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3
3551-3600

  • او نداند که تو همچون ظالمان ** از برون در گلشنی جان در فغان
  • He does not know that you, like the wicked, are outwardly in the rose-garden, (while) your soul is in lamentation.
  • خواب تو آن کفش بیرون کردنست ** که زمانی جانت آزاد از تنست
  • Your sleep is to put those shoes off, for (then) your soul is free from the body for a while.
  • اولیا را خواب ملکست ای فلان ** همچو آن اصحاب کهف اندر جهان
  • To the saints, O reader, sleep is a kingdom, as (it was to) the Men of the Cave in this world.
  • خواب می‌بینند و آنجا خواب نه ** در عدم در می‌روند و باب نه
  • They (sleep and) dream, and no dream is there; they go into nonexistence, and no (material) door (is there).
  • خانه‌ی تنگ و درون جان چنگ‌لوک ** کرد ویران تا کند قصر ملوک 3555
  • “(The body is) a narrow house, and the soul within is cramped: He (God) ruined it in order that He might make a royal palace.
  • چنگ‌لوکم چون جنین اندر رحم ** نه‌مهه گشتم شد این نقلان مهم
  • I am cramped like the embryo in the womb: I have become nine months old: this migration has become urgent.
  • گر نباشد درد زه بر مادرم ** من درین زندان میان آذرم
  • Unless the throes of childbirth overtake my mother, (what should I do?): in this prison I am amidst the fire.
  • مادر طبعم ز درد مرگ خویش ** می‌کند ره تا رهد بره ز میش
  • My mother, namely, my nature (natural body), in consequence of its death-throes, is giving birth (to the spirit), to the end that the lamb (the spirit) may be released from the ewe,
  • تا چرد آن بره در صحرای سبز ** هین رحم بگشا که گشت این بره گبز
  • So that the lamb may graze in the green fields. Come, open thy womb, for this lamb has grown big.”
  • درد زه گر رنج آبستان بود ** بر جنین اشکستن زندان بود 3560
  • If the pain of childbirth is grievous to the pregnant (woman), it is, for the embryo, the breaking of (its) prison.
  • حامله گریان ز زه کاین المناص ** و آن جنین خندان که پیش آمد خلاص
  • The pregnant woman weeps at childbirth, saying, “Where is the refuge?”—but the embryo laughs, saying, “Deliverance has appeared.”
  • هرچه زیر چرخ هستند امهات ** از جماد و از بهیمه وز نبات
  • Whatever mothers (bodies) there are under the sky—mineral, animal, or vegetable—
  • هر یکی از درد غیری غافل اند ** جز کسانی که نبیه و کامل‌اند
  • They are heedless, every one, of another's pain, except those persons that are discerning and perfect.
  • آنچ کوسه داند از خانه‌ی کسان ** بلمه از خانه خودش کی داند آن
  • How should the man with a bushy beard know of his own house that which the man with a few hairs on his chin knows of (other) people's houses?
  • آنچ صاحب‌دل بداند حال تو ** تو ز حال خود ندانی ای عمو 3565
  • What the man of heart (the clairvoyant mystic) knows of your condition you do not know of your own condition, O uncle.
  • بیان آنک هرچه غفلت و غم و کاهلی و تاریکیست همه از تنست کی ارضی است و سفلی
  • Setting forth that whatever is (denoted by the terms) heedlessness and anxiety and indolence and darkness is all (derived) from the body, which belongs to the earth and the lower world.
  • غفلت از تن بود چون تن روح شد ** بیند او اسرار را بی هیچ بد
  • Heedlessness was (derived) from the body: when the body has become spirit, it inevitably beholds the mysteries (of the Unseen).
  • چون زمین برخاست از جو فلک ** نه شب و نه سایه باشد نه دلک
  • When the earth is removed from the celestial atmosphere, there is neither night nor shade nor sunset.
  • هر کجا سایه‌ست و شب یا سایگه ** از زمین باشد نه از افلاک و مه
  • Wherever shade and night or shadowy place exist, ’tis (caused) by the earth, not by the heavens and the moon.
  • دود پیوسته هم از هیزم بود ** نه ز آتشهای مستنجم بود
  • Likewise, ’tis from the faggots that the smoke always arises, not from the resplendent fires.
  • وهم افتد در خطا و در غلط ** عقل باشد در اصابتها فقط 3570
  • The imagination falls into error and mistake; the intellect is (engaged) only in acts of true perception.
  • هر گرانی و کسل خود از تنست ** جان ز خفت جمله در پریدنست
  • Every state of heaviness (sloth) and indolence, indeed, is (derived) from the body; the spirit, from its lightness (subtlety), is all on the wing.
  • روی سرخ از غلبه خونها بود ** روی زرد از جنبش صفرا بود
  • The face is red from the predominance of blood; the face is yellow from the movement (action) of the yellow bile.
  • رو سپید از قوت بلغم بود ** باشد از سودا که رو ادهم بود
  • The face is white from the power of the phlegm; ’tis from the black bile that the face is swarthy.
  • در حقیقت خالق آثار اوست ** لیک جز علت نبیند اهل پوست
  • In reality He (God) is the creator of effects, but followers of the husk (formalists) see nothing but the (secondary) cause.
