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6
4662-4711

  • Both thy anger and thy pleasure are (only) reflected from others, (like) the joy of the procuress and the rage of the night-patrol.
  • خشم و ذوقت هر دو عکس دیگران  ** شادی قواده و خشم عوان 

  • Pray, what (harm) did that poor fellow do to the night-patrol that he should punish and torment him in revenge?
  • آن عوان را آن ضعیف آخر چه کرد  ** که دهد او را به کینه زجر و درد 

  • How long (wilt thou follow) the glittering phantom reflected (from another)?Strive to make this (experience) actual for thyself,
  • تا بکی عکس خیال لامعه  ** جهد کن تا گرددت این واقعه 

  • So that thy words will be (prompted) by thy immediate feelings, and thy flight will be made with thine own wings and pinions. 4665
  • تا که گفتارت ز حال تو بود  ** سیر تو با پر و بال تو بود 

  • ’Tis with alien feathers that the arrow captures its prey; consequently it gets no share of the bird's flesh;
  • صید گیرد تیر هم با پر غیر  ** لاجرم بی‌بهره است از لحم طیر 

  • (But) the falcon brings its quarry from the mountains itself; consequently the king lets it eat partridge and starling.
  • باز صید آرد به خود از کوهسار  ** لاجرم شاهش خوراند کبک و سار 

  • The speech that is not (derived) from (Divine) inspiration springs from self-will: it is like dust (floating) in the air and among the motes (in the sunbeams).
  • منطقی کز وحی نبود از هواست  ** هم‌چو خاکی در هوا و در هباست 

  • If this saying appear to the Khwája to be erroneous, recite a few lines at the beginning of (the Súra) Wa’l-Najm.
  • گر نماید خواجه را این دم غلط  ** ز اول والنجم بر خوان چند خط 

  • Down to (the words), Mohammed does not speak from self-will: ’tis only (a speech) gained by inspiration. 4670
  • تا که ما ینطق محمد عن هوی  ** ان هو الا بوحی احتوی 

  • O Ahmad (Mohammed), since thou despairest not of (receiving) inspiration, leave investigation and conjecture to the corporealists;
  • احمدا چون نیستت از وحی یاس  ** جسمیان را ده تحری و قیاس 

  • For in case of necessity a carcase is lawful (food), but there is no need to investigate (when one is) in the Ka‘ba of union.
  • کز ضرورت هست مرداری حلال  ** که تحری نیست در کعبه‌ی وصال 

  • Whosoever wilfully adopts a heresy without investigation and the utmost efforts to discover the right way,
  • بی‌تحری و اجتهادات هدی  ** هر که بدعت پیشه گیرد از هوی 

  • The wind (of self-will) will lift him up and kill him, like (the people of) ‘Ád: he is no Solomon that it should waft his throne along.
  • هم‌چو عادش بر برد باد و کشد  ** نه سلیمانست تا تختش کشد 

  • For ‘Ád (and those like them) the wind is a treacherous carrier: (they are) as a lamb in the hands of a glutton, 4675
  • عاد را با دست حمال خذول  ** هم‌چو بره در کف مردی اکول 

  • Which he lays in his lap as though it were his own child and carries away to slaughter like a butcher.
  • هم‌چو فرزندش نهاده بر کنار  ** می‌برد تا بکشدش قصاب‌وار 

  • That wind was (the punishment) for ‘Ád because of their pride: they indeed deemed it a friend, (but) it was (really) a stranger (foe).
  • عاد را آن باد ز استکبار بود  ** یار خود پنداشتند اغیار بود 

  • When of a sudden it turned its coat, that evil comrade shattered them piecemeal.
  • چون بگردانید ناگه پوستین  ** خردشان بشکست آن بس القرین 

  • Shatter (destroy) the wind—for the wind (of self-will) is a great temptation— ere it shatter thee, like ‘Ád.
  • باد را بشکن که بس فتنه‌ست باد  ** پیش از آن کت بشکند او هم‌چو عاد 

  • Húd admonished them, saying, “O prideful folk, this wind will tear out of your hands the skirt (to which ye are clinging). 4680
  • هود دادی پند که ای پر کبر خیل  ** بر کند از دستتان این باد ذیل 

  • The wind is God's army, and (only) in hypocrisy (deceit) has it embraced you for a few days.
  • لشکر حق است باد و از نفاق  ** چند روزی با شما کرد اعتناق 

  • Secretly it is loyal to its Creator: when the appointed term arrives, the wind will throw up its hands (and desert you).”
  • او به سر با خالق خود راستست  ** چون اجل آید بر آرد باد دست 

  • See how the wind passes through the mouth, coming and going at every moment in advance and retreat.
  • باد را اندر دهن بین ره‌گذر  ** هر نفس آیان روان در کر و فر 

  • The throat and teeth are in no danger from it; (but) when God commands, it attacks the teeth;
  • حلق و دندان‌ها ازو آمن بود  ** حق چو فرماید به دندان در فتد 

  • (And then) a (mere) atom of wind becomes (like) a mountain and heavy, and toothache keeps him (the sufferer) miserable and ill. 4685
  • کوه گردد ذره‌ای باد و ثقیل  ** درد دندان داردش زار و علیل 

  • This is the same wind that used to pass by harmlessly: it was the life of the crops and it became the death of the crops.
  • این همان بادست که امن می‌گذشت  ** بود جان کشت و گشت او مرگ کشت 

