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4
362-411

  • تا به ما ما را نماید آشکار ** که چه داریم از عقیده در سرار
  • In order that He may show us plainly to ourselves (and reveal) what beliefs we hold in secret.
  • هیچ آدم گفت حق را که ترا ** امتحان کردم درین جرم و خطا
  • Did Adam ever say to God, “I made trial of Thee in (committing) this sin and trespass,
  • تا ببینم غایت حلمت شها ** اه کرا باشد مجال این کرا
  • That I might see the utmost limit of Thy clemency, O King?” Ah, who would be capable of (seeing) this, who?
  • عقل تو از بس که آمد خیره‌سر ** هست عذرت از گناه تو بتر 365
  • Forasmuch as your understanding is confused, your excuse is worse than your crime.
  • آنک او افراشت سقف آسمان ** تو چه دانی کردن او را امتحان
  • How can you make trial of Him who raised aloft the vault of heaven?
  • ای ندانسته تو شر و خیر را ** امتحان خود را کن آنگه غیر را
  • O you that have not known good and evil, (first) make trial of yourself, and then of others.
  • امتحان خود چو کردی ای فلان ** فارغ آیی ز امتحان دیگران
  • When you have made trial of yourself, O such-and-such, you will be unconcerned with making trial of others.
  • چون بدانستی که شکردانه‌ای ** پس بدانی کاهل شکرخانه‌ای
  • When you have come to know that you are a grain of sugar, then you will know that you belong to the sugar-house.
  • پس بدان بی‌امتحانی که اله ** شکری نفرستدت ناجایگاه 370
  • Know, then, without making any trial, that (if) you are sugar, God will not send you to the wrong place.
  • این بدان بی‌امتحان از علم شاه ** چون سری نفرستدت در پایگاه
  • Without making trial, know this of the King's (God's) knowledge: when you are a (spiritual) chief, He will not send you (down) to the vestibule.
  • هیچ عاقل افکند در ثمین ** در میان مستراحی پر چمین
  • Does any intelligent man let a precious pearl fall into the midst of a privy full of ordure?
  • زانک گندم را حکیم آگهی ** هیچ نفرستد به انبار کهی
  • Inasmuch as a sagacious and attentive man will nowise send wheat to a straw-barn,
  • شیخ را که پیشوا و رهبرست ** گر مریدی امتحان کرد او خرست
  • If a novice has made trial of the Shaykh who is the (spiritual) leader and guide, he is an ass.
  • امتحانش گر کنی در راه دین ** هم تو گردی ممتحن ای بی‌یقین 375
  • If you make trial of him in the way of religion, you will be tried (by tribulation), O man without faith.
  • جرات و جهلت شود عریان و فاش ** او برهنه کی شود زان افتتاش
  • Your audacity and ignorance will become naked and exposed to view: how should he be made naked by that scrutiny?
  • گر بیاید ذره سنجد کوه را ** بر درد زان که ترازوش ای فتی
  • If the mote come and weigh the mountain, its scales will be shattered by the mountain, O youth;
  • کز قیاس خود ترازو می‌تند ** مرد حق را در ترازو می‌کند
  • For he (the novice) applies the scales of his own judgement and puts the man of God in the scales;
  • چون نگنجد او به میزان خرد ** پس ترازوی خرد را بر درد
  • (But) since he (the Shaykh) is not contained by the scales of intellect, consequently he shatters the scales of intellect.
  • امتحان هم‌چون تصرف دان درو ** تو تصرف بر چنان شاهی مجو 380
  • Know that to make trial (of him) is like exercising authority over him: do not seek to exercise authority over such a (spiritual) king.
  • چه تصرف کرد خواهد نقشها ** بر چنان نقاش بهر ابتلا
  • What authority should the pictures (phenomenal forms) desire to exercise over such an Artist for the purpose of testing Him?
  • امتحانی گر بدانست و بدید ** نی که هم نقاش آن بر وی کشید
  • If it (the picture) has known and experienced any trial, is it not the case that the Artist brought that (trial) upon it?
  • چه قدر باشد خود این صورت که بست ** پیش صورتها که در علم ویست
  • Indeed, this form that He fashioned—what is it worth in comparison with the forms which are in His knowledge?
  • وسوسه‌ی این امتحان چون آمدت ** بخت بد دان کمد و گردن زدت
  • When the temptation to make this trial has come to you, know that ill fortune has come and smitten your neck.
  • چون چنین وسواس دیدی زود زود ** با خدا گرد و در آ اندر سجود 385
  • When you feel such a temptation, at once, at once turn unto God and begin the prostration (in prayer).
  • سجده گه را تر کن از اشک روان ** کای خدا تو وا رهانم زین گمان
  • Make the place of prostration wet with flowing tears and say, “O God, do Thou deliver me from this doubt!”
  • آن زمان کت امتحان مطلوب شد ** مسجد دین تو پر خروب شد
  • At the time when it is your object to make trial (of God), the mosque, namely, your religion, becomes filled with kharrúb (carob).
  • قصه‌ی مسجد اقصی و خروب و عزم کردن داود علیه‌السلام پیش از سلیمان علیه‌السلام بر بنای آن مسجد
  • Story of the Farther Mosque and the carob and how, before (the reign of) Solomon, on whom be peace, David, on whom be peace, resolved on building that Mosque.
  • چون درآمد عزم داودی به تنگ ** که بسازد مسجد اقصی به سنگ
  • When David's resolve that he would build the Farther Mosque with stone came to sore straits,
  • وحی کردش حق که ترک این بخوان ** که ز دستت برنیاید این مکان
  • God made a Revelation to him, saying, “Proclaim the abandonment of this (enterprise), for (the building of) this place will not be achieved by thy hand.
