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2
2493-2542

  • مدح حاضر وحشت است از بهر این ** نام موسی می‏برم قاصد چنین‏
  • To praise any one present is (a cause of) embarrassment; on this account I am purposely using the name of Moses, like this.
  • ور نه موسی کی روا دارد که من ** پیش تو یاد آورم از هیچ تن‏
  • Otherwise, how should Moses deem it right that I make mention of anybody before thee?
  • عهد ما بشکست صد بار و هزار ** عهد تو چون کوه ثابت برقرار 2495
  • Our covenant hath been broken hundreds and thousands of times; Thy covenant, like a mountain, stands firm and stable.
  • عهد ما کاه و به هر بادی زبون ** عهد تو کوه و ز صد که هم فزون‏
  • Our covenant is straw and subject to every wind (of passion); Thy covenant is a mountain, and even more than a hundred mountains.
  • حق آن قوت که بر تلوین ما ** رحمتی کن ای امیر لونها
  • By the truth of that power (which is Thine), have some mercy upon our mutability, O Ruler of (all) mutations!
  • خویش را دیدیم و رسوایی خویش ** امتحان ما مکن ای شاه بیش‏
  • We have seen ourselves (as we really are) and our shame. Put us not to further trial, O King,
  • تا فضیحت‏های دیگر را نهان ** کرده باشی ای کریم مستعان‏
  • So that (by sparing us) Thou wilt have concealed other disgraces, O Bounteous One whose help we implore!
  • بی‏حدی تو در جمال و در کمال ** در کژی ما بی‏حدیم و در ضلال‏ 2500
  • Thou art infinite in beauty and perfection; we are infinite in wrongness and error.
  • بی‏حدی خویش بگمار ای کریم ** بر کژی بی‏حد مشتی لئیم‏
  • Direct Thy infinity, O Bounteous One, upon the infinite wrongness of a handful of vile wretches (such as we are).
  • هین که از تقطیع ما یک تار ماند ** مصر بودیم و یکی دیوار ماند
  • Oh, come, for of our cloth-piece (only) a single thread remains we were a city, and (only) a single wall remains.
  • البقیه البقیه ای خدیو ** تا نگردد شاد کلی جان دیو
  • (Save) the remnant, (save) the remnant, O Sovereign, that the soul of the Devil may not rejoice entirely––
  • بهر ما نه بهر آن لطف نخست ** که تو کردی گمرهان را باز جست‏
  • Not for our sakes, (but) for the sake of the primal grace through which Thou didst seek out them that had lost the way.
  • چون نمودی قدرتت بنمای رحم ** ای نهاده رحمها در لحم و شحم‏ 2505
  • As Thou hast shown Thy power, (so now) show Thy mercy, O Thou who hast implanted feelings of mercy in flesh and fat.
  • این دعا گر خشم افزاید ترا ** تو دعا تعلیم فرما مهترا
  • If this prayer increase Thy wrath, do Thou teach (us) to pray, O Lord,
  • آن چنان کادم بیفتاد از بهشت ** رجعتش دادی که رست از دیو زشت‏
  • Even as, (when) Adam fell from Paradise, Thou gavest him (leave) to turn (in penitence) toward Thee, so that he escaped from the ugly Devil.”
  • دیو که بود کاو ز آدم بگذرد ** بر چنین نطعی از او بازی برد
  • Who is the Devil that he should surpass Adam and win the game from him on such a board?
  • در حقیقت نفع آدم شد همه ** لعنت حاسد شده آن دمدمه‏
  • In truth, it all turned out to Adam’s advantage: that guile became a curse to the envious one.
  • بازیی دید و دو صد بازی ندید ** پس ستون خانه‏ی خود را برید 2510
  • He (the Devil) saw one game, (but) he did not see two hundred games (which he should lose): therefore he cut down the supports of his own house.
  • آتشی زد شب به کشت دیگران ** باد آتش را به کشت او بران‏
  • He set fire by night to the cornfield of others; (meanwhile) O wind, drive the fire into his field!
  • چشم بندی بود لعنت دیو را ** تا زیان خصم دید آن ریو را
  • The (Divine) curse was a blind to the Devil, so that he regarded that trickery (of his) as harm to (his) enemy.
  • لعنت این باشد که کژبینش کند ** حاسد و خود بین و پر کینش کند
  • The (Divine) curse is that which makes him (any one) see falsely, and makes him envious, self-conceited, and malicious,
  • تا نداند که هر آن که کرد بد ** عاقبت باز آید و بر وی زند
  • To the end that he may not know that whoever does evil, it (that evil) will at last come back and smite him.
  • جمله فرزین بندها بیند بعکس ** مات بر وی گردد و نقصان و وکس‏ 2515
  • He sees all the master-moves invertedly: (hence) they result in check-mate to him and (in) failure and defeat.
  • ز انکه گر او هیچ بیند خویش را ** مهلک و ناسور بیند ریش را
  • (The curse blinds him), because, if he regard himself as naught, (if) he regard the wound (his moral and spiritual blindness) as deadly and festering,
  • درد خیزد زین چنین دیدن درون ** درد او را از حجاب آرد برون‏
  • Pain will arise from such looking within, and the pain will bring him out from the veil (of self-conceit).
  • تا نگیرد مادران را درد زه ** طفل در زادن نیابد هیچ ره‏
  • Until mothers are overtaken by the pains of childbirth, the child finds no way to be born.
