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4
398-447

  • Such a non-existent one who hath gone from himself (become selfless) is the best of beings, and the great (one among them).
  • این چنین معدوم کو از خویش رفت ** بهترین هستها افتاد و زفت

  • He hath passed away (faná) in relation to (the passing away of his attributes in) the Divine attributes, (but) in passing away (from selfhood) he really hath the life everlasting (baqá).
  • او به نسبت با صفات حق فناست ** در حقیقت در فنا او را بقاست

  • All spirits are under his governance; all bodies too are in his control. 400
  • جمله‌ی ارواح در تدبیر اوست ** جمله‌ی اشباح هم در تیر اوست

  • He that is overpowered (overwhelmed) in Our grace is not compelled; nay, he is one who freely chooses devotion (to Us).”
  • آنک او مغلوب اندر لطف ماست ** نیست مضطر بلک مختار ولاست

  • In sooth the end of free-will is that his free-will should be lost here.
  • منتهای اختیار آنست خود ** که اختیارش گردد اینجا مفتقد

  • The free agent would feel no savour (spiritual delight) if at last he did not become entirely purged of egoism.
  • اختیاری را نبودی چاشنی ** گر نگشتی آخر او محو از منی

  • If there is delicious food and drink in the world, (yet) his pleasure (in them) is (only) a branch of (derived from) the extinction of (worldly) pleasure.
  • در جهان گر لقمه و گر شربتست ** لذت او فرع محو لذتست

  • Although he was unaffected by (worldly) pleasures, (yet) he was a man of (spiritual) pleasure and became the recipient of (that) pleasure. 405
  • گرچه از لذات بی‌تاثیر شد ** لذتی بود او و لذت‌گیر شد

  • Explanation of "Verily, the Faithful are brothers, and the ‘ulamá (divines) are as one soul"; in particular, the oneness of David, Solomon, and all the other prophets, on whom be peace: if you disbelieve in one of them, (your) faith in any prophet will not be perfect; and this is the sign of (their) oneness, that if you destroy a single one of those thousands of houses, all the rest will be destroyed, and not a single wall will be left standing; for "We make no distinction between any of them (the prophets)." Indication is sufficient for him that hath intelligence: this goes even beyond indication.
  • شرح انما المؤمنون اخوة والعلماء کنفس واحدة خاصه اتحاد داود و سلیمان و سایر انبیا علیهم‌السلام کی اگر یکی ازیشان را منکر شوی ایمان به هیچ نبی درست نباشد و این علامت اتحادست کی یک خانه از هزاران خانه ویران کنی آن همه ویران شود و یک دیوار قایم نماند کی لانفرق بین احد منهم و العاقل یکفیه الاشارة این خود از اشارت گذشت

  • (God said to David), “Although it will not be accomplished by thy labour and strength, yet the Mosque will be erected by thy son.
  • گرچه بر ناید به جهد و زور تو ** لیک مسجد را برآرد پور تو

  • His deed is thy deed, O man of wisdom: know that between the Faithful is an ancient union.”
  • کرده‌ی او کرده‌ی تست ای حکیم ** مومنان را اتصالی دان قدیم

  • The Faithful are numerous, but the Faith is one: their bodies are numerous, but their soul is one.
  • مومنان معدود لیک ایمان یکی ** جسمشان معدود لیکن جان یکی

  • Besides the understanding and soul which is in the ox and the ass, Man has another intelligence and soul;
  • غیرفهم و جان که در گاو و خرست ** آدمی را عقل و جانی دیگرست

  • Again, in the owner of that (Divine) breath there is a soul other than the human soul and intelligence. 410
  • باز غیرجان و عقل آدمی ** هست جانی در ولی آن دمی

  • The animal soul does not possess oneness: seek not thou this oneness from the airy (vital) spirit.
  • جان حیوانی ندارد اتحاد ** تو مجو این اتحاد از روح باد

  • If this one eat bread, that one is not filled; and if this one bear a load, that one does not become laden;
  • گر خورد این نان نگردد سیر آن ** ور کشد بار این نگردد او گران

  • Nay, but this one rejoices at the death of that one, and dies of envy when he sees that one's prosperity.
  • بلک این شادی کند از مرگ او ** از حسد میرد چو بیند برگ او

  • The souls of wolves and dogs are separate, every one; the souls of the Lions of God are united.
  • جان گرگان و سگان هر یک جداست ** متحد جانهای شیران خداست

  • I have spoken of their souls nominally (formally) in the plural, for that single soul is a hundred in relation to the body, 415
  • جمع گفتم جانهاشان من به اسم ** کان یکی جان صد بود نسبت به جسم

  • Just as the single light of the sun in heaven is a hundred in relation to the house-courts (on which it shines),
  • هم‌چو آن یک نور خورشید سما ** صد بود نسبت بصحن خانه‌ها

  • But when you remove the wall, all the lights (falling) on them are one.
  • لیک یک باشد همه انوارشان ** چونک برگیری تو دیوار از میان

  • When the (bodily) houses have no foundation remaining, the Faithful remain one soul.
  • چون نماند خانه‌ها را قاعده ** مومنان مانند نفس واحده

  • Differences and difficulties arise from this saying, because this is not a (complete) similitude: it is (only) a comparison.
  • فرق و اشکالات آید زین مقال ** زانک نبود مثل این باشد مثال

  • Endless are the differences between the corporeal figure of a lion and the figure of a courageous son of man; 420
  • فرقها بی‌حد بود از شخص شیر ** تا به شخص آدمی‌زاد دلیر