  • نیست در تقدیر ما آنک تو این ** مسجد اقصی بر آری ای گزین 390
  • ’Tis not in Our fore-ordainment that thou shouldst raise this Farther Mosque, O chosen one.”
  • گفت جرمم چیست ای دانای راز ** که مرا گویی که مسجد را مساز
  • He said, “O Knower of the secret, what is my crime, that Thou forbiddest me to construct the Mosque?”
  • گفت بی‌جرمی تو خونها کرده‌ای ** خون مظلومان بگردن برده‌ای
  • He (God) said, “Without (committing) a crime, thou hast wrought much bloodshed: thou hast taken upon thy neck (art responsible for) the blood of (many) persons who have suffered injustice;
  • که ز آواز تو خلقی بی‌شمار ** جان بدادند و شدند آن را شکار
  • For from (hearing) thy voice a countless multitude gave up the ghost and fell a prey to it (thy voice).
  • خون بسی رفتست بر آواز تو ** بر صدای خوب جان‌پرداز تو
  • Much blood has gone to the score of (is chargeable to) thy voice, to thy beautiful soul-ravishing song.”
  • گفت مغلوب تو بودم مست تو ** دست من بر بسته بود از دست تو 395
  • He (David) said, “I was overpowered by Thee, drunken with Thee: my hand (power) was tied up by Thy hand.
  • نه که هر مغلوب شه مرحوم بود ** نه که المغلوب کالمعدوم بود
  • Was not every one that was overpowered by the King the object of (His) mercy? Was not he (excused on the ground that) ‘The overpowered is like the non-existent’?”
  • گفت این مغلوب معدومیست کو ** جز به نسبت نیست معدوم ایقنوا
  • He (God) said, “This overpowered man is that non-existent one who is only relatively non-existent. Have sure faith!
  • این چنین معدوم کو از خویش رفت ** بهترین هستها افتاد و زفت
  • Such a non-existent one who hath gone from himself (become selfless) is the best of beings, and the great (one among them).
  • او به نسبت با صفات حق فناست ** در حقیقت در فنا او را بقاست
  • He hath passed away (faná) in relation to (the passing away of his attributes in) the Divine attributes, (but) in passing away (from selfhood) he really hath the life everlasting (baqá).
  • جمله‌ی ارواح در تدبیر اوست ** جمله‌ی اشباح هم در تیر اوست 400
  • All spirits are under his governance; all bodies too are in his control.
  • آنک او مغلوب اندر لطف ماست ** نیست مضطر بلک مختار ولاست
  • He that is overpowered (overwhelmed) in Our grace is not compelled; nay, he is one who freely chooses devotion (to Us).”
  • منتهای اختیار آنست خود ** که اختیارش گردد اینجا مفتقد
  • In sooth the end of free-will is that his free-will should be lost here.
  • اختیاری را نبودی چاشنی ** گر نگشتی آخر او محو از منی
  • The free agent would feel no savour (spiritual delight) if at last he did not become entirely purged of egoism.
  • در جهان گر لقمه و گر شربتست ** لذت او فرع محو لذتست
  • If there is delicious food and drink in the world, (yet) his pleasure (in them) is (only) a branch of (derived from) the extinction of (worldly) pleasure.
  • گرچه از لذات بی‌تاثیر شد ** لذتی بود او و لذت‌گیر شد 405
  • Although he was unaffected by (worldly) pleasures, (yet) he was a man of (spiritual) pleasure and became the recipient of (that) pleasure.
  • شرح انما الممنون اخوة والعلماء کنفس واحدة خاصه اتحاد داود و سلیمان و سایر انبیا علیهم‌السلام کی اگر یکی ازیشان را منکر شوی ایمان به هیچ نبی درست نباشد و این علامت اتحادست کی یک خانه از هزاران خانه ویران کنی آن همه ویران شود و یک دیوار قایم نماند کی لانفرق بین احد منهم و العاقل یکفیه الاشارة این خود از اشارت گذشت
  • Explanation of "Verily, the Faithful are brothers, and the ‘ulamá (divines) are as one soul"; in particular, the oneness of David, Solomon, and all the other prophets, on whom be peace: if you disbelieve in one of them, (your) faith in any prophet will not be perfect; and this is the sign of (their) oneness, that if you destroy a single one of those thousands of houses, all the rest will be destroyed, and not a single wall will be left standing; for "We make no distinction between any of them (the prophets)." Indication is sufficient for him that hath intelligence: this goes even beyond indication.
  • گرچه بر ناید به جهد و زور تو ** لیک مسجد را برآرد پور تو
  • (God said to David), “Although it will not be accomplished by thy labour and strength, yet the Mosque will be erected by thy son.
  • کرده‌ی او کرده‌ی تست ای حکیم ** ممنان را اتصالی دان قدیم
  • His deed is thy deed, O man of wisdom: know that between the Faithful is an ancient union.”
  • ممنان معدود لیک ایمان یکی ** جسمشان معدود لیکن جان یکی
  • The Faithful are numerous, but the Faith is one: their bodies are numerous, but their soul is one.
  • غیرفهم و جان که در گاو و خرست ** آدمی را عقل و جانی دیگرست
  • Besides the understanding and soul which is in the ox and the ass, Man has another intelligence and soul;
  • باز غیرجان و عقل آدمی ** هست جانی در ولی آن دمی 410
  • Again, in the owner of that (Divine) breath there is a soul other than the human soul and intelligence.
  • جان حیوانی ندارد اتحاد ** تو مجو این اتحاد از روح باد
  • The animal soul does not possess oneness: seek not thou this oneness from the airy (vital) spirit.