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4
2880-2929

  • The usefulness of every external object is, indeed, internal: it is latent, like the beneficial quality in medicines. 2880
  • فایده‌ی هر ظاهری خود باطنیست ** هم‌چو نفع اندر دواها کامنست

  • Commentary on the Verse, "And We did not create the heavens and the earth and what is between them save with real ground": (i.e.) "I did not create them for the sake of just this which ye see; nay, but for the sake of the essential meaning and everlasting providence which ye see not."
  • تفسیر این آیت کی و ما خلقنا السموات والارض و ما بینهما الا بالحق نیافریدمشان بهر همین کی شما می‌بینید بلک بهر معنی و حکمت باقیه کی شما نمی‌بینید آن را

  • Does any painter paint a beautiful picture for the sake of the picture itself, without hope of conferring benefit?
  • هیچ نقاشی نگارد زین نقش ** بی امید نفع بهر عین نقش

  • Nay, (he paints it) for the sake of guests and young people who by diverting themselves (with it) may be relieved from cares.
  • بلک بهر میهمانان و کهان ** که به فرجه وارهند از اندهان

  • From his picture (arises) the joy of children and the remembering of departed friend's by their friends.
  • شادی بچگان و یاد دوستان ** دوستان رفته را از نقش آن

  • Does any potter make a pot in haste for the sake of the pot itself and not in hope of the water?
  • هیچ کوزه‌گر کند کوزه شتاب ** بهر عین کوزه نه بر بوی آب

  • Does any bowl-maker make a finished bowl for the sake of the bowl itself and not for the sake of the food? 2885
  • هیچ کاسه گر کند کاسه تمام ** بهر عین کاسه نه بهر طعام

  • Does any calligrapher write artistically for the sake of the writing itself and not for the sake of the reading?
  • هیچ خطاطی نویسد خط به فن ** بهر عین خط نه بهر خواندن

  • The external form is for the sake of the unseen form; and that took shape for the sake of another unseen (form).
  • نقش ظاهر بهر نقش غایبست ** وان برای غایب دیگر ببست

  • Count up these corollaries to the third, fourth, or tenth in proportion to (your) insight.
  • تا سوم چارم دهم بر می‌شمر ** این فواید را به مقدار نظر

  • As (for example) the moves in chess, O son: behold the result of each move in the next one.
  • هم‌چو بازیهای شطرنج ای پسر ** فایده‌ی هر لعب در تالی نگر

  • They made this (move) for the sake of that concealed move, and that for the next, and that (again) for such and such. 2890
  • این نهادند بهر آن لعب نهان ** وان برای آن و آن بهر فلان

  • Even so (proceed), having perceived reasons within reasons, one after the other, in order that you may arrive at victory and checkmate.
  • هم‌چنین دیده جهات اندر جهات ** در پی هم تا رسی در برد و مات

  • The first is for the sake of the second, like mounting on the steps of a ladder;
  • اول از بهر دوم باشد چنان ** که شدن بر پایه‌های نردبان

  • And deem the second to be for the sake of the third, (and so on) to the end, in order that you may arrive, step by step, at the roof.
  • و آن دوم بهر سوم می‌دان تمام ** تا رسی تو پایه پایه تا به بام

  • The desire to eat is for the sake of the semen: that semen is for the sake of procreation and the light (which glows in the eyes of parents).
  • شهوت خوردن ز بهر آن منی ** آن منی از بهر نسل و روشنی

  • The man of dull sight sees naught but this: his intelligence is without motion, like the plants of the earth. 2895
  • کندبینش می‌نبیند غیر این ** عقل او بی‌سیر چون نبت زمین

  • Whether the plant is summoned (to move) or not summoned, its foot remains stuck fast in the mud.
  • نبت را چه خوانده چه ناخوانده ** هست پای او به گل در مانده

  • If its head move with the motion of the wind, go, be not deceived by its moving its head.
  • گر سرش جنبد پیر باد رو ** تو به سر جنبانیش غره مشو

  • Its head says, “We obey, O zephyr!” Its foot says, “We refuse to obey: let us alone!”
  • آن سرش گوید سمعنا ای صبا ** پای او گوید عصینا خلنا

  • Since he (the man of dull sight) does not know how to move (on the Way to God), he advances like the vulgar, stepping (forward) on trust, like a blind man.
  • چون ندارد سیر می‌راند چون عام ** بر توکل می‌نهد چون کور گام

  • Consider what comes of acting on trust in warfare: (it is vain) like the trust of dice-players. 2900
  • بر توکل تا چه آید در نبرد ** چون توکل کردن اصحاب نرد

  • But those insights that are not frozen (dense and dull) are nothing if not piercing and veil-rending.
  • وآن نظرهایی که آن افسرده نیست ** جز رونده و جز درنده‌ی پرده نیست

  • He (such a one) sees with his own eye at the present moment that which will come to pass in ten years.
  • آنچ در ده سال خواهد آمدن ** این زمان بیند به چشم خویشتن

  • Similarly, every one sees the unseen and the future, (both) good and evil, according to the measure of his insight.
  • هم‌چنین هر کس به اندازه‌ی نظر ** غیب و مستقبل ببیند خیر وشر

  • When the barrier in front and the barrier behind are removed, the eye penetrates and reads the tablet of the Unseen.
  • چونک سد پیش و سد پس نماند ** شد گذاره چشم و لوح غیب خواند

