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5
970-1019

  • And the tall proud figure, piercing the ranks like a spear-point, in old age is bent double like a bow. 970
  • وان قد صف در نازان چون سنان  ** گشته در پیری دو تا هم‌چون کمان 

  • The colour of red anemone becomes the colour of saffron; his lion-like strength becomes as the courage of women.
  • رنگ لاله گشته رنگ زعفران  ** زور شیرش گشته چون زهره‌ی زنان 

  • He that used to grip a man in his arms by skill (in wrestling), (now) they take hold of his arms (to support him) at the time of departure.
  • آنک مردی در بغل کردی به فن  ** می‌بگیرندش بغل وقت شدن 

  • Truly these are marks of pain and decay: every one of them is a messenger of death.
  • این خود آثار غم و پژمردگیست  ** هر یکی زینها رسول مردگیست 

  • Commentary on “The lowest of the low, except those who have believed and wrought good works; for they shall have a reward that is not cut off.”
  • تفسیر اسفل سافلین الا الذین آمنوا و عملوا الصالحات فلهم اجر غیر مومنون 

  • But if his physician be the Light of God, there is no loss or crushing blow (that he will suffer) from old age and fever.
  • لیک گر باشد طبیبش نور حق  ** نیست از پیری و تب نقصان و دق 

  • His weakness is like the weakness of the intoxicated, for in his weakness he is the envy of a Rustam. 975
  • سستی او هست چون سستی مست  ** که اندر آن سستیش رشک رستمست 

  • If he die, his bones are drowned in (spiritual) savour; every mote of him is (floating) in the beams of the light of love-desire.
  • گر بمیرد استخوانش غرق ذوق  ** ذره ذره‌ش در شعاع نور شوق 

  • And he who hath not that (Light) is an orchard without fruit, which the autumn brings to ruin.
  • وآنک آنش نیست باغ بی‌ثمر  ** که خزانش می‌کند زیر و زبر 

  • The roses remain not; (only) the black thorns remain: it becomes pale and pithless like a heap of straw.
  • گل نماند خارها ماند سیاه  ** زرد و بی‌مغز آمده چون تل کاه 

  • O God, I wonder what fault did that orchard commit, that these (beautiful) robes should be stripped from it.
  • تا چه زلت کرد آن باغ ای خدا  ** که ازو این حله‌ها گردد جدا 

  • “It paid regard to itself, and self-regard is a deadly poison. Beware, O thou who art put to the trial!” 980
  • خویشتن را دید و دید خویشتن  ** زهر قتالست هین ای ممتحن 

  • The minion for love of whom the world wept—the world (now) is repulsing him from itself: what is (his) crime?
  • شاهدی کز عشق او عالم گریست  ** عالمش می‌راند از خود جرم چیست 

  • “The crime is that he put on a borrowed adornment and pretended that these robes were his own property.
  • جرم آنک زیور عاریه بست  ** کرد دعوی کین حلل ملک منست 

  • We take them back, in order that he may know for sure that the stack is Ours and the fair ones are (only) gleaners;
  • واستانیم آن که تا داند یقین  ** خرمن آن ماست خوبان دانه‌چین 

  • That he may know that those robes were a loan: ’twas a ray from the Sun of Being.”
  • تا بداند کان حلل عاریه بود  ** پرتوی بود آن ز خورشید وجود 

  • (All) that beauty and power and virtue and knowledge have journeyed hither from the Sun of Excellence. 985
  • آن جمال و قدرت و فضل و هنر  ** ز آفتاب حسن کرد این سو سفر 

  • They, the light of that Sun, turn back again, like the stars, from these (bodily) walls.
  • باز می‌گردند چون استارها  ** نور آن خورشید ازین دیوارها 

  • (When) the Sunbeam has gone home, every wall is left dark and black.
  • پرتو خورشید شد وا جایگاه  ** ماند هر دیوار تاریک و سیاه 

  • That which made thee amazed at the faces of the fair is the Light of the Sun (reflected) from the three-coloured glass.
  • آنک کرد او در رخ خوبانت دنگ  ** نور خورشیدست از شیشه‌ی سه رنگ 

  • The glasses of diverse hue cause that Light to seem coloured like this to us.
  • شیشه‌های رنگ رنگ آن نور را  ** می‌نمایند این چنین رنگین بما 

  • When the many-coloured glasses are no more, then the colourless Light makes thee amazed. 990
  • چون نماند شیشه‌های رنگ‌رنگ  ** نور بی‌رنگت کند آنگاه دنگ 

  • Make it thy habit to behold the Light without the glass, in order that when the glass is shattered there may not be blindness (in thee).
  • خوی کن بی‌شیشه دیدن نور را  ** تا چو شیشه بشکند نبود عمی 

  • Thou art content with knowledge learned (from others): thou hast lit thine eye at another's lamp.
  • قانعی با دانش آموخته  ** در چراغ غیر چشم افروخته 

  • He takes away his lamp, that thou mayst know thou art a borrower, not a giver.
  • او چراغ خویش برباید که تا  ** تو بدانی مستعیری نی‌فتا 

  • If thou hast rendered thanks (to God for what thou hast received) and made the utmost exertion (in doing so), be not grieved (at its loss), for He will give (thee) a hundred such (gifts) in return;
  • گر تو کردی شکر و سعی مجتهد  ** غم مخور که صد چنان بازت دهد 

