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4
3826-3855

  • Hark, the shaping (of the poem) is from me, and the spirit (of it) from thee; nay, (I spoke) in error: truly both this and that are from thee.
  • هین ز ما صورت‌گری و جان ز تو ** نه غلط هم این خود و هم آن ز تو

  • Thou art glorified in Heaven, O conspicuous Sun: be thou also glorified on earth unto everlasting,
  • بر فلک محمودی ای خورشید فاش ** بر زمین هم تا ابد محمود باش

  • That the inhabitant of the earth may become one in heart and one in aim and one in nature with the sublime celestial.
  • تا زمینی با سمایی بلند ** یک‌دل و یک‌قبله و یک‌خو شوند

  • (Then) separation and polytheism and duality will disappear: in real existence there is (only) unity.
  • تفرقه برخیزد و شرک و دوی ** وحدتست اندر وجود معنوی

  • When my spirit (fully) recognises thy spirit, they (both) remember their being one in the past, 3830
  • چون شناسد جان من جان ترا ** یاد آرند اتحاد ماجری

  • And on the earth become (as) Moses and Aaron, sweetly mingled like milk and honey.
  • موسی و هارون شوند اندر زمین ** مختلط خوش هم‌چو شیر و انگبین

  • When it (my spirit) recognises (thy spirit) a little and (then) denies (it), its denial becomes a veil covering (the truth).
  • چون شناسد اندک و منکر شود ** منکری‌اش پرده‌ی ساتر شود

  • Many a one who recognised (part of the truth) averted his face: that Moon was angered by his ingratitude.
  • پس شناسایی بگردانید رو ** خشم کرد آن مه ز ناشکری او

  • Hence the evil spirit became unable to recognise the spirit of the Prophet and turned on its heel.
  • زین سبب جان نبی را جان بد ** ناشناسا گشت و پشت پای زد

  • You have read all this: read (the Súra beginning with the words) Lam yakun, that you may know the obstinacy of that old infidel. 3835
  • این همه خواندی فرو خوان لم یکن ** تا بدانی لج این گبر کهن

  • Ere the (bodily) form of Ahmad (Mohammed) displayed its glory, the description of him (in the Pentateuch and the Gospel) was a phylactery for every infidel.
  • پیش از آنک نقش احمد فر نمود ** نعت او هر گبر را تعویذ بود

  • “There is some one like this” (they said): “(let us wait) till he shall appear”; and their hearts were throbbing at the imagination of (seeing) his face.
  • کین چنین کس هست تا آید پدید ** از خیال روش دلشان می‌طپید

  • They were prostrating themselves (in prayer), crying, “O Lord of mankind, wilt Thou bring him before our eyes as quickly as may be?”
  • سجده می‌کردند کای رب بشر ** در عیان آریش هر چه زودتر

  • (This they did) in order that, by asking (God) to grant them victory in the name of Ahmad, their enemies might be overthrown.
  • تا به نام احمد از یستفتحون ** یاغیانشان می‌شدندی سرنگون

  • Whenever a formidable war arose, Ahmad's pertinacity in onset was always their succour; 3840
  • هر کجا حرب مهولی آمدی ** غوثشان کراری احمد بدی

  • Wherever there was a chronic sickness, mention (invocation) of him (Ahmad) was always their healing medicine.
  • هر کجا بیماری مزمن بدی ** یاد اوشان داروی شافی شدی

  • In (all) their way his form was coming into their hearts and into their ears and into their mouths.
  • نقش او می‌گشت اندر راهشان ** در دل و در گوش و در افواهشان

  • How should every jackal perceive his (real) form? Nay, (they perceived only) the derivative of his form, that is to say, the imaginal idea (of it).
  • نقش او را کی بیابد هر شعال ** بلک فرع نقش او یعنی خیال

  • If his (real) form should fall on the face of a wall, heart's blood would trickle from the heart of the wall;
  • نقش او بر روی دیوار ار فتد ** از دل دیوار خون دل چکد

  • And his form would be so auspicious for it (would bestow such blessing on it) that the wall would at once be saved from having a double face. 3845
  • آنچنان فرخ بود نقشش برو ** که رهد در حال دیوار از دو رو

  • Beside the single-facedness (sincerity) of the pure (in spirit), that double-facedness has become a fault (even) in the wall.
  • گشته با یک‌رویی اهل صفا ** آن دورویی عیب مر دیوار را

  • All this veneration and magnification and affection (which they had shown towards the Prophet) the wind swept away, as soon as they saw him in (bodily) form.
  • این همه تعظیم و تفخیم و وداد ** چون بدیدندش به صورت برد باد

  • The false coin saw the fire and immediately became black: when has there (ever) been a way for the false coin (of hypocrisy) to enter the (pure) heart?
  • قلب آتش دید و در دم شد سیاه ** قلب را در قلب کی بودست راه

  • The false coin was talking boastfully of its desire for the touchstone, that it might cast the (sincere) disciples into doubt.
  • قلب می‌زد لاف اشواق محک ** تا مریدان را دراندازد به شک

  • A worthless one falls into the snare of its deceit; (for) from every base fellow the thought pops up, 3850
  • افتد اندر دام مکرش ناکسی ** این گمان سر بر زند از هر خسی

  • That if this were not genuine coin, how should it have become eager for the touchstone?
  • کین اگر نه نقد پاکیزه بدی ** کی به سنگ امتحان راغب شدی

  • It desires the touchstone, but one of such a kind that its falseness will not be clearly exposed thereby.
  • او محک می‌خواهد اما آنچنان ** که نگردد قلبی او زان عیان

  • The touchstone that keeps hidden the quality (of that which is tested) is not a (true) touchstone, nor (is it) the (discriminating) light of knowledge.
  • آن محک که او نهان دارد صفت ** نی محک باشد نه نور معرفت

  • The mirror that keeps hidden the defects of the face to flatter every cuckold
  • آینه کو عیب رو دارد نهان ** از برای خاطر هر قلتبان

  • Is not a (true) mirror; it is hypocritical. Do not seek such a mirror so long as you can (help). 3855
  • آینه نبود منافق باشد او ** این چنین آیینه تا توانی مجو