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4
325-374

  • 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);
  • این سخن اشکسته می‌آید دلا ** کین سخن درست غیرت آسیا

  • (But), though the pearls be broken into small fragments, they become tutty (collyrium) for the sore eye (of the spirit).
  • در اگر چه خرد و اشکسته شود ** توتیای دیده‌ی خسته شود

  • O pearl, do not beat thy head (in grief) at thy being broken, for through being broken thou wilt become (radiant) light.
  • ای در از اشکست خود بر سر مزن ** کز شکستن روشنی خواهی شدن

  • It (the word) has to be uttered thus brokenly and in bandages: God, who is Self-sufficient, will make it whole at last.
  • همچنین اشکسته بسته گفتنیست ** حق کند آخر درستش کو غنیست

  • If wheat is broken and torn asunder (in the mill), it appears in the (baker’s) shop, saying, “Look! a perfect loaf!” 345
  • گندم ار بشکست و از هم در سکست ** بر دکان آمد که نک نان درست

  • “Thou too, O lover, since thy crime has become manifest, abandon water and oil (specious varnish) and be broken (contrite).
  • تو هم ای عاشق چو جرمت گشت فاش ** آب و روغن ترک کن اشکسته باش

  • Those who are the elect children of Adam sigh forth (the confession), ‘verily we have done wrong.’
  • آنک فرزندان خاص آدم‌اند ** نفحه‌ی انا ظلمنا می‌دمند

  • Submit thy petition, do not argue like the accursed hard- faced (impudent) Iblis.
  • حاجت خود عرضه کن حجت مگو ** هم‌چو ابلیس لعین سخت‌رو

  • 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

  • That I might see the utmost limit of Thy clemency, O King?” Ah, who would be capable of (seeing) this, who?
  • تا ببینم غایت حلمت شها ** اه کرا باشد مجال این کرا

  • Forasmuch as your understanding is confused, your excuse is worse than your crime. 365
  • عقل تو از بس که آمد خیره‌سر ** هست عذرت از گناه تو بتر

  • How can you make trial of Him who raised aloft the vault of heaven?
  • آنک او افراشت سقف آسمان ** تو چه دانی کردن او را امتحان

  • O you that have not known good and evil, (first) make trial of yourself, and then of others.
  • ای ندانسته تو شر و خیر را ** امتحان خود را کن آنگه غیر را

  • When you have made trial of yourself, O such-and-such, you will be unconcerned with making trial of others.
  • امتحان خود چو کردی ای فلان ** فارغ آیی ز امتحان دیگران

  • When you have come to know that you are a grain of sugar, then you will know that you belong to the sugar-house.
  • چون بدانستی که شکردانه‌ای ** پس بدانی کاهل شکرخانه‌ای

  • Know, then, without making any trial, that (if) you are sugar, God will not send you to the wrong place. 370
  • پس بدان بی‌امتحانی که اله ** شکری نفرستدت ناجایگاه

  • Without making trial, know this of the King's (God's) knowledge: when you are a (spiritual) chief, He will not send you (down) to the vestibule.
  • این بدان بی‌امتحان از علم شاه ** چون سری نفرستدت در پایگاه

  • Does any intelligent man let a precious pearl fall into the midst of a privy full of ordure?
  • هیچ عاقل افکند در ثمین ** در میان مستراحی پر چمین

  • Inasmuch as a sagacious and attentive man will nowise send wheat to a straw-barn,
  • زانک گندم را حکیم آگهی ** هیچ نفرستد به انبار کهی

  • If a novice has made trial of the Shaykh who is the (spiritual) leader and guide, he is an ass.
  • شیخ را که پیشوا و رهبرست ** گر مریدی امتحان کرد او خرست