So that, when my tongue bestows a name on thee, my eye may give testimonies of this which I have seen.
تا زبانم چون ترا نامی نهد ** چشم ازین دیده گواهیها دهد
If I have sought to rob thee of thy honour I come, O Moon (of beauty), with sword and winding-sheet.315
گر شدم در راه حرمت راه‌زن ** آمدم ای مه به شمشیر و کفن
Do not cut off my feet and head save with thine own hand, for I belong to this hand, not to another hand.
جز به دست خود مبرم پا و سر ** که ازین دستم نه از دست دگر
Thou art talking again of separation: do whatsoever thou wilt, but do not this!”
از جدایی باز می‌رانی سخن ** هر چه خواهی کن ولیکن این مکن
The way is now made (open for entering) into the realm of Discourse (Exposition); (but) ‘tis impossible to speak (on the subject), since there is no time (to do so at present).
در سخن آباد این دم راه شد ** گفت امکان نیست چون بیگاه شد
We have told the husks (externals), but the kernel (the inner meaning) is buried; if we remain (alive), this will not remain (concealed) as it is now.
پوستها گفتیم و مغز آمد دفین ** گر بمانیم این نماند همچنین
How the beloved rejected the excuses of the lover and rubbed his duplicity into him.
رد کردن معشوقه عذر عاشق را و تلبیس او را در روی او مالیدن
The loved one opened her lips to answer him, saying, “On my side it is day, and on thy side it is night.320
در جوابش بر گشاد آن یار لب ** کز سوی ما روز سوی تست شب
Why in contention dost thou bring forward dark evasions be fore those who see (the truth plainly)?
حیله‌های تیره اندر داوری ** پیش بینایان چرا می‌آوری
To us, all the deceit and dissimulations that thou hast in thy heart are manifest and clear as day.
هر چه در دل داری از مکر و رموز ** پیش ما رسواست و پیدا هم‌چو روز
If we, in kindness to our servant, cover it up, why dost thou carry shamelessness beyond the limit?
گر بپوشیمش ز بنده‌پروری ** تو چرا بی‌رویی از حد می‌بری
Learn from thy Father; for in (the hour of) sin Adam came down willingly to the vestibule
از پدر آموز که آدم در گناه ** خوش فرود آمد به سوی پایگاه
When he beheld that Knower of secrets, he stood up on his feet to ask forgiveness.325
چون بدید آن عالم الاسرار را ** بر دو پا استاد استغفار را
He seated himself on the ashes of contrition: he did not jump from one branch of idle pleading to another
بر سر خاکستر انده نشست ** از بهانه شاخ تا شاخی نجست
He said only, ‘O Lord, verily we have done wrong,’ when he saw the (angelic) life-guards in front and behind.
ربنا انا ظلمنا گفت و بس ** چونک جانداران بدید از پیش و پس
He saw the life-guards who are invisible, as the spirit is—each one’s mace (reaching) to the sky—-
دید جانداران پنهان هم‌چو جان ** دورباش هر یکی تا آسمان
Saying, ‘Hola! be (as) the ant before Solomon, lest this mace cleave thee asunder.
که هلا پیش سلیمان مور باش ** تا بنشکافد ترا این دورباش
Do not for one moment stand (anywhere) but in the place of truth: a man hath no guardian like the (seeing) eye.330
جز مقام راستی یک دم مه‌ایست ** هیچ لالا مرد را چون چشم نیست
(Even) if the blind man be purified by admonition, he continually becomes polluted again.
کور اگر از پند پالوده شود ** هر دمی او باز آلوده شود
O Adam, thou art not blind of vision, but when the Divine destiny comes, the sight becomes blind.’”
آدما تو نیستی کور از نظر ** لیک اذا جاء القضا عمی البصر
Lifetimes are needed—(so) rarely and occasionally (does it happen)—for the seeing man to fall by destiny into the pit.
عمرها باید به نادر گاه‌گاه ** تا که بینا از قضا افتد به چاه
As regards the blind man, this destiny in sooth is his companion on the way; for ‘tis his nature and disposition to fall.
کور را خود این قضا همراه اوست ** که مرورا اوفتادن طبع و خوست
He falls into the filth and does not know what the smell is; (he asks himself), “Is this smell from me or from (my) being polluted?”335
در حدث افتد نداند بوی چیست ** از منست این بوی یا ز آلودگیست
And likewise, if any one sprinkle some musk over him, he thinks it (comes) from himself and not from the kindness of his friend.
