها ** سوره بر خوان زلزلت زلزالها

  • At the Resurrection how should this earth give testimonies concerning good and evil without having seen?
  • در قیامت این زمین بر نیک و بد ** کی ز نادیده گواهیها دهد

  • For she will relate her experiences and informations: the earth will reveal her secrets to us.
  • که تحدث حالها و اخبارها ** تظهر الارض لنا اسرارها

  • “This sending of me (as a prophet) to thee, O prince, is a clear evidence that the Sender was aware
  • این فرستادن مرا پیش تو میر ** هست برهانی که بد مرسل خبیر

  • That such a medicine as this is suitable to such a desperate malady, for the purpose of success (in curing it).
  • کین چنین دارو چنین ناسور را ** هست درخور از پی میسور را

  • Heretofore thou hadst seen visions (warning thee) that God would choose me out (to go to thee), 2425
  • واقعاتی دیده بودی پیش ازین ** که خدا خواهد مرا کردن گزین

  • (And that) I, having taken the rod and the Light in my hand, would break thy insolent horn.
  • من عصا و نور بگرفته به دست ** شاخ گستاخ ترا خواهم شکست

  • On this account the Lord of the Judgement was showing unto thee terrible visions of diverse sorts,
  • واقعات سهمگین از بهر این ** گونه گونه می‌نمودت رب دین

  • Suitable to thy evil conscience and thy inordinate disobedience, that thou might’st know that He knows what is proper for thee;
  • در خور سر بد و طغیان تو ** تا بدانی کوست درخوردان تو

  • That thou might’st know that He is wise and omniscient and the healer of irremediable maladies.
  • تا بدانی کو حکیمست و خبیر ** مصلح امراض درمان‌ناپذیر

  • Through false interpretations thou wert made blind and deaf to those (visions), saying, ‘This is caused by heavy slumber’; 2430
  • تو به تاویلات می‌گشتی از آن ** کور و گر کین هست از خواب گران

  • And the physician and the astrologer in flashes (of intelligence) saw the (true) explanation thereof, but concealed it from (motives) of cupidity.
  • وآن طبیب و آن منجم در لمع ** دید تعبیرش بپوشید از طمع

  • He (the physician) said, ‘Far be it from thy empire and kingship that anxiety should enter into thy consciousness.
  • گفت دور از دولت و از شاهیت ** که درآید غصه در آگاهیت

  • When the (human) constitution is indisposed by food that disagrees with it or by (rich) viands, it sees visions in sleep.’
  • از غذای مختلف یا از طعام ** طبع شوریده همی‌بیند منام

  • (He said this) because he perceived that thou art not one that desires good counsel, and that thou art violent and blood-drinking and not of lowly nature.
  • زانک دید او که نصیحت‌جو نه‌ای ** تند و خون‌خواری و مسکین‌خو نه‌ای

  • Kings shed blood for righteousness' sake, but their mercy is greater than their severity. 2435
  • پادشاهان خون کنند از مصلحت ** لیک رحمتشان فزونست از عنت

  • The king must have the nature of the Lord: His mercy hath precedence over His wrath.
  • شاه را باید که باشد خوی رب ** رحمت او سبق دارد بر غضب

  • Wrath must not prevail (in the king), like (as it does in) the Devil, (so that) he sheds blood unnecessarily for the purpose of guile;
  • نه غضب غالب بود مانند دیو ** بی‌ضرورت خون کند از بهر ریو

  • Nor, again, (should) an effeminate mildness (prevail in him), for in consequence of that his wife and handmaids will become harlots.
  • نه حلیمی مخنث‌وار نیز ** که شود زن روسپی زان و کنیز