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6
330-379

  • The vehicle which you will curse in the end, saying, “Thou resemblest a (flourishing) city, but thou art (really) a ruined village”— 330
  • مرکبی را که آخرش تو ده دهی  ** که به شهری مانی و ویران‌دهی 

  • Curse it now when it (still) appears to you like a city, in order that (ultimately) you may not have to unload in the wilderness.
  • ده دهش اکنون که چون شهرت نمود  ** تا نباید رخت در ویران گشود 

  • Curse it now when you (still) possess a hundred gardens, lest you become unable (to renounce it) and (become) devoted to the wilderness (of worldly fortune).
  • ده دهش اکنون که صد بستانت هست  ** تا نگردی عاجز و ویران‌پرست 

  • The Prophet said, “If thou desirest Paradise from God, desire nothing from any one (else).
  • گفت پیغامبر که جنت از اله  ** گر همی‌خواهی ز کس چیزی مخواه 

  • When thou desirest nothing (from any one), I am thy surety for the Garden of resort and the vision of God.”
  • چون نخواهی من کفیلم مر ترا  ** جنت الماوی و دیدار خدا 

  • Because of this suretyship that Companion (of the Prophet) became so independent (of others) that one day when he had mounted (his horse), 335
  • آن صحابی زین کفالت شد عیار  ** تا یکی روزی که گشته بد سوار 

  • And the whip fell right out of his hand, he himself dismounted and did not ask any one to give it to him.
  • تازیانه از کفش افتاد راست  ** خود فرو آمد ز کس آنرا نخواست 

  • He (God), from whose gifts no evil cometh, knows (your want) and Himself will give it without any asking.
  • آنک از دادش نیاید هیچ بد  ** داند و بی‌خواهشی خود می‌دهد 

  • But if you ask by God's command, that is right: such asking is the way followed by the prophets.
  • ور به امر حق بخواهی آن رواست  ** آنچنان خواهش طریق انبیاست 

  • When the Beloved has signified (that you should do so and so), ’tis evil no more: infidelity (itself) becomes faith when the infidelity is for His sake.
  • بد نماند چون اشارت کرد دوست  ** کفر ایمان شد چون کفر از بهر اوست 

  • Any evil deed prompted by His command surpasses (all) the good deeds in the world. 340
  • هر بدی که امر او پیش آورد  ** آن ز نیکوهای عالم بگذرد 

  • Even if the skin (exterior) of the oyster-shell be damaged, do not curse it, for within it there are a hundred thousand pearls.
  • زان صدف گر خسته گردد نیز پوست  ** ده مده که صد هزاران در دروست 

  • This topic hath no end. Return to the King (God) and become endued with the nature of the falcon.
  • این سخن پایان ندارد بازگرد  ** سوی شاه و هم‌مزاج بازگرد 

  • Like pure gold, return to the mine, in order that your hands may be delivered from (the necessity of) giving the ten (fingers);
  • باز رو در کان چو زر ده‌دهی  ** تا رهد دستان تو از ده‌دهی 

  • (For) when they (worldlings) admit a phenomenal form into their hearts, in the end they curse it in contrition.
  • صورتی را چون بدل ره می‌دهند  ** از ندامت آخرش ده می‌دهند 

  • The repentance they show is like that of the moth: (soon) forgetfulness draws them back again to the (same) work. 345
  • توبه می‌آرند هم پروانه‌وار  ** باز نسیان می‌کشدشان سوی کار 

  • Like the moth, he (such a one) deems the fire (seen) from a distance to be light, and packs off (sets out) towards it.
  • هم‌چو پروانه ز دور آن نار را  ** نور دید و بست آن سو بار را 

  • As soon as he comes (to the fire), it burns his wings, and he flees; and (then) again he falls, like (greedy) children (in a hurry), and spills the salt.
  • چون بیامد سوخت پرش را گریخت  ** باز چون طفلان فتاد و ملح ریخت 

  • Once more, thinking and hoping to profit, he quickly dashes himself on the fire of that candle.
  • بار دیگر بر گمان طمع سود  ** خویش زد بر آتش آن شمع زود 

  • Once more he is scorched and recoils; (then) again the greed of his heart makes him forgetful and intoxicated.
  • بار دیگر سوخت هم واپس بجست  ** باز کردش حرص دل ناسی و مست 

  • At the moment when he recoils on being scorched, he gives the ten (fingers), like the Hindú (slave), to the candle, 350
  • آن زمان کز سوختن وا می‌جهد  ** هم‌چو هندو شمع را ده می‌دهد 

  • Saying, “Oh, thy face is splendid as the night-illuming moon, but oh, in (actual) intercourse thou art false and destructive to him that is duped (by thee).”
  • که ای رخت تابان چون ماه شب‌فروز  ** وی به صحبت کاذب و مغرورسوز 

  • (Then) again his repentance and moaning go out of his memory, for God hath made the stratagems of the liars to be feeble.
  • باز از یادش رود توبه و انین  ** کاوهن الرحمن کید الکاذبین 

  • Concerning the interpretation, in a general sense, of the Verse: “as often as they kindle a fire for war.”
  • در عموم تاویل این آیت کی کلما اوقدوا نارا للحرب 

  • As often as they kindle the fire of (spiritual) warfare, God quenches their fire so that it is put out (entirely).
  • کلما هم اوقدوا نار الوغی  ** اطفاء الله نارهم حتی انطفا 