  • But at the moment of (making) the comparison consider, O thou who hast good insight, their oneness in respect of hazarding their lives;
  • لیک در وقت مثال ای خوش‌نظر ** اتحاد از روی جانبازی نگر

  • For, after all, the courageous man did resemble the lion, (though) he is not like the lion in all points of the definition.
  • کان دلیر آخر مثال شیر بود ** نیست مثل شیر در جمله‌ی حدود

  • This abode (the world) does not contain any form (that is) one (with any other form), so that I might show forth to thee a (complete) similitude.
  • متحد نقشی ندارد این سرا ** تا که مثلی وا نمایم من ترا

  • Still, I will bring to hand an imperfect comparison, that I may redeem thy mind from confusion.
  • هم مثال ناقصی دست آورم ** تا ز حیرانی خرد را وا خرم

  • At night a lamp is placed in every house, in order that by its light they (the inmates) may be delivered from darkness. 425
  • شب بهر خانه چراغی می‌نهند ** تا به نور آن ز ظلمت می‌رهند

  • That lamp is (like) this body, its light like the (animal) soul; it requires a wick and this and that.
  • آن چراغ این تن بود نورش چو جان ** هست محتاج فتیل و این و آن

  • That lamp with six wicks, namely, these senses, is based entirely upon sleep and food.
  • آن چراغ شش فتیله‌ی این حواس ** جملگی بر خواب و خور دارد اساس

  • Without food and sleep it would not live half a moment; nor even with food and sleep does it live either.
  • بی‌خور و بی‌خواب نزید نیم دم ** با خور و با خواب نزید نیز هم

  • Without wick and oil it has no duration, and with wick and oil it is also faithless (transient),
  • بی‌فتیل و روغنش نبود بقا ** با فتیل و روغن او هم بی‌وفا

  • Inasmuch as its light, (being) related to (secondary) causes, is seeking death: how should it live when bright day is the death of it? 430
  • زانک نور علتی‌اش مرگ‌جوست ** چون زید که روز روشن مرگ اوست

  • Likewise all the human senses are impermanent, because they are naught in the presence of the Day of Resurrection.
  • جمله حسهای بشر هم بی‌بقاست ** زانک پیش نور روز حشر لاست

  • The light of the senses and spirits of our fathers is not wholly perishable and naught, like the grass;
  • نور حس و جان بابایان ما ** نیست کلی فانی و لا چون گیا

  • But, like the stars and moonbeams, they all vanish in the radiance of the Sun.
  • لیک مانند ستاره و ماهتاب ** جمله محوند از شعاع آفتاب

  • ’Tis just as the smart and pain of the flea's bite disappears when the snake comes in to you (and bites you).
  • آنچنان که سوز و درد زخم کیک ** محو گردد چون در آید مار الیک

  • ’Tis just as the naked man jumped into the water, that in the water he might escape from the sting of the hornets: 435
  • آنچنان که عور اندر آب جست ** تا در آب از زخم زنبوران برست

  • The hornets circle above (him), and when he puts out his head they do not spare him.
  • می‌کند زنبور بر بالا طواف ** چون بر آرد سر ندارندش معاف

  • The water is recollection (dhikr) of God, and the hornet is the remembrance, during this time, of such-and-such a woman or such-and-such a man.
  • آب ذکر حق و زنبور این زمان ** هست یاد آن فلانه وان فلان

  • Swallow (hold) your breath in the water of recollection and show fortitude, that you may be freed from the old thought and temptation.
  • دم بخور در آب ذکر و صبر کن ** تا رهی از فکر و وسواس کهن

  • After that, you yourself will assume the nature of that pure water entirely from head to foot.
  • بعد از آن تو طبع آن آب صفا ** خود بگیری جملگی سر تا به پا

  • As the noxious hornet flees from the water, so will it be afraid of (approaching) you. 440
  • آنچنان که از آب آن زنبور شر ** می‌گریزد از تو هم گیرد حذر

  • After that, be far from the water, if you wish; for in your inmost soul you are of the same nature as the water, O fellow-servant.
  • بعد از آن خواهی تو دور از آب باش ** که بسر هم‌طبع آبی خواجه‌تاش

  • Those persons, then, who have passed from the world are not naught (nonexistent), but they are steeped in the (Divine) Attributes.
  • بس کسانی کز جهان بگذشته‌اند ** لا نیند و در صفات آغشته‌اند

  • All their attributes are (absorbed) in the Attributes of God, even as the star is (left) without trace in the presence of the sun.
  • در صفات حق صفات جمله‌شان ** هم‌چو اختر پیش آن خور بی‌نشان

  • If you demand a citation from the Qur’án, O recalcitrant, recite all of them shall be brought into Our presence.
  • گر ز قرآن نقل خواهی ای حرون ** خوان جمیع هم لدینا محضرون

  • (The person denoted by the word) muhdarún (brought into the presence) is not non-existent (ma‘dúm). Consider (this) well, that you may gain certain knowledge of the everlasting life (baqá) of the spirits. 445
  • محضرون معدوم نبود نیک بین ** تا بقای روحها دانی یقین

  • The spirit debarred from everlasting life is exceedingly tormented; the spirit united (with God) in everlasting life is free from (every) barrier.
  • روح محجوب از بقا بس در عذاب ** روح واصل در بقا پاک از حجاب

  • I have told you the purpose of this lamp of animal sense-perception. Beware of seeking to become one (with it in spirit).
  • زین چراغ حس حیوان المراد ** گفتمت هان تا نجویی اتحاد