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3099-3123

  • پس چرا در کار دین ای بدگمان ** دامنت می‌گیرد این خوف زیان
  • Then, O evil-thinking man, why is this fear of loss holding you back in the matter of religion?
  • یا ندیدی کاهل این بازار ما ** در چه سودند انبیا و اولیا 3100
  • Or have not you seen in what a gainful trade the people of this bazaar of ours, the prophets and the saints, are (engaged),
  • زین دکان رفتن چه کانشان رو نمود ** اندرین بازار چون بستند سود
  • And what mines (of treasure) have appeared to them from this going to the (spiritual) shop, and how they have gotten gain in this market?
  • آتش آن را رام چون خلخال شد ** بحر آن را رام شد حمال شد
  • To that one the fire became submissive, like an anklet; to that one the sea became submissive and carried him on its shoulders;
  • آهن آن را رام شد چون موم شد ** باد آن را بنده و محکوم شد
  • To that one the iron became submissive and wax-like; to that one the wind became a slave and subject.
  • بیان آنک رسول علیه السلام فرمود ان لله تعالی اولیاء اخفیاء
  • Setting forth how the Prophet, on whom be peace, said, “Verily, God most High hath friends who are concealed.”
  • قوم دیگر سخت پنهان می‌روند ** شهره‌ی خلقان ظاهر کی شوند
  • Another party go (to and fro) exceedingly hidden: how should they become well-known to the people of externals?
  • این همه دارند و چشم هیچ کس ** بر نیفتد بر کیاشان یک نفس 3105
  • They possess all this (spiritual dominion), and (yet) no one's eye falls upon their sovereignty for one moment.
  • هم کرامتشان هم ایشان در حرم ** نامشان را نشنوند ابدال هم
  • Both their miracles and they (themselves) are in the (Divine) sanctuary: even the Abdál do not hear their names.
  • یا نمی‌دانی کرمهای خدا ** کو ترا می‌خواند آن سو که بیا
  • Or art thou ignorant of the bounties of God who is calling thee to come yonder?
  • شش جهت عالم همه اکرام اوست ** هر طرف که بنگری اعلام اوست
  • The whole world of six directions is (filled with) His bounty: wheresoever thou lookest, it is making Him (His bounty) known.
  • چون کریمی گویدت آتش در آ ** اندر آ زود و مگو سوزد مرا
  • When a generous man bids thee come into the fire, come in quickly and do not say, “It will burn me.”
  • حکایت مندیل در تنور پر آتش انداختن انس رضی الله عنه و ناسوختن
  • The story of Anas, may God be pleased with him: how he cast a napkin into a fiery oven, and it was not burnt.
  • از انس فرزند مالک آمدست ** که به مهمانی او شخصی شدست 3110
  • It has come (down to us) concerning Anas son of Málik that a certain person became his guest.
  • او حکایت کرد کز بعد طعام ** دید انس دستارخوان را زردفام
  • He (that person) related that after the meal Anas saw the table-napkin (was) yellow in hue,
  • چرکن و آلوده گفت ای خادمه ** اندر افکن در تنورش یک‌دمه
  • Dirty and stained; and said, “O maid-servant, throw it into the oven at once.”
  • در تنور پر ز آتش در فکند ** آن زمان دستارخوان را هوشمند
  • Thereupon the intelligent (maid) threw it into the oven, which was full of fire.
  • جمله مهمانان در آن حیران شدند ** انتظار دود کندوری بدند
  • All the guests were astounded thereat: they were in expectation of (seeing) the smoke of the (burning) napkin.
  • بعد یکساعت بر آورد از تنور ** پاک و اسپید و از آن اوساخ دور 3115
  • After a short time she took it out of the oven, clean and white and purged of that filth.
  • قوم گفتند ای صحابی عزیز ** چون نسوزید و منقی گشت نیز
  • The party (of guests) said, “O venerable Companion (of the Prophet), how didn't it burn, and how too did it become cleansed?”
  • گفت زانک مصطفی دست و دهان ** بس بمالید اندرین دستارخوان
  • He replied, “Because Mustafá (Mohammed) often rubbed his hands and lips on this napkin.”
  • ای دل ترسنده از نار و عذاب ** با چنان دست و لبی کن اقتراب
  • O heart afraid of the fire and torment (of Hell), draw nigh unto such a hand and lip as that!
  • چون جمادی را چنین تشریف داد ** جان عاشق را چه‌ها خواهد گشاد
  • Since it (the Prophet's blessing) bestowed such honour upon a lifeless object, what things will it reveal to the soul of the lover!
  • مر کلوخ کعبه را چون قبله کرد ** خاک مردان باش ای جان در نبرد 3120
  • Inasmuch as he (the Prophet) made the clods of the Ka‘ba the qibla (towards which the Moslems turn), do thou, O soul, be (as) the dust of holy men in (thy) war (against the flesh).
  • بعد از آن گفتند با آن خادمه ** تو نگویی حال خود با این همه
  • Afterwards they said to the maid-servant, “Wilt not thou tell (us) thine own feelings about all this?
  • چون فکندی زود آن از گفت وی ** گیرم او بردست در اسرار پی
  • Why didst thou (so) quickly cast it (into the oven) at his behest? I suppose he was acquainted with the secrets,
  • این‌چنین دستارخوان قیمتی ** چون فکندی اندر آتش ای ستی
  • (But) why didst thou, mistress, throw such a precious napkin into the fire?”