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3793-3842

  • خود نتانم ور بگويم وصف جان ** زلزله افتد در اين كون و مكان
  • Indeed I cannot describe the spirit, and if I describe it, quaking would fall upon this (world of) phenomenal existence and spatiality.
  • روبهش گر یک دمی آشفته بود ** شیر جان مانا که آن دم خفته بود
  • If its fox (the body) was perturbed for a moment, belike the lion-spirit was then asleep.
  • خفته بود آن شیر کز خوابست پاک ** اینت شیر نرمسار سهمناک 3795
  • That lion which is immune from sleep was (apparently) asleep: lo, a complaisant terrible lion!
  • خفته سازد شیر خود را آنچنان ** که تمامش مرده دانند این سگان
  • The lion feigns to be asleep so (well) that those curs think he is quite dead;
  • ورنه در عالم کرا زهره بدی ** که ربودی از ضعیفی تربدی
  • Else, who in the world would dare to rob a poor man (even) of a grain of turpeth mineral?
  • کف احمد زان نظر مخدوش گشت ** بحر او از مهر کف پرجوش گشت
  • The foam (body) of Ahmad was torn (powerfully affected) by that sight (of Gabriel), (but) his sea (spirit) surged up (displayed itself in action) for love of the foam.
  • مه همه کفست معطی نورپاش ** ماه را گر کف نباشد گو مباش
  • The moon (the spirit of Ahmad) is entirely a bounteous light-diffusing hand: if the moon have no hand (with which to bestow light), let it have none!
  • احمد ار بگشاید آن پر جلیل ** تا ابد بیهوش ماند جبرئیل 3800
  • If Ahmad should display that glorious pinion (his spiritual nature), Gabriel would remain dumbfounded unto everlasting.
  • چون گذشت احمد ز سدره و مرصدش ** وز مقام جبرئیل و از حدش
  • When Ahmad passed beyond the Lote-tree (on the boundary of Paradise) and his (Gabriel's) place of watch and station and farthest limit,
  • گفت او را هین بپر اندر پیم ** گفت رو رو من حریف تو نیم
  • He said to him (Gabriel), “Hark, fly after me.” He (Gabriel) said, “Go, go; I am not thy companion (any farther).”
  • باز گفت او را بیا ای پرده‌سوز ** من باوج خود نرفتستم هنوز
  • He answered him, saying, “Come, O destroyer of veils: I have not yet advanced to my zenith.”
  • گفت بیرون زین حد ای خوش‌فر من ** گر زنم پری بسوزد پر من
  • He replied, “O my illustrious friend, if I take one flight beyond this limit, my wings will be consumed.”
  • حیرت اندر حیرت آمد این قصص ** بیهشی خاصگان اندر اخص 3805
  • This tale of the elect losing their senses in (contemplation of) the most elect is (naught but) amazement on amazement.
  • بیهشیها جمله اینجا بازیست ** چند جان داری که جان پردازیست
  • Here all (other) unconsciousnesses are (a mere) play. How long will you keep possession of your soul? for it is (a case of) abandoning your soul.
  • جبرئیلا گر شریفی و عزیز ** تو نه‌ای پروانه و نه شمع نیز
  • O “Gabriel,” though you are noble and revered, you are not the moth nor the candle either.
  • شمع چون دعوت کند وقت فروز ** جان پروانه نپرهیزد ز سوز
  • When the candle calls at the moment of illumination, the soul of the moth does not shrink from burning.
  • این حدیث منقلب را گور کن ** شیر را برعکس صید گور کن
  • Bury this topsy-turvy discourse: make the lion contrariously the prey of the onager.
  • بند کن مشک سخن‌شاشیت را ** وا مکن انبان قلماشیت را 3810
  • Stop up thy word-sweating water-skin, do not open the bag of thy reckless talk.
  • آنک بر نگذشت اجزاش از زمین ** پیش او معکوس و قلماشیست این
  • He whose (intellectual and spiritual) parts have not passed beyond the earth— this is absurd and reckless talk in his view.
  • لا تخالفهم حبیبی دارهم ** یا غریبا نازلا فی دارهم
  • Do not resist them, O my beloved; deal gently with them, O stranger lodging in their home.
  • اعط ما شائوا وراموا وارضهم ** یا ظعینا ساکنا فی‌ارضهم
  • Give (them) what they wish and desire, and satisfy them, O emigrant dwelling in their land.
  • تا رسیدن در شه و در ناز خوش ** رازیا با مرغزی می‌ساز خویش
  • Till (the hour of) coming to the king and to sweet delight, O man of Rayy be on good terms with the man of Merv.
  • موسیا در پیش فرعون زمن ** نرم باید گفت قولا لینا 3815
  • O “Moses,” in presence of the Pharaoh of the time you must speak softly with mild words.
  • آب اگر در روغن جوشان کنی ** دیگدان و دیگ را ویران کنی
  • If you put water into boiling oil, you will destroy (both) the trivet and the kettle.
  • نرم گو لیکن مگو غیر صواب ** وسوسه مفروش در لین الخطاب
  • Speak softly, but do not speak aught except the truth: do not offer temptation in your mildness of address.