ور کسی بر وی کند مشکی نثار ** هم ز خود داند نه از احسان یار
Therefore to you, O man of vision, two clear eyes are (as) a hundred mothers and a hundred fathers;
پس دو چشم روشن ای صاحب‌نظر ** مر ترا صد مادرست و صد پدر
Especially the eye of the heart (the spiritual eye), which is seventy-fold and of which these two sensible eyes are (only) the gleaners.
خاصه چشم دل آن هفتاد توست ** وین دو چشم حس خوشه‌چین اوست
Oh, alas, the highwaymen are seated (and lying in wait for me): they have tied a hundred knots beneath my tongue.
ای دریغا ره‌زنان بنشسته‌اند ** صد گره زیر زبانم بسته‌اند
How should the smooth-paced horse move well, when his leg is tied? This is a very heavy chain: hold me excused!340
پای‌بسته چون رود خوش راهوار ** بس گران بندیست این معذور دار
These words (of mine) are coming (forth) brokenly, O heart; for these words are pearls, and (the Divine) jealousy is the mill (which breaks them);
If impudence concealed his fault, go, exert thyself in (showing) obstinacy and impudence!
سخت‌رویی گر ورا شد عیب‌پوش ** در ستیز و سخت‌رویی رو بکوش
Abu Jahl, like a vindictive Ghuzz Turcoman, demanded a miracle from the Prophet;350
آن ابوجهل از پیمبر معجزی ** خواست هم‌چون کینه‌ور ترکی غزی
But that Siddiq of God (Abu Bakr) did not crave a miracle: he said, ‘Verily, this face speaks naught but truth.’
لیک آن صدیق حق معجز نخواست ** گفت این رو خود نگوید جز که راست
How should it beseem one like thee, from egoism, to make trial of a beloved like me?”
کی رسد هم‌چون توی را کز منی ** امتحان هم‌چو من یاری کنی
How the Jew said to ‘Alí, may God honour his person, "If thou hast confidence in God's protection, cast thyself down from the top of this kiosk"; and how the Prince of the Faithful answered him.
گفتن آن جهود علی را کرم الله وجهه کی اگر اعتماد داری بر حافظی حق از سر این کوشک خود را در انداز و جواب گفتن امیرالمومنین او را
One day a contumacious man, who was ignorant of the reverence due to God, said to Murtazá (‘Alí),
مرتضی را گفت روزی یک عنود ** کو ز تعظیم خدا آگه نبود
On the top of an exceedingly high terrace or pavilion, “Art thou conscious of God's protection, O intelligent man?”
بر سر بامی و قصری بس بلند ** حفظ حق را واقفی ای هوشمند
“Yes,” he replied; “He is the Protector and the Self-sufficient for (preserving) my existence from (the time of) infancy and conception.”355
گفت آری او حفیظست و غنی ** هستی ما را ز طفلی و منی
He (the Jew) said, “Come, cast thyself down from the roof, put an entire confidence in the protection of God,
گفت خود را اندر افکن هین ز بام ** اعتمادی کن بحفظ حق تمام
So that thy sure faith and thy goodly proven conviction may become evident to me.”
تا یقین گرددمرا ایقان تو ** و اعتقاد خوب با برهان تو
Then the Prince said to him, “Be silent, go, lest for this boldness thy soul be pawned (given over to perdition).”
پس امیرش گفت خامش کن برو ** تا نگردد جانت زین جرات گرو
How is it right for a servant (of God) to venture on an experiment with God by making trial (of Him)?
کی رسد مر بنده را که با خدا ** آزمایش پیش آرد ز ابتلا
How should a servant (of God) have the stomach vaingloriously to put Him to the test, O mad fool?360
بنده را کی زهره باشد کز فضول ** امتحان حق کند ای گیج گول
To God (alone) belongs that (right), who brings forward a test for His servants at every moment,
آن خدا را می‌رسد کو امتحان ** پیش آرد هر دمی با بندگان
In order that He may show us plainly to ourselves (and reveal) what beliefs we hold in secret.
تا به ما ما را نماید آشکار ** که چه داریم از عقیده در سرار
Did Adam ever say to God, “I made trial of Thee in (committing) this sin and trespass,
هیچ آدم گفت حق را که ترا ** امتحان کردم درین جرم و خطا