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5
1166-1215

  • Man resembles a tree, and the root is the covenant (with God): the root must be cherished with all one's might.
  • چون درختست آدمی و بیخ عهد  ** بیخ را تیمار می‌باید به جهد 

  • A corrupt (infirm) covenant is a rotten root and is cut off (deprived) of fruit and grace.
  • عهد فاسد بیخ پوسیده بود  ** وز ثمار و لطف ببریده بود 

  • Although the boughs and leaves of the date-palm are green, greenness is no benefit (when conjoined) with corruption of the root;
  • شاخ و برگ نخل گر چه سبز بود  ** با فساد بیخ سبزی نیست سود 

  • And if it (the bough) have no green leaves, while it hath a (good) root, at the last a hundred leaves will put forth their hands.
  • ور ندارد برگ سبز و بیخ هست  ** عاقبت بیرون کند صد برگ دست 

  • Be not duped by his (the learned man's) knowledge; seek (to know whether he keeps) the covenant: knowledge is like a husk, and his covenant is its kernel. 1170
  • تو مشو غره به علمش عهد جو  ** علم چون قشرست و عهدش مغز او 

  • Explaining that when the evil-doer becomes settled in evil-doing and sees the effect of the (spiritual) fortune of the doers of righteousness, he from envy becomes a devil and preventer of good, like Satan; for he whose stack is burnt desires that all (others) should have their stacks burnt: ‘hast thou seen him who forbids a servant (of God) when he performs the (ritual) prayer?’
  • در بیان آنک مرد بدکار چون متمکن شود در بدکاری و اثر دولت نیکوکاران ببیند شیطان شود و مانع خیر گردد از حسد هم‌چون شیطان کی خرمن سوخته همه را خرمن سوخته خواهد ارایت الذی ینهی عبدا اذا صلی 

  • When you see that the loyal have profited, thereat you become envious, like a devil.
  • وافیان را چون ببینی کرده سود  ** تو چو شیطانی شوی آنجا حسود 

  • Whenever a man's temperament and constitution is feeble, he does not wish any one to be sound in body.
  • هرکرا باشد مزاج و طبع سست  ** او نخواهد هیچ کس را تن‌درست 

  • If you dislike (to have) the jealousy of Iblís, come (away) from the door of pretension (and advance) to the portal of loyalty.
  • گر نخواهی رشک ابلیسی بیا  ** از در دعوی به درگاه وفا 

  • When thou hast not loyalty, at least do not talk (presumptuously), for words are for the most part self-assertion—‘we’ and ‘I.’
  • چون وفاات نیست باری دم مزن  ** که سخن دعویست اغلب ما و من 

  • These words, (whilst they stay) in the breast, are an income consisting of (spiritual) kernels: in silence the spiritual kernel grows a hundredfold. 1175
  • این سخن در سینه دخل مغزهاست  ** در خموشی مغز جان را صد نماست 

  • When it (the word) comes on to the tongue, the kernel is expended: refrain from expending, in order that the goodly kernel may remain (with you).
  • چون بیامد در زبان شد خرج مغز  ** خرج کم کن تا بماند مغز نغز 

  • The man who speaks little hath strong thoughts: when the husk, namely speech, becomes excessive, the kernel goes.
  • مرد کم گوینده را فکرست زفت  ** قشر گفتن چون فزون شد مغز رفت 

  • (When) the rind is excessive, the kernel is thin: the rind becomes thin when it (the kernel) becomes perfect and goodly.
  • پوست افزون بود لاغر بود مغز  ** پوست لاغر شد چو کامل گشت و نغز 

  • Look at these three (fruits) when they have passed beyond immaturity: the walnut and the almond and the pistachio.
  • بنگر این هر سه ز خامی رسته را  ** جوز را و لوز را و پسته را 

  • Whoever disobeys (God) becomes a devil, for he becomes envious of the fortune of the righteous. 1180
  • هر که او عصیان کند شیطان شود  ** که حسود دولت نیکان شود 

  • When you have acted loyally in (keeping) your covenant with God, God will graciously keep His covenant with you.
  • چونک در عهد خدا کردی وفا  ** از کرم عهدت نگه دارد خدا 

  • You have shut your eyes to keeping faith with God, you have not hearkened to (the words) remember Me, I will remember you.
  • از وفای حق تو بسته دیده‌ای  ** اذکروا اذکرکم نشنیده‌ای 

  • Give ear, listen to (the words) keep My covenant, in order that (the words) I will keep your covenant may come from the Friend.
  • گوش نه اوفوا به عهدی گوش‌دار  ** تا که اوفی عهدکم آید ز یار 

  • What is our covenant and loan, O sorrowful one? (It is) like sowing a dry seed in the earth.
  • عهد و قرض ما چه باشد ای حزین  ** هم‌چو دانه‌ی خشک کشتن در زمین 

  • From that (sowing) neither do glory and grandeur accrue to the earth, nor riches to the owner of the earth. 1185
  • نه زمین را زان فروغ و لمتری  ** نه خداوند زمین را توانگری 

  • (’Tis nothing) except an indication, as though to say, ‘I need this kind (of produce), the origin whereof Thou didst create from non-existence.
  • جز اشارت که ازین می‌بایدم  ** که تو دادی اصل این را از عدم 

  • I ate, and (now) I bring the seed as a token, begging Thee to send to us such bounty (as before).’
  • خوردم و دانه بیاوردم نشان  ** که ازین نعمت به سوی ما کشان 

  • Abandon, then, the dry (verbal) prayer, O fortunate one; for the tree demands (presupposes) the scattering of seed.
  • پس دعای خشک هل ای نیک‌بخت  ** که فشاند دانه می‌خواهد درخت 