  • The hand of the person who (formerly) kissed thy hand—in the moment of anger that hand becomes a mace.
  • دست آن کس که بکردت دست‌بوس  ** وقت خشم آن دست می‌گردد دبوس 

  • He (who has toothache) cries from his soul, “O Lord! O Lord! Take away this wind, O Thou whose aid is besought (by all)!
  • یا رب و یا رب بر آرد او ز جان  ** که ببر این باد را ای مستعان 

  • O mouth, thou wert heedless of this wind: (now) go and betake thyself to asking pardon of God with utter abasement.”
  • ای دهان غافل بدی زین باد رو  ** از بن دندان در استغفار شو 

  • His hard eye (now) sheds tears like rain: (only) pain causes the unbelievers to call unto God. 4690
  • چشم سختش اشک‌ها باران کند  ** منکران را درد الله‌خوان کند 

  • Since thou hast not received the breath (inspiration) of (holy) men from a (holy) man, hark, receive the Divine inspiration from pain.
  • چون دم مردان نپذرفتی ز مرد  ** وحی حق را هین پذیرا شو ز درد 

  • The wind says, “I am a messenger from the King of mankind: now I bring good news, now calamitous and bad;
  • باد گوید پیکم از شاه بشر  ** گه خبر خیر آورم گه شوم و شر 

  • For I am subject to command, I am not in command of myself: when am I forgetful, like thee, of my King?
  • ز آنک مامورم امیر خود نیم  ** من چو تو غافل ز شاه خود کیم 

  • If thy (spiritual) state resembled that of Solomon, I should have carried thee as (I carried) Solomon.
  • گر سلیمان‌وار بودی حال تو  ** چون سلیمان گشتمی حمال تو 

  • I am (only) lent (to thee); I should have become a possession in thy hand: I should have made thee acquainted with my mystery. 4695
  • عاریه‌ستم گشتمی ملک کفت  ** کردمی بر راز خود من واقفت 

  • But since thou art rebellious and I am (only) taken on loan to serve thee for three or four days,
  • لیک چون تو یاغیی من مستعار  ** می‌کنم خدمت ترا روزی سه چار 

  • Therefore I will lay thee low, like ‘Ád, and dash away in revolt from thy army,
  • پس چو عادت سرنگونی‌ها دهم  ** ز اسپه تو یاغیانه بر جهم 

  • In order that thy faith in the Unseen may become firm at the moment when thy faith is (only) a source of woe.”
  • تا به غیب ایمان تو محکم شود  ** آن زمان که ایمانت مایه‌ی غم شود 

  • (For) at that moment, in sooth, all become believers: at that moment even the (most) headstrong run on their heads.
  • آن زمان خود جملگان مؤمن شوند  ** آن زمان خود سرکشان بر سر دوند 

  • At that moment they cry piteously and make humble supplication, like robbers and brigands under the gibbet. 4700
  • آن زمان زاری کنند و افتقار  ** هم‌چو دزد و راه‌زن در زیر دار 

  • But if you become upright in (your faith in) the Unseen, you are owner of the two worlds and a magistrate (exercising sovereign authority) over yourself.
  • لیک گر در غیب گردی مستوی  ** مالک دارین و شحنه‌ی خود توی 

  • The abiding (spiritual) magistracy and kingship is not (something) taken on loan for two days and ailing (perishable).
  • شحنگی و پادشاهی مقیم  ** نه دو روزه و مستعارست و سقیم 

  • (Possessing that) you are delivered from strife and can act for yourself: you are king and at the same time beating your own drum.
  • رستی از بیگار و کار خود کنی  ** هم تو شاه و هم تو طبل خود زنی 

  • When the World squeezes our throats tightly, would that our gullets and mouths had eaten (only) earth!
  • چون گلو تنگ آورد بر ما جهان  ** خاک خوردی کاشکی حلق و دهان 

  • This mouth, indeed, has (always) been an eater of earth; but an earth that has been coloured. 4705
  • این دهان خود خاک‌خواری آمدست  ** لیک خاکی را که آن رنگین شدست 

  • This roast-meat and this wine and this sugar are (merely) coloured and painted earth, O son.
  • این کباب و این شراب و این شکر  ** خاک رنگینست و نقشین ای پسر 

  • When you have eaten or drunk (them) and they have become flesh and skin, He gives them the colour of flesh, but they are still the earth of (His) street.
  • چونک خوردی و شد آن لحم و پوست  ** رنگ لحمش داد و این هم خاک کوست 

  • ’Tis from a bit of earth that He stitches the (body of) clay, and then makes the whole (fabric) a bit of earth again.
  • هم ز خاکی بخیه بر گل می‌زند  ** جمله را هم باز خاکی می‌کند 

  • Hindús and Qifcháq (Turks) and Greeks and Abyssinians— all have quite the same colour in the grave.
  • هندو و قفچاق و رومی و حبش  ** جمله یک رنگ‌اند اندر گور خوش 

  • So you may know that all those colours and pictures are entirely a mask and deceit and borrowed (ephemeral). 4710
  • تا بدانی کان همه رنگ و نگار  ** جمله روپوشست و مکر و مستعار 

  • The only lasting colour is the dye of Allah: know that all the rest are tied (stuck) on (superficially) like a bell.
  • رنگ باقی صبغة الله است و بس  ** غیر آن بر بسته دان هم‌چون جرس