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6
2075-2124

  • In that quarter where the illimitable Light has shone, infidelity has become faith and the Devil has attained unto Islam. 2075
  • کفر ایمان گشت و دیو اسلام یافت  ** آن طرف کان نور بی‌اندازه تافت 

  • He (the saint) is a theatre for the manifestation of the (Divine) Glory, and he is the real beloved (of God): he has carried off the prize from (taken precedence over) all the Cherubim.
  • مظهر عزست و محبوب به حق  ** از همه کروبیان برده سبق 

  • The worship of Adam (by the angels) is clear evidence of his superiority: the husk always bows down (pays homage) to the kernel.
  • سجده آدم را بیان سبق اوست  ** سجده آرد مغز را پیوست پوست 

  • O old woman, (if) you puff (try to put out) God's candle, you will be burnt, you and your head at the same time, O foul-mouthed one.
  • شمع حق را پف کنی تو ای عجوز  ** هم تو سوزی هم سرت ای گنده‌پوز 

  • How should the sea be defiled by a dog's muzzle? How should the sun be extinguished by a puff?
  • کی شود دریا ز پوز سگ نجس  ** کی شود خورشید از پف منطمس 

  • Even if you judge (only) by appearances, tell (me), what is more apparent than this Light? 2080
  • حکم بر ظاهر اگر هم می‌کنی  ** چیست ظاهرتر بگو زین روشنی 

  • In comparison with this appearance all apparent things are in the utmost degree of imperfection and default.
  • جمله ظاهرها به پیش این ظهور  ** باشد اندر غایت نقص و قصور 

  • If any one puff at God's candle, how should the candle be extinguished? His jaws and nose will be burnt.
  • هر که بر شمع خدا آرد پف او  ** شمع کی میرد بسوزد پوز او 

  • Bats like you often dream that this world will be left orphaned (deprived) of the Sun.
  • چون تو خفاشان بسی بینند خواب  ** کین جهان ماند یتیم از آفتاب 

  • The fierce waves of the seas of the Spirit are a hundred times as many as was (the multitude of waves in) the Flood of Noah;
  • موجهای تیز دریاهای روح  ** هست صد چندان که بد طوفان نوح 

  • But hair grew (and formed an obstruction) in the eye of Canaan: he forsook Noah and the Ark and sought the mountain. 2085
  • لیک اندر چشم کنعان موی رست  ** نوح و کشتی را بهشت و کوه جست 

  • Then half a wave swept the mountain and Canaan down into the abyss of dishonour.
  • کوه و کنعان را فرو برد آن زمان  ** نیم موجی تا به قعر امتهان 

  • The moon scatters her light and the dog bays: how should the dog feed on the light of the moon?
  • مه فشاند نور و سگ وع وع کند  ** سگ ز نور ماه کی مرتع کند 

  • Those who travel by night and move swiftly with the moon on her way, how should they relinquish their journey because of the dog's yelping?
  • شب روان و همرهان مه بتگ  ** ترک رفتن کی کنند از بانگ سگ 

  • The part is speeding like an arrow towards the Whole: how should it stop on account of any old hag?
  • جزو سوی کل دوان مانند تیر  ** کی کند وقف از پی هر گنده‌پیر 

  • The gnostic is the soul of religion and the soul of piety: gnosis is the result of past asceticism. 2090
  • جان شرع و جان تقوی عارفست  ** معرفت محصول زهد سالفست 

  • Asceticism is the labour of sowing; gnosis is the growth of the seed.
  • زهد اندر کاشتن کوشیدنست  ** معرفت آن کشت را روییدنست 

  • Therefore the (ascetic's) hard struggle and his firm religious conviction are like the body, (while) the soul of this sowing is the growth (of the seed) and its harvesting.
  • پس چو تن باشد جهاد و اعتقاد  ** جان این کشتن نباتست و حصاد 

  • He (the gnostic) is both the command to do right and the right (itself); he is both the revealer of mysteries and that which is revealed.
  • امر معروف او و هم معروف اوست  ** کاشف اسرار و هم مکشوف اوست 

  • He is our king to-day and to-morrow: the husk is for ever a slave to his goodly kernel,
  • شاه امروزینه و فردای ماست  ** پوست بنده‌ی مغز نغزش دایماست 

  • When the Shaykh (Halláj) said ‘I am God’ and carried it through (to the end), he throttled (vanquished) all the blind (sceptics). 2095
  • چون انا الحق گفت شیخ و پیش برد  ** پس گلوی جمله کوران را فشرد 

  • When a man's ‘I’ is negated (and eliminated) from existence, then what remains? Consider, O denier.
  • چون انای بنده لا شد از وجود  ** پس چه ماند تو بیندیش ای جحود 

  • If you have an eye, open it and look! After ‘not,’ why, what else remains?
  • گر ترا چشمیست بگشا در نگر  ** بعد لا آخر چه می‌ماند دگر 

  • Oh, (may) the lips and throat and mouth (be) cut off that spit at the moon or the sky!
  • ای بریده آن لب و حلق و دهان  ** که کند تف سوی مه یا آسمان 

  • Without any doubt his spittle will recoil upon his face: spittle can find no path to heaven.
  • تف برویش باز گردد بی شکی  ** تف سوی گردون نیابد مسلکی 

  • Spittle from the Lord rains upon him till the Resurrection, just as (the perdition denoted by) tabbat (rains) upon the spirit of Bú Lahab. 2100
  • تا قیامت تف برو بارد ز رب  ** هم‌چو تبت بر روان بولهب 

