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5
2174-2223

  • Desire took possession of both the lovers so (mightily) that they had no care or thought of bolting the door.
  • هر دو عاشق را چنان شهوت ربود  ** که احتیاط و یاد در بستن نبود 
  • Ambo summa alacritate coierunt: copulatis corporibus anima cum anima conjuncta est. [Both moved toward one another from joy; by means of (bodily) copulation, soul joined to soul (in) that moment.] 2175
  • هر دو با هم در خزیدند از نشاط  ** جان به جان پیوست آن دم ز اختلاط 
  • Then the wife recollected (and said to herself), “Why did I send her (back) to the house?
  • یاد آمد در زمان زن را که من  ** چون فرستادم ورا سوی وطن 
  • I have set the cotton on fire with my own hand, I have put the lusty ram to the ewe.”
  • پنبه در آتش نهادم من به خویش  ** اندر افکندم قج نر را به میش 
  • She washed off the clay (soap) from her head and ran, beside herself (with anxiety): she went in pursuit of her (the maid), drawing the chádar (over her head as she ran).
  • گل فرو شست از سر و بی‌جان دوید  ** در پی او رفت و چادر می‌کشید 
  • The former (the maid) ran because of the love in her soul, and the latter (the wife) because of fear. What is fear in comparison with love? (There is) a great difference.
  • آن ز عشق جان دوید و این ز بیم  ** عشق کو و بیم کو فرقی عظیم 
  • The mystic's progress is (an ascension) at every moment to the throne of the (Divine) King; the ascetic's progress is one day's journey every month. 2180
  • سیر عارف هر دمی تا تخت شاه  ** سیر زاهد هر مهی یک روزه راه 
  • Although, for the ascetic, one day is of great value, (yet) how should his one day be (equal to) fifty thousand (years)?
  • گرچه زاهد را بود روزی شگرف  ** کی بود یک روز او خمسین الف 
  • The length of every day in the life of the adept is fifty thousand of the years of the world.
  • قدر هر روزی ز عمر مرد کار  ** باشد از سال جهان پنجه هزار 
  • Intellects are excluded from this mystery: if the heart of Imagination burst, let it burst!
  • عقلها زین سر بود بیرون در  ** زهره‌ی وهم ار بدرد گو بدر 
  • In the sight of Love, fear is not (so much as) a single hair: in the law of Love, all things (else) are (offered) as a sacrifice.
  • ترس مویی نیست اندر پیش عشق  ** جمله قربانند اندر کیش عشق 
  • Love is an attribute of God, but fear is an attribute of the servant (of God) who is afflicted by lust and gluttony. [Love is an attribute of God, but fear is an attribute of the servant (of God) who is afflicted by vulva and belly.] 2185
  • عشق وصف ایزدست اما که خوف  ** وصف بنده‌ی مبتلای فرج و جوف 
  • Since you have read in the Qur’án (the words) “they love Him” joined in a certain place with (the words) “He loves them,”
  • چون یحبون بخواندی در نبی  ** با یحبوهم قرین در مطلبی 
  • Know, then, that love (mahabbat), and excessive love (‘ishq) too, is an attribute of God: fear is not an attribute of God, O honoured sir.
  • پس محبت وصف حق دان عشق نیز  ** خوف نبود وصف یزدان ای عزیز 
  • What relation exists between the attributes of God and those of a handful of earth? What relation exists between the attributes of him who is originated in time and those of the Holy (Eternal) One?
  • وصف حق کو وصف مشتی خاک کو  ** وصف حادث کو وصف پاک کو 
  • If I should continue to describe Love, a hundred Resurrections would pass, and it (my description would still be) incomplete;
  • شرح عشق ار من بگویم بر دوام  ** صد قیامت بگذرد و آن ناتمام 
  • For there is a limit to the date of the Resurrection, but what limit can there be where the Divine attributes are (concerned)? 2190
  • زانک تاریخ قیامت را حدست  ** حد کجا آنجا که وصف ایزدست 
  • Love hath five hundred wings, and every wing (extends) from above the empyrean to beneath the earth.
  • عشق را پانصد پرست و هر پری  ** از فراز عرش تا تحت‌الثری 
  • The timorous ascetic runs on foot; the lovers (of God) fly more quickly than the lightning and the wind.
  • زاهد با ترس می‌تازد به پا  ** عاشقان پران‌تر از برق و هوا 
  • How should those fearful ones overtake Love?—for Love's passion makes the (lofty) heaven its carpet—
  • کی رسند این خایفان در گرد عشق  ** که آسمان را فرش سازد درد عشق 
  • Unless perchance the favours of the (Divine) Light come and say, “Become free from the world and from this wayfaring;
  • جز مگر آید عنایتهای ضو  ** کز جهان و زین روش آزاد شو 
  • Escape from thine own qush and dush, for (only) the royal falcon has found the way to the King.” 2195
  • از قش خود وز دش خود باز ره  ** که سوی شه یافت آن شهباز ره 
  • This “qush and dush” is necessity and free-will: the pull of the Beloved (who draws you to Himself) transcends these twain.
  • این قش و دش هست جبر و اختیار  ** از ورای این دو آمد جذب یار 
  • When the wife arrived home, she opened the door: the sound of the door fell on their ears.
  • چون رسید آن زن به خانه در گشاد  ** بانگ در در گوش ایشان در فتاد 
  • The maid jumped up in consternation and disorder; the man jumped up and began to say his prayers.
  • آن کنیزک جست آشفته ز ساز  ** مرد بر جست و در آمد در نماز 
  • The wife saw that the maid was dishevelled and confused and excited and witless and unmanageable.