  • این امانت در دل و دل حامله ست ** این نصیحتها مثال قابله ست‏
  • This (God-given) trust is in the heart, and the heart is pregnant (with it): these counsels (of the prophets and saints) are like the midwife.
  • قابله گوید که زن را درد نیست ** درد باید درد کودک را رهی است‏ 2520
  • The midwife may say that the woman has no pain; (but) pain is necessary, pain is (makes) a way for the child (to be born).
  • آن که او بی‏درد باشد ره زن است ** ز انکه بی‏دردی انا الحق گفتن است‏
  • He that is without pain is a brigand, because to be without pain is to say “I am God.”
  • آن انا بی‏وقت گفتن لعنت است ** آن انا در وقت گفتن رحمت است‏
  • To say that “I” out of the (proper) time is a curse (to the speaker); to say that “I” at the (proper) time is a mercy (from God).
  • آن انا منصور رحمت شد یقین ** آن انا فرعون لعنت شد ببین‏
  • The “I” of Mansúr (Halláj) certainly became a mercy; the “I” of Pharaoh became a curse. Mark (this)!
  • لاجرم هر مرغ بی‏هنگام را ** سر بریدن واجب است اعلام را
  • Consequently, it is incumbent (on us) to behead every untimely bird (every cock that crows too soon), in order to give notice (warning).
  • سر بریدن چیست کشتن نفس را ** در جهاد و ترک گفتن نفس را 2525
  • What is “beheading”? Killing the fleshly soul in the holy (spiritual) war, and renouncing heat (sensual appetite).
  • آن چنان که نیش کژدم بر کنی ** تا که یابد او ز کشتن ایمنی‏
  • Just as you would extract the scorpion’s sting in order that it might be saved from being killed,
  • بر کنی دندان پر زهری ز مار ** تا رهد مار از بلای سنگسار
  • (Or) pull out the venomous fang of a snake, in order that the snake might escape from the calamity of being stoned (to death).
  • هیچ نکشد نفس را جز ظل پیر ** دامن آن نفس کش را سخت گیر
  • Nothing will slay the fleshly soul except the shadow (protection) of the Pír: grasp tightly the skirt of that slayer of the flesh.
  • چون بگیری سخت آن توفیق هوست ** در تو هر قوت که آید جذب اوست‏
  • When you grasp (it) tightly, that is (done by) the aid of Him (God): whatever strength comes into you is (the effect of) His drawing (you towards Him).
  • ما رمیت إذ رمیت راست دان ** هر چه کارد جان بود از جان جان‏ 2530
  • Know that true is (the text) thou didst not throw when thou threwest: whatsoever the soul soweth is from the Soul of the soul.
  • دست گیرنده وی است و بردبار ** دم‏به‏دم آن دم از او امید دار
  • He is the One that takes the hand (to help), and (He is) burden-bearing (long-suffering): have hope, from moment to moment, of (receiving) that breath (of inspiration) from Him.
  • نیست غم گر دیر بی‏او مانده‏ای ** دیرگیر و سخت‏گیرش خوانده‏ای‏
  • ‘Tis no harm if you have remained long without Him: you have read that He is long in gripping (sinners), (though) gripping (them) tight.
  • دیر گیرد سخت گیرد رحمتش ** یک دمت غایب ندارد حضرتش‏
  • His Mercy is long in gripping, (but) grips tight: His Presence does not keep you absent (from Him) for one moment.
  • گر تو خواهی شرح این وصل و ولا ** از سر اندیشه می‏خوان و الضحی‏
  • If you desire the explanation of this union and friendship, read thoughtfully (the Súra) Wa’l-Duhá (By the Morn).
  • ور تو گویی هم بدیها از وی است ** لیک آن نقصان فضل او کی است‏ 2535
  • And if you say that evils too are from Him, (that is true), but how is it a defect in His grace?
  • آن بدی دادن کمال اوست هم ** من مثالی گویمت ای محتشم‏
  • (His) bestowing that evil is even His perfection: I will tell you a parable (in illustration), O respected one.
  • کرد نقاشی دو گونه نقشها ** نقشهای صاف و نقشی بی‏صفا
  • A painter made two kinds of pictures––beautiful pictures and pictures devoid of beauty.
  • نقش یوسف کرد و حور خوش سرشت ** نقش عفریتان و ابلیسان زشت‏
  • He painted Joseph and fair-formed houris, he painted ugly afreets and devils.
  • هر دو گونه نقش استادی اوست ** زشتی او نیست آن رادی اوست‏
  • Both kinds of pictures are (evidence of) his mastery: those (ugly ones) are not (evidence of) his ugliness; they are (evidence of) his bounty.
  • زشت را در غایت زشتی کند ** جمله زشتیها به گردش بر تند 2540
  • He makes the ugly of extreme ugliness––it is invested with all (possible) uglinesses––
  • تا کمال دانشش پیدا شود ** منکر استادی‏اش رسوا شود
  • In order that the perfection of his skill may be displayed, (and that) the denier of his mastery may be put to shame.
  • ور نداند زشت کردن ناقص است ** زین سبب خلاق گبر و مخلص است‏
  • And if he cannot make the ugly, he is deficient (in skill) hence He (God) is the Creator of (both) the infidel and the sincere (faithful).