  • Drum (tabl) and banner are the (rightful) possession of the (spiritual) king: any one who calls him a parasite (tabl-khwár) is a cur.
  • طبل و رایت هست ملک شهریار  ** سگ کسی که خواند او را طبل‌خوار 

  • The heavens are a slave to his moon: the whole East and West is begging him for bread;
  • آسمانها بنده‌ی ماه وی‌اند  ** شرق و مغرب جمله نانخواه وی‌اند 

  • For lawláka (but for thee) is (inscribed) on his (imperial) sign-manual: all are (included) in his bounty and distribution.
  • زانک لولاکست بر توقیع او  ** جمله در انعام و در توزیع او 

  • If he did not exist, Heaven would not have gained circling motion and light and (the dignity of) being the abode of the angels;
  • گر نبودی او نیابیدی فلک  ** گردش و نور و مکانی ملک 

  • If he did not exist, the seas would not have gained the awe (which they inspire) and fish and regal pearls; 2105
  • گر نبودی او نیابیدی به حار  ** هیبت و ماهی و در شاهوار 

  • If he did not exist, the earth would not have gained treasure within and jasmine (flowers and verdure) without.
  • گر نبودی او نیابیدی زمین  ** در درونه گنج و بیرون یاسمین 

  • (Our) means of sustenance are eating the means of sustenance bestowed by him: the fruits are dry-lipped (thirsty) for his rain.
  • رزقها هم رزق‌خواران وی‌اند  ** میوه‌ها لب‌خشک باران وی‌اند 

  • Take heed, for in the (Divine) command (to give alms) this knot is (tied) upside down. Give alms to him who gives alms to yourself.
  • هین که معکوس است در امر این گره  ** صدقه‌بخش خویش را صدقه بده 

  • All (your) gold and silk comes to you from the (apparently) poor man: hark, give an alms to the (really) rich man, O you who are (really) poor.
  • از فقیرستت همه زر و حریر  ** هین غنی راده زکاتی ای فقیر 

  • A disgrace (an infamous creature) like thee, married to that man whose spirit is accepted (by God), resembles the unbelieving wedded wife of Noah. 2110
  • چون تو ننگی جفت آن مقبول‌روح  ** چون عیال کافر اندر عقد نوح 

  • Were it not for thy relationship to this (blessed) house, I would tear thee to pieces at this moment.
  • گر نبودی نسبت تو زین سرا  ** پاره‌پاره کردمی این دم ترا 

  • I would deliver that Noah from thee, in order that I might be ennobled (by being slain) in retaliation.
  • دادمی آن نوح را از تو خلاص  ** تا مشرف گشتمی من در قصاص 

  • But such a disrespect to the house of the emperor of the world cannot be shown by me.
  • لیک با خانه‌ی شهنشاه زمن  ** این چنین گستاخیی ناید ز من 

  • Go and thank God that thou art the dog of this dwelling-place, (for) otherwise I would do now what ought to be done.”
  • رو دعا کن که سگ این موطنی  ** ورنه اکنون کردمی من کردنی 

  • How the disciple turned back from the Shaykh's house and questioned the people (in the neighbourhood), and how they directed him, saying, “The Shaykh has gone to such and such a forest.”
  • واگشتن مرید از وثاق شیخ و پرسیدن از مردم و نشان دادن ایشان کی شیخ به فلان بیشه رفته است 

  • Afterwards he began to inquire of every one and sought the Shaykh for a long while in every quarter. 2115
  • بعد از آن پرسان شد او از هر کسی  ** شیخ را می‌جست از هر سو بسی 

  • Then (at last) somebody said to him, “That Qutb (Pivot) of the world has gone to fetch faggots from the hilly country.”
  • پس کسی گفتش که آن قطب دیار  ** رفت تا هیزم کشد از کوهسار 

  • The disciple, whose thoughts were (like) Dhu ’l-faqár (a sharp sword), ran quickly to the forest in eager desire for the Shaykh.
  • آن مرید ذوالفقاراندیش تفت  ** در هوای شیخ سوی بیشه رفت 

  • (But) the Devil was introducing to the (young) man's mind an evil suggestion, in order that the (spiritual) Moon might be concealed by dust,
  • دیو می‌آورد پیش هوش مرد  ** وسوسه تا خفیه گردد مه ز گرد 

  • Namely, “Why should this Shaykh of the (true) religion keep in his house a woman like this as his mate and companion?
  • کین چنین زن را چرا این شیخ دین  ** دارد اندر خانه یار و همنشین 

  • Whence (this) familiarity between opposite and opposite? Whence (comes it that) a nasnás (anthropoid ape) is (associated) with the Imám of mankind?” 2120
  • ضد را با ضد ایناس از کجا  ** با امام‌الناس نسناس از کجا 

  • Then again he was exclaiming fervidly, “God help me! My impugning him (the Shaykh) is infidelity and enmity.
  • باز او لاحول می‌کرد آتشین  ** که اعتراض من برو کفرست و کین 

  • Who am I, in view of God's exercising (absolute) control (over everything he does), that my carnal soul should raise difficulties and objections?”
  • من کی باشم با تصرفهای حق  ** که بر آرد نفس من اشکال و دق 

  • But soon his carnal soul was returning to the attack—(for) in consequence of this acquaintance (there was) smoke in his straw-like heart—
  • باز نفسش حمله می‌آورد زود  ** زین تعرف در دلش چون کاه دود 

  • Saying, “What affinity has (this woman like) the Devil with (a saint like) Gabriel, that she should be his bedfellow in (connubial) intercourse?
  • که چه نسبت دیو را با جبرئیل  ** که بود با او به صحبت هم مقیل