  • زن کنیزک را پژولیده بدید  ** درهم و آشفته و دنگ و مرید 
  • She saw her husband standing up (and engaged) in the ritual prayer: the wife was made suspicious by (all) that agitation. 2200
  • شوی خود را دید قایم در نماز  ** در گمان افتاد زن زان اهتزاز 
  • Periculi nulla ratione habita, mariti laciniam sustulit: testiculos et penem videt semine inquinatos. [She raised (her) husband’s skirt without risk; she saw (his) testicles and penis soiled with sperm.]
  • شوی را برداشت دامن بی‌خطر  ** دید آلوده‌ی منی خصیه و ذکر 
  • Seminis quod reliquum erat e pene stillabat: femur genuque inquinata et spurca evaserant. [Remnants of sperm were dripping from (his) penis; his thighs and knees had become soiled and filthy.]
  • از ذکر باقی نطفه می‌چکید  ** ران و زانو گشت آلوده و پلید 
  • Caput ejus colapho percussit et “O vilissime,” inquit, “num hujusmodi sunt testiculi viri preces sollennes rite facientis? [She slapped at his head and said, “O despicable (one), are these the testicles of a man of prayer?]
  • بر سرش زد سیلی و گفت ای مهین  ** خصیه‌ی مرد نمازی باشد این 
  • Num iste penis cum Dei commemoratione precibusque sollennibus conveniens est? Num femur tale et inguen sordibus plenum. [Is this (soiled) penis worthy of commemoration (of God) and ritual prayer, or these thighs and groin full of filth?]
  • لایق ذکر و نمازست این ذکر  ** وین چنین ران و زهار پر قذر 
  • Deal equitably (answer fairly): is a scroll (a register of actions) full of injustice and wickedness and unbelief and enmity fit (to be placed) in the right hand? 2205
  • نامه‌ی پر ظلم و فسق و کفر و کین  ** لایقست انصاف ده اندر یمین 
  • If you ask an infidel, “By whom were this heaven and these creatures and this world created?”
  • گر بپرسی گبر را کین آسمان  ** آفریده‌ی کیست وین خلق و جهان 
  • He will reply that they were created by the Lord to whose Lordship the Creation bears witness.
  • گوید او کین آفریده‌ی آن خداست  ** که آفرینش بر خدایی‌اش گواست 
  • Do his unbelief and great wickedness and wrong-doing fit (properly agree with) such a confession by him?
  • کفر و فسق و استم بسیار او  ** هست لایق با چنین اقرار او 
  • Do those infamous deeds and that vicious conduct go fitly with such a true confession?
  • هست لایق با چنین اقرار راست  ** آن فضیحتها و آن کردار کاست 
  • His actions have given the lie to his words, so that he has become fit for (deserving of) the awful torment. 2210
  • فعل او کرده دروغ آن قول را  ** تا شد او لایق عذاب هول را 
  • On the Day of Resurrection every hidden thing will be made manifest: every sinner will be ignominiously exposed by himself.
  • روز محشر هر نهان پیدا شود  ** هم ز خود هر مجرمی رسوا شود 
  • His hands and feet will give evidence and declare his iniquity in the presence of Him whose help is sought.
  • دست و پا بدهد گواهی با بیان  ** بر فساد او به پیش مستعان 
  • His hand will say, “I have stolen such and such”; his lip will say, “I have asked such and such questions”;
  • دست گوید من چنین دزدیده‌ام  ** لب بگوید من چنین پرسیده‌ام 
  • His foot will say, “I have gone to (enjoy) things desired”; his pudendum will say, “I have committed fornication.” [His foot will say, “I have gone to (enjoy) things desired”; his private parts will say, “I have committed fornication.”]
  • پای گوید من شدستم تا منی  ** فرج گوید من بکردستم زنی 
  • His eye will say, “I have cast amorous glances at things forbidden”; his ear will say, “I have gathered evil words.” 2215
  • چشم گوید کرده‌ام غمزه‌ی حرام  ** گوش گوید چیده‌ام س الکلام 
  • Therefore he is a lie from head to foot, for even his own members give him the lie,
  • پس دروغ آمد ز سر تا پای خویش  ** که دروغش کرد هم اعضای خویش 
  • Just as, in (the case of) the specious prayers (performed by the ascetic), their fine appearance was proved to be false testimonio testiculi. [Just as, in (the case of) the specious prayers (performed by the ascetic), their fine appearance was proved to be false by the testimony of the (soiled) testicles.]
  • آنچنان که در نماز با فروغ  ** از گواهی خصیه شد زرقش دروغ 
  • Act, then, in such wise that the action itself, without (your) tongue (uttering a word), will be (equivalent to) saying “I testify” and (to making) the most explicit declaration,
  • پس چنان کن فعل که آن خود بی‌زبان  ** باشد اشهد گفتن و عین بیان 
  • So that your whole body, limb by limb, O son, will have said “I testify” as regards both good and ill.
  • تا همه تن عضو عضوت ای پسر  ** گفته باشد اشهد اندر نفع و ضر 
  • The slave's walking behind his master is a testimony (equivalent to saying), “I am subject to authority and this man is my lord.” 2220
  • رفتن بنده پی خواجه گواست  ** که منم محکوم و این مولای ماست 
  • If you have blackened the scroll (record) of your life, repent of the deeds you did formerly.
  • گر سیه کردی تو نامه‌ی عمر خویش  ** توبه کن زانها که کردستی تو پیش 
  • Though your life has (almost) passed, this (present) moment is its root: water it with repentance if it lacks moisture.
  • عمر اگر بگذشت بیخش این دمست  ** آب توبه‌ش ده اگر او بی‌نمست 
  • Give the Living Water to the root of your life, in order that the tree of your life may become verdant.
  • بیخ عمرت را بده آب حیات  ** تا درخت عمر گردد با نبات