  • When he (such a one) looks back to the origin of existence, the past circumstances and beginning of existence display themselves (to him)— 2905
  • چون نظر پس کرد تا بدو وجود ** ماجرا و آغاز هستی رو نمود

  • (Namely), the disputation of the terrestrial angels with the (Divine) Majesty as to making our Father (Adam) the Vicegerent.
  • بحث املاک زمین با کبریا ** در خلیفه کردن بابای ما

  • When he casts his eye forward he sees plainly that which shall be (all that shall come to pass) till the (Last) Congregation.
  • چون نظر در پیش افکند او بدید ** آنچ خواهد بود تا محشر پدید

  • Therefore he sees back to the root of the root (the primal origin), and he sees forward clairvoyantly to the Day of Decision.
  • پس ز پس می‌بیند او تا اصل اصل ** پیش می‌بیند عیان تا روز فصل

  • Every one, according to the measure of his spiritual enlightenment, sees the things unseen in proportion to the polishing (of the heart's mirror).
  • هر کسی اندازه‌ی روشن‌دلی ** غیب را بیند به قدر صیقلی

  • The more he polishes, the more he sees and the more visible does the form (of things unseen) become to him. 2910
  • هر که صیقل بیش کرد او بیش دید ** بیشتر آمد برو صورت پدید

  • If you say that that (spiritual) purity is (bestowed by) the grace of God, this success in polishing (the heart) is also (derived) from that (Divine) bounty.
  • گر تو گویی کان صفا فضل خداست ** نیز این توفیق صیقل زان عطاست

  • That (devotional) work and prayer is in proportion to the (worshipper's) aspiration: Man hath nothing but what he hath striven after.
  • قدر همت باشد آن جهد و دعا ** لیس للانسان الا ما سعی

  • God alone is the giver of aspiration: no base churl aspires to be a king.
  • واهب همت خداوندست و بس ** همت شاهی ندارد هیچ خس

  • God's assignment of a particular lot to any one does not hinder (him from exercising) consent and will and choice;
  • نیست تخصیص خدا کس را به کار ** مانع طوع و مراد و اختیار

  • But when He brings some trouble on an ill-fated man, he (that man) ungratefully packs off in flight; 2915
  • لیک چون رنجی دهد بدبخت را ** او گریزاند به کفران رخت را

  • (Whereas), when God brings some trouble on a good-fortuned (blessed) man, he always (approaches and) abides nearer (to God).
  • نیکبختی را چو حق رنجی دهد ** رخت را نزدیکتر وا می‌نهد

  • In battle the pusillanimous from fear for their lives have chosen the means (resource) of flight,
  • بددلان از بیم جان در کارزار ** کرده اسباب هزیمت اختیار

  • (While) the courageous, also from fear for their lives, have charged towards the ranks of the enemy.
  • پردلان در جنگ هم از بیم جان ** حمله کرده سوی صف دشمنان

  • Rustams (heroes) are borne onward by (their) fear and pain; from fear, too, the man of infirm spirit dies within himself.
  • رستمان را ترس و غم وا پیش برد ** هم ز ترس آن بددل اندر خویش مرد

  • Tribulation and fear for one's life are like a touchstone: thereby the brave man is distinguished from every coward. 2920
  • چون محک آمد بلا و بیم جان ** زان پدید آید شجاع از هر جبان

  • How God made a revelation to Moses, on whom be peace, saying, "O Moses, I who am the exalted Creator love thee."
  • وحی کردن حق به موسی علیه‌السلام کی ای موسی من کی خالقم تعالی ترا دوست می‌دارم

  • God spoke to Moses by inspiration of the heart, saying, “O chosen one, I love thee.”
  • گفت موسی را به وحی دل خدا ** کای گزیده دوست می‌دارم ترا

  • He (Moses) said, “O Bountiful One, (tell me) what disposition (in me) is the cause of that, in order that I may augment it.”
  • گفت چه خصلت بود ای ذوالکرم ** موجب آن تا من آن افزون کنم

  • He (God) said, “Thou art like a child in the presence of its mother: when she chastises it, it still lays hold of her.
  • گفت چون طفلی به پیش والده ** وقت قهرش دست هم در وی زده

  • It does not even know that there is any one in the world except her: it is both afflicted with headache (sorrow) by her and intoxicated (with joy) by her.
  • خود نداند که جز او دیار هست ** هم ازو مخمور هم از اوست مست

  • If its mother give it a slap, still it comes to its mother and clings to her. 2925
  • مادرش گر سیلیی بر وی زند ** هم به مادر آید و بر وی تند

  • It does not seek help from any one but her: she is all its evil and its good.
  • از کسی یاری نخواهد غیر او ** اوست جمله شر او و خیر او

  • Thy heart, likewise, in good or evil (plight) never turns from Me to other quarters.
  • خاطر تو هم ز ما در خیر و شر ** التفاتش نیست جاهای دگر

  • In thy sight all besides Me are as stones and clods, whether (they be) boys or youths or old men.”
  • غیر من پیشت چون سنگست و کلوخ ** گر صبی و گر جوان و گر شیوخ

  • Just as Thee we worship in yearning entreaty, (so) in tribulation we ask help of none but Thee.
  • هم‌چنانک ایاک نعبد در حنین ** در بلا از غیر تو لانستعین