  • But if thou hast not rendered thanks, weep (tears of) blood now, for that (spiritual) excellence has become quit of (has abandoned) the ungrateful. 995
  • ور نکردی شکر اکنون خون گری  ** که شدست آن حسن از کافر بری 

  • He (God) causeth the works of the unbelieving people to be lost; He maketh the state of the believing people to prosper.
  • امة الکفران اضل اعمالهم  ** امة الایمان اصلح بالهم 

  • From the ungrateful man (his) excellence and knowledge disappear, so that never again does he see a trace of them.
  • گم شد از بی‌شکر خوبی و هنر  ** که دگر هرگز نبیند زان اثر 

  • (His feelings of) affinity and non-affinity and gratitude and affection vanish in such wise that he cannot remember them;
  • خویشی و بی‌خویشی و سکر وداد  ** رفت زان سان که نیاردشان به یاد 

  • For, O ingrates, (the words) He causeth their works to be lost are (signify) the flight of (every) object of desire from every one who has obtained his desire (in this world),
  • که اضل اعمالهم ای کافران  ** جستن کامست از هر کام‌ران 

  • Excepting the thankful and faithful who are attended by fortune. 1000
  • جز ز اهل شکر و اصحاب وفا  ** که مریشان راست دولت در قفا 

  • How should the past fortune bestow strength (on its possessors)? ’Tis the future fortune that bestows a special virtue.
  • دولت رفته کجا قوت دهد  ** دولت آینده خاصیت دهد 

  • In (obedience to the Divine command) “Lend,” make a loan (to God) from this (worldly) fortune, that thou mayst see a hundred fortunes before thy face.
  • قرض ده زین دولت اندر اقرضوا  ** تا که صد دولت ببینی پیش رو 

  • Diminish a little for thine own sake this (eating and) drinking, that thou mayst find in front (of thee) the basin of Kawthar.
  • اندکی زین شرب کم کن بهر خویش  ** تا که حوض کوثری یابی به پیش 

  • He who poured a draught on the earth of faithfulness, how should the prey, fortune, be able to flee from him?
  • جرعه بر خاک وفا آنکس که ریخت  ** کی تواند صید دولت زو گریخت 

  • He (God) gladdens their hearts, for He maketh their state to prosper: He restoreth their (worldly) entertainment after they have perished. 1005
  • خوش کند دلشان که اصلح بالهم  ** رد من بعد التوی انزالهم 

  • (He says), “O Death, O Turcoman who plunderest the village, give back whatsoever thou hast taken from these thankful ones.”
  • ای اجل وی ترک غارت‌ساز ده  ** هر چه بردی زین شکوران باز ده 

  • He (Death) gives it back; (but) they will not receive it, for they have been endowed with the goods of spiritual life.
  • وا دهد ایشان بنپذیرند آن  ** زانک منعم گشته‌اند از رخت جان 

  • (They say), “We are Súfís and have cast off our (bodily) mantles: we will not take (them) back after we have gambled (them) away.
  • صوفییم و خرقه‌ها انداختیم  ** باز نستانیم چون در باختیم 

  • We have seen the recompense (from God)—(and) how (can there be) a (worldly) recompense then (after that)? Want and desire and object are gone from us.
  • ما عوض دیدیم آنگه چون عوض  ** رفت از ما حاجت و حرص و غرض 

  • We have emerged from a briny and destroying water, we have attained to the pure wine (of Paradise) and the fountain of Kawthar. 1010
  • ز آب شور و مهلکی بیرون شدیم  ** بر رحیق و چشمه‌ی کوثر زدیم 

  • O World, that which thou hast shown unto others—faithlessness and deceit and grievous pride—
  • آنچ کردی ای جهان با دیگران  ** بی‌وفایی و فن و ناز گران 

  • We pour (it all) on thy head in repayment, for we are martyrs come to war (against thee).”
  • بر سرت ریزیم ما بهر جزا  ** که شهیدیم آمده اندر غزا 

  • (This is) in order that you may know that the Holy God hath servants impetuous and combative,
  • تا بدانی که خدای پاک را  ** بندگان هستند پر حمله و مری 

  • (Who) tear out the moustache of worldly hypocrisy and pitch their tents on the rampart of (Divine) aid.
  • سبلت تزویر دنیا بر کنند  ** خیمه را بر باروی نصرت زنند 

  • These martyrs have become warriors anew, and these captives have gained the victory once more; 1015
  • این شهیدان باز نو غازی شدند  ** وین اسیران باز بر نصرت زدند 

  • They have lifted up their heads again from non-existence, saying, “Behold us if thou art not blind from birth,”
  • سر برآوردند باز از نیستی  ** که ببین ما را گر اکمه نیستی 

  • That you may know that in non-existence there are suns, and that what is a sun here is (only) a small star yonder.
  • تا بدانی در عدم خورشیدهاست  ** وآنچ اینجا آفتاب آنجا سهاست 

  • How, O brother, is existence (contained) in non-existence? How is opposite concealed in opposite?
  • در عدم هستی برادر چون بود  ** ضد اندر ضد چون مکنون بود 

  • He brings forth the living from the dead: know that the hope of (His) worshippers is non-existence.
  • یخرج الحی من المیت بدان  ** که عدم آمد امید عابدان