  • وقت عصر آمد سخن کوتاه کن ** ای که عصرت عصر را آگاه کن
  • The time of afternoon is come: cut short the discourse, O thou whose expression (of the hidden truth) makes (the people of) the age acquainted (with reality).
  • گو تو مر گل‌خواره را که قند به ** نرمی فاسد مکن طینش مده
  • Do thou tell the clay-eater that sugar is better: do not show injurious softness, do not give him clay.
  • نطق جان را روضه‌ی جانیستی ** گر ز حرف و صوت مستغنیستی 3820
  • Speech would be a spiritual garden to the soul, if it were independent of letters and sounds.
  • این سر خر در میان قندزار ** ای بسا کس را که بنهادست خار
  • Oh, there is many a one in whom this donkey's head amidst the sugar plantation has fixed a thorn!
  • ظن ببرد از دور کان آنست و بس ** چون قج مغلوب وا می‌رفت پس
  • He, (seeing it) from afar, supposed that it (the sugar-plantation) is just that (donkey's head), nothing more; (so) he was retiring, like a ram vanquished in fight.
  • صورت حرف آن سر خر دان یقین ** در رز معنی و فردوس برین
  • Know for sure that the (literal) form (of speech) is (like) that donkey's head in the vineyard and highest Paradise of the spiritual reality.
  • ای ضیاء الحق حسام الدین در آر ** این سر خر را در آن بطیخ‌زار
  • O Ziyá’u ’l-Haqq Husámu’ddín, bring this donkey's head into that melon-field,
  • تا سر خر چون بمرد از مسلخه ** نشو دیگر بخشدش آن مطبخه 3825
  • In order that, when the donkey's head has died to (has passed beyond) the skinning-place, that kitchen may bestow on it another growth (a spiritual regeneration).
  • هین ز ما صورت‌گری و جان ز تو ** نه غلط هم این خود و هم آن ز تو
  • Hark, the shaping (of the poem) is from me, and the spirit (of it) from thee; nay, (I spoke) in error: truly both this and that are from thee.
  • بر فلک محمودی ای خورشید فاش ** بر زمین هم تا ابد محمود باش
  • Thou art glorified in Heaven, O conspicuous Sun: be thou also glorified on earth unto everlasting,
  • تا زمینی با سمایی بلند ** یک‌دل و یک‌قبله و یک‌خو شوند
  • That the inhabitant of the earth may become one in heart and one in aim and one in nature with the sublime celestial.
  • تفرقه برخیزد و شرک و دوی ** وحدتست اندر وجود معنوی
  • (Then) separation and polytheism and duality will disappear: in real existence there is (only) unity.
  • چون شناسد جان من جان ترا ** یاد آرند اتحاد ماجری 3830
  • When my spirit (fully) recognises thy spirit, they (both) remember their being one in the past,
  • موسی و هارون شوند اندر زمین ** مختلط خوش هم‌چو شیر و انگبین
  • And on the earth become (as) Moses and Aaron, sweetly mingled like milk and honey.
  • چون شناسد اندک و منکر شود ** منکری‌اش پرده‌ی ساتر شود
  • When it (my spirit) recognises (thy spirit) a little and (then) denies (it), its denial becomes a veil covering (the truth).
  • پس شناسایی بگردانید رو ** خشم کرد آن مه ز ناشکری او
  • Then knowledge averted its face (from the unbeliever): that Moon was angered by his ingratitude.
  • زین سبب جان نبی را جان بد ** ناشناسا گشت و پشت پای زد
  • Hence the evil spirit became unable to recognise the spirit of the Prophet and turned on its heel.
  • این همه خواندی فرو خوان لم یکن ** تا بدانی لج این گبر کهن 3835
  • You have read all this: read (the Súra beginning with the words) Lam yakun, that you may know the obstinacy of that old infidel.
  • پیش از آنک نقش احمد فر نمود ** نعت او هر گبر را تعویذ بود
  • Ere the (bodily) form of Ahmad (Mohammed) displayed its glory, the description of him (in the Pentateuch and the Gospel) was a phylactery for every infidel.
  • کین چنین کس هست تا آید پدید ** از خیال روش دلشان می‌طپید
  • “There is some one like this” (they said): “(let us wait) till he shall appear”; and their hearts were throbbing at the imagination of (seeing) his face.
  • سجده می‌کردند کای رب بشر ** در عیان آریش هر چه زودتر
  • They were prostrating themselves (in prayer), crying, “O Lord of mankind, wilt Thou bring him before our eyes as quickly as may be?”
  • تا به نام احمد از یستفتحون ** یاغیانشان می‌شدندی سرنگون
  • (This they did) in order that, by asking (God) to grant them victory in the name of Ahmad, their enemies might be overthrown.
  • هر کجا حرب مهولی آمدی ** غوثشان کراری احمد بدی 3840
  • Whenever a formidable war arose, Ahmad's pertinacity in onset was always their succour;
  • هر کجا بیماری مزمن بدی ** یاد اوشان داروی شافی شدی
  • Wherever there was a chronic sickness, mention (invocation) of him (Ahmad) was always their healing medicine.
  • نقش او می‌گشت اندر راهشان ** در دل و در گوش و در افواهشان
  • In (all) their way his form was coming into their hearts and into their ears and into their mouths.