  • He (such an one) makes a resolution, saying, “O (my) heart, do not stay there!” (but soon) he becomes forgetful, for he is not (really) resolute.
  • عزم کرده که دلا آنجا مه‌ایست  ** گشته ناسی زانک اهل عزم نیست 

  • Since there was no seed of sincerity sown by him, God has caused him to forget that (resolution). 355
  • چون نبودش تخم صدقی کاشته  ** حق برو نسیان آن بگماشته 

  • Though he strikes the match of his heart, the Hand of God is always extinguishing the star (spark).
  • گرچه بر آتش‌زنه‌ی دل می‌زند  ** آن ستاره‌ش را کف حق می‌کشد 

  • A Story in further exposition of this.
  • قصه‌ای هم در تقریر این 

  • A man of trust heard a sound of footsteps (in his house) during the night: he took up the fire-lighter to strike a flame.
  • شرفه‌ای بشنید در شب معتمد  ** برگرفت آتش‌زنه که آتش زند 

  • At that (same) moment the thief came and sat down beside him, and whenever the tinder caught (fire) he put it out,
  • دزد آمد آن زمان پیشش نشست  ** چون گرفت آن سوخته می‌کرد پست 

  • Laying the tip of his finger on the place, in order that the fiery star (spark) might vanish.
  • می‌نهاد آنجا سر انگشت را  ** تا شود استاره‌ی آتش فنا 

  • The Khwája thought it was dying of itself: he didn't see that the thief was extinguishing it. 360
  • خواجه می‌پنداشت کز خود می‌مرد  ** این نمی‌دید او که دزدش می‌کشد 

  • The Khwája said, “This tinder was moist: on account of its wetness the star (spark) is dying at once.”
  • خواجه گفت این سوخته نمناک بود  ** می‌مرد استاره از تریش زود 

  • As there was great mirk and darkness in front (of him), he didn't see a fire-extinguisher beside him.
  • بس که ظلمت بود و تاریکی ز پیش  ** می‌ندید آتش‌کشی را پیش خویش 

  • (So) the infidel's eye, because of (its) dimness, does not see a similar fire-extinguisher in his heart.
  • این چنین آتش‌کشی اندر دلش  ** دیده‌ی کافر نبیند از عمش 

  • How is the heart of any knowing person ignorant (that) with the moving (object) there is (necessarily) a mover?
  • چون نمی‌داند دل داننده‌ای  ** هست با گردنده گرداننده‌ای 

  • Why don't you say (to yourself), “How should day and night come and go of themselves without a Lord?” 365
  • چون نمی‌گویی که روز و شب به خود  ** بی‌خداوندی کی آید کی رود 

  • You are conversant with intelligibles; (but) see what a lack of intelligence is shown by you (in this matter), O despicable man!
  • گرد معقولات می‌گردی ببین  ** این چنین بی‌عقلی خود ای مهین 

  • Is a house more intelligible with a builder or without a builder? Answer, O man of little knowledge!
  • خانه با بنا بود معقول‌تر  ** یا که بی‌بنا بگو ای کم‌هنر 

  • Is writing more intelligible with a writer or without a writer? Think, O son!
  • خط با کاتب بود معقول‌تر  ** یا که بی‌کاتب بیندیش ای پسر 

  • How should the jím of the ear and the ‘ayn of the eye and the mím of the mouth be (formed) without a Writer, O suspect?
  • جیم گوش و عین چشم و میم فم  ** چون بود بی‌کاتبی ای متهم 

  • Is the bright (lighted) candle without one who lights it or with a skilful lighter? 370
  • شمع روشن بی‌ز گیراننده‌ای  ** یا بگیراننده‌ی داننده‌ای 

  • Is it more reasonable to expect good craftsmanship from the hand of one who is palsied and blind or from one who has control (of his hands) and can see?
  • صنعت خوب از کف شل ضریر  ** باشد اولی یا بگیرایی بصیر 

  • Since, therefore, you have apprehended (the fact) that He (God) will overpower you and beat the mace of tribulation on your head,
  • پس چو دانستی که قهرت می‌کند  ** بر سرت دبوس محنت می‌زند 

  • Like a Nimrod, repel Him by war (if you can)! Launch an arrow of (hard) poplar-wood into the air against Him!
  • پس بکن دفعش چو نمرودی به جنگ  ** سوی او کش در هوا تیری خدنگ 

  • Like the Mongol soldiery, shoot an arrow at Heaven to prevent your soul being torn (from your body)!
  • هم‌چو اسپاه مغل بر آسمان  ** تیر می‌انداز دفع نزع جان 

  • Or flee from Him, if you can, and go (your way); (but) how can you go, since you are a pawn in His hand? 375
  • یا گریز از وی اگر توانی برو  ** چون روی چون در کف اویی گرو 

  • (When) you were in non-existence, you did not escape from His hand: how will you escape from His hand (now), O helpless one?
  • در عدم بودی نرستی از کفش  ** از کف او چون رهی ای دست‌خوش 

  • To seek (one's own) desire is to flee (from God) and shed the blood of piety in the presence of His justice.
  • آرزو جستن بود بگریختن  ** پیش عدلش خون تقوی ریختن 

  • This world is a trap, and desire is its bait: flee from the traps, quickly turn your face (towards God).
  • این جهان دامست و دانه‌آرزو  ** در گریز از دامها روی آر زو 

  • When you have gone this way, you have enjoyed a hundred (spiritual) blessings; when you have gone the opposite way, you have fared ill.
  • چون چنین رفتی بدیدی صد گشاد  ** چون شدی در ضد آن دیدی فساد