  • مغز کو از پوستها آواره نیست ** از طبیب و علت او را چاره نیست 3575
  • The kernel (intellect) that is not separated from the husks has no means (of escape) from doctor and disease;
  • چون دوم بار آدمی‌زاده بزاد ** پای خود بر فرق علتها نهاد
  • (But) when a son of man is born twice, he plants his foot upon the head of (all) causes:
  • علت اولی نباشد دین او ** علت جزوی ندارد کین او
  • The First Cause is not his religion; the particular (secondary) cause has no enmity against him (does him no harm).
  • می‌پرد چون آفتاب اندر افق ** با عروس صدق و صورت چون تتق
  • He flies, like the sun, in the (spiritual) horizon with the bride, sincerity; and (material) form (is) as a veil (for him).
  • بلک بیرون از افق وز چرخها ** بی مکان باشد چو ارواح و نهی
  • Nay, beyond horizons and skies he is without locality, like spirits and intelligences.
  • بل عقول ماست سایه‌های او ** می‌فتد چون سایه‌ها در پای او 3580
  • Nay, our intellects are the shadows (reflexions) of him: they fall, like shadows, at his feet.
  • مجتهد هر گه که باشد نص‌شناس ** اندر آن صورت نیندیشد قیاس
  • Whenever the mujtahid (legist) knows a Statute, in that case he will not think of (employing) analogy;
  • چون نیابد نص اندر صورتی ** از قیاس آنجا نماید عبرتی
  • (But) in a case where he does not find a Statute, there he will produce an example from analogy.
  • تشبیه نص با قیاس
  • Comparison between Statute and analogy.
  • نص وحی روح قدسی دان یقین ** وان قیاس عقل جزوی تحت این
  • Know for sure that Statute is the Revelation of the Holy Spirit and that the analogy made by the individual intellect is under (subordinate to) this.
  • عقل از جان گشت با ادراک و فر ** روح او را کی شود زیر نظر
  • The intellect is endued with apprehension and enlightenment by the Spirit: how should the Spirit become subject to its supervision?
  • لیک جان در عقل تاثیری کند ** زان اثر آن عقل تدبیری کند 3585
  • But the Spirit makes an impression on the intellect, and in consequence of that impression the intellect exercises a certain governance.
  • نوح‌وار ار صدقی زد در تو روح ** کو یم و کشتی و کو طوفان نوح
  • If the Spirit has declared a belief in you, as (in) Noah, where is the Sea and the Ship (Ark) and the Flood of Noah?
  • عقل اثر را روح پندارد ولیک ** نور خور از قرص خور دورست نیک
  • The intellect deems the impression to be the Spirit, but the light of the sun is very far from (being) the orb of the sun.
  • زان به قرصی سالکی خرسند شد ** تا ز نورش سوی قرص افکند شد
  • Hence a pilgrim (on the Mystic Way) is content with a loaf of bread (qursí), in order that by its light he may be thrown (directed) towards the (Divine) Orb (Qurs),
  • زانک این نوری که اندر سافل است ** نیست دایم روز و شب او آفل است
  • Because this light which is below is not lasting: it is sinking (every) day and night,
  • وانک اندر قرص دارد باش و جا ** غرقه‌ی آن نور باشد دایما 3590
  • While he that has his abode and dwelling-place in the (Divine) Orb is plunged in that Light continually.
  • نه سحابش ره زند خود نه غروب ** وا رهید او از فراق سینه کوب
  • Neither does cloud waylay him nor setting (of the sun): he is delivered from heart-wringing separation.
  • این‌چنین کس اصلش از افلاک بود ** یا مبدل گشت گر از خاک بود
  • Such a person's origin was from the heavens, or if he was of the earth, he has been transmuted,
  • زانک خاکی را نباشد تاب آن ** که زند بر وی شعاعش جاودان
  • Because a creature of earth cannot endure that its (the Sun's) beams should strike upon it everlastingly.
  • گر زند بر خاک دایم تاب خور ** آنچنان سوزد که ناید زو ثمر
  • If the radiance of the sun strike upon the earth continually, it will be burned in such wise that no fruits will come from it.
  • دایم اندر آب کار ماهی است ** مار را با او کجا همراهی است 3595
  • The business of the fish is always in the water: how has a snake the power of accompanying it (the fish) on its way?
  • لیک در که مارهای پر فن‌اند ** اندرین یم ماهییها می‌کنند
  • But in the mountain are artful snakes (who) perform the actions of fish in this Sea.
  • مکرشان گر خلق را شیدا کند ** هم ز دریا تاسه‌شان رسوا کند
  • Though their cunning make the people mad, still their aversion to the Sea exposes them (as hypocrites);
  • واندرین یم ماهیان پر فن‌اند ** مار را از سحر ماهی می‌کنند
  • And in this Sea are artful fish, (who) by magic turn snakes into fishes—
  • ماهیان قعر دریای جلال ** بحرشان آموخته سحر حلال
  • The fish of the deepest depth of the Sea of (Divine) Majesty: the Sea has taught them lawful magic;
  • بس محال از تاب ایشان حال شد ** نحس آنجا رفت و نیکوفال شد 3600
  • Therefore through their illumination the (thing that was) absurd became a fact: the ill-starred one went thither and became auspicious.