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4
384-433

  • 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.
  • گر خورد این نان نگردد سیر آن ** ور کشد بار این نگردد او گران
  • If this one eat bread, that one is not filled; and if this one bear a load, that one does not become laden;
  • بلک این شادی کند از مرگ او ** از حسد میرد چو بیند برگ او
  • Nay, but this one rejoices at the death of that one, and dies of envy when he sees that one's prosperity.
  • جان گرگان و سگان هر یک جداست ** متحد جانهای شیران خداست
  • The souls of wolves and dogs are separate, every one; the souls of the Lions of God are united.
  • جمع گفتم جانهاشان من به اسم ** کان یکی جان صد بود نسبت به جسم 415
  • I have spoken of their souls nominally (formally) in the plural, for that single soul is a hundred in relation to the body,
  • هم‌چو آن یک نور خورشید سما ** صد بود نسبت بصحن خانه‌ها
  • Just as the single light of the sun in heaven is a hundred in relation to the house-courts (on which it shines),
  • لیک یک باشد همه انوارشان ** چونک برگیری تو دیوار از میان
  • But when you remove the wall, all the lights (falling) on them are one.
  • چون نماند خانه‌ها را قاعده ** ممنان مانند نفس واحده
  • When the (bodily) houses have no foundation remaining, the Faithful remain one soul.
  • فرق و اشکالات آید زین مقال ** زانک نبود مثل این باشد مثال
  • Differences and difficulties arise from this saying, because this is not a (complete) similitude: it is (only) a comparison.
  • فرقها بی‌حد بود از شخص شیر ** تا به شخص آدمی‌زاد دلیر 420
  • Endless are the differences between the corporeal figure of a lion and the figure of a courageous son of man;
  • لیک در وقت مثال ای خوش‌نظر ** اتحاد از روی جانبازی نگر
  • But at the moment of (making) the comparison consider, O thou who hast good insight, their oneness in respect of hazarding their lives;
  • کان دلیر آخر مثال شیر بود ** نیست مثل شیر در جمله‌ی حدود
  • For, after all, the courageous man did resemble the lion, (though) he is not like the lion in all points of the definition.
  • متحد نقشی ندارد این سرا ** تا که مثلی وا نمایم من ترا
  • This abode (the world) does not contain any form (that is) one (with any other form), so that I might show forth to thee a (complete) similitude.
  • هم مثال ناقصی دست آورم ** تا ز حیرانی خرد را وا خرم
  • Still, I will bring to hand an imperfect comparison, that I may redeem thy mind from confusion.
  • شب بهر خانه چراغی می‌نهند ** تا به نور آن ز ظلمت می‌رهند 425
  • At night a lamp is placed in every house, in order that by its light they (the inmates) may be delivered from darkness.
  • آن چراغ این تن بود نورش چو جان ** هست محتاج فتیل و این و آن
  • That lamp is (like) this body, its light like the (animal) soul; it requires a wick and this and that.
  • آن چراغ شش فتیله‌ی این حواس ** جملگی بر خواب و خور دارد اساس
  • That lamp with six wicks, namely, these senses, is based entirely upon sleep and food.
  • بی‌خور و بی‌خواب نزید نیم دم ** با خور و با خواب نزید نیز هم
  • Without food and sleep it would not live half a moment; nor even with food and sleep does it live either.
  • بی‌فتیل و روغنش نبود بقا ** با فتیل و روغن او هم بی‌وفا
  • Without wick and oil it has no duration, and with wick and oil it is also faithless (transient),
  • زانک نور علتی‌اش مرگ‌جوست ** چون زید که روز روشن مرگ اوست 430
  • Inasmuch as its light, (being) related to (secondary) causes, is seeking death: how should it live when bright day is the death of it?
  • جمله حسهای بشر هم بی‌بقاست ** زانک پیش نور روز حشر لاست
  • Likewise all the human senses are impermanent, because they are naught in the presence of the Day of Resurrection.
  • نور حس و جان بابایان ما ** نیست کلی فانی و لا چون گیا
  • The light of the senses and spirits of our fathers is not wholly perishable and naught, like the grass;
  • لیک مانند ستاره و ماهتاب ** جمله محوند از شعاع آفتاب
  • But, like the stars and moonbeams, they all vanish in the radiance of the Sun.