  • (But) if you have no seed, on account of that prayer God will bestow on you a palm-tree, saying, ‘How well did he labour!’
  • گر نداری دانه ایزد زان دعا  ** بخشدت نخلی که نعم ما سعی 

  • Like Mary: she had (heartfelt) pain, but no seed: an artful One made green that (withered) palm-tree (for her sake). 1190
  • هم‌چو مریم درد بودش دانه نی  ** سبز کرد آن نخل را صاحب‌فنی 

  • Because that noble Lady was loyal (to God), God gave unto her a hundred desires without desire on her part.
  • زانک وافی بود آن خاتون راد  ** بی‌مرادش داد یزدان صد مراد 

  • The company who have been loyal are given superiority over all (other) sorts (of men).
  • آن جماعت را که وافی بوده‌اند  ** بر همه اصنافشان افزوده‌اند 

  • Seas and mountains are made subject to them; the four elements also are the slaves of that class.
  • گشت دریاها مسخرشان و کوه  ** چار عنصر نیز بنده‌ی آن گروه 

  • This (miraculous power) is only a favour (conferred on them) for a sign, to the end that the disbelievers may see it plainly.
  • این خود اکرامیست از بهر نشان  ** تا ببینند اهل انکار آن عیان 

  • Those hidden graces of theirs, which come not into (the perception of) the senses or into description— 1195
  • آن کرامتهای پنهانشان که آن  ** در نیاید در حواس و در بیان 

  • Those are the (real) matter: those are enduring for ever, they are neither cut off nor reclaimed.
  • کار آن دارد خود آن باشد ابد  ** دایما نه منقطع نه مسترد 

  • Prayer.
  • مناجات 

  • O Giver of (spiritual) nutriment and steadfastness and stability, give Thy creatures deliverance from this instability.
  • ای دهنده‌ی قوت و تمکین و ثبات  ** خلق را زین بی‌ثباتی ده نجات 

  • Grant unto the soul—for it is bent (crooked)—to stand upright (to persevere with rectitude) in the work wherein it ought to be stable.
  • اندر آن کاری که ثابت بودنیست  ** قایمی ده نفس را که منثنیست 

  • Bestow patience upon them and heavy balance-scales: deliver them from the guile of impostors;
  • صبرشان بخش و کفه‌ی میزان گران  ** وا رهانشان از فن صورتگران 

  • And redeem them from envy, O Gracious One, lest from envy they be devils accursed. 1200
  • وز حسودی بازشان خر ای کریم  ** تا نباشند از حسد دیو رجیم 

  • How do the vulgar burn with envy for the fleeting happiness of riches and (pleasures of) the body!
  • در نعیم فانی مال و جسد  ** چون همی‌سوزند عامه از حسد 

  • Behold the kings, how they lead armies (to battle) and slay their own kinsmen because of envy.
  • پادشاهان بین که لشکر می‌کشند  ** از حسد خویشان خود را می‌کشند 

  • The lovers of filthy dolls (darlings) have sought each other's blood and life.
  • عاشقان لعبتان پر قذر  ** کرده قصد خون و جان همدگر 

  • Read Wís and Rámín and Khusraw and Shírín: (you will see) what those fools did because of envy.
  • ویس و رامین خسرو و شیرین بخوان  ** که چه کردند از حسد آن ابلهان 

  • (You will see) that the lover perished and the beloved too: they are naught and their passion also is naught. 1205
  • که فنا شد عاشق و معشوق نیز  ** هم نه چیزند و هواشان هم نه چیز 

  • Holy is the God who brings non-existence into collision with itself and makes non-existence to be in love with non-existence.
  • پاک الهی که عدم بر هم زند  ** مر عدم را بر عدم عاشق کند 

  • Envies arise in the heart that is no (real) heart: thus doth Being subject not being to compulsion.
  • در دل نه‌دل حسدها سر کند  ** نیست را هست این چنین مضطر کند 

  • These women, who are kinder than all (other creatures)—(even amongst them) two fellow-wives devour each other from envy,
  • این زنانی کز همه مشفق‌تراند  ** از حسد دو ضره خود را می‌خورند 

  • So that (you may judge) in what degree of envy are the men who indeed are stony-hearted.
  • تا که مردانی که خود سنگین‌دلند  ** از حسد تا در کدامین منزلند 

  • If the Law had not exercised a gracious spell (over them), every one would have torn the body of his rival to pieces. 1210
  • گر نکردی شرع افسونی لطیف  ** بر دریدی هر کسی جسم حریف 

  • The Law makes a plan for repelling evil: it puts the demon into the bottle of (legal) proof—
  • شرع بهر دفع شر رایی زند  ** دیو را در شیشه‌ی حجت کند 

  • Witness and oath and shrinking (from the oath)—till (at last) the insolent demon goes into the bottle (prison).
  • از گواه و از یمین و از نکول  ** تا به شیشه در رود دیو فضول 

  • (The Law is) like the balance whereby the two adversaries are surely united in contentment, (whether) in jest or earnest.
  • مثل میزانی که خشنودی دو ضد  ** جمع می‌آید یقین در هزل و جد 

  • Know for sure that the Law is like the measure and scales by means of which the litigants are saved from wrangling and enmity.
  • شرع چون کیله و ترازو دان یقین  ** که بدو خصمان رهند از جنگ و کین 

  • If there be no pair of scales, how shall the litigant escape from disputing when he suspects fraud and deceit? 1215
  • گر ترازو نبود آن خصم از جدال  ** کی رهد از وهم حیف و احتیال